THE
MORTIFIED
CHRISTIAN
Shewing
The
Nature
,
Signes
,
Necessity
and
Difficulty
of
True
MORTIFICATION
.
Resolving
divers
Cases
about
secret
and
bosome
Sins
.
WITH
A
Discovery
of
SINCERITY
:
AND
SPECIALL
HELPS
against
mens
Speciall
Corruptions
.
By
that
faithfull
Minister
of
Christ
Mr.
CHRISTOPHER
LOVE
,
Late
Minister
of
Lawrence
Jury
,
London
.
LONDON
,
Printed
for
Francis
Eglesfield
,
and
are
to
be
sold
at
the
Marigold
in
S.
Pauls-Church-yard
,
1654.
portrait of Christopher Love
Mr
:
Christopher
LOVE
,
Late
Minister
of
the
Gospell
.
To
the
Reader
.
CHRISTIAN
READER
,
THe
Author
of
these
Treatises
is
sufficiently
known
and
approved
,
his
works
do
praise
him
in
the
gates
.
He
was
indeed
a
workman
that
needed
not
be
ashamed
:
He
was
not
a
blazing
comet
,
to
shew
his
own
parts
,
but
a
genuine
star
to
lead
men
to
Christ
.
It
is
the
unhappinesse
of
our
age
,
that
men
desire
rather
to
have
their
ears
tickled
,
then
their
hearts
affected
;
and
it
is
the
sin
of
many
jingling
Preachers
,
that
they
minde
rather
the
humoring
of
their
hearers
fancies
,
then
the
saving
of
their
soules
,
little
considering
that
of
Seneca
,
Aeger
non
quaeritmedicum
eloquentem
sed
sanantem
,
sick
men
are
not
betbered
by
Physitians
suger'd
words
,
but
by
their
skilfull
hands
.
Such
an
one
was
not
the
reverend
Author
of
these
Sermons
;
we
that
had
the
happinesse
to
be
better
acquainted
with
him
,
can
truly
say
that
he
did
not
preach
himself
,
but
Jesus
Christ
his
Lord
,
and
himselfe
the
Churches
servant
for
Jesus
sake
.
Here
are
presented
to
thee
old
Doctrines
which
will
not
gratifie
that
itch
of
novelty
which
is
now
become
epidemicall
.
Here
are
common
Doctrines
which
will
not
humour
that
affected
singularity
of
which
most
men
are
sick
.
Here
are
plain
Doctrines
that
will
not
comply
with
the
curious
palates
of
this
wanton
age
.
How
ever
do
thou
remember
that
counsell
of
the
Prophet
,
Enquire
for
the
good
old
paths
,
so
shalt
thou
finde
rest
for
thy
soule
;
It
may
be
thou
hast
wander'd
through
all
the
points
of
the
Compasse
,
and
hast
perceived
in
thy self
nothing
but
disquietnesse
and
unsettlement
:
It
will
therefore
be
thy
wisdome
to
returne
to
the
right
point
,
to
come
to
thy
first
husband
,
for
then
it
was
better
with
thee
then
now
.
Here
thou
wilt
find
if
not
placentia
,
yet
sanantia
,
if
thy
palat
be
not
pleased
,
thy
heart
may
be
bettered
,
if
thou
dost
not
wilfully
hinder
it
.
The
first
part
concernes
Mortification
,
in
which
the
Authours
judgement
is
the
more
to
be
valued
,
because
his
heart
was
a
Commentary
upon
his
Text
,
and
his
owne
experience
was
a
seal
to
his
Doctrine
.
The
second
part
is
concerning
Sincerity
,
a
thing
never
more
in
mens
mouths
,
and
yet
we
have
just
cause
to
fear
,
never
further
from
their
hearts
.
If
thou
hast
sincerity
,
here
is
a
glasse
wherein
thou
mayest
see
thy
face
with
comfort
;
if
thou
wantest
it
,
here
is
a
glasse
also
wherein
thou
mayest
see
the
beauty
of
it
,
and
be
enamored
with
it
.
The
third
Treatise
relates
to
that
great
duty
of
Thankfulnesse
and
sin
of
Unthankfulnesse
:
Here
is
a
Booke
wherein
thou
mayest
read
thy
engagements
to
be
thankeful
,
and
thy
doom
if
thou
art
not
thankefull
.
Lastly
,
here
are
two
short
exercises
concerning
hearing
the
Word
of
God
,
which
were
delivered
at
the
Morning
Exercise
,
and
so
calculated
to
the
shortnesse
of
the
time
allotted
for
that
work
.
We
have
only
this
to
add
,
that
these
Sermons
are
not
irregular
births
,
but
have
been
either
Collected
out
of
,
or
Compared
with
his
own
Notes
,
and
taken
from
his
own
mouth
by
the
pen
of
a
ready
Writer
.
Our
desire
is
that
thou
wouldest
candidly
accept
of
them
,
diligently
read
,
and
conscientiously
practise
those
great
duties
that
are
here
pressed
.
This
,
as
it
will
tend
to
the
comfort
of
thy
own
soul
at
that
great
day
of
account
,
so
will
it
exceedingly
refresh
and
incourage
Thy
servants
in
the
work
of
the
Gospell
,
-
Edm.
Calamy
,
-
Simeon
Ashe
,
-
Jer
.
Whitaker
,
-
Will
.
Taylor
,
-
Matt
.
Poole
.
THE
CONTENTS
.
Take
notice
that
where
there
is
nothing
but
the
page
p.
set
down
in
the
text
,
you
are
to
look
into
the
Treatise
of
Mortification
:
the
rest
of
the
Treatises
are
distinguished
by
by
these
marks
,
I.
for
Israelites
;
U.
for
Unthankfulnesse
:
D.
Directions
for
profitable
hearing
.
A
-
AFflictions
oft
heal
divisions
,
U.
61.
-
Anger
,
helpes
against
it
,
154.
C
-
COmforts
to
mortified
persons
against
corruptions
,
p.
31
,
—
41.
&
p.
113
,
—
119.
E
-
EXamples
are
not
to
be
our
rule
,
U.
80.
F
-
TO
live
after
the
Flesh
,
p.
2.
G
-
WHat
it
is
to
be
without
Guile
,
I.
6.
H
-
HEaring
;
the
manner
of
it
to
be
looked
after
,
D.
101.
and
why
101
,
—
105.
-
How
it
is
to
be
heard
,
D.
104
,
—
109.
-
Hypocrisy
odious
,
I.
43
,
—
47.
-
Markes
of
it
,
I.
48
,
—
55.
I
-
IGnorance
may
be
in
the
godly
,
and
how
far
,
I.
p.
9.
M
-
MErcies
;
God
remembers
what
mercies
he
gives
you
,
U.
56.
-
Mortification
what
it
is
,
43.
the
necessity
of
it
,
44.
the
discovery
of
it
,
46
,
—
52.
helpes
in
it
,
106
,
—
113.
-
Non-mortification
,
how
known
,
12
,
—
17.
-
Cautions
and
directions
in
reference
to
mortification
,
p.
21
,
—
31.
also
157.
-
Mistakes
about
mortification
,
p.
52.
good
men
mistake
as
if
they
wanted
it
,
their
mistakes
corrected
,
52
,
—
74.
-
Bad
men
mistake
themselves
to
be
mortifyed
,
these
mistakes
removed
,
74
,
—
101.
-
Mortification
is
carried
on
by
Gods
strength
,
110.
N
-
NAthaniel
was
an
Apostle
,
I.
p.
2
,
3.
P
-
SPirituall
Pride
,
helps
against
it
,
151.
R
-
WHether
a
godly
man
may
often
Relapse
into
the
same
sin
after
mortification
,
133.
-
Cautions
against
Relapses
,
136.
S
-
DArling
sin
,
Symptomes
of
it
,
137
,
—
143.
-
Motives
to
subdue
it
,
143
,
144.
-
Sin
may
be
restrained
and
not
mortifyd
,
p.
122.
-
The
differences
between
restraint
and
mortification
,
122
,
—
129.
-
Sincerity
,
marks
of
it
,
I.
14
,
—
29.
also
56.
the
excellency
of
it
,
ibid
.
29
,
—
41.
-
Singularity
,
an
humorous
one
.
U.
81.
T
-
THankfulnesse
,
motives
to
it
,
U.
92
,
—
97.
-
Threatnings
to
be
pressed
on
beleevers
,
p.
7.
U
-
UNcleannesse
how
to
be
mortifyed
,
145
,
—
150.
-
Vnthankfull
persons
God
takes
notice
of
U.
66.
-
Vnthankfulnesse
;
the
evill
of
it
,
U.
67
,
—
70.
marks
of
it
,
72.
it
is
a
common
sin
,
70.
also
90
,
&c.
SERMON
,
I.
Rom.
8.
vers
.
13.
For
if
ye
live
after
the
Flesh
,
ye
shall
dye
:
but
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
WHat
Moses
said
to
Israel
in
Deut
.
30.19
.
[
I
have
set
before
you
life
and
death
,
blessing
and
cursing
,
therefore
chuse
life
,
that
both
thou
and
thy
seed
may
live
]
is
the
summe
and
scope
of
this
subject
I
am
now
to
treat
on
,
a
Treatise
that
may
not
only
invite
,
but
crave
your
serious
attention
and
consideration
,
for
they
are
matters
of
great
concernment
,
of
life
and
death
:
If
you
live
after
the
Flesh
,
you
shall
dye
:
but
if
you
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
you
shall
live
.
This
Chapter
out
of
which
my
Text
is
taken
,
The
Context
.
contains
in
it
the
great
Charter
of
a
Christian
,
wherein
are
enrolled
the
many
priviledges
of
beleevers
;
and
yet
amongst
them
,
are
here
and
there
mingled
and
interspersed
many
fearfull
threatnings
and
comminations
:
amongst
the
rest
this
is
one
in
my
Text
,
If
you
live
after
the
Flesh
you
shall
die
.
I
shall
not
stand
long
upon
the
explication
of
the
words
,
they
being
very
plain
and
obvious
to
the
weakest
capacity
.
If
you
live
after
the
flesh
]
All
men
that
are
alive
,
The
Text
opened
.
live
in
the
Flesh
,
but
no
man
should
live
after
the
Flesh
,
if
you
live
afthe
Flesh
,
(
that
is
)
after
the
sinfull
motions
,
and
corrupt
dictates
of
Nature
;
To
live
after
the
Flesh
,
implies
these
three
things
.
1.
Continuance
and
constancy
in
a
way
of
sin
,
What
is
meant
by
living
after
the
Flesh
.
it
is
not
said
,
if
you
doe
after
the
Flesh
,
ye
shall
dye
;
for
so
the
best
of
Gods
children
do
:
but
yet
they
do
not
live
after
the
Flesh
,
they
do
not
make
a
trade
of
sin
;
to
live
after
the
Flesh
,
notes
a
continued
act
of
sin
.
2.
It
notes
not
only
constancy
and
continuance
,
but
also
complacency
and
delight
in
sin
;
men
are
wont
to
rejoyce
in
life
,
and
so
to
live
after
the
Flesh
,
implies
a
delight
and
complacency
in
sin
.
3.
It
implies
a
great
deal
of
industry
and
labour
in
the
wayes
of
sin
;
it
is
one
thing
for
sin
to
follow
after
you
,
and
another
thing
for
you
to
follow
after
sin
:
in
Gal.
6.1
.
saies
the
Apostle
there
,
Gal.
6.1
.
Brethren
,
if
any
man
be
overtaken
in
a
fault
,
ye
which
are
spiritual
,
restore
such
a
one
with
the
spirit
of
meeknesse
.
A
godly
man
,
sin
runs
after
him
and
overtakes
him
;
but
a
wicked
man
he
runs
after
sin
,
and
overtakes
sin
:
it
is
one
thing
for
corruption
to
dog
thee
,
and
another
thing
for
you
to
run
after
sin
,
and
the
satisfying
the
desires
of
the
flesh
and
of
the
minde
:
to
live
after
the
Flesh
,
denotes
constancy
,
complacency
,
and
industry
in
the
wayes
of
sinne
.
The
corrupt
dictates
and
motions
of
the
body
are
called
Flesh
for
these
Reasons
.
1.
Because
sin
is
in
the
Flesh
,
as
well
as
in
the
Spirit
;
the
members
of
the
body
are
corrupt
as
well
as
the
soul
,
Jam
.
4.1
.
Jam
.
4.1
.
2.
Because
sin
is
naturally
as
dear
to
a
man
as
his
own
flesh
,
Mat
.
5.29
,
30.
Rom.
6.13
.
and
hence
it
is
that
it
is
compared
to
the
right
eye
,
and
right
hand
,
&c.
3.
Because
sin
is
acted
by
the
Flesh
,
and
that
being
the
instrument
of
acting
sin
,
it
is
called
by
the
name
of
it
.
Sin
was
in
us
as
soon
as
we
put
on
flesh
,
and
will
be
in
us
as
long
as
we
live
in
the
flesh
:
Psal
.
51.5
.
Rom.
7.24
.
as
in
Psal
.
51.5
.
saies
David
,
I
was
shapen
in
iniquity
,
and
in
sin
did
my
Mother
conceive
me
,
and
sin
will
remain
in
us
as
long
as
we
live
in
this
world
.
If
you
live
after
the
Flesh
,
you
shall
dye
]
Dye
!
that
is
good
newes
,
it
were
well
for
a
man
that
takes
his
swing
in
sinfull
delights
and
pleasures
that
he
might
die
like
a
beast
,
that
there
might
be
an
end
of
him
;
but
this
must
not
so
be
understood
as
if
the
soul
should
die
eternally
,
but
you
shall
dye
,
that
is
,
you
shall
incurre
damnation
,
if
you
live
after
the
Flesh
.
Obj.
But
here
some
may
aske
,
how
the
Apostle
could
say
that
they
that
live
after
the
Flesh
shall
die
,
whereas
the
damned
in
Hell
fire
shall
live
in
those
torments
perpetually
,
Mar.
9
24.
Mark
9.44
.
Ans.
Though
the
wicked
shall
live
in
hell
,
yet
their
damnation
is
called
a
death
for
two
reasons
:
1
Tim
.
5.6
.
1.
Because
that
in
Scripture
phrase
,
that
doth
not
deserve
the
name
of
life
,
that
doth
not
enjoy
comfort
with
it
:
and
the
Scripture
doth
expresse
a
dolefull
and
dismall
estate
by
the
name
of
death
.
2.
It
is
called
death
,
because
they
are
estranged
and
separated
from
God
who
is
life
.
If
you
live
after
the
flesh
,
you
shall
die
:
but
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
you
shall
live
:
If
you
[
through
the
Spirit
;
]
you
may
sin
by
your
owne
strength
,
but
you
cannot
mortifie
sin
,
but
by
the
strength
of
the
Spirit
.
Doe
mortifie
the
deeds
of
the
Body
]
that
is
,
do
keep
under
,
and
subdue
the
power
and
predominancy
of
sin
,
if
you
mortifie
the
deeds
of
the
body
,
that
is
,
those
sins
that
are
acted
in
the
body
,
then
you
shall
live
,
not
everlastingly
here
,
but
you
shall
live
(
that
is
)
for
ever
in
heaven
,
you
shall
be
saved
:
and
this
is
that
indispensable
condition
upon
which
God
hath
entailed
salvation
,
If
you
through
the
Spirit
mortifie
the
deeds
of
the
body
,
you
shall
live
.
And
now
having
thus
opened
the
words
,
I
may
once
more
say
unto
you
as
Moses
to
Israel
,
Behold
,
I
have
set
before
you
this
day
,
blessing
and
cursing
,
life
and
death
,
therefore
chuse
which
you
will
have
.
I
have
set
before
you
life
;
if
you
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
you
shall
live
:
And
I
have
set
before
you
death
;
if
you
live
after
the
Flesh
,
you
shall
die
:
therefore
now
chuse
you
whether
you
will
be
saved
or
damned
,
whether
you
will
live
or
die
.
The
great
scope
of
the
Apostle
in
this
Chapter
,
is
to
stirre
up
and
presse
beleevers
to
walk
worthy
of
their
justification
;
though
Christ
does
all
for
us
in
point
of
Justification
,
yet
we
must
doe
something
too
;
though
Christ
justifies
us
from
the
guilt
of
sin
,
yet
we
must
labour
likewise
to
be
freed
from
the
filth
of
sin
:
and
this
exhortation
the
Apostle
presseth
home
upon
them
by
three
arguments
,
in
Rom.
8.12
,
Rom.
8.12
,
13.
13.
Brethren
(
sayes
he
)
we
are
debters
,
not
to
the
flesh
,
to
live
after
the
flesh
;
no
we
are
debters
to
the
Spirit
,
to
live
after
the
Spirit
;
we
are
indebted
to
God
,
to
mortifie
our
sins
and
corruptions
,
and
it
's
a
part
of
equity
and
common
honesty
to
pay
what
we
owe
.
2.
He
presseth
it
upon
them
by
the
sad
consequence
of
their
not
walking
worthy
of
their
justification
:
if
you
live
after
the
Flesh
,
you
shall
die
:
And
,
3.
He
presseth
them
to
it
,
by
the
great
benefit
and
advantage
that
will
redound
to
them
upon
the
performance
of
this
duty
:
If
you
do
through
the
Spirit
mortifie
the
deeds
of
the
body
,
you
shall
live
.
Before
I
shall
come
to
the
distinct
handling
of
the
words
,
8.
Doctrinall
conclusions
drawn
from
the
Text
.
and
insist
upon
those
points
I
intend
principally
to
treat
of
,
I
shal
only
from
the
general
view
and
aspect
of
the
Text
,
draw
out
seven
or
eight
doctrinall
conclusions
,
that
so
you
may
see
the
strength
of
the
Text
,
and
how
many
observations
this
short
Text
will
afford
,
I
will
but
only
name
them
.
1.
From
the
considerations
of
the
persons
,
who
they
were
that
Paul
doth
here
write
to
,
If
you
live
after
the
Flesh
,
you
shall
die
;
they
were
not
wicked
men
only
,
such
as
were
in
a
state
of
Paganisme
,
unbeleevers
,
but
those
also
that
were
in
a
converted
estate
,
true
beleevers
,
to
these
does
Paul
use
this
commination
.
From
whence
I
would
note
,
That
comminations
and
threatnings
are
to
be
pressed
upon
converted
,
as
well
as
unconverted
men
.
It
is
very
observable
,
that
the
word
of
God
is
not
only
compared
to
milk
,
1
Cor
.
3.2
.
1
Pet
.
2.2
.
which
is
of
a
pleasant
tast
,
but
it
is
likewise
compared
to
salt
,
Col.
4.6
.
Mat
.
5.13
.
for
the
godly
have
a
great
deal
of
rottennesse
and
corruption
in
them
,
which
must
be
eaten
out
by
the
salt
of
the
Word
,
and
they
thereby
kept
pure
and
spotlesse
.
2.
The
Apostle
doth
not
only
preach
comfort
to
beleevers
,
justification
to
them
,
that
there
is
no
condemnation
to
them
that
are
in
Christ
Jesus
,
but
he
likewise
preacheth
threatnings
to
them
.
From
whence
observe
,
That
doctrines
of
terrour
ought
as
well
to
be
pressed
upon
beleevers
,
as
doctrines
of
comfort
and
consolation
.
And
therefore
they
do
but
preach
half
the
will
of
God
,
that
do
only
handle
doctrines
of
comfort
,
and
never
presse
to
duty
,
and
encourage
men
to
the
practise
of
godlinesse
.
3.
The
Apostle
doth
not
only
preach
terrour
and
comminations
,
but
he
doth
also
joyn
to
these
threatnings
doctrines
of
comfort
:
from
whence
observe
further
,
That
when
Ministers
do
preach
doctrines
of
terrour
and
commination
,
they
ought
to
mingle
with
them
,
doctrines
of
comfort
and
consolation
.
And
therefore
as
they
are
to
blame
that
do
alwayes
preach
doctrines
of
comfort
,
so
likewise
they
are
blameworthy
that
do
never
preach
comfort
:
a
variety
of
doctrine
,
sets
off
a
mans
ministery
with
a
greater
lustre
,
and
beauty
,
and
efficacy
upon
the
hearts
of
the
hearers
.
4.
From
the
method
the
Apostle
useth
here
,
he
first
preacheth
terrour
before
he
preacheth
doctrines
of
comfort
,
If
you
live
after
the
Flesh
you
shall
die
:
but
if
you
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
you
shall
live
.
From
whence
we
may
observe
this
doctrine
,
That
when
Christians
grow
sensuall
,
wanton
,
and
carelesse
,
and
remisse
in
duties
,
laying
aside
that
holy
watchfulnesse
and
care
they
were
wont
to
have
,
at
such
times
as
these
doctrines
of
terrour
are
more
needfull
and
necessary
then
doctrines
of
comfort
.
5.
From
the
addition
of
this
phrase
in
the
Text
,
[
through
the
Spirit
:
]
if
you
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
it
is
not
said
in
the
former
part
of
the
verse
,
if
ye
[
through
the
power
of
the
Devil
]
do
live
after
the
Flesh
,
ye
shall
die
;
but
here
these
words
are
added
,
if
you
[
through
the
Spirit
:
]
from
whence
observe
,
That
a
man
may
commit
sin
by
his
own
strength
,
but
he
cannot
mortifie
sin
but
by
the
help
of
the
Spirit
.
Thou
that
art
a
single
man
canst
as
soon
destroy
a
whole
army
of
men
with
thy
own
hand
,
as
subdue
one
sin
by
thy
own
power
:
any
man
may
wound
himself
,
but
every
man
cannot
heal
himself
;
you
may
commit
sin
,
but
you
cannot
purge
out
sin
;
a
man
may
easily
run
down
a
hill
,
but
it
is
very
difficult
getting
up
a
hill
;
so
a
man
may
easily
commit
sin
,
but
he
cannot
mortifie
sin
but
by
the
strength
of
the
Spirit
.
6.
If
you
through
the
Spirit
do
mortifie
the
deeds
of
the
Flesh
,
observe
further
,
That
in
every
regenerate
man
,
there
are
some
deeds
,
and
remainders
,
and
reliques
of
sin
and
corruption
still
left
.
And
from
hence
we
may
learn
further
,
That
Christians
do
stand
in
need
of
mortification
as
well
as
other
men
,
they
have
some
unbridled
passion
,
or
untamed
affection
,
or
unruly
lust
,
that
hath
need
to
be
tamed
,
as
well
as
other
men
.
Godly
men
need
sometimes
to
be
tamed
,
and
hampered
,
and
mortified
as
well
as
others
,
the
worst
of
men
in
the
world
.
And
lastly
,
we
may
observe
from
the
words
,
this
doctrinall
conclusion
,
That
men
may
expect
their
condition
to
be
in
another
world
,
answerable
to
what
their
carriage
and
conversation
is
in
this
world
.
Art
thou
a
man
that
givest
way
to
the
vain
and
sinfull
desires
and
corrupt
motions
of
thy
own
heart
?
let
me
tell
thee
,
that
as
sure
as
thou
art
alive
this
day
,
if
you
continue
and
go
on
in
this
course
,
you
shall
die
,
and
be
damned
,
and
undone
for
ever
:
if
you
live
after
the
Flesh
,
you
shall
die
:
but
if
thou
art
a
man
that
dost
labour
to
bridle
and
keep
under
thy
unruly
lusts
,
and
untamed
affections
,
that
grace
may
get
the
victory
over
your
corruptions
,
and
that
sin
may
not
rule
and
reign
in
your
mortall
bodies
,
you
are
in
the
ready
way
to
obtain
life
everlasting
:
And
therefore
I
beseech
you
my
brethren
,
do
not
think
nor
reason
thus
with
your selves
,
If
I
shall
be
saved
I
shall
be
saved
,
though
I
live
never
so
profanely
;
and
if
I
shall
be
damned
,
I
shall
be
damned
,
let
me
do
what
I
will
to
the
contrary
;
do
not
argue
thus
,
for
here
you
see
the
Scripture
tels
you
expresly
,
that
if
you
live
after
the
Flesh
you
shall
die
:
but
if
you
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
you
shall
live
.
And
thus
I
have
given
you
these
8.
Doctrinall
conclusions
from
the
generall
scope
and
aspect
of
the
words
,
I
shall
now
draw
out
3.
Doctrines
more
which
I
intend
to
insist
upon
.
If
you
live
after
the
Flesh
,
you
shall
die
:
from
whence
observe
this
Doctrine
in
the
first
place
,
That
living
to
the
world
,
after
the
sinfull
motions
and
corrupt
dictates
of
Nature
,
without
labouring
to
mortifie
and
subdue
them
,
is
that
which
will
bring
men
to
death
and
damnation
.
I
adde
this
phrase
in
the
Doctrine
,
without
mortifying
of
them
,
because
living
after
the
Flesh
is
put
in
opposition
to
mortifying
the
deeds
of
the
Flesh
,
if
you
live
after
the
Flesh
without
endeavouring
to
mortifie
and
subdue
the
motions
of
it
,
this
will
bring
you
to
death
and
damnation
;
in
Gal.
6.8
.
sayes
the
Apostle
,
Gal.
6.8
.
He
that
soweth
to
the
Flesh
,
shall
of
the
Flesh
reap
corruption
:
but
he
that
soweth
to
the
Spirit
,
shall
of
the
Spirit
reap
life
everlasting
.
By
sowing
to
the
Flesh
,
is
meant
the
following
after
the
desires
of
the
Flesh
;
and
such
as
do
so
shall
thereby
reap
damnation
;
you
that
have
your
seed-time
in
sin
,
shall
have
your
harvest
in
Hell
,
you
shall
inherit
damnation
,
and
Hell
fire
for
ever
:
if
you
sow
to
the
Flesh
,
you
shall
of
the
Flesh
reap
corruption
.
I
shall
speak
to
this
Doctrine
only
in
this
one
Sermon
,
because
my
intentions
are
principally
to
insist
upon
the
other
branch
of
the
Text
,
if
you
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
:
and
therefore
I
shall
only
answer
one
Query
,
and
then
give
you
a
practicall
Use
,
and
so
have
done
.
The
Question
is
this
,
may
some
say
,
If
this
be
so
,
that
those
that
live
after
the
Flesh
must
die
,
then
how
may
I
know
and
be
assured
and
satisfied
in
my
own
conscience
,
that
I
am
the
man
that
doth
thus
live
after
the
Flesh
,
and
that
sin
is
not
subdued
and
mortified
in
my
soul
?
Ans.
I
shall
give
you
two
generall
discoveries
,
how
you
may
know
whether
sin
be
unmortified
in
you
or
no
,
by
your
carriage
both
before
and
after
the
commission
of
any
sin
.
1.
By
your
carriage
before
the
commission
of
any
sin
,
The
1.
discovery
of
sin
unmortified
.
when
there
is
a
longing
and
hankring
desire
in
thy
soul
to
commit
sin
,
and
a
studying
and
contriving
how
to
act
it
,
hereby
the
Scripture
describes
an
unmortified
man
,
Psal
.
36.4
.
Pro
.
6.14
.
in
Psal
.
36.4
.
He
deviseth
mischief
upon
his
bed
,
he
setteth
himself
in
a
way
that
is
not
good
:
when
a
man
studies
and
contrives
how
to
act
a
sin
,
and
to
carry
it
on
closely
and
secretly
,
this
is
an
argument
(
when
upon
such
deliberate
debates
and
rationall
consultations
,
a
man
sets
himself
in
a
way
that
is
not
good
)
that
he
hath
an
unmortified
heart
;
and
therefore
if
it
be
thus
with
you
,
that
you
do
plot
,
and
study
,
and
contrive
how
to
commit
sin
;
it
is
a
strong
argument
that
the
power
of
sin
is
not
subdued
and
mortified
in
you
.
2.
2.
Discovery
of
sin
unmortified
.
A
corruption
is
unmortified
in
the
soul
,
when
a
man
is
more
eager
to
commit
the
sin
unto
which
he
is
tempted
,
then
he
is
to
resist
it
,
when
a
man
is
all
on
fire
as
it
were
,
and
so
eager
in
the
pursuit
of
a
lust
,
to
the
satisfaction
of
which
he
is
tempted
,
that
he
casts
away
all
thoughts
of
resistance
:
this
argues
such
a
man
to
have
an
unmortified
heart
.
A
godly
man
that
hath
the
power
of
mortifying
grace
upon
his
heart
,
he
may
fall
into
the
same
sins
as
thou
doest
;
but
yet
he
encounters
with
them
,
and
takes
more
care
how
to
resist
sin
then
to
act
it
:
but
now
(
it
may
be
)
all
thy
thoughts
are
taken
up
how
to
satisfie
thy
lust
,
and
act
this
sin
with
secrecy
,
but
not
at
all
to
resist
it
:
this
is
a
sign
of
a
very
unmortified
heart
.
3.
3.
Discovery
of
sin
unmortified
.
When
men
do
never
vent
and
put
forth
their
strength
in
prayer
against
those
corruptions
to
which
they
are
most
subject
:
when
men
are
assaulted
with
one
sin
one
day
,
and
another
lust
another
day
,
and
yet
never
go
to
God
by
prayer
,
to
beg
for
strength
and
mortifying
grace
to
resist
and
keep
under
these
corruptions
:
this
is
a
sign
of
a
very
unmortified
heart
:
Psal
.
51.15
.
In
Psal
.
51.15
.
saies
David
,
Oh
Lord
open
thou
my
lips
:
one
observes
from
hence
,
that
as
long
as
David
lay
under
the
guilt
of
his
sin
,
all
that
time
his
mouth
was
shut
,
he
could
not
pray
to
God
;
and
therefore
it
is
that
after
he
had
confessed
his
sin
he
begs
,
that
God
would
open
his
lips
,
that
he
might
shew
forth
his
praise
:
as
long
as
your
mouth
is
shut
that
you
cannot
pray
against
your
corruptions
,
it
is
a
sign
that
sin
is
not
yet
mortified
in
you
.
4.
4.
Discovery
of
sin
unmortified
.
When
corruptions
and
temptations
to
such
and
such
sins
,
do
most
of
all
trouble
you
and
disturbe
you
in
holy
duties
,
when
a
man
is
in
an
ordinance
,
and
a
lust
shal
tempt
him
there
and
fill
his
heart
full
of
wickednesse
and
worldly
mindednesse
;
when
sin
and
corruption
so
seiseth
upon
your
heart
,
that
you
cannot
tell
what
a
Minister
sayes
in
a
whole
hour
together
,
this
argues
that
you
have
a
very
unmortified
heart
:
Jer
.
23.11
.
in
Jer
.
23.11
.
saies
God
there
,
In
my
house
have
I
found
their
wickednesse
.
When
you
give
way
to
sinfull
thoughts
,
and
covetous
imaginations
even
in
Gods
house
,
in
the
midst
of
holy
duties
,
this
discovers
not
only
an
unmortified
,
but
a
very
impudent
heart
,
the
Devil
does
(
as
I
may
so
say
)
ravish
thee
,
and
deflowre
thee
even
in
Gods
presence
:
as
many
young
men
come
to
Church
,
to
look
after
and
gaze
upon
handsome
women
,
to
cherish
their
lust
and
speculative
wantonnesse
in
them
;
take
heed
of
this
,
for
it
is
an
argument
that
you
live
after
the
Flesh
,
when
you
give
way
to
such
sinfull
temptations
in
holy
duties
,
when
you
should
be
attending
God
in
his
Ordinances
.
5.
5.
Discovery
of
sin
unmortified
.
It
is
an
argument
that
sin
is
unmortified
in
thy
heart
,
when
the
recalling
to
minde
of
thy
former
sinfulnesse
does
not
humble
thee
,
but
rather
stirre
up
thy
corruptions
afresh
in
thy
heart
,
to
plot
and
contrive
how
to
commit
the
same
sins
again
:
it
may
be
thou
hast
been
a
drunkard
in
former
time
,
and
now
thou
callest
to
minde
this
sin
with
delight
,
and
studiest
how
to
be
drunk
again
:
or
an
old
fornicator
or
adulterer
,
and
now
thou
remembrest
it
,
and
contrivest
how
to
commit
this
sin
again
;
this
is
a
sign
of
a
very
unmortified
heart
:
Ezek
.
23.19
,
21.
in
Ezek
.
23.19
,
21.
Thus
thou
calledst
to
remembrance
the
lewdnesse
of
thy
youth
,
in
bruising
thy
teats
by
the
Egyptians
,
for
the
paps
of
thy
youth
.
The
children
of
Israel
by
calling
to
remembrance
their
adulteries
in
Egypt
,
they
fell
again
to
their
sinfull
pleasures
.
6.
6.
Discovery
of
sin
unmortified
.
When
a
temptation
to
sin
is
quickly
and
easily
closed
with
,
when
thou
canst
commit
a
great
sin
upon
a
small
temptation
,
when
thy
heart
is
like
Gunpowder
to
sin
,
touch
and
it
takes
,
as
it
was
with
the
young
man
that
the
Harlot
met
,
Pro
.
7.22
.
in
Prov.
7.22
.
it
is
said
,
he
went
after
her
straightway
,
this
is
a
sign
of
an
unmortified
heart
.
3.
Characters
of
an
unmortified
heart
,
after
the
committing
of
sin
.
And
thus
I
have
given
you
6.
Characters
(
before
the
committing
of
sin
)
of
of
an
unmortified
heart
:
now
there
are
3.
Characters
more
(
that
I
shall
lay
down
of
an
unmortified
heart
)
after
the
commission
of
any
sin
.
As
,
1.
If
you
finde
more
joy
in
the
pleasure
of
sin
after
the
commission
of
it
,
then
you
do
of
sorrow
for
committing
of
it
;
if
you
have
more
joy
in
regard
of
the
sweetnesse
of
sin
,
then
you
have
sorrow
in
the
consideration
of
the
evill
of
sin
.
And
,
2.
When
you
cannot
indure
a
reproof
for
any
sin
you
have
committed
,
this
argues
an
unmortified
heart
:
when
men
are
like
nettles
,
that
if
you
touch
them
never
so
little
,
they
will
sting
you
,
so
when
you
are
told
of
your
drunkennesse
or
uncleannesse
,
or
the
like
,
you
cannot
away
with
it
,
but
doe
rage
,
and
brawl
,
and
wrangle
;
this
shewes
that
you
are
asleep
and
dead
in
sin
,
when
you
cannot
endure
a
reproof
,
nor
abide
to
be
awakened
out
of
it
;
it
is
a
sign
that
you
love
sin
well
,
when
you
cannot
abide
it
should
be
spoken
against
:
saies
the
Apostle
in
Jam
.
1.19
,
21.
Let
every
man
be
swift
to
hear
,
Jam
.
1.19
,
21.
slow
to
speak
,
slow
to
wrath
.
When
the
word
of
God
doth
reprove
you
for
a
sin
,
you
should
be
slow
to
wrath
,
not
apt
to
be
enraged
at
every
reproof
,
but
to
receive
with
meeknesse
that
ingraffed
word
that
is
able
to
save
your
souls
,
vers
.
21.
an
unmortified
heart
is
very
ready
to
storm
,
and
fume
,
and
fret
when
he
is
reproved
.
3.
When
you
take
more
care
after
the
committing
of
a
sin
,
to
keep
it
secret
from
the
view
and
knowledge
of
men
,
then
to
repent
and
be
humbled
for
it
in
the
presence
of
God
,
when
you
labour
rather
to
hide
it
then
repent
of
it
;
this
proceeds
from
the
predominancy
of
sin
and
corruption
in
thy
heart
.
And
thus
I
have
given
you
9.
Discoveries
of
an
unmortified
heart
,
the
Lord
give
you
all
grace
seriously
to
enquire
into
your
own
souls
whether
you
are
mortified
men
and
women
,
or
no
.
The
Use
that
I
shall
make
of
this
shall
be
of
reproof
,
If
it
be
so
that
those
that
live
after
the
flesh
shall
die
,
Oh
then
how
blameworthy
are
all
you
that
do
incurre
this
dismall
judgement
of
eternall
death
,
that
rather
then
you
will
kill
your
sins
,
sin
shall
kill
thy
soul
:
It
is
reported
of
the
Basilisk
,
that
if
thou
dost
not
kill
him
he
will
kill
thee
:
and
so
it
is
here
,
if
thou
dost
not
kill
thy
sins
,
thy
sins
will
be
the
death
of
thy
soul
;
and
therefore
how
blameworthy
are
you
,
that
will
rather
suffer
sin
to
kill
your
souls
,
then
you
will
take
any
pains
to
mortifie
and
subdue
your
sins
?
I
have
read
of
a
man
that
loved
a
Fox
so
well
,
that
notwithstanding
the
Fox
had
pulled
out
the
bowels
of
one
of
his
children
,
yet
he
would
not
part
with
him
:
and
so
now
I
fear
that
there
are
many
of
you
that
harbour
such
ravenous
lusts
and
corruptions
in
your
hearts
,
that
will
destroy
your
souls
,
and
yet
will
not
part
with
them
,
but
suffer
them
to
rule
and
reign
in
you
;
never
going
unto
God
by
prayer
,
to
beg
for
mortifying
grace
to
subdue
and
keep
them
under
.
And
thus
I
have
done
with
the
first
branch
of
the
Text
,
If
you
live
after
the
flesh
,
you
shall
die
.
SERMON
,
II
.
Rom.
8.
vers
.
13.
—
But
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
I
Now
come
to
fall
upon
the
2d
.
part
of
the
words
,
but
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
Mortifying
the
deeds
of
the
body
cannot
be
understood
of
the
religious
deeds
of
the
body
,
for
they
are
to
be
cherished
;
nor
of
the
naturall
deeds
of
the
body
,
as
eating
and
drinking
;
but
it
is
to
be
meant
of
the
sinfull
actions
that
are
done
by
the
body
,
arising
from
the
temptations
and
injections
of
Satan
,
or
the
corrupt
dictates
of
our
own
sinfull
nature
:
If
you
mortifie
the
deeds
of
the
body
,
you
shall
live
:
you
see
here
(
beloved
)
the
Lord
does
walk
in
waies
of
contrariety
to
the
judgements
of
flesh
and
bloud
;
he
bids
us
mourn
and
sow
in
tears
,
and
then
we
shall
reap
in
joy
.
He
bids
us
die
,
and
tels
us
this
is
the
way
to
live
,
and
no
way
can
be
more
contrary
to
flesh
and
bloud
;
and
yet
there
is
no
other
way
to
live
but
this
:
we
must
first
die
to
sin
and
the
world
,
before
we
can
live
a
life
of
grace
;
and
we
must
die
a
naturall
death
,
before
we
can
come
to
live
a
life
of
glory
.
There
are
two
observations
that
I
shall
draw
from
this
latter
part
of
the
Text
.
1.
That
mortification
of
corruption
is
a
necessary
qualification
required
in
every
person
that
shall
obtain
salvation
:
If
you
mortifie
the
deeds
of
the
body
,
you
shall
live
.
And
,
2.
From
the
addition
of
this
phrase
,
(
through
the
spirit
)
if
you
through
the
spirit
do
mortifie
;
Observe
from
hence
,
2
That
though
a
man
can
commit
sin
by
his
own
strength
,
yet
he
cannot
mortifie
sin
,
but
by
the
strength
of
the
spirit
.
These
are
the
two
points
I
intended
to
insist
upon
from
this
latter
part
of
the
Text
.
I
shall
by
Gods
assistance
speak
to
the
first
of
them
,
in
severall
Sermons
;
but
shall
only
at
this
time
lay
down
something
by
way
of
introduction
,
to
this
needfull
doctrine
of
mortification
;
and
then
I
shall
come
to
handle
those
things
that
are
most
usefull
and
necessary
to
be
known
about
this
doctrine
,
I
shall
give
you
the
nature
and
characters
of
it
,
and
the
false
mistakes
about
it
,
and
the
jealousies
of
godly
people
,
whereby
they
think
they
are
not
mortified
when
they
are
,
&c.
At
present
I
shall
only
speak
something
introductory
,
to
the
clearer
handling
of
the
point
,
that
mortification
and
corruption
is
a
necessary
qualification
,
required
in
every
person
that
shall
attain
to
salvation
.
I
shall
first
lay
down
8
or
9
cautelary
Rules
to
those
that
are
unmortified
,
Nine
Rules
to
those
that
are
unmortified
.
then
so
many
more
to
such
as
are
mortified
;
I
shall
begin
with
the
first
to
those
that
are
unmortified
.
1.
Count
not
the
restraining
of
sin
from
coming
into
act
,
to
be
a
real
mortifying
of
sin
:
restraining
grace
is
not
mortifying
grace
,
as
in
Gen.
6.20
.
Gen.
20.6
.
saies
God
there
to
Abimelech
,
I
with-held
thee
from
sinning
against
me
,
therefore
suffered
I
thee
not
to
touch
her
:
He
had
sin
restrained
but
not
mortified
.
As
a
Lion
confined
within
the
grates
,
is
a
Lion
still
,
though
he
cannot
go
about
to
devour
his
prey
;
so
though
men
are
restrained
from
acting
those
sins
to
which
they
are
inclinable
,
yet
the
restraint
of
sin
is
not
to
be
taken
for
the
mortifying
of
sin
.
A
man
may
for
a
time
lay
a
curb
and
restraint
upon
his
lusts
,
that
they
do
not
come
forth
into
act
,
without
the
power
of
mortifying
grace
:
a
man
may
bridle
a
lust
for
many
years
,
and
yet
the
lust
remain
unmortified
;
therefore
I
say
,
do
not
count
the
restraining
of
a
sin
to
be
the
mortifying
of
a
sin
.
2.
Another
cautelary
Rule
is
this
,
that
a
listlesnesse
to
any
kinde
of
sin
,
is
no
infallible
demonstration
that
such
a
sin
is
mortified
;
count
not
a
present
listlesnesse
to
some
sins
to
be
a
saving
mortification
of
them
:
this
is
a
great
mistake
that
many
men
run
into
,
because
they
have
no
desire
to
the
committing
of
some
sins
which
their
very
education
makes
them
averse
to
,
Severall
causes
why
men
are
more
indisposed
to
some
sins
then
others
.
therefore
they
think
they
have
a
work
of
mortification
and
sanctification
,
wrought
in
them
:
whereas
there
are
divers
externall
causes
that
may
make
a
man
indisposed
and
averse
to
some
sins
,
as
sicknesse
,
old
age
,
horrour
of
conscience
,
education
,
or
a
mans
own
naturall
temper
.
1.
A
man
may
have
a
listlesnesse
and
unwillingnesse
to
some
sins
,
arising
from
a
fit
of
sicknesse
,
that
though
he
hath
been
a
drunkard
,
or
an
adulterer
in
former
times
;
yet
because
he
hath
thereby
distempered
himself
,
and
impaired
his
health
,
therefore
he
hath
no
lust
or
desire
to
those
sins
now
;
or
if
he
hath
renewed
desires
after
those
sins
,
yet
it
may
be
he
wants
strength
of
body
to
act
them
;
such
a
listlesness
to
sin
flowing
from
a
fick
bed
,
does
not
proceed
from
mortifying
grace
.
Or
,
2.
This
indisposition
to
sin
may
flow
from
old
age
,
wherein
a
mans
strength
is
wasted
and
decayed
,
and
so
not
able
to
act
those
sins
of
adultery
,
drunkennesse
,
&c.
which
formerly
he
hath
committed
,
and
took
pleasure
in
.
And
,
3.
It
may
flow
from
a
good
education
,
and
principles
of
morality
in
men
,
which
restrains
them
from
many
grosse
and
scandalous
sins
.
4.
It
may
proceed
likewise
from
horrour
and
terrour
of
conscience
,
when
this
seises
upon
a
man
,
that
God
casts
the
flashes
of
hell
fire
in
his
face
,
this
may
make
him
abstain
from
sin
for
a
time
,
while
the
horrour
lies
upon
him
:
as
a
thundring
storm
sowres
the
beer
in
our
cellars
,
so
when
God
thunders
upon
the
conscience
,
it
will
sowre
and
imbitter
sin
to
a
man
,
that
he
hath
no
desires
after
it
for
the
present
,
but
yet
this
is
not
mortifying
grace
upon
the
heart
,
but
the
horrour
of
conscience
that
doth
gnaw
,
and
gripe
,
and
terrifie
the
man
,
and
makes
him
listlesse
after
sin
,
at
such
a
time
.
5.
Another
externall
cause
of
a
mans
listlesnesse
to
some
sins
may
be
his
naturall
temper
:
for
though
every
man
hath
seminally
all
sin
in
him
,
yet
there
are
some
sins
which
by
nature
he
is
more
inclinable
to
then
others
,
according
to
his
complexion
and
constitution
:
as
a
man
that
is
of
a
cholerick
complexion
,
he
is
most
inclinable
to
anger
;
and
if
of
a
sanguin
complexion
,
then
he
is
most
inclinable
to
uncleannesse
,
and
so
of
the
rest
;
so
that
there
are
many
sins
,
that
by
a
mans
naturall
temper
he
is
averse
from
;
as
Luther
professeth
of
himself
,
that
he
was
never
in
all
his
life
time
troubled
with
covetousnesse
:
now
this
did
not
proceed
from
mortifying
grace
,
but
from
the
naturall
temper
of
his
body
,
it
was
a
gift
of
nature
given
him
of
God
,
and
not
a
gift
of
grace
;
and
therefore
(
beloved
)
you
are
not
to
impute
that
to
mortifying
grace
,
that
is
meerly
the
result
of
a
violent
sicknesse
,
old
age
,
education
,
terrours
of
conscience
,
or
a
mans
naturall
temper
and
constitution
.
Give
me
leave
to
illustrate
this
to
you
by
this
familiar
similitude
:
suppose
you
should
put
a
dog
and
a
sheep
together
,
and
cast
flesh
before
the
sheep
,
and
grasse
before
the
dog
;
neither
of
them
will
eat
any
thing
;
the
sheep
will
not
eat
the
flesh
,
neither
will
the
dog
eat
grasse
;
which
ariseth
from
the
naturall
temper
of
the
creatures
:
Why
,
so
it
is
here
,
mens
naturall
tempers
do
dispose
them
to
some
sins
and
not
to
others
,
which
therefore
is
not
to
be
imputed
to
the
power
of
mortifying
grace
.
3.
Another
cautelary
Rule
touching
this
doctrine
of
mortification
,
is
this
:
Let
mortification
be
extended
to
inward
and
secret
sins
,
as
well
as
to
outward
and
scandalous
sins
;
not
only
the
lusts
of
the
flesh
,
but
of
the
minde
are
to
be
mortified
;
not
only
the
deeds
of
the
body
,
but
the
thoughts
of
the
heart
,
and
corruptions
in
the
inward
man
are
to
be
subdued
;
you
are
to
extend
mortification
to
the
subduing
of
vicious
affections
,
Col.
3.5
.
as
well
as
base
actions
,
as
in
Col.
3.5
.
saies
the
Apostle
,
Mortifie
therefore
your
members
which
are
upon
the
earth
,
fornication
,
uncleannesse
&c.
You
do
think
,
it
may
be
,
that
these
two
are
both
one
;
no
,
fornication
is
the
sin
in
the
act
,
uncleannesse
the
sin
in
the
affection
and
in
the
thought
;
now
the
Apostle
bids
them
mortifie
fornication
,
that
is
,
uncleannesse
in
the
act
;
but
he
does
not
stay
there
,
but
tels
them
they
must
subdue
their
sinfull
affections
,
and
vicious
inclinations
to
those
sins
.
You
must
mortifie
the
very
first
motions
and
secret
propensions
to
any
sin
in
your
hearts
.
4.
Let
mortification
be
especially
directed
to
strike
at
those
sins
,
that
are
thy
master
sins
,
that
are
most
prevalent
and
predominant
in
thy
heart
,
those
sins
that
thou
hast
most
prayed
against
and
art
least
able
to
resist
;
those
sins
that
do
most
strongly
assault
thee
,
and
most
easily
beset
thee
and
over-master
thee
.
Heb
.
12.1
.
Thus
David
in
Psal
.
18.22
.
saies
he
,
I
have
kept
my self
from
mine
iniquity
,
2
Sam
.
22.24
.
that
is
,
from
my
speciall
sins
,
my
constitution
sins
,
my
bosome
iniquities
:
I
might
in
this
case
give
you
the
same
advice
the
King
of
Syria
gave
his
Captains
,
1
Chron
.
22.31
.
in
1
Chron
.
22.31
.
saying
,
Fight
neither
with
small
nor
great
,
but
only
with
the
King
of
Israel
;
So
may
I
say
to
you
,
fight
not
so
much
against
any
sin
,
as
against
your
beloved
darling
constitution
sins
,
that
do
most
easily
beset
you
and
prevail
over
you
.
5.
Another
cautelary
Rule
I
would
give
you
,
is
this
,
Think
not
to
compasse
this
great
work
of
mortification
,
by
a
generall
superficiall
fight
of
sin
,
unlesse
thou
comest
to
a
distinct
and
particular
apprehension
of
them
:
if
you
take
your
sins
and
corruptions
all
together
in
the
lump
,
you
will
never
be
able
to
break
and
mortifie
them
.
As
when
a
bundle
of
rods
are
knit
close
one
to
another
,
the
strongest
man
in
the
world
is
not
able
to
break
them
,
yet
if
they
be
taken
asunder
,
any
man
may
break
them
all
one
by
one
with
ease
;
so
here
if
you
take
sin
apart
,
and
labour
to
have
a
distinct
view
and
fight
of
them
,
this
is
the
way
to
overcome
and
mortifie
sin
;
if
you
shoot
at
randome
,
you
will
never
hit
the
mark
;
so
if
you
look
at
sin
in
the
generall
,
in
the
lump
,
you
will
never
be
able
to
mortifie
them
:
as
if
a
man
were
injoyned
to
carry
a
great
tree
a
good
distance
off
his
house
,
home
,
the
way
to
do
it
is
not
to
go
to
hale
and
draw
the
whole
body
of
the
tree
together
,
for
this
were
impossible
,
but
he
must
cut
the
tree
in
pieces
,
and
then
he
may
easily
do
it
:
So
many
men
go
about
to
subdue
and
beat
down
sin
in
their
hearts
,
but
they
think
to
do
it
all
at
once
,
but
this
is
not
the
way
;
you
must
labour
to
take
sin
in
pieces
,
to
have
a
particular
view
of
them
,
to
break
and
master
them
one
by
one
,
and
thereby
you
shall
be
able
to
overcome
the
strongest
of
them
.
6.
Let
your
mortification
extend
not
only
to
particular
acts
of
sin
,
but
to
the
whole
bulk
and
body
of
sin
;
it
is
a
great
fault
amongst
many
Christians
,
that
if
they
be
troubled
with
passions
,
they
go
about
to
mortifie
them
;
or
if
with
unclean
and
sin
full
thoughts
,
they
endevour
to
subdue
them
,
but
yet
in
the
mean
time
leave
the
whole
body
of
sin
unmortified
;
whereas
when
ever
you
go
about
to
mortifie
any
one
particular
lust
,
you
should
labour
to
bewail
the
whole
body
of
sin
that
is
in
you
,
and
to
strike
at
the
very
root
of
sin
.
As
when
a
man
would
keep
a
tree
from
growing
,
he
must
not
only
lop
off
the
branches
,
for
that
will
not
do
it
,
but
he
must
pluck
it
up
by
the
root
;
so
you
may
cut
off
one
sin
after
another
,
and
make
those
branches
to
wither
;
but
if
you
do
not
pull
up
sin
by
the
root
,
the
other
will
but
make
your
corruptions
to
rage
the
more
;
and
if
not
the
same
sins
,
yet
others
,
and
it
may
be
worse
then
the
former
will
grow
up
in
the
room
of
them
.
David
when
he
came
to
bewail
his
sin
of
adultery
,
he
likewise
bewails
the
sin
of
his
nature
;
in
Psal
.
51.5
.
saith
he
,
Behold
,
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
:
To
shew
that
when
we
go
about
to
mortifie
any
one
particular
sin
,
we
must
likewise
bewail
and
labour
to
bring
under
the
whole
body
of
sin
.
7.
Another
cautelary
Rule
is
this
,
When
you
are
setting
upon
the
work
of
mortification
,
go
about
it
in
the
strength
of
Christ
,
and
not
in
your
own
strength
.
I
told
you
before
,
you
may
commit
sin
by
your
own
strength
,
but
you
cannot
mortifie
sin
by
your
own
strength
.
If
you
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
you
shall
live
:
it
is
an
arrow
fetcht
from
Christs
quiver
,
that
can
only
kill
and
slay
thy
lusts
,
therefore
do
not
depend
upon
thy
own
reason
,
understanding
or
knowledge
in
the
managing
of
this
great
work
of
mortification
,
and
grapling
with
sin
;
for
though
you
may
discover
your
sin
,
and
your
danger
by
reason
of
it
,
yet
by
your
own
strength
you
are
not
able
to
subdue
and
overcome
that
sin
.
1
Pet
.
1.5
.
We
are
kept
by
the
power
of
God
unto
salvation
;
doe
not
encounter
with
sin
in
confidence
of
thy
own
strength
,
for
thou
art
but
as
a
feather
before
a
whirlewinde
,
thou
hast
not
power
of
thy
own
to
resist
the
weakest
temptation
,
or
subdue
the
least
corruption
:
and
therefore
do
as
David
did
when
he
was
to
encounter
with
Goliah
,
a
great
and
mighty
Giant
,
and
himself
but
a
poor
little
stripling
,
why
what
doth
David
do
?
sayes
he
in
1
Sam
.
17.45
.
1
Sam
.
17.45
.
Thou
comest
to
me
with
a
sword
,
and
with
a
spear
,
and
with
a
shield
;
but
I
come
against
thee
in
the
name
of
the
Lord
of
hosts
,
and
in
the
power
of
his
might
:
So
now
if
you
go
out
against
your
sins
in
the
power
of
Gods
might
,
this
is
the
only
way
to
subdue
them
,
and
keep
under
your
unruly
lusts
.
8.
Take
heed
of
suffering
sin
to
remain
long
in
thy
heart
without
controll
,
but
labour
to
mortifie
it
,
in
the
very
first
motions
of
it
.
When
thy
nature
first
begins
to
close
with
a
sin
,
then
labour
to
root
it
out
;
for
it
's
easier
to
keep
sin
out
of
our
souls
,
then
it
is
to
drive
out
sin
,
when
once
it
is
gotten
into
our
hearts
.
Sin
is
like
a
serpent
,
which
if
he
can
but
get
in
his
head
into
any
place
,
he
will
soon
winde
in
his
whole
body
;
so
if
we
cherish
and
give
entertainment
to
the
first
motions
and
inclinations
,
it
will
quickly
insinuate
it self
into
us
.
Sin
is
like
the
overflowing
of
a
mighty
river
,
when
once
the
water
hath
made
a
breach
in
the
bank
,
if
it
be
not
presently
stopt
,
it
will
soon
overflow
the
whole
meadow
;
so
if
we
let
sin
alone
in
the
first
motions
of
it
,
it
will
quickly
over-run
the
whole
man
.
9.
The
last
cautelary
Rule
I
shall
give
you
,
is
this
,
When
thou
hast
through
the
strength
of
Christ
,
mortified
one
sin
,
or
resisted
one
temptation
,
do
not
sit
down
,
and
think
your
work
is
done
,
but
expect
another
combate
;
your
corruption
will
come
afresh
upon
you
again
,
the
Devil
will
still
be
plotting
against
thee
,
and
sending
one
temptation
after
another
,
to
foil
thee
if
he
can
;
and
God
does
suffer
him
to
do
thus
in
a
great
deal
of
wisdome
,
to
try
us
,
and
humble
us
,
and
to
let
us
see
what
continuall
cause
we
have
of
standing
upon
our
guard
,
and
keeping
a
constant
watch
over
our
own
hearts
,
and
that
as
long
as
we
live
we
shall
stand
in
need
of
mortifying
grace
.
As
the
branches
of
a
tree
,
though
you
lop
them
off
yet
they
will
spring
out
again
;
so
when
you
have
mortified
one
corruption
,
another
will
spring
forth
;
though
thou
hast
cut
off
one
lust
to
day
,
yet
it
may
be
another
will
spring
out
to
morrow
;
if
you
have
mortified
pride
to
day
,
passion
may
spring
up
to
morrow
,
or
covetousnesse
to
morrow
,
or
worldly
mindednesse
to
morrow
,
&c.
so
that
we
have
continuall
cause
of
standing
upon
our
watch-tower
,
and
observing
these
deceitfull
hearts
of
ours
,
and
alwayes
need
of
mortifying
grace
,
to
keep
under
our
corruptions
.
And
thus
I
have
done
with
these
9.
Rules
by
way
of
caution
,
touching
this
doctrine
of
mortification
,
which
will
all
of
them
be
very
usefull
,
in
the
handling
of
many
points
that
I
shall
treat
upon
in
this
subject
.
And
because
in
what
I
have
already
said
,
(
it
may
be
)
I
have
been
near
the
bosomes
of
many
of
you
,
and
touched
your
souls
to
the
quick
:
and
there
may
be
some
poor
humble
soul
or
other
among
you
that
hath
the
power
of
mortifying
grace
upon
his
heart
,
and
yet
is
ready
to
despond
because
he
findes
his
corruptions
to
be
so
stirring
and
active
in
him
,
that
he
is
not
able
to
master
them
;
Seven
comfortable
Considerations
to
a
mortified
hearts
.
the
refore
will
you
follow
me
in
your
thoughts
a
little
,
while
I
lay
you
down
7.
comfortable
Considerations
in
this
particular
?
the
first
is
this
,
1.
That
the
stirrings
and
risings
of
corruptions
in
the
heart
,
may
yet
be
consistent
with
true
mortification
;
that
very
lust
that
is
mortified
,
may
yet
make
a
great
deal
of
stirre
and
rising
in
the
soul
.
And
this
Consideration
would
administer
a
great
deal
of
comfort
to
many
poor
souls
,
were
they
but
satisfied
in
this
particular
:
Rom.
9.9
.
in
Rom.
9.9
.
saies
Paul
there
,
When
the
Commandement
came
,
sin
revived
:
and
yet
Paul
was
a
mortified
man
,
and
a
sanctified
man
.
It
is
with
a
godly
man
in
this
particular
,
as
with
a
man
sick
of
a
violent
feaver
,
though
the
man
may
be
very
near
death
,
yet
the
strength
of
the
disease
may
be
so
powerfull
upon
him
,
as
to
make
him
tosse
and
tumble
,
that
two
or
three
men
shal
scarse
be
able
to
hold
him
quiet
in
his
bed
;
but
yet
this
cannot
be
imputed
to
the
strength
of
the
man
,
but
to
the
strength
of
the
disease
that
makes
him
do
thus
;
and
so
it
may
be
in
many
a
poor
soul
,
sin
may
be
very
near
its
death
and
mortification
,
and
yet
stirre
and
rage
more
then
ever
;
but
this
proceeds
not
from
the
weaknesse
of
the
man
,
to
resist
sin
,
but
from
the
strength
of
Satans
temptations
.
As
it
is
with
many
birds
,
after
their
heads
are
pull'd
off
they
flutre
more
strongly
then
ever
before
;
so
thou
maist
give
a
mortall
wound
to
a
sin
,
and
yet
when
the
head
(
as
it
were
)
of
sin
is
off
,
it
may
keep
a
great
deal
of
stirre
in
thy
soul
.
But
here
(
beloved
)
because
I
know
there
may
be
a
great
deal
of
ill
use
made
of
this
comfortable
consideration
,
Two
Cases
wherein
some
corruptions
in
a
mans
heart
doe
not
argue
an
unmortified
heart
.
therefore
let
me
tell
you
that
only
in
2.
Cases
,
the
stirrings
of
corruptions
,
and
the
workings
of
it
in
thy
soul
,
doth
not
argue
an
unmortified
heart
.
As
,
1.
When
as
corruptions
stirre
in
thee
,
so
thy
resolutions
and
strivings
against
these
sins
,
and
humiliation
for
them
,
do
stir
in
thee
too
;
when
as
the
suggestions
of
Satan
,
and
solicitations
to
sin
do
increase
,
so
thy
hearty
prayers
to
God
,
&
resolutions
against
those
sins
do
increase
too
;
when
you
can
neither
be
quiet
for
sin
,
nor
sin
be
quiet
for
you
,
in
this
case
the
stirrings
of
corruption
doe
not
argue
an
unmortified
heart
,
but
rather
that
sin
hath
already
its
death
blow
.
2.
The
stirrings
of
corruptions
in
thy
heart
,
though
they
be
very
violent
,
yet
they
do
not
argue
that
thy
heart
is
unmortified
,
in
case
that
after
such
turbulent
stirrings
and
struglings
of
sin
in
thy
heart
,
then
these
corruptions
grow
weaker
and
weaker
.
It
is
with
sin
in
a
godly
man
,
as
it
is
with
men
in
hot
diseases
,
that
doe
distemper
the
brain
when
a
violent
fit
seiseth
upon
them
,
it
makes
them
so
outragious
and
unruly
,
that
a
man
would
admire
,
how
a
poor
lean
sickly
man
should
be
so
strong
;
but
now
when
the
fit
is
over
,
and
the
strength
of
the
disease
past
,
the
poor
man
by
his
former
struggling
,
is
become
a
great
deal
the
more
faint
,
and
feeble
,
and
weak
;
now
if
it
be
thus
with
you
,
that
the
struglings
of
sin
,
do
become
the
weaknings
of
sin
;
that
when
corruptions
have
stirred
in
thee
,
thou
hast
stirred
against
them
,
and
overcome
them
so
,
that
you
finde
their
strength
abated
and
decayed
;
this
is
a
very
great
evidence
and
argument
of
mortifying
grace
in
thy
heart
.
2.
Another
cautelary
Rule
by
way
of
comfort
,
is
this
,
To
consider
,
that
mortification
of
sin
doth
not
reach
so
far
in
any
regenerate
man
,
as
to
the
utter
abolition
and
extirpation
of
sin
out
of
the
soul
.
Never
expect
that
it
should
extend
thus
far
;
it
is
with
sin
in
the
soul
,
as
it
was
with
the
plague
of
Leprosie
in
some
cases
:
Lev
.
24.44
,
45.
If
the
plague
had
spread
in
the
wals
of
the
house
,
and
was
a
fretting
Leprosie
,
it
could
not
be
gotten
out
by
scraping
or
washing
,
but
the
house
must
be
pulled
down
and
demolisht
:
so
the
leprosie
of
sin
will
cleave
to
thee
as
long
as
thou
livest
in
this
world
,
till
this
body
of
thine
be
dissolved
.
I
may
compare
sin
in
the
soul
,
to
the
tree
you
read
of
in
Dan
.
4.14
,
Dan
.
4.14
,
15.
15.
whose
branches
were
cut
off
,
but
yet
the
stump
and
root
still
remained
:
so
you
may
lop
off
the
branches
of
sin
,
but
you
can
never
quite
eradicate
and
pluck
it
up
by
the
roots
.
Do
what
you
can
,
sin
will
vex
you
and
disturb
you
,
as
long
as
you
live
in
this
world
.
And
therefore
(
I
say
)
do
not
expect
that
mortification
should
extend
so
far
,
as
to
a
totall
abolition
and
utter
extirpation
of
sin
.
3.
Take
this
for
your
comfort
,
That
though
God
did
never
intend
that
mortification
should
reach
so
far
,
as
to
the
utter
extirpation
of
sin
,
yet
God
doth
intend
that
it
should
reach
so
far
as
to
the
taking
away
of
the
domination
of
sin
;
though
it
doth
not
take
away
the
being
of
sin
,
yet
it
doth
take
away
the
dominion
and
reigning
power
of
sin
.
It
shall
be
in
your
souls
like
those
beasts
spoken
of
in
Dan
.
7.14
.
it
is
said
,
Dan
.
7.14
.
Their
dominion
shall
be
taken
away
,
but
their
lives
shall
be
prolonged
for
a
little
season
:
So
God
will
permit
sin
to
live
in
you
for
a
little
season
,
but
not
to
reign
in
you
:
as
in
Rom.
6.14
.
Rom.
6.14
.
Sin
shall
not
have
dominion
over
you
,
for
you
are
not
under
the
Law
,
but
under
Grace
;
You
are
neither
under
the
rigour
of
the
Law
,
nor
under
the
power
of
the
Law
;
and
therefore
sin
shall
not
have
dominion
over
you
,
because
you
are
not
under
the
Law
,
but
under
Grace
.
You
are
not
under
sin
as
a
law
,
but
under
the
command
and
law
of
Grace
;
for
the
law
is
there
taken
for
the
law
of
sin
,
as
in
Rom.
7.23
.
Rom.
7.23
.
it
is
the
Apostles
dialect
to
call
sin
by
the
name
of
a
law
,
saies
he
,
I
see
a
law
in
my
members
warring
against
the
law
of
my
minde
,
&c.
sin
shall
not
have
dominion
over
you
,
though
its
life
and
being
be
prolonged
for
a
little
season
.
4.
Take
this
for
your
comfort
,
That
an
expulsive
faculty
,
or
a
sincere
endevour
in
the
soul
to
expell
and
mortifie
sin
,
is
accepted
by
God
as
a
reall
mortification
:
if
the
Lord
sees
thee
stand
as
it
were
in
battle
array
against
thy
lusts
,
and
that
thou
dost
grapple
with
every
sin
,
and
resist
every
temptation
,
and
stand
upon
thy
guard
with
thy
weapons
in
thy
hand
,
God
looks
upon
this
principle
of
resistance
,
as
if
it
were
a
perfect
resistance
.
It
is
a
notable
place
,
Levit
.
11.33
,
36.
that
,
in
Lev
.
11.33
,
36.
you
read
there
,
that
it
was
a
part
of
the
ceremoniall
Law
,
That
if
any
unclean
thing
fell
into
a
vessell
of
water
,
both
the
water
and
the
vessell
were
unclean
;
but
if
it
fell
into
a
spring
or
fountain
of
water
,
that
should
not
be
unclean
:
and
interpreters
give
this
reason
of
it
,
because
if
any
unclean
thing
fell
into
a
vessell
of
water
,
that
having
no
purging
faculty
to
cleanse
it self
,
must
needs
be
unclean
;
but
if
any
unclean
thing
,
fell
into
a
fountain
or
river
of
water
,
that
should
not
be
defiled
,
because
by
its
continuall
gliding
motion
,
it
cleanseth
it self
from
all
filthinesse
that
fals
into
it
;
and
so
here
if
thou
hast
no
principle
at
all
within
thee
,
that
stirs
thee
up
to
resist
and
withstand
thy
corruption
,
to
cleanse
and
root
sin
out
of
thy
heart
,
thou
art
then
unclean
;
but
if
when
sin
fals
upon
thee
,
thou
doest
by
a
holy
industry
and
continuall
striving
against
sin
,
from
a
principle
of
grace
within
,
labour
to
cleanse
,
and
purge
,
and
free
thy self
from
those
sins
;
in
this
case
thou
art
not
to
be
pronounced
an
unclean
and
unmortified
man
:
And
oh
what
unspeakable
comfort
may
this
afford
every
one
of
you
,
that
your
resisting
and
encountring
with
sin
is
lookt
upon
by
God
,
as
a
totall
subduing
and
overcoming
of
it
.
5.
Another
comfortable
consideration
,
is
this
,
To
consider
that
thou
hast
Gods
promise
and
Christs
power
to
help
thee
in
the
managing
of
this
great
work
of
mortification
,
(
beloved
)
there
is
never
a
Mothers
Childe
of
you
that
does
belong
to
Christ
,
that
does
encounter
and
fight
with
the
Devill
alone
,
or
bear
their
own
burdens
alone
;
there
are
none
of
you
that
have
an
interest
in
Christ
,
but
have
Gods
promise
and
Christs
power
to
help
and
assist
thee
in
the
mortifying
of
every
sin
:
and
therefore
it
is
very
observable
,
that
,
as
in
some
places
God
commands
us
to
mortifie
sin
,
as
in
Col.
3.5
.
Col.
3.5
.
Mortifie
therefore
your
members
which
are
upon
the
earth
,
mortifiation
,
uncleannesse
,
&c.
So
in
other
places
God
hath
promised
to
do
it
himself
for
us
:
Mic.
7.19
.
as
in
Micah
7.19
.
He
will
subdue
our
iniquities
for
us
.
As
God
commands
his
children
to
obey
him
,
so
he
conveyes
power
and
ability
whereby
to
enable
them
to
doe
what
he
commands
:
God
bids
them
mortifie
sin
,
Alas
,
sayes
a
poor
soul
,
I
am
not
able
to
grapple
with
my
corruptions
,
and
to
keep
them
under
;
why
then
,
sayes
God
,
I
will
help
thee
,
and
subdue
and
mortifie
sin
for
thee
.
Oh
what
a
gracious
Captain
do
we
fight
under
,
that
does
our
work
for
us
,
and
yet
gives
us
the
honour
of
it
;
that
fights
our
battels
for
us
,
and
yet
gives
us
the
glory
of
the
victory
!
and
oh
what
a
comfort
is
this
,
that
we
have
such
a
good
God
to
fight
for
us
,
and
subdue
our
iniquities
for
us
!
6.
Another
consideration
is
this
,
That
sin
and
corruption
may
be
more
stirring
and
boisterous
after
a
man
is
regenerate
,
then
they
were
before
conversion
.
Thus
it
was
with
Paul
,
Rom.
7.9
.
in
Rom.
7.9
.
I
was
alive
without
the
Law
once
,
but
when
the
Commandement
came
,
sinne
revived
and
I
dyed
:
before
I
was
converted
,
I
was
alive
,
no
sinne
at
all
troubled
me
,
I
thought
my self
in
a
very
good
and
happy
condition
,
that
I
was
a
blamelesse
man
,
and
a
mortified
man
;
but
when
the
Commandement
came
,
sinne
revived
:
when
the
Command
of
God
came
,
which
is
meant
of
the
10.
Commandement
that
limits
our
very
thoughts
,
that
we
must
not
have
so
much
as
a
sinfull
thought
,
or
a
covetous
thought
;
and
if
we
have
,
this
sin
alone
is
enough
to
condemn
us
,
though
we
were
blamelesse
in
regard
of
all
the
other
Commandements
when
this
Commandement
came
,
then
sin
revived
,
and
I
died
,
that
is
,
I
saw
my self
in
a
lost
and
undone
condition
,
without
a
Saviour
:
now
these
stirrings
of
sin
after
conversion
,
does
not
argue
that
there
is
more
sinne
in
the
soul
then
there
was
before
conversion
,
but
only
that
it
is
more
discovered
,
and
more
obvious
to
a
man
,
so
that
he
sees
himself
out
of
measure
sinfull
;
thou
hadst
not
so
quick
an
eye
to
discern
sin
before
,
as
now
thou
hast
.
I
might
illustrate
this
to
you
by
this
similitude
,
Suppose
any
of
you
should
be
knocking
or
striking
your
finger
against
a
stool
,
or
chair
,
or
any
such
thing
;
and
upon
a
sudden
by
accident
should
cut
it
,
why
the
least
knock
or
touch
after
your
singer
is
cut
,
will
make
it
smart
;
but
you
might
have
knockt
it
again
and
again
,
before
,
and
yet
never
felt
it
;
whereas
now
every
thing
that
toucheth
it
troubles
you
:
and
so
it
is
here
with
a
man
after
conversion
,
the
poor
man
cries
out
,
Lord
what
is
the
matter
that
this
sinne
,
and
that
sinne
,
and
every
sinne
troubles
me
?
it
was
not
wont
to
be
thus
with
me
before
;
why
,
the
reason
is
,
because
thy
conscience
was
not
so
tender
before
conversion
,
as
now
it
is
;
and
you
could
not
then
discern
small
and
lesser
sins
,
as
now
you
can
,
when
the
Lord
Jesus
Christ
irradiates
and
shines
forth
with
his
bright
beams
upon
thy
soul
,
inlightning
thereof
,
and
discovering
the
secret
sins
that
lie
lurking
there
.
7.
and
lastly
,
take
this
for
thy
comfort
,
That
in
your
endeavours
to
mortifie
sin
,
you
may
die
by
yeelding
to
sin
,
but
you
shall
never
die
by
opposing
and
resisting
of
sin
.
It
is
not
good
to
cry
for
quarter
at
sins
hands
;
you
can
never
die
by
grappling
with
sin
,
but
you
may
die
by
yeelding
to
sin
.
Those
sins
shall
never
damn
thee
,
that
thou
hast
laboured
and
prayed
against
,
and
encountred
with
;
but
if
you
(
like
a
faint
hearted
souldier
run
away
and
)
yeeld
to
Satans
temptations
and
assaults
,
then
you
are
undone
;
thou
mayest
be
damned
by
yeelding
to
sin
,
but
thou
shalt
never
be
damned
by
fighting
against
sinne
:
and
therefore
labour
and
beg
earnestly
of
God
to
give
you
the
power
of
mortifying
grace
in
your
hearts
,
that
so
you
may
be
enabled
to
mortifie
and
keep
under
sin
,
and
bring
the
flesh
to
be
subject
to
the
spirit
.
And
thus
I
have
given
you
in
all
16.
cautelary
Rules
,
as
introductory
to
this
great
Doctrine
of
Mortification
.
SERMON
,
III
.
Rom.
8.
vers
.
13.
—
But
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
I
Shall
now
fall
upon
the
discussing
of
severall
Queries
about
this
Doctrine
.
As
,
1.
I
shall
shew
you
the
nature
of
Mortification
.
And
,
2.
The
necessity
of
it
in
reference
to
salvation
.
3.
The
discoveries
whereby
you
may
know
whether
God
hath
brought
you
into
a
state
of
mortification
or
no
.
And
,
4.
I
shall
shew
the
great
mistakes
,
that
many
men
fall
into
about
this
doctrine
of
mortification
:
as
some
to
think
they
are
mortified
when
they
are
not
;
others
to
think
they
are
not
mortified
,
when
indeed
they
are
.
And
,
5.
I
shall
shew
you
the
great
difficulty
of
this
duty
,
and
divers
other
necessary
things
touching
this
doctrine
.
I
shall
dispatch
three
of
these
queries
at
present
,
but
do
intend
to
insist
more
largely
upon
the
latter
.
I
shall
begin
with
the
first
,
viz.
Qu
.
What
is
the
nature
of
mortification
?
Ans.
I
shall
give
you
this
plain
description
of
it
,
It
is
a
holy
disposition
in
a
regenerate
man
derived
from
the
efficacy
and
virtue
of
Christs
death
,
whereby
the
strength
of
sin
is
weakned
,
and
the
dominion
of
it
destroyed
,
being
utterly
disabled
from
having
a
commanding
power
or
rule
over
the
man
any
more
.
I
say
it
is
a
disposition
in
a
regenerate
man
,
because
that
an
unregenerate
man
is
an
unmortified
man
;
and
that
it
is
derived
from
the
virtue
and
efficacy
of
Christs
death
,
because
the
death
of
Christ
does
not
only
take
away
the
guilt
of
sin
in
reference
to
its
damning
power
,
but
it
likewise
takes
away
the
dominion
and
power
of
sin
,
that
sin
shall
not
reign
in
us
.
And
I
expresse
it
further
,
whereby
the
strength
of
sin
is
weakned
,
and
the
dominion
and
power
of
it
destroyed
;
not
that
I
do
extend
mortification
to
an
utter
abolition
and
extirpation
of
sin
,
but
only
to
the
subduing
and
weakning
of
our
corruptions
;
though
the
being
of
sin
remains
,
yet
the
commanding
power
of
sin
is
taken
away
.
2.
The
next
thing
I
am
to
shew
you
,
is
the
necessity
of
this
great
work
of
mortification
,
which
lies
in
these
3.
things
.
1.
It
is
very
necessary
in
point
of
evidence
,
to
know
whether
you
do
belong
to
Christ
or
no
,
there
is
nothing
in
the
world
will
more
truly
evidence
your
having
an
interest
in
God
,
then
this
,
That
the
Lord
hath
brought
you
into
a
state
of
mortification
:
you
can
have
no
interest
in
a
living
God
,
if
there
be
still
living
lusts
and
corruptions
remaining
in
you
.
I
might
here
make
use
of
a
story
I
have
sometimes
told
you
,
of
an
Island
that
lies
between
Scotland
and
Ireland
,
and
there
being
a
controversie
between
the
two
nations
,
to
which
of
them
the
Island
did
belong
,
the
matter
was
decided
thus
,
that
they
shall
take
a
great
many
Toads
,
and
Serpents
,
and
unclean
creatures
,
and
put
them
into
the
Island
,
and
if
these
unclean
and
venomous
beasts
did
live
,
then
the
Island
belonged
to
Scotland
:
but
if
they
did
die
,
then
it
must
belong
to
Ireland
;
because
no
unclean
beasts
do
live
there
.
I
may
make
this
application
of
it
,
there
is
a
great
controversie
between
God
and
the
Devill
,
to
whom
thy
soul
belongs
,
now
therefore
if
venomous
lusts
,
and
unclean
corruptions
do
live
in
thy
heart
,
and
rule
and
reign
there
,
this
is
an
argument
that
you
belong
to
Satan
;
but
if
sin
does
not
live
nor
reign
in
thee
,
this
is
an
undeniable
argument
that
you
do
belong
to
God
.
2.
The
necessity
of
mortification
consists
in
this
,
Because
grace
cannot
live
in
thy
soul
,
unlesse
sin
and
corruption
be
dead
there
;
before
there
can
be
the
life
of
grace
,
there
must
be
the
death
of
sin
:
in
Rom.
6.11
.
Rom.
6.11
.
Reckon
ye
your selves
to
be
dead
indeed
unto
sin
,
but
alive
unto
God
,
(
sayes
the
Apostle
)
if
corruptions
live
,
grace
cannot
live
in
thy
heart
:
as
it
is
reported
of
Doves
,
they
cannot
live
in
smoky
and
nasty
places
;
so
the
Spirit
of
God
wil
not
live
in
that
soul
that
is
full
of
nasty
corners
of
sin
and
corruption
.
3.
The
necessity
of
mortification
,
appears
in
this
,
because
the
soul
cannot
live
in
glory
,
till
sin
die
in
the
heart
:
as
grace
cannot
live
in
the
heart
,
here
,
till
sin
be
subdued
;
so
neither
can
the
soul
live
in
glory
hereafter
,
till
sin
is
dead
and
mortified
:
as
one
saies
well
,
if
sin
does
not
die
,
the
sinner
must
die
;
if
God
does
not
kill
thy
sins
,
sin
will
kill
thy
soul
:
in
1
Cor
.
15.36
.
1
Cor
.
15.36
.
saies
the
Apostle
,
Thou
fool
,
that
which
thou
sowest
is
not
quickned
,
except
it
die
:
as
the
grain
does
die
and
rot
in
the
ground
before
it
is
quickned
and
springs
up
again
,
so
thy
soul
cannot
be
quickned
and
made
capable
of
living
with
God
in
glory
,
till
thy
corruptions
be
rotten
,
and
dead
,
and
destroyed
in
thy
soul
.
And
thus
much
shall
suffice
touching
the
necessity
of
mortification
.
I
shall
be
somewhat
longer
in
the
next
Query
,
which
is
to
lay
down
to
you
,
in
the
third
place
,
some
discoveries
whereby
you
may
know
,
Six
discovering
Characters
of
mortification
.
whether
the
Lord
hath
brought
you
into
a
state
of
mortification
yea
or
no
;
which
it
may
be
some
of
you
are
very
desirous
to
be
satisfied
in
:
I
shall
give
you
6.
discovering
Characters
of
it
,
and
go
over
them
very
briefly
.
1.
Would
you
know
whether
God
hath
brought
you
into
a
state
of
mortification
,
or
no
?
you
may
know
it
by
this
Character
,
If
thou
art
now
more
fearfull
of
running
into
occasions
and
opportunities
of
sin
,
then
you
have
been
in
times
past
,
this
is
an
argument
that
thou
art
a
mortified
man
:
an
unmortified
heart
is
bold
,
and
venturous
,
and
will
rush
upon
occasions
of
sin
;
whereas
a
mortified
heart
is
very
carefull
to
avoid
all
occasions
of
evill
.
One
compares
a
mortified
man
to
a
Dove
or
Partridge
;
now
such
as
use
that
game
of
hawking
,
report
,
that
there
is
such
an
innate
fear
and
dread
implanted
in
a
Dove
or
Partridge
,
of
the
Hawk
,
that
they
do
not
only
fear
the
Hawk
,
but
the
very
feathers
of
him
:
and
so
a
mortified
man
does
not
only
fear
a
downright
sin
,
but
also
any
thing
that
may
be
a
provocation
or
inlet
to
a
sin
;
now
if
this
holy
fear
of
displeasing
and
offending
God
be
found
in
thee
,
I
may
safely
passe
this
sure
judgement
upon
thee
,
that
thou
art
a
mortified
man
.
When
thou
art
in
such
a
gracious
frame
and
temper
of
spirit
,
as
that
in
the
Epistle
of
Jude
ver
.
23.
that
thou
hatest
the
garment
spotted
with
the
flesh
;
it
is
a
metaphoricall
expression
in
allusion
to
those
that
had
the
plague
of
Leprosie
under
the
Law
,
in
Lev
.
13.45
.
Levit
.
13.45
.
The
children
of
Israel
did
not
only
fear
touching
such
a
man
,
but
they
would
not
touch
his
garment
,
or
come
near
his
house
or
any
thing
he
had
:
so
we
should
hate
the
garment
spotted
with
the
flesh
,
that
is
,
avoid
every
thing
that
may
endanger
infection
,
or
occasion
a
sin
.
2.
Another
discovery
is
this
,
That
when
an
occasion
of
committing
a
sin
is
fairly
offered
to
a
man
,
and
all
circumstances
concurring
,
that
might
provoke
him
to
that
sin
,
yet
he
will
restrain
and
bridle
his
appetite
,
and
will
not
commit
that
sin
,
this
is
a
sign
of
a
truly
mortified
heart
;
and
if
God
hath
brought
thee
into
such
a
frame
,
he
hath
throughly
mortified
thy
corruptions
.
(
Beloved
)
an
unmortified
man
may
abstain
from
a
sin
,
when
there
is
no
opportunity
or
occasion
offered
to
commit
that
sin
:
but
this
is
an
argument
of
a
mortified
heart
,
that
though
all
occasion
for
the
acting
a
sin
do
concur
,
yet
he
will
abstain
from
it
:
you
have
instances
in
two
men
that
did
discover
their
mortification
in
this
regard
,
Gen.
39.9
.
one
of
them
was
in
Joseph
,
in
Gen.
39.9
.
he
had
a
fair
occasion
offered
him
to
commit
the
sin
of
adultery
,
he
had
opportunity
,
for
he
and
his
Mistresse
were
alone
;
and
he
had
importunity
,
she
did
urge
and
solicite
him
from
day
to
day
to
do
it
;
and
3.
he
had
secresie
too
,
the
text
saith
,
the
doors
were
shut
,
there
was
none
but
they
two
in
the
house
.
4.
He
might
have
gotten
a
great
deal
of
preferment
and
advantage
by
it
,
she
would
have
made
him
Lord
over
her
house
:
you
see
here
was
opportunity
,
importunity
,
secresie
,
and
advantage
;
all
these
occasions
were
fairly
offered
,
and
did
concurre
to
invite
Joseph
to
the
sin
of
uncleannesse
;
and
yet
for
all
this
Joseph
replies
,
How
shall
I
do
this
great
wickednesse
,
and
so
sin
against
God
?
here
you
see
the
power
of
sin
was
mortified
in
Josephs
heart
;
now
do
you
try
your
own
hearts
by
this
pattern
,
that
when
there
are
all
occasions
offered
to
the
committing
of
a
sin
,
you
can
then
say
nay
to
your
lusts
.
Another
instance
is
in
David
,
1
Sam
.
24.4
.
in
1
Sam
.
24.4
.
Saul
came
into
the
same
cave
where
David
and
his
men
lay
,
and
the
text
saith
,
That
while
Saul
was
in
the
cave
,
David
came
and
cut
off
the
lap
of
his
robe
privily
:
now
David
might
with
as
much
ease
have
cut
off
his
head
,
if
he
would
;
and
though
Saul
pursued
David
to
take
way
his
life
,
yet
when
David
had
an
opportunity
to
have
cut
off
Sauls
head
,
he
would
not
do
it
;
and
this
did
evidence
the
sin
of
revenge
to
be
mortified
in
Davids
heart
.
Now
I
beseech
you
,
examine
your
hearts
in
these
2
particulars
,
and
see
how
the
case
stands
between
God
and
your
own
souls
.
3.
Another
discovery
is
this
,
If
there
be
in
thy
heart
a
lesse
tendency
to
,
and
a
greater
reluctancy
against
the
Devils
temptations
to
sin
,
then
formerly
;
this
is
a
good
argument
that
the
Lord
hath
brought
thee
into
a
state
of
mortification
.
It
may
be
,
heretofore
thy
nature
was
Gun-powder
,
apt
to
be
in
a
flame
upon
any
temptation
;
but
now
it
is
like
unto
green
wood
,
that
will
lie
a
great
while
upon
the
fire
before
it
burns
;
so
a
temptation
can
very
hardly
perswade
you
to
yeeld
to
it
;
if
it
be
thus
with
you
,
you
have
made
a
great
progresse
in
this
work
of
mortification
.
4.
If
there
be
a
fair
proportion
between
the
death
of
sin
,
and
the
life
of
grace
in
thy
soul
,
then
thou
art
a
mortified
man
.
(
Beloved
)
the
Lords
work
is
not
a
half
work
,
to
kill
corruptions
in
thy
heart
and
no
more
;
but
if
the
Lord
hath
savingly
subdued
sin
in
thy
soul
,
he
will
work
a
contrary
work
of
grace
in
thee
,
that
that
shall
live
and
act
in
thy
soul
;
mortification
&
the
death
of
sin
,
must
hold
equipage
with
vivification
,
and
the
life
of
grace
;
so
that
if
sin
be
dead
,
grace
shall
live
in
thy
soul
:
and
therefore
the
Apostle
joynes
them
both
together
,
Rom.
6.11
.
1
Pet
.
4.12
.
in
Rom.
6.11
.
Count
your selves
dead
unto
sin
,
but
alive
unto
God
:
and
so
in
1
Pet
.
4.12
.
For
he
that
hath
suffered
in
the
flesh
,
hath
ceased
from
sin
,
that
he
no
longer
should
live
the
rest
of
his
time
in
the
flesh
,
to
the
lusts
of
men
,
but
to
the
will
of
God
.
Here
the
Apostle
does
not
only
injoyn
us
not
to
spend
our
time
in
fulfilling
the
lusts
of
the
flesh
,
but
to
live
unto
God
likewise
:
and
therefore
,
(
beloved
)
that
is
only
a
cessation
,
not
a
mortification
of
corruption
,
where
there
is
a
forcible
restraint
laid
upon
thy
lusts
,
they
only
seem
to
be
dead
,
but
are
not
so
really
.
5.
Mortification
is
discovered
by
this
Character
,
where
the
keeping
under
of
any
corruption
is
the
result
of
a
deep
humiliation
:
that
mortification
that
never
had
true
humiliation
preceding
it
,
is
but
a
meer
cessation
from
sin
.
Thy
sins
have
never
yet
been
truly
mortified
,
if
thy
heart
hath
not
been
truly
humbled
:
many
men
do
with
their
sins
,
as
fencers
do
upon
a
stage
,
sometimes
they
give
one
another
a
slight
blow
or
scarre
,
but
they
never
strike
a
deadly
stroke
;
so
some
men
will
play
with
sin
,
but
never
give
it
a
mortall
wound
:
but
now
a
truly
mortified
man
,
is
like
a
warriour
,
he
will
either
kill
or
be
killed
;
he
will
kill
his
sins
,
or
else
his
sin
will
kill
him
.
Now
examine
your selves
in
this
partiticular
,
are
you
only
fencers
to
sport
and
play
with
your
lusts
,
or
are
you
warriours
that
fight
with
an
implacable
opposition
against
sin
?
do
you
only
give
a
slight
scarre
to
sin
,
or
have
you
given
it
a
deadly
wound
?
6.
Mortification
may
be
discovered
by
the
generality
of
it
,
for
it
doth
not
consist
in
the
killing
of
any
one
particular
sin
,
but
in
the
striking
at
the
root
and
whole
body
of
sin
:
and
therefore
the
Apostle
exhorteth
us
to
mortifie
our
members
which
are
on
the
earth
,
fornication
,
uncleannesse
,
&c.
and
to
crucifie
the
flesh
,
with
the
affections
and
lusts
,
and
to
keep
under
the
whole
body
of
sin
.
It
is
with
the
mortification
of
sin
,
as
it
is
with
the
dying
of
the
body
:
you
know
death
is
not
a
seisure
upon
the
arm
,
or
leg
,
or
any
one
or
two
members
,
but
upon
all
the
members
of
the
body
,
all
must
die
:
so
mortification
is
not
the
killing
of
any
one
member
of
sin
,
but
a
seisure
upon
all
the
whole
body
of
sin
;
the
keeping
under
of
some
particular
sins
,
doth
not
argue
mortification
,
unlesse
you
have
given
a
mortall
wound
to
the
very
body
and
bulk
of
corruption
.
And
thus
I
have
done
with
the
doctrinall
part
of
these
3.
Queries
already
resolved
.
I
shall
now
speak
something
by
way
of
application
,
before
I
come
to
handle
the
other
Queries
,
which
I
shall
spend
a
great
deal
more
time
about
,
but
for
the
present
,
the
Use
that
I
shall
make
of
what
I
have
already
delivered
shall
be
this
.
It
may
be
this
Doctrine
may
gravell
many
a
conscientious
heart
,
7
Uses
of
comfort
to
those
that
think
they
are
not
mortified
when
they
are
.
and
many
a
godly
man
may
passe
a
very
hard
censure
upon
his
own
heart
,
and
think
that
sin
is
yet
alive
in
his
soul
,
and
grace
dead
;
and
therefore
I
have
7
comfortable
words
to
lay
down
to
such
as
you
are
,
and
then
if
the
time
will
permit
,
I
shall
proceed
to
the
handing
of
the
other
Queries
that
are
yet
behinde
.
The
first
comfortable
word
I
have
to
say
to
those
that
complain
that
their
corruptions
are
unmortified
,
is
this
,
1.
That
there
may
be
a
mortification
of
corruption
in
that
heart
where
there
is
a
strong
irritation
of
corruption
:
the
Devil
may
irritate
,
that
is
,
he
may
strongly
stir
up
corruptions
in
thy
heart
,
and
yet
thou
mayest
be
in
a
mortified
estate
;
But
I
shall
have
occasion
hereafter
to
speak
more
fully
to
this
head
,
and
therefore
I
shall
only
now
adde
that
place
before
quoted
in
Rom.
7.9
.
where
S.
Paul
saith
,
Rom.
7.9
.
when
the
Commandement
came
,
sin
revived
,
and
he
died
:
before
,
Paul
thought
himself
alive
and
sin
dead
:
he
was
in
his
own
apprehensions
,
according
to
the
Law
blamelesse
;
but
when
the
Lord
gave
Paul
a
spirituall
insight
into
his
own
heart
,
then
he
perceived
himself
to
die
and
sin
to
revive
:
so
that
there
may
be
a
stirring
up
of
sin
in
the
heart
,
and
yet
those
very
sins
have
their
deaths
wound
.
2.
Take
this
for
your
comfort
,
that
the
reiteration
and
after
committing
of
the
same
sin
,
doth
not
argue
thy
heart
to
be
void
of
mortification
.
I
do
but
only
name
this
to
you
,
because
I
intend
to
make
a
distinct
question
of
this
,
whether
a
man
that
hath
a
corruption
truly
mortified
,
may
fall
often
into
the
same
sinne
.
3.
Take
this
for
your
comfort
,
that
the
mortification
of
corruption
was
never
intended
by
God
,
to
extend
so
farre
as
to
the
totall
abolition
and
utter
extirpation
of
sin
;
but
if
the
domination
of
sin
be
destroyed
,
the
Lord
looks
upon
it
as
mortification
;
if
sin
be
(
as
I
told
you
before
)
like
that
tree
spoken
of
in
Daniel
,
whose
branches
were
cut
off
,
but
the
stump
remained
:
so
if
the
dominion
and
ruling
power
of
sin
be
taken
away
,
you
are
in
a
condition
good
enough
.
Reverend
Mr.
Perkins
useth
a
very
clear
similitude
to
explain
this
great
work
of
mortification
by
,
sayes
he
,
as
it
is
with
the
husbandman
,
let
him
wash
his
corn
never
so
clean
before
he
sowes
it
,
yet
notwithstanding
when
it
springs
and
growes
up
again
,
it
will
not
come
up
clean
,
but
there
will
be
chaffe
amongst
it
,
and
there
will
be
a
stalk
,
and
a
blade
,
and
other
things
that
appertain
to
the
corn
,
though
they
were
never
sowen
with
the
corn
;
so
though
you
wash
your
heart
never
so
clean
from
sin
,
yet
there
will
some
corruption
or
other
still
spring
in
thy
heart
;
God
reserves
the
utter
abolition
of
sin
for
the
state
of
glorification
,
not
of
mortification
.
4.
You
that
complain
your
corruptions
are
unmortified
,
take
this
for
your
comfort
,
that
God
will
never
expose
you
to
more
violent
temptations
to
sin
,
then
what
you
shall
be
able
to
vanquish
and
overcome
in
the
end
,
you
may
be
sure
to
have
no
more
laid
upon
you
then
you
have
strength
to
grapple
with
:
what
though
temptations
to
sin
be
strong
,
if
God
give
a
sufficiency
of
grace
and
strength
to
withstand
and
encounter
with
them
?
It
is
a
very
good
observation
which
some
make
from
Gen.
26.2
.
compared
with
Gen.
46.3
.
Gen.
26.2
.
where
we
read
that
there
were
two
great
famines
in
the
Land
wherein
Isaac
and
Jacob
lived
:
now
when
there
was
a
famine
in
the
land
in
Isaac's
daies
,
then
he
enquired
of
the
Lord
whether
he
should
go
down
into
Egypt
to
buy
corn
,
and
the
Lord
told
he
should
not
;
here
God
denyed
Isaac
to
go
down
:
but
afterwards
when
there
was
a
famine
in
Jacob's
dayes
,
Gen.
46.3
.
he
likewise
asked
of
the
Lord
whether
he
should
go
down
,
and
God
bid
him
goe
,
Gen.
46.3
.
Now
why
did
the
Lord
forbid
Isaac
,
and
yet
suffer
Jacob
to
go
down
into
Egypt
?
They
give
a
very
good
reason
of
it
,
which
is
this
,
God
would
not
let
Isaac
go
down
,
because
he
was
but
a
weak
beleever
,
(
sayes
God
)
thou
art
but
a
weak
Christian
,
&
art
not
able
to
grapple
with
a
temptation
,
and
to
withstand
all
the
occasions
and
opportunities
of
sin
,
thou
mayest
probably
meet
with
in
Egypt
;
and
therefore
thou
shalt
not
go
:
But
now
Jacob
he
was
a
strong
Beleever
,
and
able
to
encounter
with
any
temptation
,
and
therefore
God
bid
him
go
.
Here
you
see
the
Lord
will
not
lay
upon
his
children
more
then
they
are
able
to
bear
:
and
oh
what
a
great
comfort
may
this
be
unto
us
,
that
we
have
so
good
a
God
to
serve
,
that
carries
such
tender
bowels
towards
all
his
children
!
You
have
a
passage
to
this
purpose
in
Esay
,
Esai
.
28.26
,
27.
When
you
are
weak
and
young
converts
,
the
Lord
will
stay
his
rough
windes
,
he
will
proportion
the
temptations
according
to
your
strength
.
So
in
Esay
28.26
,
27.
The
fetches
are
not
threshed
with
a
threshing
instrument
,
neither
is
a
cart
wheel
turned
about
upon
the
cummin
;
but
the
fetehes
are
beaten
out
with
a
staffe
,
and
the
cummin
with
a
rod
:
as
the
smaller
seeds
,
fetches
and
cummin
,
must
not
be
beaten
out
with
great
weights
,
but
with
a
rod
and
a
staffe
;
so
weak
Christians
shall
not
be
exposed
to
great
afflictions
and
temptations
,
but
proportionable
to
their
strength
;
and
strong
Beleevers
shall
have
temptations
answerable
to
their
strength
,
God
will
lay
upon
his
children
no
more
then
they
are
able
to
bear
.
5.
Know
this
for
thy
comfort
,
that
in
some
cases
strong
temptations
to
sin
is
not
a
sin
in
the
person
tempted
,
but
in
the
person
tempting
:
it
may
be
a
beleever
thinks
that
if
the
Devill
does
dog
him
from
day
to
day
,
and
from
place
to
place
,
and
from
time
to
time
,
continually
urging
and
soliciting
him
to
wickednesse
;
he
thinks
that
the
Lord
will
charge
all
this
upon
him
as
his
guilt
;
whereas
temptations
to
sin
do
not
alwaies
argue
sin
to
be
in
the
person
tempted
,
but
in
the
person
tempting
,
for
if
a
temptation
to
sin
were
alwaies
a
sin
in
the
person
tempted
,
then
Christ
himself
should
have
had
sin
in
his
nature
(
which
were
blasphemy
to
say
)
for
he
was
tempted
by
the
Devill
to
two
great
sins
of
murther
and
covetousnesse
,
but
these
were
not
sins
in
the
person
tempted
,
but
in
the
person
tempting
:
so
now
,
when
you
do
not
close
with
a
temptation
,
but
do
what
you
can
to
resist
and
repell
it
,
when
sin
doth
not
arise
from
thy
own
nature
and
inward
corruptions
,
but
are
meerly
of
the
Devils
suggestion
and
instigation
,
these
sins
are
none
of
thine
,
but
shall
be
charged
upon
the
Devill
.
6.
Take
this
for
thy
comfort
,
that
a
principle
of
opposition
,
a
principle
of
undanted
and
irreconcilable
opposition
against
every
corruption
,
is
accounted
by
God
as
mortification
;
for
mortification
on
our
parts
is
but
a
standing
out
against
,
and
encountring
with
sin
;
and
here
I
cannot
but
make
use
of
that
place
before
quoted
,
in
Lev
.
11.33
,
36.
Lev
.
11.33
,
36.
where
the
Lord
made
a
Law
,
that
if
any
unclean
thing
fell
into
a
vessell
of
water
,
that
water
should
be
unclean
:
but
if
it
fell
into
a
river
of
water
,
it
should
not
be
unclean
;
and
the
reason
is
,
because
a
vessell
of
water
hath
no
purgative
faculty
whereby
to
cleanse
it self
from
any
filthinesse
that
fals
into
it
;
but
now
a
fountain
or
river
of
water
,
by
its
continuall
running
,
doth
purge
and
cleanse
it self
from
any
unclean
thing
cast
into
it
;
so
here
though
corruptions
be
in
thy
heart
,
yet
if
thou
art
like
a
running
river
,
that
thou
doest
cleanse
thy self
from
these
sins
,
the
Lord
looks
upon
thee
as
a
mortified
man
.
7.
Take
this
for
your
comfort
,
that
in
the
mortification
of
every
sin
,
you
have
Christs
strength
to
help
you
as
well
as
your
own
,
and
therefore
as
in
some
places
he
commands
us
to
mortifie
sin
,
so
in
other
places
,
he
promiseth
to
do
it
for
us
.
Oh
what
a
good
master
do
we
serve
,
that
does
our
work
for
us
,
and
yet
payes
us
our
wages
;
that
commands
us
a
duty
,
and
though
he
himself
does
all
for
us
,
and
we
do
nothing
,
yet
he
rewards
us
,
as
if
we
had
done
it
our selves
!
SERMON
,
IV
.
Rom.
8.
vers
.
13.
—
But
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
I
Come
now
to
handle
the
4.
Quere
,
which
is
this
,
Qu
.
What
are
those
mistakes
that
men
do
run
into
about
this
great
work
of
mortification
?
Ans.
I
answer
,
there
is
a
double
mistake
men
are
apt
to
fall
into
.
1.
A
mistake
upon
the
right
hand
,
which
doubting
and
perplexed
Christians
do
run
into
,
when
they
conceive
and
are
verily
perswaded
their
corruptions
are
not
mortified
when
indeed
they
are
.
2.
There
is
a
mistake
on
the
left
hand
,
which
presumptuous
sinners
run
into
,
whereby
they
imagine
their
corruptions
are
mortified
,
when
indeed
they
are
not
:
I
shall
go
through
the
first
of
these
at
this
time
:
the
mistake
that
doubting
and
perplexed
Christians
run
into
,
in
concluding
that
their
sins
are
not
mortified
when
they
are
;
and
in
the
pursuit
of
this
,
I
shall
shew
you
3
grand
mistakes
in
the
hearts
of
Gods
people
,
that
makes
them
think
their
hearts
are
unmortified
.
As
,
1.
Oh
sayes
a
poor
soul
,
that
which
makes
me
think
that
my
heart
is
not
mortified
,
is
the
strong
motions
and
stirrings
of
sin
in
my
heart
,
this
makes
me
fear
that
my
corruptions
are
yet
unmortified
.
Now
to
take
off
this
mistake
,
I
have
only
these
seven
words
to
say
to
you
;
Thou
that
makest
this
a
ground
of
thy
complaint
,
that
corruptions
are
not
mortified
because
of
the
motions
and
stirrings
of
sin
in
thee
;
You
are
,
1.
The
first
mistake
of
a
mortified
heart
.
To
consider
whether
these
motions
to
sin
,
do
arise
from
the
Devill
,
or
from
thy
own
heart
;
and
if
these
motions
and
instigations
to
sin
,
do
proceed
meerly
from
the
Devill
,
from
his
malice
and
envie
against
against
thy
soul
,
then
you
have
no
cause
to
fear
,
for
these
stirrings
and
motions
to
sin
in
thy
soul
,
do
argue
that
thy
sins
are
mortified
,
and
that
because
Christ
himself
had
strong
motions
and
temptations
to
sin
,
and
that
no
small
sins
neither
,
but
to
sins
of
distrust
and
self-murder
,
to
break
his
own
neck
,
and
to
a
sin
of
covetousnesse
,
he
was
allured
with
the
glory
of
the
world
.
Now
therefore
,
though
you
are
often
pestered
and
troubled
by
the
Devill
,
and
followed
at
the
heels
by
him
,
with
one
temptation
after
another
,
if
you
can
truly
say
,
these
stirrings
and
motions
to
sin
do
meerly
arise
from
Satan
,
and
do
not
proceed
out
of
your
own
heart
;
if
you
can
clear
the
case
to
be
so
,
I
will
assure
you
that
these
are
the
Devils
sins
,
and
not
thine
,
and
the
Lord
will
charge
them
upon
his
score
,
and
not
upon
thine
:
in
some
cases
temptations
to
sin
,
are
not
the
corruptions
of
the
person
tempted
,
but
of
the
Devill
tempting
.
2.
Suppose
it
be
true
that
these
motions
and
stirrings
in
thy
heart
do
not
arise
meerly
from
Satans
injections
,
but
from
thy
own
heart
,
which
is
like
a
sea
that
casts
forth
nothing
but
mire
and
dirt
:
suppose
thy
heart
be
like
a
cage
for
every
unclean
bird
,
and
a
den
for
every
unclean
beast
to
lie
down
in
;
suppose
that
the
breathings
of
thy
heart
,
be
like
the
reaking
of
a
dunghill
,
that
cast
forth
an
evill
and
stinking
savour
;
yet
if
these
motions
be
not
yeelded
to
with
a
ready
and
willing
consent
,
but
resisted
and
opposed
,
these
sins
will
never
be
damning
sins
to
thee
,
if
thy
heart
does
not
close
with
these
sins
,
it
is
no
argument
that
thou
art
unmortified
,
but
rather
an
evidence
of
the
contrary
;
God
will
never
damn
thee
for
that
which
thou
makest
the
matter
of
thy
complaint
,
and
humiliation
,
and
opposition
;
thou
maist
die
running
away
from
,
or
yeelding
to
the
Devill
,
but
thou
shalt
never
die
fighting
with
him
.
3.
Take
this
for
an
answer
,
that
the
stirrings
and
workings
of
corruptions
in
thy
heart
,
do
not
alwayes
argue
,
that
thy
corruptions
hath
more
strength
and
life
in
them
then
heretofore
,
but
that
thou
hast
more
light
to
discover
and
discern
them
then
formerly
.
St.
Paul
before
his
conversion
,
thought
himself
according
to
the
Law
,
Rom.
7.9
.
blamelesse
:
but
afterward
,
in
Rom.
7.9
.
When
the
commandement
came
(
sayes
he
)
then
sin
revived
,
and
I
dyed
:
then
he
saw
sin
to
have
a
greater
power
in
his
heart
,
not
that
he
had
more
sin
now
,
then
before
,
but
because
now
he
perceived
them
which
before
he
did
not
.
A
godly
man
that
hath
a
work
of
conversion
newly
wrought
upon
his
heart
,
though
he
hath
a
spirituall
insight
into
his
own
heart
,
yet
at
first
he
only
sees
grosse
and
outside
evils
,
for
it
must
be
a
very
expert
Christian
that
can
discern
inward
and
secret
evils
,
and
smaller
sins
;
and
many
men
after
long
conversion
do
see
more
of
the
workings
of
sin
in
their
hearts
,
thene
ever
they
did
discover
before
,
or
at
their
first
conversion
:
now
such
men
,
they
have
not
an
increase
of
sin
,
but
an
increase
of
illumination
and
light
,
as
it
is
in
a
gloomy
day
,
though
the
air
be
very
full
of
dust
and
small
atomes
,
yet
we
cannot
discern
them
;
but
if
the
sun
shine
,
then
you
may
see
them
clearly
,
they
are
there
when
the
sun
does
not
shine
,
though
you
cannot
perceive
them
.
This
is
a
third
Answer
,
the
motions
and
stirrings
of
sin
in
the
heart
,
doe
not
alwaies
arise
from
the
increase
of
strength
and
life
in
sin
,
but
from
the
increase
of
light
that
God
puts
into
the
soul
.
4.
The
stirrings
of
sin
in
thy
heart
may
not
alwayes
argue
thy
corruptions
to
be
unmortified
,
but
thy
conscience
to
be
more
tender
then
heretofore
:
as
suppose
any
of
you
had
a
cut
finger
,
when
it
is
sore
,
any
thing
that
toucheth
it
troubles
you
,
but
before
it
was
cut
,
you
could
knock
your
finger
against
any
thing
,
and
yet
never
take
notice
of
it
,
it
would
neither
smart
nor
trouble
you
;
now
this
does
not
argue
that
since
you
cut
your
finger
,
you
do
touch
it
oftner
against
things
that
hurt
it
,
then
before
it
was
cut
;
but
because
now
you
are
more
sensible
and
affected
with
every
touch
:
so
it
is
in
this
case
,
your
conscience
being
now
enlightned
,
you
are
more
apprehensive
and
sensible
of
the
least
sin
,
then
heretofore
.
5.
You
are
to
to
judge
your selves
unmortified
by
the
stirrings
of
corruption
now
and
then
,
upon
an
extraordinary
and
violent
temptation
in
thy
soul
;
though
a
corruption
be
let
loose
upon
thee
by
some
violent
temptation
sometimes
,
yet
you
are
not
to
take
an
estimate
of
your
mortification
by
this
;
but
you
are
to
judge
your self
by
the
constant
temper
and
ordinary
frame
of
thy
heart
:
Is
it
ordinary
with
thee
for
thy
heart
to
be
like
a
cage
of
unclean
birds
,
or
like
the
sea
continually
casting
forth
mire
and
durt
?
if
it
be
so
,
then
you
have
cause
to
fear
that
sin
is
yet
unmortified
in
your
heart
;
as
,
were
you
to
give
your
judgements
concerning
the
depth
of
a
river
,
you
are
not
to
passe
your
verdict
of
its
depth
,
by
its
breadth
after
a
great
rain
or
floud
,
but
you
are
to
judge
by
its
ordinary
course
,
running
in
its
own
channell
:
so
here
,
you
are
not
to
judge
of
the
mortification
of
your
corruptions
,
by
some
extraordinary
stirrings
of
sin
in
thy
soul
after
some
violent
temptation
,
but
by
the
ordinary
frame
and
temper
of
thy
heart
.
6.
Take
this
for
thy
consolation
,
that
inward
stirrings
and
workings
of
sin
in
thy
soul
may
in
some
cases
,
Three
Cases
discovering
sins
dissolution
.
rather
argue
that
sin
is
near
to
its
dissolution
,
then
thou
void
of
mortification
;
and
that
in
these
3
Cases
,
(
will
you
follow
me
with
your
thoughts
a
little
?
)
I
say
in
these
3
Cases
the
working
of
sin
in
thy
heart
,
may
rather
argue
sin
to
be
near
its
dissolution
,
then
you
to
be
void
of
mortification
.
1.
In
case
the
workings
of
sin
,
do
make
you
more
watchfull
against
all
occasions
of
sin
,
and
against
the
first
motions
of
sin
in
thy
heart
:
as
a
wanton
eye
is
a
glance
of
a
lustfull
heart
,
so
a
watchfull
eye
is
an
evidence
of
a
mortified
heart
.
2.
In
case
the
irritation
of
sin
,
do
provoke
thee
to
humiliation
for
those
sins
,
and
resolutions
against
them
,
and
strong
supplications
to
God
to
enable
thee
to
subdue
them
;
such
a
frame
of
heart
does
rather
argue
strength
of
grace
then
strength
of
sinne
.
3.
In
case
that
after
such
violent
motions
and
stirring
of
sin
in
thy
soul
,
thy
corruptions
do
grow
weaker
and
feebler
every
day
;
it
may
be
the
stirrings
of
lust
,
or
pride
,
or
passion
are
very
great
and
unruly
in
thy
heart
,
and
thou
doest
bemoan
them
,
and
pray
and
strive
against
them
,
and
yet
canst
not
keep
them
under
;
but
if
within
a
little
while
you
perceive
these
stirrings
of
sin
hath
enfeebled
it
,
and
makes
it
decay
in
strength
,
and
grow
weaker
and
weaker
,
in
this
case
you
have
no
need
to
fear
that
your
sin
is
unmortified
.
I
told
you
before
,
that
the
stirrings
of
sin
in
some
men
,
is
like
a
dying
man
sick
of
a
feaver
;
when
he
is
in
the
heat
of
his
disease
and
a
violent
fit
upon
him
,
the
poor
sick
man
will
so
rage
and
tumble
,
that
three
or
four
men
shall
scarce
be
able
to
keep
him
in
his
bed
:
now
this
does
not
proceed
from
the
strength
of
the
man
,
but
of
the
disease
;
for
as
soon
as
the
fit
is
over
,
the
man
is
so
weak
,
there
is
scarce
life
in
him
,
he
is
not
now
able
to
stirre
or
move
himself
:
so
when
sin
shall
be
in
thy
soul
,
like
a
burning
feaver
upon
a
man
,
that
no
exhortations
,
reproofs
,
or
threatnings
can
restrain
or
withhold
thee
from
sin
,
and
from
running
after
the
fulfilling
and
satisfaction
of
the
lusts
and
desires
of
thy
heart
;
yet
if
you
find
that
after
these
violent
motions
to
sin
,
thy
corruptions
have
been
weakned
and
enfeebled
,
you
have
cause
to
blesse
God
,
that
hath
begun
this
work
of
mortification
in
thy
heart
,
and
hath
given
Satan
an
irrecoverable
blow
.
7.
Take
this
for
thy
comfort
,
that
the
stirrings
of
sin
in
thy
heart
may
be
so
ordered
by
God
,
as
to
make
them
a
means
to
engage
thee
to
a
more
full
mortification
of
thy
sins
;
should
not
sin
stir
in
thy
soul
,
but
lie
there
still
and
quiet
,
you
would
be
apt
to
grow
secure
and
carelesse
,
and
take
no
notice
of
the
sinfulnesse
of
thy
heart
;
but
now
when
the
stinking
savour
and
noisome
smell
of
thy
lusts
,
shall
rise
up
in
thy
heart
,
this
may
be
a
means
to
encourage
and
quicken
your
endeavours
to
the
mortification
,
subduing
,
and
rooting
out
these
corruptions
within
thee
.
And
thus
I
have
done
with
these
7
particulars
by
way
of
comfort
,
to
those
that
complain
their
hearts
are
unmortified
,
because
of
the
stirrings
and
motions
to
sin
in
their
hearts
.
I
now
passe
on
to
the
second
mistake
,
which
makes
a
godly
soul
fear
his
heart
is
unmortified
,
and
that
is
this
:
2.
Oh
saies
another
godly
man
,
I
have
not
only
the
stirrings
of
sin
in
my
heart
,
but
(
the
Lord
shew
mercy
to
my
soul
)
I
am
in
a
worse
condition
a
thousand
times
,
for
I
finde
that
I
have
prayed
often
,
again
and
again
,
and
bended
all
my
endevours
against
such
a
particular
corruption
,
and
yet
notwithstanding
all
my
prayers
and
endevours
,
sighs
and
groans
,
that
very
sin
hath
got
head
in
me
,
and
prevailed
over
me
,
which
could
not
be
but
that
sin
is
unmortified
and
hath
a
great
prevalency
over
my
heart
.
Me
thinks
I
hear
such
breathings
as
these
coming
from
a
godly
soul
:
Oh
woe
is
me
,
I
have
made
many
a
prayer
,
and
renewed
many
a
purpose
in
my
heart
to
keep
out
such
a
sin
,
but
yet
I
cannot
,
sin
prevails
and
gets
the
victory
over
me
,
and
I
am
not
able
to
encounter
with
it
;
and
therefore
this
makes
me
fear
whether
ever
I
had
the
power
of
mortifying
grace
upon
my
heart
.
Ans.
Beloved
,
your
condition
is
very
sad
,
yet
I
have
four
words
to
say
to
you
.
1.
Thou
that
makest
this
complaint
,
it
may
be
the
evils
thou
complainest
of
,
that
thou
canst
not
keep
under
;
it
may
be
these
evils
are
great
and
grosse
evils
,
but
inward
and
unavoidable
;
and
if
so
,
you
have
lesse
cause
of
jealousie
that
your
corruptions
are
unmortified
:
indeed
if
the
sins
thou
complainest
of
be
great
and
crying
sins
,
then
you
have
cause
to
fear
;
but
if
they
be
only
inward
and
unavoidable
corruptions
,
such
as
are
vain
thoughts
,
distempered
passions
,
spirituall
pride
,
vain
glory
,
or
the
like
,
such
as
these
you
may
make
1000
prayers
against
,
and
never
be
able
to
overcome
and
root
out
.
2.
Suppose
the
corruptions
be
great
that
thou
hast
purposed
against
,
and
prayed
against
,
and
you
cannot
subdue
them
and
bring
them
under
;
yet
know
this
for
thy
comfort
,
that
this
is
as
much
as
God
requires
of
thee
,
that
thou
shouldest
resist
and
resolve
against
,
and
labour
to
withstand
thy
corruptions
;
and
if
thou
doest
do
thy
duty
in
this
particular
,
though
thou
art
overcome
,
God
will
not
hold
thee
guilty
.
It
is
in
this
case
as
it
was
in
the
Law
that
God
made
concerning
a
virgin
in
Deut.
22.25
,
26
,
27.
Deut
.
22.25
,
26
,
27.
the
Law
was
this
,
That
if
a
damsell
were
walking
in
the
field
alone
,
and
a
lustfull
man
meet
her
,
and
lie
with
her
,
the
man
only
that
lay
with
her
may
die
,
but
they
were
not
to
meddle
with
the
damsell
,
for
he
found
her
in
the
field
,
and
the
damsell
cryed
,
and
there
was
none
to
help
her
:
(
Beloved
)
it
is
so
in
this
case
,
it
may
be
the
Devill
may
commit
a
spirituall
rape
upon
thee
,
and
be
so
forcible
with
a
temptation
,
that
you
may
yeeld
to
him
;
but
yet
if
you
do
both
before
and
after
the
commission
of
that
sin
,
bewail
it
,
hate
,
and
detest
,
and
strive
against
it
,
the
Lord
will
lay
the
sin
on
Satans
score
,
and
require
it
of
him
and
not
of
thee
.
3.
You
that
complain
your
corruptions
are
unmortified
,
you
have
prayed
often
against
them
,
and
yet
they
are
not
subdued
,
take
this
for
thy
comfort
,
that
thy
praying
and
purposing
against
sin
,
is
an
undeniable
argument
that
they
are
a
dying
,
though
they
are
not
quite
dead
.
Were
thy
corruptions
living
,
thy
heart
would
be
dead
,
and
unfit
,
and
unable
to
pray
;
for
if
thy
praying
do
not
make
thee
leave
sinning
,
thy
sinning
will
make
thee
leave
praying
:
you
that
do
continually
strive
and
pray
against
sin
,
it
is
an
undoubted
evidence
that
your
corruptions
are
a
dying
,
though
they
are
not
dead
:
As
some
birds
will
flutter
more
strongly
after
their
heads
be
pulled
off
then
before
,
which
yet
is
an
undeniable
argument
that
they
are
a
dying
,
though
not
quite
dead
;
so
when
thou
findest
such
violent
motions
and
stirrings
of
sin
in
thee
,
notwithstanding
all
thy
prayers
and
endevours
to
the
contrary
,
yet
you
may
be
sure
your
corruptions
are
a
dying
,
though
not
yet
dead
.
4.
Mark
this
for
your
comfort
,
that
corruptions
may
have
its
deadly
wound
in
the
generall
,
and
yet
a
particular
lust
may
be
very
vigorous
,
and
lively
,
and
active
in
thy
soul
.
It
is
a
rule
among
Divines
,
that
as
all
corruptions
are
not
equally
alive
in
a
man
,
so
neither
are
all
corruptions
equally
dead
in
a
man
:
now
here
is
thy
comfort
,
if
thou
canst
prove
,
that
a
generall
work
of
mortification
is
wrought
in
thee
,
that
the
body
of
sin
is
destroyed
,
though
you
have
some
particular
corruptions
yet
remaining
in
you
,
yet
this
doth
not
argue
that
you
are
unmortified
:
as
it
is
with
a
dying
man
,
one
of
his
limbes
may
die
before
another
,
his
heart
may
have
life
,
when
his
leg
or
arme
is
dead
,
and
if
any
one
of
his
members
is
dead
,
it
argues
that
the
man
cannot
live
much
longer
;
so
if
one
sin
be
dead
,
it
argues
that
the
whole
body
of
sin
is
mortified
,
though
this
or
that
particular
lust
prevail
in
thy
heart
,
yet
the
generall
work
of
mortification
may
be
wrought
in
thee
,
notwithstanding
some
particular
sins
are
not
yet
quite
subdued
.
Thus
much
for
the
second
mistake
.
3.
Another
mistake
that
a
godly
man
runs
into
is
this
,
Oh
saies
a
poor
soul
,
it
is
true
,
I
have
cause
to
fear
upon
these
two
grounds
before
mentioned
,
but
alas
,
it
is
not
the
stirrings
of
sin
only
in
my
heart
,
and
my
often
falling
into
sin
after
prayers
,
and
promises
,
and
resolutions
against
them
;
but
that
which
makes
me
fear
my
corruptions
are
unmortified
,
is
this
,
that
if
corruptions
were
a
dying
in
me
,
I
should
finde
grace
to
live
and
act
in
me
more
then
it
does
,
grace
would
hold
an
equipage
with
sin
,
as
one
decreaseth
,
the
other
would
increase
;
now
because
I
cannot
finde
nor
perceive
grace
to
be
vigorous
and
lively
in
my
soul
,
it
is
I
fear
because
sin
is
not
yet
dead
in
my
heart
.
Answ
.
To
you
that
make
this
complaint
,
I
have
only
3
or
4
words
to
say
for
your
comfort
.
1.
You
must
know
that
all
the
whole
work
of
grace
and
sanctification
,
is
not
to
be
done
upon
thee
at
once
,
indeed
you
are
justified
at
once
,
and
elected
at
once
,
but
you
are
not
sanctified
at
once
;
you
must
not
expect
the
whole
work
of
sanctification
to
be
wrought
in
a
moment
,
but
as
a
childe
comes
to
maturity
and
manhood
,
not
presently
,
but
by
degrees
:
so
the
work
of
sanctification
comes
on
slowly
and
by
degrees
.
2.
Take
this
for
thy
comfort
,
that
there
may
be
a
dying
and
decaying
of
common
gifts
,
when
yet
there
may
be
a
quick
and
lively
acting
of
true
and
saving
grace
in
thy
soul
;
common
gifts
may
be
a
dying
,
when
yet
true
grace
may
be
very
vigorous
in
thy
soul
:
it
may
be
thou
hast
lost
that
volubility
of
tongue
,
readinesse
of
utterance
,
and
strength
of
memory
,
&c.
in
thy
old
age
which
thou
didst
excell
in
,
in
thy
youth
:
these
may
be
decayed
,
when
yet
there
may
be
a
lively
and
vigorous
growth
of
grace
in
thy
soul
.
As
a
Divine
observes
,
that
though
a
Musician
can
play
better
upon
an
instrument
in
his
younger
dayes
,
and
can
sing
more
harmoniously
,
and
make
a
more
pleasant
melody
,
then
when
he
comes
to
be
old
;
yet
he
hath
more
skill
and
judgement
in
musick
now
then
he
had
before
:
so
it
may
be
thou
maist
lose
the
varnish
and
flourish
of
thy
graces
,
and
yet
grow
more
in
understanding
,
and
judgement
,
and
experience
,
&c.
now
then
ever
you
did
.
3.
Thou
that
complainest
and
fearest
thy
corruptions
are
not
dead
,
because
grace
is
not
so
lively
and
active
in
thee
:
know
this
for
thy
comfort
,
that
ordinarily
God
gives
a
greater
income
of
vivacity
and
quicknesse
of
grace
at
a
mans
first
conversion
,
then
he
gives
ever
after
,
because
he
would
allure
men
to
Religion
and
the
practise
of
godlinesse
.
SERMON
,
V.
Rom.
8.
vers
.
13.
—
But
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
I
Come
now
to
handle
the
mistakes
on
the
other
hand
,
of
those
that
think
their
corruptions
are
mortified
when
they
are
not
:
The
heart
of
man
is
deceitfull
above
all
things
,
abundle
of
deceit
,
and
man
himself
,
Three
grounds
of
mistakes
of
an
unmortified
heart
.
is
a
proud
creature
,
and
very
apt
to
have
high
conceits
of
himself
:
and
there
are
3
grounds
of
mistake
in
wicked
men
,
which
makes
them
apprehend
their
corruptions
are
mortified
,
when
indeed
they
are
not
.
As
,
1.
Because
they
finde
an
opposition
against
sinne
,
therefore
they
conclude
there
is
a
mortification
of
sin
in
them
.
2.
Because
they
finde
in
themselves
the
power
of
restraining
grace
.
And
,
3.
Because
there
is
a
leaving
and
forsaking
of
some
sins
in
them
:
as
it
may
be
he
was
an
adulterer
in
former
time
,
but
he
is
not
one
now
:
or
a
swearer
,
or
drunkard
,
&c.
in
former
time
,
but
he
is
none
of
these
now
.
These
are
the
3
grounds
of
wicked
mens
mistakes
in
reference
to
this
work
of
mortification
.
And
I
shall
spend
two
houres
in
answering
these
3
mistakes
,
and
shewing
you
the
weaknesse
and
insufficiency
of
these
grounds
,
to
evidence
a
work
of
mortification
upon
their
hearts
.
To
begin
with
the
first
,
1.
ground
of
mistake
That
because
they
finde
in
themselves
an
opposition
against
some
sins
,
therefore
they
conclude
a
work
of
mortification
upon
their
hearts
.
I
answer
,
that
an
opposition
of
sin
,
may
proceed
from
the
light
of
a
naturall
conscience
,
which
may
convince
a
man
what
is
sin
,
and
what
not
:
even
wicked
men
may
have
a
law
within
them
,
that
may
make
them
averse
and
opposite
to
some
sins
,
as
uncleannesse
,
and
drunkennesse
,
&c.
and
their
consciences
may
accuse
them
when
they
do
ill
,
and
excuse
them
when
they
do
well
:
but
this
only
in
the
generall
,
I
shall
now
speak
to
it
more
particularly
,
and
I
beseech
you
lend
me
your
thoughts
a
little
,
for
I
do
not
think
there
is
a
man
or
woman
amongst
you
,
though
never
so
wretched
and
vile
,
but
have
some
time
or
other
withstood
some
corruptions
and
sinfull
motions
in
your
hearts
.
Eight
particular
cases
wherean
unmortified
man
may
oppose
corruptions
.
Now
I
shall
shew
in
8
particular
cases
wherein
you
may
oppose
corruptions
,
and
yet
be
an
unmortified
man
:
as
,
1.
he
may
oppose
them
Jestingly
,
2.
Sparingly
,
3.
Partially
,
4.
Hypocritically
,
5.
Slavishly
,
6.
Constrainedly
,
7.
Faintly
,
and
lastly
,
Politically
.
For
the
first
,
1
Jestingly
.
1.
A
man
may
oppose
corruptions
jestingly
.
He
may
do
as
fencers
use
to
do
upon
the
stage
,
they
pretend
to
hurt
one
another
,
but
they
never
give
a
deadly
wound
,
though
they
may
seem
to
hack
and
hew
one
another
,
yet
they
never
draw
one
drop
of
bloud
,
being
only
in
jest
all
the
while
:
so
though
a
wicked
man
does
oppose
and
resist
sin
,
yet
he
will
be
sure
not
to
hurt
his
sin
;
but
now
a
mortified
man
,
he
opposeth
sin
in
good
carnest
,
and
encounters
with
it
,
not
as
a
fencer
,
but
as
a
warriour
opposeth
his
mortall
enemie
,
and
knowes
he
must
either
kill
or
be
kild
;
so
a
godly
man
opposeth
sin
,
as
the
deadly
enemy
of
his
soul
,
he
knows
that
he
is
now
a
grappling
for
his
salvation
:
why
now
consider
of
it
,
I
beleeve
there
is
not
a
man
amongst
you
,
but
does
now
and
then
oppose
sin
,
but
if
you
do
it
only
jestingly
,
this
opposition
is
nothing
worth
.
2
Sparingly
.
2.
In
case
likewise
you
do
it
sparingly
.
It
may
be
some
of
you
do
resist
and
oppose
corruptions
,
you
see
sin
to
be
sin
,
and
do
labour
to
oppose
it
,
but
withall
you
do
it
sparingly
,
you
will
not
do
sin
too
much
hurt
,
you
deal
with
sin
as
David
did
with
Absalom
,
(
saies
he
)
deal
gently
with
the
young
man
Absalom
;
so
it
may
be
you
deal
gently
with
your
sins
,
and
oppose
them
very
sparingly
:
but
now
a
mortified
man
,
he
does
accost
his
lusts
with
a
holy
cruelty
,
he
will
shew
sin
no
mercy
,
nor
give
any
quarter
to
his
lusts
:
his
sins
will
not
spare
him
,
and
therefore
he
will
not
spare
them
.
3
Partially
.
3.
Thou
hast
an
unmortified
heart
in
case
thou
opposest
sin
partially
,
resisting
some
sins
,
but
sparing
others
,
your
beloved
lusts
.
It
may
be
thou
opposest
drunkennesse
,
and
yet
wilt
favour
thy self
in
other
sins
,
as
false
weights
or
measures
,
cousening
and
deceiving
in
thy
shop
,
and
tradings
:
It
may
be
thou
doest
oppose
adultery
and
uncleannesse
,
and
yet
doest
yeeld
to
and
indulge
other
lusts
in
thy
bosome
:
but
now
mortification
is
like
death
upon
the
body
,
which
seiseth
upon
all
the
vitals
and
parts
of
the
body
;
so
if
you
do
not
oppose
all
sin
,
you
are
a
stranger
to
mortification
,
you
that
do
with
your
sins
as
Saul
did
in
case
of
the
Amalekites
,
Though
he
kild
the
Amalekites
,
yet
he
saved
Agag
their
king
,
and
the
best
of
the
sheep
and
cattell
,
whereas
he
should
have
destroyed
them
all
:
So
you
,
though
you
do
oppose
some
sins
,
yet
if
you
do
harbour
and
indulge
others
in
your
hearts
,
as
Saul
by
his
partiality
lost
his
Kingdome
,
so
you
by
your
indulgence
,
and
partiality
to
some
profitable
or
delightfull
sins
,
will
lose
your
souls
:
as
Sauls
sparing
of
Agag
,
cost
him
the
losse
of
his
Kingdome
;
so
the
sparing
of
any
one
lust
in
thy
soul
,
will
cause
thee
to
lose
the
Kingdome
of
heaven
.
4
Hypocritically
.
4.
If
you
oppose
sin
hypocritically
,
or
upon
false
ends
and
grounds
;
when
a
man
opposeth
sin
not
because
it
hinders
him
in
good
,
but
because
it
hinders
him
from
good
;
he
never
opposeth
any
sin
,
because
this
or
that
lust
hinders
him
in
prayer
,
and
interrupts
him
in
holy
duties
,
as
hearing
,
reading
,
&c.
but
because
it
hinders
him
from
good
,
because
it
keeps
him
from
heaven
,
and
happinesse
,
and
glory
;
it
hinders
him
from
the
good
he
hopes
for
and
expects
;
he
doth
not
oppose
sin
because
it
is
repugnant
to
the
glory
of
God
,
but
because
it
doth
impugn
and
crosse
his
expectation
:
so
that
a
man
may
oppose
sin
in
these
4
senses
and
yet
be
an
unmortified
man
.
5
Slavishly
.
5.
If
you
do
oppose
sin
slavishly
,
if
meerly
the
fear
of
Hell
and
of
wrath
to
come
,
does
make
thee
resist
a
present
corruption
,
you
would
not
care
what
sins
you
did
commit
if
Hell
and
punishment
did
not
follow
after
them
.
Then
a
man
opposeth
sin
slavishly
,
when
he
does
it
meerly
because
God
punisheth
sin
,
not
because
he
hates
it
;
because
sin
hath
a
condemning
power
,
not
because
it
hath
a
defiling
power
with
it
;
because
sin
is
against
the
revenging
justice
of
God
,
not
because
it
is
against
the
holinesse
and
purity
of
God
;
because
there
is
a
Hell
for
sin
,
not
because
there
is
a
Hell
in
sin
.
But
now
a
godly
man
he
opposeth
sin
filially
,
if
there
were
no
Devill
in
hell
,
and
no
punishment
for
sin
,
yet
a
godly
man
would
hate
it
because
of
the
filthinesse
of
it
,
because
there
is
a
Hell
in
sin
,
which
he
sees
to
be
worse
then
Hell
it self
.
6
Constrainedly
6.
If
you
oppose
sin
constrainedly
.
Many
men
oppose
corruption
in
their
hearts
,
but
it
is
because
they
have
terrours
,
and
gripes
,
and
gnawings
of
conscience
upon
them
,
they
have
so
much
light
in
their
naturall
conscience
,
that
they
cannot
yeeld
to
sin
without
some
reluctancy
;
they
would
gladly
shake
off
the
gnawings
of
their
conscience
,
and
lull
it
asleep
that
it
might
not
do
its
office
,
but
that
they
might
sin
securely
and
peaceably
,
such
an
opposition
as
this
is
no
argument
at
all
of
mortification
.
7
Faintly
.
7.
If
you
do
oppose
corruptions
faintly
,
and
slowly
.
It
may
be
thou
didst
resist
corruptions
resolutely
at
first
,
but
afterward
you
grow
faint
,
and
weary
,
and
remisse
in
your
oppositions
:
heretofore
you
could
not
endure
drunkennesse
or
uncleannesse
,
but
now
you
are
more
pliable
and
yeelding
to
sin
.
Many
men
in
opposing
of
sin
,
are
like
unto
the
French
men
in
battels
,
of
whom
it
is
related
,
that
there
are
no
men
in
the
world
,
will
give
a
fiercer
onset
and
charge
,
but
if
they
meet
with
a
good
repulse
from
the
enemy
,
then
their
courage
is
cool'd
and
danted
,
and
no
men
more
cowardly
and
fearfull
then
they
;
so
it
may
be
some
of
you
are
very
resolute
at
first
against
sin
,
but
if
the
Devill
come
upon
you
with
a
fierce
charge
,
then
you
grow
faint
hearted
,
and
yeeld
and
comply
with
sin
:
just
as
Balaam
did
,
Numb
.
22.13
,
18.
in
Numb
.
22.13
,
18.
when
Balak
sent
for
Balaam
to
curse
Israel
,
at
first
he
refused
to
go
,
in
vers
.
13.
saies
he
to
the
Princes
of
Balak
,
Get
you
into
your
land
,
for
the
Lord
refuseth
to
give
me
leave
to
go
with
you
:
and
again
in
vers
.
18.
(
saies
he
)
If
Balak
would
give
me
his
house
full
of
silver
and
gold
,
I
cannot
go
beyond
the
word
of
the
Lord
my
God
,
to
do
lesse
or
more
.
Why
now
you
would
think
Balaam
to
be
a
very
good
men
;
but
yet
when
the
King
sent
for
him
the
third
time
,
then
he
would
needs
go
.
But
you
may
say
God
bid
him
go
,
Vers
.
20.
and
therefore
he
is
excusable
,
vers
.
20.
And
God
came
unto
Balaam
at
night
,
and
said
unto
him
,
If
the
men
come
to
call
thee
,
rise
up
and
go
with
them
:
and
yet
when
Balaam
went
in
the
morning
,
Gods
anger
was
kindled
against
him
because
he
went
.
Now
how
can
this
be
,
can
God
be
angry
with
a
man
for
doing
that
which
he
bids
him
doe
?
I
answer
,
1.
God
bid
him
go
conditionally
,
If
the
men
come
to
call
thee
,
rise
up
and
go
with
them
,
but
we
do
not
read
that
the
men
cold
him
.
And
,
2.
God
bid
him
goe
,
but
as
you
bid
an
untoward
childe
do
a
thing
when
he
will
have
his
own
will
,
Well
do
it
if
you
will
,
take
your
own
course
,
and
see
what
will
come
of
it
.
So
saies
God
to
Balaam
,
If
you
will
needs
go
,
if
you
love
their
money
,
the
wages
of
unrighteousnesse
so
well
,
go
with
them
,
and
see
what
will
come
of
it
.
3.
God
bids
him
goe
,
not
to
curse
,
but
to
blesse
Israel
:
now
the
text
saies
,
God
was
angry
with
Balaam
because
he
went
,
God
bid
him
go
to
blesse
Israel
,
but
he
went
with
an
intent
to
curse
them
,
and
that
was
the
reason
that
God
was
angry
with
him
.
Thus
it
may
be
some
of
you
may
with
Balaam
refuse
to
satisfie
your
lusts
once
,
and
a
second
time
,
and
yet
imbrace
them
the
third
time
,
though
you
oppose
sin
resolutely
at
first
,
and
yet
cowardize
and
grow
faint
afterwards
,
it
is
a
sign
thy
heart
is
not
yet
mortified
.
8
Politically
.
8.
If
you
do
oppose
sin
politically
.
My
meaning
is
this
,
a
man
may
be
said
to
oppose
sin
two
waies
,
1.
When
a
man
opposeth
sin
more
because
an
outward
judgement
does
follow
that
sin
,
more
upon
this
ground
,
then
because
a
spirituall
judgement
does
attend
that
sinne
.
Thus
Abimelech
did
in
Gen.
20.
Gen.
20.
When
he
was
in
danger
to
have
abused
Sarah
Abrahams
wife
,
yet
when
he
knew
her
to
be
Abrahams
wife
he
let
her
goe
,
and
sent
to
Abraham
,
and
said
,
Why
is
it
that
thou
didst
not
tell
me
she
was
thy
wife
?
thou
mightst
have
caused
me
to
have
brought
evill
upon
the
Kingdome
by
it
.
A
wicked
man
may
oppose
sin
,
because
it
may
bring
evill
upon
his
body
,
or
house
,
or
Kingdome
,
but
not
because
sin
is
a
dishonour
to
God
:
a
man
opposeth
sin
politically
,
when
it
is
meerly
upon
a
carnall
consideration
.
And
,
2.
When
a
man
does
oppose
one
sin
,
that
so
he
may
harbour
another
sin
with
lesse
suspicion
.
It
may
be
,
thou
hast
left
thy
drunkennesse
,
that
so
thou
maiest
keep
other
sins
without
being
suspected
.
Herein
thou
doest
play
the
politician
to
damn
thy
own
soul
.
And
thus
I
have
done
with
these
8
particulars
,
wherein
you
see
,
you
may
oppose
sin
Jestingly
,
Sparingly
,
Partially
,
Hypocritically
,
Slavishly
,
Faintly
,
and
Politically
;
and
if
you
go
no
further
in
the
opposition
of
your
lusts
,
you
cannot
conclude
a
work
of
mortification
upon
your
hearts
.
And
thus
much
shall
serve
for
the
taking
of
the
first
ground
of
mistake
in
wicked
men
the
opposition
of
corruptions
.
2.
Oh
but
saies
another
,
ground
of
mistake
I
do
not
only
oppose
corruptions
,
but
(
blessed
be
God
)
I
do
restrain
and
keep
them
under
,
that
they
do
not
break
forth
into
act
,
in
my
life
and
conversation
,
and
therefore
I
hope
my
heart
is
mortified
,
and
all
things
well
with
me
,
seeing
I
have
a
power
enabling
me
to
restrain
and
keep
under
my
corruptions
.
Answ
.
For
answer
to
this
,
I
must
acknowledge
that
this
is
a
good
step
in
the
way
to
heaven
,
for
a
man
both
to
oppose
and
restrain
his
lusts
from
coming
forth
into
act
.
But
yet
I
have
3
words
to
say
to
you
,
that
so
you
may
not
be
mistaken
.
The
first
is
this
,
1.
That
a
man
may
restrain
a
sin
meerly
from
the
principles
and
dictates
of
nature
,
the
power
of
nature
may
restrain
a
man
from
the
commission
of
some
sins
:
we
read
of
Socrates
that
he
profest
of
himself
that
he
was
addicted
to
chastity
,
that
he
never
had
a
lustfull
thought
and
wanton
glances
with
his
eye
,
nor
a
lascivious
carriage
of
his
body
all
his
life
time
,
and
yet
he
was
but
a
heathen
man
.
And
so
Cato
,
he
was
so
afraid
of
drunkennesse
,
that
he
professeth
he
never
drunk
so
much
but
he
could
have
drunk
more
even
to
refresh
nature
.
Why
such
men
as
these
may
goe
beyond
many
Christians
.
2.
Lusts
may
be
restrained
from
the
force
of
religious
education
and
example
:
we
read
in
2
King
.
2
King
.
12.2
.
12.2
.
of
Jehoash
,
the
text
saies
,
He
did
that
which
was
right
in
the
sight
of
the
Lord
,
all
the
dayes
of
Jehoiada
the
Priest
:
all
the
while
he
lived
,
he
did
that
which
was
right
in
the
sight
of
the
Lord
,
but
when
he
was
dead
,
then
Jehoash
did
wickedly
.
Sin
was
restrained
in
him
all
the
while
he
lived
under
the
tuition
of
a
good
man
,
but
afterwards
it
broke
out
.
So
it
may
be
,
you
that
are
under
masters
and
tutors
,
that
have
a
strict
eye
over
you
;
all
the
while
you
are
servants
,
sin
may
be
restrained
in
you
,
but
when
you
come
to
be
your
own
men
,
to
goe
whither
you
will
,
and
do
what
you
will
,
then
it
may
be
you
will
run
out
into
many
sins
,
which
now
are
restrained
by
education
,
not
through
mortification
.
3.
A
man
may
restrain
his
lusts
,
and
abstain
from
some
sins
,
meerly
because
of
the
terrour
and
trouble
of
conscience
that
lies
upon
him
.
His
conscience
tels
him
that
there
is
a
Hell
prepared
for
him
,
if
he
goes
on
in
such
a
course
,
or
commits
such
and
such
sins
;
he
hath
the
flashings
of
Hell
fire
as
it
were
in
his
face
,
so
that
he
dares
not
commit
such
a
sin
.
As
it
is
with
a
dog
having
a
bone
lying
before
him
,
and
his
masters
stick
over
him
,
if
he
goes
to
snatch
at
the
bone
,
his
master
knocks
him
,
and
makes
him
let
it
alone
:
the
dog
fears
his
masters
staffe
,
or
else
he
would
have
it
.
So
it
is
with
a
wickedman
,
were
it
not
for
the
gnawings
and
terrours
of
his
conscience
that
does
trouble
and
afright
him
,
he
would
make
no
bones
of
falling
into
any
sin
or
wickednesse
whatsoever
.
Three
cases
wherein
a
sin
may
be
restrained
and
not
mortified
.
Such
a
restraint
as
this
,
does
not
any
way
argue
that
thy
sins
are
mortified
.
And
here
I
shall
shew
you
further
,
that
there
may
be
a
restraint
of
sin
in
three
particular
cases
,
and
yet
that
sin
not
mortified
though
it
be
restrained
.
1.
If
thy
restraint
from
a
sin
,
be
a
burden
to
thee
,
if
it
be
not
voluntary
but
burdensome
,
and
full
sore
against
thy
will
,
that
thou
art
restrained
from
thy
sins
.
It
may
be
through
sicknesse
and
weaknesse
of
body
,
thou
canst
not
commit
some
sins
,
and
this
is
a
grief
and
burden
to
thee
.
If
it
be
thus
,
thou
hast
a
very
unmortified
heart
.
But
now
a
godly
man
,
he
is
restrained
from
sin
willingly
,
he
counts
it
his
happinesse
and
a
great
mercy
to
have
sin
restrained
,
and
therefore
examine
your
own
hearts
,
if
it
be
a
grief
of
heart
to
thee
to
have
thy
sins
restrained
,
that
thou
canst
not
follow
thy
whores
,
or
thy
drunkennesse
,
and
the
satisfaction
of
thy
lusts
,
to
run
out
into
all
manner
of
sins
;
if
it
be
thus
with
thee
,
beleeve
it
,
thou
hast
no
spark
of
mortifying
grace
in
thee
.
2.
In
case
your
restraint
from
a
sin
does
make
thee
run
out
with
a
more
vehement
eagernesse
after
that
sin
,
when
the
restraint
is
removed
,
then
ever
thou
didst
before
:
It
may
be
thou
art
restrained
by
a
watchfull
eye
that
is
over
thee
,
that
thou
canst
not
follow
after
whoring
or
drunkennesse
,
or
Sabbath
breaking
,
&c.
or
it
may
be
thou
art
sick
,
and
so
not
able
to
do
it
.
But
now
in
case
that
after
these
restraints
are
removed
,
you
then
run
out
after
these
sins
,
it
is
a
sad
sign
thy
heart
is
unmortified
,
and
that
thou
art
at
the
next
door
to
damnation
and
reprobation
,
when
the
restraint
of
a
sinne
makes
you
more
violent
and
eager
after
it
when
the
restraint
is
removed
.
3.
In
case
the
restraint
of
sin
,
reaches
only
to
outward
and
grosser
acts
of
sin
,
but
not
unto
inward
and
secret
evils
:
for
as
I
told
you
before
,
you
may
abstain
from
,
and
keep
under
great
sins
,
by
the
very
light
and
instinct
of
nature
,
as
Socrates
,
and
Cato
,
which
were
heathens
;
and
therefore
,
unlesse
thy
restraint
of
sin
,
does
extend
to
inward
and
bosome
sins
,
as
well
as
to
open
and
notorious
crimes
,
thou
canst
not
conclude
the
power
of
mortifying
grace
upon
thy
heart
.
The
very
light
of
nature
teacheth
and
convinceth
a
man
,
that
he
should
not
lie
,
nor
steal
,
nor
swear
,
nor
be
drunk
,
or
unclean
,
and
the
like
;
but
yet
though
a
wicked
man
may
keep
under
great
crying
sins
,
he
cannot
keep
under
small
and
lesser
sins
,
for
they
do
not
discern
these
sins
in
themselves
:
they
do
not
look
upon
inward
evils
,
to
be
any
evill
at
all
.
And
therefore
we
read
of
Aristotle
that
he
counted
many
things
to
be
vertues
,
which
the
Scripture
condemns
as
vices
.
Heathens
lookt
upon
jesting
to
be
a
vertue
,
which
Paul
tels
us
is
a
sin
,
and
therefore
counsels
us
to
avoid
foolish
talking
and
jesting
,
as
things
not
convenient
.
So
Aristotle
he
accounts
it
magnanimity
for
a
man
to
be
highly
conceited
and
opinionated
of
himself
,
as
deserving
great
places
of
honour
and
repute
in
the
world
,
but
Paul
he
looks
upon
it
as
pride
of
heart
,
for
a
man
to
think
highly
and
nobly
of
himself
.
I
only
hint
these
things
to
you
by
the
way
,
that
so
you
may
see
that
the
light
of
nature
is
too
dark
and
dim
to
discover
many
sins
,
especially
if
they
be
small
and
inward
evils
;
you
may
keep
under
open
and
notorious
sins
,
and
yet
never
have
the
power
of
grace
upon
your
hearts
;
mortification
laies
a
restraint
upon
inward
and
secret
sins
,
that
a
mans
whole
endevours
are
bent
against
them
,
as
well
as
against
grosser
evils
.
And
thus
I
have
done
with
the
2
first
grounds
of
mistake
in
wicked
men
,
whereby
they
think
their
corruptions
are
mortified
,
when
indeed
they
are
not
.
SERMON
,
VI
.
Rom.
8.
vers
.
13.
—
But
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
I
Now
come
to
the
3.
Ground
of
mistake
prop
and
ground
of
mistake
that
makes
deluded
men
think
their
sins
are
mortified
,
when
they
are
not
,
and
that
is
this
,
Another
man
will
tell
you
that
he
goes
further
then
both
the
two
former
;
(
saies
he
)
I
doe
not
only
oppose
corruptions
,
and
restrain
some
outward
acts
of
sin
,
but
am
a
man
that
have
quite
left
my
sins
.
I
was
a
man
(
it
is
true
)
given
to
uncleannesse
in
time
past
,
but
I
am
a
chast
man
now
.
I
have
been
a
drunkard
heretofore
,
but
I
am
a
sober
man
now
,
&c.
and
therefore
I
hope
my
corruptions
are
mortified
in
me
.
Answ
.
I
confesse
this
is
a
very
fair
plea
that
thou
makest
;
and
I
may
say
to
thee
as
Christ
said
to
the
Lawyer
,
Thou
art
not
far
from
the
Kingdome
of
heaven
;
but
yet
let
me
tell
thee
,
that
if
thou
goest
no
further
,
and
doest
no
more
,
thou
wilt
never
come
thither
;
and
therefore
that
thou
maiest
not
deceive
and
delude
thy self
herein
,
Three
cases
wherein
a
man
may
leave
his
sin
,
and
yet
not
be
mortified
.
I
shall
shew
you
,
that
there
may
be
in
many
particulars
a
dereliction
and
leaving
of
many
sins
unto
which
a
man
hath
been
formerly
addicted
,
and
yet
that
man
a
stranger
to
mortification
,
as
in
these
3
following
cases
.
1.
If
he
leaves
sin
from
a
wrong
principle
.
2.
If
he
leave
them
in
a
wrong
manner
.
3.
If
he
leaves
them
to
a
wrong
end
.
1.
In
case
you
leave
those
sins
whereunto
you
were
formerly
addicted
,
from
a
wrong
principle
,
and
those
are
four
.
1.
A
man
may
leave
a
sin
,
because
he
is
left
void
of
strength
and
ability
to
act
that
sin
,
this
is
from
a
wrong
principle
:
as
when
a
man
that
hath
been
given
in
times
past
to
uncleannesse
and
sinfull
pleasures
with
women
,
but
now
when
he
is
grown
old
and
sickly
he
leaves
it
off
,
why
this
is
not
mortifying
grace
,
but
he
leaves
this
sin
because
his
body
is
disinabled
,
and
the
vigour
of
his
spirits
are
gone
,
so
that
he
cannot
act
this
sin
any
longer
:
and
therefore
this
is
no
thanks
to
the
man
at
all
.
And
,
it
may
be
another
man
,
that
hath
been
strongly
enclined
to
drunkennesse
in
times
past
,
but
now
his
means
is
spent
,
and
his
money
fals
short
,
and
he
wants
wherewithall
to
follow
his
old
course
,
and
therefore
he
leaves
it
off
.
Be
thy
sin
what
it
will
,
if
thou
leavest
it
upon
such
a
principle
as
this
,
thou
art
a
stranger
to
mortification
.
2.
If
you
leave
a
sin
,
because
you
are
left
void
of
an
opportunity
to
commit
that
sin
;
you
have
not
secrecy
,
nor
security
,
nor
conveniency
for
the
committing
of
such
a
sin
,
you
cannot
do
what
you
would
do
;
you
cannot
walk
in
those
waies
you
have
a
desire
to
walk
in
.
This
is
another
wrong
principle
of
forsaking
sin
.
3.
In
case
you
leave
sin
,
because
motions
and
temptations
to
such
a
sin
leave
you
.
(
Beloved
)
the
Devill
does
not
alwaies
suggest
the
same
temptations
to
a
man
,
it
may
be
he
prompts
and
solicits
thee
to
lust
to
day
,
and
to
drunkennesse
to
morrow
;
the
Devill
does
not
alwaies
harp
upon
the
same
string
in
tempting
of
you
.
Now
it
may
be
you
have
left
some
sins
,
but
it
is
because
the
Devils
temptations
to
those
sins
have
left
you
,
and
this
is
not
thanks
worthy
;
for
you
may
leave
sin
upon
this
principle
and
yet
be
a
stranger
to
mortification
.
Some
men
have
been
much
given
to
wantonnesse
and
uncleannesse
in
their
youth
,
and
afterwards
in
their
middle
age
the
Devill
suspending
his
instigations
a
while
,
they
have
been
wholly
averse
and
opposite
to
that
sin
,
so
as
not
to
endure
a
lascivious
look
or
an
unchast
affection
;
and
yet
afterwards
through
renewed
temptations
from
Satan
,
have
been
inticed
to
run
after
the
same
sin
with
as
much
greedinesse
and
delight
as
ever
.
The
Devill
may
leave
thee
,
and
thou
maiest
leave
acting
a
sin
for
a
long
time
,
and
yet
afterwards
upon
a
fresh
temptation
fall
into
the
same
sinnes
again
.
4.
A
man
may
leave
sin
upon
this
ground
,
because
he
knowes
if
he
does
not
,
the
terrours
of
conscience
will
not
leave
him
.
He
knows
that
if
he
should
still
go
on
in
a
course
of
swearing
,
lying
,
cheating
,
and
defrauding
in
his
shop
;
Sabbath-breaking
,
writing
the
Sermon
he
hears
on
that
day
in
his
book
,
and
writing
them
in
the
Devils
book
all
the
week
after
;
if
he
does
still
follow
after
the
satisfaction
of
his
lusts
,
he
knowes
that
his
conscience
will
accuse
him
and
afright
him
more
and
more
;
and
therefore
he
will
restrain
and
bridle
his
corruptions
a
while
,
till
his
conscience
is
bridled
and
pacified
:
and
therefore
it
is
very
observable
the
Scripture
compares
an
unmortified
man
to
a
dog
that
returns
to
his
vomit
,
in
2
Pet
.
2.20
,
22.
2
Pet
.
2.20
,
22.
the
Apostle
speaks
of
some
there
that
had
gone
so
farre
in
Christianity
,
as
that
they
had
escaped
the
pollutions
of
the
world
,
through
the
knowledge
of
the
Lord
and
Saviour
Jesus
Christ
,
but
yet
were
again
entangled
therein
,
and
overcome
:
and
the
text
sayes
it
is
happenned
unto
them
according
to
the
true
proverbe
,
The
Dog
is
turned
to
his
own
vomit
again
,
and
the
Sow
that
was
washed
to
her
wallowing
in
the
mire
.
What
is
the
meaning
of
this
?
there
is
much
of
the
minde
of
God
in
this
place
.
A
man
that
hath
once
left
his
sinfull
course
,
and
yet
afterwards
followes
after
it
again
,
is
like
a
Dog
that
returnes
to
his
vomit
,
and
a
Sow
to
her
wallowing
in
the
mire
.
Now
you
know
a
Dog
when
he
hath
a
pain
or
a
qualme
upon
his
stomach
(
which
that
creature
is
often
subject
to
)
he
does
disgorge
himself
:
so
a
wicked
man
when
his
conscience
does
trouble
him
and
accuse
him
,
he
leaves
and
forsakes
his
sin
;
but
as
the
Dog
when
he
is
rid
of
his
pain
,
returns
and
licks
up
his
vomit
again
:
so
a
wicked
man
,
when
his
conscience
is
quiet
,
and
the
horrour
of
it
over
,
he
returns
to
his
old
sins
again
,
and
commits
them
with
greater
delight
and
complacency
then
ever
.
And
thus
you
see
in
4
particulars
,
if
you
leave
sin
upon
any
of
these
wrong
grounds
and
principles
,
you
are
strangers
to
mortification
.
2.
In
case
you
leave
your
corruptions
in
a
wrong
manner
,
(
which
may
be
done
these
6
severall
wayes
)
you
are
strangers
to
this
work
of
mortification
.
As
,
1.
Thou
doest
leave
sin
in
a
wrong
manner
,
when
thou
doest
forsake
one
sin
,
to
allow
thy self
in
another
.
I
have
read
of
one
that
was
much
given
to
drunkennesse
,
yet
by
reading
the
Lectures
of
Plato
,
which
much
condemn
,
and
speak
against
that
sin
,
he
was
never
drunk
afterwards
,
but
yet
he
fell
into
other
sins
as
bad
as
that
.
So
if
you
forsake
one
sin
and
embrace
another
,
this
is
no
mortification
:
for
that
,
as
I
told
you
before
,
is
a
seisure
upon
the
whole
body
of
sin
.
A
man
in
his
youth
may
be
given
to
the
sin
of
wantonnesse
,
and
when
he
is
old
he
may
change
that
into
the
sin
of
worldly
mindednesse
:
again
,
some
part
of
a
mans
life
he
may
be
given
to
prodigality
,
and
at
another
time
,
he
may
leave
that
,
and
fall
into
the
sin
of
niggardlinesse
and
parcimony
:
one
while
he
may
be
guilty
of
the
sin
of
Hypocrisie
,
and
another
fall
into
the
sin
of
Apostasie
,
and
open
profanation
.
Naturalists
tell
us
that
every
year
the
Serpent
casts
his
skin
,
but
yet
he
hath
another
comes
in
the
room
of
it
,
he
is
a
Serpent
still
:
so
(
it
may
be
)
some
of
you
cast
off
your
old
sins
,
but
yet
you
embrace
others
in
the
room
of
them
;
this
is
only
sin
exchanged
,
not
mortified
;
the
exchanging
of
a
sin
,
is
not
the
subduing
of
it
:
that
sin
which
heretofore
thou
wert
much
addicted
to
,
may
be
now
asleep
,
and
another
sin
alive
,
as
vigorous
and
active
in
thy
heart
;
this
exchanging
of
your
sins
,
fals
very
short
of
mortification
.
2.
A
man
may
be
said
to
leave
sin
in
a
wrong
manner
,
when
he
only
abstains
from
the
grosse
acts
of
a
sin
,
but
does
not
leave
the
inward
hankerings
and
desires
of
his
soul
after
that
sin
.
Augustine
for
a
season
left
the
sin
of
incontinency
,
but
yet
he
confesseth
he
had
still
secret
hankrings
in
his
soul
to
that
sin
.
If
you
do
not
extinguish
in
your
souls
those
longing
desires
after
a
sin
,
you
do
not
leave
the
sin
:
as
for
example
,
a
man
may
leave
the
outward
act
of
uncleannesse
,
and
yet
harbour
in
himself
adulterous
thoughts
,
wanton
looks
,
obscene
words
,
and
lascivious
gestures
;
his
heart
may
be
like
the
Devils
Anvill
,
whereon
he
fashioneth
abundance
of
speculative
wickednesses
,
and
therefore
this
is
not
mortification
,
for
that
makes
thee
leave
not
only
the
outward
act
of
sin
,
but
also
that
secret
delight
and
complacency
thou
tookest
in
that
sin
,
so
that
this
is
a
second
wrong
manner
of
leaving
sin
.
3.
Then
a
man
leaves
sin
in
a
wrong
manner
,
when
he
only
leaves
open
,
outward
and
crying
sins
,
&
yet
indulgeth
himself
in
some
inward
and
secret
evils
.
This
is
but
leaving
sin
by
halves
.
We
read
of
many
heathens
,
that
have
restrained
themselves
from
falling
into
grosse
acts
of
sin
:
as
Socrates
a
man
so
free
from
uncleannesse
,
as
that
he
was
never
observed
to
have
a
wanton
glance
with
his
eye
,
or
a
lascivious
gesture
with
his
body
,
and
yet
a
heathen
still
:
so
Cato
,
a
man
so
averse
from
drunkennesse
,
that
he
would
never
drink
so
much
as
would
satisfie
his
nature
:
so
Aristotle
,
though
he
knew
,
and
did
abstain
from
the
grosser
acts
of
sin
,
yet
he
was
a
stranger
to
small
and
lesser
sins
,
he
could
not
discover
them
:
For
that
which
he
accounts
to
be
a
vertue
,
Paul
reckons
to
be
a
sin
,
as
foolish
talking
and
jesting
,
Paul
looks
upon
them
as
things
not
convenient
,
though
Aristotle
esteems
them
as
vertues
.
And
so
for
a
man
to
think
highly
of
himself
he
counts
magnanimity
,
which
Paul
looks
upon
as
pride
,
and
the
reason
of
this
is
,
because
that
though
they
knew
by
the
light
of
nature
,
what
was
bad
in
the
act
of
grosse
sins
,
yet
they
did
not
know
,
neither
were
they
acquainted
with
smaller
sins
,
so
as
to
discover
and
avoid
them
.
4.
A
man
leaves
his
sins
in
a
wrong
manner
,
when
he
does
it
unwillingly
,
when
he
leaves
his
sins
,
as
the
mariners
do
their
goods
,
when
they
are
in
a
great
storm
,
and
the
Ship
heavie
laden
with
rich
commodities
;
the
Master
tels
them
,
that
unlesse
they
will
throw
over
some
of
their
goods
they
will
lose
all
,
and
be
cast
away
;
now
those
that
own
the
goods
,
will
be
as
ready
as
any
to
cast
them
overboard
,
not
because
he
does
not
love
them
,
but
because
he
loves
his
life
better
.
So
when
wicked
men
see
Hell
fire
and
a
river
of
brimstone
before
them
,
which
they
must
be
cast
into
,
unlesse
they
leave
and
forsake
their
sins
:
upon
these
grounds
they
do
it
,
though
it
be
very
unwillingly
.
5
Then
a
man
leaves
a
sin
in
a
wrong
manner
,
when
he
does
it
with
a
reservation
and
purpose
of
minde
,
to
commit
that
sinne
again
at
another
time
:
it
may
be
he
reasons
thus
with
himself
,
I
have
delighted
much
in
drunkennesse
and
good
fellowship
,
but
now
I
am
sick
and
weak
,
and
not
able
to
follow
it
,
but
if
ever
I
am
well
again
,
I
will
take
my
old
course
,
and
go
to
my
good
company
again
.
And
another
(
it
may
be
)
may
think
thus
with
himself
.
I
have
now
left
the
sin
of
uncleannesse
by
reason
of
my
weaknesse
of
body
and
disability
to
act
it
;
but
if
I
recover
,
I
will
to
that
pleasure
again
.
Now
when
a
man
leaves
his
sins
in
such
a
manner
as
this
,
his
sins
will
break
in
again
upon
his
soul
,
like
an
inundation
of
mighty
water
,
with
more
power
and
force
then
ever
it
did
before
in
times
past
.
6.
A
man
leaves
his
sins
in
a
wrong
manner
,
when
he
leaves
them
without
any
sound
humiliation
and
sorrow
for
the
sins
he
hath
forsaken
:
It
is
an
observation
that
Mr.
Boulton
makes
,
who
having
been
with
one
(
as
he
thought
)
lying
upon
his
death-bed
,
a
man
much
given
to
wine
and
women
,
an
extreme
drunkard
,
and
a
very
lascivious
man
;
and
as
he
lay
upon
his
bed
,
Mr.
Bolton
asked
him
,
whether
he
had
any
hopes
of
heaven
or
no
,
Why
(
saies
he
)
it
is
true
,
I
have
been
a
drunkard
,
but
now
I
am
none
,
I
have
been
an
adulterer
,
but
now
I
have
left
it
:
but
Mr.
Bolton
observes
that
he
did
not
expresse
any
grief
,
or
sorrow
,
and
humiliation
,
for
the
sins
he
had
been
guilty
of
:
and
therefore
he
asked
him
whether
(
if
God
should
restore
him
to
his
health
again
)
he
would
not
be
the
same
man
still
as
he
was
before
,
he
answered
,
No
,
he
would
not
for
all
the
world
.
But
it
pleased
God
within
a
little
while
this
man
recovered
,
and
not
many
months
after
he
was
well
,
he
returned
to
his
old
sins
again
as
bad
as
ever
.
Hence
we
see
,
that
a
bare
forsaking
of
sin
for
a
time
,
is
no
true
mortification
;
such
a
man
is
not
mortified
,
though
he
leaves
his
sins
,
if
he
be
not
truly
humbled
and
grieved
for
them
:
it
may
be
many
of
you
have
left
off
your
swearing
,
and
lying
,
&c.
but
have
your
sins
left
humiliation
behinde
them
?
hath
sin
left
a
scarre
behinde
it
,
that
you
do
still
mourn
and
grieve
for
them
?
if
it
be
not
not
thus
with
thee
,
thou
canst
have
no
assurance
in
thy
heart
,
that
thou
art
a
mortified
man
or
woman
.
And
thus
I
have
done
with
the
second
particular
,
In
case
you
leave
sin
from
a
wrong
principle
,
and
in
a
wrong
manner
.
3.
The
leaving
of
sin
,
is
not
an
argument
of
mortifying
grace
in
thy
heart
,
if
you
leave
it
in
a
wrong
manner
:
and
herein
(
it
may
be
)
I
may
be
near
the
bosomes
of
many
of
you
;
there
be
these
6
wrong
ends
a
man
may
leave
his
sins
for
,
and
yet
be
a
stranger
to
mortifying
grace
.
1.
A
man
may
leave
his
sins
,
that
so
the
peace
of
his
conscience
may
not
leave
him
.
He
knowes
that
unlesse
he
does
leave
his
sins
,
the
peace
of
a
good
conscience
will
leave
him
;
whereas
were
it
not
for
breaking
his
own
peace
,
he
would
not
leave
his
sins
,
though
he
did
break
Gods
heart
(
as
I
may
so
say
)
by
his
sins
.
When
a
man
shall
leave
his
sins
meerly
because
the
peace
of
his
conscience
may
not
leave
him
,
this
is
one
wrong
end
.
2.
When
a
man
shall
leave
his
sins
only
because
temporall
punishments
may
leave
him
;
not
because
God
hates
sin
,
but
because
he
punisheth
it
.
When
sin
is
left
,
not
because
it
hath
a
defiling
power
,
but
because
it
hath
a
destroying
power
with
it
;
because
of
its
penalty
,
not
because
of
its
depravity
.
As
some
men
forbear
from
outward
acts
of
villany
,
not
because
the
Law
is
against
,
but
because
it
punisheth
such
facts
:
so
they
leave
sin
not
because
God
hates
it
,
but
because
he
punisheth
it
:
this
is
another
wrong
end
of
leaving
sin
.
3.
When
a
man
leaves
a
sin
because
it
stains
his
honour
and
reputation
before
men
,
and
not
because
it
is
a
dishonour
to
God
,
because
it
brings
a
spot
and
blemish
upon
his
own
name
and
credit
,
and
not
because
it
is
a
blemish
to
the
glory
of
God
.
4.
When
a
man
leaves
his
sins
,
that
so
the
Torments
of
Hell
may
not
follow
him
;
he
knows
that
if
he
continues
still
in
a
course
of
wickednesse
,
his
sins
will
at
last
finde
him
out
,
and
the
torments
of
hell
will
inevitably
seise
upon
him
.
A
wicked
man
leaves
sin
because
there
is
a
a
Hell
followes
sin
,
and
not
because
there
is
a
Hell
in
sin
;
he
leaves
sin
because
it
is
against
the
avenging
wrath
of
God
,
and
not
because
it
is
against
the
holinesse
and
purity
of
God
;
not
because
God
hath
commanded
him
to
leave
it
,
but
because
there
are
curses
denounced
in
the
Word
of
God
against
it
:
now
this
is
a
very
false
and
slavish
end
for
a
man
to
propound
to
himself
in
leaving
sin
.
5.
When
a
man
leaves
a
sin
upon
this
ground
,
that
so
he
may
harbour
another
with
lesse
suspicion
;
this
,
as
I
told
you
before
,
is
to
leave
sin
politically
,
to
forsake
some
sins
,
that
he
may
be
the
lesse
suspected
in
indulging
himself
in
others
.
6.
When
a
man
does
leave
and
abstain
from
sin
meerly
because
he
may
be
accounted
a
holy
,
blamelesse
,
and
a
religious
man
in
the
world
.
As
I
have
read
of
one
that
left
an
ill
course
that
he
was
much
addicted
to
,
because
a
friend
of
his
by
whom
he
hoped
and
expected
an
inheritance
to
be
given
to
him
,
might
have
a
good
opinion
of
him
.
A
man
may
leave
grosse
sins
,
that
so
he
may
be
accounted
a
new
man
,
and
a
holy
man
amongst
his
neighbours
,
which
is
a
very
base
and
servile
end
,
to
leave
an
evill
,
that
others
may
have
good
thoughts
of
him
.
And
thus
I
have
in
these
two
Sermons
taken
off
the
mistakes
that
many
men
run
into
,
concerning
this
great
duty
of
mortification
.
I
have
only
now
a
word
of
comfort
,
and
I
have
done
:
it
may
be
what
I
have
said
touching
this
particular
,
hath
gravelled
many
a
godly
and
consciencious
heart
,
that
he
thinks
his
corruptions
are
not
yet
mortified
,
but
that
he
hath
left
his
sins
,
from
some
wrong
principles
,
or
in
a
wrong
manner
,
or
for
some
false
ends
,
when
there
is
no
such
matter
,
and
therefore
for
your
comfort
,
oh
you
that
are
the
suns
and
daughters
of
God
,
lift
up
your
heads
with
rejoycing
and
gladnesse
,
in
case
your
hearts
can
bear
you
witnesse
,
The
truly
mortified
heart
anatomized
.
you
have
left
your
sins
from
other
grounds
,
and
in
another
manner
,
and
for
other
ends
then
wicked
men
do
;
you
that
can
say
you
have
left
your
sins
not
because
you
want
abilities
or
opportunities
,
for
you
have
as
many
of
these
as
ever
Joseph
had
;
but
through
the
power
of
sanctifying
grace
in
your
hearts
:
you
that
can
say
,
I
have
forsaken
my
sins
,
not
because
my
conscience
snarled
upon
me
like
a
dog
,
and
cast
the
flashes
of
Hell
fire
in
my
face
;
but
because
the
love
of
Christ
constrained
me
,
because
Christ
shed
his
bloud
,
and
paid
a
dear
price
for
my
sins
.
And
I
have
left
my
sins
in
a
right
manner
,
I
have
not
left
one
,
that
so
I
might
live
and
allow
my self
in
another
;
but
I
would
leave
all
sins
,
if
I
could
:
I
do
not
leave
sin
by
force
and
constraint
;
but
the
Lord
knowes
that
never
a
poor
slave
was
more
willing
to
come
out
of
the
gallies
,
then
I
am
to
come
out
of
my
sins
;
there
was
never
a
poor
prisoner
more
willing
to
come
out
of
prison
,
then
I
am
to
leave
my
sins
;
there
is
never
a
lowsie
begger
that
goes
along
the
streets
,
is
more
willing
to
come
.
out
of
his
rags
to
be
cloathed
in
rich
apparell
,
then
I
am
to
part
with
my
sins
,
those
menstruous
rags
,
that
so
I
may
be
cloathed
with
the
long
robes
of
Christs
righteousnesse
.
Oh
thou
poor
soul
whose
heart
can
bear
thee
witnesse
that
it
is
so
with
thee
,
do
not
go
home
with
a
sad
heart
,
for
thou
art
in
a
happy
condition
.
And
if
thou
canst
say
,
thy
heart
hearing
thee
witnesse
,
that
thou
hast
left
sin
too
for
a
right
end
,
not
because
there
is
a
curse
against
thy
lusts
,
but
because
there
is
a
command
against
them
;
that
you
leave
sinne
not
because
it
is
against
the
revenging
justice
of
God
,
but
against
the
holinesse
and
purity
of
God
;
not
because
there
is
a
Hell
for
sin
,
but
because
there
is
a
Hell
in
sin
;
because
of
its
depravity
and
defilement
,
not
because
of
its
penalty
,
and
destroying
nature
;
if
it
be
thus
with
you
,
you
may
lift
up
your
heads
with
joy
,
and
go
away
with
a
sea
of
comfort
upon
your
hearts
,
in
the
assurance
that
God
hath
brought
you
into
a
mortified
estate
.
And
thus
I
have
in
these
6
Sermons
shewed
you
many
weighty
truths
concerning
this
great
doctrine
of
mortification
.
In
the
next
place
I
shall
give
you
some
generall
means
and
directions
how
you
may
attain
to
this
duty
of
mortification
,
not
in
particular
how
you
should
mortifie
every
particular
sin
,
(
for
that
would
be
a
work
too
tedious
to
go
through
)
but
only
in
generall
how
you
may
mortifie
any
lust
;
and
then
I
shall
handle
some
other
cases
of
conscience
,
as
whether
a
man
may
fall
into
a
sin
after
it
is
mortified
or
no
,
and
severall
other
cases
.
SERMON
,
VII
.
Rom.
8.
vers
.
13.
—
But
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
I
Come
now
to
proceed
to
one
Query
more
touching
this
doctrine
of
mortification
,
and
that
is
this
;
me
thinks
I
hear
a
poor
perplexed
soul
say
,
(
that
hath
heard
all
the
Sermons
that
I
have
preached
upon
this
Text
)
I
confesse
all
that
you
have
said
and
spoken
in
reference
to
this
duty
of
mortification
,
The
doubting
Christians
request
.
is
but
as
a
looking-glasse
to
let
me
see
into
my
own
heart
,
and
whereby
I
discover
that
my
heart
is
not
yet
mortified
,
and
that
I
have
a
great
many
lusts
and
corruptions
still
unsubdued
in
me
;
and
therefore
I
would
gladly
know
,
how
I
might
be
enabled
to
mortifie
my
sins
and
to
keep
under
,
and
overcome
my
corruptions
.
This
therefore
shall
be
the
next
Query
that
I
shall
handle
,
namely
,
to
shew
you
what
means
and
helps
you
may
make
use
of
,
in
mortifying
and
keeping
under
those
corruptions
that
trouble
you
and
prevail
over
you
:
and
in
the
prosecuting
of
this
,
I
shall
not
only
run
into
particulars
,
Eight
generall
helps
to
mortifie
sin
.
how
to
mortifie
every
particular
lust
;
but
shall
only
give
you
some
generall
helps
and
means
to
keep
under
sin
,
be
the
sin
what
it
will
be
.
I
shall
name
to
you
7
or
8
in
all
.
1.
The
first
means
you
should
use
is
this
,
Be
very
carefull
to
shun
and
avoid
all
occasions
to
that
sin
,
to
which
thou
art
most
strongly
addicted
:
as
when
a
man
lies
under
a
feaverish
or
aguish
distemper
,
though
he
may
eat
some
kinde
of
slender
meats
,
yet
the
Doctor
tels
him
he
must
take
heed
of
strong
meats
:
now
if
he
does
not
abstain
from
them
a
while
,
(
which
will
feed
and
highten
the
distemper
)
he
can
expect
no
help
or
cure
:
so
here
,
you
must
shun
all
these
things
that
may
stir
up
,
or
give
any
occasion
to
your
lusts
.
You
must
take
heed
of
going
upon
yee
,
as
well
as
of
stumbling
blocks
,
if
you
would
not
fall
,
you
must
avoid
all
occasions
of
evill
,
as
the
Apostle
saies
in
the
Epistle
of
Jude
vers
.
23.
hating
the
garment
spotted
of
the
flesh
.
It
is
a
remarkable
place
to
this
purpose
,
that
in
Numb
.
6.3
,
4.
Numb
.
6.3
,
4.
where
the
Lord
makes
a
Law
that
the
Nazarites
must
drink
neither
wine
nor
strong
drink
,
and
in
order
to
this
,
the
Lord
forbids
them
to
eat
so
much
as
the
kernell
or
husk
of
the
grape
:
they
were
forbidden
not
only
to
drink
of
the
juice
,
but
not
to
eat
of
the
husk
of
the
grape
,
because
that
might
be
an
occasion
or
incitement
to
taste
of
the
wine
of
the
grape
,
they
were
to
avoid
all
occasions
of
committing
that
sin
:
so
the
people
of
God
should
not
only
have
a
care
of
a
downright
sin
,
but
of
all
occasions
or
provocations
to
any
sin
.
You
know
it
was
Pharaohs
instigation
to
Moses
(
when
he
and
the
children
of
Israel
were
going
out
of
Egypt
)
that
he
should
leave
his
children
and
servants
behinde
him
;
but
when
he
was
resolute
,
Exod
.
10.11
.
and
would
have
them
with
him
,
and
Pharaoh
bid
him
goe
,
but
to
leave
his
cattell
,
his
sheep
and
oxen
behinde
,
Exod
.
10.24
.
But
Moses
told
him
there
should
not
a
hoof
be
left
behinde
:
for
he
knew
if
they
had
left
any
thing
behinde
,
it
might
have
been
an
allurement
,
to
have
made
the
children
of
Israel
hanker
after
Egypt
again
.
The
way
to
mortifie
a
sin
is
to
avoid
all
occasions
that
may
induce
you
to
the
committing
of
that
sin
to
which
you
are
addicted
.
2.
Another
generall
means
to
mortifie
sin
is
this
,
Withstand
a
lust
or
corruption
in
the
very
first
risings
and
workings
of
it
in
thy
heart
.
If
thou
givest
way
to
a
sin
,
the
more
power
it
will
have
over
thee
,
and
the
more
difficult
it
will
be
to
subdue
it
:
therefore
crush
the
Cockatrice
in
the
Egge
.
It
is
an
easier
matter
to
keep
out
an
enemy
,
then
to
thrust
him
out
,
when
he
is
once
gotten
in
.
You
should
keep
your
souls
as
it
were
in
a
garrison
,
and
not
give
way
to
sin
,
but
resist
it
,
and
oppose
it
in
the
first
motions
of
it
.
3.
Another
means
is
this
,
Bend
the
greatest
strength
of
thy
heart
in
importunate
prayer
to
God
,
against
that
corruption
that
does
most
of
all
trouble
thee
,
as
Paul
in
2
Cor
.
12.8
.
2
Cor
.
12.8
.
when
he
had
a
thorne
in
his
flesh
,
a
messenger
of
Satan
to
buffet
him
,
for
this
(
it
is
said
)
he
besought
the
Lord
thrice
that
it
might
depart
from
him
;
Psal
.
56.9
.
in
Psal
.
56.9
.
saies
David
there
,
When
I
cry
unto
thee
,
then
shall
mine
enemies
turn
back
.
So
when
we
call
and
cry
unto
God
,
it
is
the
way
to
make
our
lusts
turn
back
from
us
.
There
is
never
a
mortified
man
,
but
hath
been
a
praying
man
:
the
reall
subduing
of
a
lust
can
never
be
obtained
without
prayer
,
for
prayer
is
the
sword
of
the
Spirit
,
whereby
we
can
only
conquer
and
overcome
our
corruptions
;
at
that
time
when
you
grow
most
remisse
,
and
carelesse
,
and
formall
in
prayer
,
then
are
you
most
of
all
troubled
with
unmortified
lusts
and
corruptions
.
Esai
.
64.6
,
7.
Esay
64.6
,
7.
the
Church
there
complains
,
we
doe
all
fade
as
a
leaf
,
our
iniquities
like
winde
have
taken
us
away
,
and
there
is
none
that
calleth
upon
thy
name
;
Say
they
,
we
are
carried
headlong
by
our
lusts
,
as
the
dust
is
hurled
by
the
winde
:
and
what
is
the
reason
of
it
;
but
because
there
is
none
that
calleth
upon
thy
Name
?
It
is
a
rule
that
a
modern
Author
hath
,
saies
he
,
either
thy
sins
will
make
thee
leave
praying
,
or
thy
praying
will
make
thee
leave
sinning
;
if
thou
doest
continue
still
to
pray
against
sin
,
in
time
prayer
will
mortifie
and
kill
thy
lusts
and
corruptions
.
This
is
the
third
means
.
4.
If
thou
wouldst
keep
under
thy
corruptions
,
then
keep
in
thy
memory
some
speciall
sentences
of
Scripture
,
which
do
most
expresly
and
vehemently
forbid
those
sins
unto
which
thou
art
most
strongly
inclined
:
this
is
an
excellent
way
to
fence
thy
heart
against
any
corruptions
.
Thus
David
did
in
Psal
.
119.11
.
saies
he
,
Psal
.
119.11
.
I
have
hid
thy
word
in
my
heart
,
that
I
might
not
sin
against
thee
,
that
is
,
I
have
hid
thy
speciall
word
in
my
heart
,
against
my
beloved
and
darling
sin
,
that
so
when
I
am
tempted
to
commit
them
,
I
might
consider
thy
expresse
command
against
that
sin
.
And
thus
when
our
Saviour
Christ
was
tempted
by
the
Devill
,
he
told
him
,
Mat
.
4.7
.
it
is
written
thus
and
thus
,
that
thou
shalt
not
tempt
the
Lord
thy
God
,
he
convinced
him
from
Scripture
of
his
sin
.
Now
if
you
had
in
your
thought
some
expresse
places
of
Scripture
against
those
sins
you
are
most
inclined
to
:
this
would
exceedingly
help
you
in
subduing
your
sins
.
And
therefore
look
over
the
whole
Bible
,
and
chuse
out
those
places
of
Scripture
,
that
do
most
dreadfully
threaten
that
sin
,
as
if
you
be
given
to
uncleannesse
,
consider
that
place
,
He
that
goes
in
to
a
Harlot
,
Prov.
2.19
.
Heb
.
13.3
.
1
Cor
.
6.9
.
Eccles
.
7.28
.
he
shall
not
take
hold
of
the
paths
of
life
;
and
that
whoremongers
and
adulterers
God
will
judge
,
and
such
like
places
:
and
so
for
any
other
sin
you
are
addicted
to
;
recollect
and
gather
together
the
most
direct
Scriptures
,
that
speak
against
it
and
condemn
it
.
5.
Exercise
thy self
in
and
injoyn
thy self
to
solemn
fasting
,
for
that
particular
sin
thou
art
most
inclined
to
:
1
Cor
.
9.25.27
.
in
1
Cor
.
9.25
,
27.
saies
the
Apostle
,
He
that
striveth
for
the
mastery
,
he
is
temperate
in
all
things
:
so
fight
I
,
not
as
one
that
beateth
the
air
,
but
I
keep
under
my
body
,
and
bring
it
into
subjection
by
temperance
;
the
way
to
tame
an
unruly
heart
is
by
fasting
and
prayer
,
a
conscionable
use
of
these
duties
will
be
a
great
means
to
give
corruptions
it
s
fatall
blow
.
Fasting
and
prayer
,
they
are
the
slaughter-houses
of
sin
.
I
may
say
of
sin
as
Christ
said
of
the
Devill
,
Mat
.
17.21
.
in
Mat
.
17.21
.
all
kindes
of
Devils
are
not
alike
,
saies
he
,
this
kinde
will
not
go
out
but
by
fasting
and
prayer
:
so
some
sins
will
not
go
out
of
us
by
ordinary
means
,
but
by
fasting
and
prayer
.
6.
If
all
these
means
will
not
prevail
for
the
subduing
of
thy
lusts
,
then
use
this
help
,
lay
thy self
under
a
solemn
covenant
unto
God
,
that
thou
wilt
(
through
the
strength
of
Christ
)
forbear
those
sins
that
do
reign
and
rule
in
thee
,
I
say
,
resolve
in
the
strength
of
Christ
,
for
all
your
covenants
and
promises
must
be
made
in
the
strength
of
Gods
Covenant
and
Promise
;
there
is
no
man
,
that
makes
a
vow
or
promise
to
God
(
in
the
strength
of
Christ
)
to
subdue
his
lusts
,
but
he
will
do
it
first
or
last
.
Deut
.
23.21
.
If
thou
hast
used
all
other
means
for
the
bridling
of
thy
lusts
,
and
they
prove
ineffectuall
:
in
this
case
we
should
binde
our selves
to
God
in
an
oath
,
that
in
the
strength
of
Christ
we
will
forsake
our
sins
.
Object
.
But
may
some
say
,
if
we
break
this
vow
as
we
are
no
way
able
to
perform
it
,
this
will
be
a
double
sin
.
Answ
.
If
thou
art
weak
and
unable
to
perform
this
duty
,
thou
art
as
insufficient
to
do
any
other
duty
that
is
required
of
thee
.
But
,
2.
If
God
does
help
thee
,
and
carry
thee
on
in
this
work
by
his
strength
,
then
you
may
perform
it
,
and
a
vow
is
Gods
ordinance
,
Num
.
29.39
.
and
if
you
make
a
vow
in
Christs
strength
,
he
will
assist
you
in
it
,
to
accomplish
it
.
7.
When
thou
goest
about
this
work
of
mortification
,
do
not
bend
thy
strength
against
one
particular
act
of
sin
,
but
set
thy
whole
strength
against
the
whole
body
of
sinne
.
The
way
to
keep
a
tree
from
growing
,
is
not
to
cut
off
the
branches
,
but
to
pluck
it
up
by
the
roots
.
And
so
if
ever
you
would
mortifie
a
lust
indeed
,
you
must
strike
at
the
whole
body
of
sin
,
and
labour
to
bewail
and
subdue
that
,
and
therefore
David
in
Psal
.
51.
Psal
.
51.
when
he
came
to
humble
his
soul
before
God
for
the
sin
of
adultery
;
he
does
not
say
,
Lord
forgive
me
this
sin
only
,
but
in
the
beginning
of
the
Psalm
he
laments
the
whole
body
of
sin
that
was
in
him
,
Oh
Lord
,
saies
he
,
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
,
&c.
8.
Wouldst
thou
mortifie
and
keep
under
sin
in
thy
heart
?
then
meditate
much
upon
Christs
death
and
upon
thy
owne
:
these
are
effectuall
means
to
kill
and
keep
under
sin
.
1.
Meditate
upon
Christs
death
,
consider
thus
with
thy self
,
Shall
I
live
in
those
sins
,
that
the
Lord
Jesus
Christ
died
to
redeem
me
from
?
shall
I
harbour
those
lusts
in
my
heart
,
that
shed
the
heart
bloud
of
my
dearest
Saviour
?
shall
not
I
kill
those
sins
that
killed
Christ
,
and
see
the
bloud
of
those
lusts
that
spilt
the
bloud
of
the
Lord
Jesus
Christ
?
Such
considerations
as
these
will
make
a
man
refrain
from
sin
,
and
subdue
and
keep
it
under
:
the
meditating
of
the
death
of
Christ
is
a
most
effectuall
means
to
put
us
upon
the
crucifying
and
killing
of
our
lusts
.
And
then
,
2.
Not
only
the
thought
of
Christs
death
,
but
of
thy
own
death
too
,
will
stir
thee
up
to
mortification
:
consider
thus
with
thy self
,
I
must
not
live
alwaies
here
,
I
must
die
either
sooner
or
later
,
and
after
death
comes
Judgement
,
when
I
must
give
an
account
for
every
thing
done
in
the
body
,
whether
it
be
good
or
evill
:
and
those
sins
that
are
now
sweet
and
delightfull
to
me
,
when
I
come
to
die
,
will
be
as
gall
and
wormwood
to
me
then
,
and
as
gravell
in
my
belly
;
it
will
certainly
be
bitternesse
in
the
latter
end
:
which
if
we
did
seriously
consider
of
,
it
would
be
a
great
means
to
keep
under
sin
.
And
thus
I
have
briefly
run
over
these
8
particular
directions
how
to
mortifie
sin
:
it
remains
only
now
,
to
winde
up
what
hath
been
said
,
with
a
comfortable
Use
,
a
Use
of
consolation
:
it
may
be
there
is
many
a
conscientious
soul
that
hears
me
this
day
,
whose
consciences
bear
them
witnesse
they
have
not
been
enemies
to
their
own
souls
in
this
particular
,
but
have
laboured
to
oppose
and
mortifie
their
lusts
:
but
do
yet
finde
the
workings
of
corruption
to
be
very
strong
in
their
hearts
,
to
such
as
you
are
,
I
have
these
5
words
to
say
.
1.
Take
this
for
thy
comfort
,
that
though
you
use
the
utmost
of
your
endeavours
to
mortifie
sin
,
yet
you
cannot
withstand
the
being
of
sin
in
you
,
but
only
hinder
the
reigning
of
it
in
thy
heart
.
Sin
will
be
in
thy
soul
(
as
I
told
you
)
like
those
beasts
spoken
of
in
Dan
.
7.14
.
Dan
.
7.14
.
whose
dominion
was
taken
away
,
but
their
lives
were
prolonged
for
a
little
season
:
so
the
beeing
of
sin
will
not
be
taken
away
;
though
the
reigning
power
of
it
be
taken
away
,
the
Apostle
in
2
Cor
.
4.7
.
2
Cor
.
4.7
.
compares
our
bodies
to
earthen
vessels
,
and
the
filth
of
sin
that
is
in
us
can
never
be
fully
cleansed
and
washed
away
,
till
these
vessels
be
broken
in
pieces
,
and
our
bodies
are
laid
in
the
dust
,
till
we
shake
off
these
bodies
of
flesh
,
we
shall
never
shake
off
our
bodies
of
sin
.
And
therefore
this
may
be
a
great
comfort
to
you
,
God
doth
not
expect
,
that
you
should
root
out
the
beeing
of
sin
,
but
only
keep
down
the
reigning
of
sin
in
you
.
2.
Take
this
for
your
comfort
,
that
if
you
do
use
all
conscionable
means
to
bridle
your
lusts
,
you
may
be
confident
,
that
sooner
or
later
grace
shall
get
the
victory
over
sin
;
sin
may
be
a
combatant
,
but
it
shall
never
be
a
conquerour
.
Mat
.
25.3
.
Grace
in
Scripture
is
compared
to
oyle
,
and
corruptions
to
water
:
and
as
oyle
will
swim
to
the
top
,
do
what
you
can
,
you
cannot
keep
it
under
the
water
,
so
grace
will
in
time
get
the
victory
over
your
corruptions
:
Mat
.
12.20
.
and
Christ
will
not
break
the
bruised
reed
,
nor
quench
the
smoaking
flax
till
he
hath
brought
forth
Judgement
into
victory
:
here
by
a
bruised
reed
and
smoaking
flax
are
meant
weak
Christians
,
and
Christ
will
not
discourage
such
,
though
their
graces
doe
not
burn
into
a
flame
,
yet
if
they
do
but
smoake
he
will
not
quench
them
,
till
they
have
brought
forth
judgement
into
victory
,
that
is
,
till
those
sparks
and
small
beginnings
of
grace
in
them
,
do
burn
into
a
flame
,
and
become
victorious
over
their
corruptions
;
a
reed
is
weak
of
it self
,
but
a
bruised
reed
is
weaker
,
but
yet
this
shall
not
be
broken
,
till
the
work
of
grace
be
perfected
in
thy
soul
,
and
become
victorious
over
all
the
oppositions
and
temptations
of
Satan
.
3.
Remember
this
for
your
comfort
,
that
if
you
do
conscionably
walk
in
a
due
improvement
of
those
means
,
that
the
Lord
hath
sanctified
for
the
mortifying
of
your
sins
,
though
notwithstanding
all
,
your
sins
do
yet
prevail
over
,
and
overcome
you
;
in
this
case
the
Lord
will
hold
you
guiltlesse
.
I
might
urge
that
place
to
you
which
I
quoted
the
last
Lords
day
,
concerning
the
Law
of
God
touching
adamsell
,
in
Deut.
22.25
,
26
,
27.
which
was
,
Deut
.
22.25
,
26
,
27.
that
the
Adulterer
should
be
put
to
death
,
but
saies
God
,
If
the
damsell
were
walking
in
the
field
,
and
a
man
came
to
her
and
defiled
her
,
if
she
strove
against
him
and
cryed
out
,
then
(
saies
God
)
the
damsell
shall
be
guiltlesse
,
but
the
man
shall
die
the
death
.
So
when
the
Devill
does
make
a
spirituall
rape
upon
thee
,
if
thy
soul
can
bear
thee
witnesse
,
that
thou
didst
cry
out
to
God
for
help
;
and
struggle
and
strive
against
the
corruption
with
all
thy
might
and
strength
to
suppresse
and
keep
them
under
,
and
yet
thou
couldst
not
prevail
,
but
the
Devill
did
overmatch
thee
;
in
this
case
know
for
thy
comfort
,
that
God
will
account
thee
guiltlesse
.
4.
Take
this
for
thy
comfort
,
that
God
will
never
damn
thee
for
that
sin
which
in
the
whole
course
of
thy
life
thou
usest
all
possible
means
to
subdue
and
destroy
.
Thou
mayest
plead
thus
with
God
when
you
come
to
die
,
Oh
Lord
,
wilt
thou
condemn
and
throw
me
into
Hell
for
that
sin
which
I
have
laboured
all
my
life
time
to
throw
out
of
my
heart
?
I
might
in
this
case
of
resisting
corruptions
,
make
use
of
what
Naturalists
tell
us
concerning
the
Corocodile
,
which
is
a
serpent
of
that
quality
,
that
if
it
sees
a
man
afraid
of
him
,
and
run
from
him
,
it
then
takes
courage
,
and
runs
after
the
man
,
and
kils
him
;
but
if
a
man
opposeth
and
fights
with
the
Crocodile
,
it
will
then
grow
faint
hearted
,
and
run
away
,
and
the
man
kils
him
.
So
here
,
if
thou
art
faint
hearted
,
and
yeeldest
to
every
temptation
,
and
wilt
not
grapple
with
those
incursions
that
sin
make
upon
thee
,
then
sin
will
overcome
thee
and
kill
thee
;
but
if
thou
doest
oppose
and
pursue
sin
,
and
bend
all
thy
strength
against
it
,
that
hadst
thou
more
tears
to
shed
,
or
more
prayers
to
make
,
or
more
strength
to
put
forth
,
you
would
imploy
them
all
against
sin
:
if
it
be
so
,
my
soul
for
thine
oh
man
,
thy
corruptions
shall
never
be
thy
ruine
:
though
the
Devill
does
force
sinne
upon
thee
,
yet
if
thou
usest
all
possible
means
to
resist
it
,
the
Lord
will
hold
thee
guiltlesse
.
5.
Take
this
for
thy
comfort
,
that
the
disturbing
and
troubling
of
thy
heart
by
a
sin
,
does
rather
argue
that
sin
to
be
mortified
then
unmortified
;
provided
that
as
thy
sin
stirs
in
thy
heart
,
so
thy
resolutions
,
and
supplications
against
those
sins
,
doe
stir
in
thy
heart
too
:
if
as
sin
does
fight
against
thee
,
thou
doest
strive
against
it
in
thy
resolutions
and
protestations
against
it
.
Though
it
may
keep
a
great
deal
of
stir
in
thy
heart
,
yet
it
may
rather
argue
that
sin
is
dying
,
then
living
and
reigning
in
thee
,
and
prevailing
over
thee
.
And
thus
I
have
done
,
in
the
dispatch
of
the
first
Doctrine
,
namely
,
that
the
mortification
of
corruption
is
a
necessary
qualification
required
in
all
that
would
attain
salvation
.
SERMON
,
VIII
.
Rom.
8.
vers
.
13.
—
But
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
I
Come
now
to
make
further
entrance
into
the
2.
Doctrine
,
If
you
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
you
shall
live
.
From
whence
I
noted
to
you
,
that
the
mortification
of
corruption
is
wrought
in
us
,
by
the
strength
of
Christs
Spirit
,
not
our
own
.
Before
I
come
to
handle
the
cases
of
conscience
necessary
to
the
prosecution
of
this
point
,
I
shall
first
prove
it
to
you
,
by
two
demonstrations
,
if
you
through
the
Spirit
do
mortifie
,
that
mortification
of
corruption
is
wrought
in
us
by
the
Spirit
of
God
.
And
that
,
1.
Because
the
sanctification
of
a
mans
nature
is
the
proper
and
peculiar
work
,
or
office
of
Gods
Spirit
:
and
hence
the
Spirit
of
God
is
called
the
holy
Ghost
,
because
its
proper
office
is
to
make
a
man
holy
.
Now
mortification
is
but
one
part
of
sanctification
,
for
sanctification
consists
of
these
two
parts
:
mortification
or
a
dying
unto
sin
,
and
vivification
or
a
living
unto
God
;
and
therefore
if
sanctification
in
generall
be
the
work
of
Gods
Spirit
,
then
mortification
must
needs
be
the
work
of
the
Spirit
also
.
And
hence
it
is
that
you
often
finde
this
phrase
added
to
the
Spirit
of
God
,
the
sanctification
of
the
Spirit
,
1
Pet
.
1.2
.
as
in
1
Pet
.
1.2
.
Elect
according
to
the
foreknowledge
of
God
the
Father
,
1
Cor
.
6.11
.
through
sanctification
of
the
Spirit
.
So
in
1
Cor
.
6.11
.
And
such
were
some
of
you
,
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
in
the
Name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
If
mortification
be
a
part
of
sanctification
,
and
the
Spirit
of
God
does
carry
on
the
whole
work
of
sanctification
,
it
must
needs
carry
on
this
part
of
it
,
mortification
.
2.
This
appears
to
be
so
,
because
it
is
only
the
Spirit
of
God
that
can
savingly
enlighten
a
mans
mind
,
and
convince
his
judgement
to
make
him
see
the
evill
of
sin
,
and
a
man
will
never
go
about
to
kill
sin
,
till
he
be
perswaded
of
the
evill
and
danger
of
it
.
And
therefore
you
read
in
Joh
.
Joh
.
16.18
.
16.18
.
That
for
this
cause
God
hath
sent
his
Spirit
into
the
world
,
that
he
might
convince
the
world
of
sin
.
A
man
will
never
seek
after
a
cure
till
he
is
sensible
of
his
disease
;
so
you
will
never
go
about
the
extirpation
of
sin
,
till
you
are
sensible
of
the
danger
and
guilt
of
your
sins
:
and
you
will
never
be
convinced
of
the
danger
and
evill
of
sin
,
unlesse
the
Spirit
of
God
does
enlighten
you
.
So
that
the
work
of
mortification
is
wholly
to
be
ascribed
to
the
Spirit
of
God
,
Four
cases
of
conscience
necessary
to
be
resolved
.
because
that
only
can
so
convince
us
of
the
evill
of
sin
,
as
to
make
us
hate
and
abhorre
it
and
strive
against
it
.
I
shall
now
fall
upon
the
discussing
of
3
or
4
needfull
cases
of
conscience
touching
this
point
.
As
,
1.
Seeing
the
Text
here
saies
,
if
you
through
the
Spirit
:
the
words
doe
imply
,
that
there
is
another
kinde
of
mortification
that
is
not
wrought
by
the
help
of
the
Spirit
,
but
by
the
power
of
a
mans
own
good
nature
or
education
,
and
therefore
I
shall
shew
you
the
difference
between
corruptions
mortified
by
the
power
of
the
Spirit
of
God
,
and
corruptions
meerly
restrained
by
the
power
of
nature
.
2.
I
shall
shew
you
,
how
you
may
be
satisfied
in
your
own
consciences
that
you
have
mortified
your
corruptions
.
3.
I
shall
shew
you
whether
the
falling
often
into
the
same
sin
may
be
consistent
with
mortification
.
To
begin
with
the
first
,
1.
Wherein
lies
the
difference
between
a
corruption
meerly
restrained
by
the
power
of
nature
,
and
a
lust
truly
mortified
by
the
Spirit
of
God
?
I
shall
lay
you
down
these
8
apparent
differences
.
1.
A
corruption
meerly
restrained
by
the
power
of
nature
,
does
only
make
a
man
forbear
the
act
of
sin
for
the
present
,
but
does
not
put
into
the
heart
a
hatefull
disposition
against
that
sin
:
as
it
is
with
a
thief
in
prison
,
he
may
be
restrained
from
a
sin
because
he
cannot
act
it
,
but
yet
he
loves
the
sin
(
it
may
be
)
as
well
as
ever
he
did
:
so
a
man
may
for
a
time
refrain
from
the
act
of
sin
,
and
yet
have
no
inward
hatred
implanted
in
his
heart
against
that
sin
.
As
Balaam
,
he
gave
two
peremptory
answers
to
Balaks
messengers
,
that
he
would
not
go
down
to
curse
Israel
,
and
yet
at
last
he
went
,
because
he
loved
the
wages
of
unrighteousnesse
,
2
Pet
.
2.15
.
But
now
where
there
is
a
reall
mortification
wrought
by
the
power
of
the
Spirit
of
God
,
this
is
so
powerfull
in
thy
heart
,
that
it
implants
in
thee
a
contrary
and
hatefull
disposition
to
that
sin
which
thou
doest
not
act
.
So
that
he
doth
not
only
leave
sin
,
but
abhorre
it
:
there
is
not
only
a
cessation
from
sin
,
but
an
indignation
against
it
,
and
therefore
try
your selves
by
this
difference
.
2.
The
restraint
of
sin
by
the
power
of
Nature
,
doth
reach
only
to
more
grosse
and
palpable
sins
,
but
not
to
inward
and
bosome
lusts
;
by
the
power
of
nature
a
mans
conscience
may
give
him
a
curbe
and
controll
for
grosse
and
visible
acts
of
sin
,
but
it
does
not
extend
so
far
as
to
secret
and
bosome
sins
.
Whereas
mortifying
grace
wrought
in
us
by
the
Spirit
of
God
,
reacteth
so
far
as
to
a
seisure
upon
inward
sins
as
well
as
outward
,
as
in
Col.
3.5
.
saies
the
Apostle
,
Col.
3.5
.
Mortifie
therefore
your
members
which
are
upon
the
earth
,
fornication
,
uncleannesse
,
&c.
not
only
fornication
in
the
act
,
but
uncleannesse
in
the
thoughts
,
concupiscence
,
and
inordinate
affections
.
Mortification
by
the
Spirit
,
reacheth
to
the
crucifying
of
the
inward
man
,
and
therefore
examine
your selves
in
this
particular
.
In
2
Sam
.
24.10
.
it
is
said
there
,
2
Sam
.
24.10
.
that
David
his
heart
smote
him
after
he
had
numbred
the
people
.
Divines
can
hardly
tell
what
was
Davids
sin
in
numbring
them
,
unlesse
it
were
pride
,
or
carnall
confidence
,
and
yet
his
heart
smote
him
for
it
.
Tender
consciences
their
hearts
smite
them
for
little
small
sins
;
so
his
heart
smote
him
likewise
,
for
cutting
off
the
lap
of
Sauls
garment
,
1
Sam
.
24.4
.
1
Sam
.
24.4
.
which
was
no
sin
at
all
,
and
yet
he
was
troubled
for
it
.
But
now
a
wicked
man
he
is
never
troubled
for
small
sins
;
those
sins
that
almost
break
a
godly
mans
heart
,
never
break
his
sleep
:
small
sins
that
are
as
gravell
in
a
godly
mans
bowels
,
are
but
as
gravell
in
a
wicked
mans
gloves
that
never
troubles
him
.
3.
Corruption
restrained
by
the
power
of
nature
is
a
violent
and
compulsive
action
,
a
man
undergoes
it
unwillingly
and
involuntarily
:
Gen.
20.6
.
in
Gen.
20.6
.
saies
God
to
Abimelech
,
I
also
withheld
thee
from
sinning
against
me
,
which
implies
that
there
was
a
strong
inclination
in
him
to
commit
that
sin
,
but
God
withheld
him
from
doing
it
.
A
naturall
heart
though
he
doth
not
act
a
sin
,
yet
he
is
kept
from
it
unwillingly
;
but
now
when
a
sin
is
mortified
through
the
strength
of
the
Spirit
,
then
a
man
does
willingly
surrender
up
his
lusts
:
a
wicked
man
may
leave
sin
,
but
it
is
as
a
friend
leaves
his
friend
,
with
a
great
deal
of
unwillingnesse
,
and
may
shed
tears
at
parting
;
but
a
godly
man
leaves
his
sins
as
a
poor
prisoner
leaves
his
stinking
dungeon
,
or
a
poor
begger
his
filthy
rags
,
or
as
a
gally-slave
is
glad
to
leave
plying
the
oar
in
a
gally
.
Gods
people
shall
be
a
people
of
willingnesse
in
the
day
of
his
power
,
Ps.
110.3
.
Esay
30.22
.
and
shall
say
unto
their
Idols
in
their
indignation
,
Get
you
hence
.
4.
When
a
man
is
restrained
from
a
sin
only
by
the
power
of
nature
,
when
that
restraint
is
taken
off
,
he
runs
after
that
sin
with
greater
eagernesse
and
greedinesse
then
ever
he
did
.
Hos
.
7.6
.
Hos
.
7.6
.
Wickedmen
are
compared
to
an
oven
:
now
you
know
fire
in
an
oven
,
being
confined
within
so
small
a
compasse
,
burns
very
violently
;
so
a
wicked
man
,
the
more
he
is
restrained
from
a
sin
,
the
more
he
burnes
with
heat
,
and
rage
after
his
lusts
:
like
a
river
that
is
dam'd
up
,
when
the
bank
is
broken
down
,
it
runs
out
with
a
great
strength
,
and
a
mighty
torrent
.
Thus
Joash
,
2
Chron
.
24.2
.
2
Chron
.
24.2
.
all
the
while
that
Jehoiada
the
Priest
lived
,
he
fell
into
no
great
sin
,
but
after
he
was
dead
,
his
lust
brake
out
and
run
down
like
a
mighty
torrent
,
into
all
manner
of
sin
and
wickednesse
.
So
Balaam
though
his
sin
was
restrained
for
a
season
,
yet
afterward
he
was
more
greedy
to
commit
it
then
ever
.
But
now
a
mortified
man
that
hath
mortifying
grace
wrought
in
him
by
the
Spirit
of
God
,
his
sins
are
continually
dying
and
decaying
,
though
they
be
not
quite
dead
,
sin
shall
never
carry
that
strength
and
prevalency
with
it
as
it
hath
done
,
and
never
make
that
seisure
upon
his
heart
as
formerly
.
5.
A
man
that
is
restrained
from
sin
only
by
the
power
of
nature
,
it
is
meerly
upon
carnall
considerations
.
As
,
1.
Carnall
consideration
for
committing
a
sin
.
A
man
may
forbear
a
sin
because
of
the
presence
of
men
,
and
not
because
of
the
omnipresence
of
God
;
but
now
Joseph
when
he
was
tempted
to
sin
,
he
went
higher
,
(
saies
he
)
How
shall
I
do
this
great
wickednesse
,
and
so
sin
against
God
?
And
,
2.
Carnall
consideration
for
committing
a
sin
.
A
man
may
be
restrained
from
a
sin
upon
this
carnall
consideration
,
lest
that
sin
should
bring
upon
him
temporall
judgements
.
Thus
Abimelech
did
forbear
sin
,
in
Gen.
20.6
.
when
he
knew
that
Sarah
was
Abrahams
wife
,
Gen.
20.6
.
saies
he
to
Abraham
,
Why
didst
thou
not
tell
me
that
she
was
thy
wife
,
for
I
might
have
sinned
and
so
have
brought
evill
upon
the
Kingdome
?
this
was
that
which
restrained
him
from
sin
,
and
not
because
God
would
have
been
offended
by
it
.
But
now
he
that
mortifies
a
sin
by
the
Spirit
of
God
,
he
abstains
from
sin
,
upon
spirituall
considerations
.
Such
as
these
;
if
I
commit
this
sin
,
I
shall
thereby
dishonour
God
,
and
scandalize
the
Gospell
,
and
my
profession
,
and
encourage
other
sins
to
break
out
afresh
in
me
,
and
the
like
.
6.
A
man
that
restrains
his
sins
by
the
power
of
nature
,
he
does
it
more
because
of
that
eternall
punishment
that
is
annexed
to
his
sin
,
then
because
of
that
internall
evill
that
is
in
sin
.
He
abstains
from
sin
,
not
because
God
is
a
holy
God
,
but
because
he
is
a
just
God
;
not
because
God
hates
sin
,
but
because
he
punisheth
sin
;
not
because
there
is
a
Hell
in
sin
,
but
because
there
is
a
Hell
for
and
after
sin
.
But
now
a
truly
mortified
man
,
he
forbears
sin
,
more
for
the
internall
evill
there
is
in
sin
,
then
for
the
externall
punishment
that
does
accompany
sin
:
as
one
said
,
that
if
Hell
stood
on
one
side
of
him
,
and
sin
on
the
other
,
upon
a
deliberate
debate
with
his
own
soul
,
he
would
rather
leap
into
Hell
then
into
sin
.
7.
A
man
that
hath
corruptions
meerly
restrained
by
the
power
of
nature
,
though
they
may
be
restrained
for
a
time
,
yet
if
any
temptation
,
allurement
,
occasion
,
or
opportunity
be
offered
him
to
commit
that
sin
,
he
will
easily
close
with
it
and
imbrace
it
:
as
in
Prov.
7.22
.
Pro
.
7.22
.
you
read
there
of
a
young
man
that
passed
through
the
streets
in
the
evening
,
and
there
met
him
a
woman
in
the
attire
of
an
Harlot
,
and
tempted
him
,
and
it
is
said
he
went
after
her
straightway
,
without
any
rationall
debate
,
never
considering
whether
God
saw
him
,
or
whether
God
would
condemn
him
for
that
sin
or
no
,
but
he
straightway
followed
her
.
But
now
a
man
that
hath
mortified
his
corruptions
by
the
power
of
Gods
Spirit
,
he
is
still
opposing
sin
,
and
never
commits
it
but
against
his
will
;
sin
it
may
be
sometime
overtakes
him
,
but
he
runs
from
it
as
fast
as
he
can
.
8.
A
man
that
hath
sin
restrained
by
the
power
of
nature
,
this
restriction
is
irksome
and
burdensom
to
him
,
but
the
letting
out
of
his
heart
after
the
commission
of
a
sin
,
is
joysome
and
gladsome
to
him
:
the
restraining
of
a
lust
is
very
tedious
and
troublesome
,
as
in
Prov.
13.19
.
Prov.
13.19
.
It
is
an
abomination
for
a
fool
to
depart
from
evill
.
And
on
the
other
hand
it
is
matter
of
joy
and
gladnesse
to
him
to
be
let
loose
to
sin
,
that
he
may
take
his
fill
with
his
sinfull
pleasures
,
Jer
.
11.15
.
as
in
Jer
.
11.15
.
When
thou
doest
evill
thou
rejoycest
;
And
in
Hab
.
3.14
.
their
rejoycing
is
to
devour
the
poor
.
But
now
on
the
contrary
,
a
godly
man
he
rejoyceth
and
blesseth
God
that
he
is
restrained
from
committing
a
sin
:
thus
David
did
in
1
Sam
.
25.32
.
1
Sam
.
25.32
.
When
Abigail
came
to
David
and
kept
him
from
spilling
innocent
bloud
,
David
blessed
the
Lord
that
had
sent
her
to
meet
him
,
and
blessed
Abigail
for
her
advice
,
which
kept
him
from
shedding
bloud
:
and
as
the
restraint
of
a
sin
is
gladnesse
to
a
godly
man
,
so
the
falling
into
a
sin
is
matter
of
trouble
,
and
sorrow
,
and
tears
to
him
.
As
it
is
with
those
fishes
that
breed
your
orient
pearls
,
those
pearls
that
do
grow
in
the
fish
,
they
are
the
torment
and
disease
of
the
fish
,
but
when
these
pearls
are
put
upon
a
man
,
they
are
an
ornament
and
grace
to
him
:
So
those
sins
that
are
matter
of
joy
and
delight
to
the
wicked
,
are
the
burden
,
and
sorrow
,
and
trouble
of
the
godly
.
Oh
therefore
search
into
your
own
bosomes
,
and
see
whether
you
can
distinguish
your selves
from
those
men
that
have
their
corruptions
only
restrained
in
them
by
the
power
of
nature
,
and
not
mortified
by
the
Spirit
of
God
.
And
thus
I
have
done
with
this
first
case
of
conscience
,
shewing
you
the
difference
in
these
8
particulars
,
between
a
man
whose
sins
are
restrained
in
him
only
by
the
power
of
nature
,
and
a
man
that
hath
sin
truly
mortified
in
him
,
by
the
Spirit
of
God
.
I
come
now
to
a
second
case
of
conscience
,
which
I
hope
to
dispatch
at
this
time
;
which
is
this
,
2.
Oh
but
may
a
poor
soul
say
,
How
shall
I
be
satisfied
in
my
own
conscience
,
that
my
sins
are
truly
mortified
,
and
my
corruptions
subdued
through
the
strength
of
the
Spirit
?
Two
Evidences
of
a
mortified
heart
.
Answ
.
I
shall
give
you
2
clear
and
infallible
evidences
of
a
mortified
man
.
1.
If
so
be
,
those
corruptions
that
heretofore
have
been
very
stirring
in
thee
,
and
prevalent
over
thee
,
if
now
when
occasions
and
opportunities
of
acting
those
sins
be
fairly
offered
thee
,
and
yet
thou
doest
no
way
close
with
them
;
this
is
a
certain
evidence
that
those
sins
are
mortified
.
Formerly
thy
nature
was
as
tinder
to
a
spark
,
no
more
but
touch
and
take
:
but
now
though
thou
hast
opportunity
,
secresie
,
security
,
and
all
the
advantages
that
may
be
for
the
committing
of
a
sin
,
and
yet
you
do
abstain
from
it
:
this
is
an
unquestionable
evidence
that
sin
is
mortified
.
This
was
that
which
did
declare
Josephs
sin
to
be
mortified
,
in
that
when
he
had
opportunity
,
importunity
,
secresie
,
the
doors
were
shut
,
there
were
none
else
in
the
house
but
he
and
his
Mistresse
;
and
he
had
hopes
of
advancement
and
preferment
too
,
she
would
have
made
him
a
great
man
in
her
house
;
yet
all
these
allurements
could
not
perswade
him
to
imbrace
the
sin
,
and
so
offend
God
.
I
hope
there
are
many
amongst
you
that
hear
me
this
day
,
that
although
you
should
meet
with
as
many
temptations
to
this
sin
as
Joseph
did
,
though
no
eye
should
see
you
,
yet
you
would
not
for
all
the
world
commit
this
sin
;
why
this
doth
argue
a
work
of
Gods
Spirit
in
your
inward
man
;
without
which
you
could
never
go
so
farre
.
2.
Another
evidence
is
this
,
When
thou
doest
make
conscience
of
,
and
art
troubled
as
well
for
inward
and
secret
sins
,
as
for
open
and
grosse
transgressions
:
when
there
is
in
thy
heart
a
reluctancy
against
,
and
true
sorrow
for
small
and
secret
sins
,
as
well
as
for
open
and
scandalous
offences
;
this
is
an
undoubted
evidence
,
that
God
hath
wrought
a
work
of
mortification
(
in
thee
)
by
his
own
Spirit
;
when
those
sins
that
are
no
bigger
then
mole
hils
,
lie
as
heavie
upon
thy
heart
as
if
they
were
mountains
;
and
when
your
conscience
can
bear
you
witnesse
,
that
there
is
no
secret
lust
that
makes
an
incursion
upon
your
soul
,
but
you
do
strive
against
and
labour
to
oppose
it
.
SERMON
,
IX
.
Rom.
8.
vers
.
13.
—
But
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
THere
are
yet
three
Cases
of
conscience
more
,
which
I
intend
(
God
willing
)
to
speak
to
:
the
next
shall
be
this
.
3.
Whether
a
man
whose
lusts
and
corruptions
are
truly
mortified
by
the
Spirit
of
God
,
may
commit
and
fall
often
into
those
sins
that
are
mortified
.
And
,
4.
What
symptomes
may
be
given
of
a
bosome
and
beloved
sin
that
is
most
unmortified
in
a
man
.
And
,
5.
What
helps
may
be
prescribed
towards
the
mortifying
of
some
particular
corruptions
which
a
man
is
troubled
withall
.
I
shall
begin
with
the
3.
Whether
a
man
that
hath
truly
mortified
a
sinne
may
fall
often
into
that
sinne
that
is
mortified
.
I
shall
lay
down
to
you
these
5
particulars
by
way
of
answer
.
1.
We
have
some
examples
in
Scripture
of
some
men
that
have
not
fallen
again
into
those
sins
that
are
mortified
in
them
,
as
first
in
Gen.
38.26
.
Gen.
38.16
.
where
it
is
said
of
Judah
,
that
after
he
was
convinced
of
his
sin
in
abusing
Tamar
his
daughter-in-law
,
that
he
acknowledged
his
offence
,
and
he
knew
her
again
no
more
:
after
he
saw
his
sin
,
he
confessed
it
,
and
fell
no
more
into
that
sin
afterwards
.
Another
example
you
have
in
good
Jehoshaphat
in
2
Chr.
20.37
.
2
Chron
.
20.37
.
When
the
Prophet
Eliezer
came
to
him
and
told
him
of
his
sin
,
of
making
a
league
,
and
joyning
himself
with
Ahaziah
,
and
that
the
Lord
was
angry
with
him
for
it
;
after
he
was
reproved
,
he
would
not
bring
the
guilt
of
that
sin
upon
him
any
more
:
as
you
may
see
in
1
King
.
22.49
.
1
King
.
22.49
.
When
Ahaziah
spake
unto
Jehoshaphat
,
that
his
servants
might
go
along
with
Jehoshaphats
servants
in
the
ships
,
it
is
said
Jehoshaphat
would
not
.
2.
Take
this
by
way
of
answer
,
that
we
have
no
expresse
example
in
all
the
Bible
,
that
ever
a
mortified
man
did
fall
again
into
that
sin
which
he
had
been
humbled
for
,
and
which
was
subdued
and
mortified
.
It
is
not
my
observation
only
,
but
the
observation
of
judicious
Perkins
,
that
in
all
the
examples
of
the
Old
and
New
Testament
,
he
does
not
take
notice
of
any
one
instance
throughout
the
whole
Book
of
God
,
that
ever
a
man
that
had
mortified
a
sin
,
did
fall
into
it
a
second
time
;
and
therefore
if
thy
sins
be
mortified
,
and
yet
you
fall
often
into
the
same
sins
,
you
are
a
man
without
a
pattern
.
3.
Know
this
further
by
way
of
answer
,
That
though
there
be
no
example
in
all
the
Scripture
,
of
a
man
that
did
fall
again
into
the
same
grosse
sin
which
before
he
had
mortified
;
yet
there
are
divers
examples
of
good
men
,
that
have
fallen
often
into
the
same
sin
,
before
they
knew
it
to
be
a
sin
,
before
they
were
sensible
of
their
sin
,
and
truly
humbled
and
grieved
for
it
,
and
seriously
considered
between
God
and
their
own
souls
,
what
evill
they
had
done
.
Thus
Solomon
fell
twice
to
doe
wickedly
before
the
Lord
:
and
so
Peter
he
fell
thrice
one
after
another
into
the
sin
of
denying
his
Lord
and
Master
:
and
the
children
of
Israel
,
they
fell
10
times
into
the
sinne
of
murmuring
against
the
Lord
,
Num
.
14.22
.
in
Numb
.
14.22
.
Before
a
man
hath
mortified
and
is
truly
humbled
for
a
sin
,
he
may
fall
often
into
the
same
sin
.
4.
Though
there
be
no
example
for
this
in
all
the
Scripture
,
yet
according
to
reason
and
experience
this
may
be
true
,
that
a
man
that
hath
mortified
a
sin
,
may
fall
into
the
same
sin
again
,
that
he
hath
repented
of
and
been
humbled
for
:
and
this
answer
is
given
by
learned
Mr.
Perkins
,
saies
he
,
there
is
nothing
in
reason
and
experience
,
that
can
assure
you
that
a
corruption
mortified
,
especially
if
it
be
an
inward
and
secret
sin
,
may
not
break
forth
again
,
after
you
have
repented
of
it
.
As
suppose
the
sin
be
passion
,
though
you
do
strive
against
it
and
pray
to
God
every
day
to
enable
you
by
his
Spirit
to
subdue
and
keep
it
under
,
yet
notwithstanding
upon
some
speciall
occasion
or
provocation
offered
,
thy
passion
may
break
out
again
;
and
so
inward
and
bosome
lusts
they
may
break
out
again
after
repentance
for
them
.
5.
Though
there
be
no
example
in
all
the
Scripture
,
that
a
mortified
man
hath
fallen
into
the
same
sin
again
after
they
were
mortified
,
yet
there
is
nothing
in
the
whole
Book
of
God
that
doth
say
against
it
,
that
does
say
expresly
or
by
consequence
that
you
cannot
fall
into
the
same
sins
after
they
are
once
mortified
,
and
therefore
this
is
somewhat
for
your
comfort
.
6.
Take
this
by
way
of
answer
,
that
a
falling
into
a
corruption
a
second
time
,
the
committing
the
same
sin
after
it
is
mortified
,
argues
a
great
deal
of
the
strength
of
sin
to
be
in
the
soul
:
though
it
doth
not
argue
there
is
no
grace
in
that
soul
,
yet
it
argues
that
sin
and
corruptions
are
very
strong
there
.
And
here
I
shall
only
adde
a
word
or
two
by
way
of
caution
,
and
then
proceed
to
the
other
cases
of
conscience
.
Consider
first
,
that
the
falling
often
into
the
same
sin
,
does
extremely
expose
you
to
obduracy
and
hardnesse
of
heart
:
and
therefore
I
dare
aver
it
,
that
you
that
do
fall
often
,
again
and
again
into
the
same
sin
,
you
lie
under
a
state
of
hardnesse
of
heart
,
you
have
no
tender
and
sensible
hearts
in
you
.
2.
Consider
,
that
the
falling
often
into
the
same
sin
will
cost
thee
many
tears
and
prayers
before
thou
obtainest
peace
of
conscience
;
thou
mayest
obtain
pardon
,
and
yet
want
peace
of
conscience
,
and
assurance
of
thy
pardon
a
great
while
.
3.
It
is
a
deadly
and
a
dangerous
symptome
,
for
a
man
to
fall
often
into
the
same
sins
;
I
do
not
say
it
is
a
damnable
,
but
it
is
a
dangerous
symptome
,
and
it
is
a
deadly
symptome
,
a
sign
of
death
upon
thee
:
it
is
in
this
case
as
it
is
with
a
relapse
into
the
same
disease
,
when
a
man
is
first
sick
,
the
disease
feeds
upon
his
ill
humours
,
and
if
he
recover
he
is
the
better
and
healthier
for
it
afterward
;
but
if
the
man
fals
again
into
the
same
disease
,
then
the
distemper
feeds
upon
the
vitall
spirits
,
whereas
before
it
Fed
upon
the
corruption
and
ill
humours
in
his
body
:
So
it
is
no
lesse
dangerous
(
to
relapse
into
the
same
sins
often
)
in
regard
of
thy
spirituall
health
.
4.
I
now
proceed
to
the
next
case
of
conscience
which
is
this
,
What
symptomes
may
be
given
of
a
mans
bosome
and
darling
sin
,
and
which
of
all
other
is
the
most
predominant
and
unmortified
in
his
soul
?
This
is
a
very
needfull
question
,
10
symptomes
by
way
of
discovery
,
Ten
Characters
of
a
mans
darling
or
beloved
sin
.
and
I
shall
give
you
whereby
you
may
know
which
is
your
beloved
or
master
sin
.
1.
That
sin
is
thy
bosome
or
master
sin
which
thou
doest
most
frequently
act
or
fall
into
in
the
course
of
thy
life
.
As
those
actions
you
are
most
conversant
about
,
do
seise
most
upon
the
heart
,
so
that
sin
you
do
most
frequently
commit
,
that
is
the
most
unmortified
and
beloved
sin
;
and
therefore
consider
what
sin
it
is
you
oftenest
fall
into
,
whether
uncleannesse
,
or
drunkennesse
,
or
deceiving
in
your
trade
,
spirituall
pride
,
&c.
that
sin
you
do
most
frequently
fall
into
,
that
is
your
darling
and
unmortified
sin
.
2.
That
sin
which
thou
doest
most
easily
consent
and
yeeld
to
upon
every
temptation
,
that
is
thy
bosome
sin
:
those
sins
which
thou
doest
oppose
,
and
art
hardly
perswaded
to
,
those
are
not
thy
bosome
sins
:
but
that
which
does
easily
beset
thee
,
(
as
the
Apostle
saies
)
that
is
thy
master
sin
:
(
why
now
)
art
thou
easily
drawn
aside
to
drunkennesse
,
then
that
is
thy
master
sin
;
or
if
to
uncleannesse
,
then
that
is
thy
master
sin
,
and
the
like
:
and
therefore
I
beseech
you
,
beloved
,
take
a
survey
of
your
own
heart
,
that
so
you
may
finde
what
sin
is
most
unmortified
in
you
,
and
then
bend
the
greatest
of
your
strength
against
that
sin
,
look
about
you
,
and
see
what
sin
it
is
that
doth
most
easily
beset
thee
,
and
is
like
fire
to
toe
to
thy
nature
,
that
is
thy
master
sinne
.
3.
That
sin
is
most
unmortified
in
you
that
you
are
most
unwilling
of
all
others
to
part
withall
,
and
therefore
a
bosome
sin
in
Scripture
,
is
compared
to
the
right
eye
,
and
the
right
hand
,
which
implies
that
a
mans
master
and
beloved
sins
are
as
dear
to
him
as
the
members
of
his
body
,
and
therefore
when
you
are
unwilling
to
leave
a
sin
,
conclude
that
that
sinne
is
thy
master
sinne
.
4.
That
sin
is
most
unmortified
in
thee
,
which
of
all
other
sins
does
most
vex
and
gall
thy
conscience
;
for
the
conscience
is
Gods
messenger
in
thee
,
to
check
thee
when
thou
doest
ill
,
and
speak
peace
to
thee
when
thou
doest
well
:
if
thou
doest
go
on
in
waies
of
sin
,
and
haunt
a
sinfull
course
,
thy
conscience
will
haunt
thee
and
dog
thee
,
and
never
let
thee
be
quiet
.
Now
take
a
view
of
your
own
hearts
.
I
dare
say
there
is
not
a
man
or
woman
amongst
you
,
but
now
and
then
your
consciences
do
check
you
,
and
convince
you
that
this
is
an
evill
course
that
you
follow
,
or
the
like
:
now
observe
what
sin
it
is
thy
conscience
does
most
of
all
check
thee
for
,
and
what
is
thy
bosome
and
master
sin
.
5.
That
sin
which
of
all
others
does
most
insinuate
its
self
into
thy
heart
,
when
thou
art
in
the
service
of
God
,
and
performing
holy
duties
:
when
a
sin
can
be
so
impudent
as
to
intrude
upon
thy
heart
,
when
thou
art
in
the
presence
of
God
,
that
is
thy
unmortified
sin
.
And
therefore
beloved
,
examine
your
own
hearts
,
what
sin
it
is
that
of
all
others
does
most
haunt
thee
on
the
Sabbath
day
,
and
does
most
of
all
trouble
thee
,
when
thou
art
performing
thy
duty
to
God
;
what
sin
is
it
that
does
especially
dog
thee
to
Church
,
and
to
Sermons
,
and
on
fasting
daies
,
that
sin
is
thy
master
sin
.
6.
That
sin
which
thy
enemies
does
most
upbraid
thee
for
,
and
thy
friends
most
perswade
thee
against
,
and
yet
thou
hast
no
power
to
leave
,
that
is
thy
bosome
and
beloved
sin
.
As
one
saies
well
,
saies
he
,
I
am
more
beholding
to
my
enemies
then
to
my
friends
,
for
when
they
are
angry
with
me
,
they
tell
me
of
all
my
faults
,
and
twit
me
in
the
teeth
with
every
known
sin
I
am
guilty
of
.
Now
what
sin
is
it
that
wicked
men
do
most
upbraid
thee
for
,
and
cast
in
thy
teeth
,
and
thy
friends
most
perswade
thee
from
,
Oh
friend
walk
no
more
in
this
path
,
be
not
guilty
of
this
sin
any
more
,
&c.
that
sin
which
thy
friends
doe
most
perswade
thee
from
,
that
is
thy
master
sin
,
and
most
unmortified
sin
;
and
therefore
I
beseech
you
,
beloved
deal
impartially
with
your
own
souls
.
In
this
regard
there
are
a
great
many
men
and
women
here
before
the
Lord
this
day
,
now
let
me
ask
you
this
question
,
Do
not
your
enemies
sometimes
upbraid
you
with
such
,
or
such
a
sin
,
and
do
not
your
friends
perswade
you
from
it
,
saying
,
For
the
Lords
sake
follow
this
sinfull
course
no
longer
,
or
the
like
?
you
may
be
confident
this
is
the
sin
that
is
most
unmortified
in
thy
heart
.
7.
That
sin
that
does
come
most
fresh
in
thy
minde
to
trouble
and
perplex
thy
conscience
when
thou
art
in
the
extremitie
of
any
affliction
upon
thy
sick
or
death-bed
,
or
when
thou
art
in
prison
or
poverty
,
or
the
like
:
that
sin
which
does
then
most
of
all
trouble
thy
conscience
,
that
most
commonly
is
thy
master
sin
.
You
know
the
story
of
the
sons
of
Jacob
,
Gen.
42.21
.
in
Gen.
42.21
.
they
were
never
troubled
for
their
sin
against
Joseph
their
brother
,
till
there
being
a
famine
in
their
own
land
,
they
went
down
into
Egypt
to
buy
bread
,
and
there
Joseph
their
brother
knew
them
well
enough
,
yet
would
not
disclose
himself
to
them
,
but
told
them
they
were
spies
,
and
were
come
thither
to
see
the
nakednesse
of
the
Land
,
and
cast
them
into
prison
:
and
when
they
were
in
prison
,
then
they
said
one
to
another
,
we
are
verily
guilty
concerning
our
brother
,
in
that
we
saw
the
anguish
of
his
soul
when
he
besought
us
and
we
would
not
hear
him
,
therefore
is
this
distresse
come
upon
us
.
They
never
thought
of
this
sin
for
twenty
years
together
till
they
were
cast
into
prison
and
affliction
,
and
then
they
remembred
it
,
and
were
troubled
for
it
.
That
sin
which
doth
most
of
all
gall
thy
conscience
in
afflictions
,
that
is
thy
master
lust
.
8.
That
sin
for
which
of
all
others
thou
canst
least
bear
a
reproof
,
that
is
thy
master
sin
:
it
may
be
thou
maist
bear
a
reproof
for
some
sins
,
but
when
a
man
hits
the
nail
upon
the
head
,
and
reproves
thee
for
thy
master
sin
,
thou
canst
not
endure
that
,
and
hence
it
is
that
some
Divines
observe
concerning
John
the
Baptist
,
that
had
he
reproved
Herod
for
any
other
sin
,
but
for
that
of
Herodias
his
brother
Philips
wife
,
that
it
was
not
lawfull
for
him
to
have
her
:
had
he
reproved
him
for
any
other
sinne
,
it
is
probable
Herod
would
have
let
him
alone
.
So
if
Ministers
do
reprove
sin
only
in
the
generall
,
men
can
bear
this
well
enough
,
but
when
they
come
to
speak
home
,
and
tell
this
man
,
thou
art
a
drunkard
,
and
another
,
thou
art
a
whoremonger
,
or
a
deceiver
,
or
the
like
;
they
cannot
endure
this
reproof
,
which
shewes
that
these
are
their
master
sins
.
It
is
observed
from
Mat
.
21.41
.
Mat
.
21.41
.
where
Christ
asketh
what
shall
be
done
to
those
wicked
husbandmen
that
had
killed
their
masters
servants
,
and
slain
his
son
:
the
chief
Priests
and
Pharisees
made
answer
themselves
,
that
he
would
miserably
destroy
those
wicked
men
,
and
let
out
the
vineyard
to
other
husbandmen
,
&c.
but
when
they
perceived
that
Christ
spake
this
of
them
,
that
they
should
be
destroyed
,
then
they
cryed
out
God
forbid
,
Luk
.
20.26
.
Luk
.
20.26
.
When
he
only
told
them
in
generall
,
that
these
wicked
men
were
worthy
to
be
destroyed
,
they
did
acknowledge
it
to
be
just
and
right
,
that
they
should
be
destroyed
;
but
when
they
knew
he
spake
this
of
them
,
they
could
not
endure
it
,
and
from
thenceforth
they
laboured
to
kill
Jesus
.
9.
That
is
thy
bosome
sin
that
a
man
does
most
indulge
,
and
knowingly
allow
himself
in
:
thus
Naamans
indulging
himself
in
that
sin
,
2
King
.
5.18
.
in
2
King
.
5.18
.
His
bowing
in
the
house
of
Rimmon
,
declared
that
to
be
his
master
sin
.
That
sin
which
thou
doest
most
indulge
and
allow
thy self
in
,
and
use
least
means
against
,
that
is
thy
master
sinne
.
10.
That
sin
is
thy
bosome
sin
,
to
which
all
other
sins
do
give
supplies
and
yeeld
contribution
:
as
suppose
Pride
be
thy
master
sin
,
then
thou
wilt
use
deceit
in
thy
trade
,
false
lights
,
and
false
weights
,
&c.
and
all
these
sins
you
commit
to
uphold
your
pride
,
and
so
of
any
other
sinne
.
And
thus
I
have
done
with
the
4.
Case
of
conscience
.
I
have
only
now
a
short
Use
which
shall
be
by
way
of
Caution
,
from
the
discoveries
that
hath
been
made
to
you
of
your
bosome
lusts
.
1.
And
first
I
beseech
you
all
in
the
fear
of
God
,
take
a
survey
over
your
own
heart
,
to
discover
which
is
your
master
sin
.
And
,
2.
When
you
have
found
it
out
,
though
you
should
be
watchfull
against
all
other
sins
,
yet
especially
bend
your
strength
and
care
against
this
sin
,
be
very
vigilant
and
circumspect
over
your
own
hearts
,
that
you
do
not
fall
into
this
sin
:
thus
David
did
,
saies
he
,
I
have
kept
my self
from
mine
iniquity
.
(
Oh
beloved
)
that
part
of
thy
soul
against
which
sin
and
the
Devill
makes
the
strongest
assaults
,
there
be
you
sure
to
put
forth
the
greatest
part
of
your
strength
against
them
:
fight
not
so
much
against
small
or
great
,
as
against
your
master
sin
.
3.
Know
and
consider
that
it
is
the
greatest
hypocrisie
in
the
world
,
to
go
about
to
mortifie
other
sins
,
and
yet
leave
thy
bosome
,
thy
beloved
sin
unsubdued
:
Would
not
that
man
abominably
dissemble
,
that
should
go
about
to
stop
a
little
leak
in
a
ship
,
and
leave
a
great
gap
unstopt
?
no
lesse
hypocrisie
is
it
for
thee
to
strive
against
small
sins
,
and
let
thy
great
and
master
sins
alone
.
4.
Take
heed
of
being
mistaken
about
your
bosome
lust
,
in
conceiving
it
is
mortified
when
it
is
not
:
it
may
be
wantonnesse
was
thy
bosome
sin
in
thy
youth
,
and
now
covetousnesse
or
worldly
mindednesse
in
thy
old
age
;
one
sin
may
be
thy
bosome
sin
in
thy
youth
,
and
another
in
thy
old
age
:
take
heed
of
thinking
thy
bosome
or
master
sin
is
mortified
when
it
is
only
changed
.
5.
When
you
have
found
out
your
bosome
lust
,
then
labour
to
root
it
out
of
thy
heart
and
subdue
it
:
when
thy
bosome
lust
burns
in
thy
breast
like
fire
,
you
should
more
especially
labour
to
quench
that
,
and
strive
against
it
,
and
mortifie
that
lust
.
SERMON
,
X.
Rom.
8.
vers
.
13.
—
But
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
I
Come
now
to
give
you
some
speciall
helps
against
some
speciall
corruptions
:
the
last
Lords
day
I
gave
you
some
helps
in
the
generall
how
to
mortifie
sin
,
but
now
I
shall
give
you
some
particular
helps
against
3
particular
corruptions
,
namely
,
How
to
mortifie
uncleanlusts
,
spirituall
pride
,
and
reigning
anger
or
passion
.
I
cannot
think
of
any
other
corruptions
,
that
do
make
a
more
ordinary
incursion
into
the
mindes
of
men
,
then
these
three
.
One
of
these
I
was
desired
in
particular
to
speak
to
,
and
I
shall
speak
very
briefly
to
them
all
,
Severall
helps
to
mortifie
unclean
lusts
.
I
shall
begin
with
the
first
,
and
will
here
lay
down
to
you
5
or
6
Helps
how
to
mortifie
and
keep
under
unclean
lusts
.
1.
A
speciall
help
to
mortifie
unclean
lusts
,
is
to
live
in
a
continuall
and
serious
mindefulnesse
of
the
All-seeing
Eye
of
God
upon
thee
:
indeed
this
is
a
universall
remedy
against
all
sin
:
but
yet
the
Scripture
applying
this
help
to
this
sin
,
I
therefore
make
use
of
it
,
Job
.
31.1.4
.
as
in
Job
31.1.4
.
saies
Job
there
,
I
have
made
a
covenant
with
my
eyes
,
why
then
should
I
think
upon
a
maid
:
and
in
vers
.
4.
saies
he
,
Does
not
the
Lord
see
my
wayes
and
count
all
my
steps
?
There
is
nothing
will
more
give
a
controll
to
our
lusts
then
the
consideration
of
Gods
omnividency
,
that
he
sees
and
takes
notice
of
all
our
waies
.
I
have
heard
a
story
of
a
maid
that
was
earnestly
solicited
by
a
young
man
to
uncleannesse
,
and
she
told
him
,
that
if
he
could
bring
her
in
a
place
where
no
eye
might
see
them
,
she
would
yeeld
to
his
desires
;
so
the
young
man
led
her
out
of
one
room
into
another
,
and
at
last
when
he
thought
they
were
most
secret
and
retired
,
he
would
have
had
his
desire
of
her
:
oh
but
saies
she
,
the
Eye
of
God
is
upon
us
still
,
he
sees
us
,
and
takes
notice
of
us
:
and
upon
this
very
consideration
they
continued
chast
all
their
lives
afterward
.
2.
Lay
a
speciall
fence
and
safeguard
upon
thy
outward
senses
:
the
Apostle
speaks
of
some
in
2
Pet
.
2.14
.
2
Pet
.
2.14
.
That
they
had
eyes
full
of
adultery
,
and
they
could
not
cease
from
sin
;
therefore
you
should
set
a
watch
over
your
eyes
,
take
heed
of
wanton
and
lascivious
looks
,
it
is
a
window
that
lets
in
a
world
of
lust
into
the
heart
.
In
Lev
.
14.9
.
Lev
.
14.9
.
the
Lord
made
a
Law
,
That
the
Leper
that
was
to
be
cleansed
,
should
shave
off
the
hair
of
his
head
and
of
his
eye
browes
:
so
there
is
no
way
so
effectuall
to
root
out
and
cleanse
your selves
from
fleshly
lusts
,
as
to
set
a
watch
over
your
eyes
that
they
may
not
look
upon
vanity
,
as
Job
saies
,
I
have
made
a
covenant
with
my
eyes
;
you
should
keep
your
eyes
from
wanton
glances
,
if
you
would
controll
fleshly
lusts
:
and
hence
it
is
that
you
read
that
Abimelech
in
Gen.
20.16
.
Gen.
20.16
.
when
he
surrendred
up
Sarah
Abrahams
wife
to
him
,
he
said
to
her
,
Behold
,
I
have
given
thy
brother
a
thousand
pieces
of
silver
,
behold
he
is
to
thee
a
covering
of
the
eyes
unto
all
them
that
are
with
thee
,
and
with
all
other
:
to
note
that
a
wife
should
cast
her
eyes
upon
none
in
a
lustfull
way
,
but
upon
her
husband
,
he
must
be
a
covering
of
her
eyes
unto
all
that
are
with
her
.
3.
Use
a
moderation
in
meats
and
drinks
:
there
are
some
kindes
of
food
,
and
indeed
excesse
in
any
kinde
of
food
,
do
much
provoke
unto
lust
:
2
Pet
.
2.13
.
as
in
2
Pet
.
2.13
.
saies
the
Apostle
,
They
have
their
eyes
full
of
adultery
while
they
feast
with
you
,
2
Cor
.
9.26
,
27.
and
this
is
the
reason
of
Pauls
expression
in
2
Cor
.
9.26
,
27.
saies
he
,
I
therefore
so
run
,
not
as
uncertainly
,
so
fight
I
,
not
as
one
that
beateth
the
air
,
but
I
keep
under
my
body
and
bring
it
into
subjection
.
4.
If
you
would
keep
under
fleshly
lusts
,
then
make
conscience
of
curbing
your
thoughts
when
lust
first
begins
to
make
entrance
there
;
when
a
man
lets
contemplating
thoughts
lodge
in
his
heart
with
complacency
,
it
is
a
thousand
to
one
but
they
break
out
into
act
.
It
is
a
great
provocation
to
uncleannesse
,
for
a
man
to
cherish
in
himself
speculative
wantonnesses
,
Ezek
.
23.19
.
to
behold
in
his
thoughts
some
lascivious
object
:
as
in
Ezek
.
23.19
.
She
multiplied
her
whoredomes
in
calling
to
remembrance
the
daies
of
her
youth
,
wherein
she
had
played
the
harlot
in
the
land
of
Egypt
.
The
restraining
and
curbing
our
thoughts
,
is
a
great
help
to
keep
under
this
sin
,
I
have
made
a
covenant
with
my
eyes
,
saies
Job
:
he
does
not
say
,
why
therefore
should
I
look
upon
a
maid
,
but
why
therefore
should
I
think
upon
a
maid
?
5.
If
thou
wouldst
mortifie
and
subdue
fleshly
lusts
,
use
this
help
,
consider
that
there
is
a
great
deal
more
reall
evill
then
there
is
seeming
goodnesse
in
this
sin
of
uncleannesse
.
When
a
Harlot
would
perswade
and
intice
a
young
man
to
be
unclean
with
her
,
she
saies
,
as
in
Prov.
7.17
.
Prov.
7.17
.
I
came
forth
to
meet
thee
,
diligently
to
seek
,
thy
face
,
and
I
have
found
thee
:
I
have
deckt
my
bed
with
coverings
of
tapistry
,
with
carved
works
,
with
fine
linnen
of
Egypt
:
I
have
perfumed
my
bed
with
Myrrhe
,
Aloes
and
Cinamon
:
mark
here
saies
an
author
,
how
she
joyns
together
two
bitter
things
and
one
sweet
.
I
have
,
persumed
my
bed
with
Myrrhe
,
Aloes
,
and
Cinamon
,
now
Cinamon
is
only
sweet
,
the
other
two
are
very
bitter
things
,
which
notes
to
us
that
there
is
twice
as
much
reall
misery
and
evill
,
in
the
sin
of
uncleannesse
,
as
there
is
of
seeming
joy
and
delight
in
it
;
there
is
Myrrhe
and
Aloes
,
two
bitter
things
to
one
sweet
,
more
reall
evill
and
bitternesse
,
then
seeming
goodnesse
in
it
.
6.
Revolve
seriously
and
frequently
the
evill
concomitances
,
that
do
attend
and
accompany
this
sin
of
uncleannesse
,
as
first
there
is
theevery
in
this
sin
,
Severall
aggravations
of
the
sin
of
uncleanness
.
thou
robbest
a
body
that
is
not
thy
own
in
Joh
.
8.4
.
it
is
said
there
,
this
woman
was
taken
in
adultery
in
the
very
act
:
now
in
the
originall
it
is
,
she
was
taken
in
the
very
theft
,
to
note
that
adultery
is
no
better
then
theft
:
so
in
Prov.
9.17
,
18.
Pro
.
9.17
,
18.
committing
adultery
with
a
woman
,
is
called
stolen
waters
,
Stolen
waters
are
sweet
,
and
bread
eaten
in
secret
is
pleasant
:
(
this
is
clearly
spoken
of
a
Harlot
)
it
followes
,
but
he
knoweth
not
the
dead
are
there
,
and
that
her
guests
are
in
the
depths
of
Hell
.
2.
This
sin
brings
infamy
and
reproach
upon
a
man
too
,
Prov.
6.33
.
in
Prov.
6.33
.
He
that
committeth
adultery
,
a
wound
and
dishonour
shall
he
get
,
and
his
reproach
shall
not
be
wiped
away
.
3.
It
procures
poverty
in
a
mans
estate
,
a
man
is
brought
to
beggery
by
it
,
as
in
Prov.
Pro
.
29.3
.
Pro
.
6.26
.
29.3
.
He
that
keepeth
company
with
Harlots
spendeth
his
substance
:
and
in
Prov.
6.26
.
By
means
of
a
whorish
woman
,
a
man
is
brought
to
a
morsell
of
bread
.
4.
It
will
consume
thy
flesh
and
thy
bones
,
it
will
corrupt
thy
bloud
and
weaken
thy
whole
man
,
Pro
.
5.11
.
as
in
Prov.
5.11
.
Solomon
speaking
there
of
a
Harlot
,
saies
he
,
Remove
thy
foot
farre
from
her
,
and
come
not
near
the
door
of
her
house
,
lest
thou
mourn
at
last
,
when
thy
flesh
and
thy
body
are
consumed
.
5.
It
makes
a
man
a
very
magazine
of
all
manner
of
diseases
.
6.
It
brings
stupidity
upon
the
heart
,
a
man
that
is
an
unclean
man
he
is
a
stupid
sinner
,
Hos
.
4.14
.
and
void
of
understanding
,
in
Hos
.
4.14
.
Wine
and
women
they
take
away
the
heart
of
a
man
.
And
thus
I
have
done
with
the
helps
against
this
first
sin
of
unclean
lusts
.
2.
But
saies
another
man
,
alas
,
I
were
happy
if
I
had
no
sin
to
fear
but
unclean
lusts
,
but
the
Lord
be
mercifull
to
me
,
I
am
troubled
with
spirituall
pride
,
that
I
cannot
act
any
grace
,
or
perform
any
duty
,
Four
severall
helps
against
spirituall
pride
.
but
I
am
lifted
up
with
spirituall
pride
.
Answ
.
I
shall
give
you
4
Helps
against
this
sin
.
1.
If
you
would
keep
under
spirituall
pride
,
consider
,
that
the
best
of
you
have
a
great
deal
more
cause
of
abasement
and
humiliation
,
then
you
have
of
pride
;
the
best
of
you
have
more
of
sin
then
of
grace
in
you
:
as
there
are
more
pebbles
then
diamonds
in
the
quarry
,
and
more
thornes
then
roses
in
the
field
;
so
there
is
more
sin
then
grace
in
any
of
your
hearts
:
whereof
then
should
you
be
proud
?
though
you
have
many
good
graces
in
you
,
yet
you
have
a
very
bad
,
polluting
and
sinfull
nature
.
2.
Live
in
a
continuall
and
serious
consideration
,
that
all
the
gifts
and
parts
thou
hast
,
whereof
thou
art
proud
,
they
were
all
bestowed
on
thee
as
a
gift
,
as
a
meer
act
of
donation
from
God
:
now
if
all
the
gifts
thou
hast
were
freely
given
thee
of
God
from
his
bounty
,
why
then
should
you
be
proud
of
them
?
Would
you
think
it
seemly
for
a
begger
to
be
proud
of
the
cloathes
that
another
man
hath
given
him
?
just
so
it
is
with
you
,
all
that
you
have
,
they
were
meer
almes
,
gifts
and
acts
of
grace
and
mercy
from
God
bestowed
upon
you
,
as
the
Apostle
saies
in
1
Cor
.
7.
1
Cor
.
7.
What
hast
thou
oh
man
,
which
thou
hast
not
received
?
and
therefore
this
should
humble
us
.
3.
If
thou
wouldst
keep
under
spiritual
pride
,
consider
,
that
of
all
things
in
the
world
,
this
is
that
which
will
most
abate
and
decay
thy
gifts
:
Jam
.
4.6
.
as
in
Jam
.
4.6
.
The
Lord
giveth
more
grace
to
the
humble
,
but
he
resisteth
the
proud
.
He
fights
against
him
as
a
warriour
in
battell
;
he
giveth
grace
to
an
humble
heart
,
but
not
to
a
proud
heart
;
therefore
take
heed
of
being
lifted
up
in
spirit
,
and
if
you
are
,
this
should
be
matter
of
great
humiliation
,
for
you
to
consider
,
that
pride
will
stifle
and
strangle
grace
in
your
soule
,
as
the
low
vallies
are
fruitfull
,
when
the
high
mountains
are
barren
;
so
the
most
humble
Christians
are
most
fruitfull
in
grace
.
Moreover
,
Philosophers
give
a
clear
reason
of
the
evill
of
this
sin
above
others
,
because
other
vices
do
but
oppose
and
fight
against
their
contrary
vertues
;
but
now
pride
that
fights
against
the
whole
body
of
vertue
and
grace
:
other
vices
do
but
oppose
their
contraries
,
as
fear
that
opposeth
hope
,
and
sorrow
that
overwhelmes
joy
,
and
covetousnesse
that
contemneth
liberality
,
and
the
like
:
but
now
pride
is
a
vice
that
sights
against
every
vertue
,
and
every
grace
.
4.
A
great
means
to
mortifie
and
keep
under
pride
in
thy
heart
,
is
a
serious
consideration
of
the
great
disproportion
there
is
between
God
and
thee
,
and
between
thy self
and
others
,
and
between
thy self
and
thy self
.
1.
To
consider
the
great
disproportion
there
is
between
God
and
thee
,
how
infinitely
excelling
thee
;
he
is
like
the
glorious
Sun
,
thou
like
a
clod
of
dirt
;
he
the
righteous
Judge
of
heaven
and
earth
,
thou
poor
sinfull
dust
and
ashes
,
&c.
And
then
to
consider
the
great
disproportion
between
thy self
and
others
,
it
may
be
others
that
have
had
lesse
time
,
and
enjoyed
lesse
means
of
grace
then
thou
hast
done
,
are
yet
a
great
deal
better
proficients
in
the
Schoole
of
Christ
then
thou
art
,
and
therefore
this
should
abate
and
keep
under
thy
pride
.
3.
Consider
the
great
disproportion
between
thy self
and
thy self
,
thou
art
proud
of
the
gifts
thou
hast
now
,
but
oh
man
consider
what
thou
wast
in
Adam
,
I
am
sure
thou
comest
far
short
of
the
gifts
and
abilities
,
thou
hadst
in
him
:
and
then
look
upon
the
disproportion
that
is
between
what
thou
art
now
,
and
what
thou
wert
at
first
conversion
,
it
may
be
thou
wert
then
a
man
full
of
grace
,
fervent
in
prayer
,
full
of
affection
to
God
and
zeal
for
him
,
&c.
but
now
your
zeal
is
grown
cold
,
and
now
you
are
dead
and
formall
in
duties
,
now
you
want
a
great
many
of
those
graces
which
then
you
did
exercise
,
you
are
like
some
people
I
have
read
of
,
that
the
first
year
offered
gold
to
their
gods
,
and
the
next
year
silver
,
and
the
third
year
nothing
at
all
.
So
you
at
first
were
fruitfull
in
grace
,
and
then
afterwards
you
began
to
wither
and
decay
,
and
now
you
are
worst
of
all
,
and
yet
more
proud
then
ever
.
Me
thinks
these
considerations
should
mightily
keep
under
pride
in
your
hearts
.
And
thus
I
have
done
with
the
second
sin
,
the
sin
of
spirituall
pride
.
I
come
now
to
the
third
sin
of
reigning
anger
,
commonly
called
passion
.
3.
Oh
but
saies
another
man
,
neither
of
these
two
sins
before
mentioned
,
troubles
me
so
much
:
but
alas
,
I
am
a
man
of
a
froward
and
hasty
disposition
,
and
much
addicted
to
passion
,
and
therefore
I
would
gladly
know
how
I
might
mortifie
and
subdue
this
sin
in
me
.
Answ
.
Six
helps
to
bridle
and
mortifie
passion
.
I
shall
give
you
6
Rules
or
directions
whereby
you
may
bridle
your
passions
when
you
are
provoked
,
by
an
injury
offered
you
,
or
the
like
.
1.
Consider
that
you
have
given
God
greater
occasion
to
be
angry
with
you
,
then
ever
any
man
gave
you
,
to
be
angry
with
him
;
should
the
Lord
be
strict
to
mark
what
thou
doest
amisse
,
and
requite
every
injury
done
to
him
into
thy
bosome
,
thou
hadst
been
long
agoe
thrown
into
Hell
,
and
therefore
let
this
allay
and
keep
under
thy
passion
.
2.
Consider
all
the
injuries
that
are
offered
thee
to
provoke
and
stirre
up
thy
passion
,
they
come
by
the
meer
providence
of
God
,
and
this
was
that
which
did
allay
Davids
passion
,
when
Shimei
railed
upon
him
and
cursed
him
,
Let
him
alone
,
said
David
,
for
God
hath
bidden
him
do
it
.
3.
When
there
is
an
occasion
of
anger
offered
,
labour
to
delay
,
and
put
off
the
exetion
of
thy
wrath
,
let
there
be
some
preconsiderations
before
you
execute
your
wrath
and
passion
.
Saies
Solomon
in
Prov.
12.16
.
Prov.
12.16
.
A
fools
wrath
is
presently
known
,
but
a
prudent
man
covereth
his
shame
:
a
fool
cannot
conceal
his
wrath
,
but
it
breaks
out
presently
;
but
a
wise
man
will
cover
his
shame
:
it
is
a
shame
to
be
angry
,
and
therefore
a
wise
man
will
cover
and
conceal
his
passion
.
4.
Another
great
help
to
mortifie
passion
,
is
this
,
Depart
out
of
the
company
of
that
man
that
is
angry
with
thee
,
or
would
provoke
thee
to
be
angry
with
him
.
The
way
to
subdue
thy
passion
,
is
to
go
out
of
the
company
of
that
man
that
injured
thee
:
thus
you
read
,
(
and
it
is
very
observable
)
in
1
Sam
.
20.34
.
1
Sam
.
20.34
.
that
when
Saul
was
angry
with
Jonathan
,
it
is
said
,
that
Jonathan
arose
and
went
out
from
the
presence
of
his
father
.
And
so
Abraham
and
Lot
,
because
they
would
not
fall
out
they
departed
one
from
another
.
So
saies
,
Solomon
,
in
Prov.
22.24
.
Prov.
22.24
.
Make
no
friendship
with
an
angry
man
,
and
with
a
furious
man
thou
shalt
not
goe
,
lest
thou
learn
his
waies
,
and
get
a
snare
to
thy
soul
:
if
thou
art
with
a
furious
man
,
and
he
snarles
at
thee
,
and
thou
at
him
,
this
is
the
way
to
increase
your
passion
.
5.
If
thou
wouldst
keep
under
passion
,
then
when
any
injury
,
or
provocation
is
offered
thee
to
be
angry
,
labour
to
put
up
the
occasion
or
injury
in
silence
,
do
not
utter
a
multitude
of
words
about
it
,
for
in
this
sense
words
are
winde
,
and
as
winde
do
kindle
a
fire
,
so
words
will
kindle
wrath
,
as
in
Prov.
26.21
.
Prov.
26.21
.
As
coales
are
to
burning
coales
and
wood
to
fire
,
so
is
a
contentious
man
to
kindle
strife
.
A
multitude
of
words
will
provoke
to
passion
,
and
therefore
when
you
are
angry
keep
it
in
,
and
do
not
utter
word
after
word
,
and
reproach
after
reproach
,
for
that
is
the
way
to
increase
your
anger
.
6.
To
disswade
you
from
passion
,
consider
,
that
this
is
a
sin
that
carries
many
other
sins
in
the
womb
of
it
;
other
sins
you
may
,
commit
alone
,
but
you
cannot
be
angry
but
you
must
commit
many
other
sins
with
it
,
Prov.
29.22
.
as
in
Prov.
29.22
.
saies
Solomon
,
A
furious
man
aboundeth
in
transgressions
:
sometime
pride
is
mixt
with
anger
,
and
sometime
murder
is
a
consequent
of
it
,
as
in
Gen
49.6
.
Gen.
49.6
.
Simeon
and
Levi
in
their
anger
they
killed
a
man
:
there
are
abundance
of
sins
wrapt
up
in
the
wombe
of
anger
,
which
if
you
consider
,
it
may
be
a
great
help
to
suppresse
and
keep
it
under
.
And
thus
I
have
done
with
the
particular
helps
against
those
3
particular
sins
:
which
I
hope
if
seriously
considered
may
be
of
some
use
and
benefit
in
the
mortifying
of
them
.
I
have
only
now
a
word
or
two
by
way
of
Use
,
to
wind
up
all
that
hath
been
said
touching
this
Doctrine
of
mortification
,
and
then
I
shall
conclude
the
Text
:
And
the
Use
that
I
shall
make
,
shall
be
only
to
give
you
3
or
4
plain
cautions
or
directions
about
this
doctrine
.
As
,
1.
When
you
have
subdued
and
mortified
one
sin
,
be
sure
you
expect
another
to
rise
in
the
room
of
it
.
Beloved
,
a
Christians
life
is
a
continuall
warfare
,
he
must
combate
with
spirituall
wickednesses
in
high
places
:
the
Devill
will
never
let
you
alone
,
but
if
one
temptation
does
not
prevail
,
another
shall
;
and
when
one
lust
or
corruption
is
mortified
,
another
will
presently
rise
up
in
the
room
of
it
,
therefore
you
must
continually
stand
upon
your
guard
,
that
is
the
first
thing
by
way
of
counsell
.
2.
Content
not
your selves
with
a
small
beginning
of
mortification
;
many
men
because
they
have
a
cessation
with
their
lusts
,
therefore
they
think
they
are
mortified
,
and
some
are
contented
with
a
mutation
of
their
lusts
,
they
have
been
young
adulterers
,
and
now
they
are
old
worldlings
,
and
therefore
they
are
satisfied
,
and
some
are
contented
because
they
play
and
jest
with
their
lusts
,
as
fencers
,
they
pretend
to
kill
their
lusts
,
but
never
hurt
them
.
3.
Take
this
caution
,
when
you
are
about
to
mortifie
sin
,
be
sure
that
you
bend
the
chiefest
of
your
strength
against
your
bosome
sins
,
thy
master
sins
:
where
sin
does
make
the
greatest
ineursions
upon
thy
soul
,
there
do
you
make
the
greatest
opposition
and
resistance
.
Do
not
do
as
Saul
did
with
the
Amalekites
,
1
Sam
.
15.9
.
in
1
Sam
.
15.9
.
He
spared
Agag
their
King
,
and
the
best
of
the
sheep
and
oxen
,
and
all
that
was
good
,
and
would
not
utterly
destroy
them
:
so
many
men
they
kill
their
ordinary
corruptions
,
but
spare
and
indulge
their
great
and
Master
and
beloved
sinnes
.
4.
Labour
that
your
mortification
doe
reach
as
well
to
inward
and
secret
evils
,
as
to
grosse
and
palpable
sins
;
and
that
because
inward
and
secret
sins
are
most
dangerous
,
and
more
hard
and
difficult
to
be
discerned
and
discryed
in
the
soul
,
then
greater
sins
are
.
Oh
my
beloved
,
when
there
are
whole
swarmes
of
inward
lusts
that
you
never
minde
,
and
take
no
pains
to
subdue
,
and
no
care
to
suppresse
and
keep
under
,
you
do
not
performe
half
the
work
of
mortification
.
And
lastly
,
In
mortifying
your
corruptions
,
take
in
Christs
strength
along
with
you
,
for
you
are
not
able
to
do
it
of
your selves
,
therefore
beg
his
help
and
assistance
in
whom
you
shall
be
enabled
to
do
all
things
:
If
you
through
the
Spirit
doe
mortifie
the
deeds
of
the
body
,
you
shall
live
.
The
true
Israelite
.
SERMON
I.
Joh
.
1.47
.
—
Behold
an
Israelite
indeed
,
in
whom
there
is
no
guile
.
THese
words
are
a
lively
portraiture
of
sincere
Nathanael
,
in
which
Christ
does
as
it
were
Anatomize
his
heart
,
turning
his
inside
outward
,
that
you
might
see
what
was
in
him
.
Julius
Drusius
,
a
Senator
of
Rome
,
was
so
confident
of
his
own
integrity
,
that
he
wisht
his
house
were
so
contrived
that
all
might
see
how
he
lived
.
And
another
wished
that
his
brest
were
a
window
of
chrystal
,
that
all
men
might
look
into
his
very
heart
.
Such
a
man
was
Nathanael
:
Christ
saw
into
his
inward
parts
,
and
gives
him
this
ample
commendation
,
that
in
him
was
no
guile
.
I
shall
not
spend
time
in
prefacing
to
the
words
,
but
shall
fall
immediately
upon
the
words
themselves
,
and
first
explain
them
,
and
then
draw
out
some
Doctrinal
Conclusions
from
them
.
For
the
Explicatory
part
two
things
are
to
be
done
.
First
,
I
shall
shew
you
who
this
man
was
that
Christ
here
speaks
of
.
And
,
Secondly
,
What
it
is
that
Christ
does
here
commend
him
for
;
Behold
an
Israelite
indeed
in
whom
there
is
no
guile
.
First
,
Who
this
man
was
?
Ans.
His
name
was
Nathanael
,
an
Hebrew
name
,
and
signifies
as
much
as
the
gift
of
God
:
But
that
you
may
know
particularly
who
this
man
was
,
though
there
be
much
strife
among
Interpreters
concerning
it
,
yet
from
the
probablest
Reasons
that
I
can
gather
from
Scripture
,
I
finde
,
that
this
Nathanael
was
Bartholomew
,
one
of
the
Apostles
.
And
I
shall
give
you
these
three
Reasons
for
it
from
Scripture
.
1.
Because
here
you
see
in
the
Verse
preceding
my
Text
,
that
this
Nathanael
was
converted
by
Philip
:
in
Vers
.
45.
Philip
findeth
Nathanael
,
and
saith
unto
him
,
We
have
found
him
of
whom
Moses
in
the
Law
and
the
Prophets
did
write
,
Jesus
of
Nazareth
,
the
son
of
Joseph
.
Now
this
argues
that
Nathanael
was
Bartholomew
,
because
where
ever
Bartholomew
is
named
,
Philip
is
named
with
him
;
as
in
Matth
.
10.3
.
Mark
3.18
.
Luke
6.14
.
In
all
these
places
Philip
and
Bartholomew
are
named
together
,
that
is
one
Reason
.
2.
Another
Reason
is
this
,
Because
of
the
promise
which
Christ
made
to
Nathanael
:
In
Joh
.
1.50
.
Jesus
said
unto
him
,
Because
I
said
unto
thee
,
I
saw
thee
under
the
Fig-tree
,
believest
thou
?
Thou
shalt
see
greater
things
then
these
,
hereafter
thou
shalt
see
Heaven
open
,
and
the
ANgels
of
God
ascending
and
descending
upon
the
Son
of
man
.
Now
if
this
Nathanael
were
not
Bartholomew
,
the
promise
could
not
be
made
good
to
him
,
for
onely
the
twelve
Apostles
saw
Christ
go
into
Heaven
;
and
if
Nathanael
were
not
one
of
the
Apostles
,
this
promise
could
not
be
made
good
to
him
.
3.
Another
Argument
to
prove
,
that
this
Nathanael
was
Bartholomew
,
is
from
that
Text
in
Joh
.
21.2
.
There
were
together
(
when
Jesus
shewed
himself
to
his
Disciples
)
Simon
Peter
,
and
Thomas
called
Didymus
,
and
Nathanael
:
Here
Nathanael
is
named
among
the
Apostles
;
and
this
may
be
another
Reason
of
it
.
Et
hoc
est
grave
argumentum
,
saith
Salmeron
;
This
is
a
weighty
argument
,
because
none
were
named
there
but
Apostles
.
Object
.
But
some
may
say
,
If
this
Nathanael
was
Bartholomew
,
one
of
the
Apostles
,
how
comes
it
to
pass
he
is
never
reckoned
or
named
in
the
catalogue
of
the
twelve
Apostles
?
Ans.
I
answer
,
Most
of
the
Apostles
had
two
names
in
Scripture
,
and
they
are
never
called
by
both
of
their
names
at
once
;
Peter
was
called
Simon
,
and
Thomas
was
called
Didymus
,
&c.
Now
if
other
Apostles
had
two
names
,
why
might
not
Bartholomew
have
two
names
likewise
,
and
be
called
Nathanael
and
Bartholomew
,
Nathanael
his
proper
name
,
and
Bartholomew
his
sirname
.
Secondly
,
What
it
is
that
Christ
commends
this
man
for
,
namely
,
that
he
was
an
Israelite
indeed
,
a
man
in
whom
there
was
no
guile
.
I
shall
first
explain
this
term
here
,
Behold
,
which
denotes
three
things
in
Scripture
:
1.
This
word
Behold
,
when
it
is
prefixed
to
any
matter
appertaining
to
God
,
it
is
then
a
note
of
admiration
and
wonder
;
as
in
1
Joh
.
3.1
.
Behold
what
manner
of
love
the
Father
hath
bestowed
upon
us
,
that
we
should
be
called
the
sons
of
God
:
Behold
,
that
is
,
admire
and
wonder
at
it
.
2.
When
it
is
set
before
any
thing
concerning
wicked
men
,
it
is
a
note
of
detestation
;
as
in
Psal
.
52.7
.
Behold
this
is
the
man
that
made
not
God
his
strength
,
but
trusted
in
the
abundance
of
his
rickes
:
Behold
him
,
that
is
,
detest
and
abhor
him
.
3.
When
it
is
set
before
any
matters
concerning
goodmen
,
it
is
then
a
note
of
imitation
,
and
thus
it
must
be
taken
here
in
the
Text
,
Behold
an
Israelite
indeed
,
in
whom
is
no
guile
;
that
is
,
imitate
and
follow
him
.
Alass
,
many
Israelites
were
children
of
falshood
and
deceit
,
in
whom
much
guile
was
found
:
Many
were
Jews
outwardly
,
but
not
inwardly
;
they
had
the
circumcision
of
the
flesh
,
but
not
of
the
heart
;
their
praise
was
of
men
,
not
of
God
,
Rom.
2.28
,
29.
Dives
called
Abraham
father
,
and
yet
nevertheless
was
the
son
of
perdition
.
Many
were
Israelites
by
a
natural
descent
,
that
were
not
so
by
a
spiritual
birth
:
But
Nathanael
was
not
one
of
these
.
Behold
an
Israelite
,
that
is
,
not
onely
so
by
natural
descent
from
Jacob
;
but
an
Israelite
indeed
,
that
is
,
so
by
regeneration
,
and
in
truth
,
as
well
as
so
by
name
;
For
all
are
not
Israel
that
are
of
Israel
;
Rom.
9.8
.
they
which
are
the
children
of
the
flesh
are
not
the
children
of
God
.
Nathanael
was
not
an
Israelite
by
natural
generation
onely
,
but
by
spiritual
regeneration
likewise
;
Behold
an
Israelite
indeed
,
in
whom
there
is
no
guile
:
He
doth
not
say
,
in
whom
there
is
no
sin
,
but
in
whom
there
is
no
guile
.
Now
though
it
be
true
,
what
is
spoken
here
of
Nathanael
,
that
he
was
a
man
without
guile
,
and
the
same
is
said
of
Christ
in
1
Pet
.
2.22
.
He
did
no
sin
,
neither
was
guile
found
in
his
mouth
;
yet
you
must
know
(
though
the
terms
be
the
same
)
that
there
is
a
vast
difference
between
Christs
and
Nathanael's
being
without
guile
:
It
is
said
of
Christ
,
there
was
no
sin
in
him
,
neither
was
guile
found
in
his
mouth
;
but
it
is
not
said
of
Nathanael
,
that
there
was
no
sin
in
him
,
for
he
had
sin
in
him
:
but
Christ
was
without
sin
,
his
nature
was
like
a
pure
chrystal
glass
of
clear
water
,
though
the
glass
was
shaken
,
yet
there
was
no
mud
or
dirt
of
sin
at
all
appeared
;
but
our
natures
are
like
a
glass
full
of
muddy
water
,
if
you
stir
but
the
glass
,
the
mud
will
appear
presently
.
Quest
.
What
is
it
to
be
a
man
without
guile
?
Ans.
A
man
without
guile
is
such
a
one
as
is
a
sincere
Professor
of
the
Gospel
,
and
can
approve
his
heart
to
God
that
he
endevors
to
perform
all
those
duties
the
Lord
requires
of
him
,
both
from
a
right
principle
,
in
a
right
manner
,
and
to
a
right
end
,
and
labors
to
be
better
before
God
then
he
seems
to
be
before
men
.
An
Israelite
indeed
,
in
whom
there
is
no
guile
:
the
words
carry
an
allusion
to
that
commendation
that
is
given
of
Jacob
,
which
was
called
Israel
,
in
Genes
.
25.27
.
it
is
said
there
,
that
Jacob
was
a
plain
man
,
and
dwelt
in
Tents
:
and
it
is
said
of
Noah
,
that
he
was
a
perfect
man
,
and
walked
with
God
in
his
generation
:
A
plain
or
perfect
man
,
that
is
,
a
sincere
man
,
without
deceit
,
a
man
in
whom
there
is
no
guile
:
Psa
.
32.2
.
Blessed
is
the
man
unto
whom
the
Lord
imputeth
not
iniquity
,
and
in
whose
spirit
there
is
no
guile
.
I
have
been
somewhat
long
in
opening
the
words
:
it
is
my
usual
course
,
at
the
first
entrance
into
a
Text
,
to
take
some
liberty
in
expounding
of
it
,
before
I
come
to
draw
out
any
Doctrinal
Observations
from
it
:
And
yet
before
I
shall
do
that
,
I
would
have
you
take
notice
of
these
four
things
.
1.
Christ
does
not
say
here
,
Behold
an
Israelite
in
whom
there
is
no
guile
,
but
Behold
an
Israelite
indeed
,
in
whom
there
is
no
guile
;
for
all
are
not
Israel
that
are
of
Israel
:
A
man
may
be
an
Israelite
by
natural
generation
,
and
yet
be
full
of
deceit
,
hypocrisie
,
and
guile
;
therefore
Christ
does
not
say
,
Behold
an
Israelite
,
but
one
so
indeed
.
2.
He
does
not
say
,
Behold
an
Israelite
in
word
,
or
shew
,
or
profession
onely
,
but
one
so
in
deed
and
in
truth
.
There
are
many
men
that
are
so
in
word
and
profession
,
but
in
their
deeds
and
actions
are
far
otherwise
.
Not
words
and
professions
,
but
practice
and
actions
,
are
demonstrations
of
true
conversion
.
3.
Christ
does
not
say
,
Behold
an
Israelite
indeed
,
with
whom
is
no
guile
,
but
in
whom
there
is
no
guile
:
Hypocrisie
may
be
with
us
,
but
it
should
not
be
in
us
;
Hypocrisie
was
not
in
Nathanael
.
There
is
a
vast
difference
between
doing
a
thing
in
hypocrisie
,
and
doing
it
with
hypocrisie
.
Godly
men
do
many
times
perform
duties
with
hypocrisie
,
but
they
do
not
perform
them
in
hypocrisie
.
A
man
doth
things
in
hypocrisie
,
when
he
indulgeth
himself
in
sinister
ayms
,
and
performeth
duties
for
corrupt
ends
;
as
if
a
man
frequent
Ordinances
that
he
may
have
an
esteem
among
good
men
,
or
that
he
may
raise
himself
to
preferment
,
this
man
acts
in
hypocrisie
:
But
now
a
man
acts
with
hypocrisie
,
when
it
makes
an
assault
and
violent
invasion
upon
man
,
when
,
like
flies
,
it
comes
upon
a
man
,
though
he
endevour
to
beat
it
off
.
4.
Though
Nathanael
was
not
a
guileful
man
,
yet
he
might
be
a
sinful
man
;
and
therefore
Christ
does
not
say
,
he
was
without
sin
,
but
without
guile
.
I
come
now
to
draw
out
some
Doctrines
from
the
words
,
which
I
shall
do
from
a
double
consideration
of
the
Text
:
1.
From
a
relative
consideration
of
it
,
as
it
relates
to
what
was
spoken
of
,
and
found
in
Nathanael
.
2.
From
an
absolute
consideration
of
them
as
they
are
in
themselves
.
1.
From
the
words
,
as
they
relate
to
Nathanael
:
This
Nathanael
was
a
very
ignorant
man
;
for
when
Philip
told
him
,
that
they
had
found
Christ
,
says
he
,
Can
there
any
good
thing
come
out
of
Nazareth
?
He
conceived
no
good
thing
could
come
out
of
Nazareth
.
And
then
again
(
secondly
he
did
doubt
of
Christs
Omnisciency
;
for
says
he
to
Christ
,
How
knowest
thou
me
?
He
was
ignorant
both
of
Christs
Goodness
and
Omnisciency
;
and
yet
of
this
Nathanael
that
was
thus
ignorant
Christ
says
,
that
he
was
a
man
without
guile
:
From
whence
observe
this
Doctrine
,
That
a
godly
man
may
have
much
Ignorance
in
his
minde
,
and
yet
in
the
account
of
God
have
no
guile
in
his
heart
.
And
then
,
taking
the
words
as
an
entire
consideration
,
you
may
learn
this
Doctrine
,
That
it
is
a
good
commendation
for
a
man
that
is
a
professor
of
Religion
to
be
such
a
one
as
in
whom
there
is
no
guile
.
We
shall
begin
with
the
first
of
these
,
That
there
may
be
no
guile
in
the
heart
,
where
there
is
a
great
deal
of
ignorance
in
the
minde
.
Weakness
of
grace
is
consistent
with
sincerity
of
grace
:
The
children
of
God
are
sometimes
compared
to
Doves
;
now
a
Dove
is
not
onely
a
harmless
and
innocent
,
but
a
silly
creature
likewise
;
so
a
man
may
be
an
harmless
man
,
a
man
without
guile
,
and
yet
be
an
ignorant
man
.
The
Disciples
of
Christ
themselves
were
ignorant
of
many
things
;
as
in
Matth
.
15.16
,
17
,
18.
Christ
there
speaking
of
the
great
Doctrine
of
Original
sin
,
that
whatsoever
cometh
forth
from
the
heart
,
that
defiles
the
man
,
and
not
that
which
goeth
into
a
man
;
and
that
out
of
the
heart
proceedeth
evil
thoughts
,
murders
,
adulteries
,
fornications
,
thefts
,
false
witness
,
blasphemies
,
&c.
these
are
they
which
defile
a
man
.
It
is
said
,
the
Disciples
did
not
understand
these
things
,
though
they
were
plain
and
obvious
truths
,
yet
they
did
not
understand
them
.
So
in
Matt
.
16.6
.
where
Christ
bid
them
take
heed
and
beware
of
the
leaven
of
the
Pharisees
,
they
reasoned
among
themselves
,
saying
,
it
is
because
we
have
taken
no
bread
.
And
so
again
,
when
Christ
rose
from
the
dead
,
they
would
not
believe
it
,
they
were
ignorant
of
the
Doctrine
of
the
Resurrection
.
In
Luke
24.45
,
46
,
47.
and
so
in
Acts
19.2
.
when
the
Disciples
were
examined
about
the
Holy
Ghost
,
they
answered
,
They
did
not
so
much
as
know
that
there
was
a
Holy
Ghost
:
And
yet
all
these
men
were
the
Disciples
of
Christ
,
and
men
without
guile
.
From
whence
you
see
it
clearly
made
good
,
That
godly
men
may
have
much
ignorance
in
their
mindes
,
and
yet
in
the
account
of
God
have
no
guile
in
their
hearts
.
The
Use
I
shall
make
of
this
,
shall
be
first
by
way
of
caution
.
If
it
be
so
,
that
men
may
have
much
ignorance
in
their
mindes
,
and
yet
have
no
guile
in
their
hearts
,
Then
take
heed
that
upon
this
ground
you
do
not
Indulge
Ignorance
in
your selves
,
and
yet
think
your selves
sincere
;
for
though
in
some
cases
men
may
have
much
ignorance
in
their
mindes
,
and
yet
have
no
guile
in
their
hearts
;
yet
in
all
cases
it
is
not
so
.
In
Prov.
19.2
.
says
Solomon
,
Without
knowledg
the
mind
is
not
good
;
as
I
shall
shew
you
in
these
three
particulars
:
As
first
,
1.
If
you
are
ignorant
,
and
yet
do
not
desire
and
labor
after
knowledg
,
this
is
inconsistent
with
sincerity
:
If
you
are
like
those
spoken
of
in
Job
21.14
,
15.
that
say
unto
God
,
Depart
from
us
,
for
we
desire
not
the
knowledg
of
thy
ways
:
Such
an
ignorance
cannot
be
in
a
sincere
heart
.
So
2
Pet
.
3.5
.
This
they
willingly
are
ignorant
of
;
they
were
ignorant
,
and
desired
to
be
ignorant
;
they
did
not
care
for
,
nor
labor
after
the
knowledg
of
that
great
Truth
.
2.
To
be
ignorant
,
and
yet
obstinately
to
remain
ignorant
,
this
is
likewise
inconsistent
with
sincerity
,
when
you
are
like
those
in
Psal
.
82.5
.
They
know
not
,
neither
will
they
understand
:
Godly
men
they
know
not
,
neither
do
they
understand
;
but
onely
a
wicked
man
knows
not
,
and
will
not
understand
.
3.
To
be
ignorant
,
and
yet
to
hate
knowledg
,
to
be
perversly
and
opposingly
ignorant
,
this
is
inconsistent
with
sincerity
;
like
those
in
Prov.
1.29
.
They
hated
knowledg
,
and
did
not
chuse
the
fear
of
the
Lord
:
And
therefore
though
this
Doctrine
be
true
,
yet
this
should
not
imbolden
you
to
indulge
and
nourish
your selves
in
a
state
of
ignorance
.
Secondly
,
I
infer
from
hence
,
That
you
are
not
to
conclude
all
knowledg
in
the
minde
to
be
an
infallible
demonstration
of
the
truth
of
grace
in
the
heart
;
for
there
is
a
form
of
knowledg
,
as
well
as
a
form
of
godliness
:
therefore
do
not
conclude
abundance
of
knowledg
to
be
a
sufficient
demonstration
of
sincerity
.
There
are
many
men
that
have
very
knowing
heads
,
but
yet
have
onely
deceitful
hearts
.
As
,
First
,
When
they
know
things
notionally
onely
,
and
in
the
minde
,
but
not
experimentally
in
the
heart
.
Psal
.
51.6
.
says
David
,
In
the
hidden
parts
thou
shalt
make
me
to
know
wisdom
:
When
knowledg
is
onely
notionally
in
the
brain
,
this
can
be
no
demonstration
of
sincerity
.
2.
To
know
conceitedly
;
for
a
man
to
be
self-conceited
,
and
thinks
he
knows
much
,
this
is
no
demonstration
of
sincerity
;
as
in
Habak
.
2.4
.
His
Soul
which
is
lifted
up
,
is
not
upright
in
him
.
As
tumors
or
swellings
in
the
flesh
are
a
sign
of
rottenness
and
corruption
;
so
when
knowledg
puffeth
up
,
it
is
a
symptome
of
an
unsound
heart
.
3.
To
know
things
notionally
,
but
not
practically
;
to
know
,
and
do
not
;
to
know
,
and
practice
not
;
this
is
likewise
no
evidence
of
sincerity
in
the
heart
.
Thirdly
,
Take
this
Caution
;
You
that
are
sincere
Nathanaels
,
do
not
conclude
against
your selves
,
that
because
you
have
some
ignorance
,
therefore
you
have
no
truth
and
sincerity
in
you
.
Christ
,
you
see
here
,
tells
Nathanael
,
that
was
a
man
grosly
ignorant
,
both
of
Christs
Goodness
and
Omnisciency
,
and
yet
Christ
says
of
him
,
that
he
was
a
man
without
guile
:
And
therefore
I
beseech
you
that
you
would
not
pass
hard
censures
upon
your
own
Souls
;
do
not
say
,
you
have
no
truth
in
your
hearts
,
because
you
have
little
understanding
in
your
heads
.
Fourthly
,
Take
in
this
Caution
,
That
sincerity
of
heart
is
consistent
,
not
onely
with
ignorance
in
the
minde
,
but
also
with
many
infirmities
in
the
practice
.
David
is
said
to
be
a
man
after
Gods
own
heart
,
1
Sam
.
13.14
.
and
that
he
was
a
perfect
man
,
but
onely
in
the
matter
of
Uriah
;
and
yet
he
had
many
other
failings
and
infirmities
;
he
was
guilty
of
rash
anger
and
sury
against
Nabal
,
one
that
delt
unjustly
with
poor
Mephibosheth
,
and
in
numbering
the
people
and
many
other
things
he
was
to
blame
.
So
Jehoshaphat
he
is
said
to
be
a
perfect
man
,
and
to
do
that
which
is
right
in
the
sight
of
the
Lord
,
and
yet
his
sins
were
very
great
;
2
Chro
.
20.32
he
joyned
in
battel
with
Ahab
at
Ramoth
Gilead
,
though
he
had
warning
from
God
that
he
should
not
go
,
yet
he
went
:
2
Chr.
18.3
and
he
gave
his
son
in
marriage
to
a
wicked
and
an
Idolatrous
woman
,
and
yet
the
Scripture
says
,
he
was
a
man
upright
before
God
all
his
days
.
Thus
much
shall
serve
for
the
first
Use
,
the
Use
of
Caution
.
I
now
proceed
to
a
second
,
and
that
shall
be
of
Examination
:
and
I
beseech
you
lend
me
your
thoughts
a
little
while
:
Is
this
so
,
That
there
may
be
much
ignorance
in
a
mans
minde
,
and
yet
no
guile
in
his
heart
,
Then
let
this
Doctrine
put
you
upon
the
tryal
,
whether
upon
Scripturegrounds
you
can
every
one
of
you
say
for
your selves
,
your
consciences
also
bearing
you
witness
,
that
you
are
men
without
guile
.
And
the
better
to
help
you
in
this
,
I
shall
here
lay
down
several
Marks
,
and
I
shall
reduce
them
to
these
three
general
heads
;
and
shall
discover
to
you
an
Israelite
indeed
,
a
man
without
guile
:
First
,
In
regard
of
his
sinning
against
God
.
Secondly
,
In
regard
of
his
performing
Duties
to
God
.
And
,
Thirdly
,
In
regard
of
his
carriage
and
conversation
among
men
.
These
are
the
three
general
heads
,
and
under
them
there
will
be
some
twenty
particulars
,
as
so
many
Discoveries
of
a
man
without
guile
.
First
,
A
man
without
guile
may
be
discovered
in
regard
of
his
sinning
against
God
;
and
under
this
head
I
shall
give
you
eight
Discoveries
of
him
.
1.
Such
a
one
does
not
allow
or
indulge
himself
in
the
practice
of
the
least
known
sin
;
as
in
Psa
.
119.1
,
3.
Blessed
are
the
undefiled
in
the
way
,
that
walk
in
the
Law
of
the
Lord
,
they
also
do
no
iniquity
:
that
is
,
they
allow
themselves
in
no
iniquity
.
The
evil
that
I
do
,
I
allow
not
,
says
the
Apostle
:
That
which
a
man
does
not
allow
himself
in
,
that
he
does
not
do
.
In
Prov.
16.17
.
The
highway
of
the
upright
is
to
depart
from
evil
;
(
that
is
)
it
is
his
ordinary
and
constant
and
usual
course
.
So
in
Isai
.
56.2
.
An
upright
man
he
keepeth
his
hand
from
doing
any
evil
;
that
is
,
he
does
not
do
evil
willingly
.
And
hence
it
is
the
Apostle
Paul
saith
of
himself
,
2
Cor
.
1.12
that
in
simplicity
and
godly
sincerity
he
had
his
conversation
here
in
the
world
:
And
again
saith
he
,
1
Cor
.
4.4
I
know
nothing
by
my self
,
yet
am
I
not
hereby
justified
.
There
were
some
that
did
censure
Paul
,
and
condemn
him
for
such
and
such
things
;
but
saith
he
,
I
thank
God
,
I
know
nothing
by
my self
;
that
is
,
I
do
allow
my self
in
no
known
sin
;
but
yet
I
do
not
plead
Heaven
for
this
,
I
am
not
hereby
justified
.
Such
a
one
is
an
upright
man
,
that
can
appeal
to
Heaven
that
he
allows
himself
in
the
practice
of
no
known
sin
:
thus
David
did
;
Search
me
,
O
Lord
,
says
he
,
and
know
my
heart
;
try
me
,
Psa
.
139.24
and
know
my
thoughts
,
and
see
if
there
be
any
wicked
way
in
me
:
This
is
the
first
badg
of
a
sincere
heart
.
2.
A
man
without
guile
he
does
make
conscience
to
abstain
from
small
and
secret
sins
,
as
well
as
from
gross
and
open
transgressions
;
as
in
Psa
.
19.12
,
13.
says
David
,
Cleanse
thou
me
from
secret
faults
;
keep
back
thy
servant
also
from
presumptuous
sins
;
let
not
them
have
dominion
over
me
,
so
shall
I
be
upright
.
A
godly
man
keeps
the
Law
as
he
keeps
the
apple
of
his
eye
,
Prov.
7.2
.
The
least
moat
or
dust
will
offend
the
eye
as
well
as
a
great
flaw
:
When
secret
evils
,
the
least
moat
and
dust
of
sin
,
does
trouble
you
,
as
well
as
mountanous
sins
;
when
you
strain
at
a
Gnat
,
as
well
as
at
sins
as
big
as
a
Camel
;
this
is
a
sign
of
an
upright
heart
.
A
sincere
Nathanael
,
upon
the
conviction
of
a
sin
committed
,
is
troubled
in
conscience
for
the
commission
of
small
and
secret
sins
,
as
well
as
for
open
and
scandalous
sins
.
Thus
Davids
heart
smote
him
after
he
had
numbred
the
people
;
yet
Divines
can
scarce
tell
wherein
his
sin
lay
,
unless
it
were
in
his
pride
and
high-mindedness
:
So
his
heart
smote
him
for
cuting
off
Sauls
lap
.
It
is
a
token
of
a
sincere
heart
,
when
it
smites
a
man
for
breaking
the
least
iota
or
tittle
of
Gods
Command
.
3.
He
does
not
onely
abstain
from
sin
of
all
sorts
,
but
he
likewise
makes
conscience
of
abstaining
from
all
allurements
or
occasions
to
sin
,
that
might
provoke
him
to
any
sin
.
Daniel
was
a
sincere
man
in
this
particular
:
in
Dan
.
1.8
.
it
is
said
of
Daniel
,
who
was
a
comely
young
man
,
in
whom
no
blemish
was
found
from
top
to
toe
,
that
he
was
appointed
to
have
the
Kings
portion
,
but
he
purposed
in
his
heart
that
he
would
not
defile
himself
with
the
portion
of
the
Kings
meat
,
nor
drink
of
his
wine
;
and
what
was
the
reason
why
he
would
not
eat
of
it
?
Interpreters
do
much
vary
about
it
:
some
say
,
he
would
not
eat
of
it
,
because
it
was
forbidden
under
the
Law
as
unclean
;
but
the
generality
are
of
opinion
,
that
he
would
not
eat
of
the
Kings
meat
,
nor
drink
of
his
wine
,
because
had
Daniel
lived
at
a
full
Table
,
and
fed
upon
the
Kings
dainty
fare
,
he
might
have
hereby
ensnared
himself
,
and
been
drowned
in
sensuality
,
and
so
have
neglected
his
duty
and
service
to
God
,
and
forgotten
the
calamities
of
the
Church
:
It
would
have
been
a
provocation
to
him
to
sin
against
God
,
and
therefore
he
would
rather
content
himself
with
water
and
Pulse
,
then
to
defile
and
ensnare
himself
with
the
portion
of
the
Kings
meat
.
This
is
a
mark
of
an
upright
heart
,
He
will
hate
the
garment
spotted
by
the
flesh
,
Jude
23.
He
alludes
to
leprous
garments
under
the
Law
;
He
that
would
avoyd
the
leprosie
,
must
avoyd
all
those
things
that
are
apt
to
occasion
the
leprosie
.
Now
all
you
,
whose
hearts
can
bear
you
witness
that
you
make
conscience
of
avoyding
all
occasions
of
sin
,
you
are
the
men
that
are
without
guile
.
4.
A
man
without
guile
,
he
prays
as
vehemently
and
impartially
against
sin
,
because
of
the
evil
of
it
,
as
because
of
the
punishment
of
it
.
I
shall
give
you
a
clear
Text
for
this
in
Psal
.
19.12
,
13.
Keep
back
thy
servant
from
presumptuous
sins
,
says
David
:
But
why
does
he
make
this
prayer
to
God
?
So
(
says
he
)
shall
I
be
innocent
from
the
great
transgression
:
He
does
not
say
,
Keep
me
from
presumptuous
sins
,
that
so
I
may
be
free
from
Hell
;
but
that
so
I
may
be
innocent
from
sin
,
from
the
great
transgression
:
He
doth
not
say
,
So
shall
I
be
free
from
the
great
Correction
;
but
,
So
shall
I
be
free
from
the
great
Transgression
.
If
therefore
,
when
you
pray
to
be
kept
from
sin
,
you
do
it
because
you
would
not
sin
,
lest
you
offend
God
;
if
you
can
appeal
to
Heaven
,
that
you
pray
against
sin
,
more
because
of
the
evil
of
it
,
then
for
the
punishment
of
it
;
then
you
pray
uprightly
,
and
this
is
a
token
of
a
sincere
heart
.
I
might
illustrate
and
set
out
this
discovery
to
you
by
this
familiar
comparison
:
(
Beloved
)
Suppose
a
childe
and
a
man
of
discretion
were
both
together
by
a
fire
,
now
neither
of
them
would
touch
one
of
the
coals
,
but
yet
they
do
refrain
from
it
upon
different
grounds
;
the
childe
will
not
touch
the
coal
,
because
it
is
hot
,
and
will
burn
him
;
but
the
man
of
discretion
will
not
meddle
with
it
,
because
it
will
defile
his
fingers
.
So
here
,
wicked
men
sometimes
refrain
from
sin
,
and
will
not
commit
it
,
because
there
is
a
fire
in
sin
;
he
thinks
he
shall
dye
,
and
be
damned
for
it
,
and
therefore
he
will
not
commit
it
:
But
now
a
godly
man
he
will
not
sin
,
because
though
it
does
not
damn
his
Soul
,
yet
it
will
defile
his
Soul
,
and
dishonor
God
,
and
make
him
displeased
with
him
,
&c.
An
upright
man
hates
sin
as
impartially
for
the
filth
of
it
,
as
for
the
punishment
of
it
.
5.
A
man
without
guile
discovers
his
sincerity
in
reference
to
sin
,
in
that
he
does
make
conscience
to
bend
most
of
his
strength
and
endevours
against
his
constitution
sins
,
the
sins
of
his
calling
,
and
condition
and
complexion
:
this
is
an
argument
of
a
sincere
man
,
as
you
may
see
in
that
place
I
have
often
quoted
in
Psal
.
18.26
.
I
was
also
upright
before
him
,
and
kept
my self
from
mine
iniquity
:
Why
,
2
Sam
.
22.24
were
not
all
the
sins
David
committed
his
sins
?
yes
;
but
he
kept
himself
from
that
sin
which
he
was
most
addicted
to
.
An
upright
man
he
keeps
himself
from
his
own
evils
,
that
is
,
those
evils
that
he
is
most
inclinable
and
addicted
to
.
It
is
an
observation
I
have
from
a
late
Writer
that
is
yet
alive
,
speaking
about
this
subject
,
he
gives
a
badge
of
sincerity
in
Job
,
in
Chap.
31.
of
that
Book
,
says
he
,
To
depart
from
sin
is
not
sincerity
;
for
many
men
their
natural
tempers
do
make
them
averse
to
some
sins
:
but
this
is
sincerity
,
to
abstain
from
a
sin
that
suits
with
a
mans
natural
humor
and
constitution
:
And
thus
Job
did
;
He
abstained
from
the
sin
of
his
age
,
calling
,
and
constitution
;
says
he
in
Job
31.1
.
I
have
made
a
Covenant
with
my
eyes
,
why
then
should
I
look
upon
a
maid
?
There
he
abstained
from
the
sin
of
his
youth
.
2.
Says
he
,
While
I
sat
in
the
gate
,
I
never
oppressed
the
poor
and
needy
:
There
was
the
sin
of
his
Calling
,
which
he
abstained
from
.
3.
If
,
saith
he
,
I
have
eaten
my
morsel
my self
alone
,
and
the
fatherless
hath
not
eaten
thereof
,
let
God
do
so
and
so
to
me
:
There
was
the
sin
of
his
Condition
;
he
was
a
rich
man
,
and
yet
did
abstain
from
Covetousness
.
That
man
that
does
bend
the
strength
of
his
endevours
against
those
sins
that
suit
most
with
his
age
,
calling
,
condition
,
and
constitution
,
he
is
the
man
in
whose
spirit
there
is
no
guile
.
6.
A
man
in
reference
to
sin
discovers
his
sincerity
,
if
he
doth
grieve
for
sin
,
as
much
because
it
wars
against
grace
in
his
heart
,
as
because
it
wars
against
the
glory
of
his
Soul
;
as
much
because
it
indisposeth
him
to
good
,
as
because
it
deprives
him
of
good
.
There
are
many
that
can
mourn
for
sin
,
because
it
hinders
them
from
that
which
is
good
,
but
not
because
it
indisposeth
them
to
do
that
which
is
good
:
But
now
Paul
he
mourned
for
sin
,
because
he
could
not
do
the
good
that
he
would
,
Rom.
7.19
.
A
sincere
man
mourns
for
sin
,
because
it
interrupts
and
hinders
him
from
doing
the
good
that
he
would
do
:
and
therefore
you
that
can
appeal
to
Heaven
,
that
you
mourn
and
grieve
for
sin
,
because
it
interrupts
you
in
duties
,
and
hinders
you
in
prayer
,
reading
,
hearing
,
&c.
you
are
sincere
men
indeed
.
7.
A
sincere
man
he
can
mourn
for
the
sin
of
his
nature
,
as
well
as
for
the
sin
of
his
life
:
This
is
a
sincere
man
indeed
,
that
can
as
well
mourn
for
the
body
of
sin
he
carries
about
him
,
as
for
the
sin
of
his
body
.
This
Hildersham
takes
notice
of
,
and
challengeth
all
the
men
in
the
World
to
bring
one
Text
to
prove
,
that
ever
an
Hypocrite
did
bewail
the
sin
of
his
nature
;
that
concupiscence
,
and
lust
,
and
inclination
to
vanity
and
wickedness
,
that
is
in
his
heart
naturally
.
And
therefore
,
you
that
carry
bad
and
polluting
natures
about
you
,
that
do
defile
you
and
all
your
services
,
and
yet
can
never
mourn
or
shed
one
tear
for
them
;
this
is
a
sign
that
you
are
not
sincere
and
upright
men
.
But
when
you
look
upon
that
body
of
sin
you
carry
about
you
,
as
the
grief
and
burden
of
your
Soul
,
as
a
clog
that
hinders
you
in
your
duties
and
services
of
God
,
this
is
an
argument
of
a
sincere
heart
.
8.
A
man
without
guile
is
very
apt
to
carry
a
suspicion
and
jealousie
over
his
own
heart
:
So
in
Mat
.
26.21
,
22.
when
Christ
told
his
Disciples
that
one
of
them
should
betray
him
,
those
that
were
most
free
from
it
began
first
to
suspect
their
own
hearts
,
and
cryed
out
,
Master
,
is
it
I
?
None
are
more
jealous
of
themselves
then
godly
men
are
:
None
pray
more
against
hypocrisie
:
Psal
.
51.10
.
Create
in
me
a
clean
heart
,
O
God
,
and
renew
a
right
spirit
within
me
.
O
you
,
whose
Souls
can
bear
you
witness
that
you
are
afraid
of
sin
,
and
jealous
lest
your
false
hearts
should
betray
you
to
it
,
and
that
you
do
pray
and
strive
against
hypocrisie
,
know
,
these
are
certain
Evidences
that
you
are
true
Nathanaels
,
men
in
whom
there
is
no
guile
.
And
thus
I
have
done
with
the
eight
first
Discoveries
of
a
sincere
man
,
in
reference
to
sin
.
Secondly
,
A
man
discovers
his
sincerity
,
in
regard
of
his
Duties
to
God
,
these
three
general
ways
:
1.
An
upright
man
performs
Duties
to
God
from
a
right
Principle
.
2.
In
a
right
Manner
.
3.
To
a
right
End.
I.
He
performs
Duties
to
God
from
a
a
right
Principle
:
And
this
is
twofold
;
-
1.
A
principle
of
Faith
.
And
,
-
2.
A
principle
of
Love
.
1.
From
a
principle
of
Faith
:
and
hence
it
is
called
the
obedience
of
Faith
,
in
Rom.
16.26
.
because
all
obedience
,
if
it
be
sincere
,
must
flow
from
Faith
.
2.
From
a
principle
of
Love
:
He
performs
all
his
duties
out
of
love
to
God
,
and
to
his
service
.
When
Christ
would
find
out
the
sincerity
of
Peters
heart
,
he
asked
him
,
Simon
Peter
,
lovest
thou
me
?
Joh
.
21.
He
did
not
ask
him
,
Simon
Peter
,
dost
thou
preach
for
me
?
dost
thou
labor
to
convert
Souls
for
me
?
wilt
thou
follow
after
me
?
but
,
dost
thou
love
me
?
dost
thou
preach
in
love
,
pray
in
love
,
do
all
in
love
?
And
if
thou
dost
so
;
1.
Love
is
liberal
,
and
thinks
no
time
too
long
that
is
spent
in
the
service
of
God
:
If
thou
dost
love
God
,
thou
art
liberal
in
thy
performances
to
him
.
2.
Love
makes
a
man
take
as
much
delight
in
the
performance
of
duties
,
as
in
the
answer
and
return
of
your
prayers
upon
your
head
.
3.
The
love
thou
bearest
to
God
,
and
to
the
duties
thou
performest
to
him
,
will
make
thee
out
of
love
with
thy
sins
,
and
out
of
love
with
every
lust
;
as
David
in
Psal
.
119.163
.
I
love
thy
Law
,
says
he
,
but
I
hate
lying
.
Now
then
do
you
perform
Duties
from
a
right
principle
of
Faith
in
God
,
and
love
to
God
.
II
.
A
man
without
guile
he
labors
to
perform
Duties
in
a
right
Manner
,
and
that
in
these
four
particulars
:
1.
A
sincere
man
makes
as
much
conscience
of
the
manner
how
he
performs
Duties
,
as
of
the
matter
of
the
performance
.
2.
He
labors
that
the
inward
man
be
imployed
and
taken
up
in
Duties
,
as
well
as
the
outward
man
:
Rom.
1.9
.
The
God
whom
I
serve
in
the
spirit
:
1
Cor
.
6.20
So
in
Psa
.
103.1
.
says
David
,
Bless
the
Lord
,
O
my
Soul
,
and
let
all
that
is
within
me
praise
his
holy
Name
.
So
Ezekiel
is
said
to
serve
the
Lord
with
all
his
heart
.
You
should
labor
to
have
your
inward
man
,
as
well
as
your
outward
man
,
imployed
in
the
service
of
God
.
3.
He
does
as
sensibly
bewail
the
sins
of
his
Duties
,
as
he
can
heartily
rejoyce
for
the
returns
of
his
Prayers
.
4.
He
doth
make
as
much
conscience
to
be
intent
and
fervent
in
secret
Duties
before
God
,
as
in
publique
Duties
before
men
.
Cant
.
2.14
.
Christ
speaks
to
his
Church
,
O
my
Dove
,
that
art
in
the
clefts
of
the
rocks
,
and
in
the
secret
places
of
the
stairs
,
let
me
see
thy
countenance
,
let
me
hear
thy
voyce
;
for
sweet
is
thy
voyce
,
and
thy
countenance
is
comely
.
Some
think
that
Christ
speaks
of
his
Church
here
,
as
in
an
afflicted
condition
;
but
others
conceive
these
words
[
My
Dove
,
that
art
in
the
clefts
of
the
rocks
,
and
in
the
secret
places
of
the
stairs
]
have
reference
to
the
people
of
God
praying
in
secret
;
there
says
God
,
let
me
hear
thy
voyce
,
and
see
thy
countenance
;
for
sweet
is
thy
voyce
,
and
thy
countenance
is
comely
.
Why
now
such
a
man
as
makes
conscience
to
pour
out
his
heart
to
God
in
secret
,
though
it
be
in
a
corner
where
no
eye
sees
him
,
and
no
ear
hears
him
,
this
is
a
sincere
man
indeed
.
III
.
He
discovers
his
sincerity
in
performing
his
Duties
to
a
right
End
:
which
he
does
these
several
ways
:
1.
More
to
get
inward
and
saving
grace
,
then
to
get
outward
and
common
mercies
by
his
Duties
.
Hypocrites
perform
Duties
,
but
it
is
for
their
publique
good
and
outward
advantage
;
but
a
sincere
man
he
performs
Duties
,
that
he
may
get
inward
and
saving
grace
and
comfort
by
them
:
as
David
in
Psal
.
4.6
.
says
he
,
Other
men
say
,
who
will
shew
us
any
good
?
but
Lord
lift
thou
up
the
light
of
thy
countenance
upon
me
,
and
it
shall
make
me
more
glad
then
they
are
when
their
Corn
and
Wine
and
Oyl
increaseth
.
Wicked
men
they
assemble
themselves
for
corn
and
wine
,
in
Hosea
7.14
.
not
for
inward
grace
,
but
for
outward
mercies
.
2.
The
end
of
a
godly
mans
prayers
under
any
affliction
,
is
more
to
have
sin
removed
,
then
to
have
the
punishment
removed
:
You
have
a
platform
of
a
godly
mans
heart
in
Hosea
14.2
.
Shall
I
say
,
Lord
,
free
us
from
captivity
,
or
deliver
us
from
the
sword
?
No
;
but
say
unto
him
,
Take
away
the
iniquity
of
thy
servants
.
What
was
Pharaohs
prayer
?
In
Exod
.
8.8
.
says
he
,
Entreat
the
Lord
that
he
would
remove
his
judgments
from
me
:
But
now
a
guileless
man
he
prays
,
O
Lord
,
remove
my
sins
and
corruptions
from
me
.
3.
A
sincere
man
performs
duties
more
,
that
so
he
might
express
his
submission
and
obedience
to
the
authority
of
a
command
,
then
to
stifle
the
accusations
of
his
own
conscience
.
4.
He
performs
Duties
more
to
have
communion
with
God
,
then
to
have
communications
from
God
.
And
thus
I
have
done
with
the
second
particular
.
I
have
already
gone
over
two
Discoveries
of
a
sincere
man
:
First
,
In
reference
to
his
sins
,
in
eight
particulars
.
Secondly
,
In
regard
of
his
Duties
to
God
,
in
three
generals
,
His
performing
Duties
from
a
right
Principle
,
in
a
right
Manner
,
and
to
a
right
End.
I
now
proceed
to
a
third
Discovery
of
a
man
without
guile
,
which
shall
be
in
reference
to
his
carriage
and
conversation
amongst
men
;
Discoveries
of
a
sincere
man
in
reference
to
his
conversation
amongst
men
.
wherein
he
discovers
his
sincerity
several
ways
:
As
,
1.
He
is
the
same
man
in
all
companies
:
he
is
not
a
Camaelion
,
a
man
that
can
suit
with
all
sorts
,
and
comply
with
all
societies
of
men
:
If
he
be
in
bad
company
,
he
will
shew
a
dislike
of
their
ways
,
and
labor
to
make
them
better
;
if
in
good
company
,
he
will
commend
and
approve
of
their
doings
.
Godly
sincere
men
,
you
cannot
turn
them
out
of
their
course
;
they
are
the
same
men
,
take
them
where
you
will
,
and
when
you
will
,
and
in
what
company
you
will
.
He
is
like
Aristides
;
It
was
said
of
him
,
you
might
as
soon
turn
the
Sun
from
his
course
,
as
deter
him
from
the
Administration
of
Justice
.
2.
It
is
a
delight
,
and
matter
of
rejoycing
to
them
,
to
converse
with
good
men
;
and
a
grief
of
heart
to
them
to
be
amongst
wicked
men
,
or
to
have
any
thing
to
do
with
them
:
This
character
you
have
layd
down
in
Psal
.
15.2
,
4.
He
that
walketh
uprightly
,
and
worketh
righteousness
,
and
speaketh
the
truth
in
his
heart
;
you
may
know
him
by
this
mark
,
In
whose
eyes
a
vile
person
is
contemned
,
but
he
honoreth
them
that
fear
the
Lord
.
It
is
the
joy
of
a
godly
man
to
be
amongst
good
men
,
and
his
grief
to
be
among
wicked
men
:
So
says
David
,
My
delight
is
to
be
with
the
Saints
,
and
with
them
that
excel
in
vertue
:
And
again
says
he
,
Wo
is
me
that
I
am
constrained
to
dwell
in
Mesech
,
and
to
have
my
habitation
in
the
Tents
of
Kedar
.
The
inhabitants
of
Mesech
were
a
barbarous
and
a
vicious
people
,
as
you
may
see
in
Genes
.
10.
And
David
dwelling
amongst
these
wicked
men
,
and
in
the
Tents
of
Kedar
,
a
wicked
generation
(
Kedar
was
Ishmaels
son
)
he
bewails
his
sad
condition
therein
.
So
we
read
of
Jacob
,
who
was
the
root
of
the
Israelites
,
they
all
had
their
denomination
from
him
;
he
would
not
be
buryed
amongst
a
wicked
people
,
to
shew
his
indignation
against
them
,
in
Gen.
49.29
.
3.
A
man
without
guile
discovers
his
sincerity
in
his
carriage
amongst
men
,
in
that
he
orders
his
conversation
so
,
as
not
to
give
offence
to
any
man
where
he
lives
,
neither
to
the
Jew
or
Gentile
,
or
to
the
Church
of
God
.
You
have
a
pregnant
place
for
this
in
Philip
.
1.10
.
the
Apostle
prays
,
that
they
might
be
sincere
,
and
without
offence
to
others
,
which
intimates
,
that
those
that
are
sincere
,
it
is
their
continual
endevour
to
walk
without
offence
to
any
.
What
Paul
made
an
evidence
of
his
sincerity
in
the
course
of
his
Ministry
,
that
may
be
to
us
an
evidence
of
our
sincerity
in
the
course
of
Christianity
:
in
2
Cor
.
6.3
.
Paul
gave
no
offence
in
any
thing
,
that
so
his
Ministry
might
not
be
blamed
:
So
if
you
walk
without
offence
in
the
course
of
Christianity
,
this
will
be
an
argument
of
your
sincerity
.
And
thus
I
have
done
with
these
three
general
Discoveries
of
a
man
without
guile
,
in
reference
to
his
Sins
,
his
Duties
,
and
Conversation
.
We
now
come
to
the
Application
:
and
the
Use
that
I
shall
make
of
it
,
shall
be
of
Comfort
to
all
you
that
have
the
reflection
and
testimony
of
a
good
Conscience
,
that
these
characters
of
a
sincere
Nathanael
are
found
in
you
:
Know
,
for
your
Comfort
,
all
you
true
Nathanaels
and
men
without
guile
,
that
the
Lord
looks
upon
you
as
perfect
men
and
women
.
If
you
have
sincerity
in
you
,
the
Lord
accounts
of
you
as
if
you
had
attained
perfection
.
SERM
.
II
.
Joh
.
1.47
.
—
Behold
an
Israelite
indeed
,
in
whom
there
is
no
guile
.
WE
come
now
to
consider
the
words
as
an
entire
Proposition
;
and
then
the
Doctrine
it self
will
be
this
,
That
it
is
an
admirable
and
a
commendable
Excellency
in
a
Christian
,
to
be
a
man
without
guile
.
I
shall
,
in
the
prosecution
of
this
Doctrine
,
shew
you
the
excellency
of
this
temper
,
to
be
without
guile
;
and
then
come
to
the
Application
.
I
have
pitch'd
my
thoughts
upon
ten
particulars
,
wherein
the
excellency
of
this
quality
doth
appear
.
First
,
Sincerity
,
or
to
be
without
guile
,
hath
this
excellency
in
it
,
That
if
a
man
hath
a
sincere
heart
,
his
sincerity
will
cover
a
multitude
of
sins
and
infirmities
in
him
.
As
Hypocrisie
makes
many
Duties
done
,
as
if
they
were
not
done
,
in
regard
of
divine
acceptation
:
so
Sincerity
makes
many
sins
and
infirmities
committed
,
as
if
they
were
not
committed
,
in
regard
of
divine
imputation
and
condemnation
.
The
sincerity
of
a
guileless
mans
heart
covers
all
his
sins
.
As
you
may
see
first
in
David
;
There
were
many
sins
in
him
,
as
his
numbering
the
people
,
his
feigning
himself
mad
,
his
angry
and
furious
swearing
the
death
of
Nabal
,
his
unjust
dealing
with
Mephibosheth
,
&c.
yet
his
sincerity
covers
all
these
sins
,
that
God
looks
upon
him
as
an
upright
man
,
except
onely
in
the
matter
of
Uriah
.
And
so
Jehoshaphat
he
had
many
great
failings
:
As
,
1.
He
made
a
league
with
Ahab
,
a
wicked
King
,
which
was
against
the
command
of
God
.
2.
He
went
to
battel
with
Ahab
against
Ramoth
Gilead
:
2
Chron
.
18.27
,
28.
3.
Though
he
were
reproved
for
making
a
league
with
Ahab
,
yet
he
made
a
league
with
his
son
a
second
time
:
In
2
Chron
.
19.2
.
Jehu
the
Seer
went
out
to
meet
Jehoshaphat
,
and
said
unto
him
,
Shouldst
thou
help
the
ungodly
,
and
love
them
that
hate
the
Lord
?
therefore
is
wrath
upon
thee
from
the
Lord
:
yet
it
is
said
,
2
Chron
.
20.
that
after
this
Jehoshaphat
King
of
Judah
joyned
himself
with
Ahaziah
King
of
Israel
,
who
did
very
wickedly
.
4.
He
gave
his
son
in
marriage
unto
Ahabs
wicked
daughter
,
in
2
Chron
.
21.6
.
and
yet
,
notwithstanding
all
these
infirmities
,
it
is
said
,
that
he
turned
not
aside
from
doing
that
which
was
right
in
the
sight
of
the
Lord
,
but
his
heart
was
upright
before
him
,
in
1
King
.
22.43
.
I
will
give
you
but
one
instance
more
,
and
that
is
in
Asa
,
a
good
man
,
and
yet
he
had
many
frailties
;
in
2
Chron
.
16.10
,
11
,
12.
1.
He
was
incens'd
and
mad
against
the
good
Prophet
of
the
Lord
,
that
told
him
of
his
sin
,
and
of
his
danger
.
2.
He
was
so
wrathful
that
he
put
him
into
prison
.
3.
He
did
not
only
oppress
the
Prophet
,
but
the
people
of
the
Land
also
.
4.
When
he
was
diseased
in
his
feet
,
he
sought
not
to
the
Lord
,
but
to
the
Physicians
.
5.
The
high
places
in
Asa
his
reign
were
not
taken
down
,
in
1
King
.
15.14
.
and
yet
notwithstanding
all
this
,
it
is
said
,
in
1
King
.
15.14
.
that
Asa
his
heart
was
perfect
with
the
Lord
all
his
days
:
His
sincerity
was
as
a
mantle
or
covering
for
his
infirmities
.
A
man
without
guile
,
the
integrity
of
his
heart
is
a
mantle
to
cover
the
infirmities
of
his
hands
.
Whereas
,
on
the
contrary
,
if
there
want
sincerity
,
all
the
good
a
man
doth
is
not
accepted
,
is
nothing
worth
:
as
it
was
in
the
case
of
Jehu
;
He
had
zeal
for
the
Lord
his
God
,
destroyed
the
Idolatrous
Worship
and
Worshipers
of
Baal
,
&c.
yet
because
his
heart
was
not
upright
,
God
rejecteth
him
,
notwithstanding
all
his
services
.
Secondly
,
Another
Excellency
of
a
sincere
heart
is
this
,
If
our
hearts
be
sincere
,
and
without
guile
,
then
the
sincerity
of
our
hearts
supplies
what
is
wanting
in
the
measure
of
our
graces
:
The
defect
of
our
graces
is
made
up
,
in
the
divine
account
,
in
the
truth
of
our
hearts
.
And
therefore
Hebricians
observe
,
that
the
same
word
in
the
Hebrew
language
that
signifies
upright
,
signifies
perfect
too
;
which
implies
,
That
he
that
is
without
guile
,
is
,
in
divine
account
,
as
if
he
were
perfect
,
and
without
sin
.
In
1
Chron
.
12.33
.
The
men
of
Zabulon
that
went
forth
to
battel
,
are
said
to
be
men
not
of
a
double
heart
,
or
of
a
perfect
heart
;
intimating
,
that
those
that
are
of
a
sincere
heart
,
they
are
of
a
perfect
heart
And
hence
it
is
that
you
read
often
in
Scripture
,
that
the
perfect
and
upright
are
joyned
together
;
as
in
Job
1.1
.
Job
is
said
to
be
a
man
perfect
and
upright
,
and
one
that
feared
God
,
and
eschewed
evil
:
So
in
Psal
.
37.37
.
says
David
,
Mark
the
perfect
man
,
and
behold
the
upright
;
for
the
end
of
that
man
is
peace
.
So
in
2
King
.
20.3
.
says
Hezekiah
there
,
I
beseech
thee
,
O
Lord
,
remember
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
.
All
which
places
do
intimate
,
and
clearly
discover
to
us
,
That
the
truth
of
the
heart
does
,
in
divine
account
,
make
recompence
for
the
want
of
the
measure
of
the
graces
.
And
therefore
it
is
worthy
your
noting
(
that
which
I
hinted
to
you
before
)
the
question
that
Christ
propounded
to
Peter
,
in
Joh
.
21.25
.
Simon
Peter
,
lovest
thou
me
more
then
these
?
Thou
hast
sinned
against
me
more
then
these
,
and
now
dost
thou
love
me
more
then
these
?
But
Peter
does
not
answer
him
to
the
quantity
,
but
to
the
quality
of
his
love
,
I
do
love
thee
,
though
not
more
then
these
:
From
whence
one
observes
,
That
though
we
do
not
love
,
and
fear
,
and
honor
God
more
then
others
;
yet
if
we
do
fear
him
,
and
serve
him
,
and
love
him
in
truth
,
the
integrity
of
our
hearts
will
supply
the
defect
of
our
graces
.
Christ
asked
concerning
the
measure
of
Peters
love
,
Peter
answered
concerning
the
truth
of
his
love
;
and
yet
in
Christs
account
this
is
taken
for
an
answer
to
his
Question
.
Thirdly
,
To
be
without
guile
,
hath
this
Excellency
in
it
;
It
is
a
comfortable
and
a
heart-clearing
cordial
against
the
fear
of
death
.
O
what
comfort
will
this
be
to
a
man
,
to
have
the
approbation
of
his
conscience
within
him
,
that
he
hath
lived
without
guile
in
the
World
,
when
he
comes
to
go
out
of
the
World
.
We
read
in
Isai
.
38.1
,
3.
when
the
sentence
of
death
came
to
Hezekiah
,
saying
,
Set
thy
House
in
order
,
for
thou
shalt
surely
dye
,
and
not
live
:
Then
Hezekiah
prayed
unto
the
Lord
,
and
said
,
Remember
now
O
Lord
,
I
beseech
thee
,
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
.
This
consideration
did
comfort
him
against
the
sentence
of
death
pronounced
against
him
.
I
have
read
of
one
,
that
lying
upon
his
death-bed
,
they
asked
him
,
Whether
death
were
terrible
to
him
?
He
answered
,
No
:
for
he
had
the
testimony
of
a
good
conscience
witnessing
to
him
,
That
in
simplicity
and
godly
sincerity
he
had
his
conversation
in
the
world
:
and
therefore
,
says
he
,
my
heart
tells
me
,
that
I
need
not
fear
death
.
And
another
,
that
being
asked
the
same
question
,
He
answered
,
I
thank
God
,
I
have
not
so
lived
that
I
am
afraid
to
dye
.
Fourthly
,
Another
Excellency
of
Sincerity
is
this
;
It
will
quiet
the
heart
against
all
slanderous
aspersions
that
may
be
cast
upon
a
man
by
wicked
and
malicious
men
.
It
may
be
wicked
men
do
upbraid
thee
for
following
of
Sermons
,
and
carrying
a
Bible
under
thine
arm
to
Church
,
that
thou
dost
it
in
hypocrisie
,
or
the
like
:
now
the
testimony
of
thy
own
Conscience
will
be
as
a
wall
of
brass
against
all
their
aspersions
:
As
in
1
Cor
.
4.3
,
4.
Says
Paul
there
,
With
me
it
is
a
very
small
thing
that
I
should
be
judged
of
you
,
or
of
mans
judgment
;
for
,
saith
he
,
I
know
nothing
by
my self
:
As
if
he
should
say
,
My
Conscience
does
not
accuse
me
to
be
guilty
of
what
they
lay
to
my
charge
,
and
upbraid
me
with
,
and
therefore
I
care
not
for
it
;
It
is
a
very
small
thing
to
me
to
be
judged
by
them
,
seeing
I
know
nothing
by
my self
.
So
says
Job
,
in
Chap.
31.
v.
35
,
36
,
37.
O
that
one
would
hear
me
:
Behold
my
desire
is
,
that
the
Almighty
would
answer
me
,
and
that
mine
adversary
had
written
a
Book
;
Surely
I
would
take
it
upon
my
shoulder
,
and
binde
it
as
a
crown
to
me
:
I
would
declare
unto
him
the
number
of
my
steps
,
as
a
Prince
would
I
go
neer
unto
him
:
(
that
is
)
I
would
go
with
an
undaunted
heart
against
him
.
The
fincerity
of
Jobs
heart
did
bear
him
out
against
all
the
aspersions
that
were
cast
upon
him
by
his
friends
.
So
in
Job
27.5
,
6.
says
he
,
God
forbid
that
I
should
justifie
you
;
till
I
dye
,
I
will
not
remove
my
integrity
from
me
:
My
righteousness
I
hold
fast
,
and
will
not
let
it
go
;
my
heart
shall
not
reproach
me
as
long
as
I
live
.
Herein
lies
the
excellency
of
a
heart
without
guile
;
Such
a
man
can
acquit
himself
to
God
,
notwithstanding
all
the
slanders
and
reproaches
that
wicked
men
cast
upon
him
.
A
Politician
(
though
he
never
was
famous
for
sincerity
)
could
say
,
Some
men
flatter
me
,
others
slander
me
;
but
I
think
my self
never
the
better
for
the
one
,
nor
the
worse
for
the
other
:
as
I
do
not
think
my self
taller
in
the
morning
,
because
my
shadow
is
then
longer
,
nor
shorter
at
noon
,
because
my
shadow
is
then
shorter
.
How
much
more
then
may
a
sincere
Christian
say
so
!
Fifthly
,
Sincerity
will
make
a
man
comfortably
and
couragiously
to
suffer
for
Christ
:
It
will
make
a
man
willingly
to
suffer
from
the
hands
,
as
well
as
the
tongues
of
men
:
It
will
make
him
like
a
brazen
wall
against
all
opposition
:
As
in
2
Cor
.
1.12
.
Paul
speaks
there
of
the
sentence
of
death
they
had
in
themselves
;
yet
this
was
their
comfort
and
rejoycing
,
the
testimony
of
their
consciences
,
that
in
simplicity
and
godly
sincerity
they
had
their
conversations
in
the
world
.
So
in
2
Tim
.
1.7
.
says
the
Apostle
,
God
hath
not
given
us
the
spirit
of
fear
,
but
of
power
and
of
love
,
and
of
a
sound
minde
.
The
spirit
of
fear
is
there
opposed
to
a
sound
minde
;
that
is
,
power
to
undergo
afflictions
and
persecutions
.
But
now
a
Hypocrite
is
like
an
ill-woven
piece
of
cloth
that
shrinks
in
the
wetting
:
So
they
tremble
and
quake
in
the
time
of
affliction
:
in
Isai
.
33.14
.
The
sinners
in
Sion
are
afraid
;
fearfulness
hath
surprized
the
Hypocrites
:
Who
amongst
us
shall
dwell
with
the
devouring
fire
?
Who
amongst
us
shall
dwell
with
the
everlasting
burnings
?
But
herein
lies
the
excellency
of
sincerity
,
It
will
make
a
man
couragious
in
times
of
trouble
and
persecution
.
Sixthly
,
A
sincere
man
does
not
care
who
knows
his
heart
:
As
David
says
,
Psal
.
139.23
,
24
Search
my
heart
,
O
Lord
,
and
try
my
ways
,
and
see
if
there
be
any
way
of
wickedness
in
me
.
Job
31.36
37
So
Job
did
not
care
what
men
said
against
him
,
because
he
knew
his
own
sincerity
:
I
would
declare
my
steps
;
I
would
acquaint
him
with
my
whole
life
,
let
him
pick
what
he
can
out
of
it
:
so
clear
am
I
in
my
own
conscience
,
I
would
go
neer
as
a
Prince
;
I
would
come
to
him
,
not
tremblingly
,
as
a
slave
;
but
confidently
,
as
a
Prince
.
A
sincere
man
wisheth
his
brest
were
made
of
chrystal
,
that
every
one
might
see
into
his
heart
.
Seventhly
,
Another
Excellency
is
this
;
As
Hypocrisie
doth
war
against
all
Grace
,
so
Sincerity
doth
war
against
all
sin
.
Sincerity
is
not
like
other
single
graces
;
for
they
do
but
war
against
their
single
opposites
;
as
,
Humility
against
Pride
,
Patience
against
Passion
,
Zeal
against
Lukewarmness
,
and
the
fear
of
God
against
the
fear
of
men
,
&c.
But
now
Sincerity
,
that
wars
against
the
whole
body
of
sin
,
as
well
as
against
one
particular
sin
of
the
body
.
Sincerity
makes
a
man
grapple
with
all
his
lusts
,
so
that
no
corruptions
shall
stand
against
him
,
but
he
will
by
the
assistance
of
God
vanquish
them
all
.
The
first
special
armor
you
read
of
in
Ephes
.
6.14
.
is
,
the
girdle
of
Truth
:
now
Sincerity
is
that
which
girds
Truth
close
about
you
,
and
makes
you
fight
against
and
oppose
all
the
sins
and
corruptions
that
do
make
any
incursions
upon
you
.
Eightly
,
A
sincere
heart
is
in
a
more
receptive
capacity
to
have
growth
of
grace
,
and
greater
encrease
of
it
by
Ordinances
,
then
any
other
men
in
the
World
are
:
Psal
.
92.13
.
Who
shall
flourish
in
the
Courts
of
Gods
House
?
why
,
the
upright
in
heart
,
they
shall
flourish
there
.
Amongst
all
the
sorts
of
ground
into
which
the
seed
was
cast
,
in
Luk
.
8.8
.
there
was
onely
one
sort
of
ground
wherein
the
seed
grew
up
to
perfection
,
which
was
in
the
good
ground
,
the
sincere
and
upright-hearted
man
:
And
therefore
it
is
well
observed
from
1
Pet
.
8.1
.
where
the
Apostle
presseth
them
to
thrive
and
grow
under
Ordinances
,
He
first
bids
them
lay
aside
all
guile
,
and
all
hypocrisie
,
and
then
as
new
born
babes
desire
the
sincere
milk
of
the
Word
,
that
you
may
grow
thereby
.
Sincerity
is
the
way
to
get
growth
in
grace
,
and
encrease
by
Ordinances
.
The
seed
of
Gods
Word
will
never
grow
to
perfection
in
rotten
hypocritical
hearts
;
whereas
the
sincere
heart
is
in
a
receptive
capacity
always
to
be
growing
in
grace
.
Ninthly
,
Another
Excellency
is
this
;
Sincerity
puts
a
glorious
and
beautiful
lustre
upon
all
a
mans
other
gifts
and
graces
.
You
cannot
say
your
gifts
are
saving
graces
,
till
sincerity
be
in
the
heart
;
but
fincerity
is
of
that
nature
that
it
makes
your
gifts
to
be
graces
.
What
is
Faith
but
a
fancy
,
if
it
be
not
unfeigned
?
1
Tim
.
1.5
.
What
is
Love
but
flattery
,
if
it
be
not
without
dissimulation
?
Rom.
12.9
.
What
is
Wisdom
but
Machiavellism
,
or
Achitophels
Policy
,
if
it
be
not
without
hypocrisie
?
Jam
.
3.16
.
What
are
all
your
gifts
but
shining
sins
,
unless
there
be
sincerity
in
the
heart
?
Gifts
in
an
unsound
heart
are
but
like
a
jewel
in
a
Swines
snout
,
or
a
pearl
upon
the
dunghill
;
but
now
Sincerity
puts
a
beauty
and
lustre
upon
small
and
ordinary
Gifts
.
Tenthly
,
The
Excellency
of
a
sincere
heart
appears
in
this
,
Because
the
Promises
of
God
do
most
generally
and
chiefly
run
to
the
sincerity
of
our
hearts
,
rather
then
to
the
measure
of
our
graces
.
God
does
not
say
,
I
will
do
this
or
that
for
you
,
if
you
are
so
strong
,
or
have
such
a
measure
of
grace
;
but
they
run
chiefly
to
the
upright
in
heart
:
as
in
Psal
.
145.18
.
The
Lord
is
nigh
unto
all
that
call
upon
him
,
to
all
that
call
upon
him
in
truth
.
So
in
Psal
.
18.25
.
With
an
upright
man
the
Lord
will
shew
himself
upright
.
In
Prov.
14.11
.
The
Tabernacle
of
the
upright
shall
flourish
.
Psa
.
84.11
.
The
Lord
God
is
a
Sun
,
and
a
Shield
;
the
Lord
will
give
grace
and
glory
,
and
no
good
thing
will
he
withhold
from
them
that
walk
uprightly
.
Psal
.
125.4
.
The
Lord
is
good
,
and
doth
good
to
all
them
that
be
upright
in
heart
.
So
in
Psal
.
112.2
.
The
generation
of
the
upright
shall
be
blessed
.
The
Promises
of
God
do
generally
run
in
this
channel
,
not
to
the
measure
of
grace
,
but
to
the
truth
of
grace
;
and
therefore
this
is
an
admirable
Excellency
in
Sincerity
,
It
gives
you
a
Right
in
all
the
Promises
of
God
.
I
might
add
this
,
A
man
of
a
sincere
heart
is
in
such
a
condition
wherein
the
Lord
will
more
manifest
his
Minde
and
Will
to
him
,
then
to
any
other
in
the
World
that
are
of
unsound
hearts
.
I
shall
illustrate
this
to
you
by
this
similitude
;
Suppose
you
have
two
servants
in
your
house
,
one
whereof
is
a
light-finger'd
man
,
that
will
steal
away
whatsoever
he
can
finger
with
conveniency
and
secrecy
:
now
to
such
a
man
you
will
lock
your
doors
,
and
carry
a
strict
eye
over
him
,
and
trust
him
with
no
more
then
needs
you
must
.
But
now
another
servant
,
that
you
know
is
faithful
and
trusty
,
such
a
man
you
will
give
him
your
keyes
,
and
trust
him
with
your
Cash
,
and
employ
him
in
your
Trade
,
and
reveal
to
him
your
counsels
,
and
tell
him
the
mysteries
of
your
Trade
,
and
that
because
you
have
found
him
a
faithful
servant
.
Why
,
so
does
the
Lord
deal
with
his
people
:
Hypocrites
they
are
like
lightfinger'd
servants
,
and
therefore
the
Lord
locks
up
Divine
Truths
from
them
:
But
where
God
sees
sincerity
in
the
heart
,
that
he
can
say
,
I
have
experience
of
this
man
or
woman
,
they
are
my
old
faithful
servants
,
I
can
trust
them
with
my
treasuries
of
Gifts
and
Graces
;
and
therefore
I
will
reveal
my
secrets
to
them
,
and
open
my
whole
heart
to
them
.
If
God
hath
found
thee
faithful
before
him
,
he
will
do
to
you
as
you
use
to
do
to
your
faithful
servants
,
he
will
reveal
his
secrets
and
his
counsels
to
you
.
And
thus
I
have
done
with
the
Doctrinal
part
of
this
Point
,
That
there
is
a
commendable
Excellency
in
this
temper
,
to
be
a
man
without
guile
;
which
I
drew
from
the
absolute
consideration
of
the
words
.
We
come
now
to
the
Application
,
wherein
I
shall
be
but
short
at
present
,
because
I
have
another
hour
to
finish
it
in
.
The
Use
that
I
shall
now
make
of
it
,
shall
be
of
Comfort
to
all
you
that
can
lay
a
just
claim
to
this
admirable
excellency
of
sincerity
,
That
you
are
true
Nathanaels
,
in
whom
there
is
no
guile
.
Let
other
men
boast
and
triumph
in
other
things
,
yet
thou
hast
more
cause
to
rejoyce
and
triumph
then
any
other
man
in
the
World
.
Let
the
Church
of
Rome
boast
that
their
Church
is
the
true
Church
,
because
of
their
universality
,
unity
,
numerosity
,
or
antiquity
;
yet
,
if
thou
canst
plead
but
sincerity
,
thou
hast
an
indubitable
evidence
of
everlasting
life
.
Scholars
may
boast
that
they
have
sound
judgments
,
acute
wits
,
strength
of
memory
,
and
the
like
;
yet
,
though
you
do
want
all
these
things
,
thou
canst
make
boast
of
this
above
them
all
,
that
thou
hast
a
sincere
heart
;
and
in
having
this
,
thou
hast
more
then
all
the
gifts
of
Philosophers
,
nay
then
all
the
men
in
the
World
have
that
are
without
grace
.
You
may
bless
God
,
though
you
have
nothing
here
in
the
World
,
yet
happy
,
yea
and
for
ever
happy
are
you
,
if
you
can
lay
a
just
claim
to
a
sincere
heart
.
He
that
hath
one
Diamond
,
or
Pearl
of
great
value
,
hath
more
then
he
that
hath
many
heaps
of
stones
.
Sincerity
is
this
Diamond
,
which
makes
a
man
richer
then
he
that
hath
mountains
of
all
other
excellencies
.
Secondly
,
By
way
of
lamentation
:
Is
it
so
that
this
is
such
an
admirable
excellency
for
a
man
to
be
without
guile
?
then
this
Doctrine
may
afford
us
matter
of
lamentation
,
to
consider
how
many
Hypocrites
there
are
in
the
world
,
and
how
few
Nathanaels
there
are
:
The
Lord
might
justly
say
of
us
,
as
in
Isai
.
9.17
.
I
have
no
joy
in
their
young
men
,
neither
shall
I
have
mercy
on
their
fatherless
and
widows
;
for
every
one
is
an
hypocrite
and
an
evil
doer
,
and
every
mouth
speaketh
folly
.
A
third
Use
shall
be
by
way
of
Instruction
:
Of
Instruction
.
Is
it
such
an
admirable
and
commendable
excellency
in
a
Christian
,
to
be
a
man
without
guile
?
Then
from
hence
I
infer
these
three
useful
Instructions
:
As
,
First
,
By
this
you
may
see
the
hatefulness
and
mischievous
nature
of
an
hypocritical
heart
.
If
it
be
so
great
an
excellency
for
a
man
to
be
without
guile
,
then
what
an
odious
and
mischievous
thing
is
it
for
a
man
to
have
a
guileful
and
an
hypocritical
heart
?
I
shall
shew
you
the
odiousness
of
it
in
these
following
particulars
.
1.
Guile
and
hypocrisie
in
the
heart
,
The
odiousness
of
Hypocrisie
in
several
particulars
.
it
mars
all
the
duties
and
services
that
ever
you
perform
to
God
:
herein
lies
the
odiousness
of
it
,
It
makes
all
your
Duties
unacceptable
to
God
.
Thus
Jehu
,
though
he
did
many
good
things
for
the
matter
of
them
,
yet
because
he
took
no
heed
to
walk
in
the
ways
of
God
with
an
upright
heart
,
therefore
the
Lord
does
charge
that
upon
Jehu
as
murther
,
which
was
but
his
duty
for
the
matter
of
it
:
In
Hosea
1.4
.
says
God
,
I
will
avenge
the
blood
of
Jezreel
upon
the
house
of
Jehu
.
Hypocrisie
,
or
guile
in
the
heart
,
is
as
the
Fly
in
the
Box
of
Ointment
,
it
makes
your
Duties
Fly-blown
Duties
;
or
like
poyson
in
the
pot
,
that
spoyls
all
:
So
Hypocrisie
spoyls
all
the
Duties
you
perform
to
God
.
As
it
is
reported
of
a
precious
stone
of
admirable
excellency
,
that
if
it
be
put
into
a
dead
mans
mouth
,
it
loseth
all
its
vertues
:
So
Prayer
,
and
Duties
coming
from
an
hypocritical
and
guileful
heart
,
loseth
all
its
vertue
and
efficacy
.
2.
The
odiousness
of
this
sin
appears
in
that
,
Guile
in
the
heart
it
will
bereave
a
man
of
all
those
common
gifts
that
God
hath
endowed
him
withall
.
Painted
graces
will
soon
decay
and
fade
.
As
in
Luk
.
8.18
.
says
Christ
there
,
To
him
that
hath
shall
be
given
,
but
from
him
that
hath
not
shall
be
taken
away
even
that
which
he
seemeth
to
have
.
That
which
hypocritical
men
have
onely
a
shew
of
shall
be
taken
away
from
them
:
It
not
onely
decays
gifts
,
but
graces
;
as
you
may
see
in
the
example
of
bloody
Bonner
,
who
at
first
was
an
eloquent
Preacher
;
but
having
hypocrisie
in
his
heart
,
that
did
quickly
eat
out
all
his
gifts
and
graces
,
and
he
confessed
he
had
lost
the
gift
of
preaching
.
A
painted
Childe
,
though
never
so
exactly
drawn
and
coloured
,
yet
because
it
is
but
painted
,
it
presently
loseth
its
beauty
,
and
grows
worse
and
worse
:
but
a
living
Childe
grows
fresher
and
fairer
every
day
then
other
.
Painted
graces
may
shine
for
a
while
,
but
ere
long
the
gloss
will
vanish
.
3.
Hypocrisie
and
guile
,
it
hardens
a
mans
heart
so
,
that
he
cannot
repent
for
the
hypocrisie
that
is
in
his
heart
.
In
1
Tim
.
4.2
.
the
Apostle
there
speaks
of
some
that
should
speak
lyes
in
hypocrisie
,
having
their
conscience
seared
with
a
hot
iron
.
A
guileful
heart
is
a
hard
and
seared
heart
:
It
makes
repentance
and
amendment
a
far
harder
work
then
otherwise
it
would
be
.
4.
A
heart
full
of
guile
is
odious
,
in
regard
it
exposeth
a
man
to
all
manner
of
Errors
and
Heresies
.
A
man
that
hath
an
unsound
heart
,
will
hardly
have
a
sound
head
and
a
pure
judgment
.
As
in
1
Tim
.
1.18
.
you
read
there
,
that
those
that
made
shipwrack
of
a
good
Conscience
,
made
shipwrack
of
Faith
also
.
That
man
that
casts
away
a
good
Conscience
,
will
not
long
keep
a
clear
Judgment
.
Hypocrisie
will
make
one
speak
lyes
,
as
wel
as
do
wickedly
:
it
lays
a
man
open
,
and
plungeth
him
into
Error
.
If
the
heart
will
swallow
down
wicked
practices
,
the
minde
will
easily
digest
erroneous
opinions
.
A
pure
Faith
cannot
well
be
preserved
in
an
impure
Conscience
.
Acts
20.29
.
—
grievous
Wolves
shall
enter
in
among
you
,
not
sparing
the
flock
:
He
means
,
not
open
Tyrants
,
but
hypocritical
Seducers
,
Wolves
in
sheeps
clothing
,
that
had
a
shew
of
holiness
and
harmlessness
(
but
not
the
thing
;
)
These
lie
and
cry
,
like
wounded
men
,
to
call
the
shepherds
to
them
,
and
so
fall
upon
the
flock
.
5.
The
odiousness
of
it
appears
in
this
,
Because
God
,
to
shew
his
indignation
against
it
,
hath
provided
more
exquisite
torments
for
Hypocrites
,
then
for
any
other
men
in
the
World
;
and
therefore
when
God
would
punish
a
notorious
sinner
,
says
he
,
Give
him
his
portion
with
Hypocrites
:
in
Mat
.
24.
ult
.
Plutarch
relates
of
one
Thespesius
,
that
he
beheld
Hell
in
a
vision
,
wherein
he
saw
those
that
did
counterfeit
the
Religion
of
the
true
God
,
and
served
him
in
guile
and
hypocrisie
of
heart
;
they
of
all
others
had
the
greatest
torture
among
the
damned
.
To
this
purpose
is
that
passage
in
Ezek
.
14.7
,
8.
says
God
there
,
Every
one
of
the
House
of
Israel
,
or
of
the
stranger
that
sojourneth
in
Israel
,
which
separateth
himself
from
me
,
and
setteth
up
his
Idols
in
his
heart
,
and
yet
cometh
to
a
Prophet
to
enquire
of
him
concerning
me
;
I
the
Lord
will
answer
him
by
my self
,
and
I
will
set
my
face
against
that
man
,
and
will
make
him
a
sign
and
a
proverb
;
and
I
will
cut
him
off
from
the
midst
of
my
people
.
A
man
that
pretends
to
be
religious
,
and
yet
keeps
guile
in
his
heart
,
I
will
deal
with
him
my self
,
says
God
;
as
if
none
could
punish
a
Hypocrite
enough
,
unless
God
doth
it
himself
.
This
then
is
the
first
Inference
,
That
if
it
be
such
an
excellent
temper
for
a
man
to
be
without
guile
,
then
hence
we
see
the
odiousness
of
a
guileful
and
an
unsound
heart
.
Secondly
,
If
this
be
so
,
then
this
Doctrine
should
provoke
each
of
you
to
purge
out
this
leaven
of
Hypocrisie
out
of
your
hearts
,
and
to
gird
your
loyns
with
the
girdle
of
sincerity
and
truth
.
We
have
a
Proverb
amongst
us
,
[
Ungirt
,
unblest
;
]
though
I
do
not
say
this
is
true
,
yet
take
this
from
me
,
That
if
you
be
ungirt
with
this
girdle
of
truth
,
you
are
unblest
:
Eph.
6.14
.
O
therefore
purge
out
this
guile
out
of
your
hearts
.
Thirdly
,
I
infer
from
hence
,
That
if
this
be
so
,
it
should
then
teach
us
to
nourish
hopefulness
in
us
of
mens
integrity
.
If
they
make
but
a
slender
profession
of
the
Gospel
;
if
you
see
them
love
Gods
Ordinances
,
and
joyn
with
his
people
,
judg
charitably
of
them
.
Nathanael
was
but
a
new
Convert
,
he
was
called
and
converted
but
that
day
:
That
very
day
that
Philip
converted
him
,
Christ
saw
him
coming
towards
him
,
and
said
this
of
him
:
Christ
gave
him
this
commendation
upon
the
very
first
begining
of
his
conversion
;
To
teach
us
not
to
dishearten
young
Converts
,
and
small
proficients
in
grace
,
and
censure
them
to
be
Hypocrites
,
or
the
like
:
but
to
encourage
them
,
and
help
them
in
the
way
to
Heaven
,
and
strengthen
them
as
much
as
we
can
.
And
thus
much
shall
serve
by
way
of
Inference
and
Instruction
.
The
next
Use
that
I
am
to
handle
,
Of
Examination
.
is
a
Use
of
Examination
:
And
having
before
given
you
the
Discoveries
and
Excellencies
of
a
man
without
guile
,
I
shall
here
shew
you
the
Characters
of
a
man
full
of
guile
and
hypocrisie
;
and
these
Characters
shall
not
be
such
onely
as
are
deduced
from
the
Scripture
,
but
such
as
are
directly
found
in
the
Scripture
,
that
so
they
may
make
the
more
impression
upon
your
spirits
;
for
they
are
the
same
Characters
that
Jesus
Christ
himself
lays
down
of
an
hypocrical
heart
in
Matt
.
23.
In
that
very
Chapter
there
are
eight
Characters
usher'd
in
with
so
many
Woes
.
1.
Several
characters
of
an
Hypocritical
heart
.
The
first
Character
you
shall
finde
in
Vers
.
13.
of
that
Chapter
,
and
that
is
this
;
Hypocrites
will
not
be
good
to
themselves
,
and
yet
do
what
they
can
to
hinder
others
from
being
so
.
Wo
unto
you
Scribes
and
Pharisees
,
Hypocrites
;
for
you
shut
up
the
Kingdom
of
Heaven
against
men
:
for
ye
neither
go
in
your selves
,
neither
suffer
ye
them
that
are
entering
to
go
in
.
This
is
the
character
that
Christ
gives
of
him
,
He
will
neither
do
good
,
nor
be
good
himself
,
and
will
hinder
others
what
in
him
lies
from
being
so
too
.
Thus
Elymas
the
Sorcerer
,
in
Acts
13.7
.
when
Sergius
Paulus
,
the
Deputy
,
a
prudent
man
,
was
going
to
embrace
the
Faith
,
and
receive
the
Gospel
,
it
is
said
,
he
withstood
them
,
laboring
to
turn
away
the
Deputy
from
the
Faith
;
he
endevoured
to
hinder
his
conversion
:
but
Paul
being
filled
with
the
Holy
Ghost
,
set
his
eyes
upon
him
and
said
,
Oh
full
of
all
subtlety
and
all
mischief
,
thou
childe
of
the
Devill
,
thou
enemy
of
all
righteousnesse
,
wilt
thou
not
cease
to
pervert
the
right
waies
of
the
Lord
?
2.
Another
discovery
is
this
,
It
is
the
badge
of
an
hypocrite
,
to
performe
good
duties
meerly
to
be
a
cover
to
hide
some
foul
sins
.
This
is
laid
down
in
the
14
verse
,
Wo
unto
you
Scribes
and
Pharisees
,
Hypocrites
,
for
you
devour
widowes
houses
,
and
for
a
pretence
make
long
prayers
:
that
is
,
to
cover
some
foul
sin
in
their
practise
,
they
made
long
prayers
.
So
that
dissembling
Harlot
,
Prov.
7.
paid
her
vowes
,
and
offered
her
peace-offerings
,
that
she
might
with
more
secrecy
and
security
entertain
her
paramours
.
Thus
that
hypocriticall
fox
Herod
,
pretended
to
worship
Christ
,
Mat
.
2.8
.
when
he
intended
to
murther
him
.
as
when
a
man
that
is
an
adulterer
,
shall
make
a
great
profession
of
Religion
,
that
so
men
might
the
lesse
suspect
him
to
follow
the
stewes
:
this
was
the
hypocrisie
of
Jezebel
,
that
had
painted
grace
as
well
As
a
painted
face
,
she
could
cause
a
fast
to
be
proclaimed
,
that
so
she
might
the
better
take
away
both
the
life
and
the
vineyard
of
Naboth
,
1
King
.
21.9
.
and
this
is
that
which
is
expresly
forbidden
in
1
Pet
.
2.16
.
saies
the
Apostle
,
Use
not
your
liberty
for
a
cloak
of
maliciousnesse
.
When
men
shall
take
the
vail
of
the
Temple
Gods
ordinances
,
and
with
them
cover
their
deformities
and
notorious
sins
,
this
is
a
sad
thing
,
and
therefore
all
you
that
do
make
a
holy
profession
,
and
frequent
the
congregations
and
assemblies
of
Gods
people
,
that
come
to
the
ordinances
and
hear
the
Word
of
God
,
and
yet
indulge
your selves
in
known
and
notorious
sins
,
making
the
word
of
God
and
profession
of
Religion
,
a
cloak
to
cover
them
:
let
me
tell
you
,
that
these
are
the
very
badges
of
an
hypocrite
.
3.
Another
Character
is
this
,
all
those
that
do
converse
or
associate
with
them
,
are
a
great
deal
the
worse
,
and
not
the
better
for
their
company
:
this
is
laid
down
in
vers
.
15.
Ye
compasse
sea
and
land
to
make
one
proselyte
,
and
when
he
is
made
,
ye
make
him
twofold
more
the
childe
of
hell
then
your selves
,
his
conversion
is
a
meer
perversion
:
this
is
the
badge
of
an
hypocrite
,
those
that
converse
with
them
are
the
worse
for
them
.
4.
They
make
a
thing
either
to
be
a
sin
or
to
be
no
sin
,
according
as
it
makes
for
their
private
interest
or
advantage
,
and
this
you
have
in
vers
.
16.
Wo
unto
you
ye
blinde
guides
,
which
say
,
Whosoever
shall
swear
by
the
Temple
,
it
is
nothing
;
but
whosoever
shall
swear
by
the
gold
of
the
Temple
,
he
is
a
debtor
.
It
is
a
sin
to
swear
at
all
,
but
they
say
no
,
that
it
was
no
sin
to
swear
by
the
Temple
,
but
if
any
man
did
swear
to
give
gold
to
the
Temple
to
beautifie
the
Temple
,
that
so
the
Priests
might
be
the
better
for
it
,
then
they
should
be
debtors
and
make
good
their
oath
,
but
otherwise
not
:
that
which
any
man
swears
,
if
it
makes
for
their
advantage
,
they
must
fulfill
,
otherwise
not
.
These
men
are
of
that
religion
,
gain
is
their
godlinesse
:
Ubi
utilitas
ibi
pietas
,
as
Epictetus
observed
.
5.
The
fifth
badge
that
Christ
gives
of
a
guileful
heart
is
this
,
to
be
scrupulous
in
the
smaller
and
circumstantiall
matters
of
Religion
,
and
to
neglect
the
greater
,
and
weightier
,
and
substantiall
matters
thereof
.
This
you
have
laid
down
in
vers
.
23.
Wo
unto
you
Scribes
and
Pharisees
,
hypocrites
,
for
ye
pay
tithe
of
mint
and
anise
and
cummin
,
and
have
omitted
the
weightier
matters
of
the
Law
,
Judgement
,
Mercy
,
Faith
,
these
ought
you
to
have
done
,
and
not
to
have
left
the
other
undone
:
They
would
pay
tithes
of
mint
and
cummin
,
&c.
and
be
very
scrupulous
about
nice
and
triviall
matters
of
Religion
,
but
neglect
the
practicall
points
of
Christianity
,
and
have
no
regard
at
all
to
them
,
they
were
very
exact
in
small
inconsiderable
things
,
but
neglected
the
practicall
Doctrines
of
Christianity
.
And
this
was
the
hypocrisie
of
Saul
,
he
gave
a
strict
charge
that
men
should
not
eat
the
bloud
of
beasts
,
but
yet
he
made
no
conscience
of
shedding
the
bloud
of
men
,
he
would
have
killed
Jonathan
,
and
because
the
people
did
admire
David
and
honour
him
above
himself
,
he
would
have
killed
David
likewise
.
And
so
Joab
did
much
scruple
Davids
numbring
of
the
people
,
and
yet
was
not
at
all
scrupulous
of
murdering
of
people
.
Thus
the
Scribes
and
Pharisees
,
when
Judas
came
to
them
and
told
them
that
he
was
guilty
of
innocent
bloud
,
and
bid
them
take
their
money
again
,
they
would
not
receive
it
because
it
was
the
price
of
bloud
:
they
made
no
conscience
of
giving
money
to
shed
bloud
,
and
yet
would
not
receive
the
money
that
was
the
price
of
innocent
bloud
.
They
scrupled
to
have
the
price
of
bloud
in
their
treasuries
,
when
they
were
not
troubled
for
having
the
guilt
of
bloud
upon
their
consciences
.
Thus
the
Papists
are
scrupulous
of
eating
no
flesh
in
Lent
,
and
will
suffer
no
man
to
do
it
,
but
make
no
conscience
of
suffering
all
profanenesse
and
uncleannesse
,
and
of
tearing
the
flesh
and
spilling
the
bloud
of
poor
Protestants
.
And
thus
the
Prelaticall
Clergie
,
they
were
very
strict
and
ceremonious
that
every
Minister
must
wear
a
Surplice
,
but
yet
took
no
care
at
all
whether
they
lived
holy
lives
or
no
:
So
they
were
mighty
strict
in
observing
holy
daies
,
which
was
needlesse
,
when
they
did
not
regard
the
profaning
of
the
Sabbath
,
which
the
Lord
does
exactly
command
to
be
kept
holy
.
And
so
the
Pharisees
,
though
they
would
not
eat
meat
with
unwashed
hands
,
yet
they
took
no
care
to
wash
and
cleanse
their
hearts
from
sin
.
And
therefore
if
any
of
you
would
know
how
the
case
stands
with
you
in
this
particular
,
take
a
survey
over
your
own
hearts
,
and
consider
whether
or
no
you
are
men
that
are
nice
and
scrupulous
about
smaller
matters
,
and
yet
neglect
the
greater
and
weightier
matters
of
the
Law
.
(
6
)
A
guilefull
man
is
such
a
one
that
makes
conscience
to
avoid
great
and
open
and
scandalous
transgressions
,
but
takes
no
care
,
and
makes
no
conscience
to
avoid
small
and
secret
and
inward
corruptions
:
this
you
have
laid
down
in
Mat
.
23.29
.
Wo
unto
you
Scribes
and
Pharisees
,
hypocrites
,
for
you
make
clean
the
outside
of
the
cup
and
of
the
platter
,
but
within
they
are
full
of
extortion
and
excesse
:
they
made
no
conscience
of
inward
and
bosome
lusts
,
and
yet
were
carefull
to
avoid
great
and
notorious
sins
that
were
obnoxious
to
the
reproach
of
men
,
as
in
Psal
.
36.4
.
They
devise
mischief
upon
their
beds
,
and
make
no
conscience
of
secret
sins
,
they
imagine
mischief
,
Psal
.
62.3
.
their
inward
and
secret
thoughts
are
very
wicked
.
(
7
)
Another
Character
is
this
,
they
take
more
care
and
use
more
endeavours
,
for
a
seemingly
holy
life
,
then
for
a
truly
holy
heart
,
he
takes
more
care
to
be
counted
holy
then
to
be
so
indeed
:
this
is
laid
down
in
vers
.
27.
Wo
unto
you
Scribes
and
Pharisees
hypocrites
,
for
ye
are
like
unto
white
sepulchres
,
which
appear
indeed
beautifull
outward
,
but
are
within
full
of
dead
mens
bones
and
of
all
uncleannesse
.
Hypocrites
have
glorious
outsides
,
but
nothing
but
sin
and
corruptions
,
and
rotten
hearts
within
,
they
are
like
Apothecariers
boxes
that
have
specious
superscriptions
without
,
but
nothing
at
all
within
.
So
hypocrites
endevour
for
a
plausible
carriage
with
the
men
of
the
world
,
but
care
for
nothing
else
.
Intus
Nero
,
foras
Cato
,
They
have
the
heart
of
a
Nero
under
the
face
of
Cato
.
(
8
)
Hypocrites
they
blame
and
condemn
those
sins
in
,
other
men
,
which
either
themselves
commit
or
would
doe
so
,
so
,
had
they
the
same
opportunities
.
Vers
.
29.
Wo
unto
you
Scribes
and
Pharisees
hypocrites
,
for
ye
build
the
tombes
of
the
Prophets
,
and
garnish
the
sepulchres
of
the
righteous
,
and
say
,
If
we
had
been
in
the
daies
of
our
fathers
,
we
would
art
have
been
partakers
with
them
in
the
bloud
of
the
Prophets
,
and
yet
they
themselves
were
guilty
of
the
very
same
sinne
.
For
so
Christ
tels
them
afterward
in
vers
.
34.
Behold
,
I
send
unto
you
Prophets
and
wise
men
,
and
some
of
them
ye
shall
kill
and
crucifie
,
and
some
of
them
you
shall
scourge
in
your
Synagogues
,
and
persecute
them
from
city
to
city
.
Our
Chronicles
tell
us
of
a
Jesuite
here
in
London
in
the
daies
of
Queen
Mary
,
that
made
a
glorious
speech
in
the
praise
of
chastity
,
and
dispraise
of
adultery
,
yet
was
that
night
taken
in
bed
with
a
whore
.
Now
therefore
I
beseech
you
survey
your
own
hearts
,
whether
you
do
not
blame
others
for
the
very
same
sins
that
you
your selves
are
guilty
of
.
And
now
if
all
these
particulars
be
well
weighed
,
what
a
world
of
hypocrites
shall
we
finde
?
how
few
Nathaniels
,
how
many
Pharisees
?
One
told
the
Emperour
Frederick
that
he
would
goe
to
a
place
where
no
hypocrites
were
.
Then
(
said
he
)
you
must
go
beyond
the
frozen
Ocean
where
there
are
no
inhabitants
:
and
yet
thou
wilt
finde
an
hypocrite
there
,
if
thou
finde
thy self
there
.
You
have
need
therefore
to
make
a
through
search
whether
you
are
not
one
of
that
number
.
And
thus
I
have
done
with
these
eight
Discoveries
,
we
come
now
to
another
Use
an
Use
of
Consolation
.
All
you
that
are
sincere
Nathaniels
I
have
three
or
four
comfortable
considerations
to
uphold
your
spirits
.
And
here
first
you
must
know
that
you
are
to
distinguish
between
the
having
of
hypocrifie
,
and
the
reigning
of
hypocrisie
in
your
hearts
;
every
man
may
have
hypocrisie
though
he
,
does
labour
and
strive
against
it
:
but
where
hypocrisie
reigns
,
there
it
is
unseen
,
unfelt
,
unbewailed
,
and
unlaboured
against
.
2.
Take
notice
that
you
are
to
distinguish
from
doing
of
things
in
hypocrifie
,
and
doing
things
with
hypocrisie
.
A
godly
man
may
do
a
thing
with
hypocrisie
,
but
he
does
not
do
it
in
hypocrisie
.
Christ
saies
of
Nathaniel
,
that
he
was
a
man
in
whom
there
was
no
guile
,
but
does
not
say
,
with
whom
there
was
no
guile
.
3.
Take
notice
that
thou
maiest
have
an
assured
pledge
in
thy
own
heart
,
that
thou
art
no
hypocrite
,
if
thou
hast
but
these
three
properties
in
thee
,
Symptomes
of
2
man
without
hypocrisie
.
they
are
such
dispositions
,
that
no
true
childe
of
God
can
be
without
,
and
yet
such
things
as
no
wicked
man
or
hypocrite
can
possibly
have
.
(
1
)
Thou
art
no
hypocrite
if
thou
doest
seriously
bewail
thy
own
hypocrisie
and
sin
of
this
nature
.
It
is
Hildershams
observation
,
he
makes
a
bold
challenge
to
all
the
world
to
do
these
two
things
,
to
bring
a
Scripture
proof
that
ever
a
hypocrite
did
bewail
his
own
hypocrisie
,
or
mourn
for
the
sin
of
his
nature
,
there
was
never
any
wicked
unsound
man
did
ever
bewail
his
own
hypocrisie
,
or
the
pravity
or
sinfulnesse
of
his
own
nature
,
and
hence
it
is
that
Paul
he
was
never
sensible
,
nor
troubled
for
those
sins
and
corruptions
that
were
in
his
heart
before
he
was
coverted
,
but
afterward
he
cries
out
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
!
Rom.
7.24
.
And
therefore
you
that
bewail
your
hypocrisie
,
and
mourn
for
the
sin
of
your
natures
,
that
body
of
death
you
do
carry
about
with
you
,
this
is
an
undoubted
evidence
that
you
are
new
born
.
(
2
)
If
you
are
conversant
in
the
mortification
of
your
inclination
to
lusts
:
hypocrisie
may
have
a
seeming
opposition
against
sin
,
but
a
godly
man
he
wars
and
fights
in
good
earnest
against
all
sin
.
Now
if
you
can
appeal
to
heaven
that
all
sinnes
are
alike
to
you
,
you
do
hate
and
abhorre
them
all
,
your
bosome
sins
,
your
constitution
sins
,
your
inclinations
to
lust
and
vanity
that
is
in
your
natures
,
this
is
another
evidence
that
you
are
void
of
hypocrisie
.
And
,
(
3
)
If
you
make
conscience
of
the
manner
how
,
and
the
end
why
you
perform
duties
to
God
,
these
are
things
that
hypocrites
never
do
all
their
life
long
,
if
your
conscience
bear
you
witnesse
that
it
is
thus
with
you
,
these
are
unquestionable
evidences
that
you
are
the
men
and
women
that
are
true
Nathaniels
,
Israelites
indeed
in
whom
there
is
no
guile
.
SERMON
,
I.
Luk
.
17.17
,
18.
And
Jesus
answering
said
,
Were
there
not
ten
cleansed
?
but
where
are
the
nine
?
there
are
not
found
that
returned
to
give
glory
to
God
save
this
stranger
.
THese
words
present
to
your
view
a
narration
of
a
very
famous
miracle
,
or
rather
ten
miracles
,
wrought
by
one
word
of
Christs
mouth
,
ten
Lepers
were
healed
by
Christ
,
by
one
word
speaking
.
Before
I
come
to
handle
the
words
,
I
shall
draw
out
some
circumstantiall
observations
from
the
scope
of
this
History
.
The
History
is
a
miracle
that
Ch.
wrought
in
healing
ten
Lepers
in
a
certain
village
.
Severall
things
might
be
observed
from
it
.
If
it
be
supposed
as
in
charity
it
might
concerning
some
of
them
or
one
of
them
at
the
least
,
that
they
did
not
simply
and
solely
desire
Christ
would
cure
their
bodily
distempers
,
but
more
generally
that
he
would
have
mercy
upon
them
both
in
regard
of
their
souls
and
bodies
,
then
the
observation
may
be
this
,
That
God
doth
many
times
make
use
of
the
Afflicting
of
mens
bodies
,
to
quicken
and
stir
up
supplications
and
prayers
in
their
souls
:
as
in
Esai
.
26.16
.
Lord
in
trouble
have
they
visited
thee
,
they
poured
out
a
prayer
when
thy
chastening
was
upon
them
.
From
the
consideration
of
the
conjunction
of
these
ten
Lepers
,
they
had
all
of
them
one
request
and
desire
,
and
yet
they
were
men
of
a
different
Religion
;
for
the
Text
saies
,
one
of
them
was
a
Samaritan
,
and
the
other
were
Jewes
,
and
between
these
two
there
was
no
commerce
or
society
;
the
Samaritans
were
an
abomination
to
the
Jewes
,
and
the
Jewes
to
the
Samaritans
:
they
held
it
unlawfull
so
much
as
to
keep
company
with
the
Samaritans
,
Joh
.
4.9
.
yet
here
they
can
be
together
and
pray
together
;
they
are
all
conjoyned
in
affection
and
desire
,
all
of
them
lying
under
the
same
affection
:
from
whence
I
would
note
to
you
,
That
many
times
a
conjunction
in
affliction
,
doth
cause
and
produce
an
union
in
mens
judgements
and
opinions
.
Hooper
and
Ridley
could
not
agree
when
they
were
at
liberty
,
yet
a
prison
,
a
stake
reconciled
them
.
I
note
this
to
this
end
,
that
though
we
are
sadly
disunited
in
our
judgements
in
this
nation
,
and
are
of
so
many
severall
opinions
;
yet
the
Lord
sending
afflictions
and
miseries
upon
us
,
this
may
be
a
means
to
unite
us
together
.
Who
knowes
whether
God
may
not
yet
make
use
of
some
heavier
affliction
upon
this
nation
,
then
any
we
have
felt
yet
,
to
unite
those
that
are
now
divided
?
From
the
consideration
of
the
time
when
Christ
did
heal
these
ten
Lepers
:
the
Text
is
very
observable
,
Christ
did
not
heal
them
while
they
were
a
praying
,
and
crying
out
,
Jesus
have
mercy
on
us
.
At
other
times
he
healed
many
while
they
were
a
praying
to
him
,
and
bid
them
go
away
whole
.
But
Christ
heals
these
men
when
they
were
gone
away
from
him
,
in
their
way
towards
the
high
Priest
.
Christ
would
not
heal
them
while
they
were
a
praying
to
him
,
because
had
he
done
so
,
the
Jewes
(
who
were
a
self-conceited
people
and
very
apt
to
exalt
their
own
righteousnesse
)
might
have
laid
too
much
weight
upon
their
own
prayers
;
and
Christ
healed
them
in
the
way
as
they
went
,
before
they
came
to
the
high
Priest
,
lest
they
should
have
said
the
Priest
had
healed
them
:
Christ
healed
them
by
the
way
as
they
went
when
they
were
20
miles
off
from
Christ
,
saith
Chemnitius
,
because
the
glory
of
Christ
in
working
this
miracle
,
might
be
the
more
manifested
,
and
that
they
might
ascribe
their
healing
to
the
power
of
Christ
only
,
and
not
to
the
Priest
,
or
the
efficacy
of
their
own
prayers
.
The
Lord
Christ
is
very
cautious
,
that
none
should
take
away
from
him
the
glory
that
is
due
to
him
.
But
these
are
only
circumstantial
points
,
and
therefore
I
shall
passe
them
over
,
and
come
now
to
survey
the
Text
it self
:
Jesus
said
,
Were
there
not
ten
cleansed
,
but
where
are
the
nine
?
The
words
are
not
difficult
,
and
therefore
I
shall
not
lose
time
in
the
explication
of
them
:
only
let
me
give
you
this
caution
,
that
you
do
not
pervert
these
words
by
running
into
allegories
,
as
to
make
these
ten
Lepers
ten
sinners
,
and
that
these
ten
sinners
were
going
to
the
priest
to
be
absolved
,
and
have
their
sins
forgiven
them
,
or
the
like
:
for
this
Scripture
is
a
history
,
and
not
my
stery
;
it
is
a
reall
history
,
that
there
were
such
Lepers
as
these
that
were
cleansed
by
Christ
.
Were
there
not
ten
cleansed
,
but
where
are
the
nine
?
there
are
not
found
that
returned
to
give
glory
to
God
,
save
this
stranger
;
in
both
verses
there
are
these
two
things
considerable
.
(
1
)
An
expostulatory
interrogation
;
Were
there
not
ten
healed
,
but
where
are
the
nine
?
it
is
a
question
propounded
with
indignation
;
Christ
was
angry
and
displeased
,
that
he
should
bestow
mercy
upon
ten
,
and
yet
but
one
of
these
ten
return
him
thanks
for
it
.
(
2
)
Here
is
a
commendatory
approbation
;
there
is
not
found
that
returned
to
give
glory
to
God
,
save
this
stranger
.
I
shall
this
day
speak
to
the
first
of
these
,
namely
,
the
expostulatory
interrogation
here
used
;
Were
there
not
ten
cleansed
,
but
where
are
the
nine
?
From
whence
I
shall
give
you
a
view
of
4.
Doctrinall
propositions
in
this
one
Sermon
.
(
1
)
From
the
consideration
of
the
enumeration
of
the
persons
that
were
healed
by
Christ
;
Were
there
not
ten
healed
?
Christ
did
remember
the
number
of
those
which
he
healed
:
from
whence
observe
,
That
Jesus
Christ
keeps
an
exact
account
of
the
particular
persons
that
receive
mercy
from
him
.
(
2
)
From
the
notification
of
the
number
that
did
not
return
praise
to
Christ
for
this
mercy
;
where
are
the
nine
?
Observe
,
That
Christ
takes
speciall
notice
of
those
particular
men
their
names
and
their
number
,
that
do
not
return
the
praises
of
his
own
mercies
.
(
3
)
From
the
comparison
between
the
number
that
did
not
return
thanks
,
and
those
that
did
;
there
were
nine
that
did
not
,
and
but
one
that
did
return
thanks
;
where
are
the
nine
?
there
is
none
that
returns
to
give
glory
to
God
,
but
this
one
stranger
.
From
thence
note
,
That
usually
the
greatest
part
and
number
of
men
in
the
world
,
do
not
return
praises
to
Christ
for
mercies
received
.
(
4
)
From
the
consideration
of
the
different
dispositions
in
these
nine
men
that
did
not
return
praises
after
they
had
received
the
mercy
,
from
what
it
was
before
they
had
received
the
mercy
:
for
the
ten
Lepers
they
all
lift
up
their
voice
and
cryed
,
Jesus
have
mercy
on
us
;
but
when
they
were
healed
there
was
no
talks
then
of
returning
thanks
and
praises
unto
God
:
from
●hen●r
note
,
That
it
is
naturall
for
men
to
be
very
importunate
to
beg
mercies
when
they
want
them
,
and
yet
to
be
slow
and
backward
in
returning
praises
to
God
for
those
mercies
when
they
enjoy
them
.
I
shall
begin
with
the
first
from
the
enumeration
of
the
persons
healed
by
Christ
:
Were
there
not
ten
cleansed
?
That
Christ
takes
an
especiall
account
of
the
number
of
the
persons
that
do
receive
mercy
from
him
.
It
may
be
we
forget
the
mercies
we
receive
,
but
Christ
will
never
forget
the
mercies
he
bestowes
;
he
knowes
and
remembers
what
particular
mercies
he
gave
to
such
and
such
particular
persons
,
as
in
Esai
.
11.11
.
It
shall
come
to
passe
in
that
day
,
that
the
Lord
shall
set
his
hand
again
the
second
time
to
recover
the
remnant
of
his
people
.
He
takes
notice
of
a
first
and
a
second
time
,
that
he
bestowes
mercies
upon
a
people
.
The
use
I
would
have
you
make
of
it
,
is
briefly
this
to
consider
,
that
as
Christ
doth
keep
an
account
of
the
particular
mercies
he
bestowes
,
and
of
the
particular
men
that
receives
them
:
so
he
doth
likewise
,
upon
the
same
account
,
take
notice
of
the
particular
sins
that
are
committed
against
him
,
and
of
the
particular
men
that
commits
them
:
as
in
Numb
.
14.22
.
saies
God
,
There
they
have
tempted
me
now
these
ten
times
,
and
have
not
hearkned
to
my
voice
.
God
reckons
and
numbers
all
the
sins
you
commit
against
him
,
in
Job
31.4
.
saies
Job
,
Doth
not
he
see
my
waies
,
and
count
all
my
steps
,
if
I
have
walked
with
vanity
,
or
if
my
foot
hath
hasted
to
deceit
,
he
takes
notice
of
it
.
If
you
step
aside
to
the
crooked
paths
of
sin
,
God
observes
it
.
(
2
)
Oh
keep
you
an
account
of
your
mercies
;
Does
Christ
keep
an
account
of
what
mercy
he
gives
?
Oh
then
do
you
keep
an
account
of
what
mercies
you
receive
from
him
.
(
3
)
Use
all
your
mercies
well
;
hath
Christ
bestowed
mercies
upon
you
?
Oh
then
doe
not
abuse
them
,
but
use
them
well
:
Christ
takes
notice
of
them
all
,
and
therefore
use
them
well
:
in
Mat
.
25.9
.
it
is
said
there
of
those
that
received
the
talents
;
one
received
two
,
and
another
five
,
and
another
ten
talents
;
and
after
a
long
time
,
the
master
of
those
servants
came
and
reckoned
with
them
.
Though
it
be
long
,
yet
it
is
certain
,
that
Jesus
Christ
will
come
and
have
a
reckoning
with
thee
for
all
the
mercies
he
hath
bestowed
upon
thee
;
if
Christ
hath
given
thee
any
thing
,
he
will
reckon
with
thee
for
it
.
And
thus
I
passe
over
the
first
doctrine
from
the
enumeration
of
the
persons
here
healed
by
Christ
:
Were
there
not
ten
healed
?
(
2
)
From
the
notification
of
the
number
that
did
not
return
praise
to
Christ
;
for
the
mercies
they
received
,
there
were
ten
healed
;
saies
Christ
,
but
where
are
the
nine
?
Observe
,
That
Christ
takes
speciall
notice
of
those
particular
persons
that
do
not
returne
him
the
praise
of
his
own
mercies
?
Where
are
the
nine
?
There
are
nine
unthankfull
men
,
and
but
one
thankfull
.
The
use
of
this
shall
be
only
by
way
of
counsell
and
exhortation
,
to
perswade
you
in
the
fear
of
God
,
to
take
heed
that
you
be
not
found
in
the
number
of
those
that
do
not
return
Christ
the
praise
of
his
own
mercies
;
and
to
quicken
you
to
imbrace
this
counsell
,
give
me
leave
to
presse
it
upon
you
with
these
five
considerations
.
(
1
)
Consider
that
unthankfulnesse
is
not
only
a
sin
of
disobedience
,
but
also
of
high
injustice
.
It
is
worthy
your
note
,
that
in
Mat
.
5.45
.
it
is
said
there
,
That
God
maketh
his
sun
to
rise
on
the
evill
and
on
the
good
,
and
sendeth
rain
upon
the
just
,
and
upon
the
unjust
:
and
in
Luk
.
6.36
.
there
it
is
said
,
The
Lord
is
kinde
unto
the
unthankfull
and
to
the
evill
.
That
which
Luke
cals
the
unthankfull
man
,
Matthew
cals
the
unjust
man
,
to
shew
that
unthankfulnesse
is
an
high
pitch
of
injustice
.
(
2
)
Consider
that
Christ
taking
notice
of
your
not
returning
to
him
the
praises
due
for
his
mercies
,
will
provoke
him
to
strip
and
deprive
you
of
the
mercies
he
hath
bestowed
upon
you
;
as
in
Deut.
28.47
,
48
,
49.
Because
thou
servedst
not
the
Lord
thy
God
with
joyfulnesse
and
with
gladnesse
of
heart
,
for
the
abundance
of
all
things
,
therefore
shalt
thou
serve
thine
enemies
which
the
Lord
shall
send
against
thee
,
in
hunger
,
and
in
thirst
,
and
in
nakednesse
,
and
in
want
of
all
things
.
When
you
abuse
the
blessings
of
God
to
prodigality
,
and
sensuality
,
it
is
the
ready
way
to
be
stript
and
deprived
of
them
all
:
in
Esai
.
17.10
,
11.
Because
thou
hast
forgotten
the
God
of
thy
salvation
,
and
hast
not
been
mindefull
of
the
rock
of
thy
strength
,
therefore
shalt
thou
plant
pleasant
plants
,
and
shalt
set
it
with
strange
slips
;
in
the
day
shalt
thou
make
thy
plant
to
grow
,
and
in
the
morning
shalt
thou
make
thy
seed
to
flourish
:
but
the
harvest
shall
be
a
heap
in
the
day
of
grief
and
desperate
sorrow
.
God
will
recover
those
blessings
which
thou
abusest
,
and
take
away
those
mercies
which
thou
art
not
thankfull
for
.
Suppose
thy
mercy
be
a
spirituall
mercy
,
if
God
sees
thee
proud
of
it
,
proud
of
thy
gifts
and
graces
,
he
will
strip
and
deprive
thee
of
them
,
as
in
Rom.
1.21
.
Because
that
when
they
knew
God
,
they
glorified
him
not
as
God
,
neither
were
thankfull
,
but
became
vain
in
their
imaginations
,
&c.
therefore
God
gave
them
up
unto
vile
affections
.
(
3
)
Consider
that
your
unthankfulnesse
under
mercies
will
provoke
God
to
curse
those
mercies
and
blessings
he
hath
bestowed
upon
you
,
that
though
you
enjoy
them
,
yet
you
shall
not
have
his
blessing
with
them
.
Thus
when
God
gave
the
Jewes
An●●●ls
food
to
eat
,
Quailes
and
Manna
from
heaven
,
because
they
were
not
thankfull
;
therefore
,
while
the
mean
was
yet
in
their
mouthes
the
wrath
of
God
fell
upon
them
.
God
will
breath
a
curse
upon
those
blessings
for
which
we
are
not
thankfull
;
God
will
not
give
you
his
grace
with
his
mercies
,
if
you
deny
him
the
glory
of
his
mercies
.
(
4
)
Consider
,
that
it
will
provoke
the
Lord
to
inflict
some
heavie
judgement
upon
thee
,
if
thou
doest
receive
mercies
from
him
,
and
yet
never
return
the
glory
and
praise
of
them
to
him
:
as
in
2
Chron
.
32.24
.
it
is
said
there
,
That
Hezekiah
was
sick
even
unto
death
:
Interpreters
do
make
a
diligent
inquiry
into
the
cause
of
his
sicknesse
,
and
do
conclude
it
to
be
this
,
because
Hezekiah
did
not
returne
praises
to
God
,
for
the
great
overthrow
given
to
Senacherib
and
his
Army
:
that
therefore
the
Lord
did
send
that
deadly
disease
upon
him
,
because
he
did
not
give
glory
to
God
for
that
great
mercy
and
deliverance
.
Beloved
,
the
Lord
knowes
whether
our
unthankfulnesse
under
present
mercies
of
rest
,
and
freedome
from
the
fury
of
the
sword
,
may
not
provoke
the
Lord
to
send
some
heavier
judgement
upon
us
.
5.
It
will
impede
and
interrupt
the
streams
of
mercy
for
the
future
,
from
flowing
in
upon
us
;
unthankfulnesse
to
God
will
not
only
curse
present
mercies
enjoyed
,
but
also
interrupt
,
and
hinder
other
mercies
from
coming
in
upon
us
.
And
thus
I
have
done
with
the
second
Doctrine
from
the
notification
of
the
number
of
those
that
did
not
returne
thanks
to
Christ
.
(
3
)
From
the
comparison
between
the
number
that
did
not
return
praise
to
Christ
,
and
those
that
did
return
thanks
:
there
were
nine
that
did
not
return
praise
to
Christ
,
and
but
one
that
was
thankfull
;
Where
are
the
nine
?
From
whence
observe
,
That
amongst
the
multitudes
of
people
that
do
receive
mercies
from
Christ
,
usually
the
greatest
number
of
them
doe
not
return
thanks
to
him
for
those
mercies
they
do
enjoy
.
I
shall
make
but
a
short
use
of
this
,
namely
to
stir
up
and
provoke
you
to
admire
and
magnifie
the
bounty
and
mercy
of
God
to
us
,
that
he
should
bestow
mercy
upon
those
men
that
he
knowes
will
not
be
thankfull
to
him
for
them
.
Oh
the
bounty
of
God
,
that
he
should
give
any
of
us
mercy
,
that
will
not
give
him
the
glory
of
his
mercy
:
as
in
Luk
.
1.35
.
The
Lord
is
kinde
to
the
unthankfull
,
and
to
the
evill
,
he
bestowes
mercy
upon
thee
that
will
not
return
praises
to
him
.
But
may
some
say
,
Doe
not
the
greatest
number
of
men
return
to
give
glory
to
God
for
mercies
received
,
though
it
is
true
that
here
nine
often
,
did
not
return
praise
to
God
,
yet
I
hope
it
is
not
so
now
?
Answ
.
I
wish
it
were
not
so
,
and
that
you
may
not
deceive
your selves
,
Three
Characters
whereby
we
may
knowwhether
we
be
unthankfull
for
mercies
received
,
or
no
.
I
shall
give
you
three
Characters
,
whereby
you
may
discern
,
whether
you
are
one
of
those
unthankfull
ones
,
that
does
not
return
to
give
glory
to
God
for
mercies
received
,
or
no
.
(
1
)
If
the
sense
of
one
affliction
thou
livest
under
,
does
swallow
up
the
comforts
of
1000.
mercies
thou
enjoyest
,
then
thou
art
an
unthankfull
man
:
and
thus
the
Israelites
discovered
their
ingratitude
to
God
,
in
Exod
17.3
.
Because
they
wanted
water
,
the
people
murmured
against
Moses
and
said
,
Wherefore
hast
thou
brought
us
up
out
of
Egypt
,
to
kill
us
and
our
children
,
and
our
cattle
with
thirst
?
One
affliction
in
the
wildernesse
made
them
forget
all
their
former
mercies
,
and
the
great
works
that
God
did
for
them
in
Egypt
and
the
red
Sea
,
and
in
the
wildernesse
;
all
the
mercies
they
had
received
were
swallowed
up
with
one
affliction
.
If
thou
wert
a
thankfull
man
,
thou
wouldst
say
with
Job
,
(
under
every
affliction
or
losse
)
the
Lord
gives
,
and
the
Lord
takes
,
blessed
be
the
name
of
the
Lord
.
(
2
)
That
man
is
an
unthankfull
man
that
makes
an
ill
construction
of
the
crosse
passages
of
Gods
providence
,
as
those
did
in
Deut.
1.27
.
They
murmured
in
their
tents
,
and
said
,
Because
the
Lord
hated
us
,
he
hath
brought
us
forth
out
of
the
land
of
Egypt
to
deliver
us
into
the
hand
of
the
Amorites
to
destroy
us
.
Because
God
hated
us
(
saith
they
)
therefore
hath
he
brought
us
out
of
Egypt
to
destroy
us
.
Where
as
God
promised
to
preserve
a
seed
that
should
be
blessed
,
and
of
whom
he
would
make
a
great
nation
.
You
that
for
any
affliction
can
flie
out
against
God
,
and
put
ill
constructions
upon
his
dealings
,
and
the
dispensations
of
his
providence
,
you
are
the
men
that
are
unthankfull
.
3.
That
man
is
an
unthankfull
man
,
that
does
not
act
more
grace
upon
the
receit
of
more
mercies
;
for
no
man
is
a
thankfull
man
that
doth
praise
God
with
his
mouth
only
,
but
he
that
loves
the
praises
of
God
;
the
reality
of
thanksgiving
unto
God
,
consists
in
obedience
,
and
doing
much
for
God
;
that
as
God
heaps
mercies
upon
thy
head
,
so
thou
doest
labour
to
act
grace
and
obedience
in
thy
heart
and
life
.
Reall
gratitude
consists
in
a
ready
obedience
to
God
;
you
must
not
Judge
of
your
thankfulnesse
by
what
you
say
of
God
,
but
by
what
you
doe
for
him
.
Do
you
adde
grace
to
grace
,
and
duty
to
duty
,
as
God
addes
mercy
to
mercy
?
then
are
you
thankfull
indeed
,
otherwise
you
will
be
counted
one
day
among
the
number
of
these
nine
unthankfull
Lepers
.
Were
there
not
ten
clensed
,
but
where
are
the
nine
?
So
much
for
the
3.
Doctrine
.
(
4
)
From
the
consideration
of
the
different
dispositions
in
these
nine
Lepers
,
before
they
were
cleansed
they
all
cryed
out
with
a
loud
voice
,
Jesus
have
mercy
on
us
;
but
after
they
were
healed
,
then
they
had
no
thoughts
of
Christ
;
they
were
men
of
prayer
before
they
were
healed
,
but
they
are
not
men
of
praises
when
they
were
healed
.
From
whence
note
.
That
it
is
naturall
to
men
to
be
importunate
with
God
for
mercies
,
when
they
want
them
,
but
not
to
return
praises
to
God
for
them
,
when
they
have
received
them
.
And
the
reason
of
it
is
this
,
it
proceeds
from
that
predominant
principle
of
self
love
that
is
in
man
,
Pleniqs
ut
accipiant
importuni
donec
acceperint
inquieti
,
quando
acceperint
ingrati
,
Bem
.
de
Consid
.
which
makes
him
more
to
look
after
his
own
good
,
then
the
glory
of
God
;
and
more
earnest
to
beg
mercies
when
he
wants
them
,
then
to
return
praises
to
God
when
he
enjoys
them
.
Many
men
(
saies
Bernard
)
are
importunate
in
begging
mercies
,
and
impatient
till
they
receive
them
,
and
yet
unthankfull
when
they
have
them
.
Let
us
look
upon
our selves
in
this
glasse
,
and
see
whether
it
be
not
so
with
us
or
no
.
And
let
this
humble
us
,
that
those
mercies
that
we
have
won
by
prayer
,
we
have
not
worn
them
with
thankfulnesse
,
that
our
praises
have
not
held
equipage
with
our
prayers
.
Many
men
are
like
the
Ship-master
we
read
of
in
the
Turkish
History
,
that
being
very
likely
to
undergoe
shipwrack
at
sea
;
a
great
storm
arising
and
the
ship
being
in
danger
every
moment
to
be
cast
away
;
in
this
great
straight
he
made
a
vow
,
that
if
he
were
delivered
this
once
he
would
in
token
of
thankfulnesse
sacrifice
a
wax
candle
to
the
Virgin
Mary
,
as
big
as
the
Mast
of
his
Ship
.
But
when
he
came
a
shore
,
(
being
put
in
minde
of
his
promise
)
he
then
resolved
that
a
Candle
of
half
a
pound
should
serve
the
turne
.
So
it
is
with
many
of
us
,
when
we
stand
in
need
of
mercy
,
then
we
make
vowes
and
promises
of
better
obedience
,
but
when
we
have
received
the
mercies
we
desired
,
then
we
return
with
the
dog
to
his
vomit
,
and
forget
to
return
praises
for
them
.
We
have
cause
to
be
humbled
that
we
have
beg'd
mercies
so
often
,
and
yet
when
we
have
received
them
,
have
not
been
thankfull
for
them
.
One
hath
a
good
observation
upon
Jonah
,
(
saies
he
)
the
Mariners
of
the
ship
where
Jonah
was
,
when
they
were
in
danger
to
suffer
Shipwrack
,
then
every
man
went
and
prayed
to
his
God
for
mercy
and
deliverance
;
but
there
is
no
mention
made
at
all
of
these
returning
thanks
to
God
for
his
mercy
after
they
were
delivered
.
Many
men
under
imminent
danger
and
troubles
,
make
vowes
and
promises
of
living
better
,
and
walking
more
humbly
and
holily
before
him
;
and
yet
afterwards
return
to
their
old
sins
again
.
(
2
)
By
way
of
exhortation
,
let
me
perswade
you
in
the
fear
of
God
,
that
what
mercies
you
get
by
prayer
,
you
would
use
with
thankfulnesse
;
never
win
a
mercy
by
prayer
,
but
wear
that
mercy
with
praises
,
make
good
the
promises
you
make
to
God
,
before
you
receive
mercy
from
him
:
when
you
promise
to
God
,
that
if
he
will
give
you
such
a
mercy
,
you
will
praise
him
,
and
serve
him
,
and
love
him
,
and
live
to
him
,
make
good
this
promise
when
you
have
received
that
mercy
from
him
:
as
David
saies
in
Psal
.
66.13
.
I
will
pay
thee
my
vowes
,
which
my
lips
have
uttered
,
and
my
mouth
hath
spoken
when
I
was
in
trouble
.
Now
I
have
my
mercy
,
God
shall
have
his
praises
.
It
is
naturall
for
us
when
we
are
sick
to
promise
;
Oh
if
God
will
restore
me
to
my
health
,
I
will
become
a
new
man
,
and
live
a
holy
life
,
and
never
do
as
I
have
done
,
&c.
And
yet
when
God
does
restore
us
,
we
forget
all
our
vowes
;
and
return
with
the
dog
to
his
vomit
,
land
with
the
sow
that
was
washed
to
her
wallowing
in
the
mire
.
These
nine
Lepers
were
very
earnest
,
and
importunate
with
God
for
mercy
when
they
wanted
it
,
they
cryed
out
Jesus
have
mercy
on
us
;
but
after
they
received
mercy
,
the
make
no
conscience
of
returning
praises
unto
God
for
it
.
And
thus
I
have
done
with
the
first
part
of
the
Text
,
the
expostulatory
interrogation
,
or
objurgation
that
Christ
here
useth
,
Were
there
not
ten
cleansed
,
but
where
are
the
nine
?
SERMON
,
II
.
I
Come
now
to
the
second
part
of
the
Text
:
There
is
not
found
that
returned
to
give
glory
to
God
,
save
this
stranger
.
Before
I
come
to
handle
the
words
expresly
,
I
would
give
you
this
caution
,
to
take
heed
that
you
do
not
pervert
this
History
(
of
healing
ten
Lepers
by
one
word
of
Christs
mouth
)
to
a
wrong
sense
:
and
say
that
these
nine
Lepers
were
a
type
of
the
Jewes
rejection
,
and
this
one
Leper
a
type
of
the
Gentiles
vocation
,
which
some
affirm
.
So
Gorran
and
Gualter
:
but
this
is
meerly
a
historicall
relation
of
what
was
past
,
not
a
typicall
signification
of
any
thing
to
come
.
Beloved
,
what
need
we
strain
this
History
to
prove
that
,
for
which
there
are
expresse
Scriptures
enough
besides
,
My
Text
is
only
an
Historicall
narration
of
ten
Lepers
healed
by
Christ
.
And
from
this
one
Leper
,
that
(
after
he
was
healed
by
Christ
)
returned
to
give
glory
to
God
,
there
is
much
of
the
minde
of
God
to
be
given
:
I
shall
but
briefly
hint
things
to
you
.
This
one
Leper
that
Christ
commends
,
if
you
look
into
the
circumstances
of
the
Text
,
you
shall
finde
that
he
was
a
man
praise-worthy
,
and
deserved
his
commendation
:
which
will
appear
,
if
you
consider
the
grand
hinderances
,
that
might
have
interrupted
him
from
coming
to
give
glory
to
Christ
.
(
1
)
He
might
have
pleaded
,
Here
are
nine
of
my
companions
healed
as
well
as
my self
,
and
they
have
as
much
cause
to
give
glory
to
God
as
I
,
am
I
wiser
then
all
the
rest
that
were
healed
?
if
they
will
go
with
me
,
I
will
goe
;
otherwise
if
I
return
alone
,
I
shall
be
accounted
singular
,
and
render
my self
wiser
then
the
rest
,
and
the
like
.
Beloved
,
had
any
of
us
been
in
his
stead
,
this
objection
would
have
taken
more
place
in
a
1000.
of
our
hearts
,
then
it
did
in
his
.
This
poor
Leper
overlooks
all
these
disswasions
and
interruptions
,
and
though
he
could
get
no
company
,
yet
he
resolves
to
go
to
heaven
alone
.
From
whence
I
would
note
this
Doctrine
.
That
it
is
more
commendable
to
do
well
alone
,
then
to
do
evill
with
a
multitude
.
Had
this
man
taken
example
by
others
,
he
would
have
been
an
unthankfull
man
as
well
as
the
rest
;
but
he
thought
it
better
to
do
good
alone
,
then
to
do
evill
with
company
.
And
this
was
Joshua
his
resolution
,
in
Josh
.
24.15
.
Chuse
you
(
saies
he
)
whom
you
will
serve
;
whether
the
Gods
which
your
fathers
served
,
or
the
Gods
of
the
Amorites
;
but
as
for
me
and
my
house
we
will
serve
the
Lord
.
To
do
well
alone
is
a
good
and
commendable
singularity
,
but
to
do
evill
with
a
multitude
,
is
an
impious
conspiracy
against
God
:
when
you
walk
in
solitary
paths
,
you
have
God
to
be
your
companion
,
while
you
follow
the
thing
that
good
is
:
2
Tim
.
4.16
,
17.
At
my
first
answer
,
no
man
stood
with
me
,
notwithstanding
the
Lord
stood
with
me
.
Such
a
man
may
say
as
Christ
did
,
Joh
.
16.32
.
You
leave
me
alone
,
and
yet
I
am
not
alone
,
because
the
Father
is
with
me
:
and
as
that
Philosopher
said
,
Nunquam
minus
solus
quam
eum
solus
,
he
is
never
lesse
solitary
then
when
he
is
most
solitary
.
I
will
only
draw
three
or
four
inferences
from
hence
,
and
so
proceed
.
(
1
)
If
a
godly
man
will
not
do
as
a
wicked
man
does
,
nor
run
with
others
to
the
same
excesse
of
riot
;
do
not
look
upon
this
as
a
fantastick
and
a
humorous
singularity
,
do
not
repute
that
man
that
will
not
sin
as
you
do
,
to
be
a
humorous
man
.
(
2
)
Another
inference
is
this
,
Take
heed
you
do
not
make
example
your
rule
to
walk
by
.
Make
Scripture
rules
the
Canon
whereby
you
regulate
all
your
actions
.
Christians
are
to
walk
by
Scripture
rule
,
not
popular
example
.
Had
this
man
made
example
his
rule
,
he
had
never
come
to
Jesus
Christ
.
{αβγδ}
Multos
,
sive
magnates
.
Exod
.
32.2
.
Follow
not
a
multitude
to
do
evill
,
and
do
not
go
with
many
to
pervert
judgement
.
If
you
live
as
the
most
do
,
you
live
as
the
worst
do
,
Ephes
.
2.2
.
Eliah
made
Scripture
his
rule
,
and
therefore
he
followed
God
though
he
was
left
alone
,
as
he
supposed
1
King
.
19.14
.
It
is
better
to
go
to
heaven
alone
without
a
precedent
,
then
to
go
to
hell
with
a
crowd
,
or
to
be
damned
by
example
.
Singularity
in
some
cases
is
not
only
lawfull
,
but
laudable
.
Sometime
we
must
not
take
example
,
but
give
example
to
other
men
.
3.
Be
sure
that
if
you
differ
from
other
men
in
the
world
,
your
dividing
from
them
,
be
not
out
of
fantastick
singularity
,
but
out
of
holy
and
a
gracious
singularity
.
I
know
there
is
a
fantastick
and
a
humorous
singularity
,
which
is
a
conceited
vanity
of
an
aspiring
minde
,
it
is
a
sullen
and
a
proud
singularity
:
&
that
you
may
the
better
avoid
it
,
I
shall
give
you
these
Symptoms
of
it
.
(
1
)
An
humorous
singularity
makes
a
man
differ
from
the
gravest
and
holiest
and
best
of
men
;
when
a
man
shall
live
as
the
worst
do
,
and
yet
walke
singularly
from
the
best
of
people
amongst
whom
he
lives
.
Now
a
holy
singularity
doth
not
make
a
man
differ
from
the
best
,
but
from
the
worst
,
and
vilest
,
and
most
ungodly
sort
of
men
:
that
(
in
the
Apostles
language
)
he
will
not
run
with
others
to
the
same
excesse
of
riot
.
(
2
)
An
humorous
singularity
,
you
may
know
it
by
this
,
such
a
man
will
be
singular
from
others
,
though
by
his
singularity
he
disturbes
the
Church
of
God
.
When
a
man
shall
for
small
and
petty
differences
,
walk
contrary
to
godly
and
grave
men
,
thereby
making
a
disturbance
in
the
Church
of
God
,
and
give
offence
to
weak
Brethren
;
this
is
a
humorous
singularity
.
When
men
shall
separate
from
others
,
and
gather
Churches
out
of
Churches
,
and
that
not
when
they
are
declining
,
but
when
they
are
reforming
,
and
when
there
is
no
necessity
of
it
neither
.
(
3
)
An
humorous
singularity
is
in
trivials
and
circumstantials
,
not
in
substantials
.
It
is
a
singularity
that
would
be
taken
notice
of
,
if
none
observe
it
they
quickly
grow
weary
of
it
,
vainglory
and
observation
feed
this
humour
;
but
true
singularity
is
so
alone
as
well
as
in
company
.
But
these
things
I
only
hint
by
the
way
.
2.
A
second
hinderance
that
might
lie
in
the
way
of
the
Leper
,
to
obstruct
his
coming
unto
Christ
,
is
this
,
Christ
told
these
Lepers
and
commanded
them
,
and
gave
them
a
strict
charge
that
they
should
go
shew
themselves
to
the
Priest
:
Now
the
text
sayes
,
that
as
they
were
going
thither
they
were
all
healed
.
And
therefore
this
Leper
might
have
this
conflict
in
his
own
breast
,
if
I
go
to
Christ
to
returne
him
glory
,
in
obeying
one
Command
,
I
shall
disobey
an
other
,
for
he
hath
commanded
me
to
goe
shew
my self
to
the
Priests
.
Now
might
this
poor
man
reason
with
himself
,
If
I
go
to
the
Priest
then
it
may
be
I
shall
never
know
where
to
finde
Christ
again
to
give
him
glory
;
or
if
I
goe
first
to
Christ
,
then
he
may
aske
me
why
I
did
not
according
to
his
command
,
go
to
the
Priest
.
But
at
length
considering
that
his
going
to
the
Priest
,
was
only
a
Mosaicall
ceremony
,
but
his
returning
to
give
glory
to
Christ
a
Morall
duty
;
therefore
he
thought
it
better
to
make
a
ceremony
stoop
to
a
substance
,
then
the
contrary
.
From
whence
I
would
note
to
you
this
usefull
observation
,
from
this
poor
Lepers
waving
a
ceremony
to
performe
a
morall
duty
,
of
giving
glory
to
Christ
.
That
it
would
be
a
mans
wisdome
so
to
order
it
in
his
Christian
course
to
make
a
lesser
duty
give
way
to
a
greater
.
That
when
two
duties
come
in
competition
together
,
to
let
passe
the
lesser
,
and
performe
the
greater
.
Thus
(
sayes
God
)
I
will
have
mercie
,
and
not
sacrifice
;
that
is
,
when
both
these
come
in
competition
,
I
will
have
mercy
,
rather
then
sacrifice
.
The
Use
that
I
would
make
of
this
should
be
of
rebuke
and
blame
,
to
those
that
make
every
slight
occasion
a
means
to
keep
them
off
,
and
make
them
neglect
great
duties
,
and
weighty
services
;
and
of
this
sort
are
they
,
spoken
of
in
Mat
.
8.21
.
Christ
was
calling
one
of
the
Scribes
to
come
and
follow
him
,
(
saith
he
)
suffer
me
first
to
go
and
bury
my
father
,
this
was
only
a
ceremony
,
and
a
piece
of
naturall
civility
to
his
father
that
was
dead
,
which
made
him
neglect
a
morall
duty
,
the
following
of
Christ
.
Many
men
are
of
such
a
temper
,
that
any
small
slight
occasion
,
shall
hinder
them
from
serious
and
weighty
duties
.
Had
this
Leper
been
so
,
he
had
never
come
to
give
glory
unto
Christ
,
and
he
had
never
been
the
man
whose
fame
shall
be
least
upon
record
to
the
worlds
end
,
that
he
was
the
man
that
gave
glory
to
God
above
the
nine
.
This
doctrine
likewise
reproves
those
that
are
very
exact
and
scrupulous
about
small
and
lesse
considerable
duties
,
but
remisse
and
carelesse
about
greater
and
weightier
services
.
Like
the
Pharisees
in
Mat
.
23.23
.
who
were
very
scrupulous
in
tithing
of
mixt
and
anise
and
cummin
,
in
observing
slight
and
triviall
duties
,
and
yet
omitted
the
weightier
matters
of
the
law
,
judgement
,
mercy
and
saith
.
And
so
Saul
he
was
very
scrupulous
about
eating
the
bloud
of
beasts
,
and
yet
he
made
no
conscience
of
spilling
the
bloud
of
men
,
1
Sam
.
22.17
.
So
the
Jews
that
made
a
great
scruple
taking
the
price
of
bloud
into
their
Treasury
,
yet
made
no
conscience
of
of
taking
the
guilt
of
bloud
upon
their
hearts
.
Beloved
,
this
is
no
better
then
grosse
and
grand
hypocrisie
.
And
thus
much
for
the
second
obstruction
that
might
lie
in
this
Lepers
way
to
hinder
him
from
coming
to
give
glory
to
Christ
.
We
come
now
to
the
second
part
of
the
Text
,
There
is
not
found
that
returned
to
give
glory
to
God
,
save
this
stranger
:
I
might
note
here
that
Christ
does
not
say
to
give
glory
to
me
,
but
to
give
glory
to
God
.
I
might
from
hence
note
a
plain
consutation
of
the
Arians
that
deny
the
divinity
of
Christ
;
for
this
text
expresly
proves
Christ
to
be
God
,
because
the
Leper
giving
thanks
to
Christ
,
the
Scripture
records
of
him
that
he
gave
glory
to
God
;
but
I
shall
not
stand
upon
that
.
I
will
a
little
explain
this
passage
,
what
it
is
to
give
glory
to
God
.
You
must
know
that
to
give
glory
to
God
,
so
as
to
add
any
thing
to
the
excellency
of
his
nature
,
that
cannot
be
,
for
God
is
so
infinitely
and
compleatly
glotious
,
that
it
admits
of
no
addition
;
but
by
giving
glory
to
God
is
meant
nothing
else
but
acknowledging
of
that
greatnesse
and
excellency
and
glory
to
be
in
God
which
indeed
there
is
.
And
there
are
two
things
especially
wherein
the
Scripture
declares
,
a
giving
of
glory
to
God
to
consist
.
As
,
(
1
)
In
confessing
our
sins
against
God
,
as
in
Josh
.
7.19
.
Joshua
said
to
Achan
,
My
son
,
give
I
pray
thee
glory
to
the
Lord
God
of
Israel
and
make
confessioe
to
him
.
(
2
)
In
acknowledging
that
all
the
mercies
we
enjoy
come
from
God
,
as
in
Psal
.
50.23
.
Who
so
offereth
me
praise
,
glorifyeth
me
;
and
so
in
my
text
this
Leper
gave
glory
to
Christ
,
by
praising
of
him
and
acknowledging
that
he
received
this
mercy
and
healing
from
him
.
There
is
not
found
that
returned
to
give
glory
to
God
save
this
stranger
,
none
of
them
did
return
back
to
Christ
to
acknowledge
his
great
mercy
in
healing
them
,
but
this
one
stranger
.
Now
from
this
commendation
that
Christ
gives
of
this
one
Leper
,
there
are
these
three
Doctrinall
Observations
will
arise
,
I
shall
but
name
the
two
first
of
them
,
and
pitch
upon
the
last
.
(
1
)
From
the
consideration
of
the
quality
of
this
Leper
that
did
return
praise
to
Jesus
Christ
,
the
text
sayes
he
was
a
stranger
,
and
the
verse
before
my
text
sayes
,
he
was
a
Samaritan
;
Now
the
Samaritans
were
an
idolatrous
company
of
people
,
their
Religion
was
a
composition
of
Paganism
and
Judaism
,
they
did
worship
the
God
of
Israel
,
and
the
Idols
of
the
Land
too
;
yet
this
one
Samaritan
gave
glory
to
God
,
when
the
other
nine
Jews
that
had
more
reason
to
praise
God
,
never
returned
at
all
to
do
it
:
from
whence
I
note
,
That
sometimes
God
doth
chuse
obscure
persons
from
obscure
places
of
the
world
to
be
great
instruments
of
his
praise
.
David
from
keeping
of
sheep
came
to
governe
a
Kingdome
,
from
the
Shepheards
crook
he
came
to
hold
the
Kingly
scepter
,
and
from
dwelling
in
a
shepheards
cottage
he
,
came
to
sit
upon
a
Throne
.
And
so
that
place
wherein
Christ
was
borne
was
in
Bethlem
of
Judah
,
the
least
of
all
the
thousands
of
Israel
,
none
so
poor
and
despicable
and
inconsiderable
a
place
as
that
;
I
could
instance
in
many
more
,
but
I
forbear
.
The
Reasons
why
I
gave
you
this
note
are
,
First
,
to
keep
up
your
hearts
from
despondency
and
discouragement
of
minde
;
suppose
you
may
see
the
places
wherein
you
dwell
in
danger
to
be
destroyed
,
and
you
can
discover
no
probable
or
likely
means
of
safety
and
deliverance
for
you
,
yet
remember
the
Lord
can
from
obscure
places
and
corners
raise
up
,
and
work
great
deliverances
,
the
Lord
can
raise
up
men
from
such
obscure
places
as
you
are
not
aware
of
,
to
be
instruments
of
his
glory
,
and
of
his
peoples
good
.
Secondly
,
An
other
reason
why
I
hinted
this
Doctrine
,
was
to
provoke
all
you
(
whom
God
hath
raised
up
to
be
instruments
of
his
praise
,
and
to
be
men
of
repute
and
quality
in
the
places
where
you
live
)
to
blesse
and
praise
the
name
of
God
;
it
may
be
God
hath
brought
some
of
you
hither
,
from
obscure
places
in
the
Country
,
and
here
you
have
gotten
great
estates
,
and
are
grown
rich
,
and
are
men
of
esteem
and
credit
,
why
labour
to
give
glory
to
God
,
and
returne
him
the
praise
of
his
mercies
and
blessings
.
Again
,
from
the
consideration
of
the
different
effects
the
same
mercy
produceth
in
these
ten
Lepers
,
(
pray
observe
it
)
here
were
ten
Lepers
all
sharers
in
the
same
mercy
,
and
they
were
all
clensed
from
their
Leprosie
at
the
same
time
,
and
yet
notwithstanding
the
same
mercy
at
the
same
time
wrought
a
different
effect
upon
them
;
for
nine
of
these
Lepers
went
away
unthankfull
,
and
but
one
of
them
returned
to
give
glory
to
God
;
from
whence
note
,
That
the
same
mercy
and
the
same
deliverance
and
the
same
blessings
of
God
,
they
have
not
the
same
effects
upon
the
hearts
of
men
.
It
may
be
God
may
give
an
other
man
as
much
wealth
as
thee
,
and
yet
his
riches
makes
him
humble
,
and
thankfull
,
and
liberall
,
&c.
when
the
same
mercy
makes
thee
proud
,
and
covetous
,
and
unthankfull
,
and
uncharitable
,
&c.
The
same
sun
that
softens
the
wax
,
hardens
the
clay
,
and
the
same
sun
that
drawes
forth
a
sweet
savour
from
the
garden
,
extracts
a
stinking
smell
from
the
dunghill
;
so
the
same
mercy
from
God
may
have
different
effects
upon
the
hearts
of
men
.
The
Use
I
would
have
you
to
make
of
it
is
this
,
Not
to
conclude
that
mercies
are
given
you
in
mercy
,
unlesse
they
work
those
effects
upon
your
hearts
,
for
which
God
sent
them
.
If
another
man
by
mercy
shall
grow
more
holy
,
and
humble
,
and
thankfull
,
and
fruitfull
in
all
good
works
;
and
thou
grow
more
vitious
,
and
loose
,
and
irregular
,
and
supercilious
in
the
course
of
thy
life
,
it
is
a
signe
the
mercies
thou
enjoyest
were
not
given
thee
in
mercy
.
The
nine
Lepers
had
the
same
mercy
that
the
other
had
,
but
they
had
not
this
mercy
bestowed
upon
them
in
mercy
.
The
same
mercy
may
not
have
the
same
effect
upon
our
hearts
,
as
in
the
ordinances
of
God
,
the
same
Sermon
may
make
one
man
humble
,
that
he
blesseth
God
for
the
word
he
hath
heard
,
and
the
same
Sermon
may
make
an
other
man
angry
and
storme
,
and
grumble
and
fret
at
the
word
.
As
we
use
to
say
concerning
some
kind
of
meats
,
that
which
is
one
mans
meat
is
another
mans
poyson
,
so
the
same
mercy
may
be
meat
to
one
man
,
and
poyson
to
an
other
.
They
may
be
as
cords
to
draw
some
men
to
Christ
,
and
as
bonds
to
keep
other
men
from
him
.
Oh
therefore
you
that
receive
and
enjoy
the
same
mercies
with
the
children
of
God
,
labour
to
use
them
so
,
that
they
may
have
the
same
effects
upon
your
hearts
as
upon
theirs
.
I
have
but
one
observation
more
,
and
that
is
from
the
consideration
of
the
disproportion
that
is
here
in
the
number
between
them
that
did
not
give
glory
to
Christ
,
and
those
that
did
,
here
were
nine
that
did
not
give
glory
to
Christ
,
and
but
one
that
did
give
him
glory
;
from
whence
observe
,
That
there
are
but
a
very
few
found
amongst
many
who
do
give
Jesus
Christ
the
glory
of
all
his
mercies
.
Beloved
,
a
man
would
think
that
this
is
so
reasonable
a
duty
that
there
is
not
one
of
ten
but
will
give
glory
to
God
;
and
yet
scarse
one
of
ten
do
give
Christ
the
glory
of
his
mercies
.
I
shall
give
you
3
or
4
Demonstrations
to
prove
this
.
(
1
)
It
will
appear
that
there
are
but
a
few
found
amongst
many
that
do
give
glory
to
God
for
mercies
received
,
if
you
look
to
the
Gentile
part
of
the
world
,
those
that
remain
in
Gentilism
,
for
they
do
not
give
glory
to
God
;
the
Apostle
sayes
of
them
in
Rom.
1.21
.
that
the
Gentiles
,
though
they
knew
God
,
yet
they
glorifyed
him
not
as
God
,
neither
were
thankfull
.
The
Gentiles
remaining
unconverted
did
not
give
glory
to
God
.
(
2
)
The
Jews
that
were
the
Church
of
God
,
multitudes
of
them
did
not
give
glory
to
God
,
in
Psal
.
106.21
.
They
forgat
God
their
Saviour
that
had
done
great
things
for
them
.
So
Jer
.
2.6
.
They
said
not
,
Where
is
the
Lord
that
brought
us
up
out
of
the
land
of
Egypt
,
and
that
led
us
through
the
wildernesse
?
&c.
So
Hos
.
13.6
.
According
to
their
pasture
,
so
were
they
filled
,
they
were
filled
and
their
heart
was
exalted
,
therefore
have
they
forgotten
me
.
(
3
)
It
will
appear
to
be
so
,
because
that
it
was
prophesied
of
the
last
times
,
and
ages
of
the
world
;
that
those
that
professe
godlinesse
should
be
defective
in
this
great
duty
of
giving
glory
to
God
for
mercies
received
,
in
2
Tim
.
3.2
.
In
the
last
dayes
perilous
times
shall
come
,
and
men
shall
he
lovers
of
themselves
,
proud
,
boasters
,
blasphemers
,
disobedient
to
parents
,
unthankefull
,
unholy
,
&c.
It
is
a
good
glosse
that
a
Divine
hath
upon
that
place
,
(
sayes
he
)
As
old
age
doth
dispose
the
bodie
to
corrupt
and
ill
humours
,
so
there
shall
more
corruption
settle
in
the
old
and
last
age
of
the
world
,
then
before
;
that
is
a
third
demonstration
.
(
4
)
It
may
well
appear
to
be
so
,
because
that
Gods
own
people
are
many
times
defective
in
this
great
duty
,
even
those
that
are
truely
godly
are
wonderfull
defective
in
this
,
in
2
Chron
.
32.25
.
good
Hezekiah
rendred
not
to
God
according
to
the
mercy
he
had
received
.
Now
if
the
people
of
God
that
are
the
Lords
vinyard
,
if
they
return
not
thanks
,
and
bear
no
fruit
to
Gods
praise
,
what
can
you
expect
to
grow
upon
briers
and
thorns
?
The
Use
that
I
will
make
of
this
shall
be
by
way
of
Exhortation
,
to
perswade
you
in
the
fear
of
God
,
not
to
take
pattern
by
the
nine
Lepers
,
but
by
this
one
Leper
,
that
you
would
be
the
people
of
Gods
praise
,
and
to
give
him
glory
,
of
all
his
mercies
.
And
here
I
shall
give
you
eight
short
heads
to
provoke
you
to
this
duty
,
four
by
way
of
consideration
,
and
four
by
way
of
comparison
.
1.
I
shall
give
you
four
incouragements
to
this
duty
by
way
of
consideration
.
(
1
)
Consider
,
that
the
giving
thanks
for
one
mercy
,
is
the
way
to
procure
more
;
he
that
is
thankfull
for
one
mercy
shall
receive
more
,
and
greater
mercies
:
Psal
.
40.9
,
10
,
11.
sayes
David
there
,
I
have
not
hid
thy
righteousnesse
within
my
heart
,
I
have
declared
thy
faithfulnesse
and
thy
salvation
:
I
have
not
concealed
thy
loving
kindnesse
and
thy
truth
from
the
great
congregation
.
Therefore
withhold
not
from
me
thy
tender
mercies
oh
Lord
,
let
thy
loving
kindnesse
and
thy
truth
continually
preserve
me
.
The
best
way
to
procure
more
mercies
,
is
to
blesse
God
for
what
we
have
.
(
2
)
Consider
,
That
thy
giving
glory
to
God
is
the
very
end
of
thy
being
,
God
gave
thee
not
a
being
to
advance
thy
own
name
on
high
in
the
world
,
but
to
advance
the
glory
and
praise
of
God
.
(
3
)
Consider
,
That
thou
canst
not
expect
glory
from
God
when
thou
comest
to
die
,
if
thou
hast
not
been
instrumentall
of
giving
glory
to
God
,
whilest
thou
didst
live
.
It
is
an
excellent
argument
that
Christ
useth
in
Joh
.
17.4
.
Father
(
saith
Christ
)
I
have
glorifyed
there
on
earth
,
therefore
now
glorifie
me
with
thy self
in
heaven
.
All
you
that
can
truely
say
and
appeale
to
God
when
you
come
to
die
,
Oh
Lord
I
have
glorified
thee
on
earth
,
now
glorifie
me
with
thy self
in
heaven
;
this
will
be
a
very
good
argument
to
prevail
with
him
,
otherwise
how
can
you
pray
or
expect
that
God
should
glorifie
you
in
heaven
,
when
you
were
never
carefull
to
glorifie
him
on
earth
.
(
4
)
Consider
,
That
if
God
shall
not
have
glory
by
thee
,
he
will
have
glory
from
thee
one
way
or
other
.
Though
thou
wilt
give
no
glory
to
him
,
yet
he
can
glorifie
himself
in
thy
destruction
and
damnation
,
he
can
glorifie
his
Justice
and
his
power
in
thy
deserved
ruine
and
perdition
.
As
God
made
his
power
known
in
his
judgements
upon
Pharach
,
so
he
can
make
his
glory
shine
forth
in
thy
confusion
,
as
well
as
in
thy
salvation
:
God
will
have
glory
from
thee
if
he
be
not
glorifyed
bythee
.
Thus
much
for
the
Considerations
,
I
have
now
only
four
Comparisons
,
that
will
greatly
heal
and
encourage
you
to
the
performance
of
this
duty
.
(
1
)
Compare
your
mercies
and
your
afflictions
together
.
(
2
)
Compare
your
mercies
and
your
graces
together
.
(
3
)
Compare
your
mercies
and
your
sins
together
.
(
4
)
Compare
your
mercies
and
the
mercies
of
other
men
together
.
And
if
all
this
will
not
provoke
you
to
glorifie
the
God
of
your
mercies
,
you
will
never
do
it
.
(
1
)
Compare
your
mercies
and
afflictions
together
,
mercies
flow
in
upon
you
like
a
flood
,
but
affliction
fall
upon
you
like
drops
,
for
one
affliction
you
have
a
100.
mercies
.
It
may
be
thou
hast
had
one
months
sicknesse
,
but
thou
hast
enjoyed
thy
health
all
thy
life
time
almost
together
.
A
man
in
his
worst
condition
enjoyes
more
of
mercy
,
then
he
suffers
of
affliction
,
because
his
very
life
is
a
greater
mercy
then
any
affliction
that
can
befall
him
,
is
a
crosse
or
trouble
:
For
skin
for
skin
all
a
man
hath
will
he
give
for
his
life
,
and
therefore
sayes
the
Church
in
Lamen
.
8.39
.
Wherefore
doth
a
living
man
complain
?
if
he
be
a
living
man
he
hath
more
cause
to
blesse
God
for
his
mercy
,
then
to
complain
of
affliction
.
Eccles
.
7.14
.
In
the
day
of
prosperity
be
joyfull
,
but
in
the
day
of
adversity
consider
,
God
also
hath
set
the
one
over
against
the
other
.
It
is
a
very
strange
expression
,
and
the
meaning
of
it
is
this
,
that
God
doth
ballance
afflictions
with
mercies
.
Thou
hast
prosperity
and
mercies
to
blesse
God
for
,
as
well
as
afflictions
and
adverfity
to
mourn
for
;
the
Lord
doth
set
mercies
against
afflictions
,
and
so
should
you
do
too
,
set
your
mercies
over
against
your
sufferings
,
and
and
see
whether
the
number
of
them
will
not
be
greater
,
and
the
sum
of
your
mercies
more
then
of
your
sufferings
:
The
great
ground
of
our
unthankfulnesse
is
because
we
look
upon
our
afflictions
through
an
augmenting
glasse
,
but
behold
our
mercies
through
a
dimiuishing
glasse
.
When
David
cryed
out
upon
the
death
of
his
son
,
Oh
Absalom
my
son
,
my
son
,
would
to
God
I
had
dyed
for
thee
my
son
;
had
David
set
a
good
Solomon
over
against
a
bad
Absalom
,
it
would
have
mitigated
his
affliction
.
If
you
set
your
mercies
against
your
afflictions
,
and
exactly
weigh
one
with
the
other
,
you
will
finde
your
mercies
to
reponderate
and
outweigh
your
sufferings
.
I
remember
what
I
have
read
concerning
an
old
man
,
whom
(
in
the
two
last
years
of
his
life
)
it
pleased
God
to
visit
with
a
sore
and
grievous
sicknesse
,
those
that
were
about
him
wondered
how
he
could
be
so
patient
under
so
great
an
affliction
,
and
endure
it
with
so
much
calmenesse
and
serenity
of
spirit
;
his
answer
to
them
was
,
(
sayes
he
)
I
have
had
my
health
these
eight
and
forty
years
together
,
and
have
lain
under
this
great
affliction
but
these
two
years
,
and
therefore
(
sayes
he
)
I
have
more
cause
to
blesse
God
for
my
eight
and
forty
years
of
health
,
then
to
repine
at
him
for
these
two
years
of
sicknesse
.
(
2
)
Compare
your
mercies
and
your
graces
together
;
alas
poor
scanty
creature
thou
art
scanty
of
grace
and
yet
abundant
in
mercy
.
And
though
your
grace
decay
,
yet
your
mercies
increase
and
abound
;
should
God
cause
our
mercies
but
to
hold
equipage
with
our
graces
,
then
we
had
no
reason
to
complain
,
but
when
God
gives
us
many
and
great
mercies
,
though
our
graces
are
but
small
,
how
should
this
provoke
,
and
stir
us
up
to
blesse
and
praise
his
name
?
(
3
)
Compare
your
mercies
and
your
sins
together
,
and
this
will
provoke
you
to
be
much
in
thanksgiving
to
God
.
Notwithstanding
great
sins
committed
,
yet
behold
great
mercies
enjoyed
,
oh
that
we
could
have
our
hearts
raised
up
and
enlarged
to
blesse
God
,
considering
that
though
we
have
committed
great
sins
in
the
places
where
we
live
,
yet
we
enjoy
great
mercies
there
,
though
we
mingle
great
sins
in
our
relations
,
yet
God
mingles
great
mercies
in
our
relations
,
why
should
not
our
families
be
families
of
affliction
,
as
well
as
families
of
sin
and
provocation
?
Oh
blesse
the
name
of
God
that
he
does
not
deal
with
us
according
to
our
sins
nor
reward
us
as
our
iniquities
deserve
.
(
4
)
Compare
thy
mercies
and
the
mercies
of
other
men
together
,
and
then
you
will
have
cause
to
blesse
God
,
because
he
hath
lifted
up
many
of
you
above
your
brethren
in
the
world
:
you
eat
of
the
fat
,
and
drink
of
the
sweet
,
when
many
of
the
dear
Children
of
God
eat
the
bread
of
affliction
,
and
drink
the
water
of
adversity
.
The
Lord
gives
thee
to
drinke
of
the
sweet
,
when
other
men
drinke
their
tears
,
and
some
men
their
bloud
too
.
Compare
the
mercies
which
you
injoy
,
with
the
mercies
of
other
men
,
(
who
though
(
it
may
be
)
they
exceed
you
in
degrees
of
goodnesse
yet
come
far
short
of
you
in
regard
of
mercies
,
)
and
this
cannot
but
provoke
you
to
give
glory
to
God
.
And
thus
beloved
I
have
spent
these
two
Sermons
upon
these
two
verses
of
my
text
,
the
instance
of
the
nine
Lepers
that
did
not
give
glory
to
God
,
and
the
instance
of
this
one
Leper
that
returned
to
give
God
the
glory
of
the
mercy
he
had
received
.
A
Sermon
Preached
by
Mr.
Christopher
Love
at
Anne
Aldersgate
,
being
by
way
of
preparation
for
the
Morning
Exercise
,
continuing
there
for
a
moneth
.
LUKE
8.18
.
The
beginning
of
the
verse
.
Take
heed
therefore
,
how
you
hear
,
&c.
BEloved
,
I
intend
to
spend
this
hour
only
as
a
preparation
Sermon
to
the
Morning
Exercise
that
is
for
a
moneth
to
continue
in
this
place
.
It
shall
be
my
care
and
endevour
,
to
provide
such
able
and
godly
men
to
exercise
every
morning
,
as
may
be
acceptable
to
you
,
and
let
it
be
your
care
to
bring
along
with
you
hearts
sutable
to
the
work
.
I
shall
take
care
what
you
hear
,
it
is
your
work
to
take
heed
how
you
hear
.
Take
heed
therefore
how
you
hear
.
We
are
to
take
heed
not
only
what
,
and
whom
we
hear
,
but
also
how
we
hear
.
In
the
words
there
are
these
two
parts
:
(
1
)
A
serious
caution
given
by
Christ
,
Take
heed
how
you
hear
.
(
2
)
A
reason
of
this
Caution
expressed
in
this
word
therefore
,
Take
heed
therefore
how
you
hear
.
Wherefore
?
Answ
.
Because
there
is
nothing
hid
that
shall
not
be
revealed
:
as
we
see
your
faces
,
so
Christ
sees
your
hearts
,
and
observes
all
the
deviations
and
miscarriages
thereof
,
in
your
approaches
to
him
,
and
waiting
upon
him
,
in
the
duties
of
his
service
;
Take
heed
therefore
how
you
hear
.
(
1
)
From
the
Caution
that
Christ
here
gives
,
we
may
observe
,
That
Christians
must
take
heed
not
only
of
the
person
whom
,
and
the
matter
what
they
hear
,
but
also
of
the
manner
how
they
hear
the
word
of
God
.
(
2
)
From
the
reason
of
the
caution
observe
further
;
That
the
confideration
of
the
all-seeing
eye
of
God
,
who
sees
and
takes
notice
of
your
behaviour
in
your
addresses
to
him
,
should
incite
and
provoke
you
to
take
heed
of
the
manner
how
you
do
hear
the
word
of
God
.
The
allseeing
Eye
of
God
should
be
a
motive
to
restrain
us
from
the
least
secret
sin
:
as
Job
saies
,
I
made
a
covenant
with
my
eyes
,
why
then
should
I
think
upon
a
maid
?
for
doth
not
the
Lord
see
all
my
waies
,
and
count
all
my
steps
?
But
I
shall
not
stand
upon
these
things
,
but
shall
only
speak
something
to
you
,
practically
from
the
words
:
and
the
Doctrine
I
shall
insist
upon
,
shall
be
the
very
words
of
my
Text
,
and
then
there
will
be
no
need
of
multiplying
any
more
places
for
the
proof
of
it
.
That
Christians
ought
to
take
heed
how
or
in
what
manner
they
hear
the
Word
of
God
.
The
Reasons
I
shall
lay
down
for
the
proof
of
this
Doctrine
,
shall
be
these
five
,
being
no
other
then
what
are
found
in
this
parable
.
For
this
advice
or
counsell
here
given
by
Christ
,
is
but
a
conclusion
to
a
precedent
parable
of
the
four
sorts
of
hearers
;
wherein
to
winde
up
all
,
our
Saviour
gives
this
caution
,
that
we
should
take
heed
how
we
hear
:
from
this
parable
we
shall
draw
these
six
Reasons
to
enforce
this
Doctrine
:
(
1
)
Because
the
most
sort
of
hearers
in
the
world
do
hear
amisse
,
and
therefore
you
should
take
heed
how
we
hear
.
There
is
but
one
sort
in
4.
that
hear
the
word
of
God
aright
,
and
if
a
great
many
,
nay
the
most
of
men
miscarry
in
hearing
of
the
word
,
therefore
let
us
take
heed
.
(
2
)
Another
Reason
in
the
parable
is
this
,
because
the
devill
doth
take
a
great
deal
of
heed
to
interrupt
you
in
hearing
,
and
therefore
you
should
take
heed
how
you
hear
,
in
the
12.
verse
of
this
chapter
,
when
the
seed
was
sowen
,
the
envious
man
came
and
took
away
the
word
out
of
their
hearts
,
lest
they
should
beleeve
and
be
saved
.
Now
is
the
Devill
so
carefull
to
interrupt
and
hinder
the
efficacious
working
of
the
word
upon
thy
heart
,
and
shall
there
be
no
care
in
thee
to
attend
upon
God
without
distraction
when
you
come
into
his
presence
?
The
Devill
serves
us
in
hearing
the
word
of
God
,
Job
2.1
.
as
he
did
the
children
of
Job
;
It
is
said
,
that
when
they
came
before
the
Lord
,
Satan
came
in
the
midst
of
them
;
so
when
we
come
into
the
presence
of
God
to
hear
his
Word
,
the
Devill
stands
at
our
right
hand
to
divert
and
distract
our
thoughts
from
attending
upon
it
.
In
Gen.
15.11
.
it
is
said
,
when
Abraham
was
offering
up
a
sacrifice
to
God
,
that
the
fowles
of
the
aire
came
down
and
picht
upon
it
:
which
notes
(
saies
Diedate
)
the
frequent
disturbances
,
the
people
of
God
meet
withall
from
Satan
,
to
distract
and
interrupt
them
in
the
duties
and
services
they
are
about
.
Take
heed
therefore
how
you
hear
.
(
3
)
You
must
take
heed
how
you
hear
,
because
if
you
do
not
,
the
word
will
not
only
be
ineffectuall
to
you
,
but
do
you
a
great
deal
of
hurt
.
This
you
have
laid
down
in
the
16.
vers
.
No
man
(
saies
Christ
)
when
he
hath
lighted
a
candle
covereth
it
with
a
vessell
,
&c.
this
Text
is
not
referred
to
the
preachers
of
the
Word
,
it
is
not
meant
of
their
light
;
but
it
is
referred
to
the
hearers
of
the
Word
;
Now
,
saies
Christ
,
the
light
which
they
have
must
not
be
hid
under
a
vessell
,
or
under
a
bed
,
&c.
From
whence
one
well
observes
;
That
if
a
light
or
a
candle
be
put
under
a
bed
,
not
only
the
room
where
it
is
wants
light
,
but
the
bed
and
the
man
that
lies
in
it
is
in
danger
of
burning
.
So
that
man
that
lives
under
the
means
of
grace
,
and
under
the
dispensations
of
the
Word
,
and
takes
no
care
how
he
hears
it
,
he
is
like
a
man
that
puts
a
candle
under
his
bed
,
and
is
in
as
great
danger
of
hell
fire
,
as
the
other
to
be
burned
by
a
temporall
fire
.
(
4
)
Take
heed
how
you
hear
,
because
the
great
Gods
all-seeing
,
and
heart-searching
eye
does
take
notice
of
the
carriages
of
your
hearts
,
and
of
the
behaviour
of
your
spirits
,
while
you
are
a
hearing
.
If
the
Apostle
in
1
Cor
.
11.10
.
makes
that
an
argument
why
the
Corinthian
women
should
wear
a
vail
in
token
of
their
subjection
to
their
Husbands
,
{αβγδ}
.
because
of
the
Angels
,
saies
he
,
For
this
cause
ought
the
woman
to
have
power
over
her
head
,
because
of
the
Angels
;
then
much
more
ought
we
to
take
heed
how
we
hear
,
not
only
because
the
Angels
of
heaven
are
present
in
the
assemblies
of
the
Saints
,
when
they
come
to
worship
God
,
but
because
the
God
of
the
Angels
takes
notice
of
the
frame
of
your
hearts
,
and
of
the
deportment
of
your
spirits
when
you
are
before
him
.
This
reason
you
have
laid
down
in
the
17.
verse
of
this
chapter
,
for
nothing
is
secret
that
shall
not
be
made
manifest
,
neither
any
thing
hid
that
shall
not
be
made
known
.
(
5
)
Another
Reason
is
,
because
God
dispenseth
out
his
blessings
answerable
to
the
conscientious
care
that
we
expresse
in
hearing
his
Word
,
and
this
is
laid
down
in
the
words
of
the
Text
,
Take
heed
how
you
hear
,
for
whosoever
hath
,
to
him
shall
be
given
,
and
whosoever
hath
not
,
from
him
shall
be
taken
away
,
even
that
which
he
seemeth
to
have
,
if
a
man
comes
formally
and
customarily
to
hear
the
Word
of
God
,
even
that
which
he
seemeth
to
get
by
it
shall
be
taken
away
from
him
,
and
therefore
take
heed
how
you
hear
.
I
shall
now
speak
something
practically
by
way
of
Use
,
to
what
hath
been
said
and
so
conclude
;
and
that
I
may
set
home
this
counsell
,
that
our
Saviour
here
gives
us
,
I
shall
lay
down
to
you
these
7.
particular
directions
.
(
1
)
Take
heed
how
you
hear
,
take
heed
that
you
hear
the
word
of
God
preparedly
,
as
the
Preacher
must
take
care
to
find
out
acceptable
words
,
so
the
people
should
labour
to
bring
acceptable
affections
to
the
work
.
In
the
Sanctuary
there
was
on
one
side
a
Table
of
Shewbread
,
betokening
the
tribes
of
Israel
;
and
a
Candlestick
on
the
other
side
,
to
note
the
service
of
God
,
and
the
Incense
in
the
middle
which
is
prayer
,
to
note
that
when
we
come
to
the
service
of
God
,
we
should
hear
with
all
attention
and
pray
with
affection
.
2.
Hear
the
word
not
only
preparedly
but
attentively
too
,
as
those
did
in
Act.
8.6
.
{αβγδ}
.
it
is
said
the
people
with
one
accord
gave
heed
unto
those
things
which
Philip
spake
,
and
so
in
the
Nehem
.
8.5
,
6.
when
Ezra
opened
the
book
of
the
Law
,
and
read
in
the
sight
of
all
the
people
,
they
all
stood
up
,
and
when
he
blessed
the
Lord
the
great
God
,
all
the
people
answered
Amen
,
amen
,
with
lifting
up
their
hands
:
And
so
in
Luke
19.48
.
{αβγδ}
.
Pendebat
,
i.e.
inhiabat
.
it
is
said
that
all
the
people
were
very
attentive
to
hear
Christ
;
and
therefore
those
that
hear
the
Word
with
gazing
eyes
,
and
wandering
thoughts
,
and
sleepy
bodies
,
they
cannot
hear
it
attentively
,
but
are
to
be
reproved
;
and
let
them
take
heed
that
while
they
hear
the
Word
so
remisly
and
so
sleepily
,
the
Devill
does
not
catch
them
napping
:
Let
such
hearers
read
the
story
of
Eutychus
,
Act.
20.9
.
and
tremble
.
And
so
likewise
are
they
to
be
reproved
that
hear
the
Word
with
an
unquiet
gesture
,
walking
from
place
to
place
:
it
is
said
in
Neh
.
8.7
.
that
when
Ezra
read
the
book
of
the
Law
,
all
the
people
stood
every
man
in
his
own
place
.
(
3
)
Hear
the
Word
of
God
retentively
.
Labour
to
keep
in
thy
memory
what
thou
hearest
that
thou
mayest
put
in
practise
in
thy
life
:
for
hearing
is
not
meerly
for
hearing
sake
,
but
for
practise
sake
.
Thy
heart
should
be
as
the
Arke
was
;
as
that
was
a
repository
to
keep
the
pot
of
Manna
in
,
so
this
Manna
the
Word
of
God
should
be
treasured
up
in
thy
heart
.
{αβγδ}
.
In
Luke
8.15
.
the
good
hearer
,
hears
the
Word
of
God
with
an
honest
and
good
heart
,
and
keeps
it
.
So
in
Isa
.
42.23
.
sayes
the
Prophet
,
Who
amongst
you
will
give
ear
to
this
?
Who
will
bearken
and
hear
for
the
time
to
come
?
Who
will
treasure
up
the
Word
for
time
to
come
,
for
after
ages
that
the
Word
may
have
a
continuall
impression
upon
your
hearts
?
(
4
)
Hear
the
Word
understandingly
.
Christ
called
the
multitude
and
bid
them
hear
and
understand
.
As
the
palat
does
tast
and
difference
meats
,
so
the
ear
should
distinguish
doctrines
,
as
in
Job
12.11
.
sayes
Job
,
Does
not
the
ear
try
words
?
and
the
mouth
tast
his
meats
?
{αβγδ}
,
—
{αβγδ}
,
&c.
In
Heb
.
5.14
.
sayes
the
Apostle
,
Those
that
are
of
full
age
have
their
senses
exercised
,
to
discern
both
good
and
evil
:
and
to
know
when
the
Word
is
soundly
and
practically
preached
;
men
should
not
be
like
a
sponge
under
a
Sermon
,
to
suck
in
all
they
hear
indifferently
,
but
they
must
with
understanding
search
the
Scriptures
to
see
whether
those
things
be
so
or
no
which
are
delivered
unto
them
.
Mercer
upon
Job
hath
a
good
observation
,
that
the
originall
word
for
an
Ear
signifies
a
paire
of
ballances
:
to
note
,
that
when
we
are
hearing
we
should
be
weighing
,
we
should
not
only
use
the
touchstone
to
trie
whether
it
be
true
or
no
,
but
also
the
ballance
whether
it
be
of
weight
or
no
.
If
men
should
weigh
all
the
doctrines
of
our
times
in
the
ballance
of
the
Sanctuary
,
how
many
would
be
found
light
?
(
5
)
Hear
the
Word
of
God
applicatively
.
If
a
Patient
have
never
such
excellent
counsell
given
him
,
never
so
soveraign
a
Cordiall
prescribed
,
if
he
do
not
apply
it
,
it
will
do
him
no
more
good
then
if
he
had
never
known
it
.
And
beloved
,
there
is
not
one
amongst
us
but
may
apply
to
his
own
soul
what
he
heares
preached
and
delivered
out
of
the
Word
;
as
suppose
the
most
foul
and
enormous
sin
be
reproved
,
why
either
I
have
been
,
or
am
,
or
may
be
guilty
of
that
sin
;
or
if
the
crime
be
such
as
neither
I
have
,
or
do
,
or
will
commit
,
yet
if
God
should
leave
me
to
my self
,
I
may
be
guilty
of
it
;
therefore
hear
the
Word
applicatively
,
and
say
with
David
,
I
will
hear
what
the
Lord
will
say
to
me
.
(
6
)
Hear
the
Word
of
God
reverentially
.
Because
our
God
is
a
consuming
fire
,
not
only
the
wicked
but
the
people
of
God
likewise
should
look
upon
God
with
such
apprehensions
as
these
;
many
people
represent
God
to
themselves
in
such
familiar
notions
,
that
it
breeds
a
contempt
of
God
in
the
conclusion
,
which
we
ought
not
to
do
,
but
rather
consider
that
our
God
is
a
consuming
fire
,
and
therefore
let
us
serve
him
with
reverence
and
godly
fear
.
It
is
true
we
may
and
ought
through
Christ
to
draw
near
to
God
with
a
holy
boldnesse
and
confidence
,
as
to
a
father
,
but
withall
we
must
demean
our selves
with
a
humble
reverence
in
his
presence
.
(
7
)
You
must
hear
the
Word
of
God
obedientially
.
Come
with
an
obedient
heart
readily
prepared
and
disposed
to
stoop
and
submit
to
all
the
iustructions
,
corrections
,
and
reproofes
of
the
Word
of
God
;
like
those
spoken
of
in
Act.
10.33
.
We
are
all
here
present
before
God
to
hear
all
things
that
are
commanded
thee
of
God
;
such
a
frame
and
disposition
of
heart
should
you
alwayes
bring
with
you
when
you
come
to
hear
the
Word
of
God
;
be
willing
to
submit
to
it
,
and
if
you
had
a
1000
necks
to
lay
them
all
under
the
obedience
of
the
Word
,
(
as
a
learned
Dutch
Divine
once
said
)
hear
the
Word
with
fear
:
we
read
of
an
obedient
ear
:
why
?
the
ear
is
for
hearing
,
but
the
meaning
is
,
hear
to
obey
.
Is
this
so
that
we
must
take
heed
how
we
hear
?
(
1
)
Then
by
way
of
Exhortation
take
heed
you
do
not
come
unpreparedly
;
take
heed
lest
you
come
with
ungodly
and
unhumble
hearts
into
Gods
presence
.
(
2
)
Take
heed
you
do
not
come
to
hear
the
Word
carpingly
;
there
are
many
in
these
times
that
come
to
hear
meerly
to
carpe
and
intrap
the
minister
if
they
can
;
they
forget
all
the
good
matter
of
a
Sermon
,
but
if
there
be
any
thing
amiss
or
impertinently
(
as
they
conceive
)
delivered
,
they
will
be
sure
to
pitch
upon
that
,
though
they
let
slip
all
the
rest
.
(
3
)
Do
not
hear
the
Word
dependingly
.
Do
not
depend
upon
your
hearing
or
praying
or
any
other
service
,
you
must
make
your
duties
your
way
,
but
not
your
Christ
:
many
times
the
Lord
does
interrupt
and
keep
off
the
force
and
efficacy
of
his
Word
from
the
hearer
because
he
depends
too
much
upon
the
hearing
of
the
Word
,
or
upon
the
Preacher
of
it
.
When
the
Israelites
fought
with
the
Philistines
,
and
had
the
worst
of
it
,
they
imputed
their
loss
to
the
absence
of
the
Arke
from
them
,
but
yet
when
they
had
got
the
Arke
with
them
,
they
had
then
worse
successe
then
before
,
and
a
learned
Divine
gives
this
reason
of
it
,
namely
,
because
they
did
Idolize
the
Arke
,
and
depend
too
much
upon
it
.
And
therefore
in
hearing
the
Word
do
not
depend
too
much
upon
your
own
strength
,
or
upon
the
man
,
or
upon
the
matter
he
preacheth
,
for
though
the
matter
be
good
,
yet
this
is
the
way
to
have
the
benefit
and
prophet
of
it
diverted
from
you
.
As
in
Prayer
we
should
so
prepare
our selves
for
that
duty
,
as
if
we
had
no
Spirit
in
heaven
to
help
our
infirmities
,
but
when
we
have
performed
the
duty
,
we
should
look
upon
our selves
as
if
we
had
said
never
a
word
,
but
that
Christ
had
prayed
in
us
,
and
done
all
in
all
for
us
.
And
so
when
we
have
heard
a
Sermon
,
we
should
look
up
to
Christ
,
and
beg
his
blessing
upon
it
,
that
it
may
not
not
returne
void
,
but
accomplish
the
work
for
which
it
was
sent
,
and
be
powerfull
and
efficacious
to
the
good
of
our
souls
.
(
4
)
Take
heed
how
you
hear
,
and
be
persuaded
in
the
Lord
to
practise
this
rule
,
upon
this
ground
,
because
the
Lord
doth
proportion
out
his
blessings
on
the
Word
answerable
to
your
care
in
hearing
of
it
.
The
Lord
does
require
in
us
an
answerable
care
,
in
the
use
of
means
,
for
the
increase
of
those
graces
in
us
for
which
he
hath
appointed
those
means
.
With
what
measure
you
mete
,
it
shall
be
measured
to
you
again
,
sometimes
it
is
applyed
to
works
of
justice
,
as
you
judge
others
,
so
God
shall
you
;
And
sometimes
to
works
of
mercy
,
Give
full
measure
running
over
,
for
with
what
measure
you
mete
it
shall
be
meted
unto
you
again
:
God
shall
restore
to
you
again
answerable
to
your
charity
towards
others
.
But
another
Evangelist
applies
this
phrase
to
the
hearing
of
the
Word
,
Take
heed
how
you
hear
,
for
with
with
what
measure
you
mete
it
shall
be
meted
to
you
again
;
that
is
,
as
you
measure
the
Word
in
your
preparations
for
it
,
before
you
come
to
hear
it
;
so
God
will
mete
out
to
you
your
profit
and
benefit
by
it
after
you
have
heard
it
,
the
efficacy
and
profit
of
the
word
upon
your
hearts
shall
be
answerable
to
your
preparations
and
care
in
receiving
of
it
.
Take
heed
therefore
how
you
hear
.
FINIS
.