The naturall mans case stated, or, An exact map of the little world man considered in both his capacities, either in the state of nature or grace / as is laid down in XVII sermons by that late truely orthodox divine, Mr. Christopher Love ... ; whereunto is annexed The saints triumph over death, being his funeral sermon, by that painful labourer in the Lords vineyard, Mr. Tho. Manton ...
Love, Christopher, 1618-1651.
1652
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The naturall mans case stated, or, An exact map of the little world man considered in both his capacities, either in the state of nature or grace / as is laid down in XVII sermons by that late truely orthodox divine, Mr. Christopher Love ... ; whereunto is annexed The saints triumph over death, being his funeral sermon, by that painful labourer in the Lords vineyard, Mr. Tho. Manton ...
Love, Christopher, 1618-1651.
Manton, Thomas, 1620-1677. Saints triumph over death.
The second edition, corrected and amended.
[9], 279, [3], 34, [8] p.
Printed by E. Cotes for George Eversden ...,
London :
1652.
Engraved frontispiece portrait of Love.
"The saints triumph over death, or, A sermon preached at the funerall of Mr. Christopher Love, in Lawrence-Church, August 25, 1651" ([3], 34 p. at end) has special t.p. and separate paging.
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eng
Man (Christian theology)
Theology, Doctrinal.
Funeral sermons.
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The
Naturall
Mans
Case
stated
:
OR
;
An
EXACT
MAP
OF
THE
LITTLE
WORLD
MAN
,
Considered
in
both
his
Capacities
,
Either
in
the
state
of
NATURE
,
or
GRACE
.
As
is
laid
down
in
XVII
SERMONS
,
By
that
late
truely
Orthodox
Divine
Mr.
CHRISTOPHER
LOVE
,
Pastor
of
Lawrence
Jury
,
London
.
WHEREUNTO
IS
ANNEXED
The
Saints
Triumph
over
Death
;
Being
his
FUNERAL
SERMON
,
By
that
painfull
Labourer
in
the
Lords
Vineyard
,
Mr.
THO.
MANTON
,
Minister
of
the
Gospell
at
Stoak-Newington
near
London
.
Imprimatur
EDMUND
CALAMIE
.
The
second
Edition
,
corrected
and
amended
.
London
,
Printed
by
E.
Cotes
,
for
George
Eversden
,
at
the
Golden
Ball
in
Aldersgate
street
,
1652.
To
the
Reader
.
THe
exuberant
spawns
of
illiterate
Books
proceeding
from
the
polluted
wombs
of
the
overloaded
,
and
bejaded
adulterate
presses
,
which
are
all
painted
with
fair
titles
,
I
can
compare
to
nothing
so
fitly
as
a
cheating
Lottery
;
which
when
the
greedy
invader
comes
with
hopes
for
a
little
money
laid
down
,
to
carry
away
a
great
deal
of
wit
with
him
,
't
is
nineteen
at
least
to
one
when
he
opens
it
,
but
he
finds
to
his
shame
,
that
he
hath
drawn
a
blank
,
perhaps
a
blasphemy
;
and
yet
couched
under
the
title
of
glorious
truth
,
heavenly
discoveries
,
beams
of
light
,
new
Jerusalem
,
Gods
minde
clearly
revealed
,
with
multitudes
of
such
paints
upon
their
strumpets
faces
.
The
sacred
Bible
which
indeed
is
an
Alablaster-box
full
of
sweet
perfumes
and
precious
ointments
,
is
made
(
alas
!
)
like
Pandora's
boxe
(
in
the
humane
story
)
which
(
Epimetheus
presumptuously
opening
)
filled
the
world
with
evils
,
diseases
and
calamities
of
all
kindes
.
The
sacred
Bible
is
made
now
the
patron
of
Prophane
mens
practises
;
never
were
grosse
sins
at
such
an
impudent
height
as
now
they
are
;
what
horrid
impudence
is
that
of
hel
to
take
heaven
by
the
hand
?
Sins
that
were
wont
to
hide
themselves
in
the
holes
and
clefts
of
obscurity
,
not
daring
to
be
hold
the
light
,
but
Serpent-like
,
to
creep
under
the
low
shrubs
of
deceitfull
shifts
,
how
do
they
Eagle-like
sit
pearching
on
the
goodly
Cedars
(
I
mean
Pulpits
and
Thrones
)
the
Cedars
of
God
,
and
dare
to
cast
up
their
eyes
towards
the
Sun
?
who
would
think
it
!
yet
what
this
day
more
common
then
to
meet
the
devill
with
his
eyes
towards
heaven
,
and
a
Bible
under
his
arme
,
cloathing
all
his
words
and
actions
cap
a
pea
in
Scripture
phrases
;
Murderers
,
traitors
,
rebels
,
blasphemers
,
soothsayers
,
adulterers
,
sabbath-breakers
,
perjurers
,
oppressours
,
and
almost
all
notorious
villains
have
marshalled
themselves
(
like
the
Roman
Clergy
)
into
so
many
severall
Sects
of
religion
,
all
impudently
assuming
to
themselves
the
usurped
title
of
eminent
Saints
,
and
quoting
Scripture
for
their
actions
,
and
scot-free
passe
the
presse
into
the
world
to
make
more
proselytes
:
so
that
he
that
in
this
Soul-frozen
age
shall
go
to
gather
Books
to
warm
his
Soul
,
(
as
Paul
did
sticks
to
warm
his
fingers
)
will
be
sure
,
if
he
be
not
wary
,
to
gather
vipers
into
his
bosome
:
And
how
am
I
stung
with
pain
and
horrour
,
whiles
I
meditate
on
the
thousands
of
poor
souls
that
are
gnawed
to
death
by
these
speckled
vipers
!
Sure
it
cannot
but
sit
sad
one
day
upon
the
spirits
of
those
licentious
Licencers
,
that
are
as
the
midwives
of
such
monsters
.
For
thy
comfort
therefore
and
incouragement
(
Reader
)
I
do
assure
thee
this
Book
is
free
from
all
such
venomous
beasts
,
no
toad
of
malice
,
nor
serpent
of
deceit
lurks
either
in
the
matter
or
the
phrase
hereof
.
In
plain
English
,
it
is
a
pleasant
,
heavenly
,
self-searching
,
soul-convincing
,
sin-condemning
,
heart-humbling
,
spirit-raising
,
grace-quickning
,
Christ-exalting
book
.
I
need
say
no
more
,
they
are
the
Sermons
of
Mr.
Christopher
Love
,
Master
of
Arts
,
and
Minister
of
the
Gospell
of
Christ
,
whose
actions
,
life
and
death
,
will
eternize
his
name
;
I
may
truly
say
of
his
elegant
style
,
and
pleasant
way
of
expressing
himself
,
as
he
of
Gregory
Nazianzen
,
Viribus
eloquii
valuit
,
linguaque
diserta
:
Mellisluos
dulei
protulitore
sonos
.
The
subject
of
these
Sermons
is
of
generall
use
to
all
sorts
of
people
,
much
like
in
that
,
to
that
text
of
Chrysostomes
in
Psal
.
4.
2.
which
(
as
he
saith
)
if
hee
had
a
voice
like
thunder
,
and
a
mighty
mountain
for
his
pulpit
,
and
all
the
men
and
women
in
the
world
for
his
auditory
,
he
would
choose
this
text
to
preach
on
:
O
yee
sons
of
men
,
how
long
will
ye
turn
my
glory
into
shame
?
how
long
will
ye
love
vanity
,
and
seek
after
leasing
?
Had
this
been
really
effected
,
and
I
been
there
in
Mr.
Loves
spirit
,
would
Chrysostome
have
lent
me
his
voice
,
and
allowed
me
the
use
of
his
monarchical
pulpit
,
when
he
had
done
in
the
morning
with
his
text
,
I
would
have
come
up
in
the
evening
with
this
text
,
Eph.
2.
12.
That
at
that
time
ye
were
without
Christ
,
being
aliens
from
the
Commonwealth
of
Israel
,
and
strangers
from
the
Covenant
of
Promise
,
having
no
hope
,
and
without
God
in
the
World
:
but
this
need
not
,
for
it
is
in
a
manner
effected
already
:
this
worthy
Minister
hath
ascended
that
pulpit
from
whence
hee
hath
thundred
into
the
world
,
he
is
now
one
of
those
blessed
ones
,
that
dyed
in
and
for
the
Lord
,
he
is
at
rest
from
all
his
labours
,
and
now
behold
his
works
do
follow
him
;
some
are
already
gone
before
,
and
these
do
follow
after
.
These
Sermons
were
preached
at
St.
Anne's
Aldersgate
,
where
this
holy
young
man
was
Pastor
:
I
pray
God
they
may
prove
as
the
great
trumpet
of
God
,
to
cause
a
spirituall
resurrection
amongst
those
people
before
they
go
down
to
the
house
of
rottennesse
;
it
cannot
but
much
rejoyce
those
people
to
hear
their
Pastors
voice
again
,
those
sheep
cannot
but
know
their
shepherds
voice
;
which
that
they
may
doe
,
the
Lord
of
heaven
blesse
these
his
worthy
labours
to
their
,
and
thy
spirituall
advantage
;
so
as
that
the
distressed
Churches
losse
in
his
sad
and
unexpected
absence
,
may
be
made
up
in
the
blessing
of
God
,
upon
these
and
the
rest
of
his
pious
and
painfull
labours
.
So
prayeth
,
Thine
,
E.
C.
SERMON
,
I.
EPHES.
2.
12.
That
at
that
time
ye
were
without
Christ
,
being
Aliens
from
the
Common-wealth
of
Israel
,
and
strangers
from
the
Covenants
of
promise
;
having
no
hope
,
and
without
God
in
the
world
.
THis
Chapter
out
of
which
my
Text
is
taken
,
is
like
a
little
Map
,
containing
in
it
a
description
of
the
little
world
Man
,
and
that
in
a
double
capacity
;
considering
man
either
in
the
state
of
Grace
,
or
in
the
state
of
Nature
;
If
you
consider
Man
in
the
first
capacity
,
in
the
state
of
Grace
,
this
chapter
layes
down
a
five
fold
description
of
bringing
Man
into
the
state
of
Grace
.
1.
Here
is
laid
down
the
efficient
cause
of
bringing
Man
out
of
the
state
of
Nature
,
into
the
state
of
Grace
,
and
that
is
God
,
in
the
4.
vers
.
2.
Here
is
laid
down
the
impulsive
cause
,
and
that
is
the
riches
of
Gods
mercy
in
the
same
verse
,
But
God
who
is
rich
in
mercy
for
the
great
love
wherewith
he
loved
us
,
&c.
3.
Here
is
laid
down
the
meritorious
cause
of
it
,
which
is
Christ
in
his
sufferings
,
in
the
7.
verse
,
that
in
the
ages
to
come
,
he
might
shew
the
exceeding
riches
of
his
grace
in
his
kindnesse
towards
us
,
through
Jesus
Christ
.
4.
Here
is
laid
down
the
finall
cause
of
it
in
the
same
verse
also
,
that
in
Ages
to
come
,
he
might
shew
the
exceeding
riches
of
his
grace
.
And
,
Lastly
,
here
is
the
instrumentall
cause
of
bringing
man
out
of
the
state
of
Nature
into
the
state
of
Grace
,
and
that
is
Faith
,
in
the
8.
verse
:
For
by
grace
are
you
saved
through
Faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God.
Now
the
other
part
of
the
Map
describes
man
in
the
second
capacity
,
in
the
state
of
Nature
,
and
herein
it
gives
a
twofold
description
of
Mans
condition
;
1.
Positively
,
what
he
is
.
2.
Privatively
,
what
he
wants
.
1.
It
describes
Man
in
the
state
of
Nature
positively
what
he
is
,
and
that
in
five
particulars
;
1.
Men
in
their
naturall
condition
,
are
described
to
bee
dead
in
trespasses
and
sinnes
.
2.
They
walk
according
to
the
course
of
this
world
,
as
Pagans
and
Heathens
do
.
3.
According
to
the
Prince
of
the
power
of
the
air
,
that
is
,
the
Devill
;
now
the
Devill
is
called
the
Prince
of
the
air
,
either
because
he
doth
reside
in
the
air
,
or
else
,
because
he
hath
the
power
of
the
winde
and
of
the
air
.
4.
They
are
called
Children
of
disobe
dience
;
that
is
,
bor
n
in
a
state
of
disobedience
quite
contrary
to
the
commands
of
God.
5.
That
they
fulfill
the
lusts
of
the
flesh
and
of
the
minde
,
and
are
by
nature
children
of
wrath
.
Thus
far
you
have
the
positive
description
of
Man
in
the
state
of
Nature
.
2.
Now
in
the
second
place
,
the
Apostle
describes
him
privatively
what
he
wants
;
and
that
in
the
words
of
my
Text
,
in
five
particulars
,
wherein
hee
plainly
shews
that
he
is
the
poorest
man
in
the
world
that
wants
Jesus
Christ
,
and
the
most
miserable
:
That
at
that
time
you
were
without
Christ
;
that
is
the
first
:
You
were
Aliens
from
the
Common-wealth
of
Israel
;
that
is
the
second
:
You
were
strangers
to
the
Covenants
of
promise
;
that
is
the
third
:
You
were
without
hope
;
that
is
the
fourth
:
And
you
were
without
God
in
the
world
;
that
's
the
fift
.
Now
these
comprehensive
expressions
,
contain
in
them
the
whole
misery
of
Man
,
and
that
in
these
five
particulars
here
named
;
2.
here
is
described
the
time
how
long
,
a
man
is
in
this
condition
,
that
at
that
time
,
that
is
,
the
time
during
your
unconverted
estate
;
as
long
as
you
are
unconverted
,
so
long
you
are
without
Christ
,
and
an
Alien
from
the
Common
wealth
of
Israel
,
and
a
stranger
to
the
Covenants
of
promise
,
without
hope
and
without
God
in
the
world
.
And
now
what
a
dismall
Text
have
I
here
to
handle
,
and
what
a
doleful
tragedy
am
I
now
to
act
?
but
yet
out
of
every
one
of
these
,
there
is
a
great
deal
of
comfort
which
may
flow
forth
;
I
shall
only
at
present
make
entrance
into
the
words
,
and
speak
more
fully
to
them
afterwards
;
that
at
that
time
you
were
without
Christ
;
That
at
that
time
:
Beloved
here
wants
something
to
supply
the
sense
of
the
words
,
and
therefore
read
the
foregoing
words
,
and
you
will
finde
what
must
be
brought
in
;
the
verse
before
runs
thus
,
Wherefore
remember
,
that
you
being
in
times
past
Gentiles
in
the
flesh
,
&c.
wherefore
remember
,
these
words
must
be
prefixt
;
Wherefore
remember
,
that
at
that
time
you
were
without
Christ
,
and
aliens
to
the
Common-wealth
of
Israel
,
&c.
I
shall
here
by
the
way
only
draw
out
this
one
doctrine
from
the
coherence
of
the
words
,
Wherefore
remember
that
at
that
time
;
the
Apostle
would
have
these
converted
Ephesians
to
remember
,
that
they
were
men
without
Christ
,
and
aliens
to
the
Common-wealth
of
Israel
,
and
strangers
to
the
covenants
of
promise
,
without
hope
,
and
without
God
in
the
world
:
now
from
hence
I
would
commend
this
observation
to
you
.
Doct.
That
it
is
the
will
of
God
that
men
in
a
converted
estate
should
often
call
to
minde
the
sinfulnesse
and
misery
they
were
guilty
of
before
their
conversion
.
Beloved
,
this
is
a
subject
I
could
never
have
occasion
to
speak
to
you
of
before
,
and
yet
it
is
a
point
of
admirable
use
,
especially
in
these
times
,
wherein
people
think
that
when
once
they
are
brought
into
a
state
of
Grace
,
they
must
live
in
divine
raptures
,
and
revelations
,
and
spirituall
joyes
,
above
duties
and
ordinances
,
and
never
look
back
into
their
former
sinfulnesse
and
wickednesse
they
were
guilty
of
before
their
conversion
:
Why
,
here
the
Ephesians
were
converted
men
,
and
had
extraordinary
priviledges
,
they
were
brought
to
sit
in
heavenly
places
in
Christ
Jesus
;
and
yet
the
Apostle
bids
them
remember
their
former
sinfulnesse
and
misery
,
Remember
O
you
Ephesians
that
ye
were
once
without
Christ
,
and
you
were
Aliens
to
the
Common-wealth
of
Israel
,
&c.
therefore
you
must
take
heed
of
this
,
to
think
that
when
you
are
converted
,
you
must
be
only
rapt
up
into
the
third
heavens
,
and
never
look
back
into
your
former
condition
;
you
see
here
the
Apostle
bids
you
remember
what
you
were
at
that
time
during
your
unconverted
estate
,
that
you
were
then
without
Christ
,
and
strangers
to
the
Covenants
of
promise
,
&c.
So
that
you
see
it
is
the
will
of
God
,
that
men
in
a
converted
estate
should
often
cal
to
minde
the
sins
and
miserie
they
were
in
before
conversion
.
Now
before
I
come
to
give
you
the
Reasons
of
the
point
,
give
me
leave
to
premise
these
three
Cautions
;
when
I
tell
you
,
that
after
your
cōversion
,
you
should
call
to
minde
your
sin
and
misery
before
conversion
,
you
must
not
do
it
1.
with
complacency
of
spirit
;
nor
2.
with
stupidity
of
heart
;
nor
3.
with
despondency
of
minde
.
Caution
1
1.
You
must
not
cal
to
minde
your
former
sinfulnesse
with
complacency
of
spirit
,
to
please
your
humors
;
you
must
not
do
as
some
great
men
use
to
do
,
that
have
been
guilty
of
great
and
crying
sins
;
as
adultery
,
drunkennesse
,
swearing
,
and
the
like
,
in
their
youth
;
go
tell
and
boast
of
them
in
their
age
;
this
is
a
very
great
wickednesse
:
you
must
call
to
minde
your
former
sinfulnesse
not
with
complacency
,
but
with
bitternesse
of
spirit
,
with
grief
,
sorrow
,
and
perplexity
of
heart
:
Many
men
will
tel
you
large
stories
of
the
wickednesse
,
that
they
have
committed
;
but
they
do
it
with
delight
,
and
if
they
had
strength
and
abilities
,
they
would
be
guilty
of
the
same
sins
and
wickednesses
stil
;
which
is
a
most
ungodly
practise
,
and
that
which
the
Scripture
condemns
men
for
,
as
in
the
23.
of
Ezek.
23.
19
,
21.
Yet
she
multiplyed
her
whoredomes
,
in
calling
to
remembrance
the
dayes
of
her
youth
,
wherein
she
had
played
the
harlot
in
the
land
of
Egypt
;
Thus
thou
calledst
to
remembrance
the
lewdnesse
of
thy
youth
:
the
meaning
of
this
is
,
she
called
her
sins
to
remembrance
,
but
it
was
so
as
to
play
the
whore
stil
,
and
to
be
unclean
stil
,
she
did
it
with
delight
and
complacency
,
with
content
and
joy
;
now
I
say
you
should
call
your
sins
to
remembrance
with
a
great
deal
of
grief
and
sorrow
,
and
bitternesse
of
spirit
:
and
therefore
when
young
gallants
wil
boast
of
their
sins
,
and
tel
how
often
they
have
been
drunk
,
and
have
made
others
to
be
so
;
and
how
often
they
have
plaid
the
whoremaster
,
and
have
drawn
others
to
do
so
;
this
is
a
most
Diabolical
remembrance
.
2.
You
must
not
cal
your
former
sins
to
remembrance
,
with
stupidity
of
heart
neither
:
Beloved
,
there
are
many
men
can
remember
what
lewd
courses
they
have
taken
,
and
what
wicked
lives
they
have
lived
;
how
often
they
have
been
drunk
and
unclean
,
and
the
like
;
and
yet
are
never
troubled
at
the
remembrance
of
it
;
their
hearts
do
not
smite
them
with
remorse
and
sorrow
,
but
are
like
a
rock
;
the
sense
of
sin
never
troubles
them
:
this
is
no
way
of
calling
sin
to
remembrance
,
with
a
blockish
and
stupid
heart
,
this
is
not
thanks
worthy
;
but
it
must
be
done
with
a
broken
,
and
a
bleeding
,
and
a
contrite
heart
:
And
,
3.
Take
in
this
caution
too
,
it
must
not
be
done
with
despondency
of
minde
neither
.
There
are
many
converted
ones
,
that
do
cal
their
sins
to
remembrance
,
but
it
makes
them
discouraged
and
unwilling
to
come
to
Christ
,
it
makes
them
think
that
they
have
no
interest
in
the
covenant
of
grace
;
but
this
should
not
be
,
the
true
effect
that
the
consideration
of
your
former
sinfulnesse
should
produce
,
should
be
your
laying
your
souls
low
,
and
making
them
humble
,
and
the
more
sensible
of
that
indispensable
need
you
have
of
Christ
,
of
going
unto
him
for
salvation
and
comfort
.
These
are
the
Cautions
necessary
to
be
premised
;
I
come
now
to
give
you
the
Reasons
of
the
point
,
why
it
is
the
will
of
God
,
that
people
in
a
converted
estate
,
should
often
cal
to
minde
the
sin
and
misery
they
were
in
before
conversion
,
and
Reas
1
1.
God
will
have
it
so
,
because
by
so
doing
,
you
will
be
provoked
the
more
highly
to
magnifie
and
admire
the
greatnesse
and
riches
of
Gods
grace
to
you
;
there
are
none
in
the
World
greater
admirers
of
Gods
grace
and
mercy
,
then
those
that
are
most
studious
of
their
own
sin
and
misery
:
thou
wilt
never
solemnly
and
throughly
magnifie
Gods
mercy
,
till
thou
art
plunged
into
a
deep
sensiblenesse
of
thine
own
misery
,
till
the
Lord
hath
brought
thee
to
see
in
what
a
miserable
and
deplorable
condition
thou
wert
in
before
conversion
,
thou
wilt
then
admire
and
magnifie
the
riches
of
Gods
free
grace
,
in
bringing
thee
out
of
that
condition
,
into
the
estate
of
grace
,
as
in
1
Tim.
1.
13.
the
Apostle
Paul
when
he
would
magnifie
the
free
grace
of
God
to
him
,
saith
he
,
I
was
a
blasphemer
,
and
a
persecutor
,
and
injurious
;
and
yet
through
the
abundance
of
Gods
free
grace
and
mercy
,
I
have
obtained
mercy
:
the
consideration
of
his
former
sinfulnesse
did
elevate
and
scrue
up
his
heart
,
to
make
him
admire
the
free
grace
of
God
to
his
soul
;
that
man
can
never
prize
liberty
as
he
should
do
,
that
never
was
in
prison
:
But
,
Reas
2
2.
Another
reason
why
God
wil
have
it
so
is
,
because
this
will
be
as
a
spur
to
quicken
and
engage
men
to
be
more
eminent
in
grace
,
after
their
conversion
:
when
a
man
doth
frequently
and
seriously
consider
how
bad
and
sinful
he
was
before
conversion
,
it
cannot
but
provoke
him
now
to
be
more
humble
and
holy
,
after
his
conversion
.
It
is
very
observable
in
Paul
,
that
all
those
sins
and
wickednesses
he
was
guilty
of
before
conversion
,
he
did
most
of
all
strive
against
,
and
labour
to
excell
in
the
contrary
graces
after
conversion
:
as
first
before
conversion
he
did
labour
to
hale
others
to
prison
,
for
worshipping
of
Christ
;
but
after
his
conversion
,
he
did
labour
to
draw
others
to
Christ
:
Act.
26.
10
,
11.
Many
of
the
Saints
did
I
shut
up
in
prison
,
and
gave
my
voice
against
them
,
and
punished
them
oft
in
every
City
,
and
I
was
exceeding
mad
against
them
,
and
banished
them
into
other
Cities
:
and
now
you
shall
see
that
after
conversion
,
Paul
did
labour
to
outvie
in
grace
,
that
evil
course
he
was
in
before
;
as
before
conversion
,
he
did
imprison
those
that
did
belong
to
Christ
,
so
after
conversion
,
he
was
shut
up
himself
in
prison
,
for
the
cause
of
Christ
;
before
conversion
,
he
gave
his
voice
against
the
people
of
God
,
but
after
conversion
,
he
did
pray
to
God
for
them
;
before
conversion
,
he
did
punish
them
often
,
but
afterward
he
did
preach
to
them
often
;
before
conversion
,
he
did
compell
men
to
blaspheme
Christ
,
but
after
conversion
,
he
was
very
earnest
to
perswade
people
to
beleive
in
Christ
;
he
was
exceeding
mad
against
them
before
conversion
,
but
afterward
hee
was
so
exceeding
zealous
for
the
people
of
God
,
that
every
one
thought
hee
had
been
mad
:
and
lastly
,
before
conversion
he
did
persecute
Saints
to
strange
Cities
,
but
afterwards
he
did
go
preaching
of
the
Gospel
to
strange
Cities
:
Oh
my
Beloved
,
let
Pauls
pattern
be
your
task
,
cal
to
minde
your
sin
and
wickednesse
in
your
unconverted
condition
,
but
so
that
it
may
provoke
you
,
that
now
you
are
converted
,
you
may
labour
to
abound
in
grace
,
as
formerly
you
have
abounded
in
sin
.
Reas
3
3.
Another
reason
why
God
will
have
us
call
to
minde
the
sin
and
misery
we
were
in
before
conversion
,
is
,
because
this
will
be
a
means
to
kindle
a
great
deal
of
pity
and
compassion
in
our
souls
,
towards
those
that
remain
yet
unconverted
:
this
the
Apostle
exhorts
us
to
in
Tit.
3.
2
,
3.
Speak
evill
of
no
man
,
sayes
he
,
be
no
brawler
,
but
gentle
,
Shewing
all
meeknesse
unto
all
men
,
for
we
our selves
also
were
sometime
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
,
living
in
malice
and
envy
,
hatefull
,
and
hating
one
another
;
as
if
the
Apostle
should
have
said
,
I
Paul
,
and
thou
Titus
,
we
were
sinful
as
wel
as
they
,
and
did
serve
divers
lusts
as
wel
as
they
once
,
let
us
therefore
be
pitiful
,
and
merciful
,
and
compassionate
towards
them
,
this
consideration
wil
greatly
provoke
us
to
commiserate
poor
sinful
souls
;
the
great
reason
why
we
pity
them
no
more
then
we
do
,
is
because
we
do
not
cal
to
mind
our
own
sinfulnesse
,
and
what
we
were
before
conversion
.
Reas
4
4.
Another
reason
may
be
this
,
because
the
consideration
of
our
former
misery
,
will
greatly
abate
pride
in
the
hearts
of
converted
men
;
this
will
be
a
great
means
to
abate
and
keep
under
pride
,
and
advance
humility
in
the
hearts
of
Gods
people
:
Beloved
,
a
good
man
naturally
is
apt
to
be
proud
,
we
are
not
proud
of
our
sins
,
but
of
our
graces
;
pride
is
apt
to
grow
in
the
best
mans
heart
,
and
therefore
God
would
have
us
sometime
look
back
upon
what
we
were
in
our
unconverted
estate
,
that
so
that
might
abate
the
pride
of
our
spirits
:
you
have
an
excellent
place
for
this
in
Ezek.
16.
3
,
4
,
5.
compared
with
the
last
verse
of
that
chapter
.
Sayes
God
there
to
Jerusalem
,
Thy
Birth
and
thy
Nativity
is
of
the
land
of
Canaan
;
thy
Father
was
an
Amorite
,
and
thy
mother
an
Hittite
;
and
as
for
thy
Nativity
,
in
the
day
that
thou
wast
born
,
thy
Navill
was
not
cut
,
neither
wert
thou
washed
in
water
to
supple
thee
,
no
eye
pitied
thee
to
do
any
of
these
unto
thee
,
but
thou
wert
cast
out
into
the
open
field
,
to
the
loathing
of
thy
person
in
the
day
that
thou
wast
born
;
that
thou
maist
remember
,
and
be
confounded
,
and
never
open
thy
mouth
any
more
,
because
of
thy
shame
,
when
I
am
pacified
towards
thee
for
all
that
thou
hast
done
,
saith
the
Lord
:
They
must
remember
their
guilt
and
their
shame
when
God
is
pacified
towards
them
,
and
when
God
is
reconciled
to
them
;
and
so
you
have
another
place
for
the
same
purpose
,
in
Ezek.
20.
43.
And
there
shall
you
remember
your
wayes
,
and
your
doings
,
wherein
you
have
been
defiled
,
and
you
shal
loath
your selves
in
your
sight
,
for
al
the
evil
that
you
have
committed
.
I
remember
what
Plutarch
relates
of
one
Agathocles
,
who
was
advanced
from
a
potters
son
,
a
low
,
mean
,
and
contemptible
condition
,
to
be
King
of
Sicilie
,
this
man
when
he
might
have
been
served
every
day
in
golden
dishes
,
yet
he
would
stil
have
his
provisions
brought
in
earthen
dishes
,
because
sayes
he
,
I
may
remember
what
I
was
,
and
what
I
am
,
a
potters
son
,
that
so
I
may
not
be
too
much
lifted
up
and
exalted
:
why
,
so
do
you
remember
what
you
were
,
your
Father
a
potter
,
and
you
a
poor
miserable
sinfull
creature
,
and
this
will
abate
the
pride
of
your
hearts
.
Reas
5
5.
And
lastly
,
God
wil
have
us
cal
to
minde
our
former
sinfulnesse
,
because
this
wil
make
us
more
watchful
and
circumspect
,
that
we
do
not
run
again
into
those
sins
that
we
were
guilty
of
before
conversion
;
God
would
not
have
us
do
it
,
to
drive
us
into
despair
,
or
to
question
our
evidences
for
heaven
,
but
to
make
us
humble
and
watchful
,
that
we
run
not
again
into
the
same
sins
.
Thou
maist
thus
think
with
thy self
,
Before
conversion
,
I
spent
my
dayes
in
sin
and
wickednesse
,
and
consumed
my
years
in
vanity
and
pleasures
,
in
fulfilling
the
lusts
of
the
flesh
and
of
the
mind
;
and
the
consideration
of
this
,
will
lay
an
engagement
upon
thy
soul
,
to
walk
more
carefully
,
and
prudently
,
and
holily
in
time
to
come
;
this
the
Apostle
makes
use
of
,
in
Ephes
.
5.
8.
You
were
sometimes
darknesse
(
saith
he
)
but
now
are
you
light
in
the
Lord
,
walk
therefore
as
children
of
the
light
;
we
should
now
hate
and
abhorre
those
sins
that
formerly
we
have
delighted
in
.
Use
.
These
are
the
reasons
of
the
point
;
I
shal
only
make
one
short
use
of
it
;
which
shal
be
of
reprehension
to
those
,
that
(
notwithstanding
it
is
the
will
of
God
,
that
men
after
conversion
should
cal
to
minde
the
sin
they
were
guilty
of
before
conversion
)
do
yet
crosse
this
doctrine
either
in
their
judgement
,
or
practice
.
1.
This
reproves
those
that
do
contradict
this
Doctrine
in
their
judgement
,
and
think
that
when
once
they
are
converted
,
they
must
never
look
back
upon
their
former
wretchednesse
,
but
only
now
live
in
Divine
raptures
,
and
revelations
,
and
spirituall
joyes
,
and
comforts
;
for
,
1.
If
Pauls
precept
be
warrantable
,
then
this
opinion
is
unwarrantable
,
for
he
tels
us
that
we
must
remember
what
we
were
in
our
unconverted
estate
,
that
we
were
at
that
time
without
Christ
,
and
without
hope
,
and
without
God
in
the
World.
2.
Paul
tels
the
Ephesians
,
that
were
an
elected
people
,
who
were
elected
before
the
beginning
of
the
world
,
that
they
must
remember
that
they
were
dead
in
trespasses
and
sinnes
heretofore
,
though
now
they
were
quickened
:
and
if
Paul
bids
them
call
to
minde
their
former
sinfulnesse
,
then
why
should
not
we
do
it
?
2.
This
reproves
those
that
though
they
do
not
deny
this
Doctrine
in
judgement
,
yet
do
not
make
it
their
practise
,
to
call
to
minde
their
former
sins
that
they
were
guilty
of
before
conversion
:
I
dare
warrant
,
that
many
of
you
can
remember
what
you
have
done
,
and
what
debts
have
been
owing
you
twenty
years
agoe
,
but
yet
cannot
cal
to
minde
what
sins
you
have
committed
20.
yeares
agoe
,
it
may
be
some
of
you
have
been
cheaters
and
swearers
,
adulterers
and
prophaners
,
and
yet
now
you
never
think
of
it
,
but
imagine
all
is
well
:
I
doe
not
know
how
to
expresse
what
sad
,
dismall
and
deplorable
condition
thy
poor
soul
is
in
,
thou
that
dost
never
call
to
mind
thy
former
sins
:
But
thus
much
shall
suffice
for
this
first
Doctrine
.
SERMON
,
II.
EPHES.
2.
12.
That
at
that
time
ye
were
without
Christ
,
—
WE
come
now
to
the
body
and
bulk
of
the
words
,
That
at
that
time
ye
were
without
Christ
,
from
whence
note
,
Doctr.
That
every
man
during
the
time
of
his
unregeneracy
,
is
in
a
condition
without
Jesus
Christ
.
My
Beloved
,
if
I
should
tell
you
now
that
when
you
come
home
,
you
should
have
never
a
bit
of
bread
to
put
in
your
mouths
,
that
all
your
subsistence
and
livelihood
should
be
taken
away
,
that
you
should
be
heirs
of
never
a
foot
of
Land
,
and
that
you
should
have
nothing
at
all
to
live
upon
,
you
would
count
this
a
hard
case
,
but
I
tel
you
my
Brethren
,
that
to
be
without
Jesus
Christ
is
a
far
worse
case
,
it
is
the
saddest
and
miserablest
thing
in
the
world
to
be
without
Jesus
Christ
:
when
I
tell
you
,
that
you
are
without
Christ
,
I
tell
you
the
saddest
News
in
the
World
;
but
before
I
can
bring
home
this
Doctrine
to
you
,
there
is
one
Objection
and
one
Question
,
that
I
must
spend
a
little
time
in
answering
,
the
Objection
is
this
:
Object
.
Object
.
How
can
it
be
said
of
these
Ephesians
here
that
were
elected
,
that
before
their
conversion
they
were
without
Jesus
Christ
,
for
they
were
chosen
of
God
in
Christ
before
the
world
was
made
,
and
therefore
how
can
the
Apostle
say
that
when
they
were
born
they
were
without
Jesus
Christ
,
seeing
they
were
chosen
in
Christ
before
the
beginning
of
the
world
?
Answ
.
I
answer
,
That
the
same
man
in
a
different
sense
may
be
said
both
to
be
in
Christ
and
out
of
Christ
;
it
is
true
the
Apostle
sayes
in
the
first
,
that
they
were
chosen
in
Christ
before
the
world
was
.
1
If
you
respect
the
eternall
decree
and
determination
of
God
,
so
they
were
in
Christ
,
for
God
did
purpose
to
make
Jesus
Christ
a
Mediatour
between
God
and
man
,
by
whose
bloud
they
should
be
saved
.
2
Though
they
were
in
Christ
in
regard
of
Gods
decree
,
yet
they
were
without
Christ
in
regard
of
the
application
of
the
bloud
of
Christ
to
their
souls
:
for
till
a
man
hath
Faith
,
he
can
make
no
application
of
the
love
of
God
to
him
,
for
he
that
hath
not
the
spirit
of
Christ
,
he
is
none
of
his
,
though
they
were
in
Christ
in
regard
of
the
eternall
decree
of
God
,
yet
they
were
without
Christ
in
regard
of
the
actuall
application
of
the
love
of
God
to
them
;
for
they
could
not
apply
to
their
own
souls
that
Christ
did
love
them
and
own
them
as
his
children
,
till
they
were
brought
into
a
converted
estate
.
I
come
now
to
the
question
which
I
promised
to
resolve
,
which
is
this
:
Quest
.
What
it
is
to
be
without
Christ
.
Answ
.
I
answer
it
concludes
in
it
these
three
things
;
1
To
be
without
the
saving
knowledge
of
Christ
;
2
To
be
without
any
actuall
interest
in
Christ
;
and
3
to
be
without
any
spirituall
communion
with
Christ
.
Now
if
you
ask
me
which
of
these
is
chiefly
here
meant
,
that
these
Ephesians
were
without
;
I
answer
the
two
former
,
for
they
were
both
without
the
true
knowledge
of
Christ
;
and
also
without
any
actuall
interest
in
Christ
.
1.
To
be
without
Christ
is
to
be
without
the
saving
knowledge
of
Jesus
Christ
:
though
a
man
during
his
unconverted
estate
,
may
gather
together
a
great
deal
of
notionall
knowledge
,
yet
the
Scripture
doth
lay
him
under
this
condition
,
that
he
is
a
man
without
Christ
.
Now
a
man
may
be
said
to
be
without
the
knowledge
of
Christ
in
these
5
particulars
.
1
A
man
may
have
a
common
knowledge
of
Christ
,
and
yet
be
without
a
spirituall
knowledge
of
Christ
,
he
may
have
a
naturall
knowledge
by
the
works
of
God
,
by
hearing
,
reading
,
or
the
like
,
and
yet
be
without
a
spirituall
knowledge
,
to
know
Christ
in
a
spirituall
manner
.
2
A
man
may
have
a
notionall
,
and
yet
be
without
an
experimentall
knowledge
of
Christ
;
and
hence
it
is
that
the
Scripture
expresseth
the
difference
between
the
knowledge
of
the
righteous
and
of
the
wicked
man
;
the
Lord
plants
wisdome
in
the
secret
parts
of
his
children
,
but
in
the
outward
parts
,
in
the
head
and
in
the
brain
of
wicked
men
,
God
makes
his
Children
to
know
Christ
in
the
inward
parts
.
3
An
unregenerate
man
may
have
a
contemplative
,
and
yet
be
without
an
affective
knowledge
of
Jesus
Christ
;
wicked
men
may
have
a
speculative
knowledge
of
Christ
,
they
may
know
Christ
as
a
man
knowes
his
neighbour
,
but
now
a
beleever
knowes
Christ
as
a
wife
knowes
her
Husband
,
a
beleever
knows
Christ
and
he
loves
Christ
too
,
an
unregenerate
man
he
may
have
much
light
,
but
he
has
but
little
heat
in
his
knowledge
,
he
may
grow
much
in
a
contemplative
,
but
not
in
an
affective
knowledge
,
he
knows
what
he
should
doe
,
but
he
will
not
doe
what
he
knows
.
A
wicked
mans
knowledge
is
like
the
Moon
,
it
hath
light
with
it
but
no
heat
,
but
a
godly
mans
knowledge
is
like
the
Sun
,
that
hath
heat
as
well
as
light
,
a
Beleever
loves
Christ
as
well
as
he
knows
him
.
4
An
unregenerate
man
he
is
without
an
appropriating
knowledge
of
Christ
,
he
doth
not
know
Christ
to
be
his
Christ
,
there
are
none
that
do
know
Christ
to
be
theirs
but
those
that
do
belong
to
Christ
,
now
in
this
sense
,
a
man
may
be
a
great
knowing
man
,
and
yet
not
know
Jesus
Christ
.
5
And
lastly
,
an
unregenerate
man
,
he
is
without
a
practicall
knowledge
of
Jesus
Christ
;
they
know
much
but
do
but
little
,
as
in
Tit.
1
16.
In
their
words
they
professe
to
know
him
,
but
in
their
works
they
deny
him
,
though
they
know
God
,
yet
they
glorifie
him
not
as
God
,
they
know
many
things
,
but
will
do
nothing
:
Now
put
all
these
together
,
wherein
an
unregenerate
man
is
without
the
knowledge
of
Christ
,
he
is
without
a
spiritual
,
and
experimentall
knowledg
,
without
an
affective
,
and
apprehensive
knowledg
,
&
without
an
appropriating
and
practicall
knowledge
of
Christ
.
2
To
be
without
Christ
implies
not
only
to
be
without
a
saving
knowledge
of
Christ
,
but
also
to
be
without
an
actuall
interest
in
Christ
,
that
at
that
time
you
were
without
Christ
,
that
is
,
during
the
time
of
your
unconverted
estate
,
you
were
without
any
reall
actuall
interest
in
Christ
;
from
whence
observe
,
Doctr.
That
every
man
during
the
time
of
his
unregeneracy
,
is
without
any
actuall
interest
in
Christ
.
In
the
handling
of
this
point
,
I
shall
onely
do
these
three
things
.
1
I
shall
shew
you
the
propertles
of
a
man
without
Christ
;
2
I
shall
shew
you
the
characters
of
a
man
without
Christ
;
And
3
I
shall
shew
you
the
misery
of
a
man
without
Christ
:
and
then
come
to
the
Uses
.
1
I
shall
shew
you
the
properties
of
a
man
without
Christ
:
and
in
treating
of
this
subject
,
I
wish
from
my
soul
that
if
I
cannot
allure
you
,
yet
that
I
might
affright
you
,
and
throughly
awaken
you
,
to
see
the
indispensable
need
that
you
have
of
getting
an
interest
in
Jesus
Christ
;
and
here
I
shall
discover
to
you
eight
particular
properties
of
a
man
without
Christ
.
1
Every
man
without
Jesus
Christ
he
is
a
base
man.
2
He
is
a
bondman
:
3
He
is
a
beggerly
man
:
4
He
is
a
blinde
man
:
5
He
is
a
deformed
man
:
6
He
is
a
disconsolate
man
:
7
He
is
a
dead
man
;
and
8
He
is
a
damn'd
man.
These
are
the
eight
properties
of
a
man
without
Jesus
Christ
:
1
Every
man
without
Jesus
Christ
is
a
base
man
;
though
thou
art
born
of
the
bloud
of
Nobles
,
and
though
thou
art
of
the
off-spring
of
Princes
,
yet
if
thou
hast
not
the
Royall
bloud
of
Jesus
Christ
running
in
thy
veins
,
thou
art
a
base
man.
In
Dan.
11.
21.
and
in
Psal
.
15.
4.
in
both
those
places
you
read
of
vile
persons
;
such
is
every
man
without
Christ
:
and
he
must
needs
be
so
,
because
it
is
only
Christ
that
can
take
off
that
basenesse
wherein
every
one
is
by
nature
;
as
in
Esa
.
43.
4.
sayes
God
,
Since
thou
wer
't
precious
in
mine
eyes
,
thou
becamest
honourable
,
and
in
1
Pet.
2.
7.
Unto
you
which
believe
Christ
is
precious
,
it
is
Jesus
Christ
,
that
puts
a
Diamond
of
honour
and
glory
upon
men
,
they
are
all
base
men
that
are
out
of
Jesus
Christ
,
and
that
in
these
three
respects
:
1
They
come
from
a
base
originall
;
2
They
commit
base
actions
;
And
3
They
aime
at
base
ends
.
For
the
1.
every
man
that
is
out
of
Christ
he
comes
from
a
base
originall
,
he
hath
not
his
origination
from
the
Spirit
,
but
from
the
Flesh
,
he
proceeds
not
from
God
who
is
the
Father
of
Lights
,
but
from
the
Devill
who
is
the
Prince
of
Darknesse
.
2
He
is
base
because
he
commits
base
actions
,
all
the
actions
and
services
of
a
Christlesse
man
,
at
the
best
are
but
as
filthy
rags
,
and
dead
works
.
A
man
in
his
unconverted
estate
,
he
is
the
slave
and
drudge
of
the
Devill
,
a
worker
of
wickednesse
,
still
fulfilling
the
desires
of
the
flesh
and
of
the
minde
,
being
given
over
to
vile
affections
.
3
He
is
a
base
man
without
Christ
,
because
he
aims
at
base
ends
in
whatsoever
he
does
;
and
that
two
wayes
,
1
In
this
world
he
aims
at
base
ends
in
his
hearing
,
reading
,
praying
,
and
profession
of
Religion
,
he
mindes
himself
and
his
own
ends
in
all
:
And
2
all
his
actions
tend
to
base
ends
in
another
world
;
as
the
actions
of
a
man
in
Christ
tend
to
Salvation
,
so
the
actions
of
a
Christlesse
man
tend
to
damnation
.
2
A
man
without
Christ
is
not
only
a
base
man
,
but
a
bondman
;
this
Christ
tels
us
of
in
John
8.
36.
If
the
Son
make
you
free
,
then
are
you
free
indeed
,
intimating
,
that
if
you
have
an
interest
in
Christ
to
free
you
from
the
slavery
of
sin
and
Satan
,
you
are
slaves
indeed
:
this
bondage
and
slavery
likewise
consists
in
three
particulars
:
1
they
are
slaves
to
sin
;
2
to
the
Devill
;
and
3
to
the
Law.
1
Every
Christlesse
man
he
is
a
slave
to
sin
;
in
Joh.
8.
34.
sayes
Christ
there
,
Verily
I
say
unto
you
,
whosoever
committeth
sin
,
is
the
servant
of
sin
,
and
in
2
Pet.
2.
19.
While
they
promise
them
liberty
,
the
themselves
are
servants
of
corruption
,
for
of
whom
a
man
is
overcome
,
of
the
same
he
is
brought
in
bondage
.
Every
man
by
nature
is
a
slave
to
his
lusts
,
and
a
slave
to
sin
,
and
to
the
creatures
;
God
made
man
Lord
over
all
the
creatures
,
but
man
hath
made
himself
servant
to
all
the
creatures
.
2
He
is
not
only
in
bondage
and
slavery
to
sin
,
but
to
the
devill
too
,
as
in
2
Tim.
2.
the
two
last
verses
,
sayes
the
Apostle
,
in
meeknesse
instructing
those
that
oppose
themselves
,
if
God
peradventure
will
give
them
repentance
,
to
the
acknowledging
of
the
truth
,
that
they
may
recover
themselves
out
of
the
snare
of
the
Devill
,
who
are
taken
captive
by
him
at
his
will.
3
He
is
in
bondage
to
the
Law
,
that
is
,
he
does
nothing
in
obedience
to
the
Law
;
and
this
is
the
great
misery
of
a
man
without
Christ
,
he
is
bound
to
keep
the
whole
Law
of
God
:
there
is
a
very
strange
expression
in
Rev.
18.
13.
Saint
John
tels
there
that
all
those
that
did
worship
the
Beast
,
shall
cry
woe
and
alas
,
for
Babylon
is
fallen
,
and
shall
cry
for
the
slaves
and
souls
of
men
:
all
wicked
men
are
slaves
to
Antichrist
,
to
sin
and
to
the
Law
,
and
this
is
the
great
misery
of
an
unregenerate
man.
3
Thou
art
not
only
a
base
and
a
bond
man
,
but
a
beggerly
man
too
without
Jesus
Christ
;
for
all
the
treasures
of
grace
and
mercy
are
hid
and
locked
up
in
Christ
as
in
a
common
Magazine
or
Storehouse
:
Col.
2.
3.
In
him
are
hid
all
the
treasures
of
wisedome
and
knowledge
;
if
you
are
out
of
Christ
you
have
nothing
,
as
Rev.
4.
17.
Thou
sayest
thou
art
rich
and
increast
in
goods
,
and
hast
need
of
nothing
,
and
knowest
not
that
thou
art
poor
,
and
wretched
,
and
miserable
,
and
blind
,
and
naked
;
you
will
grant
that
he
is
a
poor
and
beggerly
man
,
that
wants
these
four
things
,
meat
for
his
belly
,
cloathes
for
his
back
,
money
for
his
purse
,
and
a
house
to
put
his
head
in
,
why
in
all
these
respects
every
man
that
is
out
of
Christ
is
a
beggerly
man.
1
A
beggerly
man
is
one
that
hath
no
meat
to
put
in
his
belly
,
and
all
you
that
have
no
interest
in
Jesus
Christ
are
beggerly
,
in
this
regard
,
because
you
do
not
feed
upon
that
bread
of
life
,
nor
drink
of
that
water
of
life
,
the
Lord
Christ
,
whose
flesh
is
meat
indeed
,
and
whose
bloud
is
drink
indeed
,
without
which
your
soules
will
starve
for
hunger
.
2
You
will
say
he
is
a
poor
man
,
that
hath
no
cloathes
to
put
on
his
back
:
thus
every
man
out
of
Christ
is
not
only
poor
but
naked
;
Rev.
3.
17.
Thou
knewest
not
that
thou
wer
't
poor
and
miserable
,
and
blinde
and
naked
,
that
man
that
is
not
cloathed
with
the
long
Robes
of
Cerists
righteousnesse
,
he
is
a
naked
man
and
exposed
to
the
wrath
and
vengeance
of
Almighty
God
,
those
men
have
only
a
cloak
to
cover
their
sinfull
nakednesse
and
shame
,
that
are
cloathed
with
the
robes
of
Christs
righteousnesse
.
It
is
said
of
Jacob
,
that
he
obtained
the
blessing
from
his
Father
by
being
clad
in
the
garments
of
his
eldest
brother
,
and
so
are
we
only
blessed
by
God
our
Father
,
as
we
are
cloathed
with
the
robes
of
our
elder
brother
Jesus
Christ
.
3.
That
man
is
a
beggerly
man
that
hath
no
money
in
his
purse
;
why
so
,
though
your
purses
be
full
of
Gold
,
yet
if
your
hearts
be
not
full
of
Grace
,
you
are
very
beggerly
men
,
Luk
16.
11.
Grace
is
only
the
true
riches
;
all
the
durable
riches
are
bound
up
in
Christ
.
4.
And
lastly
,
he
is
a
beggerly
man
,
that
hath
not
a
house
to
put
his
head
in
,
that
is
destitute
of
a
house
to
lodge
in
,
and
a
bed
to
lie
on
;
why
so
,
thou
that
hast
no
interest
in
Christ
,
when
thy
dayes
are
expired
and
death
comes
,
thou
knowest
not
what
to
do
,
nor
whither
to
go
,
thou
canst
not
say
with
the
godly
man
that
when
death
takes
thee
hence
thou
shalt
be
received
into
everlasting
habitations
,
you
cannot
say
〈◊〉
Christ
is
gone
before
to
prepare
a
place
for
thee
in
heaven
:
So
that
in
these
four
particulars
you
see
,
that
a
Christlesse
man
is
a
very
beggerly
man
,
having
neither
food
for
his
body
,
nor
cloathes
for
his
back
,
nor
money
in
his
purse
,
nor
a
house
to
put
his
head
in
,
unlesse
it
be
in
a
dungeon
of
darknesse
,
with
Devils
and
damned
spirits
.
4.
Another
property
of
a
man
without
Christ
is
,
that
he
is
a
blinde
man
:
Rev.
3.
17.
and
knewest
not
that
thou
art
wretched
,
and
miserable
,
and
poor
,
and
blinde
,
and
naked
and
hence
it
is
,
that
wicked
men
during
their
unregeneracy
are
called
darknesse
,
in
Ephes
.
5.
8.
You
were
sometime
darknesse
,
but
now
are
you
like
in
the
Lord
,
walk
as
children
of
the
light
:
So
light
is
come
into
the
world
,
and
yet
men
love
larknesse
rather
then
light
,
because
their
deeds
are
evil
.
Jesus
Christ
is
to
the
soul
that
which
the
son
is
to
the
earth
,
take
away
the
Sun
from
the
earth
,
and
it
is
nothing
but
a
dungeon
of
darknesse
:
so
take
away
Christ
from
the
Soul
and
it
is
nothing
but
a
dungeon
of
the
Devill
;
though
there
be
a
Christ
in
the
world
,
yet
if
the
heart
be
shut
,
and
Jesus
Christ
be
not
in
thee
,
thou
art
in
a
state
of
darknesse
and
blindenesse
.
5
Every
man
without
Christ
,
is
a
deformed
man
,
as
you
may
read
in
Ezek.
16.
3
,
4
,
5
,
6
,
8
,
11
,
and
14.
verses
,
Thus
saith
the
Lord
God
,
thy
Nativity
is
in
the
land
of
Canaan
,
thy
Father
was
an
Amorite
,
&c.
and
in
the
6.
vers
.
When
I
passed
by
thee
,
and
saw
thee
polluted
in
thine
own
blood
,
I
said
unto
thee
(
when
thou
wast
in
thy
bloud
)
Live
,
yea
I
said
unto
thee
when
thou
wast
in
thy
bloud
,
Live
;
when
a
poor
childe
lies
weltring
it
its
bloud
,
not
swadled
,
nor
washed
,
nor
looked
after
,
what
a
sad
condition
is
it
in
?
and
thus
were
you
sayes
God
;
but
then
read
on
in
the
7.
verse
,
I
have
caused
thee
to
multiply
as
the
bud
of
the
Field
,
and
thou
hast
encreased
and
waxen
great
,
&c.
and
so
again
in
the
14.
verse
,
Thy
renown
went
forth
among
the
heathen
for
thy
beauty
;
for
it
was
perfect
through
my
comlinesse
that
I
had
put
upon
thee
,
saith
the
Lord
,
Intimating
that
before
Christ
looks
upon
a
soul
,
he
lies
weltring
in
his
own
bloud
,
and
not
able
to
help
himself
,
but
when
he
becoms
comely
through
Christs
comlinesse
that
is
cast
upon
him
;
if
you
want
Christ
,
you
want
your
best
ornament
:
a
man
without
Christ
is
like
a
body
full
of
sores
and
botches
,
he
is
like
a
dark
house
without
light
,
and
like
a
body
without
a
head
,
and
such
a
man
must
needs
be
a
deformed
man.
6.
Another
property
of
a
Christlesse
man
is
that
he
is
a
disconsolate
man
,
Christ
is
the
only
spring
of
comfort
,
and
the
fountain
of
all
joy
and
consolation
,
take
away
Christ
from
the
Soul
,
and
it
is
all
one
,
as
if
you
did
take
away
the
Sun
from
the
firmament
;
if
a
man
hath
all
the
blessings
in
the
world
,
yet
if
he
want
Christ
,
he
wants
that
which
should
sweeten
all
the
rest
of
his
comforts
.
In
Exod.
15.
23.
25.
you
read
there
of
the
waters
of
Marah
,
they
were
so
bitter
,
that
none
could
drink
of
them
,
but
then
the
Lord
shewed
Moses
a
tree
,
which
when
he
had
cast
into
the
waters
,
the
waters
were
made
sweet
;
why
Jesus
Christ
he
is
this
tree
,
that
sweetens
the
bitternesse
of
any
outward
affliction
,
and
he
can
make
all
thy
sorrowes
to
flee
away
;
there
is
nothing
in
the
world
that
sweetens
the
comforts
,
and
gives
us
joy
,
in
the
possession
of
the
things
of
this
world
,
more
then
the
having
an
interest
in
Jesus
Christ
:
it
is
not
(
Beloved
)
the
having
of
much
of
the
creature
in
your
house
;
but
the
having
of
Christ
in
your
hearts
,
that
makes
you
live
comfortably
;
all
the
bread
you
eat
will
be
but
bread
of
sorrow
,
if
you
do
not
feed
upon
the
body
of
Jesus
Christ
,
and
all
your
drink
will
be
but
wine
of
astonishment
,
if
you
do
not
drink
of
the
bloud
of
Jesus
Christ
;
without
an
interest
in
Christ
,
al
your
comforts
are
but
crosses
,
and
al
your
mercies
are
but
miseries
,
as
in
Job
20.
22.
In
the
fulnesse
of
his
sufficiency
he
shall
be
in
straits
,
though
you
have
abundance
of
the
things
of
this
life
,
though
you
have
more
then
enough
,
yet
if
you
have
not
an
interest
in
Christ
,
you
have
nothing
.
7.
Another
property
of
a
man
out
of
Christ
is
,
that
he
is
a
dead
man.
You
know
that
common
place
in
1
Joh.
5.
12.
He
that
hath
the
Son
he
hath
life
,
and
he
that
hath
not
the
Son
he
hath
not
life
,
hence
we
read
in
Eph.
2.
1.
that
unregenerate
men
are
dead
in
trespasses
and
sins
,
and
the
reason
is
,
because
that
Christ
is
a
Beleevers
life
:
Col.
3.
3.
Our
life
is
hid
with
Christ
in
God
,
take
away
Christ
from
a
man
and
you
take
away
his
life
,
and
take
away
life
from
a
man
and
he
is
a
dead
lump
of
flesh
;
unregenerate
men
are
termed
strangers
to
the
life
of
godlinesse
,
and
therefore
must
needs
be
dead
in
their
sins
;
though
they
do
injoy
the
life
of
a
man
,
yet
if
the
life
that
he
lives
be
not
by
the
Faith
of
the
Son
of
God
,
he
is
spiritually
dead
:
As
for
example
,
you
know
a
dead
man
he
feels
nothing
,
do
what
you
will
to
him
,
he
does
not
feel
it
;
so
a
man
that
is
spiritually
dead
,
he
does
not
feel
the
weight
of
his
sins
,
though
they
are
a
heavie
burden
pressing
him
down
into
the
pit
of
Hell
,
he
is
a
stranger
to
the
life
of
godlinesse
,
and
past
feeling
,
given
over
to
a
reprobate
sense
,
so
that
he
feels
not
the
weight
and
burden
of
all
his
sins
.
2.
A
dead
man
he
hath
a
title
to
nothing
here
in
this
life
,
though
he
were
never
so
rich
,
yet
he
loseth
his
title
to
all
,
and
his
riches
goes
from
him
to
another
;
why
so
,
being
spiritually
dead
,
you
can
lay
claim
to
nothing
,
neither
to
grace
,
nor
mercy
,
heaven
or
happinesse
by
Jesus
Christ
.
3.
A
dead
man
is
still
rotting
and
returning
to
the
dust
from
whence
he
came
;
and
so
a
man
that
is
spiritually
dead
he
fals
from
iniquity
to
iniquity
,
and
from
one
sinne
to
another
,
till
at
last
he
drops
down
into
Hell
fire
.
8.
The
last
property
of
a
Christlesse
man
is
,
that
he
is
a
damned
man
,
if
he
live
and
dye
without
Christ
hee
is
a
damned
man.
So
Joh.
3.
18.
He
that
beleeveth
not
,
he
is
condemned
already
,
he
is
as
surely
damn'd
as
if
he
were
in
hell
already
,
he
that
is
without
Jesus
Christ
,
must
needs
goe
without
Heaven
,
for
Heaven
and
Glory
and
happinesse
are
entailed
upon
him
;
Heaven
is
given
to
none
,
but
those
that
are
heirs
together
with
Christ
,
and
therefore
you
that
are
without
Christ
must
needs
be
without
heaven
,
and
consequently
without
happinesse
and
salvation
,
and
therefore
must
needs
be
damn'd
.
So
that
you
see
in
these
eight
particular
properties
,
in
what
a
sad
and
miserable
condition
every
Christlesse
man
is
in
,
and
oh
!
that
what
has
been
now
declared
concerning
the
wretchednesse
of
a
Christlesse
man
,
might
provoke
every
soul
of
you
to
a
holy
eagernesse
and
earnestnesse
of
spirit
,
above
all
your
gettings
to
labour
to
get
Jesus
Christ
.
SERMON
,
III.
EPHES.
2.
12.
That
at
that
time
ye
were
without
Christ
,
—
WE
come
now
to
the
2.
Question
,
which
I
promised
you
to
resolve
.
Quest
.
What
are
the
Characters
of
a
Man
without
Jesus
Christ
.
This
Query
is
very
necessary
,
because
hereby
we
may
know
,
whether
we
are
the
men
that
are
without
Jesus
Christ
or
no
;
now
I
shall
reduce
these
characters
of
a
Christlesse
man
into
these
seven
heads
,
and
go
over
them
very
briefly
.
1.
That
man
that
is
without
the
Spirit
of
Christ
,
he
is
without
any
reall
actuall
interest
in
Christ
:
this
the
Apostle
layes
down
to
us
in
so
many
expresse
terms
in
Rom.
8.
9.
If
any
man
hath
not
the
Spirit
of
Christ
,
he
is
none
of
his
:
Christ
and
the
Spirit
are
inseparable
companions
;
have
the
one
,
and
you
enjoy
the
other
;
want
the
ione
,
and
you
are
without
the
other
;
And
here
(
Beloved
)
to
apply
this
more
particularly
,
you
are
without
any
interest
in
Christ
,
if
you
are
without
the
Spirit
of
Christ
in
the
threefold
operation
of
it
.
1.
If
you
are
without
the
enlightning
work
of
the
Spirit
,
to
teach
your
minds
to
know
Christ
.
2.
If
you
are
without
the
inclining
work
of
the
Spirit
,
to
draw
your
hearts
to
love
Christ
;
And
3.
If
you
are
without
the
constraniing
work
of
the
Spirit
,
to
impower
your
wils
to
obey
Christ
.
If
you
are
thus
without
the
Spirit
of
Christ
,
in
these
three
particulers
,
you
can
lay
no
just
claim
,
to
any
interest
in
Jesus
Christ
.
With
what
face
therefore
can
any
of
you
lay
claim
to
Christs
person
,
that
are
not
guided
by
his
Spirit
,
but
are
led
by
the
corrupt
dictates
of
your
own
hearts
,
and
follow
the
desires
of
the
flesh
and
of
the
minde
?
you
that
are
thus
,
can
lay
no
claim
to
Jesus
Christ
,
for
whosoever
hath
not
the
Spirit
of
Christ
,
he
is
none
of
his
:
this
is
the
first
character
.
2.
He
that
is
without
any
saving
power
,
derived
from
Jesus
Christ
,
enabling
him
to
mortifie
his
bosome
lusts
,
that
man
is
without
Jesus
Christ
,
as
in
Gal.
5.
24.
the
Apostle
tels
us
there
,
that
they
that
are
Christs
,
have
crucified
the
flesh
with
the
affections
and
lusts
,
thereby
intimating
,
that
they
that
have
not
crucified
the
flesh
with
the
affections
and
lusts
thereof
,
have
no
interest
in
the
Lord
Jesus
Christ
:
when
Christ
came
in
the
flesh
,
we
crucified
him
,
but
if
ever
Christ
comes
into
thy
soul
,
he
will
crucifie
thee
;
they
that
are
Christs
,
they
do
crucifie
the
flesh
:
Christ
will
be
avenged
on
thy
sins
,
and
crucifie
thy
lusts
,
and
kill
thy
corruptions
,
when
he
comes
into
thy
soul
.
But
here
(
beloved
)
I
do
not
mean
a
totall
subduing
of
sin
,
as
if
every
lust
and
corruption
should
be
quite
subdued
;
but
only
thus
far
,
to
give
a
deadly
blow
to
sin
,
that
sin
shall
not
reign
nor
bear
sway
in
thy
soul
as
it
hath
done
formerly
:
sin
in
the
heart
of
one
that
is
in
Christ
,
shall
be
like
those
Monarchs
spoken
of
in
Dan.
7.
12.
it
is
said
their
Dominions
shall
be
taken
away
,
but
their
lives
shall
be
prolonged
for
a
little
season
;
just
so
it
is
with
sin
in
the
heart
of
a
beleever
,
the
dominion
of
sin
is
taken
away
,
but
the
life
and
beeing
of
it
is
preserved
for
a
little
season
:
there
shall
be
some
remainders
of
sin
still
,
in
the
best
of
Gods
servants
,
but
sin
shall
not
reign
in
their
mortall
bodies
,
and
therefore
you
that
never
had
any
power
to
mortifie
your
sins
,
that
never
had
any
bridle
of
restraint
to
any
of
your
lusts
,
lay
no
claim
to
Jesus
Christ
,
for
they
that
are
his
have
crucified
the
flesh
with
the
lusts
thereof
.
I
might
here
make
use
of
a
story
(
that
I
have
often
told
you
of
)
in
the
History
of
Scotland
,
there
is
mention
made
of
an
Island
,
situate
in
the
midst
of
the
Sea
,
between
Scotland
,
and
Ireland
,
and
there
was
a
great
controversie
between
the
two
Nations
,
to
which
of
the
Kingdomes
this
Island
did
belong
,
and
a
great
Polititian
to
decide
the
controversie
,
commands
a
great
company
of
Toads
and
Frogs
to
be
gathered
together
,
and
put
into
the
Island
,
and
if
those
venomous
and
unclean
beasts
should
live
there
,
then
the
Island
belonged
to
Scotland
,
but
if
they
died
,
then
it
belonged
to
Ireland
,
for
no
unclean
creature
does
inhabit
there
:
just
so
it
is
with
us
;
there
is
a
great
controversie
between
Christ
and
the
Devill
,
to
which
thy
soul
does
belong
,
why
now
if
poisonsome
lusts
,
&
venomous
sins
,
can
live
and
thrive
in
thy
soul
,
then
you
belong
to
the
Devil
;
but
if
these
lusts
and
sins
dy
in
your
soul
,
then
you
belong
to
Jesus
Christ
.
3.
Another
Character
is
this
,
that
man
that
is
without
unfeigned
love
to
the
person
of
Christ
,
that
man
is
without
any
interest
in
Christ
;
for
every
one
that
hath
Christ
loves
him
;
and
every
one
that
hath
him
not
,
loves
him
not
:
1
Cor.
16.
2.
If
any
man
loves
not
the
Lord
Christ
,
let
him
be
accursed
,
he
that
does
not
love
Christ
,
hath
no
interest
in
Christ
,
and
shall
be
accursed
when
Christ
shall
come
to
judgement
.
Object
.
Object
.
But
some
will
be
ready
to
say
,
If
this
be
so
,
that
the
not
loving
of
Christ
,
be
an
argument
of
the
not
having
of
Christ
,
wby
then
I
think
I
am
well
enough
,
for
I
do
love
Christ
with
all
my
heart
.
Answ
.
Answ
.
I
will
tell
thee
in
the
very
words
of
Christ
,
who
it
is
that
loves
him
:
Joh.
14.
24.
He
that
loveth
me
not
keepeth
not
my
sayings
;
does
not
thy
conscience
tell
thee
O
man
,
that
thou
dost
not
care
for
any
command
of
Jesus
Christ
?
let
him
command
what
he
will
,
you
will
do
what
you
list
;
you
see
here
Christ
tels
thee
plainly
,
that
he
that
loveth
him
not
,
keepeth
not
his
sayings
;
I
beseech
you
therefore
in
the
fear
of
God
,
take
heed
of
deceiving
your
own
souls
,
in
thinking
you
love
Christ
,
when
there
is
no
such
matter
,
but
labour
to
love
him
in
truth
,
and
evidence
your
love
to
him
,
by
keeping
of
his
Commandemants
.
4.
That
man
that
is
without
any
saving
knowledge
of
Christ
,
is
without
any
actuall
interest
in
Christ
,
there
is
no
man
that
hath
Christ
but
knows
Christ
;
(
Mistake
me
not
)
I
do
not
say
that
every
man
that
hath
Christ
knows
he
hath
him
,
for
a
man
may
have
Christ
,
and
yet
not
know
of
it
,
for
the
present
;
but
this
I
say
,
he
that
hath
an
interest
in
Christ
,
whosoever
he
be
,
he
must
know
Christ
in
part
,
Joh.
8.
54
,
55.
You
say
that
God
is
your
God
,
and
yet
you
have
not
known
him
,
't
is
a
very
strange
place
,
you
say
that
God
and
salvation
by
him
,
and
all
is
yours
,
and
yet
you
have
not
known
him
.
(
Oh
my
Beloved
)
you
say
you
have
Christ
,
and
yet
you
have
not
known
Christ
,
he
himself
will
convince
you
at
the
last
day
,
of
laying
a
false
claim
to
him
,
read
Joh.
1.
12.
compared
with
the
24.
and
26.
verses
.
Now
when
I
tell
you
that
a
man
without
the
knowledge
of
Christ
,
is
without
any
interest
in
Christ
,
I
do
not
say
,
that
those
are
without
Christ
,
that
have
not
so
great
a
measure
of
knowledge
as
other
men
have
;
but
when
you
are
without
the
knowledge
of
Christ
,
accompanyed
with
these
two
circumstances
,
then
I
can
safely
pronounce
you
to
be
a
Christlesse
man
:
1.
If
you
be
without
the
knowledge
of
Christ
,
and
yet
sit
down
contented
in
your
ignorance
,
neither
desiring
,
nor
labouring
after
the
knowledge
of
him
,
then
I
may
safely
say
,
that
for
the
present
thou
art
without
Jesus
Christ
,
if
you
are
like
those
spoken
of
in
2
Pet.
3.
5.
For
this
they
are
willingly
ignorant
of
,
that
by
the
word
of
God
,
the
heavens
were
of
old
,
and
the
earth
standing
out
of
the
water
,
and
in
the
water
:
or
like
those
in
Job
2.
14.
that
say
unto
God
;
Depart
from
us
;
for
we
desire
not
the
knowledge
of
thy
wayes
:
if
you
are
such
as
these
,
I
can
safely
pronounce
you
to
be
Christlesse
men
.
2.
Not
only
when
you
are
contentedly
ignorant
,
but
likewise
when
with
obscurity
in
your
Judgements
,
you
adde
obstinacy
in
your
wils
;
when
thou
art
an
Ignorant
,
and
dost
not
know
,
and
wilt
not
know
,
that
hast
not
learned
,
and
yet
will
not
learn
,
but
art
like
those
spoken
of
in
Psal
.
82.
5.
They
know
not
,
neither
will
they
understand
,
he
does
not
say
,
they
know
not
,
neither
do
they
,
but
neither
will
they
understand
;
a
godly
man
may
have
the
former
of
these
:
although
you
be
very
ignorant
,
yet
if
you
desire
to
know
,
you
may
have
an
interest
in
Christ
;
but
I
am
bold
to
say
(
in
case
you
are
ignorant
and
yet
sit
down
contentedly
and
do
not
care
to
know
more
,
and
obstinately
and
will
not
learn
more
)
that
you
have
no
interest
in
Christ
,
and
therefore
keep
off
your
hands
from
Christ
,
lay
no
claim
to
him
,
for
you
have
nothing
to
do
with
him
,
he
is
none
of
yours
.
5.
Another
Character
is
this
,
that
man
that
is
without
a
hearing
ear
to
the
voice
of
Christ
,
and
an
obedient
heart
to
the
mands
of
Christ
,
that
man
hath
no
interest
in
Christ
:
I
shall
give
you
two
plain
texts
of
Scripture
to
prove
this
,
one
is
in
Joh.
8.
47.
He
that
is
of
God
heareth
Gods
word
;
you
therefore
hear
them
not
,
because
you
are
not
of
God
;
they
that
are
of
God
,
hear
his
Word
;
those
that
belong
to
Christ
,
and
have
an
interest
in
him
,
hear
his
Word
,
not
only
with
the
ear
,
but
with
the
heart
,
and
so
in
1
Joh.
1.
6.
sayes
the
Apostle
,
We
are
of
God
,
he
that
is
of
God
,
heareth
us
;
he
that
is
not
of
God
,
heareth
not
us
;
hereby
know
we
the
spirit
of
truth
and
the
spirit
of
errour
:
and
therefore
thou
obstinate
and
stout
hearted
wretch
,
that
canst
lie
like
a
flint
under
the
Word
of
God
,
and
suffer
no
command
to
make
impression
upon
thy
spirit
;
verily
thou
canst
lay
no
just
claim
to
Jesus
Christ
.
6.
That
man
that
uses
greater
industry
,
and
takes
greater
complacency
in
the
acting
and
committing
of
sin
,
then
ever
he
did
in
the
exercise
of
any
grace
or
the
performance
of
any
duty
,
that
man
is
without
Jesus
Christ
.
You
have
an
excellent
place
for
this
purpose
in
Joh.
3.
8.
10.
He
that
committeth
sin
,
is
of
the
Devill
,
he
doth
not
say
,
he
that
does
sin
,
is
of
the
Devill
,
but
he
that
commits
sin
with
delight
,
that
makes
a
trade
of
sin
,
he
is
of
the
Devill
,
and
so
on
in
the
10.
ver
.
In
this
the
children
of
God
are
manifest
,
and
the
children
of
the
Devill
;
whosoever
doth
not
righteousnesse
,
is
not
of
God
,
he
does
not
belong
to
God
,
he
that
does
not
righteousnesse
with
delight
,
and
complacency
,
with
joy
and
industry
:
as
he
that
doth
commit
sin
,
that
is
,
act
it
with
delight
,
and
makes
a
trade
of
it
,
is
of
the
Devill
,
so
he
that
does
not
do
righteousnesse
,
that
is
,
with
delight
,
and
joy
,
and
chearfulnesse
,
that
man
is
not
of
Christ
:
you
then
that
can
sin
with
delight
,
but
perform
holy
duties
with
a
flat
,
and
dead
,
and
dull
spirit
,
you
that
never
took
so
much
delight
to
sanctifie
the
Sabbath
,
as
you
have
done
in
prophaning
of
it
,
you
that
never
took
so
much
delight
,
in
the
performing
of
duties
to
God
,
as
you
have
done
in
sinning
against
God
,
lay
off
hands
from
Jesus
Christ
if
your
hearts
be
full
of
sin
,
you
can
have
no
interest
in
him
;
In
Joh.
9.
16.
some
of
the
Pharisees
said
,
this
man
is
not
of
God
,
because
he
keepeth
not
the
Sabbath
:
This
had
been
a
very
good
argument
,
had
it
been
well
applyed
,
had
Christ
indeed
not
kept
the
Sabbath
:
if
it
may
be
truly
said
of
you
,
that
thou
dost
not
make
conscience
of
keeping
of
the
Sabbath
,
or
of
performing
any
holy
duties
,
I
can
truly
say
of
you
,
that
you
are
not
of
God
:
now
then
examine
your selves
by
this
argument
,
whether
you
are
of
God
or
no
;
if
you
do
prophane
the
Sabbath
day
,
and
make
no
conscience
of
performing
holy
duties
,
nor
of
sinning
against
God
;
this
shews
that
you
are
not
of
God
;
that
man
that
acts
sin
with
more
delight
then
he
performs
holy
duties
,
hath
no
interest
in
Christ
,
as
in
1
Joh.
5.
18.
Hee
that
is
born
of
God
sinneth
not
,
that
is
,
he
doth
not
commit
it
with
that
delight
and
complacency
as
wicked
men
do
;
but
he
that
belongs
to
God
,
he
keepeth
himself
pure
,
and
that
wicked
one
toucheth
him
not
;
that
is
,
not
so
,
as
to
make
him
commit
sin
in
the
former
sense
,
but
he
keepeth
himself
,
he
will
not
give
himself
to
commit
sin
with
that
cheerfulnesse
as
wicked
men
do
;
and
therefore
saith
the
Apostle
,
we
know
that
we
are
of
God
,
and
the
whole
world
lyeth
in
wickednesse
.
7.
The
last
Character
is
this
,
that
man
is
without
any
interest
in
Christ
that
backslides
from
the
wayes
of
Christ
,
both
in
judgement
,
and
in
practise
:
(
Beloved
)
when
a
man
shall
backslide
from
the
truth
of
Christ
in
judgement
,
and
from
the
exercises
of
holy
duties
in
practise
,
when
he
backslides
both
these
wayes
,
he
is
not
in
Jesus
Christ
:
2
Joh.
v.
9.
Whosoever
transgresseth
,
and
abideth
not
in
the
doctrine
of
Christ
hath
not
God
,
but
he
that
abideth
in
the
Doctrine
of
Christ
,
he
hath
both
the
Father
and
the
Son
;
that
man
that
sins
both
in
judgement
and
in
practise
,
he
is
not
of
God
;
but
he
that
abides
in
the
truth
of
God
both
in
judgement
and
in
practise
,
he
hath
both
the
Father
and
the
Son.
Oh
therefore
I
beseech
you
in
the
fear
of
God
,
look
about
you
,
to
see
whether
you
are
the
men
that
have
a
reall
actuall
interest
in
Christ
or
no.
Are
you
such
men
as
are
without
the
spirit
of
Christ
?
or
are
you
without
a
saving
power
derived
from
Christ
,
enabling
you
to
mortifie
your
bosome
lusts
?
Are
you
without
an
unfeigned
love
to
the
person
of
Christ
,
or
without
a
true
and
saving
knowledg
of
Christ
?
Are
you
contentedly
ignorant
of
Christ
,
and
care
not
to
know
more
?
or
are
you
obstinately
ignorant
,
and
wil
not
learn
more
?
Are
you
without
a
hearing
ear
,
and
an
obedient
heart
to
the
Word
of
Christ
?
Do
you
take
greater
industry
,
and
complacency
in
the
committing
of
sin
,
then
ever
you
did
in
the
performance
of
any
holy
duty
?
Or
do
you
backslide
from
the
wayes
of
Christ
both
in
judgement
,
and
in
practise
?
If
there
be
a
concurrence
of
these
seaven
Characters
in
you
,
then
conclude
that
you
have
no
interest
at
all
in
Christ
,
conclude
then
that
at
this
time
you
are
without
Jesus
Christ
.
Thus
now
I
have
done
with
the
second
question
which
I
promised
you
to
answer
I
shall
now
spend
a
little
time
in
winding
up
what
I
have
said
in
a
practicall
Use
,
and
then
come
to
the
third
Question
.
And
in
the
application
of
this
I
shall
direct
my
speech
to
two
sorts
of
people
:
1.
To
those
that
are
plunged
into
a
spirituall
delusion
,
to
say
they
have
an
interest
in
Christ
when
they
have
not
.
2.
To
those
that
say
they
have
not
an
interest
in
Christ
when
they
have
.
Use
.
1
1.
To
you
that
say
you
have
an
interest
in
Christ
,
when
you
have
not
;
give
me
leave
to
propound
these
3
or
4
questions
to
you
:
first
let
me
ask
this
question
,
Were
you
ever
without
Christ
,
yea
or
no
?
If
you
answer
no
,
then
let
me
tell
you
thus
much
,
that
that
man
that
sayes
he
had
Christ
ever
,
I
may
safely
say
he
had
Christ
never
:
thou
that
dost
say
that
thou
hadst
Christ
ever
since
thou
wert
born
,
I
can
safely
say
that
thou
hadst
Christ
never
since
thou
wert
born
,
for
every
man
is
born
a
Christlesse
man.
2.
Thou
that
sayest
thou
hast
an
interest
in
Christ
,
let
me
ask
you
this
question
,
How
came
you
by
your
interest
in
Christ
?
Do
you
think
that
Christ
fel
from
heaven
,
into
your
bosome
whether
you
would
or
no
?
How
came
you
by
Christ
then
?
Did
you
ever
make
a
powerfull
prayer
unto
God
for
him
?
Did
you
ever
sigh
,
and
sob
,
and
cry
mightily
unto
God
for
him
?
Did
you
ever
see
your
misery
without
him
?
and
beg
the
Father
earnestly
for
him
?
for
God
is
not
prodigall
of
his
son
to
give
him
to
those
that
never
ask
him
.
3.
Let
me
ask
you
this
question
,
Did
you
ever
see
an
absolute
necessity
in
your
own
souls
,
of
getting
an
interest
in
Jesus
Christ
?
were
you
ever
sensible
of
the
want
of
Christ
,
and
of
the
worth
of
Christ
,
of
the
need
you
have
of
Christ
,
and
in
what
a
sad
,
and
miserable
,
and
deplorable
,
and
damnable
condition
you
are
in
without
Christ
?
if
you
are
not
sensible
of
this
,
you
are
to
this
day
without
Jesus
Christ
.
4.
Let
me
ask
you
this
question
,
How
can
you
evidence
that
you
have
an
interest
in
Christ
,
by
your
walking
?
what
saith
the
Apostle
in
2
Cor.
5.
17.
If
any
man
be
in
Christ
,
he
is
a
new
creature
,
old
things
are
passed
away
,
and
all
things
are
become
new
;
are
you
new
creatures
?
are
all
your
old
sins
passed
away
?
the
Apostle
tels
you
,
that
they
that
are
Christs
,
have
crucified
the
flesh
with
the
affections
and
lusts
:
why
now
,
hast
thou
killed
any
lust
in
thy
heart
,
or
rather
do
not
every
lust
reign
in
thee
,
with
as
much
power
as
ever
they
did
?
If
it
be
so
,
then
surely
you
have
no
interest
in
Christ
at
all
.
Use
.
2
Thus
much
for
the
first
sort
of
people
,
those
that
are
plunged
into
a
spirituall
delusion
,
we
come
now
to
the
second
sort
of
people
,
those
that
are
doubting
,
and
perplexed
souls
,
that
say
they
have
not
an
interest
in
Christ
when
they
have
;
those
which
say
they
are
without
Christ
,
when
indeed
they
are
not
,
as
there
are
many
such
people
in
the
world
:
now
to
such
as
these
I
have
two
or
three
words
of
consolation
.
1.
Let
me
speak
this
for
your
comfort
,
it
is
a
very
ordinary
thing
with
the
people
of
God
,
to
passe
very
hard
and
uncharitable
sentences
upon
their
own
souls
,
and
to
run
upon
very
sad
mistakes
in
reference
to
their
own
salvation
.
A
childe
of
God
he
sees
so
many
lusts
in
his
own
heart
,
and
so
many
sins
within
him
,
that
he
can
scarse
have
a
charitable
thought
of
his
own
soul
,
as
David
when
he
said
,
The
Lord
had
forsaken
him
,
and
cast
him
off
for
ever
:
godly
men
are
very
apt
to
passe
very
harsh
censures
upon
their
own
souls
.
2.
Let
me
tell
you
this
for
your
comfort
,
you
may
have
Christ
,
and
yet
not
know
that
you
have
him
;
it
may
be
with
you
as
it
was
with
Mary
Magdalen
when
she
was
talking
to
Christ
face
to
face
,
yet
sayes
she
,
they
have
taken
away
my
Lord
,
and
I
know
not
where
they
have
laid
him
;
so
you
may
have
an
interest
in
Christ
,
&
yet
not
know
of
it
;
in
Joh.
14.
4.
Christ
told
his
Disciples
there
,
sayes
he
,
Whither
I
go
you
know
,
and
the
way
you
know
,
Thomas
saith
unto
him
,
Lord
we
know
not
whither
thou
goest
,
therefore
how
can
we
know
the
way
?
Now
the
reason
why
they
did
not
know
,
as
Augustine
well
observes
,
was
because
they
did
not
know
their
own
thoughts
,
they
thought
they
did
not
know
,
but
yet
Christ
he
knew
that
they
did
know
.
It
is
with
a
beleever
sometimes
as
it
was
with
Benjamin
,
the
cup
was
in
his
sack
,
and
yet
he
did
not
know
of
it
:
now
Benjamin
was
the
beloved
of
Joseph
,
so
you
may
be
the
beloved
ones
of
Christ
,
and
yet
not
know
of
it
.
3.
To
you
that
think
you
are
without
Christ
,
when
you
are
not
,
let
me
tell
thee
this
for
thy
comfort
,
though
the
having
of
Christ
,
be
indispensably
necessary
for
the
bringing
of
our
souls
to
heaven
,
yet
the
knowing
that
we
have
Christ
is
not
so
much
necessary
.
As
it
is
with
a
man
asleep
in
a
ship
,
the
ship
may
bring
him
home
safe
to
the
harbour
,
and
yet
he
not
know
of
it
?
so
Christ
may
bring
us
through
a
sea
of
boisterous
afflictions
and
temptations
to
heaven
,
our
haven
of
rest
,
and
yet
we
not
know
of
it
,
till
we
come
there
.
4.
Let
me
tell
you
this
likewise
for
your
comfort
,
though
you
do
not
know
that
Christ
is
yours
,
yet
Christ
doth
know
that
you
are
his
:
wil
you
count
your
child
an
unhappy
childe
because
he
does
not
know
that
you
are
his
father
?
't
is
no
matter
though
the
childe
does
not
know
that
you
are
his
father
,
so
long
as
you
know
that
he
is
your
childe
;
so
it
is
no
great
matter
though
you
doe
not
know
,
that
Christ
is
yours
,
so
long
as
Christ
knowes
that
you
are
his
,
for
the
foundation
of
the
Lord
standeth
sure
,
the
Lord
knows
who
are
his
.
Thus
now
beloved
I
have
done
with
this
use
that
belongs
to
this
examination
,
both
for
those
that
say
they
have
Christ
,
when
they
have
not
;
and
also
for
those
that
say
they
have
not
Christ
when
they
have
.
SERMON
,
IV.
EPHES.
2.
12.
That
at
that
time
ye
were
without
Christ
,
—
I
Come
now
to
the
3.
Query
which
I
promised
to
handle
,
which
is
this
;
to
shew
the
misery
and
sad
condition
of
a
man
without
an
interest
in
Jesus
Christ
:
and
oh
that
I
could
speak
it
,
&
you
hear
it
,
with
a
bleeding
heart
,
to
see
in
what
a
dismall
,
and
doleful
,
and
deplorable
condition
every
poor
soul
in
the
world
without
Christ
is
plunged
into
:
I
shall
reduce
all
that
I
have
to
say
,
touching
this
particular
,
under
these
two
heads
,
to
shew
you
1.
Positively
,
what
he
undergoes
:
and
2.
Privatively
,
what
he
wants
:
I
shall
run
over
them
briefly
.
1.
For
the
Positive
part
,
the
misery
of
a
man
out
of
Christ
,
lies
in
these
three
particulars
:
there
are
these
three
great
evils
,
that
every
man
out
of
Jesus
Christ
lies
under
.
1.
A
man
out
of
Christ
is
surrounded
and
compassed
about
with
misery
,
which
way
soever
he
turns
himselfe
,
and
to
illustrate
this
the
more
fully
,
I
shall
heare
lay
you
down
8.
particulars
,
wherein
a
Christlesse
man
is
compassed
about
with
miseries
on
all
sides
;
Thou
art
surrounded
with
misery
,
Oh
Christlesse
man
,
if
thou
lookest
either
outward
,
or
inward
;
upward
or
downward
;
forward
,
or
backward
;
on
thy
righthand
,
or
on
thy
left
;
nothing
but
miseries
accompany
thee
.
1.
If
thou
lookest
outward
,
all
the
creatures
are
armed
against
thee
;
and
hence
it
is
so
often
exprest
in
Scripture
,
that
the
Beast
shall
be
at
war
with
the
wicked
,
but
at
peace
with
the
godly
:
all
the
creatures
are
against
thee
to
avenge
their
Masters
quarrell
.
2.
Look
within
thee
,
and
there
you
shall
finde
a
galling
,
an
accusing
,
and
a
condemning
conscience
,
haling
thee
to
the
judgement
seat
,
and
witnessing
against
thee
,
thy
conscience
shall
be
like
a
thousand
witnesses
,
to
witnesse
against
thee
,
and
to
register
and
enroll
all
thy
sins
till
the
day
of
judgement
.
3.
Look
upwards
into
the
heavens
,
and
there
is
nothing
but
an
angry
God
,
a
severe
Judge
;
that
hath
a
flame
of
fire
,
a
furbished
sword
,
and
a
sharp
arrow
,
and
all
against
thee
,
as
in
Rom.
1.
18.
The
wrath
of
God
is
revealed
from
heaven
,
against
all
ungodlinesse
and
unrighteousnesse
of
men
;
that
hold
the
truth
in
unrighteousnesse
.
4.
If
you
look
downwards
,
there
is
death
ready
to
receive
you
,
which
is
but
as
a
back-door
to
let
you
into
hell
,
and
if
you
look
lower
,
there
is
nothing
but
a
dungeon
of
darknesse
,
where
infernall
spirits
are
reserved
in
chains
of
darknesse
,
to
the
judgement
of
the
great
day
.
Which
way
soever
a
Christlesse
man
looks
there
are
nothing
but
miseries
accompany
him
;
if
he
looks
outward
,
there
the
creatures
are
against
him
;
if
he
looks
inward
,
there
is
a
galled
,
and
accusing
conscience
ready
to
accuse
him
;
if
he
looke
above
him
,
there
is
an
angry
God
against
him
;
if
he
look
below
him
,
there
is
the
Devill
ready
to
receive
him
:
a
Christlesse
man
is
in
a
most
sad
and
dolefull
condition
,
as
I
might
exemplifie
by
this
familiar
similitude
;
Suppose
a
man
were
falling
into
a
great
and
dark
dungeon
,
wherein
there
were
nothing
but
Toads
and
Serpents
,
and
all
manner
of
venemous
beasts
,
and
as
he
were
falling
in
,
should
catch
hold
of
a
twig
of
a
tree
that
might
grow
over
the
mouth
of
the
dungeon
;
and
then
suppose
a
lean
beast
should
come
and
begin
to
gnaw
and
bite
off
that
twig
,
what
a
miserable
case
will
that
poor
man
be
in
?
why
just
so
it
is
with
thee
oh
Christlesse
man
,
thy
life
in
this
twig
,
and
death
is
the
lean
beast
that
is
biting
off
this
twig
of
life
,
and
then
thou
failest
down
into
a
dungeon
of
darknesse
,
there
is
nothing
but
the
twig
of
life
between
thee
and
hell
.
5.
If
you
look
before
you
,
there
is
nothing
but
misery
likewise
approaching
thee
;
and
these
are
the
snares
and
temptations
the
Devill
layes
in
thy
way
to
ensnare
thee
,
and
intice
thee
to
sin
;
there
is
not
a
step
thou
treadest
,
nor
any
company
thou
goest
into
,
but
the
Devill
layes
a
trap
to
ensnare
thee
.
6.
If
you
look
behinde
you
,
there
is
nothing
but
a
huge
heap
of
past
sins
unrepented
of
unsatisfied
for
,
and
unpardoned
,
that
are
able
to
sink
thee
into
the
bottomelesse
pit
of
hell
,
how
then
canst
thou
think
of
thy
past
sins
but
with
a
sad
heart
?
how
dreadfull
is
it
to
consider
how
many
thousands
of
sins
thou
hast
been
guilty
of
and
yet
never
hast
been
humbled
for
them
,
nor
never
shed
one
penitentiall
tear
for
them
;
the
guilt
of
the
least
of
them
,
being
enough
to
plunge
thee
into
hell
for
ever
.
7.
Look
on
thy
right
hand
,
and
there
are
all
the
blessings
of
God
,
all
thy
fullnesse
and
prosperity
;
thy
riches
,
and
great
estate
,
are
all
made
a
curse
to
thee
:
God
gives
a
wicked
man
riches
for
his
hurt
,
Eccles
.
5.
13.
Prosperity
shall
kill
the
soul
of
the
wicked
:
Oh
Christlesse
man
thy
riches
and
prosperity
,
are
all
instruments
and
means
to
further
thy
everlasting
ruin
and
destruction
.
8.
Look
on
thy
left
hand
,
and
there
are
all
the
miseries
,
and
afflictions
,
and
sufferings
,
and
reproaches
,
and
diseases
,
and
sad
accidents
that
you
meet
with
,
as
so
many
forerunners
of
those
unutterable
,
and
untolerable
,
and
unsupportable
sufferings
,
which
a
Christlesse
man
shall
undergoe
to
all
eternity
.
Oh
then
unhappy
man
that
thou
art
,
that
hast
not
an
interest
in
Jesus
Christ
!
without
thee
,
and
within
thee
;
above
thee
,
and
below
thee
;
before
thee
,
and
behinde
thee
;
on
thy
right
hand
,
and
on
thy
left
,
there
are
nothing
but
miseries
accompanie
thee
on
every
side
.
Thus
much
for
the
first
positive
part
,
of
the
misery
of
a
Christlesse
man
;
it
is
a
very
sad
point
that
I
am
now
upon
,
and
therefore
I
shall
sweeten
all
in
the
close
,
with
two
or
three
words
of
consolation
.
But
2
(
Beloved
follow
me
now
)
Thou
that
art
a
Christlesse
man
or
woman
,
thy
misery
in
the
positive
part
of
it
lies
in
this
,
there
wil
be
nothing
in
the
world
so
dismal
and
intolerable
to
thy
soul
,
as
the
apprehensions
of
a
God
without
Jesus
Christ
:
God
that
is
an
amiable
,
and
desireable
,
and
an
universall
good
in
Christ
,
yet
out
of
Christ
,
this
great
God
that
is
so
good
and
rich
in
mercy
,
and
free
in
grace
,
is
cloathed
with
red
,
and
Scarlet
;
you
that
are
out
of
Christ
,
cannot
look
upon
God
,
but
with
dreadfull
apprehensions
of
him
:
you
cannot
look
upon
God
,
as
a
God
of
mercy
to
pardon
you
,
but
as
an
angry
Judge
ready
to
condemn
you
,
not
as
a
friend
that
seeks
your
welfare
,
but
as
an
enemy
that
sets
himself
in
battel
array
against
you
to
ruin
you
:
you
cannot
look
upon
him
as
the
Rock
of
Ages
,
in
the
clifts
whereof
you
may
finde
safety
,
but
as
a
burdensome
stone
,
the
weight
whereof
will
beat
you
down
and
grinde
you
to
powder
:
you
cannot
look
upon
God
as
a
Refiners
fire
to
purge
away
your
drosse
,
but
as
a
consuming
fire
and
everlasting
burning
to
consume
you
to
ashes
;
these
,
these
are
the
awakening
,
and
soul-affrightning
apprehensions
,
which
every
poor
soul
that
hath
not
an
interest
in
Christ
,
must
see
,
the
apprehensions
of
God
will
be
very
dreadfull
to
you
.
3.
Your
misery
in
the
positive
part
of
it
,
lies
in
this
,
that
all
the
creatures
and
blessings
you
injoy
in
the
world
are
acurse
to
you
;
for
all
blessings
are
given
in
and
through
Christ
,
there
is
no
blessing
given
thee
as
a
blessing
,
nor
no
mercy
as
a
mercy
,
if
Christ
which
is
the
mercy
of
all
mercies
be
not
given
to
thee
:
and
here
I
shall
shew
you
your
misery
in
this
particular
,
under
these
five
heads
.
1.
To
have
an
estate
is
a
blessing
of
God
,
but
yet
all
the
estate
,
and
revenues
,
and
substance
which
you
have
gotten
,
by
the
labour
of
your
hands
,
and
the
sweat
of
your
brows
are
all
accursed
to
you
,
if
you
have
not
an
interest
in
Jesus
Christ
,
as
in
Deut.
28.
17
,
18.
Cursed
shalt
thou
be
in
the
City
and
cursed
shalt
thou
be
in
the
field
;
cursed
shalt
thou
be
in
thy
basket
,
and
in
thy
store
;
cursed
shalt
thou
be
in
the
fruit
of
thy
body
,
and
of
thy
land
,
in
the
encrease
of
thy
kine
,
and
in
the
flocks
of
thy
sheep
;
cursed
shalt
thou
be
when
thou
goest
forth
,
and
cursed
when
thou
comest
in
:
and
so
in
Job
20.
15.
He
shall
swallow
down
riches
,
but
he
shall
vomit
them
up
again
:
and
in
Eccles
.
5.
13
sayes
Solomon
,
There
is
a
sore
evill
which
I
have
seen
under
the
Sun
,
namely
riches
kept
for
the
owners
thereof
to
their
hurt
.
2.
You
are
cursed
in
your
house
likewise
,
as
in
Job
28.
15.
The
terrours
of
God
shall
dwell
in
the
taberuacles
of
the
wicked
,
and
brimstone
shall
be
scattered
throughout
his
habitation
:
and
so
in
that
place
I
quoted
before
,
Deut.
28.
19.
3.
He
is
cursed
in
his
name
,
as
in
Prov.
16.
7.
The
name
of
the
wicked
shall
not
.
4.
He
is
cursed
in
his
calling
,
as
in
Prov.
21.
4.
The
ploughing
,
of
the
wicked
is
sin
,
and
in
Deut.
28.
20.
The
Lord
shall
send
upon
thee
cursing
,
vexation
,
and
rebuke
,
in
all
thou
settest
thy
hand
unto
,
for
to
doe
.
5.
He
is
cursed
not
only
in
his
estate
,
in
his
house
,
in
his
Land
,
in
his
calling
,
but
in
his
eating
and
drinking
too
;
you
have
a
strange
expression
for
this
in
Job
.
20.
23.
When
he
is
about
to
fil
his
belly
,
God
shall
cast
the
fury
of
his
wrath
upon
him
,
and
shall
rain
it
upon
him
when
he
is
eating
;
so
in
Psal
.
38.
30
,
31.
While
the
meat
was
yet
intheir
months
,
the
wrath
of
the
Lord
came
upon
them
.
Thus
then
you
see
the
positive
part
of
mans
misery
out
of
Christ
,
what
he
undergoes
:
We
come
now
to
shew
you
the
privative
part
,
of
his
misery
,
what
hee
wants
;
and
here
very
much
might
be
spoken
in
declaring
the
misery
of
a
Christlesse
man
in
the
privative
part
of
it
,
in
those
things
which
he
wants
in
being
without
an
interest
in
Christ
;
but
I
shall
run
over
this
briefly
,
and
comprise
all
that
I
have
to
say
to
you
under
these
six
heads
,
and
then
come
to
the
application
:
first
then
,
are
you
without
Christ
?
why
then
you
are
without
strength
,
as
in
Joh.
25.
5.
Without
me
you
can
de
nothing
,
saies
Christ
;
nay
Paul
goes
further
in
2
Cor.
3.
5.
We
are
of
our selves
as
of
our selves
,
sayes
he
,
not
able
to
think
a
good
thought
,
but
all
our
sufficiency
is
from
God
:
herein
lies
the
misery
of
a
man
out
of
Christ
,
he
is
able
to
do
nothing
,
he
is
like
Sampson
without
his
hair
,
he
that
before
could
break
Iron
bands
like
so
many
straws
,
now
his
strength
was
no
more
then
another
mans
:
(
Beloved
)
you
are
very
weak
indeed
,
if
you
want
Christ
;
in
Esai
.
45.
54.
it
is
said
there
,
that
Christ
is
made
unto
a
beleever
,
righteousnesse
and
strength
;
now
if
you
want
Christ
,
you
want
righteousnesse
by
way
of
acceptance
,
and
you
want
strength
by
way
of
assistance
.
But
here
to
branch
out
this
more
particularly
,
I
shall
shew
you
in
five
particulars
,
wherein
a
man
without
Jesus
Christ
wants
strength
.
1.
Every
man
out
of
Christ
,
wants
strength
to
perform
any
duty
,
as
in
Rom.
8.
26.
We
know
not
what
to
pray
for
,
as
wee
ought
,
we
are
able
to
doe
nothing
that
is
spiritually
good
of
our selves
,
all
our
duties
and
services
,
without
the
righteousnesse
of
Christ
added
to
them
,
are
but
like
so
many
ciphers
,
now
you
know
put
1000.
ciphers
together
,
and
they
make
no
sum
,
but
if
one
figure
be
prefixt
to
them
,
they
make
an
innumerable
number
;
why
so
all
our
duties
of
themselves
are
worth
nothing
,
but
then
Christ
being
added
to
them
,
that
puts
an
estimate
upon
them
,
and
makes
them
of
a
considerable
value
and
worth
.
2.
You
are
without
strength
to
exercise
any
grace
;
a
dead
man
is
as
well
able
to
stir
,
as
a
man
without
Christ
is
able
to
step
one
step
heaven-ward
;
if
God
should
say
,
I
will
save
thy
soul
and
give
thee
heaven
,
couldst
thou
but
perform
one
duty
,
or
exercise
one
Grace
,
thou
couldst
not
do
it
,
and
therefore
Christ
tels
us
in
Joh.
15.
Unlesse
you
be
in
me
,
you
can
bring
forth
no
fruit
.
3.
Without
Christ
thou
art
without
strength
to
subdue
any
lust
;
Oh
how
unable
art
thou
to
keep
under
a
predominant
and
a
turbulent
lust
!
every
sin
will
prevail
and
domineer
in
thy
soul
:
in
Gal.
2.
20.
sayes
Paul
,
I
have
crucified
sin
,
yet
not
I
,
but
Christ
that
liveth
in
me
:
the
messenger
of
Satan
,
that
was
sent
to
buffet
Paul
,
had
prevailed
over
him
,
if
Christ
had
not
helped
him
;
you
are
not
able
to
subdue
any
lust
without
Christ
.
4.
You
are
without
strength
to
resist
any
temptation
;
in
Ephes
.
6.
10.
Paul
exhorts
them
there
,
to
be
strong
in
the
Lord
and
in
the
power
of
his
might
,
not
in
the
power
of
their
own
might
,
for
they
were
not
able
to
stand
of
themselves
by
their
own
strength
,
but
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
;
so
David
when
he
came
to
fight
against
great
Goliah
,
had
he
gone
out
to
meet
him
in
his
own
strength
,
he
had
been
overcome
and
devoured
,
but
he
went
against
him
in
the
name
,
and
in
the
strength
of
the
Lord
of
hosts
.
5.
A
man
without
Christ
is
without
strength
,
to
bear
or
undergoe
any
afflictions
,
every
affliction
that
is
but
like
a
feather
,
to
one
that
is
in
Christ
,
will
be
like
a
lump
of
lead
upon
thee
;
a
godly
man
if
he
hath
any
way
withdrawn
himself
from
Christs
aid
and
assistance
,
a
little
affliction
will
sinck
him
,
for
,
it
is
given
us
of
God
,
not
only
to
do
but
to
suffer
for
his
sake
,
Phil.
2.
21.
Intimating
,
that
unlesse
God
doth
enable
us
to
suffer
,
we
are
not
able
to
bear
up
our
spirits
under
any
affliction
.
Thus
then
you
see
,
that
if
you
want
an
interest
in
Christ
,
you
want
strength
in
these
five
particulars
,
to
perform
any
duty
,
to
exercise
any
grace
,
to
subdue
any
lust
,
to
resist
any
temptation
,
or
to
bear
any
affliction
;
but
2.
If
you
are
without
Christ
,
you
are
not
onely
without
strength
,
but
without
growth
likewise
;
Jesus
Christ
is
to
the
souls
of
men
,
what
the
warm
beams
of
the
Sun
are
to
the
earth
,
take
away
the
influence
of
the
warm
beams
of
the
Sun
from
the
earth
,
and
then
all
the
grasse
of
the
field
and
every
hearb
and
green
thing
will
die
and
wither
away
presently
:
so
Christ
he
is
our
Sun
of
righteousnesse
,
take
away
Christ
from
a
man
,
and
there
wil
no
blossomes
of
grace
bud
forth
in
that
mans
heart
:
Adams
stock
is
a
barren
root
,
upon
which
no
branch
of
grace
will
spring
forth
;
you
can
never
bring
forth
any
fruit
unto
God
,
unlesse
you
be
graffed
not
upon
Adams
Stock
,
but
upon
the
Stock
of
the
root
of
Jesse
;
a
man
during
his
unconverted
estate
,
he
is
the
Devils
slave
,
and
he
never
brings
forth
fruit
,
till
he
come
to
be
in
Christ
;
only
in
and
through
Christ
,
we
are
enabled
to
bring
forth
acceptable
fruit
unto
God.
3.
Without
Christ
,
thou
are
likewise
without
worth
,
though
thou
art
the
son
of
a
Noble
,
and
of
the
off-spring
of
Princes
,
that
canst
lay
claim
to
thousands
and
ten
thousands
per
annum
,
yet
without
Christ
thou
art
poor
,
and
wretched
,
and
miserable
,
and
blinde
,
and
naked
,
Rev.
3.
17.
For
it
is
Christ
alone
that
is
the
repository
and
storehouse
of
all
wisdom
and
knowledge
,
and
all
the
treasures
of
it
are
bound
up
in
him
.
4.
Without
Christ
you
are
without
comfort
:
this
is
a
deplorable
misery
,
a
man
without
Christ
,
is
without
comfort
.
As
that
would
be
an
uncomfortable
dwelling
,
where
the
Sun
should
not
shine
by
day
,
nor
the
Moon
by
night
:
even
so
would
thy
soul
be
very
disconsolate
,
if
Christ
did
not
shine
in
upon
thy
heart
,
the
comforts
of
a
child
of
God
does
either
ebbe
or
flow
,
as
Christ
either
comes
to
him
,
or
goes
from
him
.
5.
Without
Christ
thou
art
without
liberty
.
If
the
son
make
you
free
,
then
are
you
free
indeed
,
Joh.
8.
36.
And
unlesse
the
Son
make
you
free
,
you
are
slaves
indeed
,
slaves
to
sin
,
slaves
to
your
lusts
,
slaves
to
the
creatures
,
and
slaves
to
the
devill
by
whom
you
are
taken
captive
at
his
will
,
you
are
never
free
men
and
women
till
the
Son
make
you
free
.
6.
If
thou
art
without
Jesus
Christ
,
thou
art
without
beauty
,
thou
art
only
like
a
carkasse
without
life
,
or
a
body
without
a
head
;
it
is
Christ
only
,
that
gives
us
beauty
and
comelinesse
.
Ezek.
16.
14.
And
thy
renown
went
forth
among
the
heathen
for
thy
beauty
,
for
it
was
perfect
through
my
comelinesse
that
I
had
put
upon
thee
,
saith
the
Lord
God
;
if
we
have
not
the
comelinesse
of
Christ
put
upon
us
,
we
are
not
comely
;
you
have
a
pretty
passage
in
Luk.
2.
32.
Christ
is
there
called
the
glory
of
the
children
of
Israel
,
Christ
is
the
glory
of
the
children
of
Israel
that
doe
beleive
in
him
:
there
is
no
glory
,
but
a
body
full
of
sores
and
botches
,
in
all
those
that
are
out
of
Christ
.
And
thus
now
(
Beloved
)
I
have
done
with
the
Doctrinall
part
of
this
point
,
that
every
man
,
during
the
state
of
his
unregeneracy
,
is
without
any
actuall
interest
in
Christ
:
we
come
now
to
the
application
,
and
here
I
might
say
to
you
as
a
learned
Author
was
wont
to
say
,
when
he
had
been
handling
any
terrible
subject
,
and
treating
upon
Doctrines
of
terrour
,
he
would
alwayes
say
in
the
close
,
Oh
godly
man
,
this
belongs
not
to
thee
:
so
may
I
say
to
you
,
thou
godly
soul
,
this
appertains
not
to
thee
,
the
misery
and
sad
condition
of
a
man
out
of
Christ
,
belongs
not
to
thee
,
thou
doest
not
now
hear
the
sentence
which
shall
be
passed
upon
thee
,
but
thou
dost
now
hear
the
misery
,
that
thou
art
freed
from
,
and
redeemed
from
:
Use
.
The
Use
that
I
shall
make
of
this
,
shall
be
by
way
of
consolation
,
and
the
Lord
uphold
and
comfort
the
hearts
of
all
you
that
can
lay
a
just
claim
to
Jesus
Christ
.
1.
Happy
,
Oh
thrice
happy
are
you
,
that
ever
you
were
born
,
that
have
an
interest
in
Jesus
Christ
,
for
though
God
be
cloathed
with
majesty
great
and
terrible
in
himself
,
yet
you
can
look
upon
him
,
under
apprehensions
of
love
and
mercy
,
peace
,
goodnesse
,
tendernesse
,
and
kindnesse
;
you
are
to
look
upon
God
not
as
an
angry
Judge
to
condemn
you
,
but
as
a
Father
of
mercy
to
comfort
you
;
not
as
an
adversary
in
battell
array
against
you
,
but
as
a
friend
reconciled
to
you
;
not
as
a
burdensome
stone
,
that
may
grind
you
to
powder
,
but
as
the
rock
of
Ages
,
in
the
clifts
whereof
you
may
finde
safety
:
you
are
to
look
upon
God
,
not
as
a
consuming
fire
to
burn
you
,
but
as
a
refiners
fire
to
purge
away
your
drosse
,
and
sin
,
and
corruption
;
it
is
Christs
bloud
only
that
quencheth
the
fire
of
Gods
anger
.
So
that
now
you
may
look
upon
God
under
all
these
apprehensions
of
love
and
mercy
,
peace
,
pardon
,
and
reconciliation
,
&c.
if
you
have
an
interest
in
Jesus
Christ
.
2.
Happy
,
yea
thrice
happy
are
you
,
in
having
an
interest
in
Christ
,
for
though
you
have
nothing
here
in
the
world
,
yet
you
have
all
things
:
you
have
all
things
in
having
an
interest
in
Christ
that
hath
all
things
:
you
may
say
as
Paul
said
of
himself
,
2
Cor.
6.
10.
As
having
nothing
,
and
yet
possessing
all
things
;
though
thou
wantest
many
things
here
below
,
yet
if
thou
hast
an
interest
in
Christ
,
thou
hast
all
things
.
It
may
be
thou
mayest
eat
of
the
bread
of
affliction
,
and
drink
of
the
water
of
adversity
,
yet
happy
art
thou
,
if
withall
thou
canst
but
drink
draughts
of
Christs
bloud
,
if
Christ
bids
thee
eat
of
his
body
,
and
drink
of
his
bloud
,
as
in
Cant.
5.
8.
Eat
oh
friends
,
drink
,
yea
drink
abundantly
oh
my
beloved
.
Happy
are
you
that
are
cloathed
with
the
long
white
robes
of
Christs
righteousnesse
:
though
you
have
nothing
here
below
,
yet
you
have
all
things
,
in
having
Christ
that
hath
all
things
,
1
Cor.
3.
22.
All
is
yours
,
and
you
are
Christ
.
Object
.
Object
.
But
here
some
may
object
and
say
,
how
can
this
be
,
how
can
it
be
said
that
a
beleever
hath
all
things
,
when
many
times
he
hath
the
least
of
the
things
of
this
world
.
Answ
.
Answ
.
I
answer
,
a
beleever
may
be
said
to
have
all
things
,
these
four
ways
:
1.
He
hath
all
things
equivalently
.
2.
All
things
conditionally
.
3.
All
things
finally
:
And
,
4.
All
things
inheritively
.
1.
A
beleever
hath
all
things
equivalently
,
that
is
,
in
having
Christ
,
he
hath
as
good
as
if
he
had
all
things
,
he
hath
that
which
is
of
more
worth
,
then
if
hee
had
all
the
World
;
that
man
is
not
accounted
a
rich
man
that
hath
much
lumber
and
houshold-stuffe
in
his
house
,
but
he
that
hath
many
Jewels
in
his
cabinet
:
why
now
Christ
hee
is
the
pearle
of
great
price
,
the
jewel
of
all
jewels
,
in
having
Christ
you
have
all
things
,
in
regard
you
have
that
which
is
more
worth
then
all
things
.
2.
A
beleever
hath
all
things
conditionally
:
if
such
a
thing
bee
for
thy
good
that
thou
desirest
,
thou
shalt
have
it
,
bee
it
what
it
will
be
,
as
in
Psal
.
84.
11.
The
Lord
will
give
grace
and
glory
,
and
no
good
thing
will
hee
withhold
from
those
that
live
uprightly
,
hee
hath
all
things
conditionally
.
3.
A
beleever
hath
every
thing
finally
,
that
is
,
the
Lord
intended
that
every
creature
that
he
made
,
might
be
for
his
use
,
the
sun
,
moon
,
and
stars
,
and
all
the
other
creatures
were
made
for
them
,
nay
and
all
the
Angels
in
heaven
were
made
to
be
ministring
spirits
to
the
heirs
of
salvation
.
4.
All
things
are
a
beleevers
inheritively
,
by
way
of
right
and
inheritance
:
though
he
may
not
have
all
things
in
possession
,
yet
he
hath
all
things
by
way
of
reversion
,
hee
hath
a
right
and
claim
to
every
thing
,
Psal
.
37.
11.
The
meek
shal
inherit
the
earth
.
But
now
it
may
be
I
speak
to
many
a
poore
godly
man
or
woman
,
and
tell
them
all
is
theirs
,
when
it
may
be
they
have
not
a
penny
to
buy
bread
to
put
in
their
bellies
:
why
yet
beloved
let
me
tell
you
,
though
you
have
nothing
,
yet
you
have
Christ
that
is
worth
all
things
,
though
you
want
other
things
,
yet
you
doe
not
want
Christ
:
Beloved
,
you
may
want
outward
blessings
,
and
yet
not
want
Jesus
Christ
;
you
may
want
food
to
put
in
your
mouthes
,
and
yet
not
want
the
bread
of
life
,
the
Lord
Jesus
Christ
to
feed
upon
;
you
may
want
clothes
to
cover
your
nakedness
,
and
yet
not
want
the
long
robes
of
Christs
righteousnesse
to
cover
your
sinfull
nakednesse
;
you
may
want
friends
to
comfort
,
help
,
and
relieve
you
,
and
yet
not
want
Christ
to
be
your
friend
.
There
is
some
thing
yet
behind
,
by
way
of
Consolation
,
but
I
must
defer
that
till
another
opportunity
.
SERMON
,
V.
EPHES.
2.
12.
That
at
that
time
yee
were
without
Christ
,
—
WE
come
now
to
lay
down
some
other
things
by
way
of
comfort
,
to
those
that
have
an
interest
in
Christ
:
and
oh
that
you
that
are
Citizens
of
Heaven
would
read
over
your
large
Charter
of
Mercies
,
that
is
sealed
to
you
in
the
bloud
of
Christ
,
read
over
those
many
benefits
,
and
comforts
that
you
have
by
Christ
,
that
none
in
the
world
enjoy
,
but
you
onely
that
have
an
interest
in
him
:
I
shall
reduce
all
that
I
have
to
say
concerning
this
particular
under
these
7
heads
;
you
that
lay
an
undoubted
claim
to
Christ
,
you
may
lay
claim
to
this
sevenfold
benefit
by
him
.
1.
You
that
have
an
interest
in
Christ
,
you
have
all
things
though
you
have
nothing
:
this
I
touched
upon
before
,
you
may
say
with
the
Apostle
,
as
having
nothing
,
yet
possessing
all
things
,
though
you
may
be
without
wealth
and
riches
and
Olive
yards
,
yet
herein
lies
your
comfort
,
you
are
not
without
Christ
,
and
in
having
him
you
have
al
things
though
you
have
nothing
,
for
all
things
are
given
you
,
in
and
through
Christ
by
way
of
entaile
,
as
in
1
Cor.
3.
22.
All
things
are
yours
,
and
yee
are
Christs
.
I
shall
a
little
explain
this
place
to
you
;
sayes
the
Apostle
,
Whether
Paul
or
Apollos
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
,
or
things
present
,
or
things
to
come
,
all
is
yours
,
and
you
are
Christs
,
and
Christ
is
Gods
:
Whether
Paul
,
or
Apollos
,
or
Cephas
,
(
that
is
)
all
the
Ministers
of
Christ
,
if
you
have
an
interest
in
Christ
,
Christ
hath
given
gifts
to
his
Ministers
for
your
sakes
:
so
that
you
may
lay
claim
to
all
the
Ministers
of
Christ
,
Paul
is
yours
,
and
Apollos
is
yours
,
they
are
yours
,
because
they
are
your
lights
,
to
guide
you
in
the
way
to
heaven
,
through
the
darke
wildernesse
of
this
world
;
they
are
your
Pastors
,
to
feed
you
with
knowledge
and
understanding
,
in
the
Mysteries
of
Salvation
;
they
are
your
Shepheards
,
to
gather
you
into
the
fold
of
Jesus
Christ
;
they
are
your
builders
to
hew
and
square
and
make
you
fit
for
Christs
spirituall
building
;
they
are
your
con●●ctors
or
the
friends
of
the
Bridegroome
,
to
make
up
a
compleat
match
between
Christ
and
you
;
(
I
speak
only
in
Scripture
phrase
)
they
are
your
Vine-dressers
to
prune
you
,
and
make
you
fit
to
bring
forth
fruit
unto
God
:
Thus
all
the
gifts
of
all
the
Ministers
in
the
world
are
intended
by
Christ
for
the
good
of
his
children
;
if
there
were
no
godly
men
in
the
World
,
there
would
be
no
Ministers
in
the
World
,
and
therefore
these
people
that
will
heare
onely
one
kind
of
Ministers
,
such
as
they
affect
,
and
slight
all
else
,
they
straighten
their
own
priviledges
,
for
all
the
Ministers
in
the
World
are
given
by
Christ
for
the
benefit
of
his
children
.
But
then
again
says
the
Apostle
,
Whether
Paul
,
or
Apollos
,
or
Cephas
,
or
the
World
,
all
is
yours
:
you
have
a
right
to
all
the
World
,
not
only
a
civil
right
,
but
a
religious
right
,
The
meek
shall
inherit
the
earth
.
So
that
if
you
could
go
to
the
top
of
an
exceeding
high
Mountain
,
and
look
over
all
the
whole
World
,
you
may
say
,
Behold
,
I
see
all
this
is
my
Fathers
ground
,
and
he
hath
given
it
to
Christ
,
even
the
heathen
for
his
inheritance
,
and
the
uttermost
parts
of
the
earth
for
his
possession
,
and
I
having
an
Interest
in
Christ
,
am
thereby
a
coheire
and
joint
heire
with
him
.
3.
Life
is
yours
likewise
;
God
hath
given
you
your
lives
that
in
that
little
space
of
time
,
you
might
provide
for
eternity
,
and
labour
to
know
God
and
worship
him
aright
.
4.
Death
is
yours
likewise
,
death
is
but
as
it
were
a
lanching
of
you
forth
into
an
Ocean
of
endlesse
joyes
and
pleasures
,
but
as
a
trap-doore
to
let
you
into
heaven
;
if
you
should
never
dye
you
would
bee
but
miserable
creatures
;
but
God
hath
appointed
death
to
be
a
means
to
let
you
into
Heaven
.
Whether
wee
live
,
we
live
unto
the
Lord
,
or
whether
we
dye
,
we
dye
unto
the
Lord
,
so
that
living
or
dying
,
we
are
the
Lords
.
5.
Things
present
are
yours
,
which
includes
in
it
,
either
present
mercies
,
or
present
afflictions
;
1.
present
mercies
are
yours
,
as
having
a
right
to
them
,
and
beholding
the
goodnesse
of
God
in
them
,
and
praising
God
for
them
,
and
as
serving
God
with
them
,
and
as
doing
good
to
others
by
them
.
2.
Present
afflictions
are
yours
likewise
,
to
humble
your
hearts
,
to
wean
you
from
the
world
,
to
quicken
your
desires
after
heaven
,
to
purge
out
your
corruptions
,
and
exercise
your
graces
,
and
the
like
;
whatsoever
present
condition
thou
art
in
,
that
present
condition
bee
it
what
it
will
be
,
shall
work
for
thy
good
.
6.
Things
to
come
are
yours
too
;
if
afflictions
come
,
or
temptations
come
,
or
trouble
,
or
want
,
or
famine
,
or
pestilence
,
or
imprisonments
,
or
any
thing
come
,
they
are
all
yours
,
they
are
ordered
by
Christ
to
be
for
your
good
;
and
so
if
mercy
comes
,
and
the
blessings
of
another
world
,
they
are
all
yours
,
Heaven
and
Happinesse
,
and
Glory
,
Life
&
Salvation
are
all
yours
.
Here
then
(
Beloved
)
you
see
the
first
branch
of
a
mans
happinesse
,
that
hath
an
interest
in
Christ
,
in
having
Christ
he
hath
all
things
,
though
hee
hath
nothing
,
because
he
hath
him
that
hath
all
things
:
this
is
the
first
.
2.
That
man
that
hath
an
interest
in
Christ
,
his
second
consolation
lies
in
this
,
that
all
that
Christ
hath
is
his
:
and
(
oh
my
Beloved
)
this
is
a
golden
mine
,
that
will
afford
you
many
pretious
comforts
,
I
shall
give
them
to
you
under
these
five
or
six
particulars
.
1.
If
you
have
an
interest
in
Christ
,
then
Christs
Father
is
your
Father
.
2.
Christs
Spirit
is
your
Spirit
.
3.
Christs
Righteousnesse
is
your
Righteousnesse
.
4.
Christs
Graces
are
your
Graces
.
5.
Christs
Peace
is
your
Peace
;
And
6.
Chr.
Sufferings
are
your
Sufferings
.
And
(
oh
Beloved
)
see
what
a
large
field
you
may
here
walk
in
:
1.
If
you
have
an
interest
in
Christ
,
his
Father
is
your
Father
,
as
in
Joh.
20.
17.
saith
Christ
,
Behold
I
ascend
to
my
Father
and
your
Father
,
to
my
God
and
your
God
;
Christs
Father
is
a
Beleevers
Father
.
2.
Christs
Spirit
is
your
Spirit
;
in
John
14.
8.
sayes
Christ
,
I
will
pray
to
my
Father
,
and
he
shall
give
you
another
Comforter
,
which
shall
abide
with
you
for
ever
,
even
the
Spirit
of
truth
,
whom
the
World
cannot
receive
,
because
it
seeth
him
not
,
but
you
see
him
and
know
him
,
for
he
dwelleth
with
you
and
shall
be
in
you
.
3.
Christs
righteousnesse
is
your
righteousnesse
.
Jer.
23.
6.
And
this
is
the
name
whereby
he
shall
be
called
,
The
Lord
our
righteousnesse
;
So
in
1
Cor.
1.
30.
Christ
is
made
of
God
unto
us
wisdome
,
righteousnesse
,
sanctification
and
redemption
.
4.
His
Graces
are
your
Graces
.
Joh.
1.
14.
Christ
is
full
of
grace
and
truth
,
Why
?
That
out
of
his
fulnesse
we
might
all
receive
grace
for
grace
,
that
is
,
for
every
Grace
that
is
in
Jesus
Christ
,
according
to
our
proportion
and
capacity
we
shall
receive
from
him
.
5.
His
peace
is
your
peace
.
Joh.
14.
27.
My
peace
,
sayes
Christ
,
I
leave
with
you
,
my
peace
I
give
unto
you
,
the
peace
that
we
enjoy
is
from
Christ
.
6.
Lastly
,
Christs
sufferings
are
your
sufferings
,
God
looks
upon
his
sufferings
for
you
,
as
if
you
in
your
own
persons
had
done
and
suffered
what
he
did
,
the
just
hath
suffered
for
the
unjust
to
bring
you
to
God
;
the
sufferings
of
Christ
do
as
effectually
bring
you
to
God
,
as
if
you
in
your
own
persons
had
suffered
upon
the
crosse
as
he
did
,
nay
it
doth
it
a
great
deal
more
,
for
our
sufferings
could
not
have
done
it
.
Thus
having
an
interest
in
Christ
,
all
that
Christ
hath
is
yours
.
3.
Take
this
for
your
comfort
,
that
all
that
you
have
is
Christs
;
I
shall
sum
up
all
that
I
have
to
say
,
concerning
this
,
under
these
three
comprehensive
particulars
:
1.
Your
sinnes
are
Christs
to
pardon
them
,
and
satisfie
Gods
justice
for
them
.
2.
Your
sufferings
are
Christs
to
sanctifie
them
;
And
3.
Your
bodies
and
soules
are
Christs
to
save
them
.
1.
You
that
have
an
interest
in
Christ
,
your
sins
are
his
to
pardon
them
,
Esay
53.
6.
The
Lord
hath
laid
on
him
the
Iniquity
of
us
all
,
the
chastisements
of
our
peace
were
laid
upon
him
,
and
by
his
stripes
we
are
healed
,
hee
bore
our
sins
in
his
own
body
on
the
tree
,
and
to
this
purpose
the
Apostle
hath
an
expression
in
2
Cor.
5.
21.
He
was
made
sin
for
us
,
that
we
might
be
the
righteousnesse
of
God
in
him
;
Christ
was
no
sinner
,
but
hee
was
made
a
sinner
for
us
,
he
bore
our
sins
upon
him
,
our
sinnes
are
Christs
to
pardon
them
.
2.
Our
sufferings
are
Christs
sufferings
to
sanctifie
them
unto
us
.
Act.
9.
Christ
says
to
Saul
;
Saul
,
Saul
,
why
persecutest
thou
me
?
hee
lookes
upon
the
injuries
and
wrongs
,
that
are
done
to
his
people
,
as
if
they
were
done
to
him
.
3.
Your
bodies
and
soules
are
Christs
to
save
them
;
our
members
are
Members
of
Christs
body
,
as
in
1
Cor.
6.
15.
says
the
Apostle
,
shall
I
take
the
Members
of
Christ
,
and
make
them
Members
of
an
harlot
?
God
forbid
:
thy
bodie
is
Christs
,
and
thy
soule
is
Christs
,
the
Apostle
hath
it
in
so
many
expresse
tearms
,
in
1
Cor.
6.
19
,
20.
What
know
you
not
(
says
the
Apostle
)
that
your
bodies
are
the
Temples
of
the
Holy
Ghost
,
which
is
in
you
,
which
you
have
of
God
,
and
you
are
not
your
own
;
for
you
are
bought
with
a
price
,
therefore
glorifie
God
in
your
bodies
and
souls
which
are
his
.
Thus
you
see
what
a
large
field
of
mercie
al
you
that
have
an
interest
in
Christ
,
have
here
to
walk
in
,
you
have
all
things
,
though
you
have
nothing
,
all
things
equivalently
,
all
things
conditionally
,
all
things
finally
,
and
all
things
inheritively
:
all
the
Ministers
of
Christ
are
yours
,
the
whole
world
is
yours
,
life
and
death
is
yours
,
things
present
are
yours
,
whether
present
afflictions
,
or
present
mercies
,
things
to
come
are
yours
,
whether
afflictions
,
or
temptations
,
or
trouble
,
or
want
,
or
any
things
;
and
mercie
to
come
is
yours
,
as
life
and
Salvation
,
Heaven
and
Happinesse
,
all
is
yours
;
all
that
Christ
hath
is
yours
,
Christs
Father
is
your
Father
,
his
Spirit
is
your
Spirit
,
his
righteousnesse
is
your
righteousnesse
,
his
graces
are
your
graces
,
his
peace
is
your
peace
,
and
his
sufferings
are
your
sufferings
;
and
all
that
you
have
is
Christs
,
your
sins
are
Christs
to
pardon
them
,
and
your
sufferings
Christs
to
sanctifie
them
,
and
your
soules
and
bodies
Christs
to
save
them
:
I
might
here
adde
one
head
more
,
that
all
your
duties
and
services
are
Christs
too
,
he
persumes
them
with
the
sweet
odour
of
his
merits
,
and
so
presents
them
,
and
makes
them
acceptable
to
God
,
hence
it
is
that
you
read
in
the
Revelation
,
that
Christ
addes
his
incense
to
the
prayers
of
all
his
Saints
;
and
this
is
a
very
great
consolation
.
4.
All
you
that
have
an
interest
in
Christ
,
take
this
for
your
comfort
,
that
the
having
of
Christ
is
that
which
will
sweeten
all
the
crosses
and
afflictions
,
and
adverse
conditions
that
you
meet
withall
here
in
this
world
;
the
having
of
Christ
will
sweeten
every
trouble
,
as
I
told
you
before
;
what
the
tree
was
to
the
waters
of
Marah
,
that
Christ
will
be
to
every
sad
and
dejected
soul
in
every
troublesome
condition
,
the
waters
of
Marah
were
so
exceeding
bitter
none
could
drink
of
them
,
but
when
the
tree
was
cast
into
the
waters
then
they
became
sweet
:
Why
so
it
may
be
thy
condition
here
in
this
world
is
as
the
waters
of
Marah
,
full
of
bitterness
and
sorrow
,
and
trouble
and
affliction
,
but
now
doe
but
cast
this
tree
of
life
,
the
Lord
Jesus
,
into
these
waters
,
and
then
this
will
convert
them
from
waters
of
Marah
,
bitter
and
troublesome
,
to
be
rivers
of
joy
and
streams
of
comfort
.
Christ
will
be
to
thy
soul
as
the
honie
in
the
Lions
bellie
was
to
Samson
,
it
became
good
for
food
to
feed
upon
;
it
may
be
afflictions
and
troubles
may
come
in
upon
thee
like
a
roaring
Lion
,
but
Christ
is
as
the
hony
in
this
Lion
,
that
sweetens
all
thy
sorrows
and
makes
them
advantagious
and
comfortable
for
thee
.
I
might
apply
to
this
purpose
what
an
Author
observes
concerning
the
water
of
the
Sea
,
it
is
very
salt
in
its
self
,
but
when
it
comes
to
run
through
the
bowels
of
the
earth
,
it
then
loseth
its
saltnesse
and
becomes
pleasant
;
why
so
though
thy
condition
here
in
the
world
be
full
of
sharp
and
sore
afflictions
,
yet
when
these
come
to
run
through
Christ
,
he
sweetens
them
all
unto
thee
.
Great
is
your
comfort
in
having
an
interest
in
Christ
,
for
this
is
that
which
sweetens
all
the
crosses
and
troubles
you
meet
withall
here
in
the
world
:
and
(
Beloved
)
doe
but
seriously
consider
of
it
,
and
let
mee
a
little
reason
the
case
with
you
,
What
though
thou
mayst
feed
upon
the
bread
of
sorrow
,
yet
how
canst
thou
be
uncomfortable
,
when
withall
thou
feedest
upon
the
bread
of
life
the
Lord
Jesus
Christ
?
What
though
thou
mayest
drink
the
water
of
affliction
and
wine
of
astonishment
,
yet
how
canst
thou
be
uncomfortable
,
so
long
as
thou
dost
drink
drops
of
Christs
bloud
?
What
though
you
have
not
a
house
to
put
your
head
in
,
yet
let
this
be
your
comfort
,
that
you
have
a
house
preserved
for
you
,
a
building
not
made
with
hands
,
eternall
in
the
heavens
:
What
though
you
have
nothing
but
a
stone
for
your
pillow
to
lay
your
head
upon
,
when
every
night
you
lay
your
head
in
the
bosome
of
Jesus
Christ
?
Thus
much
concerning
the
fourth
consolation
.
5.
All
you
that
have
a
reall
and
well-grounded
interest
in
Christ
,
herein
lies
your
comfort
,
that
in
and
through
Christ
,
you
may
look
upon
God
(
that
in
himselfe
is
cloathed
with
dread
and
terriblenesse
)
with
a
great
deal
of
joy
and
comfort
.
Christ
makes
all
the
attributes
of
God
to
be
delightfull
and
comfortable
to
thee
,
that
though
God
be
a
consuming
fire
to
burn
up
thy
soul
like
stubble
out
of
Christ
,
yet
in
Christ
you
may
look
upon
God
as
fire
,
but
yet
so
as
that
Christ
interposeth
between
you
and
it
;
Christ
is
as
a
skreen
between
the
fire
of
Gods
wrath
and
you
;
thou
art
to
look
upon
God
,
not
as
an
enemy
that
sets
himselfe
against
thee
,
but
as
a
friend
reconciled
to
thee
;
not
as
an
angry
Judg
that
is
desirous
to
condemne
thee
,
but
as
a
mercifull
Father
that
is
willing
to
pardon
thee
,
you
are
not
to
looke
upon
God
cloathed
with
dread
and
terrour
,
but
with
mercy
and
compassion
;
that
God
that
will
frown
upon
thee
out
of
Christ
,
yet
bring
but
a
Christ
in
thy
armes
,
and
present
him
to
God
the
Father
,
and
then
hee
will
turn
away
his
anger
from
thee
,
and
behold
thee
with
a
smiling
countenance
,
thou
being
in
Christ
and
Christ
in
thee
,
and
God
being
well
pleased
with
his
Sonne
,
must
needs
bee
well
pleased
with
thee
too
;
great
is
your
benefit
by
having
an
interest
in
Christ
;
I
may
say
in
this
case
what
Elisha
the
Prophet
said
to
King
Jeroboam
,
2
King.
3.
14.
Verily
,
sayes
hee
,
were
it
not
that
I
regard
the
person
of
Jehosaphat
King
of
Judah
,
I
would
not
looke
toward
thee
nor
see
thee
;
just
so
does
God
say
to
us
,
were
it
not
for
my
Sonne
Jesus
Christ
,
you
should
never
see
my
face
,
nor
have
a
good
look
from
me
.
6.
If
thou
hast
a
real
interest
in
Christ
,
then
this
is
another
part
of
thy
comfort
,
that
God
the
Father
doth
as
truly
accept
of
thee
in
his
Sonne
,
as
if
thou
hadst
in
thine
own
person
done
and
suffered
what
Christ
did
,
this
is
a
great
benefit
,
God
accepts
of
what
Christ
hath
done
for
us
,
as
if
we
had
none
it
our selves
,
as
in
Ephes
.
1.
6.
Hee
hath
made
us
accepted
in
the
beloved
,
that
is
,
in
Christ
.
God
lookes
upon
thee
in
Christ
,
and
accepts
of
all
thy
duties
and
performances
,
as
well
as
if
thou
hadst
prayed
as
well
as
ever
Christ
prayed
,
and
done
and
suffered
as
much
as
ever
Christ
did
.
7.
Art
thou
now
in
Christ
?
well
take
this
for
thy
comfort
,
thou
maist
be
confidently
assured
,
that
thou
shalt
bee
one
day
with
Christ
.
This
is
the
last
consolation
,
and
I
shall
give
you
a
pregnant
text
to
prove
it
,
though
it
be
not
so
well
understood
in
the
common
reading
of
it
as
it
should
bee
,
Rom.
8.
10.
(
sayes
the
Apostle
)
if
Christ
be
in
you
,
the
body
is
dead
because
of
sinne
,
but
the
Spirit
is
life
because
of
righteousnesse
.
What
is
the
meaning
of
this
,
the
body
is
dead
because
of
sinne
?
the
meaning
is
not
,
that
the
body
does
mortifie
sin
,
but
the
body
is
dead
because
of
sin
,
that
is
,
sin
shall
bring
your
bodies
to
the
grave
,
but
your
spirits
shall
live
because
of
righteousnesse
,
(
that
is
)
the
righteousnesse
of
Jesus
Christ
;
through
the
righteousnesse
of
Christ
your
souls
shall
live
for
ever
in
glory
with
Christ
,
though
your
bodies
die
,
and
sin
bring
them
to
the
grave
,
yet
the
killing
of
your
bodies
shall
but
make
way
for
the
living
of
your
spirits
;
being
in
Christ
here
,
you
shall
for
ever
live
with
Christ
in
glory
hereafter
,
the
death
of
your
bodies
shall
but
give
you
an
entrance
into
Glory
,
and
therefore
why
should
death
be
grievous
to
those
that
are
in
Christ
Jesus
;
for
death
is
but
as
it
were
the
marriage
day
wherein
Christ
and
their
soules
shall
bee
united
together
;
if
Christ
bee
in
you
,
your
bodies
shall
die
because
of
sin
,
but
your
spirits
shall
live
because
of
righteousnesse
:
You
have
another
pertinent
place
to
prove
this
in
Joh.
17.
23
,
24.
sayes
Christ
there
,
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
,
and
that
the
world
may
know
that
thou
hast
sent
me
,
and
hast
loved
them
as
thou
hast
loved
me
;
and
Father
I
will
,
that
they
also
whom
thou
hast
given
me
be
with
me
where
I
am
,
that
they
may
behold
my
Glory
which
thou
hast
given
me
.
Some
conceive
that
this
prayer
of
Christ
was
made
onely
for
the
Apostles
,
that
they
might
be
where
Christ
was
in
heaven
▪
but
if
you
marke
the
precedent
words
,
you
shall
find
that
it
was
for
all
Beleevers
,
for
saies
Christ
himself
,
neither
pray
I
for
these
alone
,
but
for
all
those
that
shall
beleeve
in
my
Name
to
the
end
of
the
world
.
Great
is
your
comfort
in
having
an
interest
in
Christ
here
,
you
shall
one
day
reign
with
him
for
ever
in
Glory
.
Thus
I
have
done
with
these
seven
consolations
to
those
that
have
a
real
and
well
grounded
interest
in
Christ
,
I
have
onely
now
a
word
or
two
,
by
way
of
Use
to
apply
and
set
home
what
I
have
said
concerning
this
particular
.
Use
.
Here
you
see
what
unspeakable
comforts
redound
to
you
that
have
an
interest
in
Christ
,
you
have
all
things
though
you
have
nothing
,
Christ
is
yours
,
and
all
that
Christ
hath
is
yours
,
and
all
that
you
have
is
Christs
,
Christ
sweetens
all
afflictions
and
crosses
to
you
,
and
the
having
of
Christ
represents
God
the
Father
to
you
,
not
with
terrour
and
dread
,
but
with
goodnesse
,
and
meeknesse
,
and
loving-kindnesse
,
and
mercy
,
and
long-suffering
,
and
through
Christ
God
doth
as
freely
accept
of
you
,
and
of
what
you
doe
,
as
if
it
were
done
as
well
as
ever
Christ
did
it
,
and
being
in
Christ
here
,
you
shall
for
ever
live
with
Christ
in
glory
hereafter
:
Oh
how
should
all
these
mercies
and
priviledges
,
stir
up
all
those
that
have
yet
no
part
in
Christ
,
never
to
give
rest
to
their
eyes
,
nor
slumber
to
their
eye-lids
till
they
have
gotten
an
interest
in
him
!
SERMON
,
VI.
EPHES.
2.
12.
That
at
that
time
ye
were
without
Christ
,
—
LEst
any
of
you
that
hear
mee
this
day
should
lie
under
a
spirit
of
delusion
and
think
that
all
that
I
have
said
touching
the
happinesse
of
those
that
have
an
interest
in
Christ
belongs
to
them
when
it
doth
not
;
I
shall
therefore
spend
this
houre
in
shewing
you
some
characters
whereby
you
may
know
whether
you
have
a
real
interest
in
Christ
or
no
:
this
is
the
needfullest
point
that
ever
in
my
life
I
prest
upon
you
,
and
the
Lord
give
you
grace
to
lay
these
characters
close
to
your
own
hearts
,
and
by
them
seriously
to
examine
your
own
souls
whether
you
have
a
reall
interest
in
Christ
or
no
:
but
before
I
give
you
these
characters
,
give
me
leave
by
the
way
to
premise
these
three
or
four
Cautions
or
cautelary
conclusions
,
which
will
the
better
make
way
to
the
handling
the
point
in
hand
.
Caution
1
1.
Take
this
caution
,
that
men
may
be
strongly
conceited
and
opinionated
,
that
they
have
an
interest
in
Christ
when
they
have
not
:
I
shall
give
you
a
plain
text
for
this
in
2
Cor.
10.
7.
Doe
you
look
on
things
after
the
outward
appearance
?
(
sayes
the
Apostle
)
if
any
man
trust
to
himself
,
that
hee
is
Christs
,
let
him
of
himself
think
this
again
,
that
as
he
is
Christs
,
even
so
are
we
Christs
:
This
is
a
very
notable
place
;
there
were
some
among
the
Corinthians
that
were
strongly
conceited
they
did
belong
to
Christ
,
when
they
did
not
;
and
had
an
ill
opinion
of
the
Apostles
,
and
thought
they
did
not
belong
to
Christ
;
and
to
such
as
these
the
Apostle
Paul
here
speaks
:
men
may
be
strongly
conceited
they
have
an
interest
in
Christ
,
when
there
is
no
such
matter
,
as
it
was
with
the
Church
of
Laodioea
,
in
Rev.
3.
17.
Thou
sayest
I
am
rich
and
increased
in
goods
,
and
have
need
of
nothing
:
and
knowest
not
that
thou
art
wretched
,
and
miserable
,
and
poor
,
and
blinde
,
and
naked
.
2.
Another
cautelary
conclusion
I
would
have
you
take
notice
of
,
is
this
;
that
in
laying
down
the
characters
of
a
man
that
hath
an
interest
in
Christ
,
I
do
not
so
presse
them
,
as
that
unlesse
you
have
them
all
in
you
,
you
cannot
have
an
interest
in
Christ
,
for
if
you
have
but
one
of
them
in
you
,
in
truth
and
sincerity
,
it
is
an
evidence
that
you
have
an
interest
in
Christ
:
I
give
you
this
caution
for
fear
of
casting
down
any
poor
dejected
soul
;
if
you
have
but
one
link
of
this
golden
chain
,
you
have
as
sure
hold
,
as
if
you
had
all
of
it
.
3.
In
laying
down
these
characters
of
one
that
hath
an
interest
in
Christ
,
I
lay
them
down
onely
in
the
affirmative
,
not
in
the
negative
,
that
is
,
all
those
that
have
these
characters
in
them
,
may
be
confidently
assured
,
that
they
have
an
interest
in
Christ
:
but
I
do
not
say
,
that
those
that
have
not
these
characters
in
them
,
have
not
an
interest
Christ
,
for
should
I
say
so
,
I
should
cast
down
many
a
humble
and
dejected
soul
:
I
do
not
say
,
that
if
you
have
not
these
characters
in
you
,
you
have
no
interest
in
Christ
;
but
this
I
say
,
that
you
may
confidently
and
indubitatively
know
and
be
assured
,
that
you
have
an
interest
in
Christ
,
if
you
finde
these
things
in
you
.
4.
Lastly
,
take
in
this
caution
likewise
,
that
in
giving
you
these
Characters
,
I
shall
not
presse
them
so
,
as
if
the
having
of
all
these
in
exercise
and
feeling
,
and
in
your
own
apprehensions
,
can
only
evidence
your
having
an
interest
in
Christ
,
but
if
you
have
them
in
habit
,
and
in
truth
,
though
not
in
exercise
and
practise
,
it
is
sufficient
to
evidence
your
interest
in
Christ
.
For
a
poor
soul
may
have
many
graces
of
Gods
Spirit
in
truth
in
him
,
though
he
doth
not
feel
,
and
exercise
,
and
apprehend
them
in
himself
,
as
I
told
you
it
was
with
Mary
Magdalen
;
she
talked
to
Christ
face
to
face
,
and
sayes
she
,
they
have
taken
away
my
Lord
,
and
I
know
not
where
they
have
laid
him
.
And
thus
I
have
done
with
the
cautions
,
or
cautelary
conclusions
,
wherein
I
have
only
made
way
for
my
better
proceeding
,
in
giving
you
the
severall
Characters
of
a
man
that
hath
a
reall
interest
in
Christ
,
and
I
wish
to
God
they
may
be
all
engraven
upon
every
one
of
your
hearts
,
that
you
may
be
unquestionably
assured
in
your
own
souls
,
of
your
interest
in
him
;
I
shall
reduce
all
I
have
to
say
concerning
this
particular
under
these
12.
heads
.
1.
That
man
that
hath
an
interest
in
Christ
,
he
is
cast
out
of
himself
;
that
is
,
he
is
cast
out
of
all
conceit
of
his
own
self-sufficiency
and
righteousness
,
good
works
or
merits
:
no
man
is
in
Christ
,
but
he
is
out
of
himself
;
this
character
the
Apostle
gives
you
in
Phil.
3.
8
,
9.
Yea
doubtlesse
,
(
saith
he
)
I
count
all
things
but
losse
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
for
whom
I
have
suffered
the
losse
of
all
things
,
and
do
count
them
but
dung
,
that
I
may
win
Christ
,
and
be
found
in
him
,
not
having
on
my
own
righteousnesse
:
Here
Paul
having
won
Christ
,
would
not
be
found
,
having
on
his
own
righteousnesse
;
the
Apostle
doth
not
mean
his
own
righteousnesse
in
point
of
being
,
but
in
point
of
dependence
,
not
having
on
his
own
righteousnesse
to
be
justified
by
it
;
in
that
regard
he
would
not
be
found
having
it
on
.
So
in
1
Cor.
4.
4.
sayes
the
Apostle
there
,
I
know
nothing
by
my self
,
now
one
would
think
this
man
were
a
very
holy
and
exact
man
;
for
sayes
he
,
I
know
nothing
by
my self
,
that
is
,
I
know
no
sin
upon
my
soul
,
that
I
perform
wittingly
or
willingly
:
but
mark
the
next
words
,
yet
sayes
he
,
am
I
not
hereby
justified
;
he
was
quite
out
of
conceit
of
all
the
good
works
that
ever
he
did
:
every
man
that
is
in
Christ
,
he
is
out
of
himself
;
he
sees
his
own
in
sufficiency
,
and
Christs
all-sufficiency
;
he
sees
his
emptinesse
of
grace
,
and
Christs
fulnesse
of
grace
;
he
sees
himself
to
be
nothing
,
and
Christ
to
be
all
in
all
.
Luk.
16.
15.
sayes
Christ
there
to
the
Pharisees
,
Ye
are
they
which
justifie
your selves
before
men
,
but
God
knoweth
your
hearts
;
as
if
hee
should
have
said
,
you
think
well
of
your selves
and
of
your
graces
,
but
God
knoweth
your
hearts
,
that
you
are
not
such
as
you
seem
to
be
;
and
therefore
(
Beloved
)
consider
seriously
of
it
,
if
God
hath
wrought
this
grace
in
your
hearts
,
that
you
are
cast
out
of
your selves
to
see
your
own
emptinesse
,
and
vilenesse
,
and
insufficiency
and
want
of
Christ
,
if
there
be
this
work
of
grace
wrought
in
you
,
then
you
may
know
you
have
a
reall
part
and
portion
in
Jesus
Christ
.
Character
2
2.
Another
distinguishing
character
of
a
man
in
Christ
is
this
,
that
he
makes
conscience
of
keeping
every
known
command
of
Christ
.
This
you
have
in
1
Joh.
2.
5.
Whoso
keepeth
his
word
,
in
him
verily
is
the
love
of
God
perfected
,
hereby
know
we
that
we
are
in
him
:
hereby
we
know
that
we
are
in
Christ
,
if
we
keep
every
known
command
of
Christ
,
and
therefore
you
that
can
appeal
to
heaven
,
that
there
is
no
one
known
command
of
Christ
,
but
bears
sway
in
your
heart
,
and
carries
an
authority
over
your
conscience
,
that
you
can
subject
your selves
to
it
,
although
you
have
many
weaknesses
and
failings
,
yet
this
is
an
undoubted
character
that
you
are
in
Christ
:
as
in
1
Joh.
3.
22.
If
that
therefore
(
sayes
the
Apostle
)
that
you
have
heard
from
the
beginning
,
shall
remain
in
the
you
,
you
also
shall
continue
in
the
Son
and
in
Father
.
You
that
keep
every
known
command
of
Christ
,
have
an
interest
in
him
,
and
he
in
you
;
and
therefore
(
beloved
)
all
you
that
doe
make
conscience
of
keeping
the
known
and
revealed
wil
of
God
,
that
there
is
no
known
sin
but
you
labour
to
avoid
,
and
no
known
grace
but
you
labour
to
exercise
,
and
no
known
duty
,
but
you
labour
to
perform
;
if
it
be
thus
with
you
,
you
may
comfort
your selves
in
this
,
that
you
have
a
reall
interest
in
Christ
.
Character
3
3.
Another
character
or
discovery
is
this
,
he
that
hath
an
interest
in
Christ
,
he
hath
a
power
derived
from
Christ
,
enabling
him
to
mortifie
his
inward
and
bosome
lusts
:
as
in
Gal.
5.
24.
They
that
are
Christs
have
crucified
the
flesh
with
the
affections
and
lusts
;
when
Christ
came
in
the
flesh
amongst
us
we
crucified
him
,
but
if
ever
Christ
come
in
thy
heart
,
he
will
crucifie
thee
;
the
crucifying
of
the
flesh
with
the
affections
and
lusts
that
the
Apostle
here
speaks
of
,
is
not
the
killing
and
totall
extirpation
of
sin
,
but
the
giving
a
deadly
blow
to
sin
,
that
sin
shall
never
reign
in
us
,
nor
have
dominion
over
us
any
more
;
if
you
be
in
Christ
,
sin
will
be
like
those
beasts
spoken
of
in
Daniel
,
their
dominion
was
taken
away
,
but
their
lives
were
preserved
for
a
little
season
;
so
the
dominion
of
sin
wil
be
taken
away
,
that
sin
shal
not
reign
in
you
,
yet
the
life
and
being
of
sin
will
remain
in
you
for
a
little
season
:
but
still
as
the
house
of
Saul
grew
weaker
and
weaker
,
when
the
house
of
David
grew
stronger
and
stronger
,
so
if
Christ
dwell
in
thy
heart
,
sin
in
thy
soul
will
every
day
grow
weaker
and
weaker
,
and
grace
in
thy
heart
will
grow
stronger
and
stronger
;
and
therefore
Beloved
,
all
you
whose
hearts
can
bear
you
witnesse
,
that
you
have
had
the
power
of
mortifying
grace
upon
your
souls
,
that
you
can
bridle
your
beloved
lusts
,
and
subdue
your
bosom
sins
,
&
curb
the
pride
of
your
hearts
;
you
may
then
lay
an
undoubted
claim
to
Jesus
Christ
.
Character
4
4.
That
man
that
hath
an
interest
in
Christ
,
doth
keep
a
strict
watch
over
his
own
heart
,
that
he
will
not
wittingly
or
willingly
give
way
to
the
least
sin
to
the
dishonour
of
God
;
a
man
in
Christ
keeps
a
watchfull
eye
over
himself
,
that
he
doth
not
give
way
to
the
least
sin
to
the
dishonour
of
Jesus
Christ
.
We
know
that
whosoever
is
born
of
God
sinneth
not
,
but
he
that
is
begotten
of
God
keepeth
himself
,
and
that
wicked
one
toucheth
him
not
;
He
that
is
begotten
of
God
keepeth
himself
,
he
doth
not
keep
himself
from
all
sin
,
but
he
doth
as
much
as
in
him
lies
resist
every
sin
,
and
temptation
;
he
keepeth
himself
from
every
known
sin
:
so
in
1
Joh.
3.
6.
Whosoever
abideth
in
God
sinneth
not
:
this
is
not
spoken
absolutely
,
but
comparatively
,
he
sinneth
not
in
comparison
of
those
great
sins
that
wicked
men
do
commit
,
for
they
are
slaves
to
their
lusts
:
and
secondly
he
sinneth
not
,
that
is
deliberately
,
neither
with
a
delightfull
complacency
,
nor
with
a
totall
obduracy
,
nor
in
a
way
of
finall
impenitency
:
in
these
regards
a
man
in
Christ
sinneth
not
.
And
now
beloved
,
you
whose
hearts
and
consciences
can
bear
you
witnesse
that
you
doe
keep
a
strict
watch
over
your
own
souls
,
and
that
you
have
a
care
of
committing
the
least
sin
against
God
,
whereby
you
might
dishonor
him
;
if
it
be
thus
with
you
,
you
have
an
infallible
evidence
of
your
interest
in
Christ
:
that
man
that
keeps
sin
out
of
his
heart
,
may
be
confidently
assured
,
he
hath
Christ
in
his
heart
.
Character
5
5.
Another
character
or
discovery
is
this
,
that
man
that
hath
an
interest
in
Christ
Jesus
,
Christ
hath
wrought
in
him
a
reall
change
,
both
in
his
life
and
nature
;
if
thou
art
in
Christ
,
he
will
be
in
thee
,
to
work
an
effectuall
and
saving
change
in
thee
,
both
in
thy
heart
and
life
:
as
in
2
Cor.
5.
17.
sayes
the
Apostle
,
If
any
man
be
in
Christ
,
he
is
a
new
creature
,
old
things
are
past
away
,
and
all
things
are
become
new
:
why
now
(
beloved
)
take
this
text
and
lay
it
close
to
your
hearts
;
hath
God
made
you
new
creatures
,
and
wrought
a
saving
change
in
your
heart
?
can
you
evidence
it
to
your
own
souls
,
that
ever
since
you
were
first
born
,
you
were
new
born
?
if
it
be
so
,
you
may
lay
a
confident
claim
to
Jesus
Christ
;
if
any
man
be
in
Christ
,
he
is
a
new
creature
.
Character
6
6.
Another
char
this
is
,
that
man
that
hath
an
interest
in
Christ
,
doth
grow
up
in
Christ
to
be
fruitfull
in
every
good
work
;
hence
it
is
that
you
often
read
in
the
scripture
,
of
growing
up
in
Christ
,
&
increasing
in
Christ
with
the
increase
of
God.
Jesus
Christ
is
the
root
of
Jesse
,
in
whom
whosoever
is
rooted
and
ingraffed
,
he
will
bring
forth
fruit
unto
God
:
whosoever
is
ingraffed
into
Christ
,
he
will
bring
forth
the
fruits
of
righteousnesse
to
the
praise
and
glory
of
God.
Joh.
15.
5.
I
am
the
vine
(
saies
Christ
)
and
you
are
the
branches
,
he
that
abideth
in
me
and
I
in
him
,
the
same
bringeth
forth
much
fruit
;
for
without
me
you
can
do
nothing
:
why
now
beloved
,
you
that
make
it
out
to
your
own
souls
,
that
you
do
grow
in
grace
,
and
knowledge
,
and
understanding
,
and
in
the
duties
of
sanctification
,
humiliation
,
and
mortification
,
this
is
a
sure
argument
that
you
are
planted
into
that
root
of
Jesse
,
that
makes
you
to
bring
forth
fruit
unto
God.
Character
7
7.
That
man
that
hath
an
interest
in
Christ
,
he
is
most
humble
,
and
vile
in
his
own
eyes
.
Of
all
the
men
in
the
world
,
there
is
no
man
so
debased
in
his
own
esteem
,
as
he
that
hath
an
interest
in
Christ
;
mark
Pauls
description
of
a
man
in
Christ
,
2
Cor.
12.
2.
I
knew
a
man
in
Christ
(
saies
he
)
above
14.
years
ago
,
whether
in
the
body
,
or
out
of
the
body
,
I
cannot
tell
,
God
knoweth
,
such
a
man
caught
up
into
Paradise
,
and
heard
unspeakable
things
,
which
is
not
lawfull
for
a
man
to
utter
,
of
such
a
one
will
I
glory
,
yet
of
my self
I
will
not
glory
,
but
in
my
infirmities
.
Here
Paul
speaking
of
himself
,
would
not
boast
of
what
good
either
he
had
or
did
,
or
of
what
glory
he
beheld
,
left
men
should
think
of
him
above
that
which
is
meet
;
this
is
the
badge
of
a
man
in
Christ
,
he
is
most
humble
in
his
own
eyes
As
those
vessels
that
are
fullest
,
sound
the
least
,
whereas
those
that
are
empty
,
make
the
greatest
noise
;
why
so
,
those
Christians
that
are
full
of
grace
,
&
have
Christ
dwelling
in
them
,
walk
the
humblest
,
and
make
the
least
noise
;
when
those
that
are
out
of
Christ
,
and
empty
of
all
grace
and
goodnesse
,
keep
the
greatest
boasting
of
all
;
As
the
shallow
rivers
make
the
greatest
noise
,
in
running
over
the
peble-stones
,
when
the
deeper
streams
glide
away
silently
;
so
shallow
brains
,
that
know
very
little
or
nothing
as
they
ought
to
know
,
make
the
greatest
shew
,
of
what
they
seem
to
have
,
when
others
that
know
more
and
are
deeper
learned
are
silent
.
It
is
very
remarkable
,
what
one
observes
concerning
the
Prophet
Ezekiel
,
a
very
holy
man
,
and
much
conversant
with
visions
,
and
revelations
,
yet
this
man
that
was
full
of
so
many
admirable
parts
,
and
gifts
,
and
graces
,
the
holy
Ghost
doth
no
lesse
then
93.
times
in
that
Prophesie
,
call
by
the
name
of
the
Son
of
man
,
which
was
(
saith
he
)
to
keep
him
humble
,
and
abate
pride
in
his
heart
,
and
to
shew
that
where
there
is
most
of
Christ
and
grace
in
the
heart
,
that
man
should
be
most
humble
and
vile
in
his
own
eyes
.
Character
8
8.
Another
discovery
of
a
man
in
Christ
,
is
this
,
he
will
take
care
and
make
conscience
of
walking
worthy
of
his
interest
in
Christ
;
the
Apostle
gives
a
caution
for
this
in
Col.
2.
6.
As
you
have
therefore
received
Christ
Jesus
the
Lord
,
so
walk
you
in
him
,
rooted
and
built
up
in
him
,
that
is
,
according
to
those
beginnings
you
have
made
,
and
those
Gospel-discoveries
,
God
hath
given
you
,
and
that
entertainment
you
have
already
given
to
Christ
Jesus
the
Lord
,
so
now
it
becomes
you
to
make
a
sutable
progresse
,
as
truly
,
and
really
,
and
purely
,
as
you
have
received
him
;
so
let
it
be
your
every
dayes
work
to
be
making
progresse
in
him
,
and
to
walk
worthy
of
him
,
so
in
the
1.
Epistle
of
Joh.
He
that
saith
he
abideth
in
him
,
ought
himself
so
also
to
walk
,
even
as
he
walked
:
Hence
it
is
that
you
finde
in
Scripture
,
that
being
in
Christ
,
and
living
a
godly
life
,
are
both
joined
together
;
as
2
Tim.
3.
12.
All
that
will
live
godly
in
Christ
Jesus
:
that
man
whose
person
is
in
Christ
,
will
labour
that
his
wayes
may
be
in
Christ
too
;
many
a
one
would
gladly
have
his
person
in
Christ
,
though
his
life
be
not
in
Christ
,
but
those
whose
persons
and
wayes
are
both
in
Christ
,
they
may
lay
a
comfortable
claim
to
him
;
the
difference
between
a
man
that
hath
an
interest
in
Christ
,
and
one
that
hath
none
,
I
shall
demonstrate
to
you
by
this
familiar
example
:
you
know
,
a
man
that
by
experience
knows
what
it
is
to
make
clean
a
room
,
he
will
be
carefull
that
he
does
not
upon
every
slight
occasion
,
dirt
it
again
,
because
he
knowes
,
what
a
deal
of
pains
and
labour
is
taking
in
cleansing
of
it
;
but
now
a
dog
or
a
spaniell
he
comes
in
and
never
cares
for
dirting
of
it
,
because
he
does
not
know
what
it
is
to
make
it
clean
;
why
so
a
godly
man
,
he
will
be
carefull
of
walking
worthy
of
his
interest
in
Christ
,
because
he
knowes
how
much
it
cost
him
,
how
many
tears
,
and
sighs
,
and
groans
,
and
prayers
,
before
he
got
an
interest
in
Christ
,
and
an
assurance
of
his
love
;
but
now
a
wicked
man
,
he
makes
no
conscience
of
sinning
against
Christ
,
and
displeasing
of
him
,
because
he
never
knew
what
it
was
to
get
an
interest
in
him
.
In
Gal.
3.
21.
sayes
the
Apostle
there
,
as
many
as
have
Christ
,
they
have
put
on
Christ
;
and
a
very
learned
interpreter
hath
an
exceeding
good
note
upon
this
text
;
he
sayes
that
this
speech
of
the
Apostle
here
,
is
spoken
in
an
allusion
to
an
ancient
custome
among
the
heathens
,
that
when
they
came
to
the
profession
of
the
Faith
,
they
were
wont
alwayes
between
Easter
and
Whitsuntide
to
put
off
their
old
garments
,
and
put
on
white
rayments
;
the
end
of
it
was
to
typifie
and
note
,
that
when
once
they
were
in
Christ
,
they
must
leave
off
their
old
courses
and
conversations
,
and
now
labour
to
walk
after
a
more
holy
,
and
blamelesse
,
and
innocent
life
,
in
their
carriages
towards
God
:
thus
(
beloved
)
if
you
have
an
interest
in
Christ
,
you
have
put
on
Christ
,
walking
worthy
of
him
,
in
a
holy
,
pure
,
spotlesse
,
and
unblameable
life
and
conversation
.
9.
A
man
that
hath
an
interest
in
Christ
,
doth
so
prize
him
,
that
he
would
not
be
without
him
for
all
the
world
;
there
is
no
man
that
is
in
Christ
,
but
looks
upon
him
as
the
most
amiablest
,
and
desireablest
good
in
the
world
,
he
knowes
the
worth
of
Christ
,
and
counts
him
as
an
invaluable
treasure
.
In
1
Pet.
2.
7.
the
Apostle
after
he
had
told
them
,
of
their
being
built
upon
Christ
,
as
lively
stones
upon
the
foundation
;
he
concludes
,
to
you
therefore
which
beleeve
Christ
is
precious
;
intimating
,
that
whosoever
is
founded
and
bottomed
upon
Christ
,
Christ
is
very
precious
to
that
soul
,
and
therefore
you
(
beloved
)
that
have
a
sure
testimony
in
your
own
consciences
,
that
you
doe
set
a
high
price
and
value
,
and
esteem
upon
Christ
,
above
all
things
in
the
world
,
and
that
you
count
all
other
things
as
drosse
and
dung
,
in
comparison
of
an
interest
in
Christ
,
this
is
a
very
good
and
undoubted
evidence
that
you
have
an
interest
in
him
.
It
was
an
excellent
speech
of
one
concerning
his
interest
in
Christ
;
sayes
he
,
if
all
the
stones
in
my
house
were
Diamonds
,
and
all
the
dust
in
my
house
shavings
of
gold
,
and
every
peble
stone
,
an
orient
pearl
,
yet
would
I
not
prize
nor
value
these
in
comparison
of
my
interest
in
Christ
.
Character
10
10.
He
that
hath
an
interest
in
Christ
,
hath
the
spirit
of
Christ
dwelling
in
his
soul
,
as
in
1
Joh.
4.
13.
Hereby
wee
know
that
we
dwell
in
him
,
and
he
in
us
,
because
he
hath
given
us
of
his
Spirit
,
he
conveyes
his
Spirit
through
the
golden
conduit-pipes
of
his
ordinances
,
into
thy
heart
;
this
is
a
sure
evidence
to
thee
of
thy
interest
in
Christ
,
if
thou
hast
the
Spirit
of
Christ
dwelling
in
thee
,
in
this
threefold
operation
of
it
:
1.
If
thou
hast
the
inlightning
work
of
the
Spirit
to
inlighten
thy
mind
to
know
Christ
:
2.
If
you
have
the
inclining
work
of
the
Spirit
to
incline
thy
heart
to
love
Christ
:
and
3.
If
you
have
the
enforcing
operation
of
the
Spirit
to
empower
your
wils
to
obey
Christ
;
if
you
enjoy
the
spirit
of
God
in
these
3
operations
of
it
,
then
you
may
certainly
know
,
that
you
have
an
interest
in
Christ
.
Character
11
11.
He
that
hath
an
interest
in
Christ
,
labours
by
all
possible
means
to
bring
others
to
the
knowledge
of
Christ
:
Paul
before
he
was
in
Christ
,
did
labour
to
drive
men
from
Christ
,
but
afterwards
,
when
he
was
converted
,
then
he
did
labour
to
draw
men
to
Christ
more
abundantly
then
all
the
rest
of
the
Apostles
;
Oh
(
beloved
)
you
that
can
compassionate
poor
souls
in
their
naturall
condition
;
and
can
heartily
wish
all
men
to
be
in
Christ
,
as
well
as
your selves
;
you
that
can
bemoan
the
Christlesse
condition
of
your
friends
and
neighbours
,
this
is
a
very
evident
discovery
of
your
interest
in
Christ
.
Thus
I
have
done
with
these
severall
characters
of
a
man
that
is
in
Christ
;
if
thou
art
cast
out
of
thy self
,
and
out
of
an
opinion
of
thy
own
goodnesse
and
righteousnesse
;
if
thou
makest
conscience
of
keeping
every
known
command
of
Christ
,
and
hast
a
power
derived
from
Christ
enabling
thee
to
mortifie
thy
bosome
and
inward
lusts
;
if
you
have
a
care
to
avoid
every
sin
whereby
you
might
dishonour
Christ
;
if
there
be
a
reall
change
wrought
in
you
both
in
heart
and
life
,
from
nature
to
grace
;
if
you
grow
up
in
Christ
to
be
fruitfull
in
every
good
work
,
and
are
humble
and
base
,
and
vile
In
your
own
eyes
;
if
you
labour
to
walk
worthy
of
your
interest
in
Christ
,
prizing
him
,
and
valuing
him
above
all
the
desirable
things
in
the
world
;
if
the
spirit
of
Christ
dwels
in
you
,
inlightning
your
mindes
to
know
him
,
inclining
your
hearts
to
love
him
,
and
empowering
your
wils
to
obey
him
:
and
lastly
,
if
you
have
in
you
ardent
desires
,
and
earnest
endeavours
to
win
others
to
Christ
,
as
well
as
your selves
;
if
you
can
finde
any
one
of
these
in
truth
and
sincerity
in
your
hearts
,
it
will
be
a
very
good
evidence
to
you
of
your
interest
in
Christ
.
I
have
only
a
word
or
two
more
,
to
those
that
upon
examination
doe
really
finde
themselves
to
be
in
a
condition
without
Jesus
Christ
;
let
me
leave
with
you
these
two
or
three
discoveries
of
your
sad
condition
,
to
quicken
you
the
more
earnestly
in
your
pursuits
after
him
.
1.
Are
you
without
Christ
?
why
then
you
are
without
satisfaction
,
and
contentation
in
all
the
things
you
enjoy
here
in
this
World
:
What
Solomon
sayes
is
verified
in
you
,
that
your
eye
shall
not
be
satisfied
with
seeing
,
nor
your
ear
with
hearing
,
nothing
without
Jesus
Christ
,
can
give
satisfaction
to
the
demands
of
an
immortall
soul
,
the
world
being
round
,
and
your
hearts
triangular
,
and
you
know
't
is
impossible
that
a
round
thing
should
fill
that
which
is
three
square
:
so
neither
is
it
possible
that
the
world
or
any
thing
in
it
should
satisfie
the
desires
of
your
hearts
.
2.
As
you
can
have
no
satisfaction
in
the
world
,
so
neither
can
you
have
any
acceptation
with
God
,
God
wil
say
to
you
as
Joseph
did
to
his
brethren
,
if
you
bring
not
up
you
brother
Benjamin
with
you
,
look
me
not
in
the
face
:
so
will
God
say
to
you
,
if
you
bring
not
Jesus
Christ
,
your
elder
brother
with
you
,
doe
not
look
mee
in
the
face
;
here
is
the
misery
of
a
Christlesse
man
,
he
can
have
no
acceptation
with
God.
3.
Without
an
interest
in
Christ
,
you
can
have
no
salvation
by
Christ
;
he
procures
salvation
for
all
that
are
in
him
,
and
for
no
other
;
Joh.
17.
12.
Those
that
thou
hast
given
me
,
I
have
kept
and
none
of
them
is
lost
:
if
you
are
without
Christ
,
your
condition
is
like
those
that
were
in
the
old
world
before
the
floud
;
all
that
were
in
the
Arke
were
saved
and
preserved
,
but
all
that
were
out
of
the
Arke
were
drowned
;
so
Jesus
Christ
is
the
Arke
whereinto
every
soul
that
can
procure
admittance
shall
bee
saved
,
but
all
that
are
not
in
Christ
,
shall
be
drowned
in
a
river
of
brimstone
,
which
the
breath
of
the
Lord
shall
kindle
,
you
shall
be
condemned
and
destroyed
for
ever
,
if
you
are
without
Christ
,
you
are
without
satisfaction
from
the
creature
,
without
acceptation
with
God
,
and
without
salvation
by
Christ
.
And
thus
in
these
six
Sermons
I
have
shewed
you
the
happinesse
of
a
man
in
Christ
;
and
the
Characters
of
a
man
in
Christ
;
and
the
misery
of
a
man
without
Christ
;
and
so
I
have
done
with
this
first
part
of
mans
misery
by
nature
,
and
of
the
first
branch
of
the
Text
,
That
at
that
time
you
were
without
Christ
.
SERMON
,
VII
.
EPHES.
2.
12.
—
Being
aliens
from
the
Common-wealth
of
Israel
—
HAving
finished
the
first
,
I
am
now
to
proceed
to
the
second
part
of
Mans
misery
,
in
these
words
,
Being
Aliens
from
the
Common-wealth
of
Israel
,
but
before
I
fal
opon
this
second
branch
of
the
Text
,
I
shall
speak
something
to
you
,
concerning
the
order
of
the
words
,
why
their
being
without
Christ
,
is
put
in
the
first
place
:
I
answer
,
it
is
put
in
the
first
place
to
shew
that
as
the
having
of
Christ
is
the
foundation
;
and
inlet
of
all
happinesse
and
blessednesse
;
so
the
want
of
an
interest
in
Christ
is
the
Spring
and
Fountaine
from
whence
all
the
miseries
and
calamities
that
are
incident
to
the
children
of
men
doe
flow
,
and
therefore
this
deservedly
is
put
in
the
first
place
,
for
if
you
are
without
Christ
,
you
must
needs
be
Aliens
from
the
commonwealth
of
Israel
,
and
strangers
to
the
Covenant
of
Promise
,
without
hope
,
and
without
God
in
the
World.
But
then
again
why
is
their
being
aliens
to
the
commonwealth
of
Israel
put
in
the
second
place
?
Answ
.
Because
he
that
is
without
Christ
the
head
,
must
needs
be
without
the
church
the
body
,
for
by
the
commonwealth
of
Israel
,
is
meant
the
whole
body
of
the
Church
,
they
were
aliens
from
the
common-wealth
of
Israel
,
that
is
,
this
was
the
misery
of
the
Ephesians
,
while
they
were
in
a
state
of
Gentilism
,
not
converted
to
the
Faith
of
Christ
,
by
the
Gospell
,
they
had
no
interest
in
the
benefits
and
priviledges
that
the
people
of
God
enjoyed
that
were
in
the
Church
of
Israel
,
they
had
none
of
those
spirituall
and
special
priviledges
and
blessings
,
which
God
did
bestow
upon
all
those
that
were
in
Covenant
with
him
,
they
were
aliens
to
the
commonwealth
of
Israel
,
that
is
,
they
were
aliens
to
the
Ordinances
of
God
,
that
were
then
in
use
in
the
Jewish
Church
,
they
were
without
all
the
Ordinances
of
Jesus
Christ
.
All
the
priviledges
of
the
people
of
God
,
did
the
Gentiles
want
,
before
they
were
in
Christ
.
Here
then
you
see
the
complete
misery
of
those
that
were
in
a
state
of
Gentilism
,
they
were
aliens
to
the
commonwealth
of
Israel
,
and
strangers
to
the
Divine
Worship
of
God
,
which
he
did
institute
and
appoint
in
his
Church
,
and
to
all
the
priviledges
and
prerogatives
which
the
people
of
God
doe
enjoy
.
In
the
words
there
are
two
parts
observable
:
1.
A
description
of
the
Church
of
God
,
and
that
by
this
term
the
Common-wealth
,
the
Church
of
God
is
called
the
Commonwealth
of
Israel
.
2.
Here
is
laid
down
the
alienation
of
the
Ephesians
,
before
conversion
,
from
this
Church
,
from
this
Commonwealth
.
Now
(
Beloved
)
from
hence
I
shall
only
note
to
you
,
these
two
observations
,
which
I
intend
to
finish
this
Sermon
.
Doctr.
1.
That
the
Church
of
God
is
a
spirituall
commonwealth
.
Doctr.
2.
That
it
is
a
great
part
of
a
mans
misery
to
be
a
stranger
to
the
true
Church
of
God.
Doct.
1
For
the
first
Doctr.
that
the
Church
of
God
is
a
spirituall
commonwealth
:
in
the
handling
of
this
,
I
shall
doe
these
two
things
:
1.
I
shall
shew
wherein
the
Church
may
be
compared
to
a
commonwealth
,
and
2.
I
shall
shew
you
wherein
they
differ
.
1.
The
Church
may
be
compared
to
a
commonwealth
,
in
these
four
particulars
;
1.
In
a
commonwealth
there
are
people
of
different
degrees
,
ranks
,
callings
,
and
qualities
,
all
are
not
Princes
,
nor
are
all
Rulers
,
all
are
not
Merchants
,
nor
are
all
rich
,
there
are
men
of
all
degrees
,
callings
and
qualities
,
some
are
rich
,
some
poore
,
some
high
,
some
low
,
some
masters
,
some
servants
,
and
the
like
;
now
in
this
regard
,
the
Church
may
be
compared
to
a
Commonwealth
,
for
in
the
Church
of
God
some
are
high
,
some
low
,
some
rich
,
some
poore
,
some
men
grown
up
to
a
full
stature
in
Christ
,
others
are
but
new
beginners
and
babes
in
Christ
;
some
men
are
rich
in
gifts
,
when
others
are
but
poore
and
mean
;
some
are
strong
in
grace
,
like
the
Oak
,
when
others
are
but
like
a
broken
reed
.
As
in
a
Commonwealth
,
so
in
the
Church
of
God
,
there
are
men
of
severall
ranks
,
degrees
,
callings
,
qualities
,
and
conditions
,
as
in
1
Cor.
12.
8
,
9
,
10.
All
men
have
not
the
same
manner
of
gifts
,
for
to
one
is
given
the
word
of
wisdome
,
to
another
the
word
of
knowledge
,
to
another
Faith
,
to
another
the
gifts
of
healing
,
to
another
the
works
of
miracles
,
to
another
prophesie
,
to
another
discerning
of
spirits
,
and
to
another
the
interpretation
of
tongues
,
but
all
these
worketh
that
one
and
the
same
spirit
,
dividing
to
every
man
severally
as
he
will
:
as
it
is
in
the
naturall
body
,
so
it
is
in
the
spirituall
body
,
that
body
would
be
a
monstrous
body
,
if
the
thumb
were
as
big
as
the
arm
,
and
the
arm
as
big
as
the
body
,
and
every
part
as
big
as
the
whole
;
just
so
it
is
in
the
Church
,
it
is
the
beauty
of
it
,
to
have
a
variety
of
condition
.
2.
As
in
a
Commonwealth
though
there
be
multitudes
of
people
,
yet
they
are
all
governed
by
one
&
the
same
Laws
,
and
are
all
subjects
to
one
and
the
same
Rulers
:
so
it
is
in
the
Church
of
God
,
though
there
be
many
people
in
it
,
yet
they
are
all
subject
to
the
same
Laws
,
and
are
all
to
walk
by
the
same
rule
;
and
in
this
regard
it
may
be
compared
to
a
Common-wealth
,
for
there
is
but
one
rule
,
the
word
of
God
,
that
swayes
the
whole
Church
.
3.
In
a
Commonwealth
it
is
accounted
high
Treason
to
subvert
or
overthrow
any
Law
by
which
that
Commonwealth
is
governed
;
for
if
it
were
not
so
,
the
Laws
of
a
Commonwealth
would
be
of
no
force
,
if
any
man
might
break
them
:
add
to
them
or
take
from
them
at
his
pleasure
,
and
therefore
a
Commonwealth
does
count
the
breaking
and
violation
of
their
Laws
to
be
the
greatest
injury
and
dishonour
,
that
can
be
done
to
them
:
and
so
it
is
in
the
Church
,
the
word
of
God
is
very
severe
in
this
regard
,
that
if
any
man
shall
adde
or
diminish
any
jot
or
tittle
to
or
from
the
Word
,
God
will
blot
his
name
out
of
the
Book
of
life
.
4.
They
may
be
compared
one
to
another
in
this
regard
,
for
as
one
Common-wealth
differeth
from
another
,
they
have
not
both
the
same
Rulers
,
nor
the
same
Lawes
,
nor
the
same
customes
,
nor
Charters
,
but
differ
in
every
thing
almost
:
so
the
Church
of
God
is
distinguished
from
all
other
parts
,
and
people
of
the
World
,
Commonwealths
are
different
one
from
another
in
four
things
.
1.
in
Laws
;
2.
in
habit
;
3.
in
language
;
4.
in
Government
;
and
so
is
the
Church
of
God.
1.
It
is
different
from
others
in
its
Lawes
;
Law
that
rules
in
a
Common-wealth
,
but
onely
the
Word
of
God
rules
in
the
Church
.
2.
As
Commonwealths
differ
from
one
another
in
their
language
,
so
the
Church
of
God
has
a
language
different
from
al
the
World
,
the
Church
of
God
speaks
the
pure
language
of
Canaan
,
but
all
the
World
besides
speaks
a
broken
and
corrupt
language
.
3.
As
Commonwealths
differ
one
from
another
in
regard
of
habits
,
so
in
this
regard
does
the
Church
of
God
differ
from
all
the
World
,
the
Church
of
God
hath
put
on
the
new
man
,
when
all
the
World
have
on
their
old
ragges
still
,
the
Church
hath
put
on
the
long
robes
of
Christs
righteousnesse
which
cover
all
her
nakednesse
,
which
all
the
World
are
without
.
4.
The
Church
of
God
is
different
from
all
other
in
regard
of
their
Government
;
all
Kingdomes
and
Commonwealths
have
men
to
be
their
Governours
,
but
the
Church
of
God
that
hath
Christ
to
be
her
Governour
.
Thus
I
have
shewed
you
wherein
the
Church
and
a
commonwealth
doe
agree
,
now
I
come
to
shew
you
wherein
they
differ
;
as
1.
They
are
different
in
their
Lawes
;
a
commonwealth
hath
Laws
,
Acts
,
and
Ordinances
to
govern
them
,
but
the
Church
hath
onely
the
word
of
God
to
be
their
rule
.
2.
There
is
a
difference
in
the
extent
of
those
Laws
;
the
Law
of
a
commonwealth
doth
onely
reach
and
extend
to
the
outward
man
,
that
cannot
rule
the
inward
man
,
therefore
we
commonly
say
our
thoughts
are
free
,
God
onely
can
search
the
heart
and
try
the
reins
,
but
now
the
Law
of
the
Church
extends
its
self
,
to
the
searching
of
the
soul
and
spirit
,
every
thought
and
imagination
of
the
heart
;
as
the
Apostle
sayes
,
the
Law
is
spirituall
,
but
I
am
carnall
.
3.
There
is
a
difference
in
regard
of
the
power
and
efficacy
of
these
Laws
;
the
Laws
of
a
commonwealth
doe
onely
restrain
the
outward
man
,
if
you
do
amiss
,
but
the
Law
of
God
in
the
Church
,
that
cannot
onely
restrain
in
practise
,
but
change
the
heart
,
and
alter
the
affections
,
and
make
thee
a
new
man.
4.
They
differ
in
this
regard
,
a
commonwealth
may
alter
their
Laws
at
pleasure
,
if
they
see
occasion
,
if
they
find
any
law
grievous
or
burdensome
to
the
Kingdome
,
they
may
alter
it
,
or
take
it
away
,
and
adde
a
new
Law
in
the
room
of
it
,
but
this
the
Church
of
God
cannot
doe
,
the
law
that
the
Church
hath
now
,
it
must
have
to
the
end
of
the
world
,
God
himself
gave
the
Law
to
his
Church
,
and
he
cannot
give
a
prejudicial
or
burdensome
law
,
whereas
Rulers
of
Commonwealths
,
they
are
but
men
,
and
cannot
look
into
the
events
of
things
;
and
therefore
are
ignorant
whether
this
or
that
law
may
be
good
or
no
,
and
therefore
doe
change
them
at
their
pleasure
when
they
see
a
necessity
;
but
the
rule
of
the
Word
of
God
is
an
unerring
and
unalterable
rule
,
which
all
must
follow
and
practise
to
the
end
of
the
World.
5.
They
differ
in
their
censure
,
the
censure
of
a
Commonwealth
may
extend
so
far
as
to
confiscation
of
goods
,
to
banishment
,
imprisonment
,
or
death
,
but
the
censure
of
the
Church
extends
only
to
excommunication
,
or
throwing
the
offender
out
of
their
society
or
fellowship
,
they
can
doe
no
more
,
and
must
doe
no
more
,
the
Church
of
Christ
can
inflict
no
censure
,
but
onely
to
excommunicate
,
and
therefore
their
practise
that
doe
imprison
and
censure
and
inflict
punishment
upon
their
people
,
is
not
warrantable
but
does
contradict
the
rule
of
the
Word
;
and
those
likewise
that
doe
cry
out
against
Church
Government
,
as
tyrannicall
,
do
very
much
mistake
,
for
the
Church
of
God
their
censure
is
not
corporeall
but
spirituall
.
But
though
the
Church
may
not
censure
any
man
that
is
an
offender
,
yet
she
may
complain
to
the
Commonwealth
,
and
they
may
restrain
and
quell
them
and
keep
them
under
,
and
inflict
punishments
upon
them
.
Thus
then
you
see
both
wherein
a
Church
and
a
Commonwealth
doe
agree
,
and
wherein
they
difler
,
and
if
this
be
so
that
the
Church
of
God
is
a
spirituall
Commonwealth
,
then
give
me
leave
to
draw
these
three
Inferences
from
hence
.
Use
.
1
1.
I
may
infer
from
hence
the
necessity
of
Church
Government
in
a
Church
;
Did
you
ever
see
a
Commonwealth
stand
and
flourish
without
rule
and
Laws
,
and
order
?
Order
is
the
staffe
of
a
Common-wealth
,
if
every
man
might
doe
what
he
list
,
and
what
is
right
in
his
own
eyes
,
nothing
but
ruine
and
destruction
would
presently
follow
,
as
in
Psal
.
11.
3.
If
the
foundations
be
destroyed
,
what
shall
the
righteous
doe
?
If
the
Laws
and
foundations
of
a
Commonwealth
be
subverted
and
destroyed
,
there
will
be
nothing
but
ruine
.
If
the
Church
be
a
spirituall
Common-wealth
,
then
there
is
an
absolute
necessity
of
a
Government
in
it
;
&
therefore
those
that
would
either
rob
the
Church
of
their
Government
,
and
would
have
none
at
all
,
or
else
would
introduce
a
false
Government
upon
the
Church
,
and
doe
as
much
as
in
them
lies
to
overthrow
the
Government
of
the
Church
,
such
as
these
are
to
be
reproved
.
Government
to
a
common-wealth
is
like
a
hedge
to
a
garden
,
now
suppose
you
had
a
very
fair
garden
,
and
a
great
many
curious
flowers
and
fine
slips
in
it
,
and
one
should
come
to
you
and
tell
you
,
Sir
,
I
see
many
dainty
flowers
and
slips
in
your
garden
,
but
I
see
none
to
grow
upon
your
hedge
,
therefore
pull
it
down
,
let
it
grow
there
no
longer
;
you
would
say
to
such
a
man
,
no
by
no
means
,
for
though
nothing
grows
upon
the
hedg
,
yet
the
hedge
does
preserve
the
flowers
,
that
grow
in
the
garden
,
and
keep
them
from
the
violences
of
wild
beasts
:
So
though
a
Government
in
the
Church
does
not
make
us
holy
,
a
man
may
goe
to
heaven
without
a
Government
,
yet
is
it
exceeding
necessary
to
preserve
the
Church
of
God.
2.
I
may
infer
from
the
Churches
being
a
spirituall
Commonwealth
,
the
necessity
of
union
in
the
Church
.
Common-wealths
are
preserved
by
union
,
you
see
what
four
years
war
have
brought
upon
our
kingdome
,
it
hath
almost
destroyed
the
face
of
our
commonwealth
:
Union
are
the
sinews
and
ligaments
of
a
commonwealth
,
if
men
be
disunited
,
and
disjointed
,
that
commonwealth
cannot
subsist
,
A
Kingdome
divided
against
it self
cannot
stand
,
and
the
Church
of
God
being
a
spirituall
commonwealth
,
this
argues
the
great
necessity
of
unity
in
the
Church
,
and
the
great
danger
of
division
,
the
Church
of
God
cannot
be
safe
without
union
.
I
must
tell
you
(
to
the
griefe
of
our
hearts
be
it
spoken
)
there
were
never
lesse
unity
in
the
Church
of
God
,
since
the
very
first
plantation
of
it
,
by
the
Apostles
in
the
Primitive
times
,
then
there
is
at
this
day
,
wherein
every
man
almost
is
set
one
against
another
;
truly
I
look
upon
it
,
as
a
very
sad
Omen
and
prediction
,
that
God
is
bringing
in
upon
us
the
most
dismall
persecution
that
ever
yet
our
eyes
beheld
.
I
have
read
in
the
book
of
Martyrs
,
that
the
coming
in
of
the
eighth
persecution
,
was
occasioned
by
the
division
&
falling
out
of
Christians
one
with
another
;
I
wish
it
may
not
be
so
with
us
(
Beloved
)
it
is
ordinary
amongst
a
great
many
men
to
cry
out
&
exclaim
against
the
Ministers
of
the
Gospel
,
as
if
they
were
the
great
incendiaries
and
causers
of
divisions
and
dissensions
amongst
you
,
but
I
would
have
you
know
that
those
that
preach
against
division
,
are
not
dividers
,
but
those
that
make
divisions
they
are
dividers
,
as
the
Apostle
sayes
,
Mark
them
that
cause
divisions
among
you
,
and
avoid
them
,
those
men
that
have
caused
divisions
,
and
brought
in
strange
opinions
,
and
Sects
,
and
schisms
into
the
land
,
they
are
the
make-bates
of
the
Nation
;
the
staffe
of
Union
and
the
staffe
of
Beauty
,
when
one
is
broken
,
the
other
is
broken
.
I
have
read
a
story
of
a
man
that
had
fourscore
children
,
and
lying
upon
his
death
bed
,
he
caused
his
children
to
come
before
him
,
and
desired
that
a
bundle
of
small
rods
might
be
brought
to
him
,
his
children
began
to
wonder
amongst
themselves
,
what
should
be
his
design
and
purpose
in
doing
it
,
but
when
they
had
brought
them
,
their
Father
commands
every
one
of
his
sons
beginning
from
the
youngest
to
the
eldest
,
to
take
the
bundle
,
and
try
which
of
them
could
break
it
,
but
none
of
them
was
found
able
to
doe
it
:
at
last
taking
the
bundle
himself
he
unbound
it
,
breaking
the
sticks
one
by
one
,
til
he
had
broken
them
all
,
and
now
my
children
sayes
he
,
this
I
doe
to
teach
you
,
that
if
you
doe
combine
and
keep
close
together
in
unity
like
a
bundle
of
sticks
,
there
is
none
will
be
able
to
break
you
,
or
doe
you
any
harm
,
but
if
you
divide
and
fall
off
one
from
another
,
you
will
soon
be
ruined
,
and
broken
in
pieces
:
why
,
so
now
if
the
members
of
the
Church
of
God
would
unite
together
and
partake
of
publique
Ordinances
together
,
hear
,
pray
,
and
performe
holy
duties
together
,
and
still
remaine
conjoined
in
one
,
wee
need
not
feare
the
power
or
policy
of
any
,
to
doe
us
any
harm
.
3.
If
the
Church
be
a
spirituall
Commonwealth
,
then
I
may
inferre
further
,
the
necessity
of
our
labouring
to
improve
the
Churches
interest
in
a
Common-wealth
.
Nature
will
teach
men
to
labour
to
preserve
,
and
advance
the
good
and
benefit
of
the
Commonwealth
,
every
man
will
contribute
for
the
good
of
the
Body
Politique
,
and
therefore
let
us
labour
to
promote
the
good
of
the
Body
Ecclesiastique
,
and
to
improve
the
Churches
interest
.
Doctr.
2
Thus
much
for
the
first
Doctrine
,
we
come
now
to
the
second
Doctrine
,
That
it
is
a
great
misery
for
a
man
to
be
a
stranger
to
the
true
Churches
of
God.
You
may
be
in
the
true
Church
,
and
yet
not
of
the
true
Church
;
as
ill
humours
in
a
mans
body
,
they
are
in
the
body
,
though
none
of
the
constituent
parts
of
the
body
:
so
you
may
be
in
the
Church
,
and
of
the
Church
visible
too
,
and
yet
none
of
the
Members
of
the
Church
invisible
,
of
the
Church
of
the
first
borne
,
you
may
not
partake
of
the
speciall
and
spirituall
priviledges
of
the
Church
of
God.
1.
Wicked
men
are
strangers
to
the
effectuall
calling
of
the
Church
,
in
1
Pet.
2.
You
(
saith
the
Apostle
)
are
called
with
a
holy
calling
,
which
wicked
men
are
without
.
2.
They
are
strangers
to
the
comforts
of
the
Church
of
God
,
you
want
those
joyes
and
comforts
which
the
people
of
God
doe
enjoy
.
3.
You
are
strangers
to
a
christian
communion
in
the
Church
,
a
wicked
man
does
not
know
how
to
manage
a
spiritual
communion
with
the
people
of
God.
Use
.
Now
if
this
be
so
that
wicked
men
are
strangers
to
the
Church
of
God
in
their
spirituall
benefits
and
priviledges
they
have
by
Christ
,
then
by
way
of
Use
I
shall
onely
draw
from
hence
these
two
Inferences
.
1.
That
you
would
not
lay
too
much
dependence
and
confidence
upon
your
being
Members
of
the
Church
;
you
may
be
under
the
outward
and
common
mercies
,
and
yet
want
the
inward
and
spirituall
benefits
of
the
Church
of
God
;
there
is
many
a
man
that
is
born
and
brought
up
in
the
Church
of
England
,
and
yet
notwithstanding
unable
to
give
any
ground
of
his
Salvation
by
Christ
,
thou
mayest
have
the
Church
of
England
to
be
thy
Mother
,
and
yet
never
have
God
to
be
thy
Father
.
I
do
not
speak
this
to
the
disparagement
of
the
Church
of
England
,
for
Christ
and
Salvation
by
him
is
to
be
had
in
England
as
well
as
elsewhere
,
I
would
not
have
you
think
that
England
is
no
true
Church
,
for
it
is
a
Church
of
Jesus
Christ
,
but
I
say
you
may
be
of
this
Church
and
borne
and
bred
in
this
Church
and
partake
of
all
the
Ordinances
and
outward
priviledges
in
this
Church
,
and
yet
never
come
to
heaven
,
for
(
as
the
Apostlt
sayes
)
all
are
not
Israel
that
are
of
Israel
.
2.
If
this
be
so
,
then
this
may
be
matter
of
reprehension
to
wicked
men
,
that
seeing
they
are
in
the
Church
,
yet
they
are
not
of
the
Church
of
Jesus
Christ
;
you
are
in
the
Church
,
but
as
a
wenne
,
a
botch
,
or
blaine
is
in
the
body
,
you
are
a
blemish
to
the
Church
of
God
,
wicked
men
are
spots
and
blemishes
in
the
Church
,
as
in
2
Pet.
2.
13.
though
they
are
in
the
Church
,
yet
they
are
a
burden
to
the
Church
,
and
I
wish
that
godly
men
did
count
it
a
greater
burden
to
them
then
they
doe
,
that
they
have
so
many
wicked
men
in
their
Church
;
A
wicked
man
in
the
Church
,
is
like
a
wooden
legge
to
the
body
of
a
man
,
a
naturall
legge
that
carries
the
body
,
but
if
a
man
hath
a
wooden
legge
,
the
body
must
carry
it
;
so
wicked
men
are
a
great
burden
and
trouble
to
the
Church
,
as
Paul
sayes
(
speaking
of
wicked
men
)
I
wish
(
sayes
he
)
they
were
even
cut
off
that
trouble
you
,
such
men
as
are
loose
in
practise
,
and
loose
in
opinion
,
truly
both
these
have
been
great
burdens
and
troublers
to
the
Church
of
God
;
they
are
to
the
Church
,
as
Jonah
was
to
the
ship
,
what
a
storm
have
they
raised
in
this
kingdome
!
which
God
knowes
,
whether
you
or
I
shall
ever
live
to
see
it
blown
over
.
Thus
much
for
the
second
part
of
Mans
misery
by
Nature
,
That
at
that
time
ye
were
aliens
to
the
Common
wealth
of
Israel
.
SERMON
,
VIII
.
EPHES.
2.
12.
—
And
strangers
to
the
Covenants
of
Promise
—
WEE
come
now
in
order
to
the
third
part
,
And
strangers
to
the
Covenant
of
Promise
,
but
before
I
shall
draw
out
any
Doctrines
from
these
words
,
I
shall
resolve
these
five
questions
which
are
very
needfull
to
be
discussed
.
Quest
.
1
1.
What
is
the
difference
between
the
Covenants
and
the
Promise
?
For
many
look
upon
them
to
be
both
one
and
the
same
thing
.
2.
What
is
meant
here
by
the
Covenants
of
Promise
.
3.
Why
it
is
called
the
Covenants
of
Promise
.
4.
Why
it
is
called
in
the
plurall
number
,
the
Covenants
of
Promise
.
And
lastly
,
What
it
is
to
be
a
stranger
to
the
Covenants
of
Promise
.
Quest
.
1
1.
Quest
.
What
is
the
difference
between
a
covenant
and
a
promise
?
Answ
.
Answ
.
In
answer
to
this
,
you
must
know
,
that
though
every
Covenant
is
a
promise
,
yet
every
promise
is
not
a
Covenant
,
a
Covenant
is
a
more
comprehensive
thing
then
a
promise
,
for
a
Covenant
is
nothing
but
a
bundle
of
promises
,
all
the
promises
in
the
Gospell
bound
up
together
in
a
bundle
,
so
that
herein
you
see
the
difference
between
a
Covenant
and
a
Promise
.
Quest
.
2
2.
What
is
meant
by
the
Covenants
of
Promise
?
Answ
.
I
answer
,
That
it
is
the
free
and
gratious
promise
,
that
God
made
with
Adam
after
the
fall
,
and
with
the
Patriarchs
,
Abraham
,
Isaac
,
and
Jacob
,
and
all
the
faithfull
,
wherein
he
promised
them
Salvation
and
eternall
life
,
through
Christ
,
which
was
to
come
,
this
is
the
Covenant
of
Promise
,
even
the
promise
which
God
made
with
his
children
,
before
the
coming
of
Christ
,
wherein
he
did
covenant
to
give
them
life
and
salvation
,
through
Christ
which
was
promised
to
come
.
Quest
.
3
3.
Why
is
it
called
the
covenants
of
promise
?
Answ
.
Answ
.
It
is
called
so
,
because
Christ
the
matter
of
this
Covenant
was
not
actually
come
,
but
onely
promised
that
he
should
come
,
that
is
the
reason
of
this
phrase
here
[
the
covenant
of
Promise
]
.
Quest
.
4
4.
Why
is
it
called
in
the
plurall
number
the
Covenants
of
Promise
,
seeing
there
was
but
one
Covenant
of
Grace
,
the
Covevenant
of
Works
was
made
to
Adam
before
the
fall
,
and
the
Covenant
of
Grace
after
the
fall
?
Answ
.
Answ
.
It
is
called
the
Covenants
of
Promise
,
not
as
if
there
were
severall
kindes
of
Covenants
,
and
of
Salvation
by
Christ
,
but
because
there
were
divers
exhibitions
and
administrations
of
this
one
Covenant
;
not
as
if
this
Covenant
were
many
in
kinde
and
substance
,
for
it
is
the
same
now
that
it
was
at
the
beginning
,
but
only
it
was
diversly
administred
,
explained
and
enlarged
;
sometime
it
is
called
a
new
Covenant
,
that
is
,
new
in
regard
of
the
urging
,
&
exhibition
of
it
:
the
like
phrase
you
have
touching
Love
,
Behold
,
a
new
command
I
give
unto
you
,
that
you
love
one
another
,
it
was
called
new
,
because
it
was
then
newly
enforced
upon
the
people
:
The
Covenant
of
Grace
,
the
tenor
of
which
is
,
that
we
shall
have
life
and
salvation
through
the
bloud
of
Christ
,
it
is
called
Covenants
,
because
it
was
so
often
renewed
and
administred
,
first
it
was
made
to
Adam
after
his
fall
,
The
seed
of
the
woman
shall
bruise
the
Serpents
head
,
and
then
it
was
renewed
to
Abraham
,
Paul
explains
it
in
Heb.
3.
and
after
him
,
to
Isaac
,
and
then
to
Jacob
,
and
David
,
and
Solomon
,
and
all
the
faithfull
,
but
the
Covenant
was
still
for
substance
the
same
,
though
it
was
many
times
renewed
,
and
so
it
continues
the
same
to
this
very
day
,
thus
you
have
a
brief
account
of
these
four
Queries
.
Quest
.
5
5.
What
is
it
to
be
a
stranger
to
the
Covenants
of
Promise
?
Answ
.
Answ
.
Did
you
but
dive
and
look
into
the
bottome
of
it
,
you
would
finde
it
to
be
the
finall
upshot
of
the
misery
of
an
unconverted
man
;
to
be
a
stranger
to
the
Covenants
of
Promise
,
is
to
be
in
such
a
dismall
and
lamentable
and
deplorable
condition
,
as
that
none
of
all
the
promises
of
God
,
for
Grace
,
and
life
,
and
Salvation
by
Christ
,
doth
appertaine
to
him
:
and
is
not
this
a
very
miserable
and
sad
condition
,
that
the
Lord
lookes
upon
a
man
in
an
unregenerate
estate
,
as
uncapable
of
any
mercy
,
life
or
salvation
by
Christ
?
A
Covenant
(
as
I
told
you
)
is
a
bundle
of
promises
,
it
containes
all
the
promises
of
Grace
,
life
,
and
salvation
,
now
if
you
be
without
the
Covenant
,
you
must
needes
be
destitute
of
all
the
promises
by
Christ
.
Thus
having
by
way
of
premise
opened
these
five
particulars
,
I
shall
now
draw
out
this
one
Observation
from
the
words
.
Doctr.
Doctr.
That
all
men
during
the
time
of
their
unregenorácy
,
are
strangers
to
the
Covenants
of
Grace
,
so
that
they
can
lay
no
just
claim
to
any
promise
of
having
life
and
Salvation
by
Christ
;
you
are
strangers
to
the
Covenants
of
promise
;
and
(
Beloved
)
when
I
tell
you
,
that
you
have
no
title
to
any
one
promise
of
life
or
Salvation
by
Christ
,
it
is
the
saddest
news
that
ever
you
can
open
your
ears
to
hear
;
if
you
are
a
stranger
to
the
Covenant
you
are
without
all
the
promises
,
for
the
covenant
is
a
bundle
of
promises
,
all
the
promises
of
God
bound
up
together
;
In
the
handling
of
this
point
I
shall
onely
shew
you
two
things
,
and
then
apply
it
.
1.
I
shall
shew
you
what
the
Covenant
of
Grace
is
.
2.
How
you
may
know
whether
you
are
men
without
the
Covenant
of
Grace
,
yea
or
no
,
and
can
lay
no
just
claim
to
any
promise
of
life
and
Salvation
by
Christ
.
3.
I
shall
winde
up
all
in
a
practicall
use
,
both
for
consolation
to
those
,
that
are
in
the
Covenant
,
and
for
terrour
to
those
that
have
no
right
to
the
Covenant
.
1.
For
the
Nature
of
the
Covenant
of
Grace
,
it
is
that
free
and
gracious
Covenant
which
God
made
with
Adam
after
the
fall
,
promising
him
pardon
of
sin
and
eternall
life
,
through
the
righteousnesse
of
Jesus
Christ
.
This
is
the
summe
and
substance
of
the
Covenant
of
grace
,
it
is
the
promise
of
God
first
made
to
Adam
,
and
then
renewed
to
Abraham
,
Isaac
,
and
Jacob
,
David
and
Solomon
,
and
all
the
faithfull
,
it
is
the
solemn
promise
that
God
made
to
the
Elect
of
their
obtaining
Salvation
through
the
righteousness
of
Jesus
Christ
:
Now
here
you
must
be
very
careful
lest
you
run
into
a
mistake
,
for
there
are
two
sorts
of
people
that
run
into
very
dangerous
errours
concerning
this
particular
:
As
1.
The
Socinians
,
that
are
of
an
opinion
,
that
all
the
Patriarchs
and
good
men
in
the
old
Testament
did
none
of
them
go
to
heaven
,
till
Christ
came
in
the
flesh
;
a
very
uncharitable
and
ungodly
opinion
;
And
2.
There
are
others
that
hold
,
that
living
in
obedience
to
the
Morall
Law
of
Moses
,
is
to
tye
the
people
to
the
Covenant
of
Works
,
to
be
justified
by
it
,
they
hold
the
Jews
did
not
live
under
a
Covenant
of
Grace
till
Christ
came
,
but
if
it
were
so
,
none
of
them
could
possibly
be
saved
,
for
by
the
workes
of
Law
shall
no
flesh
living
be
justified
,
no
man
in
the
World
can
ever
goe
to
heaven
by
the
Covenant
of
Works
.
This
I
doe
onely
mention
by
the
way
,
that
you
may
see
and
understand
,
that
since
the
fal
of
Adam
,
al
men
are
saved
by
the
Covenant
of
Grace
,
the
Covenant
of
Works
was
no
longer
in
force
then
while
Adam
lived
and
continued
in
Innocency
,
but
as
soon
as
ever
he
fell
,
the
Gospel
was
presently
preached
unto
them
,
as
well
as
it
is
to
us
now
,
only
it
was
preached
unto
them
more
darkly
,
and
to
us
more
clearly
;
Christ
was
preached
unto
them
as
to
come
,
but
he
is
preached
unto
us
as
come
already
.
Quest
.
II
We
come
now
to
the
second
question
,
to
stir
you
up
and
put
you
upon
enquiry
,
how
you
may
know
whether
you
are
the
people
that
are
in
Covenant
with
God
yea
or
no
,
so
as
that
you
can
lay
a
just
claim
to
the
Covenant
of
Grace
,
and
to
all
the
promises
therein
contained
for
salvation
and
life
eternall
by
Christ
.
I
shall
handle
this
Query
not
in
the
positive
but
in
the
negative
part
of
it
,
how
you
may
know
,
that
you
are
not
in
the
Covenant
of
Grace
,
I
shall
give
you
three
or
four
discoveries
of
it
.
Answ
.
1
1.
Thou
oh
man
art
not
in
Covenant
with
thy
God
,
that
hast
not
yet
broken
the
League
and
Covenant
,
which
thou
hast
made
with
thy
lusts
,
you
that
doe
still
keep
up
and
maintain
the
League
and
Covenant
with
your
lusts
and
corruptions
,
you
are
not
as
yet
come
within
the
Covenant
of
Grace
;
that
man
that
makes
a
Covenant
with
death
and
hell
,
cannot
be
under
the
Covenant
of
Grace
,
and
therefore
you
that
have
not
broken
off
your
sins
by
repentance
and
righteousnesse
,
and
your
iniquities
by
shewing
mercy
,
you
that
are
in
a
wicked
course
and
resolve
to
continue
so
,
lay
no
claim
to
the
Covenant
of
Grace
;
you
that
are
engaged
to
your
lusts
,
you
have
been
bad
and
you
will
be
so
stil
,
you
have
no
interest
in
the
Covenant
of
Grace
.
2.
You
that
think
to
be
saved
by
a
Covenant
of
works
,
cannot
be
under
a
covenant
of
grace
,
You
that
hope
to
be
justified
by
Works
,
are
faln
from
Grace
,
as
the
Apostle
says
in
Gal.
5
4.
you
are
faln
from
Grace
,
that
is
,
not
that
you
are
faln
from
the
habit
of
Grace
,
you
are
faln
from
the
Doctrine
of
Grace
,
that
holds
out
justification
by
Christ
,
that
man
shall
never
be
saved
by
Christ
that
thinks
he
cannot
be
saved
by
Christ
;
and
therefore
a
Papist
,
living
and
dying
in
this
very
opinion
that
he
must
be
saved
by
a
Covenant
of
works
,
cannot
be
saved
;
if
you
be
not
cast
out
of
your selves
,
so
as
to
rely
wholly
and
only
upon
Christ
for
life
and
Salvation
,
you
can
lay
no
just
claime
of
being
under
the
Covenant
of
Grace
.
3.
You
are
strangers
to
the
Covenant
of
grace
,
that
do
make
no
conscience
of
breaking
the
engagements
&
promises
you
have
made
to
God
,
you
that
are
careless
of
keeping
the
Covenants
you
have
made
with
God
,
this
is
an
evident
demonstration
,
that
you
are
not
in
Covenant
with
God
,
those
that
are
in
Covenant
with
God
make
conscience
of
keeping
their
Covenants
with
God
if
in
times
of
affliction
&
trouble
,
you
can
make
large
promises
to
God
of
better
obedience
,
and
yet
afterwards
return
with
the
dogge
to
his
vomit
,
and
are
as
bad
,
or
worse
then
ever
you
were
,
this
argues
,
that
you
have
no
interest
at
all
in
the
Covenant
of
Grace
.
Thus
I
have
done
with
the
second
Query
,
the
discoveries
of
those
that
are
not
in
the
Covenant
of
Grace
;
I
have
onely
now
the
Application
of
the
point
to
speak
to
,
and
the
Use
that
I
shall
make
of
it
shall
be
Use
.
1.
For
consolation
to
all
that
are
in
the
Covenant
of
Grace
,
you
have
a
bundle
of
promises
to
which
you
may
have
recourse
,
and
lay
claim
to
them
as
your
own
.
2.
By
way
ofterrour
,
to
shew
the
misery
of
those
that
are
strangers
to
this
Covenant
of
Grace
.
1.
This
may
be
matter
of
great
consolation
to
you
that
are
under
the
Covenant
of
Grace
,
that
are
in
Covenant
with
God
,
this
should
provoke
you
to
joy
and
comfort
,
in
the
consideration
of
the
great
happinesse
you
enjoy
in
being
under
the
Covenant
of
Grace
,
from
the
misery
you
would
be
exposed
to
,
did
you
live
under
a
Covenant
of
Works
.
And
now
(
Beloved
)
lend
me
your
thoughts
a
little
,
while
I
shew
you
in
fourteen
particulars
,
the
great
happinesse
you
are
now
in
,
being
in
Covenant
with
God
under
a
Covenant
of
Grace
,
from
the
misery
you
had
lain
under
,
in
being
only
under
a
Covenant
of
Workes
,
Doe
this
and
live
,
I
shall
but
only
name
them
to
you
,
and
run
over
them
very
briefly
.
1.
The
Covenant
of
Works
was
given
by
God
to
Adam
,
as
a
Creator
,
but
the
Covenant
of
Grace
is
given
by
God
to
a
Believer
,
as
a
Father
;
God
had
not
this
term
of
a
Father
before
the
fall
,
but
only
of
a
God
and
Creator
,
but
being
under
a
covenant
of
Grace
,
you
may
look
upon
that
God
that
was
only
a
Creator
to
Adam
,
as
a
Father
to
you
.
2.
This
had
been
your
misery
under
a
Covenant
of
Works
;
for
that
exacts
perfect
obedience
,
and
does
punish
the
offendour
in
case
of
disobedience
:
but
being
under
a
Covenant
of
Grace
,
the
Lord
accepts
through
Christ
of
sincere
obedience
,
though
it
be
not
perfect
.
3.
The
Covenant
of
Works
is
not
contented
with
perfect
obedience
neither
,
unlesse
it
be
personall
;
it
must
not
be
perfect
,
done
for
thee
by
another
,
but
done
by
thy self
in
thy
own
person
;
but
now
the
Conant
of
Grace
,
accepts
of
perfect
obedience
,
though
it
be
not
done
by
thy self
,
but
in
the
person
of
Jesus
Christ
;
God
the
Father
doth
as
fully
accept
of
Christ
obeying
and
fulfilling
his
will
in
doing
and
suffering
in
our
behalfe
,
as
if
we
had
done
and
suffered
what
he
did
in
our
own
persons
,
and
herein
lies
the
great
happinesse
of
a
man
under
the
Covenant
of
Grace
.
4.
The
Covenant
of
Works
was
made
by
God
to
Adam
without
a
Mediator
,
there
was
no
third
person
between
God
and
Adam
,
but
the
covenant
of
Grace
was
made
by
God
with
us
,
in
the
hand
of
a
Mediator
Jesus
Christ
.
You
may
conceive
it
thus
,
suppose
two
men
should
be
at
discord
and
variance
one
with
another
,
and
a
third
person
a
friend
to
both
these
that
are
falne
out
,
should
come
and
endeavour
to
decide
the
difference
,
first
going
to
one
and
desiring
him
to
be
reconciled
to
the
other
;
and
then
going
to
the
second
,
and
entreating
him
to
be
pacified
towards
the
first
,
till
he
hath
united
and
reconciled
them
both
together
;
so
it
is
here
,
Christ
is
a
friend
both
to
God
and
man
,
he
is
the
Son
of
God
,
and
he
is
husband
of
his
Church
,
and
being
the
Mediatour
of
the
new
covenant
,
he
comes
first
to
his
Father
,
and
sayes
,
Father
I
know
,
that
all
mankind
hath
broken
that
first
covenant
which
they
made
with
thee
,
and
are
thereby
justly
lyable
to
all
that
wrath
&
punishment
due
to
the
breach
of
it
,
and
I
know
thy
anger
and
displeasure
against
them
,
but
I
pray
thee
oh
Father
,
be
reconciled
and
well
pleased
with
thy
people
,
give
them
the
sanctification
of
their
Natures
,
while
they
live
here
,
and
give
them
heaven
and
happinesse
when
they
dye
;
and
then
Christ
comes
to
Beleevers
,
and
tels
them
;
Sirs
,
I
have
procured
peace
,
and
pardon
,
and
reconciliation
for
you
,
the
sanctification
of
your
Natures
here
,
and
heaven
when
you
dye
,
and
therefore
lift
up
your
heads
with
joy
;
Christ
first
goes
to
his
Father
,
and
sues
to
him
for
pardon
,
and
then
comes
to
us
,
and
begs
of
us
to
be
comforted
.
5.
Adam
under
the
Covenant
of
Works
he
had
nothing
but
Works
to
save
him
,
and
he
was
to
keep
this
Covenant
of
Works
only
by
his
own
strength
,
he
had
no
strength
but
his
own
,
to
perform
any
duty
,
he
had
no
bottome
,
no
foundation
,
but
himselfe
to
stand
on
;
but
under
the
Covenant
of
Grace
we
are
kept
by
the
mighty
power
of
God
through
Faith
unto
Salvation
;
we
are
under
a
far
better
condition
under
the
Covenant
of
Grace
,
then
Adam
was
at
first
,
in
the
State
of
innocency
,
for
though
hee
was
perfectly
holy
,
yet
he
was
not
immutably
holy
,
but
now
the
foundation
of
God
standeth
sure
,
we
are
kept
by
the
mighty
power
of
God
unto
Salvation
.
6.
The
Covenant
of
Workes
,
if
a
man
did
once
break
them
,
that
did
admit
of
no
repentance
;
had
Adam
and
Eve
after
the
fall
,
wept
their
eyes
out
,
or
prayed
their
hearts
out
,
all
would
have
done
them
no
good
;
repentance
will
no
way
avail
the
Covenant
of
Works
;
as
it
is
in
the
civill
Law
,
if
a
man
hath
committed
murder
,
the
Law
does
not
enquire
whether
the
man
does
repent
,
or
is
sorry
for
what
he
hath
done
,
no
,
but
the
Law
takes
notice
whether
he
hath
done
the
fact
,
or
no
,
if
he
hath
,
he
must
dye
,
no
repentance
will
avail
;
but
in
the
Covenant
of
Grace
it
is
far
otherwise
,
for
though
you
have
done
the
fact
,
and
broken
Gods
Commandemants
,
yet
if
you
repent
,
and
mourn
,
and
grieve
for
the
sins
you
have
committed
against
God
,
the
Lord
will
pardon
and
forgive
them
,
as
if
they
had
never
been
committed
,
so
that
this
is
another
great
happinesse
you
enjoy
in
being
under
the
Covenant
of
Grace
.
7.
Adam
being
under
the
Covenant
of
Works
,
God
took
the
very
first
forfeiture
of
breaking
of
this
Covenant
,
and
one
sinne
made
God
to
disanul
that
covenant
,
whereas
the
Covenant
of
Grace
is
not
made
void
nor
disanul'd
although
you
commit
many
sins
:
as
you
may
see
in
Ro.
5.
16
,
17.
says
the
Apostle
there
,
Not
as
it
was
by
one
that
sinned
so
is
the
gift
,
for
the
judgement
was
by
one
to
condemnation
,
but
the
free
gift
is
of
many
offences
unto
justification
,
that
is
,
under
the
Covenant
of
Works
,
there
one
sin
did
condemne
all
the
world
,
but
being
under
the
Covenant
of
Grace
there
the
free
gift
is
of
many
offences
unto
justification
,
many
sins
are
pardoned
and
many
offences
are
passed
over
,
the
Covenant
of
Grace
pardons
many
sins
and
over
lookes
many
weaknesses
and
failings
,
though
you
break
your
Covenant
often
,
time
after
time
,
yet
the
Covenant
of
Grace
shall
not
be
broken
,
the
first
Covenant
was
disanuld
for
one
sin
,
but
the
second
Covenant
shall
not
be
disanuld
for
many
sins
,
as
you
may
see
in
Psal
.
89.
31
,
32
,
33.
sayes
God
there
,
If
they
break
my
statutes
,
and
keep
not
my
Commandements
,
then
will
I
visit
their
transgressions
with
the
rod
,
and
their
iniquity
with
stripes
,
neverthelesse
my
loving
kindenesse
will
I
not
uttery
take
from
him
,
nor
suffer
my
faithfulnesse
to
fail
,
my
Covenant
will
I
not
break
,
nor
alter
the
thing
that
is
gone
out
of
my
lips
,
and
so
in
Psal
.
11.
5.
The
Lord
will
ever
be
mindefull
of
his
Covenant
:
so
that
this
is
another
part
of
your
happinesse
.
8.
(
Pray
observe
this
)
had
Adam
continued
still
under
the
Covenant
of
Works
,
and
kept
the
Covenant
,
performing
exact
and
perfect
obedience
to
it
,
yet
he
could
never
have
come
to
heaven
,
he
should
have
had
onely
an
ever
lasting
continuance
in
Paradise
,
he
should
never
have
enjoyed
heaven
,
but
being
under
the
Covenant
of
Grace
,
that
entitles
you
to
everlasting
Salvation
and
happinesse
in
heaven
,
by
Jesus
Christ
.
9.
Under
the
Covenant
of
Workes
,
though
God
did
promise
life
to
Adam
,
upon
the
performing
of
the
Covenant
,
yet
God
did
not
promise
pardon
to
Adam
upon
the
breach
of
the
Covenant
;
God
promised
him
thus
,
Do
this
and
thou
shalt
live
,
but
God
did
not
promise
him
,
that
though
he
should
break
his
commands
and
sin
against
him
,
yet
hee
should
bee
saved
notwithstanding
:
in
the
Covenant
of
works
,
there
is
no
promise
at
all
of
pardon
,
but
only
of
life
;
but
under
the
Covenant
of
Grace
you
have
a
double
promise
.
1.
You
shall
obtain
life
eternall
,
and
Salvation
by
Christ
:
And
2.
you
shall
have
all
your
sins
pardoned
and
washed
away
in
the
bloud
of
Christ
,
that
you
doe
commit
against
him
,
you
shall
have
pardon
and
remission
of
sins
by
Christ
,
so
that
no
sin
shall
be
charged
upon
you
.
10.
Under
the
Covenant
of
Works
God
did
accept
the
person
for
the
worke-sake
,
but
under
the
Covenant
of
Grace
,
he
doth
accept
of
the
Work
for
the
persons
sake
:
and
herein
lies
our
happinesse
,
under
the
Covenant
of
Works
God
did
accept
of
Adams
person
meerly
because
his
works
were
altogether
righteous
and
good
,
and
he
accepted
his
person
no
longer
then
his
works
were
good
,
for
as
soon
as
ever
he
broke
the
command
,
God
was
displeased
with
him
,
but
under
the
Covenant
of
Grace
God
doth
accept
of
the
works
for
the
person
sake
;
as
you
see
in
Abel
,
he
was
first
accepted
,
and
then
the
sacrifice
,
first
his
person
was
well
pleasing
to
God
,
and
then
the
sacrifice
for
the
persons
sake
:
so
God
accepts
of
our
praying
,
reading
,
hearing
,
and
all
that
we
doe
through
Jesus
Christ
,
he
being
well
pleased
with
our
persons
in
Christ
,
he
is
delighted
and
well
pleased
with
all
our
services
in
him
.
11.
The
Covenant
of
Works
was
made
to
all
men
generally
and
universally
without
exception
,
but
the
covenant
of
grace
was
made
onely
to
a
select
and
chosen
people
:
all
mankinde
were
in
Adam
under
a
Covenant
of
Workes
,
if
Adam
had
kept
the
Law
,
all
mankinde
had
lived
by
him
;
but
herein
lies
your
happinesse
,
in
being
under
the
Covenant
of
grace
,
when
it
is
made
onely
to
a
few
,
to
a
peculiar
and
chosen
number
of
men
.
12.
The
Covenant
of
Works
that
entitles
men
to
no
further
honor
,
then
to
be
a
worthy
and
honourable
servant
of
God
,
not
a
child
of
God
,
but
under
the
Covenant
of
Grace
,
we
doe
not
only
become
servants
,
but
adopted
sons
,
we
are
the
children
of
promise
by
Faith
in
Christ
,
the
Covenant
of
Grace
puts
us
into
a
state
of
Sonship
:
Adam
was
the
son
of
God
by
creation
,
but
not
by
grace
and
adoption
,
till
the
Covenant
of
Grace
was
made
.
13.
Creation
was
the
foundation
of
the
Covenant
of
Works
,
but
it
is
Redemption
that
is
the
foundation
of
the
Covenant
of
Grace
,
the
foundation
of
this
is
,
because
Christ
hath
died
for
us
,
and
shed
his
bloud
for
us
.
14.
In
the
Covenant
of
Works
God
did
onely
manifest
the
attributes
of
his
greatnesse
,
and
power
,
and
wisdome
,
and
justice
;
but
in
the
covenant
of
grace
hee
does
demonstrate
the
attributes
of
his
grace
and
mercy
,
goodnesse
and
patience
,
&c.
God
in
the
covenant
of
works
was
only
a
just
God
,
Do
this
and
live
,
so
long
as
thou
keepest
my
Commandments
thou
shalt
live
and
no
longer
;
but
in
the
covenant
of
grace
,
he
is
a
mercifull
God
too
,
the
Lord
did
make
the
attributes
of
his
mercy
and
goodnesse
to
shine
forth
in
this
covenant
;
should
God
say
to
us
,
so
long
as
you
doe
well
it
shall
be
well
with
you
,
but
if
even
you
break
one
command
or
commit
one
sin
,
you
shall
be
damned
,
if
God
should
say
thus
to
us
,
we
were
in
a
most
miserable
and
undone
condition
,
and
could
not
escape
damnation
;
but
we
being
under
the
covenant
of
grace
,
by
his
Son
Jesus
Christ
,
he
tels
us
that
although
we
doe
break
his
commands
,
and
sin
against
him
,
yet
in
his
Son
he
will
pardon
us
,
and
passe
by
all
our
transgressions
,
as
if
they
had
never
beene
committed
.
SERMON
,
IX
.
EPHES.
2.
12.
—
And
strangers
to
the
Covenants
of
Promise
—
HAving
shewn
you
in
14.
particulars
,
your
great
happiness
in
being
under
the
covenant
of
grace
,
from
the
misery
you
would
have
lain
under
,
had
you
been
under
the
covenant
of
works
:
I
come
now
to
the
second
Use
,
Use
.
2
which
is
a
Use
of
dread
and
terrour
,
to
lay
before
you
the
great
misery
of
those
that
are
strangers
to
this
covenant
of
promise
;
and
here
I
might
lay
before
you
much
astonishing
and
perplexing
matter
,
to
all
those
that
are
not
in
the
covenant
of
grace
:
I
shall
be
the
larger
upon
this
particular
,
because
the
last
day
I
spent
half
an
hour
about
a
use
of
comfort
,
in
shewing
you
your
happinesse
in
being
under
the
covenant
of
grace
,
and
therefore
now
I
shall
spend
the
like
time
in
declaring
the
misery
of
all
those
that
are
strangers
to
the
covenant
,
which
I
shall
comprise
under
these
six
heads
.
1.
This
is
one
part
of
your
misery
,
you
are
bound
to
keep
the
whole
Law
of
God
,
and
that
in
your
persons
,
else
you
can
never
be
saved
:
and
oh
how
impossible
is
this
for
any
man
to
do
!
he
that
is
under
the
covenant
of
grace
,
God
the
Father
accepts
of
Christs
keeping
and
fulfilling
of
the
Law
for
him
,
as
if
it
were
done
by
him
in
his
own
person
;
but
to
such
as
are
not
in
this
covenant
of
grace
,
God
sayes
to
them
,
if
you
doe
not
keep
the
whole
Law
,
and
that
personally
,
you
shall
be
damned
eternally
,
as
in
Gal.
5.
3.
sayes
the
Apostle
there
,
I
testifie
again
●o
every
man
that
is
circumcised
,
that
he
is
bound
to
keep
the
whole
Law
;
if
you
will
not
accept
of
Christ
,
and
accept
of
Salvation
by
his
bloud
alone
,
but
run
to
circumcision
;
I
tell
you
saith
the
Apostle
,
that
you
are
debters
to
keep
the
whole
Law
of
God
,
and
he
will
cast
you
into
hell
,
upon
the
least
breach
of
the
Law.
Oh
thou
unhappy
man
,
upon
how
hard
termes
canst
thou
hope
for
salvation
,
even
upon
impossible
termes
;
thou
canst
as
well
keep
the
sea
in
thy
fist
,
as
keep
the
whole
Law
of
God
in
thy
own
person
;
God
sayes
to
thee
,
if
thou
dost
break
but
one
command
,
though
thou
should
keep
all
the
rest
,
yet
thou
shalt
die
and
be
damned
eternally
;
but
if
you
be
under
the
covenant
of
grace
,
though
you
break
the
Law
again
,
and
again
,
yet
Christ
doth
redeem
you
from
the
curse
of
the
Law
,
he
being
made
a
curse
for
you
.
2.
Thou
that
art
a
stranger
to
the
covenant
of
grace
,
thou
hast
no
strength
but
thy
own
to
help
thee
in
the
discharge
of
all
thy
duties
;
but
now
a
man
that
is
under
the
covenant
of
grace
,
God
doth
command
him
a
duty
,
and
does
with
the
command
give
him
a
power
to
perform
the
duty
;
God
bids
him
act
grace
,
and
powers
upon
him
a
spirit
of
Grace
;
he
bids
him
pray
,
and
gives
him
a
spirit
of
prayer
;
God
commands
him
a
duty
,
and
gives
him
a
flexible
,
willing
,
and
an
obedient
heart
,
and
abilities
to
perform
the
duty
:
when
in
Scripture
God
does
command
a
duty
,
he
does
likewise
promise
to
assist
and
enable
us
to
the
performance
of
the
duty
;
as
for
example
,
the
Lord
bids
us
,
to
wash
us
and
make
us
clean
,
and
put
away
the
evill
of
our
doings
,
and
a
poor
soul
saith
,
Oh
Lord
I
am
not
able
to
wash
my
heart
,
nor
cleanse
my
wayes
,
nor
to
do
any
thing
that
is
good
of
my self
,
and
therefore
sayes
God
again
,
I
will
wash
you
and
make
you
whiter
then
snow
;
so
God
bids
us
to
get
new
hearts
,
and
then
again
he
promiseth
,
to
create
in
us
new
hearts
,
and
renew
rights
spirits
within
us
:
I
might
instance
in
sundry
other
particulars
;
but
now
this
is
thy
unhappinesse
oh
man
that
art
a
stranger
to
the
covenant
of
grace
;
God
bids
thee
keep
his
commands
,
but
he
gives
thee
no
power
to
fulfill
his
commands
;
he
bids
thee
act
grace
,
and
never
gives
thee
a
spirit
of
grace
;
he
bids
thee
pray
,
and
yet
never
powres
out
upon
thee
a
spirit
of
prayer
;
and
if
Adam
in
his
innocency
,
when
he
was
perfect
,
was
not
able
to
keep
Gods
commands
;
how
much
more
unable
art
thou
to
doe
any
thing
that
may
please
God
?
thou
by
thy
own
strength
art
as
well
able
to
make
a
world
,
as
to
make
one
prayer
,
or
perform
any
duty
in
a
holy
and
spirituall
manner
;
thou
canst
as
well
destroy
the
whole
world
with
thy
own
hands
,
as
subdue
any
lust
by
thy
own
strength
;
but
under
the
covenant
of
Grace
,
God
tels
us
,
that
though
we
cannot
keep
the
Law
,
yet
he
will
accept
of
his
Sons
keeping
it
for
us
;
and
he
hath
promised
to
help
and
assist
us
in
the
performance
of
every
thing
,
that
he
commands
us
.
3.
You
that
are
strangers
to
the
covenant
of
grace
,
herein
lies
your
misery
,
you
have
no
Advocate
to
plead
for
you
,
nor
Mediator
to
stand
between
God
and
you
;
you
have
an
angry
God
frowning
upon
you
,
and
a
galled
conscience
ready
to
accuse
you
,
and
every
thing
else
in
the
World
against
you
,
but
no
friend
either
in
heaven
or
in
earth
to
plead
or
speak
for
you
;
Christ
is
a
mediator
to
those
only
that
are
under
a
covenant
of
grace
;
now
what
canst
thou
say
for
thy self
oh
man
,
why
thou
shouldst
not
be
condemned
,
and
damned
in
hell
for
ever
,
for
thy
drunkennesse
,
adultery
,
sabbath-breaking
,
prophanenesse
,
swearing
,
lying
,
and
thy
ungodly
practises
?
thou
canst
have
nothing
to
plead
for
thy selfe
,
but
must
needs
be
cast
out
into
hell
fire
irrecoverably
;
but
now
a
godly
man
that
is
under
the
covenant
of
grace
,
he
can
say
,
Lord
here
is
Christ
my
mediatour
,
that
pleads
with
thee
for
the
pardon
of
all
my
sins
,
and
for
the
obtaining
of
heaven
,
and
happinesse
,
and
glory
for
me
,
through
his
obedience
and
merits
;
but
thou
that
art
under
the
covenant
of
works
,
thou
canst
not
say
,
I
have
Christ
to
plead
for
me
,
and
to
be
an
Advocate
with
the
Father
,
to
beg
for
pardon
of
sin
,
and
life
and
salvation
for
thee
,
thou
canst
not
say
so
,
for
without
the
covenant
of
grace
,
there
is
no
Mediator
,
Christ
is
the
Mediator
onely
of
the
new
covenant
;
therefore
what
sad
condition
art
thou
in
,
seeing
as
verily
as
thou
standest
here
now
,
so
thou
must
one
day
stand
before
Gods
tribunall
to
answer
and
be
judged
for
every
thing
thou
hast
done
in
thy
body
,
whether
it
be
good
or
evill
,
and
then
thou
wilt
have
no
body
to
plead
for
thee
,
but
must
inevitably
be
cast
into
everlasting
burnings
.
4.
Being
out
of
the
covenant
of
grace
,
this
is
your
misery
,
God
will
in
exactnesse
and
rigour
of
justice
proceed
against
you
for
your
sins
,
without
any
mixture
of
mercy
at
all
.
(
Beloved
)
God
hath
no
mercy
without
his
covenant
,
but
in
the
covenant
of
grace
,
he
is
a
God
gracious
and
mercifull
,
slow
to
anger
,
and
of
great
kindnesse
,
abundant
in
mercy
and
truth
,
pardoning
iniquity
,
transgressions
,
and
sins
,
but
he
is
cloathed
with
justice
and
rigour
to
all
that
are
without
this
covenant
.
As
it
is
in
courts
of
judicature
in
point
of
life
and
death
,
the
Judge
will
take
no
notice
whether
the
man
be
a
sorrowfull
man
or
no
,
the
Law
is
not
to
shew
mercy
,
but
to
punish
the
offence
,
the
Law
does
not
enquire
whether
the
man
be
penitent
and
sorry
for
what
he
hath
done
,
but
whether
the
fact
be
done
or
no
,
if
it
be
,
he
must
dye
for
it
,
there
is
no
remedy
:
just
so
it
is
here
,
God
doth
not
enquire
under
a
covenant
of
works
,
whether
you
are
sorrowfull
for
breaking
of
his
Law
,
but
he
enquires
whether
you
have
broken
it
,
or
no
;
and
if
you
have
,
he
will
condemn
thee
,
and
cast
thee
into
hell
fire
,
and
then
the
poor
soul
cryes
out
,
Oh
Lord
be
mercifull
to
me
this
once
,
it
shall
be
a
warning
to
me
,
I
will
never
sin
against
thee
,
nor
displease
thee
more
,
but
will
from
henceforth
walk
more
humbly
,
and
holily
,
and
circumspectly
before
thee
,
and
yet
all
this
that
thou
hast
promised
,
if
thou
wert
able
to
perform
it
,
will
not
avail
thee
,
for
God
will
hear
none
out
of
Christ
,
and
out
of
the
covenant
of
grace
.
5.
A
man
out
of
the
covenant
of
grace
,
he
hath
no
true
and
speciall
title
to
any
of
the
blessings
of
God
here
in
this
world
,
Gods
blessings
go
along
with
his
covenant
,
and
therefore
it
is
very
observable
,
that
in
that
chapter
where
God
does
promise
the
blessings
of
the
covenant
of
grace
,
in
that
very
chapter
he
promiseth
the
blessings
of
this
life
,
as
you
may
see
in
the
36.
of
Ezek.
sayes
God
there
,
I
will
powre
clean
water
upon
you
,
and
you
shall
be
clean
,
yea
from
all
your
filthinesses
,
and
from
all
your
Idols
,
will
I
cleanse
you
:
a
new
heart
will
I
also
give
you
and
a
new
spirit
will
I
put
within
you
,
and
will
take
away
the
stony
heart
from
you
,
and
will
give
you
a
heart
of
flesh
,
and
will
put
my
spirit
within
you
,
and
cause
you
to
walk
in
my
statutes
,
and
you
shall
keep
my
judgements
and
doe
them
,
and
you
shall
dwell
in
the
land
that
I
gave
to
your
fathers
,
and
you
shall
be
my
people
,
and
I
will
be
your
God
;
all
these
are
the
meroies
of
the
covenant
of
grace
:
now
mark
the
next
words
(
saith
God
)
I
will
call
for
corn
,
and
will
incerease
it
,
and
lay
no
famine
upon
you
,
but
I
will
multiply
the
fruit
of
the
trees
,
and
the
increase
of
the
field
,
and
so
in
the
10
,
11
ver
.
of
that
chap.
And
I
will
multiply
men
upon
you
,
and
the
cities
shall
be
inhabited
,
and
the
wastes
shall
be
builded
,
and
I
will
multiply
upon
man
and
beast
,
and
they
shall
increase
,
and
bring
fruit
,
and
I
will
do
better
to
you
then
at
your
beginnings
,
and
ye
shall
know
that
I
am
the
Lord
:
Here
the
Lord
entails
earthly
blessings
to
the
covenant
of
grace
,
intimating
,
that
all
that
are
under
the
covenant
of
grace
they
have
a
title
not
only
to
all
spirituall
,
but
to
temporal
blessings
likewise
;
but
no
wicked
man
out
of
the
covenant
of
grace
,
hath
any
true
title
to
any
outward
blessings
;
they
that
are
of
the
faithfull
,
are
blessed
with
faithfull
Abraham
,
and
enjoy
outward
blessings
,
as
a
blessing
;
but
wicked
men
,
it
is
true
they
have
something
allowed
them
,
but
it
it
as
to
prisoners
,
in
a
prison
they
have
something
to
keep
them
alive
untill
their
execution
;
and
so
wicked
men
they
have
prison
allowances
till
the
execution
day
.
6.
Your
misery
,
(
that
are
strangers
to
the
covenant
of
grace
)
lies
in
this
,
God
will
not
give
acceptance
to
any
of
your
services
,
though
you
may
doe
as
much
,
for
the
matter
of
them
,
as
any
godly
man
doth
;
nay
thou
mayst
hear
more
Sermons
,
and
say
more
prayers
,
and
perform
more
duties
,
then
a
godly
man
does
,
and
yet
not
be
accepted
,
when
the
others
shall
,
as
you
may
see
in
Gen.
4.
4
,
5.
Cain
and
Abel
they
both
of
them
brought
sacrifices
to
God
,
one
of
his
flock
,
and
the
other
,
of
his
grounds
;
and
the
Apostle
speaking
of
this
,
sayes
,
that
by
faith
Abel
offered
a
more
excellent
offering
then
Cain
;
it
was
not
more
excellent
in
regard
of
the
matter
of
it
,
for
in
all
probability
and
likelihood
,
Cains
sacrifice
was
of
more
value
then
Abels
,
for
his
was
but
a
few
young
lambs
,
the
firstlings
of
his
flock
,
but
Cains
was
of
the
first
fruits
of
his
ground
;
and
yet
Abels
sacrifice
was
accepted
,
and
the
others
rejected
,
because
Abel
was
a
godly
man
,
under
the
Covenant
of
Grace
,
by
which
God
did
accept
of
what
he
did
,
though
it
were
lesse
then
Cains
:
and
so
Solomon
,
The
sacrifices
of
the
wicked
are
an
abomination
to
the
Lord
,
but
the
prayer
of
the
upright
is
his
delight
:
a
sacrifice
you
know
is
a
great
deal
more
costly
then
a
prayer
,
for
that
costs
a
man
nothing
but
his
breath
,
when
the
other
will
cost
a
great
deal
of
money
,
and
yet
a
costly
sacrifice
is
hated
by
God
coming
from
a
wicked
man
,
when
a
pennilesse
prayer
coming
from
a
godly
man
is
accepted
:
so
that
under
a
covenant
of
grace
,
though
you
do
less
for
the
matter
of
the
duty
then
wicked
men
doe
,
yet
yours
shall
be
accepted
,
when
theirs
shall
be
rejected
.
Thus
I
have
done
with
the
use
of
terrour
in
laying
down
to
you
this
sixfold
misery
of
those
men
that
are
strangers
to
the
covenant
of
grace
;
and
here
because
I
would
not
have
any
poor
soul
,
that
is
under
the
covenant
of
grace
,
and
partaker
of
all
the
great
priviledges
of
it
,
to
goe
away
with
a
sad
heart
,
I
shall
onely
leave
with
you
two
or
three
words
of
comfort
to
them
;
You
children
of
the
covenant
,
that
are
under
the
covenant
of
grace
,
let
not
your
hearts
be
troubled
,
at
what
hath
been
said
this
day
,
concerning
the
misery
of
those
men
that
are
strangers
to
this
covenant
,
and
to
bear
:
up
and
support
your
spirits
,
I
shall
give
you
two
or
three
comfortable
considerations
.
1.
That
all
the
outward
blessings
that
you
enjoy
,
comes
to
you
in
a
covenant
way
,
God
hath
given
you
these
blessings
as
an
appendix
to
the
covenant
,
and
by
vertue
of
an
entail
to
his
covenant
;
the
Lord
never
gives
you
a
common
blessing
,
but
you
see
the
love
of
a
Father
,
and
of
a
husband
,
and
of
a
friend
,
and
the
love
of
God
in
that
blessing
;
and
therefore
as
I
told
you
before
in
that
very
chapter
,
where
God
promiseth
the
blessings
of
the
covenant
of
grace
,
he
promiseth
the
blessings
of
this
life
too
,
as
an
intail
to
the
covenant
;
wicked
men
may
have
blessings
but
not
by
vertue
of
a
promise
,
not
by
vertue
of
the
covenant
of
grace
.
But
now
if
you
ask
mee
how
you
may
know
,
whether
the
blessings
you
enjoy
come
unto
you
by
vertue
of
the
Covenant
of
Grace
:
I
answer
,
you
may
know
it
by
these
two
things
:
1.
In
case
you
doe
use
and
imploy
all
the
blessing
you
receive
from
God
,
to
the
honour
of
God
:
thus
Abraham
did
,
as
you
may
see
in
Gen.
17.
1
,
2
,
8
,
12.
his
using
the
blessings
of
God
to
promote
the
service
of
God
,
did
demonstrate
that
those
blessings
came
to
him
from
God
,
in
a
covenant
way
,
but
those
that
are
strangers
to
this
Covenant
,
the
mercies
they
enjoy
are
given
them
for
their
hurt
.
2.
When
blessings
are
as
cords
to
draw
you
nearer
to
God
,
and
as
bands
to
tye
you
fast
to
God
,
then
they
come
to
you
in
a
Covenant
way
:
as
in
Jer.
31.
11
,
12.
For
the
Lord
hath
redeemed
Jacob
,
and
ransomed
him
from
the
hand
of
him
that
is
stronger
then
he
,
therefore
they
shall
come
and
rejoice
in
the
height
of
Sion
,
and
shall
run
to
the
bountifulnesse
of
the
Lord
,
even
for
the
wheat
,
and
for
the
wine
,
and
for
the
oyle
,
and
for
the
increase
of
sheep
and
bullocks
,
&c.
That
is
,
all
the
mercies
of
God
,
shall
make
them
to
come
nearer
and
nearer
,
and
cleave
closer
to
God
;
you
then
that
do
enjoy
your
share
of
the
blessings
of
God
,
and
they
do
not
endeer
you
and
draw
you
nearer
to
God
,
you
cannot
look
upon
them
as
flowing
in
upon
you
in
a
Covenant
way
.
2.
You
that
are
in
covenant
with
God
,
know
this
for
your
comfort
,
that
the
Lord
does
accept
of
a
little
,
that
you
do
in
his
service
,
better
then
a
great
deal
that
a
wicked
man
performs
to
him
;
God
will
accept
of
a
few
turtle
doves
of
you
,
when
he
will
not
accept
of
1000
Rams
,
or
10000
rivers
of
oyle
of
the
wicked
,
he
will
accept
of
a
cup
of
cold
water
given
to
a
righteous
man
,
in
the
name
of
a
righteous
man
,
when
he
will
not
accept
of
the
costliest
sacrifice
from
the
wicked
:
Oh
what
a
happy
condition
art
thou
in
,
that
art
under
the
covenant
of
grace
,
wicked
men
may
heare
more
Sermons
,
and
performe
more
duties
,
and
say
more
prayers
to
God
then
you
,
and
yet
in
all
their
duties
be
rejected
,
when
thou
art
accepted
.
3.
Take
this
for
your
comfort
that
when
ever
you
offend
God
,
and
provoke
him
to
anger
,
you
have
a
Mediator
to
stand
between
God
and
you
;
though
you
are
guilty
,
yet
you
have
an
Advocate
to
plead
your
cause
for
you
;
you
that
are
under
the
covenant
of
grace
,
you
may
say
to
Christ
your
Mediator
,
as
the
Israelites
said
to
Moses
,
when
they
had
offended
God
,
goe
thou
and
speak
unto
God
for
us
;
so
may
you
say
when
you
have
nothing
,
but
thundring
and
lightning
and
tempests
in
your
souls
,
and
the
flashings
of
hell
fire
in
your
consciences
,
then
you
may
say
to
Christ
,
go
now
to
God
and
speak
for
me
,
mediate
with
thy
Father
for
the
pardon
of
all
my
sins
;
I
have
offended
God
,
o●
intercede
with
him
in
my
behalf
,
I
have
committed
a
great
offence
,
oh
plead
with
thy
Father
,
and
beg
a
pardon
for
me
;
thus
thou
maist
say
to
Christ
,
being
under
the
covenant
of
grace
.
But
here
lest
any
one
should
lye
under
a
spirituall
delusion
,
and
think
himself
under
the
covenant
of
grace
,
when
he
is
a
stranger
to
it
,
lest
the
Dogs
should
snatch
at
the
Childrens
meat
,
I
shall
lay
down
to
you
some
distinguishing
Characters
,
whereby
you
may
know
whether
you
are
under
the
covenant
of
grace
or
no
;
and
before
I
make
entrance
upon
this
,
I
will
only
premise
four
sad
and
dismall
conclusions
,
which
will
make
way
the
better
for
what
I
have
to
handle
in
the
examination
.
1.
Take
in
this
conclusion
,
that
a
man
may
be
within
the
outward
and
common
priviledges
of
the
covenant
of
grace
,
and
yet
be
without
the
saving
and
spirituall
priviledges
of
it
,
as
pardon
of
sin
,
having
God
to
be
your
God
,
and
Christ
to
be
your
Saviour
,
&c.
as
in
Deut.
29.
10
,
11
,
12.
sayes
Moses
there
,
You
stand
this
day
all
of
you
before
the
Lord
your
God
,
your
Captains
of
Tribes
,
your
Elders
,
and
your
Officers
,
with
all
the
men
of
Israel
,
your
little
ones
,
your
wives
,
and
the
stranger
that
is
in
thy
camp
,
from
the
hewer
of
thy
wood
,
unto
the
drawer
of
thy
water
,
that
thou
shouldst
enter
into
covenant
with
the
Lord
thy
God
:
Now
here
you
see
,
were
all
from
the
rich
to
the
poor
,
to
enter
into
covevenant
with
God
,
and
yet
it
is
not
imaginable
that
all
these
did
partake
of
the
inward
priviledges
of
the
Covenant
of
grace
,
they
did
all
partake
of
circumcision
,
which
was
the
seal
of
the
covenant
,
of
the
outward
priviledges
of
it
,
but
not
all
did
partake
of
the
inward
and
speciall
mercies
of
the
covenant
of
grace
,
as
pardon
of
sin
,
peace
of
conscience
,
joy
in
beleeving
,
God
to
be
their
God
,
and
Christ
to
be
their
Saviour
;
and
so
in
Rom.
9.
4
,
5.
sayes
the
Apostle
,
They
are
the
Israelites
to
whom
pertaineth
the
adoption
,
and
the
glory
,
and
the
covenants
,
and
the
giving
of
the
Law
,
and
the
service
of
God
,
and
the
promises
,
of
whom
are
the
Fathers
,
and
of
whom
as
concerning
the
flesh
Christ
came
,
these
were
very
great
priviledges
,
and
yet
saies
the
text
in
vers
.
8.
These
are
not
all
the
children
of
God
,
though
they
had
the
externall
blessings
of
the
Covenant
,
yet
they
were
not
all
the
children
of
God
;
so
that
you
see
,
you
may
be
within
the
Church
of
God
,
and
partake
of
the
outward
blessings
of
the
Covenant
,
and
yet
want
the
inward
and
spirituall
blessings
of
it
.
2.
Take
in
this
sad
conclusion
,
that
the
most
of
men
in
the
world
,
are
without
the
common
and
outward
mercies
of
the
covenant
of
grace
,
as
all
that
are
in
the
state
of
Judaisme
,
Turcisme
,
and
Paganism
,
and
these
being
without
the
outward
priviledges
of
the
Church
,
they
can
hope
for
no
salvation
.
If
you
should
divide
the
world
into
one
and
thirty
parts
,
there
is
but
a
fift
part
of
them
are
Christians
,
there
is
nineteen
parts
of
the
world
that
are
Jews
,
and
Turks
,
and
seven
parts
that
are
Pagans
;
so
that
there
is
but
five
parts
that
are
Christians
;
the
most
of
men
in
the
world
are
without
the
outward
and
common
blessings
of
the
Covenant
of
grace
,
and
therefore
can
obtain
no
salvation
by
Christ
.
3.
Take
this
conclusion
yet
further
,
that
the
most
of
those
men
that
are
within
the
outward
and
common
blessings
,
are
yet
without
the
saving
and
spirituall
blessings
and
priviledges
of
the
covenant
of
grace
;
this
conclusion
is
answerable
to
that
phrase
in
Mat.
2.
Many
are
called
,
but
few
are
chosen
,
there
are
but
a
few
chosen
to
life
and
happinesse
,
amongst
those
that
are
partakers
of
the
externall
mercies
of
the
covenant
of
grace
,
as
in
Zach.
13.
8
,
9.
And
it
shall
c●me
to
passe
,
that
in
all
the
land
,
saith
the
Lord
,
two
parts
therein
shall
be
cut
off
and
die
,
but
the
third
shall
be
left
therein
,
and
I
will
bring
the
third
part
through
the
fire
,
and
will
refine
them
,
as
silver
is
refined
,
and
will
try
them
as
gold
is
tryed
,
they
shall
call
on
my
name
and
I
will
hear
them
;
I
will
say
it
is
my
people
,
and
they
shall
say
,
the
Lord
is
my
God
:
there
was
but
one
part
of
three
that
were
godly
,
and
as
it
was
then
,
so
it
is
now
;
but
one
part
of
three
that
can
say
truly
,
they
have
an
interest
in
the
covenant
of
grace
,
and
therefore
(
Beloved
)
this
may
be
some
of
your
lot
,
there
are
many
of
you
that
have
a
share
in
the
outward
blessings
of
the
covenant
,
that
have
the
Ordinances
and
meanes
of
grace
,
and
make
profession
of
Christ
,
and
yet
few
of
you
that
have
any
speciall
and
peculiar
blessing
from
Christ
.
As
when
Christ
was
thronged
in
the
multitude
,
there
were
a
great
many
that
touched
him
,
but
one
onely
that
got
any
vertue
from
him
,
so
there
are
a
very
few
that
enjoy
the
speciall
and
peculiar
blessings
of
the
covenant
,
to
have
sin
pardoned
,
and
their
corruptions
subdued
and
their
duties
and
services
accepted
,
God
to
be
their
God
,
and
Christ
to
be
their
Saviour
.
4.
Take
this
conclusion
likewise
,
that
such
is
the
pride
and
deceitfulnesse
of
mans
heart
naturally
,
that
from
their
being
within
the
compasse
of
the
outward
blessings
of
the
covenant
,
that
they
will
conclude
themselves
,
to
have
an
interest
in
the
inward
and
spirituall
blessings
of
the
covenant
of
grace
,
as
you
shall
finde
the
Jews
did
in
Joh.
8.
33
,
39
,
41.
in
vers
.
33.
say
they
,
we
are
the
seed
of
Abraham
:
and
vers
.
39.
we
have
Abraham
to
be
our
Father
;
and
from
hence
they
conclude
in
vers
.
41.
that
God
was
their
Father
too
,
though
Christ
told
them
plainly
they
were
of
their
father
the
Devill
:
wicked
men
are
very
apt
to
deceive
themselves
,
and
think
they
have
an
interest
in
the
spirituall
blessings
of
the
covenant
of
grace
,
because
they
partake
of
the
Sacraments
,
and
outward
ordinances
;
whereas
in
Baptisme
you
may
have
your
face
sprinkled
with
water
,
and
yet
never
have
your
hearts
sprinkled
with
the
bloud
of
Christ
,
you
may
be
born
in
the
Church
,
and
yet
never
be
of
the
Church
of
the
first
born
in
heaven
;
you
may
have
the
Church
to
be
your
Mother
,
and
yet
never
have
God
to
be
your
Father
;
there
is
but
a
remnant
according
to
the
election
of
grace
,
the
main
body
is
cast
away
,
there
is
but
a
remnant
saved
,
and
yet
the
Jewes
did
boast
of
themselves
,
that
because
they
had
the
Adoption
,
and
the
Glory
,
and
the
Covenant
,
and
the
Promise
,
&c.
therefore
God
was
theirs
too
,
and
heaven
and
happinesse
,
and
all
theirs
,
when
there
was
no
such
matter
.
SERMON
,
X.
EPHES.
2.
12.
—
And
strangers
to
the
Covenants
of
Promise
—
HAving
formerly
premised
four
conclusions
that
you
might
not
harbour
any
secret
conjectures
and
imaginations
that
you
do
belong
to
the
covenant
of
grace
,
when
you
do
not
;
I
come
now
to
give
you
some
trials
and
discoveries
whereby
you
may
know
,
whether
you
are
the
persons
that
can
lay
a
just
claim
to
life
and
salvation
from
God
through
his
Son
Jesus
Christ
,
by
vertue
of
his
promise
,
and
I
shall
comprise
them
under
these
three
heads
:
1.
You
may
know
whether
you
do
belong
to
the
covenant
of
grace
or
no
,
in
case
you
doe
partake
of
the
spirituall
blessings
of
the
covenant
:
2.
In
case
you
have
the
inseparable
concomitants
of
the
Covenant
:
And
3.
In
case
you
doe
perform
the
conditions
of
the
covenant
of
grace
,
which
is
faith
;
beleeve
and
be
saved
:
if
you
have
these
three
,
you
may
lay
an
undoubted
claim
to
the
covenant
of
grace
.
1.
If
you
have
the
saving
and
spirituall
blessings
of
the
covenant
of
grace
;
and
these
are
four
;
1.
God
will
be
your
God
,
and
you
shall
be
his
people
;
This
is
the
tenor
of
the
covenant
of
grace
,
as
in
Jer.
31.
33.
I
will
be
their
God
,
and
they
shall
my
people
.
I
shall
a
little
open
this
blessing
to
you
,
for
God
to
be
our
God
,
it
notes
these
three
things
:
1.
It
notes
a
speciall
propriety
in
God
,
which
none
have
but
the
elect
.
2.
It
notes
an
all-sufficiency
in
God
for
their
good
.
3.
It
notes
an
absolute
authority
,
that
God
hath
over
them
.
1.
For
God
to
be
our
God
,
it
notes
that
God
is
yours
in
a
speciall
way
of
propriety
,
which
none
but
those
that
are
the
children
of
God
can
have
,
wicked
men
cannot
lay
claim
to
God
as
their
God
;
as
Pharaoh
,
when
he
desired
Moses
to
pray
for
him
,
sayes
he
I
have
sinned
against
the
Lord
your
God
,
he
could
not
say
against
the
Lord
my
God
,
you
that
can
upon
Scripture
grounds
,
lay
claim
to
God
as
your
God
,
as
having
a
speciall
propriety
in
him
,
you
have
an
interest
in
the
covenant
of
grace
.
2.
For
God
to
be
your
God
,
it
notes
an
all-sufficiency
in
God
,
put
out
for
your
good
,
as
in
Gen.
17.
1.
sayes
God
there
to
Abraham
,
I
am
thy
God
all-sufficient
walk
before
me
,
and
be
thou
perfect
;
you
that
can
look
upon
God
as
having
an
interest
and
propriety
in
God
;
and
you
finde
by
experience
,
that
God
is
exceeding
good
to
your
soules
in
every
thing
,
if
you
see
the
emptinesse
of
all
things
in
the
world
,
and
that
they
are
but
particular
helps
to
thee
,
as
food
against
hunger
,
drink
against
thirst
,
cloathes
against
nakednesse
,
&c.
but
you
finde
God
to
be
an
all-sufficient
help
and
remedy
,
the
chiefest
good
,
sufficing
,
and
satisfying
,
and
filling
thy
heart
,
thou
that
canst
look
upon
God
,
as
thy
all-sufficient
good
,
as
having
thy
portion
and
interest
in
him
and
in
none
else
;
this
is
an
undoubted
evidence
,
that
you
doe
belong
to
the
Covenant
of
Grace
.
3.
For
God
to
be
your
God
,
it
notes
Gods
soveraignty
and
power
over
you
,
for
your
benefit
,
the
Lord
will
reign
over
you
,
and
subdue
corruptions
in
you
,
and
quell
your
pride
,
and
humble
your
heart
,
and
give
you
a
meek
and
quiet
spirit
.
If
you
finde
that
God
is
yours
in
these
three
particulars
,
you
may
comfort
your
heart
in
an
unquestionable
interest
in
the
Covenant
of
Grace
,
if
God
be
your
God
,
and
you
his
people
,
that
you
have
given
up
,
and
devoted
your selves
wholly
to
the
service
of
God
in
every
thing
that
you
doe
.
2.
Another
speciall
blessing
of
the
covenant
of
grace
is
,
that
God
hath
promised
to
sanctifie
and
renew
your
natures
:
as
in
Ezek.
36.
26
,
27.
saies
God
there
,
A
new
heart
also
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
,
and
will
take
away
the
stony
hearts
out
of
your
bosomes
,
and
will
give
you
hearts
of
flesh
,
and
I
will
put
my
spirit
within
you
,
and
cause
you
to
walk
in
my
statutes
,
and
you
shall
keep
my
judgments
and
do
them
:
God
will
not
onely
give
us
life
for
our
happinesse
,
but
grace
for
our
holinesse
;
he
will
not
only
give
us
imputed
righteousnesse
for
our
justification
,
but
also
inherent
righteousnesse
for
our
sanctification
;
now
therefore
examine
your selves
,
have
your
natures
ever
been
sanctified
,
and
regenerated
?
have
you
been
ever
washed
with
clean
water
,
and
those
stains
of
sin
and
corruption
wiped
away
from
you
?
hath
the
beasom
of
sanctification
ever
swept
your
inward
man
,
and
made
it
not
a
cave
for
every
unclean
bird
to
lie
in
,
but
a
habitation
fit
for
the
holy
Ghost
to
dwell
in
?
if
it
be
so
,
you
have
a
reall
right
to
,
and
interest
in
the
covenant
of
grace
,
for
no
man
can
have
the
blessings
of
the
covenant
,
but
he
must
have
a
beeing
in
the
covenant
of
grace
.
It
is
very
observable
,
that
God
is
not
only
,
as
the
covenant
represents
him
,
a
God
gracious
and
mercifull
,
slow
to
anger
,
and
full
of
compassion
,
&c.
but
he
is
a
holy
God
as
well
as
a
mercifull
God
;
and
therefore
he
will
work
holinesse
in
us
and
expect
holinesse
from
us
,
if
ever
we
expect
to
have
mercy
and
happinesse
from
him
;
never
lay
claim
to
God
,
nor
expect
life
and
happinesse
from
him
,
as
he
is
a
mercifull
God
,
unlesse
you
resolve
to
be
conformable
to
him
as
he
is
a
holy
God.
Object
.
But
here
some
may
say
,
This
is
not
so
great
a
blessing
as
you
speak
of
,
to
be
sanctified
by
vertue
of
the
covenant
of
grace
;
for
there
are
many
men
that
may
be
sanctified
by
the
covenant
of
grace
,
and
yet
never
be
saved
by
it
;
and
this
objection
they
ground
upon
that
place
in
Heb.
10.
29.
And
they
shall
count
the
bloud
of
the
covenant
,
wherewith
they
were
sanctified
,
an
unholy
thing
.
Answ
.
I
answer
that
the
sanctification
here
spoken
of
,
is
not
a
true
sanctification
,
but
onely
in
profession
,
in
the
sight
of
men
,
not
in
the
fight
of
God
;
it
is
not
a
sanctification
in
very
deed
and
in
truth
,
but
onely
in
shew
and
in
the
judgement
of
men
.
3.
Another
blessing
of
the
covenant
of
grace
,
is
the
forgivenesse
of
our
sins
:
as
in
Jer.
3.
34.
They
shall
all
know
me
from
the
least
of
them
to
the
greatest
,
saith
the
Lord
,
for
I
will
forgive
their
iniquity
,
and
will
remember
their
sins
no
more
:
now
(
beloved
)
can
you
say
that
God
hath
pardoned
your
sins
,
and
done
away
your
offences
,
if
so
,
then
you
are
under
the
Covenant
of
Grace
.
Object
.
But
here
some
poor
soul
may
say
,
Alas
I
have
been
a
great
sinner
,
and
have
committed
offences
against
God
;
and
therefore
,
I
fear
I
have
no
reall
interest
in
the
covenant
of
grace
.
Answ
.
Be
not
discouraged
,
for
it
is
the
glory
of
the
covenant
of
grace
to
pardon
great
sins
;
it
puts
a
great
deal
of
glory
upon
God
,
to
pardon
great
sins
,
and
passe
by
great
offences
,
as
in
Amos
5.
12
,
15.
I
know
(
sayes
God
)
your
manifold
transgressions
,
and
your
mighty
sins
:
here
you
see
are
manifold
and
mighty
sins
,
and
yet
saies
God
,
hate
evill
,
and
love
good
;
it
may
be
the
Lord
will
be
gracious
to
you
,
nay
the
Lord
he
will
be
gracious
to
you
;
though
thou
hast
manifold
and
mighty
sinnes
,
yet
it
is
not
the
greatnesse
nor
mightinesse
of
them
,
but
thy
stubbornnesse
of
heart
,
in
not
coming
in
,
and
closing
with
Jesus
Christ
,
that
undoes
thee
.
4.
Another
blessing
of
the
covenant
of
grace
,
is
Gods
writing
his
Law
in
our
hearts
,
that
we
shall
never
depart
from
him
,
as
in
Jer.
31.
33.
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
I
will
be
their
God
,
and
they
shall
be
my
people
;
that
is
,
God
will
put
into
our
hearts
a
sutable
frame
and
disposition
answerable
to
every
command
of
God
in
his
Law
,
that
we
shall
be
able
to
obey
,
observe
,
and
keep
it
,
and
say
that
it
is
good
;
and
then
saies
God
,
you
shall
never
depart
from
me
;
now
examine
your selves
,
hath
this
effect
beene
wrought
by
the
spirit
of
God
in
your
hearts
?
hath
God
written
the
Sermons
you
have
heard
,
not
in
your
books
,
but
in
your
hearts
?
if
so
,
these
are
good
evidences
of
your
interest
in
the
covenant
of
grace
.
2.
Another
discovery
or
character
of
your
interest
in
the
covenant
of
grace
is
this
,
if
you
have
in
you
the
inseparable
concomitances
that
belong
to
this
covenant
of
grace
;
there
are
some
things
that
doe
alwayes
accompany
the
covenant
of
grace
,
as
I
shall
instance
in
3
or
4
particulars
.
1.
If
you
be
a
man
under
the
covenant
of
grace
,
in
covenant
with
God
,
then
you
are
disingaged
from
that
league
and
covenant
which
you
have
made
and
contracted
with
your
lusts
,
whosoever
is
in
covenant
with
God
,
he
hath
broken
his
league
with
his
lusts
;
you
cannot
be
in
covenant
with
Christ
,
till
you
fall
off
from
your
lusts
,
and
break
off
from
your
sins
,
as
in
Act.
3.
25
,
26.
sayes
the
Apostle
,
You
are
the
children
of
the
Prophets
,
and
of
the
covenant
,
which
God
hath
made
with
our
Fathers
;
saying
to
Abraham
,
even
in
thy
seed
shall
all
the
kindreds
of
the
earth
be
blessed
:
First
unto
you
hath
God
raised
up
his
Son
Jesus
Christ
,
and
him
hee
hath
sent
to
blesse
you
,
in
turning
every
one
of
you
from
your
iniquities
;
so
that
if
you
are
children
of
the
covenant
,
the
Lord
will
turn
every
one
of
you
from
your
wicked
wayes
,
and
therefore
you
that
are
not
turned
from
the
evill
of
your
courses
,
that
have
not
broken
that
league
you
have
made
with
death
and
hell
,
you
can
lay
no
claim
to
the
covenant
of
grace
,
as
in
Psal
.
50.
16.
sayes
God
there
to
the
wicked
,
What
hast
thou
to
doe
,
to
take
my
covenant
into
thy
mouth
,
seeing
thou
hatest
to
be
reformed
,
and
castest
my
words
behinde
thee
?
thou
wilt
not
forsake
thy
lusts
,
nor
leave
thy
sins
,
and
therefore
what
hast
thou
to
do
to
meddle
with
my
covenant
of
grace
?
you
can
lay
no
claim
to
the
Covenant
,
till
you
have
cast
off
the
old
man
,
and
subdued
and
overcome
your
sins
and
corruptions
.
2.
Another
concomitant
of
the
covenant
of
grace
,
that
will
accompany
you
,
is
this
,
you
will
be
a
people
wholly
devoted
and
given
up
to
the
service
of
God.
Jer.
31.
I
will
be
your
God
and
you
shall
be
my
people
,
the
covenant
of
grace
is
called
an
holy
covenant
,
Luk.
1.
72.
not
so
much
because
it
was
made
by
a
holy
God
,
as
because
it
was
made
for
the
holy
creature
,
it
will
make
them
holy
that
do
enter
into
it
,
and
therefore
those
that
are
in
Covenant
with
God
,
are
called
a
holy
people
,
and
they
must
be
a
holy
people
,
as
in
1
Cor.
6.
20.
sayes
the
Apostle
,
You
are
bought
with
a
price
,
therefore
glorifie
God
in
your
bodies
and
souls
,
which
are
Gods
,
and
in
2
Cor.
7.
1.
Seeing
therefore
we
have
these
promises
,
(
dearly
beloved
)
Let
us
cleanse
our selves
from
all
filthinesse
both
of
flesh
and
spirit
,
perfecting
holinesse
in
the
fear
of
God
:
those
that
are
in
covenant
with
God
,
they
are
a
holy
and
crucified
people
.
3.
Another
concomitant
is
this
,
that
man
that
hath
a
share
in
the
blessings
of
the
Covenant
,
he
doth
make
conscience
to
walk
in
the
wayes
of
the
Covenant
;
hee
will
not
only
close
with
the
promise
of
the
Covenant
,
but
also
make
conscience
of
keeping
the
commands
of
the
Covenant
;
for
the
covenant
of
grace
does
not
onely
bestow
blessings
upon
you
,
but
require
something
of
you
too
,
as
in
Esai
.
55.
sayes
God
,
Incline
your
ears
and
come
unto
me
and
hear
,
hearken
,
and
your
souls
shall
live
:
and
I
will
make
an
everlasting
covenant
with
you
,
even
the
sure
mercies
of
David
:
the
covenant
of
grace
is
a
sure
and
everlasting
covenant
,
but
sayes
God
,
you
shall
come
unto
me
first
,
and
then
I
will
make
with
you
an
everlasting
covenant
:
God
will
have
you
to
obey
him
,
if
ever
you
think
to
have
any
share
in
the
covenant
of
grace
;
those
that
,
let
God
command
what
he
will
,
will
doe
what
they
please
;
this
argues
,
that
they
doe
not
belong
to
the
covenant
of
grace
;
but
if
the
blessings
of
the
covenant
of
grace
are
given
by
God
to
you
,
and
the
concomitants
of
it
found
with
you
:
and
lastly
,
the
conditions
of
it
found
in
you
:
which
is
faith
,
the
only
condition
of
the
covenant
of
grace
,
beleeve
and
be
saved
;
if
God
hath
brought
thee
into
a
believing
estate
,
that
there
is
not
one
promise
in
the
Gospell
,
but
you
do
beartily
assent
unto
,
and
close
with
:
if
it
be
thus
,
then
you
may
conclude
,
that
you
do
belong
to
the
covenant
of
grace
;
And
thus
I
have
done
with
these
charactars
by
way
of
tryall
.
Use
.
I
have
only
now
a
word
or
two
more
by
way
of
use
,
and
so
have
done
with
this
third
part
of
mans
misery
;
and
the
Use
that
I
shall
make
of
this
,
shall
be
for
consolation
,
to
all
those
whose
hearts
can
bear
them
witnesse
,
that
they
doe
enjoy
the
saving
blessings
of
the
Covenant
of
grace
,
God
to
be
their
God
,
and
they
to
be
his
people
;
and
that
God
hath
sanctified
and
renewed
your
natures
,
and
pardoned
and
passed
by
all
your
sins
and
iniquities
,
and
hath
written
his
Law
in
your
hearts
,
that
you
doe
not
depart
from
him
;
if
you
have
the
concomitants
of
the
Covenant
,
that
you
are
disingaged
from
the
league
and
covenant
you
have
made
with
sin
,
and
death
,
and
hell
;
if
you
are
wholly
devoted
and
given
up
to
the
service
of
God
,
and
doe
make
conscience
to
walk
in
the
ways
of
the
Covenant
;
and
if
the
conditions
of
the
Covenant
of
Faith
in
Christ
be
found
in
you
;
if
you
are
brought
into
a
beleeving
condition
;
if
all
these
things
be
wrought
in
you
,
then
hearken
to
the
great
happinesse
and
benefit
you
enjoy
,
by
being
under
the
Covenant
of
Grace
.
1.
Thou
hast
that
which
is
more
worth
then
a
kings
ransome
,
nay
then
all
the
world
,
thou
hast
God
to
be
thy
God
which
is
all
in
all
,
it
is
more
then
that
which
was
promised
to
Esther
by
King
Ahasuerus
,
to
the
half
of
his
Kingdome
;
you
have
more
then
the
Devill
promised
to
Christ
,
when
he
carryed
him
to
the
top
of
the
mountain
,
and
shewed
him
all
the
Kingdomes
of
the
world
and
the
glory
of
them
;
thou
hast
more
then
the
whole
world
,
for
thou
hast
God
to
be
thy
God
,
and
thou
hast
an
interest
in
the
Covenant
of
Grace
,
which
is
a
bundle
of
promises
,
and
includes
in
it
all
the
promises
of
the
Gospell
,
which
are
all
yours
,
and
you
may
goe
and
apply
them
to
your
own
soules
in
whatsoever
condition
you
are
in
.
2.
You
that
are
in
Covenant
with
God
,
labour
to
admire
the
great
condescension
of
God
,
that
he
would
be
pleased
to
proceed
with
you
by
way
of
a
Covenant
:
I
have
read
of
some
Authors
that
have
more
wondred
,
and
stood
amazed
at
this
,
then
at
any
thing
else
in
the
World
,
that
God
that
is
the
Soveraign
Lord
of
all
the
workes
of
his
hands
,
that
he
should
not
rule
us
and
command
us
by
a
Law
,
but
deal
with
us
by
way
of
a
Covenant
,
for
God
is
not
bound
to
give
us
a
reward
,
though
we
should
serve
him
all
the
dayes
of
our
lives
;
God
might
command
us
as
we
are
his
creatures
to
serve
and
obey
him
,
to
pray
,
read
,
hear
,
and
walk
holily
and
humbly
before
him
,
and
when
we
have
done
all
this
,
yet
he
might
say
to
us
,
I
will
never
give
you
heaven
nor
happinesse
,
nor
any
reward
at
all
;
he
might
have
said
thus
to
us
,
but
he
hath
condescended
so
far
,
as
to
make
a
bargain
with
us
;
that
if
we
will
beleeve
in
his
Son
Jesus
Christ
,
and
live
holily
,
and
walk
uprightly
before
him
,
then
he
will
be
our
God
,
and
we
shall
be
his
people
,
he
will
write
his
Law
in
our
hearts
,
and
sanctifie
,
and
renew
our
natures
,
and
pardon
and
forgive
all
our
sins
,
and
give
us
heaven
and
hapninesse
when
we
dye
;
Oh
what
an
infinite
condescension
is
this
in
God
,
and
what
unspeakable
bounty
and
free
grace
;
that
when
he
might
say
to
us
,
you
are
bound
to
serve
me
,
and
obey
me
,
and
to
love
and
fear
me
,
but
I
am
not
bound
to
make
a
Covenant
with
you
,
and
promise
you
my
Son
,
and
life
,
and
Salvation
,
through
him
,
but
though
I
am
not
bound
to
it
,
yet
I
will
give
you
my
Son
,
and
heaven
,
and
happinesse
,
and
I
will
be
your
God
,
and
you
shall
be
my
people
,
and
I
will
regenerate
and
sanctifie
your
natures
;
and
create
in
you
new
hearts
,
and
write
my
Law
in
your
inward
parts
,
I
will
freely
do
all
this
for
you
,
sayes
God
,
Oh
what
infinite
condescension
and
free
grace
and
mercy
is
this
!
3.
Another
great
happinesse
you
doe
enjoy
under
the
Covenant
of
Grace
,
is
this
,
the
Lord
will
pardon
all
the
great
sinnes
you
commit
against
him
,
and
accept
of
all
the
weak
duties
and
services
you
perform
to
him
;
though
you
commit
great
and
mighty
sins
,
yet
the
Lord
is
gracious
and
mercifull
,
and
will
pardon
them
;
the
Covenant
of
Grace
covers
great
sins
:
as
the
sea
can
cover
a
mountain
as
wel
as
a
mole-hill
;
so
the
Covenant
of
Grace
can
pardon
mountainous
sins
as
well
as
small
ones
.
And
again
,
the
Covenant
of
Grace
does
accept
of
weak
and
imperfect
duties
,
nay
those
very
duties
which
wicked
men
doe
perform
,
though
they
be
more
for
the
matter
of
them
then
ours
are
,
yet
by
vertue
of
the
Covenant
of
Grace
,
the
Lord
does
accept
of
ours
,
and
will
not
accept
of
theirs
,
as
in
Prov.
15.
8.
the
place
that
I
quoted
before
,
The
sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
,
but
the
prayer
of
the
upright
is
his
delight
;
a
sacrifice
is
a
great
deal
more
costly
then
a
prayer
,
and
yet
the
Lord
will
accept
of
a
poore
pennilesse
prayer
coming
from
a
godly
man
,
when
he
will
reject
a
costly
Sacrifice
from
a
wicked
man
;
God
will
accept
of
a
cup
of
cold
water
,
from
one
in
Covenant
with
him
,
when
he
will
not
accept
of
10000
rivers
of
oile
from
a
wicked
man
;
he
will
pardon
your
great
sins
,
and
accept
of
your
weak
services
:
indeed
,
were
you
under
a
Covenant
of
works
,
that
would
require
perfect
obedience
,
but
being
under
a
Covenant
of
grace
,
the
Lord
accepts
of
sincere
,
though
it
be
imperfect
obedience
:
and
thus
I
have
done
with
the
third
part
of
mans
misery
,
being
strangers
to
the
Covenant
of
grace
.
SERMON
,
XI
.
EPHES.
2.
12.
—
Having
no
hope
—
WEE
come
now
to
fall
upon
the
fourth
part
of
an
unconverted
mans
misery
,
(
which
you
will
think
to
be
a
very
strange
one
)
that
he
is
without
hope
;
while
these
Ephesians
were
in
a
state
of
Gentilism
,
unconverted
to
the
Faith
of
Christ
,
they
were
without
hope
,
&
the
reason
of
it
was
,
because
they
were
without
Christ
,
who
is
the
way
,
the
truth
,
and
the
life
,
there
is
no
other
way
to
heaven
but
onely
by
Jesus
Christ
,
and
seeing
they
were
out
of
the
way
to
heaven
,
they
must
needs
be
without
any
hopes
of
coming
to
heaven
;
it
was
the
first
branch
of
their
misery
,
in
being
without
Christ
that
exposed
them
,
and
made
them
lyable
to
all
the
rest
,
because
they
were
without
Christ
,
therefore
they
were
aliens
to
the
Common-wealth
of
Israel
,
&
therefore
they
were
strangers
to
the
Covenant
of
Promise
,
and
without
hope
,
and
without
God
in
the
World.
Object
.
Ob.
But
here
some
will
be
ready
to
say
,
How
can
this
be
that
the
Apostle
should
say
,
they
were
without
hope
,
when
were
it
not
for
hope
,
the
heart
would
break
;
and
therefore
it
is
not
possible
,
they
should
be
without
hope
?
Answ
.
I
answer
,
it
is
true
,
they
had
a
hope
,
but
it
was
a
vain
hope
,
an
ungrounded
and
a
deluding
hope
,
and
this
kinde
of
hope
is
no
better
then
no
hope
at
all
,
so
that
the
Apostle
might
well
say
they
had
no
hope
,
that
is
,
no
good
nor
well
grounded
hope
for
heaven
,
they
had
onely
a
presumptuous
hope
,
such
a
hope
as
would
make
them
ashamed
in
the
latter
end
,
they
had
only
the
hope
of
the
hypocrite
that
shall
perish
,
and
therefore
when
the
Apostle
sayes
,
that
these
Ephesians
during
their
unregeneracy
,
were
without
hope
,
his
meaning
is
,
that
they
were
without
any
wel
grounded
hopes
for
heaven
,
they
had
no
Scripture
grounds
,
to
bottome
or
build
any
hopes
upon
,
that
God
would
bring
them
to
heaven
;
this
is
a
very
sad
and
dreadfull
point
I
am
now
upon
,
in
shewing
you
this
part
of
mans
misery
,
without
hope
;
the
Observation
I
shall
draw
out
from
hence
shall
be
this
;
Doctr.
That
all
men
during
the
state
of
their
unregeneracy
,
are
without
any
true
,
or
well
grounded
hopes
of
heaven
.
In
the
handling
of
this
I
shall
first
prove
it
in
the
generall
,
and
then
improve
it
;
first
to
prove
it
,
an
unconverted
mans
condition
,
in
reference
to
his
hopes
for
heaven
,
is
just
like
Pauls
,
and
those
Mariners
that
were
with
him
in
the
ship
sailing
towards
Rome
,
Act.
27.
20.
when
neither
Sun
nor
Stars
appeared
,
but
the
winde
and
waves
did
beat
upon
the
ship
,
insomuch
that
all
the
hopes
they
had
of
being
saved
were
quite
taken
away
;
so
it
is
just
your
case
that
are
without
Jesus
Christ
,
there
is
neither
Sun
nor
Star
does
shine
upon
you
,
if
Christ
does
not
shine
upon
you
,
you
are
like
Paul
and
the
other
Mariners
in
the
ship
,
all
hopes
of
your
being
saved
,
is
quite
taken
away
from
you
.
I
shall
confirm
this
truth
to
you
by
three
or
four
demonstrations
,
that
a
wicked
man
is
without
any
hopes
for
heaven
.
Reas
.
1
1.
An
unregene
rate
man
must
needs
be
without
hope
,
because
he
is
without
Christ
who
is
the
foundation
of
a
christians
hope
,
Wherefore
remember
,
sayes
the
Apostle
,
that
at
that
time
ye
were
without
Christ
,
and
therefore
he
tels
them
afterward
,
that
they
were
without
hope
,
in
Tit.
2.
2.
Christ
is
there
called
our
hope
,
Christ
is
that
person
in
and
upon
whom
we
are
to
build
all
our
hopes
for
heaven
,
and
therefore
he
is
called
our
hope
,
and
this
is
the
meaning
of
that
expression
,
Christ
in
you
the
hope
of
glory
,
intimating
that
you
cannot
hope
for
glory
,
but
in
and
through
Jesus
Christ
;
that
man
that
is
a
Christlesse
man
,
must
needs
be
a
hopelesse
man
,
that
is
the
first
demonstration
.
Reas
.
2
2.
A
man
without
Christ
,
must
needes
be
without
hope
,
because
he
is
without
a
title
to
any
promise
of
life
and
salvation
,
which
is
the
onely
support
and
prop
of
mans
hope
;
you
would
count
this
a
very
fond
and
vain
hope
,
for
any
man
to
hope
that
such
a
rich
man
would
make
him
heir
of
all
he
hath
,
though
hee
never
promised
him
one
foot
of
Land
;
why
just
so
vaine
are
the
hopes
of
wicked
men
,
but
now
the
Word
of
Promise
is
like
a
pillar
of
marble
to
bear
up
the
hearts
of
Gods
people
,
as
in
1
Tit.
2.
In
hope
of
eternall
life
,
which
God
that
cannot
lye
,
promised
before
the
World
began
,
the
promises
doe
ground
that
man
that
hath
interest
in
them
,
to
a
hope
of
eternall
life
,
he
that
is
without
the
Lord
Jesus
Christ
the
foundation
of
hope
,
and
without
the
promises
which
is
the
pillar
of
hope
,
must
needs
be
without
all
true
hopes
of
heaven
.
Reas
.
3
3.
He
cannot
but
be
without
hope
,
because
he
is
without
Faith
which
is
the
ground
of
hope
,
as
in
Heb.
11.
1.
Faith
is
the
ground
of
things
hoped
for
,
the
evidence
of
things
not
seen
:
where
no
true
Faith
is
there
can
be
no
hope
,
for
Faith
is
the
Mother
,
and
Hope
is
the
Daughter
,
Hope
is
begotten
by
Faith
;
an
unregenerate
man
must
needs
be
without
hope
,
because
he
is
without
Christ
the
foundation
of
hope
,
and
the
promises
the
pillar
of
hope
,
and
Faith
the
ground
of
hope
.
Reas
.
4
4.
It
appeares
that
he
is
without
hope
,
because
when
hee
leaves
the
world
,
his
hopes
leave
him
,
whereas
the
hope
of
a
godly
man
never
leaves
him
till
it
brings
him
to
heaven
;
when
a
wicked
man
dies
his
hopes
are
gone
,
and
leave
him
when
he
hath
most
need
of
them
,
had
his
hopes
been
well
grounded
hopes
,
they
would
never
make
him
ashamed
of
them
.
Thus
you
see
I
have
onely
in
the
generall
confirmed
the
point
to
you
.
I
come
now
to
speak
of
some
more
particular
inquiries
in
the
prosecution
of
this
Doctrin
,
(
Beloved
)
wil
you
lend
me
your
thoughts
a
little
,
in
the
handling
of
these
five
inquiries
?
As
1.
I
shall
shew
you
the
nature
of
this
hope
that
unconverted
men
are
without
.
2.
I
shall
shew
you
what
are
the
characters
of
those
men
that
are
without
any
well
grounded
hopes
for
heaven
.
3.
I
shall
shew
you
the
reason
,
why
(
seeing
the
Scripture
sayes
that
a
wicked
man
hath
no
hope
)
that
of
any
men
in
the
world
,
a
wicked
man
does
nourish
in
his
heart
the
greatest
hopes
for
heaven
.
4.
I
shall
shew
wherein
lies
the
difference
between
those
that
have
onely
a
presumptuous
hope
for
heaven
,
and
those
that
have
a
true
and
well
grounded
hope
for
heaven
;
And
Lastly
,
I
shall
shew
you
the
great
misery
of
those
men
that
have
onely
presumptuous
hopes
for
heaven
.
Quest
.
I
will
begin
with
the
first
of
these
,
to
shew
you
the
nature
of
that
hope
,
that
unconverted
men
are
without
.
Answ
.
Take
this
plain
description
of
it
,
that
true
hope
which
wicked
men
are
without
it
is
a
well
grounded
and
patient
expectation
for
the
accomplishment
of
all
those
spirituall
and
eternall
good
things
,
which
God
hath
promised
through
Jesus
Christ
,
and
which
Faith
beleeves
.
I
call
it
a
well
grounded
expectation
to
distinguish
true
hope
,
from
those
presumptuous
hopes
that
wicked
men
have
:
I
call
it
a
patient
hope
to
distinguish
it
from
a
rash
hope
,
in
wicked
men
:
and
I
say
it
is
a
patient
expectation
and
looking
for
the
accomplishing
those
spirituall
and
eternall
good
things
,
which
God
hath
promised
in
Christ
,
because
that
this
is
the
ground
of
hope
,
it
is
called
the
hope
of
glory
and
the
hope
of
eternall
life
,
and
the
like
;
Thus
you
have
the
nature
of
this
hope
that
wicked
men
are
without
,
when
the
Apostle
sayes
,
they
were
without
hope
,
his
meaning
is
,
that
they
were
without
any
hope
of
those
spirituall
and
eternall
good
things
,
which
God
hath
promised
to
beleevers
through
Christ
.
Quest
.
2
Quest
.
2.
What
are
the
Characters
of
those
men
,
that
have
no
hopes
for
heaven
,
or
if
they
have
,
it
is
onely
a
deluding
and
a
presumptuous
hope
,
a
hope
no
better
then
no
hope
at
all
?
(
nay
it
were
a
great
deal
better
to
have
no
hope
then
a
presumptuous
hope
,
but
that
I
shall
speak
to
afterward
.
)
Now
before
I
shall
lay
down
these
characters
by
way
of
discovery
,
I
will
onely
premise
four
or
five
particular
conclusions
,
which
are
very
necessary
to
prevent
wicked
men
from
running
into
mistakes
concerning
their
hopes
for
heaven
.
1.
Take
this
conclusion
,
that
this
grace
of
hope
may
as
well
be
counterfeited
as
any
other
grace
,
there
is
a
lively
hope
in
a
Beleever
,
and
a
dead
hope
in
a
wicked
man
,
there
is
a
faigned
hope
as
well
as
a
true
hope
,
a
counterfeit
hope
as
well
as
a
good
hope
,
and
therefore
it
is
said
in
Joh.
8.
13.
The
hope
of
the
hypocrite
shall
perish
;
and
in
Prov.
10.
28.
The
hope
of
the
wicked
shall
perish
.
2.
Take
this
conclusion
,
that
those
men
,
that
have
least
grounds
to
build
hopes
of
heaven
upon
,
doe
yet
nourish
most
confident
hopes
of
heaven
in
their
hearts
;
I
shall
give
you
two
notable
places
of
Scripture
to
prove
this
,
in
Prov.
14.
16.
it
is
said
there
that
a
wise
man
feareth
and
departeth
from
evill
,
a
wise
man
is
jealous
over
his
own
heart
,
what
followes
?
but
sayes
he
,
A
fool
,
that
is
,
a
wicked
man
,
he
rageth
,
and
yet
is
confident
,
he
runs
on
in
wicked
wayes
and
practises
without
any
remorse
or
sorrow
,
and
yet
he
is
a
confident
man
,
that
hee
shall
goe
to
heaven
as
well
as
the
best
;
A
wise
man
feareth
and
departeth
from
evill
but
a
wicked
man
rageth
,
and
yet
is
confident
,
those
that
have
least
cause
to
hope
,
doe
yet
harbour
the
greatest
hopes
for
heaven
in
their
hearts
.
A
like
place
to
this
you
have
in
Psal
.
36.
●2
.
The
transgression
of
the
wicked
sayes
in
his
heart
,
that
there
is
no
fear
of
God
before
his
eyes
,
and
yet
the
next
words
are
,
he
flatters
himself
in
his
own
eyes
,
though
his
iniquities
are
found
worthy
to
be
hated
;
wicked
men
are
very
apt
to
have
good
conceits
of
themselves
,
and
you
shall
finde
it
ordinarily
,
that
a
poor
soul
that
walks
conscionably
before
God
,
and
neglects
no
known
duty
,
and
mortifies
every
known
lust
,
and
walkes
humbly
before
God
,
this
man
is
full
of
feares
and
jealousies
,
and
doubts
that
all
things
are
not
well
between
God
and
his
soul
;
and
yet
you
shall
finde
another
ungodly
wretch
that
gives
way
to
all
manner
of
sin
and
uncleannesse
,
and
fulfills
the
lusts
of
his
flesh
and
of
his
minde
,
and
this
man
is
very
confident
of
his
going
to
heaven
,
and
that
all
is
well
with
him
when
he
is
running
headlong
to
hell
.
Here
then
you
see
the
second
conclusion
that
those
men
that
have
least
grounds
to
build
hopes
of
heaven
upon
,
doe
yet
nourish
strongest
hopes
for
heaven
in
their
hearts
.
3.
Another
conclusion
is
this
,
that
a
man
may
live
and
dye
with
very
strong
hopes
that
he
shall
goe
to
heaven
,
till
he
bee
throwne
downe
into
hell
;
hee
may
have
no
other
thoughts
but
that
hee
shall
goe
to
heaven
till
hee
bee
cast
head-long
into
hell
.
I
shall
give
you
some
plain
text
to
prove
this
,
as
Job
21.
23.
Job
speaks
there
of
a
wicked
man
,
sayes
he
,
one
dies
in
his
full
strength
being
wholly
at
ease
and
quiet
;
A
learned
Divine
sayes
upon
this
place
,
that
it
is
the
note
of
a
wicked
man
,
when
he
lies
upon
his
death
bead
,
if
you
come
to
him
and
ask
him
if
hee
hath
any
hopes
that
he
shall
goe
to
heaven
,
hee
will
answer
,
that
hee
hath
very
strong
hopes
of
it
;
and
if
you
ask
him
,
whether
my
sin
troubles
him
,
he
will
tell
you
no
,
blessed
be
God
I
have
no
sin
troubles
me
now
,
nor
ever
did
all
my
life
time
;
What
,
does
nothing
at
all
disquiet
you
?
No
,
I
am
wholly
at
ease
and
quiet
;
he
hath
no
sinne
troubles
him
,
nor
no
misgiving
thoughts
,
but
that
hee
shall
goe
to
heaven
:
But
when
a
wicked
man
dies
,
then
his
expectation
shall
perish
,
and
not
till
then
:
Now
Beloved
me
thinkes
this
conclusion
should
a
little
startle
you
,
and
make
you
look
about
you
to
take
heed
lest
you
run
hoodwinkt
to
hell
,
that
you
doe
not
live
and
dye
in
hopes
of
heaven
,
and
never
think
otherwise
till
you
drop
down
into
hell
.
4.
To
you
that
doe
lay
claim
to
strong
hopes
for
heaven
,
let
me
tell
you
thus
much
,
that
you
are
not
to
hope
for
heaven
,
unlesse
you
can
render
a
reason
or
ground
of
your
hopes
.
Beloved
it
is
not
naturall
for
every
man
to
hope
for
heaven
and
to
be
saved
,
and
you
ought
not
to
hope
for
heaven
unlesse
you
can
give
some
grounds
for
it
,
as
the
Apostle
sayes
,
But
sanctifie
the
Lord
God
in
your
hearts
,
and
be
ready
alwayes
to
give
an
answer
to
every
one
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meeknesse
and
fear
;
Now
examine
your selves
,
what
grounds
can
you
give
for
your
hopes
of
heaven
,
have
you
a
promise
for
it
?
or
one
Scripture
ground
for
it
?
or
the
witnesse
of
the
Spirit
for
it
?
if
not
,
then
doe
not
nourish
any
hopes
of
heaven
in
your
hearts
.
Thus
I
have
laid
down
these
four
conclusions
,
I
come
now
to
handle
the
query
it self
which
is
this
.
Quest
.
Quest
.
What
are
the
characters
whereby
it
may
be
knowne
whether
you
are
such
a
one
that
hath
no
hopes
for
heaven
,
or
a
meer
deluding
,
an
ungrounded
and
presumptuous
hope
,
as
good
as
no
hope
?
Answ
.
The
hearts
of
all
the
sons
of
men
are
desperately
wicked
and
deceitfull
above
all
things
,
man
is
a
proud
creature
and
apt
to
have
proud
and
high
conceits
of
himself
,
and
therefore
I
shall
give
you
five
distinguishing
characters
,
whereby
you
may
know
whether
your
hopes
for
heaven
be
true
,
and
well
grounded
hopes
,
or
no.
1.
That
man
that
nourisheth
in
his
heart
great
hopes
for
heaven
,
and
yet
at
the
same
time
fosters
and
favours
great
lusts
and
sins
in
himself
,
that
man
hath
no
true
hopes
for
heaven
.
I
shall
give
you
a
clear
place
to
prove
this
,
Deut.
29.
15.
And
it
come
to
passe
when
hee
heareth
the
words
of
this
curse
,
if
he
shall
blesse
himself
in
his
heart
,
saying
,
I
shall
have
peace
though
I
walk
after
the
imaginations
of
my
heart
,
to
add
drunkennesse
to
thirst
,
&c.
The
Lord
will
not
spare
such
a
man
,
but
the
anger
of
the
Lord
and
his
jealousie
shall
smoak
against
that
man
:
and
so
in
Esay
57.
20.
sayes
the
Prophet
there
,
Thou
art
wearied
in
the
greatnesse
of
thy
wicked
wayes
,
yet
saidst
thou
not
,
There
is
no
hope
,
it
is
a
very
strange
place
,
as
if
the
Prophet
should
say
to
them
,
you
walk
in
a
great
course
of
sin
and
wickednesse
,
and
yet
you
flatter
you
selves
,
you
will
not
say
there
is
no
hope
for
you
,
you
that
doe
nourish
great
sins
and
wickednesse
in
your
bosomes
,
and
allow
your selves
in
the
practise
of
great
sins
,
you
should
say
,
there
is
no
hope
for
you
to
goe
to
heaven
,
for
God
does
here
charge
it
upon
you
,
that
notwithstanding
you
walk
on
in
wayes
of
sin
,
yet
you
say
not
,
there
is
no
hope
;
but
are
rather
very
confident
you
shall
go
to
heaven
for
all
that
;
and
so
in
Psal
.
36.
1
,
2.
The
transgression
of
the
wicked
saith
in
his
heart
,
there
is
no
fear
of
God
before
his
eyes
,
and
yet
sayes
the
Psalmist
,
he
flatters
himselfe
,
with
vain
hopes
of
heaven
;
wicked
men
have
heaven
and
the
hopes
thereof
in
their
eyes
,
when
they
have
sinne
in
their
hearts
,
and
this
shews
that
their
hope
is
onely
a
deluding
and
a
vain
hope
.
2.
That
man
hath
no
true
hope
but
onely
a
presumptuous
and
vain
hope
for
heaven
,
that
is
strong
in
his
expectations
of
heaven
as
his
aim
and
end
,
but
slow
in
his
actions
and
endeavours
after
holinesse
as
his
way
:
he
that
can
with
Baalam
desire
to
dye
the
death
of
the
righteous
,
but
never
care
nor
desire
to
live
the
life
of
the
righteous
,
that
mans
hope
is
but
a
vain
hope
,
as
the
Psalmist
hath
it
in
Psalm
.
119.
155.
Salvation
is
farre
from
the
wicked
,
for
they
seek
not
thy
statutes
,
and
if
salvation
be
far
,
the
hope
of
salvation
is
as
far
;
but
why
is
salvation
far
from
the
wicked
?
because
they
seeke
not
Gods
statutes
,
those
men
that
hope
that
salvation
is
neer
them
,
when
they
are
far
from
seeking
after
Gods
statutes
,
and
endeavouring
after
holinesse
,
as
the
way
to
happinesse
,
these
men
are
far
from
salvation
,
and
the
hope
of
salvation
too
.
3.
That
man
hath
only
deluding
hopes
for
heaven
,
that
is
unwilling
to
have
his
hope
tryed
,
examined
,
and
come
to
the
touchstone
,
those
that
will
not
,
as
the
Apostle
,
bids
us
,
be
ready
to
give
to
every
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meeknesse
and
fear
;
now
let
me
ask
you
what
ground
you
can
give
for
your
hopes
in
heaven
,
have
you
the
testimony
of
Gods
Spirit
for
it
,
or
the
testimony
of
a
good
conscience
.
that
in
simplicity
and
godly
sincerity
,
you
have
had
your
conversation
here
in
this
world
?
have
you
a
promise
or
any
ground
in
scripture
for
your
hopes
?
if
you
have
no
ground
for
your
hopes
,
and
cannot
indure
to
come
to
the
triall
or
touchstone
,
it
is
an
argument
that
you
are
counterfeit
metall
that
you
have
no
reall
hopes
for
salvation
and
happinesse
in
another
World.
4.
That
man
that
builds
his
hopes
for
heaven
more
upon
his
own
performances
then
upon
Gods
promises
,
his
hope
is
only
a
deluding
hope
:
this
is
that
sandy
ground
Christ
speaks
of
in
Matth.
7.
ult
.
To
build
your
hopes
of
heaven
upon
any
services
you
doe
,
or
any
duties
you
perform
,
it
is
all
one
,
as
if
you
should
goe
about
to
build
a
house
upon
the
sand
;
ask
a
wicked
man
whereon
he
grounds
his
hopes
for
heaven
;
he
will
tell
you
that
he
does
the
works
of
charity
,
he
gives
every
man
his
due
,
and
he
lives
honestly
,
and
civilly
amongst
his
neighbours
,
hee
hears
and
reads
the
Word
,
he
prayes
and
receives
the
Sacrament
,
he
does
such
and
such
good
duties
,
and
this
is
that
which
they
build
hopes
for
heaven
upon
,
they
think
that
Christ
is
espoused
for
them
,
because
they
are
bidden
to
the
Wedding
Supper
,
for
the
Ordinances
of
Christ
are
his
marriage
supper
,
they
are
ready
to
say
with
those
in
Luk.
13.
26.
We
have
eaten
and
drunken
in
they
presence
,
Lord
,
Lord
open
to
us
.
I
doe
not
deny
but
a
man
may
have
evidence
from
his
graces
,
&
from
the
work
of
God
upon
his
heart
,
but
the
great
pillar
of
Marble
,
that
must
bear
up
thy
hope
,
must
be
the
promise
of
God
in
Christ
;
he
that
builds
his
hopes
for
heaven
only
upon
his
own
performances
and
good
duties
,
his
hope
is
a
vain
and
deluding
hope
;
I
doe
not
deny
but
the
graces
of
Gods
spirit
are
reall
evidences
of
.
Gods
love
to
the
Soul
,
as
the
Apostle
sayes
,
By
this
we
know
that
we
are
translated
from
death
to
life
,
because
we
love
the
Brethren
,
and
again
,
By
this
we
know
that
we
are
of
God
,
because
of
his
spirit
which
he
hath
given
us
;
but
I
say
this
is
not
the
main
pillar
and
ground
of
our
hope
:
we
should
be
so
fervent
in
prayer
,
and
diligent
in
the
performance
of
holy
duties
,
as
if
we
did
expect
to
be
saved
by
our
duties
,
but
when
we
have
done
all
that
we
can
,
we
must
lay
down
all
at
the
feet
of
Christ
,
and
conclude
that
our
best
righteousnesse
is
but
as
filthy
rags
,
and
when
wee
have
done
all
that
we
can
do
,
we
are
unprofitable
servants
,
and
we
must
wholly
and
only
depend
upon
the
merits
and
mercies
of
Christ
for
salvation
and
comfort
.
5.
That
man
that
thinks
,
there
is
neither
difficulty
in
getting
this
grace
of
hope
,
nor
efficacy
in
keeping
of
it
,
that
man
hath
no
true
hope
.
1.
Thou
that
thinkest
there
is
no
difficulty
in
obtaining
this
grace
,
thou
never
yet
hadst
it
,
for
the
least
grace
is
beyond
the
power
,
and
capacity
of
any
man
to
get
of
himself
,
thou
that
thinkest
it
an
easie
matter
to
hope
for
heaven
,
thou
never
yet
hadst
a
true
hope
,
for
it
must
be
God
that
must
work
this
grace
in
us
,
as
the
Apostle
sayes
in
Rom.
15.
13.
Now
the
God
of
hope
fill
you
with
all
peace
and
joy
in
beleeving
.
2.
Those
that
think
there
is
no
efficacy
in
keeping
this
grace
of
hope
,
those
have
no
true
hope
,
for
wheresoever
true
hope
is
,
it
hath
these
properties
with
it
.
1.
It
hath
a
purifying
vertue
with
it
,
as
in
1.
Joh.
3.
3.
Every
man
that
hath
this
hope
in
him
,
purifieth
himself
even
as
God
is
pure
.
2.
Hope
hath
a
pacifying
property
with
it
,
It
is
the
Anchor
of
the
Soul
,
both
sure
and
stedfast
;
though
the
World
,
and
the
Devill
trouble
and
disquiet
you
,
and
afflictions
and
temptations
molest
and
disturbe
you
,
yet
this
grace
of
hope
will
quiet
and
pacifie
you
,
those
that
hope
in
God
shall
be
secure
and
at
rest
.
3.
Hope
it
hath
a
painful
property
with
it
,
it
is
never
a
sluggard
,
where
there
is
an
impossibility
,
there
hope
is
cut
off
.
But
that
which
a
man
hopes
for
,
he
will
labour
and
endeavour
after
:
as
he
that
ploughs
does
plough
in
hope
,
so
the
hopes
of
heaven
will
make
you
plough
up
the
fallow
ground
of
your
hearts
,
and
make
you
indefatigable
in
your
labours
after
heaven
,
so
that
you
shall
take
a
great
deal
of
pains
and
use
all
your
endeavours
for
it
.
SERMON
,
XII
.
EPHES.
2.
12.
—
Having
no
hope
—
WE
come
now
to
the
third
Queston
,
which
is
this
(
Que.
)
What
is
the
reason
(
seeing
the
Scripture
sayes
that
a
wicked
man
hath
no
hope
)
that
of
all
the
men
in
the
world
,
wicked
men
doe
nourish
greatest
hopes
for
heaven
in
their
hearts
?
Answ
.
In
resolving
this
Question
,
I
shall
lay
you
down
five
false
pillars
or
props
,
that
doe
bear
up
and
nourish
the
hopes
of
wicked
men
,
and
as
I
name
them
to
you
,
I
shall
shew
you
the
rottennesse
,
and
deceitfulnesse
,
and
insufficiency
of
them
,
for
any
man
to
build
hopes
of
heaven
upon
.
1.
The
first
prop
that
wicked
men
doe
build
hopes
of
heaven
upon
is
this
,
because
they
have
committed
but
smal
sins
in
their
life
time
,
and
because
they
have
not
run
out
into
the
commission
of
such
grosse
and
scandalous
sins
in
the
world
as
other
men
have
,
therefore
say
they
,
surely
we
have
some
ground
to
hope
for
heaven
;
it
is
true
,
we
are
sinners
,
but
my
sins
are
but
ordinary
small
sins
and
frailties
,
they
are
not
sinnes
of
a
double
die
,
just
as
the
Pharisee
sayes
,
Lord
I
thank
thee
that
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
Publican
,
because
he
was
not
as
bad
as
other
men
,
therefore
hee
thought
he
had
a
right
and
title
to
heaven
,
because
they
are
not
as
bad
as
the
worst
,
therefore
they
think
themselves
as
good
as
the
best
;
now
I
shall
shew
you
the
weaknesse
and
rottennesse
of
this
pillar
for
any
man
to
build
hopes
of
heaven
upon
,
and
that
in
these
five
particulars
.
1.
You
that
make
this
a
ground
to
build
hopes
for
heaven
upon
,
let
me
tell
you
thus
much
,
that
there
are
many
men
in
the
world
that
have
kept
themselves
from
great
and
crying
sins
,
and
yet
remain
in
an
unconverted
estate
:
for
instance
,
you
may
see
this
in
Paul
,
in
Phil.
3.
6.
he
tels
us
,
That
according
to
the
Law
he
was
blamelesse
,
there
was
no
command
of
God
in
the
let
t●
of
it
,
that
he
was
guilty
of
the
breach
of
,
he
was
no
swearer
,
nor
lyer
,
nor
stealer
,
nor
drunkard
,
nor
adulterer
,
&c.
he
was
guilty
of
no
great
and
grosse
〈◊〉
,
and
yet
Paul
he
had
nothing
to
plead
for
heaven
for
him
,
if
he
had
not
had
the
righteousnesse
of
Jesus
Christ
to
plead
for
him
.
Sayes
the
young
man
to
Christ
,
What
shall
I
doe
to
inherit
eternall
life
?
Christ
tels
him
that
he
should
not
do
any
murther
,
nor
commit
adultery
,
nor
steal
,
nor
hear
false
witness
,
honor
thy
Father
and
Mother
,
and
love
thy
neighbour
as
thy self
;
the
young
man
answered
and
said
,
all
these
things
have
I
kept
from
my
youth
up
:
and
Jesus
looked
upon
him
and
loved
him
,
and
pitied
him
,
that
such
an
ingenuous
and
blamelesse
man
as
he
was
should
yet
go
to
hell
;
this
man
did
not
break
the
Law
of
God
in
the
letter
of
it
,
but
yet
he
went
away
sorrowfull
,
when
Christ
bad
him
go
&
sell
all
that
he
had
and
give
to
the
poor
,
the
young
man
went
away
sorrowfull
,
for
he
had
great
possessions
;
then
says
Christ
,
How
hardly
shall
a
rich
man
enter
into
the
Kingdom
of
heaven
!
and
so
the
proud
Pharisee
that
boasted
himself
over
the
poor
Publican
;
yet
this
man
went
away
justified
and
not
the
other
.
2.
You
that
make
small
sins
a
prop
to
build
hopes
of
heaven
upon
,
it
may
be
though
your
sins
are
little
and
small
,
yet
what
they
want
in
bulk
and
magnitude
,
they
may
make
up
in
number
;
and
many
small
sins
are
more
dangerous
then
one
great
sin
,
many
small
scars
upon
the
heart
with
a
penknife
is
as
bad
as
a
thrust
with
a
sword
:
it
may
be
with
thee
in
this
regard
,
as
it
is
in
Arithmetick
,
many
small
figures
,
amount
to
a
greater
sum
,
then
a
few
great
figures
do
,
four
small
figures
make
a
greater
sum
then
three
great
figures
,
so
many
small
sins
will
do
thee
more
harm
then
a
few
great
sins
?
if
what
your
sins
do
want
in
bulk
and
magnitude
,
you
make
it
up
in
their
number
and
multitude
,
you
are
as
liable
to
damnation
as
if
you
had
committed
great
and
crying
sins
;
though
you
have
not
committed
adultery
in
your
life
time
,
yet
it
may
be
you
have
had
many
sinfull
and
unclean
thoughts
in
your
heart
;
and
though
you
have
not
been
guilty
of
murder
,
yet
it
may
be
you
have
had
many
revengefull
thoughts
in
you
,
which
is
as
bad
as
murther
and
so
of
any
other
sins
.
3.
You
that
plead
exemption
and
freedom
from
great
sins
,
to
be
a
prop
to
build
hopes
for
heavē
upon
,
know
thus
much
;
that
smal
sins
are
more
capable
of
great
aggravations
,
then
great
sins
are
,
as
I
shall
shew
you
in
these
3.
particulars
,
wherin
smal
sins
do
admit
of
greater
aggravations
then
great
sins
.
1.
Smal
sins
are
committed
most
commonly
with
more
complacency
and
lesse
reluctancy
,
then
great
sins
are
;
unclean
thoughts
do
please
the
heart
and
tickle
the
fancy
,
and
content
the
minde
of
a
man
,
and
are
committed
with
a
great
deal
more
complacency
&
delight
,
and
lesse
reluctancy
;
who
would
strain
at
a
gnat
?
Now
it
layes
your
souls
upon
more
guilt
when
you
commit
the
smallest
sins
with
delight
and
contentment
,
and
satisfaction
,
then
if
you
did
commit
great
and
gross
sins
,
if
you
labor
to
resist
them
,
and
strive
against
them
.
2.
Thou
committest
small
sinnes
with
more
security
,
and
lesse
penitency
,
then
great
sins
;
when
a
man
commits
a
great
and
scandalous
sin
,
he
is
sensible
of
what
he
hath
done
,
and
layes
it
to
heart
,
and
is
ashamed
of
it
and
must
repent
of
it
,
or
else
it
will
be
a
shame
to
him
all
his
life
long
;
but
he
can
venture
upon
a
small
sin
,
&
never
be
troubled
at
it
,
nor
grieved
for
it
,
he
can
cōmit
a
smal
sin
with
a
great
deal
of
security
,
&
impenitency
,
so
that
hereby
they
do
the
soul
more
wrong
then
great
sins
.
3.
You
are
apt
to
run
into
small
sinnes
with
more
frequency
then
you
commit
great
sins
,
for
they
are
so
open
to
the
reproof
of
the
Word
,
and
so
obvious
to
the
eyes
of
all
men
,
that
you
cannot
find
opportunities
to
commit
them
so
often
,
whereas
small
sins
you
commit
again
and
again
,
and
one
day
after
another
,
and
a
thousand
times
in
one
day
,
and
yet
never
take
notice
of
them
,
and
therefore
this
may
convince
you
,
that
your
exemption
from
great
sins
,
can
be
no
sufficient
ground
to
build
your
hopes
for
heaven
upon
.
4.
You
that
build
your
hopes
for
heaven
upon
this
ground
,
because
your
sins
are
none
of
the
greatest
,
let
me
tell
you
,
that
the
smallest
sins
that
ever
you
committed
in
all
your
life
time
,
without
repentance
on
thy
part
,
and
satisfaction
on
Christs
part
,
will
forever
keep
thy
soul
out
of
heaven
,
if
you
repent
peradventure
you
shall
be
pardoned
,
the
smallest
sins
cannot
be
forgiven
,
without
the
bloud
of
Christ
to
wash
them
away
,
for
without
the
shedding
of
bloud
there
is
no
remission
:
and
thus
I
have
shewed
the
insufficiency
and
deceitfulnesse
of
the
first
prop
that
wicked
men
do
build
their
hopes
for
heaven
upon
,
we
come
now
to
the
second
.
2.
But
sayes
a
wicked
man
,
I
have
heard
and
read
of
those
,
that
have
committed
far
greater
and
more
crying
sins
then
ever
I
have
been
guilty
of
,
and
yet
they
hoped
for
heaven
,
and
are
gone
to
heaven
,
and
therefore
why
should
not
I
hope
for
heaven
as
well
as
they
?
I
read
of
David
that
committed
Adultery
,
and
of
Noahs
drunkennesse
,
and
Pauls
persecuting
Christ
,
and
Peters
denying
of
him
,
and
divers
others
,
and
yet
these
men
are
gone
to
heaven
,
and
why
may
not
I
as
well
as
they
?
Concerning
this
plea
of
wicked
men
I
shall
give
you
these
three
things
by
way
of
answer
.
1.
You
that
make
this
a
ground
for
your
hope
,
you
do
pervert
the
end
for
which
God
hath
recorded
the
examples
of
his
servants
in
Scripture
,
for
God
did
not
record
them
there
,
to
be
a
provocation
to
thee
to
goe
on
presumptuously
in
sinning
against
him
,
but
meerly
to
be
a
restraint
and
caveat
to
keep
thee
from
falling
into
the
same
sins
,
which
they
did
;
if
Noah
,
and
Lot
,
and
David
,
and
Peter
,
&c.
such
holy
and
excellent
men
as
these
,
had
their
failings
,
and
did
commit
great
and
grosse
sins
,
oh
then
let
me
take
heed
lest
I
am
overtaken
,
and
fall
into
the
same
sins
;
this
is
the
use
that
we
should
make
of
the
failings
of
other
man
,
as
in
1
Cor.
10.
11.
All
things
are
written
for
our
example
,
to
admonish
us
upon
whom
the
ends
of
the
world
are
come
,
and
in
1
Tim.
1.
16.
sayes
the
Apostle
,
Iobtained
mercy
,
that
I
might
be
an
example
to
all
that
should
hereafter
beleeve
in
Jesus
Christ.
2.
You
that
make
the
sins
of
other
men
,
that
have
obtained
mercy
,
to
be
a
ground
to
build
your
hopes
of
heaven
upon
,
let
me
ask
you
this
Question
;
you
that
do
fall
into
the
same
sins
with
Noah
,
or
David
,
or
Peter
,
do
you
repent
with
them
too
?
it
is
true
,
Noah
did
fall
once
into
the
sin
of
drunkenness
,
but
yet
the
Scripture
records
this
of
him
,
that
he
was
an
upright
man
in
his
generation
:
and
so
David
,
though
he
did
once
defile
his
bed
,
yet
afterwards
he
repented
of
it
,
and
made
his
couch
to
swim
with
tears
for
it
:
so
Peter
after
he
had
denyed
Christ
,
he
went
out
and
wept
bitterly
for
it
;
but
I
say
,
what
is
all
this
to
thee
,
that
doest
make
a
trade
of
sin
,
and
fall
into
grosse
sins
every
day
,
time
after
time
,
and
yet
never
mourn
and
grieve
for
them
,
as
David
did
for
his
sin
,
nor
weep
bitterly
for
them
with
Peter
,
what
plea
can
this
be
for
thee
,
to
encourage
thee
to
hope
for
heaven
?
3.
Know
this
further
,
that
a
godly
man
may
fall
into
the
same
sins
that
others
fall
into
,
for
the
matter
of
them
,
but
not
for
the
manner
,
now
it
is
the
manner
of
falling
into
sin
,
and
not
the
matter
of
it
that
dams
a
man
;
it
is
true
,
Noah
did
fall
into
the
sin
of
drunkennesse
,
but
I
shall
distinguish
Noah
from
any
wicked
drunkard
in
the
world
,
and
that
in
these
five
particular
considerations
,
as
1.
Noah
was
drunk
,
but
it
was
before
he
did
know
that
wine
would
make
him
drunk
,
and
if
you
read
the
story
you
shall
finde
,
that
there
was
never
any
wine
drunk
till
that
time
,
for
Noah
did
then
begin
to
be
a
husbandman
,
and
did
plant
a
Vineyard
;
but
now
there
is
never
a
one
of
you
but
doe
very
well
know
that
wine
and
strong
beer
and
the
like
,
will
intoxicate
you
,
and
yet
you
will
not
refrain
from
excesse
in
drinking
;
there
is
a
great
deal
of
difference
between
you
and
Noah
.
2.
Noah
was
drunk
,
but
he
did
not
proclaim
his
drunkennesse
,
but
the
text
sayes
he
went
into
his
tent
and
slept
,
he
was
ashamed
of
what
he
had
done
,
but
now
you
proclaim
your
sin
,
and
swear
,
and
stare
,
and
commit
many
other
sins
in
your
drunkennesse
.
3.
It
is
true
,
Noah
was
drunk
,
but
you
never
read
that
he
was
drunk
any
more
then
once
,
but
you
are
drunk
again
and
again
,
one
day
after
another
.
4.
Though
he
did
once
fall
into
this
sin
,
yet
for
the
ordinary
course
and
practise
of
his
life
,
he
was
an
upright
man
in
his
Generation
,
whereas
it
may
be
your
ordinary
and
frequent
practise
is
drunkennesse
.
5.
Noah
was
an
aged
man
,
and
in
this
regard
his
age
might
call
for
more
wine
and
strong
liquor
to
chear
up
his
spirits
,
then
young
people
do
want
;
so
that
all
these
considerations
do
little
mitigate
,
and
allay
Noahs
fault
,
though
it
be
not
wholly
excusable
.
An
so
likewise
David
he
committed
the
sin
of
adultery
,
he
wallowed
in
an
unclean
bed
,
but
yet
his
sin
likewise
may
admit
of
some
extenuation
and
excuse
,
as
1.
David
when
he
came
up
to
the
house
top
,
he
little
dream't
to
have
seen
a
naked
woman
there
,
which
was
a
very
great
temptation
to
him
,
but
it
may
be
some
of
you
do
seek
occasion
,
and
contrive
and
plot
how
you
may
commit
such
a
sin
.
2.
David
did
fall
into
this
sinne
neither
but
once
,
you
shall
commonly
finde
that
godly
men
fall
into
great
sins
but
once
,
they
take
warning
by
the
first
transgression
,
and
seldome
fall
into
the
same
sinne
again
,
but
now
it
may
be
you
live
in
unclean
thoughts
and
actions
all
your
life
long
,
and
therefore
this
can
be
no
prop
for
your
hopes
.
3.
Though
David
did
fall
into
this
sin
,
yet
he
did
not
continue
in
it
long
,
for
it
was
but
nine
moneths
between
Nathan
the
Prophets
coming
to
David
,
and
telling
and
reproving
him
for
his
sin
,
and
the
time
that
he
fell
into
it
;
but
alas
some
of
you
it
may
be
are
Adulterers
of
nine
years
standing
,
there
are
many
amongst
us
that
are
old
adulterers
,
and
yet
never
had
a
melting
and
sorrowfull
heart
for
their
sins
,
that
never
wept
as
David
did
,
nor
mourn
as
he
mourned
.
And
so
Peter
he
fell
into
a
sin
of
denying
his
Lord
and
Master
;
but
,
1.
He
was
resolved
,
and
did
verily
purpose
before
,
to
have
confessed
and
not
to
have
denyed
him
,
and
yet
when
the
Damsell
came
to
him
,
and
told
him
,
that
he
was
one
of
those
that
were
with
Christ
,
&
Peter
conceiving
it
may
be
that
they
would
have
put
him
to
death
and
crucified
him
,
as
well
as
Christ
,
upon
this
sodaine
surprise
(
which
was
a
very
great
temptation
to
him
,
)
he
denyed
Christ
,
And
2.
Though
he
denyed
him
thrice
,
yet
afterwards
he
did
confesse
him
as
often
as
he
denyed
him
,
for
when
Christ
asked
him
,
Simon
Peter
lovest
thou
me
,
he
answered
Christ
three
times
,
Lord
thou
knowest
that
I
love
thee
.
3.
Peter
denyed
Christ
,
but
yet
afterward
he
went
out
and
wept
bitterly
for
it
,
and
therefore
his
obtaining
mercy
can
be
no
ground
for
your
hopes
,
that
never
yet
repented
of
any
of
the
sins
you
have
committed
,
and
thus
you
see
that
the
falling
of
these
three
godly
men
into
great
sinnes
can
be
no
prop
to
bear
up
your
hopes
for
heaven
.
I
shall
now
shew
you
more
particularly
that
though
the
godly
do
fall
into
sinne
,
yea
even
the
same
sinnes
for
the
matter
of
them
,
as
you
do
,
yet
they
do
not
fall
into
them
in
the
same
manner
,
As
1.
If
a
godly
man
fall
into
sin
it
is
unwittingly
and
unawares
;
in
Gal.
6.
1.
sayes
the
Apostle
,
if
any
man
be
overtaken
with
a
fault
.
A
godly
man
he
runs
away
with
all
the
speed
he
can
from
a
sin
and
temptation
,
but
sometimes
it
overtakes
him
against
his
will
,
but
now
a
wicked
man
he
runs
after
sin
,
and
overtaketh
it
,
he
sins
with
set
purpose
of
heart
,
He
plots
mischief
upon
his
bed
,
and
sets
himself
in
a
way
that
is
not
good
.
2.
A
godly
man
fals
into
sin
sometimes
,
but
it
is
with
reluctancy
and
opposition
,
the
Spirit
striveth
against
the
flesh
;
there
is
an
opposing
,
and
striving
against
sin
,
they
are
not
like
cowards
,
but
will
fight
as
long
as
they
can
hold
their
weapon
in
their
hands
,
but
now
wicked
men
they
commit
sin
with
greedinesse
,
with
delight
and
complacency
,
without
any
reluctancy
at
all
.
3.
Every
sinne
that
a
godly
man
committeth
,
maketh
him
more
carefull
and
watchfull
for
the
time
to
come
:
thus
it
was
with
David
,
Psal
.
38.
the
title
of
it
,
compared
with
Psal
.
39.
1.
The
title
of
Psal
.
38.
is
called
a
Psalm
of
David
to
bring
to
remembrance
,
the
subject
matter
of
this
Psalme
was
to
bring
Davids
sinne
to
his
remembrance
,
and
having
spent
this
,
in
remembring
his
sins
,
in
the
first
words
of
the
next
Psalme
,
sayes
he
,
I
have
sinned
,
but
I
will
take
heed
to
my
wayes
,
that
I
offend
not
with
my
tongue
,
after
he
had
called
to
remembrance
his
sins
past
,
then
he
resolved
with
himself
to
strive
against
them
in
time
to
come
.
A
godly
man
never
fals
into
a
sin
once
,
but
he
fears
to
fall
into
the
same
sin
ever
after
.
A
godly
man
though
he
fals
into
sin
sometimes
,
yet
he
will
at
length
get
the
upper
hand
of
sin
;
though
for
the
present
he
be
not
able
to
grapple
with
sin
,
yet
he
will
overcome
it
at
last
,
Grace
will
out
grow
sinne
,
and
get
the
victory
over
it
;
and
thus
I
have
shewed
you
the
second
prop
that
wicked
men
build
their
hopes
for
heaven
upon
;
we
come
now
to
a
third
and
that
is
this
;
If
you
beat
them
off
from
the
two
former
,
then
they
flie
to
the
mercies
of
God
;
Oh
say
they
,
God
is
a
very
mercifull
God
,
and
I
hope
he
that
made
me
will
save
me
,
and
that
I
shall
goe
to
heaven
as
well
as
other
men
,
and
the
like
.
Now
I
doe
not
deny
but
the
mercies
of
God
is
the
chiefest
prop
under
heaven
,
that
a
man
can
build
his
hopes
for
heaven
upon
,
but
here
I
shall
shew
you
the
rottennesse
of
this
prop
likewise
in
four
or
five
regards
,
and
that
the
mercies
of
God
in
generall
are
no
sufficient
ground
at
all
,
to
build
thy
hopes
for
heaven
upon
,
unlesse
thou
canst
lay
claim
to
the
mercies
of
God
in
particular
,
for
if
you
build
your
hopes
upon
the
mercies
of
God
in
generall
,
1.
The
Devils
and
damned
spirits
may
then
hope
as
well
as
you
.
2.
The
common
and
outward
mercies
of
God
can
be
no
good
prop
,
to
build
hopes
for
heaven
upon
,
unlesse
you
can
lay
claime
to
the
saving
and
distinguishing
mercies
of
God
;
the
common
outward
mercies
of
God
wicked
men
may
have
,
for
God
is
good
to
al
,
and
his
tender
mercy
is
over
all
his
Workes
,
the
Devils
share
in
the
common
mercies
of
God
as
well
as
others
;
but
these
generall
mercies
of
God
are
no
prop
to
build
hopes
for
heaven
upon
,
unlesse
you
can
build
upon
the
saving
and
distinguishing
mercies
of
God
,
as
David
prayes
,
Shew
mercy
unto
me
O
God
,
(
sayes
he
)
with
the
mercy
which
thou
bearest
to
thy
own
childeen
;
it
must
be
electing
,
redeeming
,
sanctifying
,
and
saving
mercies
that
you
must
build
your
hopes
for
heaven
upon
.
3.
The
generall
mercies
of
God
can
be
no
ground
of
your
hopes
,
unlesse
you
have
an
interest
in
Jesus
Christ
:
for
God
is
cloathed
with
greatnesse
,
and
terrour
,
and
dread
,
and
wrath
out
of
Christ
;
there
is
nothing
to
be
looked
upon
but
anger
and
wrath
in
God
without
Jesus
Christ
.
There
were
two
lawes
that
God
did
make
concerning
the
Mercy-seat
.
1.
The
High
Priest
was
not
upon
pain
of
death
to
come
to
the
Mercy-seat
,
unlesse
he
brought
incense
with
him
;
now
what
does
this
signifie
to
us
?
why
,
it
represents
the
intercession
of
Christ
,
that
as
Aaron
was
not
to
come
to
the
Mercy-seat
without
incense
,
so
neither
can
we
goe
to
the
Throne
of
Grace
to
beg
mercy
from
God
,
with
any
hope
of
audience
or
acceptance
,
unlesse
we
carry
incense
with
us
,
which
is
the
Lord
Jesus
Christ
to
plead
for
us
.
2.
Aaron
was
to
sprinkle
the
Mercy-seat
with
bloud
;
which
typifies
to
us
,
that
we
are
not
to
expect
mercy
from
God
,
but
as
we
have
an
interest
in
the
bloud
of
Christ
.
4.
To
you
that
build
your
hopes
for
heaven
upon
the
mercies
of
God
in
generally
,
let
me
tell
you
that
God
is
not
prodigall
of
his
speciall
mercies
,
as
to
bestow
them
upon
all
the
world
,
but
only
upon
a
select
number
of
men
:
he
will
have
mercy
onely
on
them
that
fear
him
;
as
for
the
wicked
those
that
run
on
in
their
sins
,
the
Lord
sayes
himself
,
that
though
he
hath
made
them
yet
he
will
have
no
mercy
on
them
;
the
mercies
of
God
in
generall
are
no
sufficient
props
to
build
hopes
for
heaven
upon
.
Ob.
But
here
me
thinks
I
hear
some
kind
of
people
ready
to
object
against
me
,
and
say
,
What
,
doe
you
go
about
to
beat
us
off
from
our
hopes
of
heaven
?
would
you
bereave
us
of
our
hopes
and
drive
us
into
despair
?
1.
To
this
I
answer
,
that
all
you
that
have
good
and
well
grounded
hopes
for
heaven
,
I
would
not
for
all
the
World
,
stagger
your
hopes
;
but
as
the
great
windes
doe
commonly
root
up
,
and
blow
down
the
smaller
shrubs
,
but
doe
settle
and
root
the
stronger
Oakes
the
faster
into
the
ground
;
so
I
would
have
all
that
I
have
said
this
day
concerning
the
vain
&
deceitfull
hopes
of
wicked
men
,
to
confirm
and
establish
your
hopes
and
make
them
grow
stronger
and
stronger
.
2.
God
forbid
,
that
this
should
be
in
my
heart
,
to
drive
any
of
you
to
despair
;
doe
not
think
that
my
aim
in
what
hath
been
said
is
to
make
any
of
you
fall
into
desperation
,
but
to
keep
you
up
and
prevent
you
from
falling
into
presumption
,
which
is
the
more
dangerous
errour
of
the
two
,
because
where
the
rock
of
desperation
hath
split
thousands
,
the
rock
of
presumption
hath
split
its
ten
thousands
.
3.
My
intention
in
what
hath
been
said
,
is
not
to
make
you
cast
away
all
your
hopes
for
heaven
,
but
only
your
false
and
ill
grounded
hopes
;
I
would
have
you
to
pull
down
all
your
tottering
hopes
,
and
to
build
them
upon
a
more
sure
foundation
;
Jesus
Christ
himself
being
the
chiefe
corner
stone
.
SERMON
,
XIII
.
EPHES.
2.
12.
—
Having
no
hope
—
WEE
come
now
to
enquire
further
,
what
is
the
reason
that
wicked
men
doe
nourish
in
their
hearts
most
hopes
for
heaven
,
seeing
the
Scripture
sayes
they
have
none
:
the
last
time
I
answered
this
Question
,
by
naming
three
false
props
,
that
they
build
hopes
for
heaven
upon
;
I
shall
now
give
you
three
or
four
more
.
4.
Another
false
prop
that
wicked
men
build
hopes
for
heaven
upon
is
this
;
their
frequency
in
the
performances
of
religious
duties
;
and
thus
they
reason
with
themselves
;
Shall
I
use
duties
,
all
the
dayes
of
my
life
,
as
my
way
to
heaven
,
and
shall
I
not
hope
for
heaven
at
my
journeys
end
?
though
a
wicked
man
does
notionally
hope
for
heaven
through
Christ
,
yet
he
layes
the
chiefest
foundation
of
his
hopes
in
his
own
good
works
;
as
Christ
sayes
,
in
the
last
day
they
shal
come
to
him
&
cry
,
Lord
,
Lord
,
open
to
us
,
for
we
have
prophesied
in
thy
name
,
and
eat
and
drunk
in
thy
presence
,
we
have
heard
thy
word
,
and
done
many
miracles
,
and
cast
out
Devils
in
thy
name
,
and
the
like
;
they
shall
boast
of
their
hearing
,
and
praying
,
and
good
workes
,
and
make
that
a
plea
for
heaven
,
when
Christ
shal
say
unto
them
,
Depart
from
me
,
I
know
you
not
.
Now
I
shall
shew
you
the
rottennesse
and
in
sufficiency
of
this
prop
to
build
hopes
for
heaven
upon
;
but
I
would
not
have
you
mistake
me
,
as
if
I
went
about
to
beat
down
good
workes
,
and
make
duties
uselesse
;
for
I
would
have
you
so
to
perform
duties
,
as
if
you
were
to
be
saved
by
duties
,
but
when
you
have
done
all
that
you
can
doe
,
to
lay
them
down
at
the
feet
of
Christ
,
and
wholly
depend
upon
him
,
as
if
we
had
done
no
duties
at
all
;
but
if
you
make
the
bare
performance
of
duties
,
to
be
a
prop
for
your
hopes
of
heaven
,
it
will
be
a
very
rotten
and
deceitfull
prop
,
as
I
shall
shew
you
in
these
four
particulars
:
For
,
1.
All
performance
of
duties
not
tendered
to
God
the
Father
by
Jesus
Christ
;
will
not
be
accepted
by
him
;
that
were
it
possible
you
should
kneel
so
long
in
prayer
to
God
,
as
that
you
should
wear
out
your
knees
;
were
it
possible
that
you
should
cry
out
your
eyes
with
weeping
,
and
by
mourning
and
lamenting
for
your
sins
,
you
should
dry
up
all
the
moisture
of
your
body
;
were
it
possible
you
should
spend
all
the
dayes
of
your
life
in
hearing
,
reading
,
praying
,
and
the
performance
of
holy
duties
;
yet
if
you
doe
not
offer
them
up
to
God
in
the
name
and
mediation
of
Jesus
Christ
,
they
are
all
but
like
cyphers
that
amount
to
no
sum
at
all
,
unlesse
the
righteousnesse
of
Christ
be
added
to
them
:
it
is
Christs
righteousnesse
that
makes
our
services
acceptable
to
God
;
Christ
addes
his
incense
to
the
prayers
of
all
his
Saints
:
now
(
beloved
)
though
you
make
never
so
many
prayers
,
yet
if
you
have
no
share
in
Christ
,
nor
in
his
sufferings
,
and
prayers
,
and
intercessions
to
God
for
thee
,
all
thy
prayers
and
holy
duties
are
worth
nothing
,
they
will
never
bring
thee
to
heaven
;
our
persons
must
be
in
Christ
,
before
our
services
can
be
accepted
of
God
,
and
therefore
the
bare
performance
of
duties
,
can
be
no
prop
to
thee
for
to
build
hopes
for
heaven
upon
.
2.
These
things
can
be
no
prop
of
thy
hopes
for
heaven
,
because
hypocrites
,
whose
persons
and
performances
God
doth
hate
,
they
are
frequent
in
duties
as
well
as
you
:
the
Pharisees
they
did
fast
twice
a
week
,
and
give
almes
,
and
perform
holy
duties
,
and
so
those
spoken
of
in
the
Prophet
Esay
,
They
did
delight
to
draw
near
to
God
,
and
to
know
his
wayes
,
as
a
nation
that
did
righteousnesse
,
and
for
sook
not
the
Ordinances
of
God
:
wherefore
have
we
fasted
,
say
they
,
and
thou
seest
not
?
God
did
not
accept
of
any
thing
they
did
:
and
so
those
in
Zac.
they
kept
four
fasting
dayes
in
a
year
for
seven
yeares
together
,
and
yet
they
said
he
did
not
regard
them
:
and
so
likewise
God
doth
not
regard
the
prayer
of
the
wicked
,
as
in
Psal
.
105.
9.
The
prayer
of
the
wicked
is
an
abomination
to
the
Lord
;
and
so
is
their
hearing
too
,
for
they
come
to
hear
when
their
hearts
are
after
their
covetousnesse
.
3.
Know
thus
much
,
that
those
very
duties
which
God
does
accept
at
the
hands
of
his
children
,
those
very
duties
will
he
reject
at
the
hands
of
wicked
men
,
and
therefore
the
bare
performance
of
duty
can
be
no
prop
to
build
hopes
for
heaven
upon
;
for
though
thou
spendest
longer
time
in
prayer
,
&
more
time
in
hearing
reading
,
fasting
,
&c.
then
a
godly
man
does
,
yet
the
Lord
will
accept
of
his
duties
and
not
of
thine
.
I
shall
give
you
three
instances
for
this
;
the
first
is
between
Cain
and
Abel
:
Abel
he
offered
the
firstlings
of
his
sheep
,
and
cattle
and
of
his
flock
,
and
Cain
he
offered
the
first-fruites
of
his
ground
;
now
by
faith
Abel
offered
a
more
excellent
offering
then
Cain
,
though
Cains
offering
was
of
more
value
then
Abels
was
yet
Abels
was
accepted
,
when
the
others
was
not
;
Abels
sacrifice
was
accepted
not
in
regard
of
the
quantity
,
and
worth
,
and
value
of
it
,
but
because
Abel
was
a
beleever
,
and
a
justified
man
in
the
fight
of
God
,
and
therefore
he
had
respect
first
to
his
person
,
and
then
to
his
sacrifice
.
Another
instance
is
in
1
King.
18.
25.
between
Elijah
the
Prophet
,
and
the
Prophets
of
Baal
;
Elijah
the
Prophet
tooke
two
Bullocks
,
and
bid
the
Prophets
of
Baal
to
chuse
one
,
and
you
must
think
they
would
not
chuse
the
worst
of
them
,
and
he
took
the
other
,
and
yet
the
Lord
shewed
a
token
of
acceptance
to
Elijah
and
his
sacrifice
,
though
it
was
the
worst
of
the
Bullocks
,
and
shewed
no
acceptance
to
the
Prophets
of
Baal
,
and
the
reason
of
it
was
because
Elijah
was
a
justified
man
in
the
sight
of
God
,
when
the
others
were
not
.
And
so
again
in
Prov.
15.
8.
it
is
said
there
,
that
the
sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
,
but
the
prayer
of
the
wright
is
his
delight
:
God
doth
delight
in
a
poore
pennilesse
prayer
coming
from
a
godly
man
,
when
he
will
not
accept
of
a
costly
sacrifice
coming
from
a
wicked
man.
4.
The
bare
performance
of
duties
can
be
no
prop
to
build
hopes
for
heaven
upon
,
because
God
doth
not
look
so
much
upon
the
matter
of
the
duty
what
you
do
perform
,
as
to
the
manner
how
,
and
the
end
why
you
doe
perform
them
,
though
it
may
be
the
duty
which
you
perform
be
the
same
for
the
matter
of
them
,
as
God
requires
and
commands
,
yet
if
they
be
not
done
in
a
right
manner
,
God
lookes
upon
it
as
nothing
;
God
will
not
own
those
duties
as
done
to
him
,
that
are
not
done
in
a
right
manner
,
and
to
a
right
end
:
as
in
Joh.
16.
24.
Hitherto
(
sayes
Christ
)
you
have
asked
nothing
in
my
name
,
aske
and
receive
that
your
joy
may
be
full
;
and
yet
they
had
put
up
many
petitions
in
his
name
,
but
because
they
did
it
not
in
a
right
manner
,
Christ
lookt
upon
it
as
if
they
had
asked
nothing
at
all
.
5.
Another
false
prop
that
wicked
men
build
hopes
of
heaven
upon
,
is
a
meere
mistake
of
the
promises
and
pillar
of
hope
in
Scripture
;
and
this
is
done
two
wayes
:
either
,
1.
They
make
those
promises
to
be
props
of
hope
which
are
not
:
or
,
2.
They
doe
misapply
those
promises
that
are
true
grounds
of
hope
.
1.
They
make
those
to
be
props
of
hope
which
are
not
;
I
shall
name
you
three
of
them
,
the
first
is
that
passage
in
our
common
Liturgy
,
At
what
time
soever
a
sinner
doth
repent
from
the
bottome
of
his
heart
,
I
will
blot
out
all
his
sins
out
of
my
remembrance
(
saith
the
Lord
)
.
This
very
sentence
hath
been
a
means
to
delude
a
world
of
men
,
whereas
indeed
it
is
no
ground
at
all
to
build
hopes
for
heaven
upon
:
for
,
1.
There
are
no
such
words
as
these
to
be
found
in
the
whole
Scripture
:
and
,
2.
The
place
where
these
words
are
found
,
it
is
onely
in
the
common
Liturgie
,
which
Liturgie
is
but
an
abstract
of
the
Popish
Masse
,
for
though
all
that
is
in
the
Popish
Masse
be
not
in
the
Common-Prayer
,
yet
all
that
is
in
the
Common-Prayer
is
in
the
Popish
Masse
;
it
may
be
you
will
scarse
beleeve
this
,
but
it
is
very
true
,
as
you
may
see
,
if
you
look
into
the
second
volume
of
the
Book
of
Martyrs
the
667.
page
,
where
there
is
a
Letter
inserted
of
King
Edward
the
sixth
,
sent
to
the
Papists
in
Cornwall
,
who
were
risen
up
in
armes
about
the
translating
of
the
Masse
into
Englsh
,
which
they
would
by
no
meanes
agree
to
,
but
rose
up
to
oppose
it
;
King
Edward
to
pacifie
them
,
wrote
to
them
on
this
manner
,
As
for
the
Service-booke
,
the
translating
of
it
may
seem
to
you
to
be
some
new
thing
,
but
they
are
the
very
same
words
in
English
which
were
before
in
Latine
,
and
if
the
Masse
book
which
is
in
Latine
be
good
,
then
it
is
as
good
now
,
though
it
be
translated
into
English
.
3.
You
will
say
the
Lord
himself
said
these
words
,
At
what
time
a
sinner
doth
repent
I
will
blot
all
his
sins
out
of
my
remembrance
,
(
saith
the
Lord
)
.
I
answer
,
that
it
is
not
said
so
in
the
whole
Book
of
God
,
and
if
you
look
into
that
Text
of
Scripture
which
they
ground
these
words
upon
,
that
the
Lord
did
say
so
,
you
shall
finde
it
otherwise
;
it
is
in
Ezek.
18.
21.
mark
the
words
,
these
are
Gods
words
indeed
;
If
a
wicked
man
will
turn
from
all
the
sins
that
he
hath
committed
,
and
keep
all
my
statutes
,
and
doe
that
which
is
lawful
and
right
,
he
shal
surely
live
,
and
not
dye
.
They
say
if
a
wicked
man
does
repent
of
his
sins
;
now
repentance
is
a
generall
work
,
Judas
did
repent
,
but
his
repentance
did
him
no
good
;
but
here
you
see
it
is
said
that
if
a
wicked
man
turn
from
all
his
evill
wayes
,
and
do
that
which
is
lawfull
and
right
,
then
he
shall
surely
live
.
2.
Another
Scripture-prop
which
wicked
men
build
their
hopes
for
heaven
upon
,
but
is
indeed
no
prop
,
is
this
,
that
the
righteous
man
sinneth
seven
times
a
day
;
this
is
one
of
the
greatest
props
a
wicked
man
hath
,
sayes
he
,
what
doe
you
tell
me
of
my
sins
,
the
best
men
have
their
failings
,
the
righteous
sin
seven
times
a
day
,
and
why
may
not
I
goe
to
heaven
as
well
as
they
?
wicked
men
make
this
a
great
prop
to
their
hopes
,
when
indeed
there
is
no
place
of
Scripture
like
this
in
the
whole
Bible
;
that
which
comes
nearest
to
it
,
is
in
Prov.
24.
16.
A
just
man
falleth
seven
times
and
riseth
again
,
but
the
wicked
fall
into
mischief
:
now
here
is
no
mention
of
falling
into
sin
in
the
text
,
nor
no
mention
of
a
day
;
but
only
thus
,
a
just
man
falleth
seven
times
,
and
riseth
again
:
St.
Austin
gives
this
sense
of
the
word
;
a
godly
man
falleth
seven
times
,
that
is
often
times
,
expounding
this
place
with
that
in
Job
5.
19.
The
Lord
will
be
with
thee
in
six
troubles
,
and
in
seven
there
shall
no
evill
touch
thee
:
A
righteous
man
,
sayes
Augustine
,
falleth
seven
times
,
not
sinneth
,
seven
times
,
he
doth
not
fall
into
sin
,
but
into
affliction
;
the
righteous
falleth
seven
times
,
that
is
,
the
godly
in
this
world
are
liable
to
fall
seven
times
into
affliction
,
that
is
,
very
often
into
afflictions
and
troubles
while
he
lives
here
in
this
world
;
according
to
that
of
Job
,
In
six
troubles
and
in
seven
the
Lord
shall
deliver
thee
,
meaning
oftentimes
:
and
therefore
this
place
carries
no
reference
at
all
of
falling
into
sin
seven
times
a
day
.
2.
Suppose
it
were
so
,
that
the
righteous
did
sin
seven
times
a
day
,
yet
the
text
sayes
in
the
next
words
,
that
as
often
as
he
falleth
he
riseth
again
;
now
it
may
be
,
many
of
you
that
make
this
a
prop
for
your
hopes
of
heaven
,
doe
fall
into
sin
day
after
day
,
and
never
rise
out
of
them
again
by
repentance
:
you
leave
out
these
words
,
and
riseth
again
,
for
many
of
you
live
your
whole
lives
long
in
an
evill
course
,
you
wallow
and
lye
down
in
sin
,
and
therefore
this
can
be
no
prop
for
your
hopes
.
3.
Another
sentence
which
they
make
a
Scripture
prop
,
but
is
not
,
is
this
,
that
Christ
died
for
all
and
for
every
man
in
the
world
;
This
comes
within
the
Arminian
bounds
,
but
this
opinion
is
taken
up
by
others
too
as
well
as
them
,
that
hold
universall
Redemption
;
but
because
I
have
already
preached
two
or
three
Sermons
upon
this
subject
,
I
shall
therefore
onely
now
speak
so
much
as
is
needfull
,
to
shew
you
the
rottennesse
and
insufficiency
of
this
prop
;
1.
Suppose
Christ
did
dye
for
all
,
yet
those
men
that
are
of
this
opinion
,
that
Christ
did
dye
for
all
,
they
doe
not
hold
that
all
men
are
saved
by
Christ
,
but
some
men
may
fall
off
from
Christ
;
and
be
damned
,
notwithstanding
Christ
dyed
for
them
.
2.
Take
this
by
way
of
answer
,
that
it
is
not
likely
that
they
should
have
benefit
by
Christs
bloud
,
that
have
no
benefit
by
this
death
.
3.
To
you
that
make
this
a
plea
for
your
hopes
of
heaven
;
observe
this
,
that
where
there
are
these
generall
expressions
,
they
are
very
ill
understood
:
if
you
say
they
speak
of
universal
&
generall
redemption
,
as
in
2
Cor.
5.
14
,
15.
Because
we
thus
judge
,
that
if
one
died
for
all
,
then
are
all
dead
,
and
he
died
for
all
,
that
they
that
live
should
not
henceforth
live
unto
themselves
,
but
unto
him
that
died
for
them
and
rose
again
;
why
,
here
none
can
lay
claim
to
Christs
death
,
but
those
that
live
to
Christ
that
died
for
them
:
and
so
in
Heb.
2.
9.
But
we
see
Jesus
that
was
made
a
little
lower
then
the
Angels
,
for
the
suffering
of
death
,
cloathed
with
glory
and
honour
,
that
hee
by
the
grace
of
God
should
taste
death
for
every
man
;
but
mark
the
restraint
in
the
next
words
;
For
it
became
him
for
whom
are
all
things
,
and
by
whom
are
all
things
,
in
bringing
many
sons
unto
glory
(
here
the
Apostle
restrains
the
words
)
to
make
the
captain
of
their
salvation
perfect
through
sufferings
;
for
both
he
that
sanctifieth
,
and
they
that
are
sanctified
are
all
one
,
for
which
cause
he
is
not
ashamed
to
call
them
brethren
:
the
Apostle
does
here
again
restrain
the
words
,
and
therefore
this
can
be
no
more
prop
for
your
hopes
,
that
are
not
sanctified
;
but
thus
much
may
suffice
for
the
first
branch
,
in
shewing
you
how
wicked
men
doe
make
those
places
to
be
Scripture
props
for
their
hopes
which
are
not
.
2.
If
they
do
not
make
those
places
to
be
Scripture
props
which
are
not
,
yet
they
doe
misapply
those
places
,
which
indeed
are
Scripture
promises
and
grounds
of
hope
;
as
that
Christ
came
into
the
World
to
save
sinners
;
now
this
is
a
Scripture
promise
,
for
Christ
came
to
seek
and
save
them
that
were
lost
:
but
now
(
beloved
)
men
doe
misapply
this
generall
pillar
of
hope
;
they
take
them
in
the
generall
notions
of
them
,
and
this
makes
abundance
of
people
to
harbour
great
hopes
of
heaven
in
their
hearts
:
but
now
I
shall
shew
you
,
wherein
they
doe
misapply
them
.
1.
In
not
considering
that
a
man
must
be
first
in
Christ
,
before
he
can
lay
claim
to
any
promise
of
Christ
.
They
run
to
the
promise
,
and
never
examine
first
whether
or
no
they
have
an
interest
in
Christ
.
The
promise
is
good
and
comfortable
,
but
it
cannot
convey
any
comfort
to
thy
soul
,
unlesse
thou
art
in
Jesus
Christ
,
no
more
then
a
dry
pipe
can
convey
water
to
thee
without
the
fountain
:
we
are
first
made
Christs
,
and
then
we
have
a
right
to
all
the
promises
of
Christ
:
it
is
by
our
interest
in
Christ
,
that
we
have
a
right
and
title
to
all
the
promises
of
God
in
Christ
.
If
you
have
an
interest
in
Christ
,
you
have
all
the
promises
as
it
were
bound
up
in
a
bundle
,
which
you
may
have
recourse
to
,
and
make
use
of
when
you
will.
2.
They
object
and
say
,
that
the
promises
doe
run
in
free
and
generall
termes
having
no
conditions
annext
to
them
.
Answ
.
It
is
true
,
there
are
some
promises
that
are
absolute
,
so
as
to
have
no
condition
,
going
before
them
,
but
every
promise
in
the
Gospell
hath
some
condition
or
other
annext
to
it
,
if
it
hath
not
a
condition
going
before
it
as
meritorious
;
yet
it
hath
a
condition
that
followes
after
it
,
●●
in
Gen.
17.
1.
I
am
thy
God
all
sufficient
,
(
what
then
?
)
walk
before
me
and
be
thou
perfect
.
In
2
Cor.
6.
16
,
18.
I
will
be
their
God
,
and
they
shall
be
my
people
:
and
I
will
be
a
father
unto
you
,
and
ye
shall
be
my
sons
and
daughters
,
saith
the
Lord
God
Almighty
:
what
followes
?
why
in
the
1.
verse
of
the
next
chapter
,
saies
the
Apostle
there
,
Having
therefore
these
promises
(
dearly
beloved
)
let
us
cleanse
our selves
from
all
filthinesse
both
of
the
flesh
and
spirit
,
perfecting
holinesse
in
the
fear
of
God.
So
in
Heb.
5.
9.
Christ
came
into
the
world
to
save
sinners
,
but
there
is
a
condition
goes
after
it
,
he
that
sanctifieth
,
and
they
that
are
sanctified
,
must
be
all
one
:
There
is
no
promise
in
all
the
Gospell
,
but
that
a
condition
is
prefixt
,
or
annext
to
it
:
in
Mat.
11.
28.
saies
Christ
,
Come
unto
me
all
you
that
are
weary
and
heavy
laden
,
and
I
will
give
you
rest
:
there
is
a
foregoing
condition
,
we
must
come
unto
Christ
:
and
other
promises
have
conditions
going
after
,
as
I
could
instance
divers
,
but
these
shall
suffice
.
There
are
two
props
more
behind
,
they
are
but
very
short
ones
;
I
shall
goe
over
one
of
them
now
,
because
I
would
not
be
hindreed
in
my
afternoons
work
,
in
shewing
you
the
difference
between
those
that
have
a
reall
and
well
grounded
hope
,
and
those
that
have
only
a
false
and
deluding
hope
.
6.
Another
false
prop
that
wicked
men
build
hopes
for
heaven
on
is
this
,
because
they
live
honestly
and
justly
among
their
neighbours
,
they
give
every
man
his
due
,
and
do
no
body
any
wrong
,
and
the
like
,
and
therefore
they
conclude
themselves
in
a
very
good
condition
.
Ans
.
Were
this
a
sufficient
ground
for
hope
for
heaven
,
there
would
more
of
the
heathens
goe
to
heaven
,
then
of
you
;
for
they
walk
very
exactly
,
and
are
just
and
upright
in
all
their
dealings
.
But
wicked
and
bad
men
may
have
very
good
meanings
in
them
,
as
wee
may
see
in
Balaam
,
Numb
.
23.
10.
he
desired
to
die
the
death
of
the
righteous
,
and
that
his
last
end
might
be
like
his
:
this
was
a
good
desire
and
meaning
in
him
.
2.
Take
this
for
an
answer
,
that
though
a
bad
meaning
will
defile
and
pollute
a
good
action
,
yet
a
good
meaning
cannot
advantage
nor
doe
a
bad
action
any
good
:
as
the
Scribes
and
Pharisees
,
they
performed
very
good
actions
in
themselves
,
but
they
had
self-ends
,
and
bad
meanings
that
spoiled
all
their
duties
;
good
meanings
cannot
justifie
bad
actions
.
If
thy
actions
be
wicked
,
good
meaning
can
do
thee
no
good
:
Rom.
8.
Those
that
say
,
Let
us
doe
evill
that
good
may
come
of
it
,
their
damnation
is
just
.
3.
Let
your
meaning
be
never
so
good
,
yet
if
you
have
an
ignorant
minde
,
it
is
worth
nothing
,
as
in
Prov.
19.
2.
The
minde
without
knowledge
cannot
be
good
;
as
no
man
ever
became
rich
by
meaning
and
purposing
to
be
rich
,
but
by
labouring
and
endeavouring
after
it
,
so
no
man
ever
went
to
heaven
by
good
meanings
without
good
actions
accompanying
them
.
2.
But
say
they
,
we
do
no
body
any
harm
,
but
pay
every
man
his
own
.
Ans
.
1.
Though
you
pay
every
man
his
own
,
yet
do
you
give
God
his
own
?
or
rather
do
you
not
wrong
God
,
and
do
him
infinite
indignities
?
2.
Though
you
do
not
do
man
wrong
,
yet
doe
you
not
your
own
souls
wrong
?
as
we
use
to
say
of
free-hearted
men
,
they
are
enemies
to
no
man
but
themselves
:
So
now
do
not
you
doe
your
own
souls
wrong
by
harbouring
of
bosome
lusts
and
corruptions
in
your
souls
?
What
benefit
will
it
be
to
thee
,
that
you
do
no
body
else
wrong
,
when
you
doe
your
own
souls
wrong
?
you
are
no
better
then
the
Pharisees
,
for
they
were
very
exact
in
giving
every
man
his
due
;
the
proud
Pharisee
could
boast
in
Luk.
18.
11.
I
am
no
extortioner
nor
unjust
man
:
you
may
mean
well
and
give
every
man
his
own
,
and
yet
be
a
wicked
man.
SERMON
,
XIV
.
EPHES.
2.
12.
—
Having
no
hope
—
WE
come
now
to
the
last
prop
that
wicked
men
doe
build
their
hopes
of
heaven
upon
,
which
is
this
,
if
you
beat
them
off
from
all
the
former
props
,
from
their
small
sins
,
from
the
mercies
of
God
in
generall
,
from
their
good
duties
,
and
good
meanings
,
&c.
then
they
run
to
this
last
plea
;
say
they
,
Have
not
we
reason
to
nourish
hopes
for
heaven
;
for
we
have
been
present
with
dying
men
,
that
have
been
as
bad
as
wee
in
their
life
time
,
and
yet
they
have
had
very
strong
hopes
for
heaven
,
and
strong
hopes
in
God
:
and
you
know
dying
men
will
speak
the
truth
,
and
therefore
why
may
not
we
nourish
hopes
for
heaven
,
as
well
as
they
?
This
is
a
very
strong
prop
wicked
men
build
their
hopes
upon
:
but
I
shall
shew
you
the
rottennesse
and
insufficiency
of
it
in
these
three
or
four
particulars
.
1.
You
must
know
that
it
is
one
thing
to
die
stupidly
,
and
another
thing
to
die
hopefully
and
peaceably
:
indeed
,
the
worst
men
in
the
world
,
may
die
stupidly
,
their
consciences
may
not
doe
its
office
when
they
die
:
they
may
have
their
consciences
feared
as
it
were
with
a
hot
iron
,
and
think
they
are
going
to
heaven
,
and
never
think
otherwise
till
they
drop
down
into
hell
;
but
now
the
godly
,
they
die
full
of
peace
and
comfort
,
as
in
Psal
.
37.
37.
Mark
the
upright
man
,
and
behold
the
just
,
for
the
end
of
that
man
is
peace
;
but
there
is
no
peace
,
saith
my
God
,
to
the
wicked
,
Esai
.
57.
41.
There
may
be
a
fearednesse
of
conscience
,
and
stupidity
of
heart
,
but
they
cannot
die
peaceably
and
in
hope
.
2.
You
that
make
this
a
prop
for
your
hope
,
because
you
have
seen
wicked
men
die
peaceably
like
Lambs
;
let
me
tell
you
thus
much
,
that
it
is
the
greatest
judgement
in
the
world
,
for
a
wicked
man
to
die
peaceably
,
and
quietly
,
in
delusions
,
and
conceits
of
going
to
heaven
;
when
they
are
tumbling
down
headlong
to
hell
:
it
were
better
for
him
,
that
God
did
let
the
flashings
of
hell
fire
to
flie
in
his
face
:
it
were
better
for
him
that
his
conscience
did
tell
him
his
danger
,
and
his
doom
,
then
thus
to
die
in
a
stupid
manner
.
In
Job
21.
23.
it
is
said
,
that
a
wicked
man
dies
in
his
full
strength
,
being
wholly
at
ease
and
quiet
:
no
sin
troubles
him
,
nor
no
danger
makes
him
afraid
:
so
in
Psal
.
73.
4
,
5.
they
have
no
bands
in
their
death
,
but
their
strength
is
firm
;
they
are
not
in
trouble
,
as
other
men
,
neither
are
they
plagued
as
other
men
;
they
have
no
trouble
in
their
life
time
,
and
no
bands
in
their
death
:
now
this
is
rather
to
be
looked
upon
as
a
judgement
upon
them
,
and
not
as
a
mercy
.
3.
If
this
peace
and
quietnesse
in
a
wicked
mans
conscience
,
did
arise
from
any
grounded
assurance
,
or
hope
of
heaven
,
then
it
might
be
lookt
upon
as
a
blessing
;
but
when
it
doth
arise
meerly
from
the
delusions
of
his
own
heart
,
then
it
is
nothing
but
as
it
were
a
golden
dore
to
let
him
into
hell
:
it
shall
be
with
him
as
in
Esai
.
29.
8.
An
hungry
man
dreameth
,
and
behold
,
he
eateth
:
but
he
awaketh
,
and
his
soul
is
empty
:
so
a
wicked
man
dreams
he
is
going
to
heaven
,
when
he
is
falling
down
into
hell
.
4.
There
may
be
great
hopes
of
heaven
exprest
in
a
dying
mans
words
,
when
there
is
not
so
much
peace
and
quietnesse
in
his
heart
,
as
in
Prov.
14.
23.
In
the
midst
of
laughter
,
the
heart
is
sorrowfull
.
In
the
midst
of
a
wicked
mans
boasting
,
there
is
a
fear
of
hel
.
5.
Though
you
have
seen
some
men
that
have
dyed
with
stupidity
of
heart
,
depart
quietly
;
yet
there
are
other
wicked
men
,
whose
consciences
are
awakened
,
that
die
full
of
horror
,
and
terror
,
and
amazement
.
When
their
consciences
tell
them
,
they
have
dyed
swearers
,
or
lyers
,
or
drunkards
,
or
adulterers
,
&c.
they
are
filled
with
horror
,
and
terror
of
conscience
;
that
though
he
thought
all
his
life
time
he
should
goe
to
heaven
,
yet
he
now
fears
he
is
going
down
into
hell
.
And
thus
I
have
done
with
the
third
Question
,
in
shewing
you
the
reasons
why
,
(
seeing
the
Scripture
saies
that
a
wicked
man
hath
no
hope
)
that
of
all
the
men
in
the
world
,
wicked
men
do
nourish
greatest
hopes
for
heaven
in
their
hearts
;
there
are
only
two
queries
more
to
handle
,
and
then
come
to
the
fifth
branch
of
mans
misery
.
Quest
.
4
4.
The
fourth
Query
in
order
is
this
;
that
seeing
the
Scripture
sayes
a
wicked
man
hath
no
hope
,
and
esteems
of
their
false
and
presumptuous
hope
,
to
be
as
good
as
no
hope
;
then
how
shall
we
know
the
difference
between
those
well
grounded
hopes
a
godly
man
hath
,
and
those
presumptuous
and
deluding
hopes
wicked
men
have
?
Answ
.
Ans
.
I
shall
here
give
you
six
apparent
differences
between
them
.
1.
The
hopes
of
a
godly
and
regenerate
man
for
heaven
;
it
is
gotten
by
,
and
grounded
upon
the
word
of
God
:
and
therefore
it
is
called
the
hope
of
the
Gospell
,
because
it
is
gotten
by
the
Gospell
as
the
means
,
and
grounded
upon
the
Gospell
as
the
end
:
that
we
(
sayes
the
Apostle
)
through
the
comfort
of
the
Scriptures
might
have
hope
:
a
godly
man
hath
his
comforts
from
the
Scriptures
.
Psal
.
119.
49.
Good
is
the
word
of
the
Lord
,
wherein
thou
hast
caused
thy
servant
to
hope
.
But
now
the
hopes
of
wicked
men
,
as
they
are
gotten
they
know
not
how
,
so
neither
do
they
know
upon
what
they
are
grounded
,
and
this
is
the
reason
why
they
are
called
presumptuous
hopes
;
for
this
is
presumption
,
when
a
man
does
beleeve
a
thing
,
when
he
can
have
no
visible
nor
likely
means
,
to
ground
or
bottome
his
hopes
upon
.
2.
True
and
patient
hope
is
bottomed
upon
the
mercies
of
God
,
and
the
merits
of
Jesus
Christ
;
and
hence
it
is
,
that
Christ
is
called
our
hope
,
because
he
is
the
foundation
on
whom
beleevers
do
build
all
their
hopes
for
heaven
;
so
likewise
they
build
their
hope
on
the
mercies
of
God
,
in
Psal
.
147.
11.
The
Lord
taketh
pleasure
in
those
that
fear
him
,
in
those
that
hope
in
his
mercy
:
and
again
in
Psal
.
33.
18.
The
eye
of
the
Lord
is
upon
them
that
fear
him
,
upon
them
that
trust
in
his
mercy
:
and
so
in
Psal
.
52.
8.
saies
David
there
,
I
trust
in
the
mercies
of
God
for
ever
and
ever
.
A
godly
man
he
is
cast
out
of
himself
,
and
out
of
an
opinion
of
his
own
righteousnesse
,
and
his
hopes
are
only
built
upon
the
mercy
of
God
,
and
on
the
merits
of
Christ
.
But
now
the
false
and
presumptuous
hopes
that
wicked
men
have
,
are
not
built
so
much
upon
Gods
mercy
as
their
own
duties
,
and
not
so
much
upon
the
merits
of
Christ
,
what
he
hath
done
for
them
,
as
upon
their
own
duties
what
they
have
done
for
themselves
.
3.
True
hope
doth
comfort
and
bear
up
the
heart
under
all
the
discomforts
,
that
it
meets
with
in
the
world
:
as
David
saies
,
I
had
fainted
under
my
afflictions
,
but
that
thy
word
is
my
hope
:
and
hence
it
is
that
you
have
those
two
admirable
expressions
put
together
,
Rom.
5.
2
,
3.
Rejoycing
in
hope
,
and
glorying
in
tribulation
;
these
are
put
together
to
shew
,
that
when
a
man
can
rejoyce
in
hope
,
he
can
glory
in
all
the
tribulations
,
he
meets
with
in
the
world
.
But
now
presumptuous
hopes
,
are
like
lead
,
and
ponderous
weights
,
that
will
make
you
sink
under
every
affliction
.
It
is
only
a
true
and
saving
hope
,
that
will
enable
you
to
hold
up
your
heads
under
all
afflictions
and
troubles
.
4.
True
hope
does
as
well
act
for
heaven
,
as
hope
for
heaven
;
but
a
presumptuous
hope
,
that
hopes
for
heaven
as
its
end
,
but
yet
never
acts
holinesse
as
its
way
to
heaven
;
true
hope
as
it
hopes
for
heaven
,
so
it
labours
to
work
out
its
salvation
with
fear
and
trembling
;
You
have
an
admirable
passage
for
this
in
Psal
.
119.
166.
saies
David
there
,
Lord
I
have
trusted
in
thy
salvation
,
and
I
have
done
thy
commandements
:
here
is
both
hoping
and
acting
for
heaven
put
both
together
,
wicked
men
they
hope
for
heaven
,
but
they
do
not
do
Gods
commands
,
and
so
in
Psal
.
37.
3.
Trust
in
the
Lord
and
do
good
,
saies
the
Psalmist
,
here
is
trusting
and
doing
put
together
,
true
hope
doth
act
for
heaven
as
well
as
hope
for
heaven
;
but
false
hope
doth
hope
much
and
act
little
;
wicked
men
will
hope
for
salvation
,
but
not
work
out
their
salvation
;
hope
for
heaven
,
but
not
labour
for
heaven
:
this
is
the
fourth
difference
.
5.
That
man
that
hath
true
hope
,
he
makes
conscience
to
keep
his
heart
pure
,
and
free
both
from
the
love
of
sin
,
and
from
the
dominion
of
sin
,
while
he
lives
here
in
this
world
;
you
have
a
plain
text
for
this
in
1
Joh.
3.
3.
He
that
hath
this
hope
in
him
,
purifieth
himself
even
as
God
is
pure
;
he
doth
labour
and
endeavour
to
keep
his
heart
upright
,
and
pure
,
and
free
from
sin
.
But
now
a
false
hope
will
hope
for
heaven
,
though
they
walk
on
after
the
imaginations
of
their
own
hearts
,
as
in
Esai
.
51.
10.
Thou
hast
walked
in
the
greatnesse
of
thy
wicked
wayes
,
yet
saidst
thou
not
,
there
is
no
hope
:
though
they
had
great
sins
,
yet
they
had
great
hopes
for
heaven
;
if
thou
art
such
a
one
as
is
mentioned
in
Deut.
59.
18.
that
saiest
,
Thou
shalt
have
peace
,
though
thou
walkest
after
the
imaginations
of
thy
own
heart
,
to
adde
drunkennesse
to
thirst
,
if
thou
art
such
a
one
,
thy
hope
is
only
a
presumptuous
hope
.
6.
True
hope
flowes
from
a
long
and
well
grounded
experience
;
this
is
the
reason
of
that
expression
in
Rom.
5.
4.
Patience
worketh
experience
,
and
experience
hope
:
True
hope
flowes
from
a
long
and
well
grounded
experience
in
the
waies
of
God
;
and
from
an
experience
of
the
grace
,
and
bounty
,
and
love
of
God
to
his
soul
:
and
from
experiences
of
the
goodnesse
,
and
mercy
,
and
promises
of
God
:
and
likewise
from
an
experience
of
his
own
heart
,
in
withstanding
temptations
,
subduing
corruption
,
and
performing
holy
duties
.
Such
experiences
as
these
are
inlets
to
a
well
grounded
hope
for
heaven
;
but
now
the
hopes
of
wicked
men
,
are
only
the
results
of
ignorance
,
they
that
never
had
any
experience
of
themselves
,
nor
of
the
waies
of
God
;
they
have
most
hopes
,
but
their
hopes
are
only
deluding
,
and
presumptuous
hopes
:
wicked
men
that
do
so
quickly
get
into
a
state
of
hope
,
without
any
former
experiences
of
the
wayes
of
God
,
it
is
a
sign
that
their
hopes
are
only
vain
and
empty
hopes
;
they
are
but
pithy
hopes
:
just
like
your
pithy
trees
,
as
Elders
,
and
Withies
,
and
such
like
trees
,
they
shoot
up
fastest
,
and
grow
up
soonest
;
whereas
the
more
firm
and
stronger
wood
,
as
Oaks
,
and
Elme
,
and
the
like
,
are
a
great
while
longer
in
growing
,
before
they
come
to
maturity
;
why
,
so
it
is
a
great
while
before
a
Godly
man
can
get
a
well
grounded
assurance
of
his
hopes
for
heaven
.
Use
.
And
thus
I
have
done
with
the
Doctrinall
part
of
this
fourth
branch
of
mans
misery
,
(
without
hope
)
we
come
now
to
the
application
,
and
the
Use
that
I
shall
make
of
it
shall
be
threefold
.
1.
For
consolation
.
2.
For
terror
:
and
,
3.
For
instruction
.
1.
For
consolation
,
to
the
people
of
God
,
though
the
Scripture
saies
a
wicked
man
hath
no
hope
,
yet
it
sayes
otherwise
of
you
that
are
a
people
of
God
,
the
Scripture
tels
you
that
your
hope
is
laid
up
in
heaven
for
you
;
and
the
Lord
is
your
hope
;
though
wicked
men
have
no
hopes
for
heaven
,
yet
you
have
grounded
,
and
assured
,
and
certain
hopes
for
heaven
:
your
hope
is
laid
up
for
you
in
another
world
;
the
wicked
have
only
their
hopes
in
this
life
,
and
when
they
die
,
their
hopes
shall
perish
,
as
in
Prov.
11.
7.
When
a
wicked
man
dyeth
,
his
expectation
shall
perish
,
and
the
hope
of
unjust
men
perisheth
;
but
it
is
not
so
with
you
,
for
the
godly
hope
in
their
death
.
And
this
hope
of
a
godly
man
,
is
not
as
the
Papists
hold
,
for
though
they
grant
a
beleever
hath
hope
,
yet
they
deny
that
any
have
assurance
,
they
say
that
all
a
beleevers
evidence
for
heaven
is
only
a
hope
,
a
p●●l
adventure
,
(
a
most
uncomfortable
tenent
;
)
whereas
the
Scripture
sayes
,
there
is
as
full
an
assurance
of
hope
,
as
of
faith
,
in
Heb.
16.
11.
saies
the
Apostle
,
use
all
diligence
to
the
full
assurance
of
hope
unto
the
end
,
and
so
in
Rom.
15.
5.
Your
hope
is
such
as
will
not
make
you
ashamed
;
your
hopes
are
not
like
the
hopes
of
men
that
hope
for
dead
〈◊〉
shoes
(
as
the
proverb
is
)
,
for
they
may
go
on
barefoot
before
they
die
,
but
Christ
,
who
is
our
hope
,
he
hath
dyed
already
,
and
risen
again
;
he
hath
made
his
will
and
testament
;
and
hath
left
us
legacies
,
and
be
queathed
riches
to
us
:
our
hopes
are
well
grounded
hopes
,
not
as
other
mens
are
,
that
will
leave
them
,
when
they
have
most
need
of
them
.
Use
2
Use
2.
The
second
Use
shall
be
by
way
of
terrour
,
to
shew
you
the
misery
of
those
men
,
that
have
only
presumptuous
hopes
for
heaven
.
1.
You
are
in
a
state
of
unlikelihood
to
be
converted
,
more
then
any
other
men
in
the
world
;
and
this
is
the
reason
why
the
Scripture
tels
us
,
that
whores
and
harlots
shall
go
to
heaven
,
before
the
Scribes
and
Pharisees
,
and
yet
they
were
a
very
strict
people
,
and
did
walk
very
outwardly
holy
;
and
the
reason
is
,
because
it
is
an
easier
matter
to
convince
a
harlot
of
her
sins
,
then
to
convince
a
proud
Pharisee
,
that
thinks
himself
as
good
as
the
best
,
and
hath
lived
in
peace
all
his
life
time
.
2.
Let
me
tell
you
thus
much
,
that
your
hopes
will
leave
you
,
when
you
have
most
need
of
them
.
Prov.
11.
7.
the
place
before
quoted
;
The
hope
of
the
wicked
shall
be
cut
off
,
and
when
he
dies
,
his
expectations
shall
perish
:
he
looks
for
heaven
,
but
he
shall
be
disappointed
;
as
in
Job
8.
14.
His
confidence
shall
be
cut
off
,
and
his
trust
shall
be
sake
a
Spiders
web
,
as
the
Spider
wraps
himself
in
his
web
,
and
dwels
there
securely
all
the
week
long
,
but
at
the
end
of
the
week
,
when
the
maid
comes
to
sweep
the
windowes
,
she
sweeps
down
the
web
,
and
the
Spider
both
;
just
so
the
hopes
of
all
wicked
men
shall
come
to
nothing
:
and
so
in
Job
11.
20.
The
eyes
of
the
wicked
shall
fail
,
and
they
shall
not
escape
;
and
their
hope
shall
be
as
the
giving
up
of
the
ghost
.
As
a
dying
man
,
a
little
before
his
death
,
is
pretty
joyfull
and
merry
,
and
entertains
some
hopes
of
a
longer
life
,
but
when
his
eye-strings
crack
,
and
the
tokens
of
death
appear
upon
him
,
then
his
heart
fails
him
,
and
all
his
hopes
are
dasht
in
pieces
,
and
taken
from
him
;
just
so
it
is
with
wicked
men
,
they
are
full
of
hopes
for
heaven
,
till
they
come
to
dye
,
but
then
their
hopes
leave
them
,
and
all
their
expectations
perish
.
3.
Your
harbouring
false
and
presumptuous
hopes
for
heaven
,
does
produce
this
threefold
miserable
and
unavoidable
effect
upon
you
:
1.
Frustration
:
2.
Vexation
:
and
3.
Damnation
.
1.
It
produceth
frustration
and
disappointment
of
all
your
hopes
:
when
you
are
a
dying
,
you
hope
that
after
death
,
you
shall
lanch
forth
into
a
sea
of
joy
and
pleasure
,
when
on
the
contrary
you
shall
lanch
forth
into
a
river
of
brimstone
,
which
the
breath
of
the
Lord
shall
kindle
:
you
hope
it
may
be
,
that
after
death
,
you
shall
be
carryed
by
Angels
into
Abrahams
bosome
,
when
you
may
be
carryed
by
the
Devils
into
Beelzebubs
bosome
:
you
it
may
be
hope
that
death
shall
be
a
dore
to
let
you
into
heaven
;
when
it
shall
be
only
a
back
dore
to
let
you
fall
down
into
hell
.
2.
It
shall
produce
in
you
vexation
.
Now
vexation
ariseth
either
from
disappointment
,
or
revenge
:
why
,
so
wicked
men
shall
not
only
have
a
privation
of
happinesse
,
but
a
vexation
in
the
losse
of
happinesse
.
And
hence
it
is
,
that
some
Divines
give
the
reason
why
it
is
said
in
Mat.
8.
12.
that
in
hell
there
shall
be
weeping
and
gnashing
of
teeth
;
Some
are
of
an
opinion
,
that
as
our
fire
burns
hot
,
so
the
fire
of
hell
shall
burn
cold
,
but
that
is
but
a
fancy
:
our
Divines
say
,
that
there
shall
be
gnashing
of
teeth
in
hell
,
in
token
of
that
vexation
of
minde
that
shall
be
in
wicked
men
,
because
all
their
hopes
are
so
frustrated
and
disappointed
,
they
shall
gnash
their
teeth
for
vexation
of
minde
,
when
they
shall
see
Abraham
,
and
Isaac
,
and
Jacob
,
and
all
the
Prophets
in
the
Kingdome
of
God
,
and
they
themselves
thrust
out
.
3.
These
false
hopes
will
likewise
produce
your
damnation
:
a
wicked
man
that
harbours
false
hopes
for
heaven
in
his
heart
,
is
like
a
man
sleeping
upon
〈◊〉
Mast
of
a
Ship
,
who
(
it
may
be
)
is
dreaming
a
very
pleasant
and
delightfull
dream
,
and
upon
a
sudden
comes
a
blast
of
winde
and
blowes
him
into
the
Sea
;
so
a
wicked
man
he
is
but
in
a
golden
dream
on
his
death
bed
,
and
he
hopes
that
he
is
going
to
heaven
,
till
he
be
plunged
down
into
hell
:
all
this
represents
to
you
the
dreadfull
condition
of
those
men
that
have
onely
presumptuous
hopes
for
heaven
.
Use
3
We
come
now
to
the
third
use
,
which
shall
be
for
instruction
;
and
if
this
be
so
,
then
this
may
teach
us
these
two
or
three
lessons
.
1.
Let
us
take
heed
lest
we
run
into
this
easie
delusion
,
there
are
some
in
the
world
that
doe
fall
into
it
,
and
therefore
why
may
not
we
as
well
as
others
?
therefore
take
heed
that
you
doe
not
fancy
to
your selves
false
hopes
of
heaven
.
2.
Doe
you
that
are
godly
take
heed
that
you
do
not
cast
off
all
your
hopes
for
heaven
:
doe
not
you
say
that
hope
is
cut
off
from
you
;
as
wicked
men
are
apt
to
harbour
groundlesse
hopes
for
heaven
,
so
good
men
are
too
apt
to
cast
off
grounded
hopes
for
heaven
;
therefore
do
not
say
there
is
no
hope
for
you
,
for
there
is
hope
for
you
.
3.
Do
not
harbour
in
your
hearts
,
common
and
ordinary
conceits
of
this
grace
of
hope
,
as
if
it
were
so
easie
a
matter
to
obtain
it
;
It
is
naturall
for
men
to
think
that
this
grace
of
hope
is
very
easie
to
be
gotten
,
for
say
they
,
were
it
not
for
hope
the
heart
would
break
;
wicked
men
are
ready
to
thinke
that
this
grace
of
hope
is
easie
to
be
gotten
by
any
body
,
and
to
be
had
of
all
,
therefore
take
heed
of
this
,
and
consider
that
there
is
the
same
certainty
,
the
same
excellency
,
and
the
same
efficacy
,
in
this
grace
of
hope
,
as
there
is
in
faith
.
1.
There
is
the
same
certainty
in
it
;
Heb.
6.
11.
it
is
called
the
full
assurance
of
hope
.
2.
There
is
the
same
excellency
in
it
,
Tit.
2.
13.
it
is
called
a
blessed
hope
:
and
,
3.
There
is
the
same
efficacy
in
it
,
as
in
the
grace
of
faith
,
in
Act.
15.
9.
it
is
said
there
,
that
Faith
purifieth
the
heart
,
and
so
likewise
does
hope
,
1
Joh
3.
3
Every
man
that
hath
this
hope
in
him
,
purifieth
himself
,
even
as
God
is
pure
:
And
,
4.
There
is
the
same
difficulty
in
getting
hope
as
in
getting
faith
:
for
1.
this
is
gotten
by
the
word
of
God
,
Rom.
10.
17.
and
so
is
hope
too
,
Col.
1.
23.
it
is
gotten
by
the
●●aching
of
the
Word
.
2.
Faith
is
wrought
in
us
by
the
power
of
God
:
Heb.
12.
2.
Christ
is
the
author
and
finisher
of
our
faith
;
and
so
is
hope
likewise
wrought
in
us
by
the
power
of
the
holy
Ghost
,
Rom.
15.
13
that
ye
may
abound
in
hope
through
the
power
of
the
Holy
Ghost
.
So
that
hereby
you
see
that
you
ought
not
to
have
such
low
thoughts
of
this
grace
of
hope
,
as
if
it
were
an
easie
matter
for
every
man
to
get
it
;
for
there
is
as
much
certainty
,
as
much
excellency
,
as
much
efficacy
in
this
grace
,
and
as
much
difficulty
in
getting
this
grace
of
hope
,
as
there
is
in
faith
.
And
thus
I
have
done
with
the
4.
branch
of
an
unconverted
mans
misery
,
that
hee
is
without
any
well
grounded
hopes
for
heaven
.
SERMON
,
XV.
EPHES.
2.
12.
—
And
without
God
in
the
World.
WE
come
now
to
the
fifth
misery
of
men
by
Nature
,
which
is
this
,
that
they
are
without
God
in
the
World
;
and
here
first
I
shall
give
you
something
from
the
order
of
the
words
,
and
then
unfold
them
;
and
then
draw
out
some
Doctrines
from
them
.
Quest.
1.
For
the
order
of
the
words
,
Why
is
their
being
without
Christ
put
in
the
first
place
of
the
Text
,
and
their
being
without
God
put
in
the
last
place
?
Answ
.
Answ
.
Their
being
without
Christ
,
is
put
in
the
first
place
,
because
it
was
the
inlet
of
all
their
misery
,
and
their
being
without
God
is
put
in
the
last
place
,
because
it
is
the
finall
upshot
of
mans
misery
;
it
is
the
inlet
of
a
mans
misery
to
bee
without
Christ
,
and
it
is
his
misery
to
be
an
alien
to
the
Common-wealth
of
Israel
,
and
a
stranger
to
the
Covenant
of
Promise
,
and
to
be
without
hope
,
and
it
is
the
upshot
of
all
thy
misery
to
be
without
God
in
the
World
;
and
here
I
shall
shew
you
that
there
are
multitudes
of
men
and
women
in
the
World
,
that
are
without
God
,
though
they
doe
every
day
worship
God
,
yet
they
may
live
all
their
dayes
without
God
;
but
before
I
speak
to
this
,
I
must
unfold
two
or
three
things
in
the
words
,
as
Object
.
1.
How
can
it
be
said
here
that
they
were
without
God
in
the
World
,
when
the
Apostle
says
in
another
place
,
that
the
wicked
cannot
be
without
God
,
the
Lord
is
not
farre
from
every
one
of
us
,
for
in
him
we
live
and
move
and
have
our
being
,
here
the
Apostle
sayes
that
wicked
men
are
not
far
from
God
,
and
that
they
live
in
God
;
and
therefore
how
can
it
be
said
in
the
Text
,
that
wicked
men
are
without
God
in
the
World
,
whereas
we
are
all
Gods
off-spring
,
and
come
from
God
,
how
can
this
be
?
Answ
.
Answ
.
The
answer
is
very
easie
;
and
that
is
this
,
that
in
some
sense
there
is
no
man
nor
creature
in
the
World
without
God
;
and
yet
in
another
sense
there
are
multitudes
of
men
that
are
without
God
in
the
World.
1.
In
some
sense
there
is
no
man
can
be
said
to
be
without
God
;
that
is
,
by
way
of
creation
,
preservation
,
sustentation
,
and
ruling
over
us
,
every
one
is
in
God
by
way
of
creation
and
preservation
,
&c.
But
how
in
another
sense
there
are
multitudes
of
people
without
God
;
this
is
in
a
way
of
speciall
interest
in
him
,
without
a
reconciled
God
,
without
God
as
a
Father
to
you
in
Jesus
Christ
,
without
a
God
that
you
can
lay
claim
to
as
yours
,
in
this
sense
multitudes
of
people
are
without
God
in
the
World.
2.
Another
thing
that
I
shall
explaine
to
you
is
this
,
what
it
is
to
be
without
God
,
and
without
God
in
the
World.
I
answer
,
that
to
be
without
God
it
includes
in
it
in
Scripture
phrase
these
four
things
.
1.
To
be
without
the
knowledge
of
the
true
God.
2.
To
be
without
the
true
worship
of
the
true
God.
3.
To
be
without
a
true
obedience
to
the
true
God
;
And
4.
To
be
without
a
peculiar
interest
and
propriety
in
God.
1.
To
be
without
God
,
is
to
be
without
the
knowledge
of
the
true
God
;
then
a
man
is
said
to
be
without
God
,
when
he
doth
not
know
the
true
God.
Every
man
in
the
World
hath
something
or
other
to
be
his
God
,
as
in
Jonah
1.
5
,
6.
when
there
was
a
great
tempest
upon
the
Sea
,
and
the
ship
like
to
be
cast
away
that
Jonah
was
in
,
it
is
said
,
that
every
man
prayed
to
his
God
,
and
Jonah
be
prayed
to
the
Lord
his
God
,
and
so
in
Micah
4.
5.
For
all
people
will
walk
every
one
in
the
name
of
his
God
,
and
we
wil
walk
in
the
name
of
our
God
for
ever
and
ever
.
Every
man
may
have
something
to
worship
as
a
God
,
and
yet
be
without
the
true
God
,
those
are
said
to
be
without
God
,
that
are
without
the
knowledg
of
the
true
God
,
as
you
may
see
in
2
Chr.
15.
3.
it
is
said
there
,
that
for
a
long
time
Israel
was
without
the
true
God
;
without
God
,
how
so
?
doth
not
God
rule
and
governe
and
preserve
the
World
?
yes
,
but
they
are
said
to
be
without
God
,
because
they
were
without
the
knowledge
of
God
,
for
if
you
mark
the
next
words
,
it
is
said
,
they
were
without
the
teaching
Priest
,
and
without
the
Law
,
so
that
all
the
while
they
lay
in
ignorance
of
the
true
God
,
they
were
said
to
be
without
God.
2.
Men
may
be
said
to
be
without
God
,
when
they
are
without
the
true
worship
of
the
true
God
;
all
the
while
the
children
of
Israel
had
the
Ark
among
them
which
was
the
signe
of
Gods
presence
,
all
that
while
God
was
among
them
,
but
when
the
Ark
was
taken
God
was
gone
too
,
the
Lord
will
be
with
you
while
you
are
with
him
,
while
you
worship
God
sincerely
and
uprightly
according
to
his
wil
,
so
long
God
will
be
with
you
.
3.
To
be
without
God
is
to
live
without
true
obedience
to
the
true
God
,
when
men
doe
so
live
as
that
the
commands
of
God
bear
no
sway
over
them
,
it
is
a
signe
they
are
without
God
,
as
in
Psal
.
81.
11.
My
people
,
saith
God
,
would
not
hear
my
voyce
,
and
Israel
would
have
none
of
me
;
the
not
obeying
of
Gods
commands
is
a
not
having
of
God
;
thou
art
without
God
in
the
world
oh
man
,
unto
whose
conscience
the
soveraignty
and
authority
of
a
God
cannot
give
a
check
,
and
a
controll
to
thy
lusts
,
to
bring
thee
into
obedience
to
him
.
4.
To
be
without
God
in
the
world
,
is
to
be
without
a
peculiar
interest
and
propriety
in
God
as
your
God
,
when
you
cannot
say
that
God
is
your
Father
.
Now
if
you
ask
me
in
which
of
these
four
senses
these
Ephesians
here
in
the
text
,
were
without
God
,
I
answer
,
that
they
were
without
God
in
all
of
them
,
for
while
they
were
in
a
state
of
Gentilism
,
they
were
without
the
knowledge
of
the
true
God
,
and
without
the
worship
of
the
true
God
,
and
without
any
obedience
to
the
true
God
,
and
without
any
reall
interest
and
propriety
in
God
,
but
chiefly
the
two
latter
are
included
in
this
phrase
;
the
generall
point
of
Doctrine
that
I
shall
observe
,
from
this
last
branch
of
mans
misery
shall
be
this
,
Doctr.
That
every
man
during
the
state
of
his
unregeneracy
is
without
God
in
the
world
;
this
only
in
the
generall
.
But
here
some
may
enquire
what
is
meant
by
this
expression
without
God
in
the
World
;
The
meaning
is
,
that
they
were
without
any
propriety
or
interest
in
God
in
this
world
,
and
if
they
are
without
God
in
this
world
,
they
must
of
necessity
bee
without
God
in
another
world
.
And
thus
you
have
the
words
explained
to
you
,
I
shall
now
give
you
a
more
particular
view
of
them
;
without
God
in
the
World
,
the
words
as
they
are
rendered
in
our
translation
,
incline
this
way
,
for
a
man
to
be
without
any
peculiar
interest
and
propriety
in
God
,
but
these
words
(
without
God
in
the
World
)
in
the
Greek
signifies
Atheists
in
the
World
;
that
is
,
they
did
so
live
as
if
there
were
no
God
in
the
World
;
so
then
the
words
being
thus
opened
,
there
are
two
things
involved
in
this
phrase
without
God
in
the
World.
1.
That
they
were
Atheists
in
the
world
,
that
is
,
so
living
,
as
if
there
were
no
God
in
the
World.
2.
They
were
living
in
the
World
without
any
peculiar
interest
or
propriety
in
God.
Doctr.
From
the
first
of
these
,
that
they
were
Atheists
in
the
World
,
you
may
note
this
,
Doctr.
That
every
man
in
the
state
of
unregeneracy
,
hee
is
an
Atheist
in
the
World
;
he
is
a
man
that
lives
as
if
there
were
no
God
in
the
World
,
every
man
in
the
state
of
unregeneracy
is
a
practicall
Atheist
;
now
when
I
tell
you
that
every
wicked
man
is
an
Atheist
,
doe
not
mistake
me
,
for
there
are
two
sorts
of
Atheists
,
an
Atheist
in
judgement
,
and
an
Atheist
in
practice
;
an
atheist
in
judgement
is
such
a
one
,
as
Pagans
and
Heathens
are
,
but
an
Atheist
in
practice
is
such
a
one
as
lives
,
as
if
there
were
no
God
in
the
World
;
so
that
the
Doctrine
is
,
that
every
unregenerate
man
is
a
practicall
Atheist
,
that
is
,
he
so
lives
as
if
there
were
no
God
in
the
World
,
Psal
.
14.
1.
The
Fool
hath
said
in
his
heart
there
is
no
God
,
that
is
,
he
so
lives
as
if
there
were
no
God
that
takes
notice
of
what
hee
does
;
thou
art
a
practicall
Atheist
oh
man
that
so
livest
in
the
World
,
as
if
there
were
no
God
in
the
world
:
and
here
1.
I
shall
shew
you
how
it
comes
to
passe
that
any
man
is
so
grossely
wicked
to
live
as
if
there
were
no
God
in
the
World
;
And
2.
I
shall
give
you
the
characters
of
a
man
that
does
live
after
this
manner
.
1.
How
it
comes
to
passe
that
men
should
be
so
grossely
wicked
,
such
practicall
Atheists
,
to
live
as
if
there
were
no
God
in
the
World
,
I
shall
give
you
four
grounds
of
it
.
1.
The
first
reason
is
because
of
Gods
forbearance
towards
them
,
Eccles
.
8.
11.
Because
God
doth
not
speedily
execute
judgement
upon
wicked
men
when
they
commit
a
finne
,
therefore
they
run
into
thoughts
of
Atheism
,
and
sinne
with
greedinesse
,
as
if
there
were
no
God
in
the
World
,
as
in
Psal
.
50.
21.
These
things
,
sayes
God
,
thou
hast
done
,
and
I
held
my
tongue
,
therefore
thou
thoughtest
that
I
was
like
thee
,
but
I
will
reprove
thee
,
and
set
thy
sins
in
order
before
thee
,
because
God
held
his
tongue
,
and
did
not
reprove
them
for
their
sins
,
therefore
they
thought
him
to
be
such
a
one
as
themselves
,
that
he
was
a
sinner
as
well
as
they
;
because
sentence
against
an
evill
work
is
not
speedily
executed
,
therefore
the
hearts
of
the
sonnes
of
men
are
set
in
them
to
doe
evill
,
the
for
bearance
of
God
to
wicked
men
makes
them
run
on
into
practicall
atheism
,
whereas
this
is
no
ground
at
all
to
encourage
thee
to
run
on
in
sin
;
for
1.
The
forbearance
of
Gods
judgments
was
never
intended
by
God
to
breed
atheism
in
thy
heart
,
but
to
provoke
thee
to
repentance
,
as
the
Apostle
says
,
The
bountifulnesse
and
long
suffering
of
God
should
lead
us
to
repentance
.
2.
This
will
aggravate
thy
condemnation
,
to
make
the
forbearance
of
God
,
a
provocation
to
thee
to
goe
on
in
sinne
;
And
,
3.
Know
this
that
though
God
doth
forbeare
a
while
from
punishing
of
thee
for
thy
sins
,
yet
he
does
neither
forgive
thee
nor
forget
thee
,
as
in
Nahum
.
1.
3.
The
Lord
is
slow
to
anger
,
but
he
is
great
in
power
,
and
hee
will
not
surely
clear
the
wicked
;
though
God
does
forbear
thee
,
yet
he
will
not
forget
thee
:
so
in
Eccles
.
8.
12.
Though
a
sinner
doth
evill
an
hundred
times
,
and
his
days
be
prolonged
,
yet
it
shall
not
bee
well
with
him
in
the
latter
end
.
2.
Another
ground
whereby
wicked
men
do
plunge
themselves
into
atheism
is
this
,
because
they
see
other
men
that
are
knowing
men
,
and
professing
religion
,
men
that
doe
pretend
to
know
God
,
and
love
God
,
and
worship
God
,
when
wicked
men
shall
see
such
men
as
these
fall
into
great
and
grosse
sins
,
and
live
so
unanswerable
to
their
profession
,
this
makes
them
conclude
that
there
is
no
God
in
the
World
,
as
in
Rom.
2.
24.
sayes
the
Apostle
there
,
the
name
of
God
is
blasphemed
among
the
Gentiles
through
you
.
I
have
read
a
hrange
story
of
a
woman
here
in
England
,
that
called
in
question
the
Deity
,
whether
there
was
a
God
or
no
,
and
a
Minister
coming
to
her
to
convince
her
,
and
satisfie
her
conscience
,
and
to
perswade
her
into
a
beleife
that
there
was
a
God
,
asked
of
her
this
question
,
how
she
came
to
bee
an
atheist
,
shee
answered
the
very
first
thing
that
caused
her
to
entertaine
thoughts
of
atheisme
,
to
beleive
there
was
no
God
,
was
the
seeing
of
him
live
so
wickedly
and
profanely
;
for
,
sayes
shee
,
I
know
you
to
be
a
learned
and
knowing
man
,
and
you
preach
good
Sermons
,
and
exhort
people
well
,
and
the
very
beholding
you
to
live
so
wickedly
,
to
be
a
swearer
,
a
lyer
,
a
drunkard
,
and
a
Sabbath
breaker
,
&c.
this
made
me
to
question
,
whether
there
were
a
God
in
heaven
or
no
,
seeing
he
did
let
you
run
on
still
unpunished
.
3.
Another
thing
that
makes
men
live
as
if
there
were
no
God
in
the
World
,
is
the
questioning
of
the
authority
of
the
Scriptures
.
I
have
read
of
one
(
a
great
scholar
in
this
kingdome
)
that
the
means
whereby
he
came
to
be
an
atheist
was
this
,
he
first
began
to
question
,
whether
the
Bible
were
the
Word
of
God
or
no
,
because
he
did
not
know
whether
Moses
that
penned
the
beginning
of
it
were
a
man
of
God
or
no
;
then
he
questioned
how
Moses
could
write
of
those
things
that
were
done
before
he
was
born
,
and
then
whether
the
Papists
might
not
alter
it
in
the
translating
of
it
;
and
many
others
questions
till
by
degrees
he
came
to
be
a
very
atheist
,
and
to
question
whether
there
were
a
God
or
no
:
and
so
there
are
some
errours
now
in
print
,
that
tend
very
much
to
atheism
;
there
are
some
that
doe
affirme
,
that
that
Booke
or
volume
of
Bookes
called
the
Bible
is
not
the
Word
of
God
,
and
such
an
opinion
as
this
does
very
much
worke
upon
mens
hearts
and
perswade
them
,
that
there
is
no
God
,
as
in
i
Pet.
3.
4.
sayes
the
Apostle
,
There
shall
come
in
the
last
dayes
scoffers
,
walking
after
their
owne
lusts
,
(
there
are
the
Atheists
,
but
how
came
they
to
be
so
?
mark
the
next
words
)
and
saying
,
Where
is
the
promise
of
his
coming
?
for
since
the
Fathers
fell
asleep
all
things
continue
as
they
were
from
the
beginning
,
say
they
,
we
have
heard
that
all
men
must
be
judged
,
that
after
death
they
must
appeare
before
the
Judgement-seat
of
God
,
to
give
an
account
of
all
their
actions
;
Now
because
they
did
not
see
these
things
accomplisht
already
,
they
cryed
out
,
Where
is
the
promise
of
his
coming
?
they
would
not
beleeve
there
was
any
such
thing
,
the
questioning
of
the
truths
of
God
was
that
which
brought
them
to
be
very
atheists
.
4.
Another
ground
from
whence
atheism
doth
flow
is
pride
of
heart
;
it
is
very
well
observed
by
one
,
that
most
commonly
Atheists
are
of
the
greatest
men
;
you
shall
seldome
see
a
poore
man
an
atheist
,
but
rich
men
altogether
:
as
Pharaoh
in
Exod.
5.
2.
Who
is
the
Lord
(
sayes
he
)
that
I
should
obey
his
voice
?
and
so
Nebuchadnezzar
,
in
Dan.
3.
Who
is
that
God
(
sayes
hee
)
that
shall
deliver
you
out
of
my
hands
?
so
Alexander
said
himselfe
was
God.
Atheists
are
ordinarily
of
the
greatest
and
richest
and
highest
people
.
Object
.
But
here
some
may
object
and
say
;
What
doe
you
tell
us
here
in
England
,
that
wee
are
without
God
in
the
world
?
you
may
say
so
to
Pagans
and
Heathens
,
but
wee
hope
you
will
not
say
so
to
us
.
Answ
.
For
answer
to
this
Objection
,
I
shall
here
shew
you
13
discoveries
of
a
practicall
atheist
.
I
shall
give
you
three
of
them
out
of
the
Scripture
,
and
ten
more
deduced
from
the
Scripture
:
in
Psal
.
14.
1.
where
it
is
said
,
The
Foole
hath
said
in
his
heart
there
is
no
God
,
in
that
very
Psalm
there
are
three
discoveries
of
an
atheist
.
1.
A
man
living
all
his
dayes
in
a
prophane
and
disordered
course
of
life
towards
God
,
such
an
one
is
an
atheist
in
the
first
verse
of
that
same
Psalme
,
The
Foole
hath
said
in
his
heart
there
is
no
God
,
what
follows
?
they
are
corrupt
,
they
have
done
abominable
workes
,
there
is
none
that
doth
good
,
that
man
that
all
his
life
time
lives
in
a
disorderly
course
of
life
,
and
addes
drunkennesse
to
thirst
,
and
commits
one
sinne
after
another
,
that
man
is
a
practicall
atheist
,
hee
lives
as
if
there
were
no
God
in
the
World.
2.
That
man
that
doth
wholly
neglect
the
duty
of
prayer
in
the
4.
verse
of
the
14.
Psalm
,
They
eat
up
my
people
as
they
eat
bread
,
and
they
call
not
upon
the
Lord
,
such
a
man
is
a
practicall
atheist
.
3.
That
man
that
hates
and
carries
a
grudge
in
his
heart
,
against
those
that
feare
the
Lord
,
that
man
is
an
atheist
:
in
Psal
.
14.
6.
You
have
shamed
the
counsell
of
the
poore
,
because
the
Lord
is
his
refuge
.
Use
.
Now
give
me
leave
a
little
to
press
these
three
discoveries
home
upon
your
consciences
.
Are
they
atheists
that
live
a
disorderly
life
,
and
walk
in
a
course
of
wickednesse
all
their
dayes
?
are
such
as
these
atheists
?
Oh
then
how
many
atheists
are
there
now
in
the
world
,
that
doe
spend
all
their
days
in
sin
and
vanity
,
and
in
a
moment
goe
down
into
the
grave
!
2.
Are
they
atheists
that
doe
neglect
the
duty
of
prayer
?
oh
then
with
grief
of
heart
be
it
spoken
,
how
many
atheists
are
there
in
the
World
that
doe
wholly
omit
this
duty
,
both
in
their
families
and
in
their
closets
?
How
many
are
there
that
can
say
,
they
never
goe
to
God
upon
their
knees
in
secret
,
to
beg
for
grace
and
mercy
from
God
?
and
this
neglect
of
secret
duties
,
is
a
palpable
demonstration
that
you
doe
live
as
if
there
were
no
God
in
the
World
,
and
in
so
doing
ye
are
very
atheists
.
3.
Is
hatred
and
contempt
of
the
people
of
God
,
a
badge
of
an
atheist
?
then
likewise
are
there
many
Atheists
in
the
world
:
how
many
are
there
that
can
love
a
swearer
and
adulterer
,
a
prophaner
,
&c.
yea
,
love
a
dog
and
yet
hate
a
Christian
?
this
proceed
from
a
root
of
Atheisme
;
that
is
in
their
hearts
.
SERMON
,
XVI
.
EPHES.
2.
12.
—
And
without
God
in
the
world
.
I
Have
delivered
you
in
my
last
,
three
Scripture
discoveries
of
an
Atheist
;
there
are
ten
other
Characters
yet
behinde
,
that
are
drawn
from
the
Scriptures
:
As
,
1.
That
man
is
an
Atheist
that
does
indulge
and
favour
himself
in
the
practise
of
secret
sins
;
he
that
does
continually
allow
and
favour
himself
in
the
practise
of
secret
sins
,
that
man
lives
as
if
there
were
no
God
in
the
world
:
Reverend
Mr.
Perkins
gives
us
this
badge
of
an
Atheist
,
that
that
very
sinne
which
he
will
not
dare
to
commit
in
the
presence
of
a
child
,
yet
that
sin
will
he
venture
upon
when
no
eye
sees
him
;
thou
that
canst
venture
upon
a
sin
,
in
hope
of
secrefie
,
thinking
to
hide
it
from
the
All-seeing
Eye
of
God
,
thou
art
a
very
Atheist
,
thou
that
darest
do
that
in
the
sight
of
God
,
that
thou
art
afraid
to
doe
in
the
presence
of
a
man
;
this
proceeds
meerly
from
a
root
of
Atheisme
that
is
in
the
heart
,
as
in
Job
22.
12
,
13
,
14.
when
a
wicked
man
hath
done
wickedly
,
he
is
ready
to
say
.
How
doth
God
know
?
can
he
judge
through
the
thick
clouds
?
thick
clouds
are
a
covering
to
him
,
that
he
seeth
not
;
these
are
the
expressions
of
an
Atheisticall
heart
.
An
Atheist
if
he
can
but
keep
himself
from
the
censure
and
reproach
of
men
,
he
is
well
enough
,
if
men
cannot
say
black
to
his
eye
,
or
there
goes
a
drunkard
,
a
swearer
,
an
adulterer
,
or
the
like
,
he
is
never
troubled
for
his
sins
.
Oh
therefore
thou
that
wouldst
be
accounted
chast
,
where
thou
dwellest
,
and
yet
keepest
thy
Dalilah
in
thy
lap
:
and
oh
thou
debaucht
liver
,
that
canst
quietly
and
securely
walk
on
in
wayes
of
sin
,
so
that
thou
canst
but
keep
them
from
the
eyes
of
men
;
know
thus
much
,
that
this
proceeds
from
thy
Atheisticall
heart
.
When
the
hope
of
secrefie
imboldens
any
man
to
the
practise
of
any
sin
,
that
man
is
a
very
Atheist
:
you
that
can
fear
the
eye
of
a
mortall
man
,
and
yet
not
be
afraid
of
the
All-seeing
Eye
of
an
immortall
God
,
you
that
were
never
troubled
for
your
sinnes
,
when
no
body
knew
them
but
your selves
;
but
now
this
is
that
which
troubles
you
,
that
your
sins
are
known
to
others
,
if
it
be
thus
with
thee
,
thou
art
a
practicall
Atheist
:
those
that
are
troubled
,
not
because
God
sees
their
sins
,
but
because
man
sees
them
,
they
are
very
Atheists
,
as
in
Job
24.
13.
15.
17.
these
are
they
,
that
abhorre
the
light
,
that
know
not
the
way
thereof
,
nor
continue
in
the
path
thereof
,
the
eye
also
of
the
Adulterer
waiteth
for
the
twilight
,
and
saith
no
eye
shall
see
me
,
and
disguiseth
his
face
,
for
the
morning
to
them
is
as
the
shadow
of
death
,
and
if
one
know
them
,
they
are
in
the
terrours
of
the
shadew
of
death
:
such
as
these
are
very
Atheists
,
they
were
not
troubled
because
God
saw
their
sins
,
but
because
man
did
see
their
sins
,
this
is
as
the
terrour
of
death
to
them
:
they
would
not
have
men
see
their
sins
,
and
yet
they
do
not
care
what
follies
they
are
guilty
of
in
the
sight
of
God
;
so
that
men
cannot
say
black
to
their
eyes
,
they
are
well
enough
.
Such
men
as
indulge
themselves
in
the
practise
of
secret
sins
,
are
practicall
Atheists
.
A
godly
man
will
fear
to
commit
a
secret
sin
,
as
well
as
a
known
grosse
and
open
sinne
;
as
Joseph
,
How
shall
I
doe
this
great
wickednesse
,
and
so
sin
against
God
?
if
the
apprehensions
of
a
God
do
lie
near
your
hear
,
you
will
have
a
care
to
avoid
secret
,
as
well
as
open
ans
.
2.
Another
discovery
is
this
,
that
man
is
a
practicall
Atheist
,
that
does
not
make
conscience
of
the
performance
of
secret
duties
:
he
that
never
prayes
in
secret
,
harbours
this
Atheisticall
thought
in
him
,
that
God
doth
not
hear
him
;
it
is
very
observable
of
the
Scribes
and
Pharisees
in
Scripture
,
you
shall
never
read
of
a
secret
fast
they
kept
,
nor
of
a
private
prayer
they
made
,
but
they
had
publique
fasts
a
great
many
,
they
did
fast
twice
a
week
,
and
pray
in
the
corners
of
the
streets
,
and
give
Almes
,
&c.
but
you
never
read
of
any
private
and
secret
duties
they
did
perform
;
which
did
proceed
meerly
from
roots
of
Atheisme
in
their
hearts
:
and
so
this
is
an
evidence
of
the
Atheisticall
heart
,
if
thou
dost
never
make
conscience
of
going
to
God
in
secret
,
and
beg
for
grace
and
mercy
from
him
;
he
is
a
very
Atheist
that
lives
in
the
neglect
of
secret
duties
;
for
those
men
that
retain
in
their
hearts
,
an
apprehension
of
a
Deity
,
they
know
that
there
is
no
time
so
well
spent
,
as
that
which
is
imployed
in
secret
prayer
to
God.
Cant.
2.
14.
Oh
my
dove
(
sayes
Christ
)
that
art
in
the
clifts
of
the
rocks
,
in
the
secret
places
of
the
stairs
:
let
mee
see
thy
countenance
,
let
me
hear
thy
voyce
,
for
sweet
is
they
voice
,
and
thy
countenance
is
comely
;
Oh
thou
poor
soul
(
saies
Christ
)
that
dost
pray
in
secret
,
and
weep
in
secret
corners
,
let
me
see
thy
face
,
and
hear
thy
voice
.
A
man
that
hath
the
apprehensions
of
a
God
before
him
,
he
knowes
,
that
the
Lord
sees
and
takes
notice
of
the
breathings
of
his
heart
before
him
in
secret
:
and
therefore
they
are
as
much
in
the
closet
to
pray
in
secret
,
and
to
powre
out
their
souls
before
God
in
private
,
as
they
are
in
publique
.
It
is
very
observable
that
there
were
very
few
actions
of
Christ
that
were
recorded
by
all
the
four
Evangelists
,
and
yet
this
of
Christs
praying
alone
,
when
no
body
was
with
him
,
is
recorded
by
them
all
:
whereas
other
things
,
if
they
be
recorded
by
one
,
they
are
left
out
by
another
;
but
this
is
spoken
of
by
all
of
them
.
Now
the
reason
of
it
is
this
,
because
Christ
would
be
an
example
to
us
,
to
teach
us
to
be
frequent
in
the
performance
of
this
duty
:
and
therefore
it
is
a
sign
of
an
Atheisticall
heart
in
any
one
that
does
not
make
conscience
of
powring
out
his
heart
in
secret
prayer
to
God.
3.
Another
Character
is
this
,
that
man
that
doth
make
impunity
to
be
a
provocation
to
impiety
;
my
meaning
is
this
,
he
that
makes
the
patience
and
for
bearance
and
long-suffering
of
God
towards
him
,
to
be
a
provocation
to
sinne
;
that
because
God
doth
not
presently
punish
him
for
his
sin
,
therefore
he
will
go
on
in
sin
still
,
such
a
man
is
a
very
Atheist
:
as
in
Psal
.
50.
21.
These
things
hast
thou
done
(
saies
God
)
and
I
held
my
tongue
,
therefore
thou
thoughtst
that
I
was
such
a
one
as
thy self
.
(
Beloved
)
if
any
of
you
harbour
such
thoughts
as
those
in
your
hearts
,
that
because
God
doth
not
presently
punish
you
for
your
sins
,
therefore
you
will
go
on
still
in
sin
:
let
me
tell
you
,
that
this
is
the
practise
of
a
very
Atheist
.
Because
the
drunkard
is
not
taken
away
by
God
,
while
the
wine
is
in
his
head
;
and
because
the
swearer
is
not
destroyed
by
God
,
while
the
oath
is
in
his
mouth
;
and
because
the
lyer
is
not
cut
off
by
God
,
while
the
lie
is
upon
his
tongue
,
therefore
they
will
run
on
with
greedinesse
,
and
willingnesse
in
the
same
sins
,
all
this
flowes
from
the
very
root
of
Atheisme
,
that
is
in
thy
heart
.
4.
That
man
is
an
Atheist
that
carries
in
his
heart
a
forgetfulnesse
,
and
a
carelesnesse
of
the
day
of
judgement
,
as
in
2
Pet.
3
4.
And
there
shall
come
in
the
last
dayes
scoffers
,
walking
after
their
own
lusts
,
saying
,
Where
is
the
promise
of
his
coming
?
Thou
that
doest
not
harbour
in
thy
heart
,
a
mindfulnesse
of
the
day
of
Judgement
,
art
a
very
Atheist
,
for
thou
that
doest
not
beleeve
God
to
be
a
Judge
,
doest
not
beleeve
him
to
be
a
God
;
When
Paul
spake
to
Felix
of
temperance
,
and
of
the
judgement
to
come
,
his
heart
trembled
at
the
hearing
of
it
.
Eccles
.
11.
9.
Rejoyce
oh
young
man
in
thy
youth
,
and
let
thy
heart
chear
thee
in
the
dayes
of
thy
youth
,
and
walk
in
the
wayes
of
thy
heart
,
and
in
the
sight
of
thine
eyes
:
but
know
thou
that
for
all
these
things
God
will
bring
thee
to
judgement
.
Thou
that
livest
in
the
world
,
and
never
so
much
as
thinkest
of
a
day
of
judgement
,
thou
art
a
very
Atheist
;
and
oh
(
beloved
)
how
many
Atheists
are
there
now
in
the
world
in
this
regard
,
that
do
put
far
from
them
the
evill
day
!
5.
That
man
is
a
very
Atheist
,
that
in
the
time
of
trouble
and
distresse
,
does
mistrust
the
providence
of
God
,
and
run
unto
base
means
for
help
and
remedy
:
thus
did
Saul
discover
himself
to
be
an
Atheist
,
1
Sam.
28.
7
,
8.
when
he
was
in
distresse
,
he
went
to
the
Witch
of
Endor
for
help
and
succour
.
And
what
does
God
say
of
such
as
run
to
Witches
and
Wizards
;
Is
it
not
because
there
is
not
a
God
in
Israel
,
that
you
run
to
other
Gods
to
inquire
of
them
?
It
is
meer
Atheisme
for
any
to
distrust
God
,
and
run
unto
others
for
help
,
or
any
other
way
to
run
into
sinfull
courses
in
times
of
danger
,
to
finde
relief
,
you
do
hereby
declare
,
that
you
think
there
is
no
God
in
the
world
.
6.
That
man
is
an
Atheist
that
does
place
his
affections
upon
any
thing
in
the
world
more
then
upon
God
;
such
a
man
lives
without
God
in
the
world
.
A
covetous
man
that
placeth
his
love
upon
his
money
,
more
then
upon
any
thing
in
the
world
,
that
man
makes
gold
his
God
,
and
therefore
these
two
are
joyned
together
,
Ephes
.
15.
5.
The
covetous
person
,
who
also
is
an
Idolater
,
he
makes
an
idoll
of
his
money
:
and
this
Job
frees
himself
from
,
in
Job
31.
24.
saies
he
,
I
have
not
made
gold
my
hope
,
nor
〈◊〉
gold
my
confidence
,
for
,
if
I
had
done
so
,
then
I
had
denyed
the
God
above
,
saies
he
in
the
28.
verse
:
why
now
(
beloved
)
there
are
many
among
us
that
love
money
better
then
their
own
souls
,
that
will
sell
their
souls
to
gain
a
little
wealth
:
many
among
us
love
money
better
then
we
love
heaven
it self
,
that
do
not
care
what
sins
they
commit
for
it
;
and
had
rather
part
with
their
souls
,
then
with
their
riches
.
And
so
when
you
set
your
love
upon
your
belly
,
you
make
your
belly
your
God
;
or
if
upon
pleasures
,
then
you
make
pleasures
your
God
;
and
so
of
any
thing
else
.
And
therefore
(
beloved
)
I
beseech
you
look
to
it
,
and
examine
your selves
;
is
not
God
undervalued
sometimes
,
when
your
lusts
are
set
in
the
throne
?
is
not
God
sometimes
very
low
in
your
estimation
,
and
other
things
set
above
him
?
if
it
be
so
,
it
is
meer
Atheisme
in
your
hearts
.
7.
That
man
is
an
Atheist
,
that
makes
no
conscience
of
keeping
those
vowes
and
covenants
he
hath
made
with
God.
The
Scripture
looks
upon
that
man
as
an
Atheist
,
that
does
not
make
conscience
of
performing
those
covenants
which
he
hath
made
with
God
;
in
Josh
.
24.
25
,
26.
there
Joshua
made
a
covenant
with
the
people
;
and
set
them
a
statute
,
and
an
ordinance
in
Shechem
,
and
he
wrote
these
words
in
the
book
of
the
Law
of
God
,
and
took
a
great
stone
,
and
set
it
up
there
under
an
oake
that
was
by
the
Sanctuary
of
the
Lord
:
and
Joshua
said
unto
all
the
people
,
Behold
this
stone
shall
be
a
witnesse
unto
us
,
for
it
hath
heard
all
the
words
of
the
Lord
which
he
spake
unto
us
,
it
shall
be
there
for
a
witnesse
unto
you
,
lest
ye
deny
your
God
:
and
therefore
those
men
that
do
call
the
covenant
that
we
have
made
,
(
with
hands
lifted
up
to
the
high
God
)
an
old
Almanack
out
of
date
,
and
do
scorn
and
despise
the
oath
they
have
taken
,
and
make
no
conscience
of
keeping
the
vowes
and
covenants
they
have
made
with
God
,
the
Scripture
looks
upon
such
men
,
as
very
Atheists
:
and
(
beloved
)
in
this
regard
,
there
are
more
Atheists
now
in
England
,
then
ever
there
were
since
the
world
stood
.
But
the
Lord
will
manifest
himself
to
be
a
just
God
,
though
wicked
men
do
despise
his
covenant
,
and
count
it
as
an
unholy
thing
.
8.
That
man
is
a
very
Atheist
,
whose
conscience
does
never
trouble
him
,
nor
check
him
for
the
commission
of
any
sinne
;
That
man
that
can
be
drunk
to
day
,
and
swear
to
morrow
,
and
cheat
the
next
day
,
and
commit
one
sin
after
another
,
and
yet
his
conscience
never
give
him
any
controll
,
that
man
is
a
very
Atheist
.
Those
that
can
live
in
the
world
,
and
commit
grosse
sins
every
day
,
and
their
consciences
never
check
them
for
their
sinnes
,
it
is
a
sad
sign
that
such
men
are
practicall
Atheists
.
If
you
have
the
fear
of
God
in
you
,
and
the
thoughts
of
a
God
upon
you
,
it
will
make
you
reflect
upon
sins
past
,
and
be
grieved
for
sinnes
and
miscarriages
of
twenty
years
standing
:
thus
did
Josephs
brethren
call
to
minde
their
former
sins
,
Gen.
42.
21.
And
they
said
one
to
another
,
We
have
verily
sinned
against
our
brother
,
in
that
we
saw
the
anguish
of
his
soul
,
when
he
besought
us
,
and
we
would
not
hear
him
,
and
therefore
is
this
evill
come
upon
us
;
and
so
Job
,
Thou
writest
bitter
things
against
me
,
and
makest
me
to
possess
the
iniquities
of
my
youth
:
and
so
David
prays
,
that
God
would
not
remember
the
sins
of
his
youth
.
But
now
you
that
can
be
drunk
one
day
after
another
,
and
belch
out
one
oath
after
another
,
and
commit
one
sinne
after
another
,
and
thy
conscience
never
controll
thee
,
the
Lord
be
mercifull
to
thee
,
for
thou
art
plunged
into
a
depth
of
Atheisme
.
One
compares
an
Atheist
to
a
duck
in
a
pond
,
if
a
man
throwes
a
stone
into
the
water
,
where
she
is
,
she
will
presently
dive
under
,
but
let
it
thunder
or
lighten
never
so
much
in
the
heavens
,
she
takes
no
notice
of
it
;
so
an
Atheist
he
cannot
endure
,
that
men
should
take
notice
of
him
,
or
discover
his
wickednesse
,
to
reprove
him
,
or
speak
against
him
,
but
let
God
thunder
upon
him
never
so
much
,
he
will
not
be
troubled
at
it
;
did
you
live
under
the
apprehensions
of
a
Deity
,
it
is
impossible
your
consciences
should
be
so
long
and
so
frequently
out
of
its
office
.
9.
Those
men
are
very
Atheists
,
that
do
yeeld
to
a
detestable
indifferency
in
matters
of
Religion
:
that
man
that
will
sleep
in
a
whole
skin
,
and
not
dare
to
do
any
thing
,
to
the
hazarding
of
his
estate
or
person
,
for
the
advancement
of
true
religion
,
such
a
man
is
a
very
Atheist
.
I
will
give
you
a
strange
place
for
this
,
in
1
King.
18.
21.
sayes
Elijah
the
Prophet
to
the
people
,
How
long
will
you
halt
between
two
opinions
?
if
the
Lord
be
God
,
then
follow
him
;
but
if
Baal
be
God
,
then
follow
him
:
and
the
text
saies
,
the
people
held
their
peace
,
and
answered
him
not
a
word
;
they
neither
said
they
would
follow
after
God
,
neither
did
they
say
they
would
follow
after
Baal
:
if
God
were
too
strong
for
Baal
,
they
would
be
for
God
;
but
if
Baal
did
prevail
,
they
would
follow
after
him
;
which
did
manifest
their
Atheisme
,
and
that
God
was
not
their
God
:
that
man
that
takes
God
to
be
his
God
,
must
follow
him
through
whatsoever
troubles
or
afflictions
hee
meets
withall
in
the
world
;
and
indifferency
in
matters
of
religion
,
does
argue
men
to
be
very
Atheists
.
And
therefore
all
time
servers
,
that
live
according
to
the
times
,
that
are
men
of
indifferent
tempers
,
any
religion
rather
then
fail
,
will
serve
their
turns
,
such
men
are
practical
Atheists
.
10.
Men
do
then
shew
themselves
to
be
very
Atheists
,
when
their
practises
shall
palpably
thwart
,
and
contradict
their
professions
,
when
they
are
such
as
those
spoken
of
in
Tit.
2.
16.
that
in
their
words
do
professe
to
know
Christ
,
but
in
their
works
they
deny
him
.
Those
that
do
professe
themselves
to
be
Christians
,
and
yet
live
like
heathens
;
that
professe
themselves
to
have
an
inheritance
with
the
Saints
in
light
,
and
yet
walk
here
as
Children
of
darknesse
,
such
men
are
very
Atheists
.
And
thus
I
have
done
with
these
10.
discoveries
of
a
practicall
Atheist
,
I
have
given
you
thirteen
in
all
,
three
of
them
out
of
the
Scripture
,
and
ten
more
deduced
from
the
Scripture
.
Use
.
1
Now
the
use
that
I
shall
make
of
this
,
shall
be
by
way
of
counsell
and
advice
:
if
this
be
so
as
you
have
heart
,
that
all
unregenerate
men
are
practicall
Atheists
,
they
live
as
if
there
were
no
God
in
the
world
;
Oh
then
that
you
would
bewaile
this
practical
Atheism
that
is
among
you
;
Doest
thou
favour
thy self
in
the
practise
of
secret
sinnes
?
or
dost
thou
make
no
conscience
of
the
performance
of
secret
duties
?
Doest
thou
make
impunity
to
be
a
provocation
to
impiety
?
and
doest
thou
carry
in
thy
minde
a
forgetfulnesse
of
the
day
of
Judgement
?
or
doest
thou
distrust
the
providence
of
God
in
times
of
trouble
and
distresse
?
Doest
thou
place
thy
affections
upon
any
thing
in
the
world
more
then
upon
God
?
And
doest
thou
make
no
conscience
of
performing
the
vowes
and
covenants
thou
hast
made
with
God
?
Does
thy
conscience
never
trouble
thee
after
the
commission
of
sinnes
?
Art
thou
a
luke
warm
and
indifferent
man
in
matters
of
Religion
?
Doest
thou
professe
to
know
God
,
and
in
thy
works
deny
him
?
Doest
thou
any
of
these
wayes
entertain
and
harbour
thoughts
of
Atheisme
in
thy
heart
?
Why
,
so
farre
as
thou
hast
done
so
,
labour
to
bemoan
and
bewaile
it
,
and
be
humbled
for
it
,
and
to
strive
against
and
keep
under
this
great
sinne
of
Atheisme
in
time
to
come
.
Use
.
2
Use
2.
This
shall
be
by
way
of
consolation
,
to
comfort
and
support
your
hearts
:
it
may
be
there
are
some
of
you
that
hear
me
this
day
,
that
are
the
precious
servants
of
God
,
and
yet
in
some
kinde
or
other
have
been
tempted
to
this
sinne
of
Atheisme
;
well
,
for
your
comfort
consider
these
two
or
three
things
.
1.
Art
thou
tempted
to
Atheisme
?
why
,
yet
consider
that
so
was
Jesus
Christ
himself
,
he
was
tempted
to
Atheisme
and
Blasphemy
,
when
the
Devill
tempted
him
to
fall
down
and
worship
him
:
why
so
though
thou
hast
been
tempted
to
Atheisme
,
and
to
forget
Gods
Al-seeing
Eye
over
thee
,
or
the
like
,
yet
this
may
be
for
thy
comfort
,
that
Christ
himself
was
tempted
as
well
as
thee
,
as
the
Apostle
saies
,
in
Heb.
2.
18.
in
that
Christ
suffered
and
was
tempted
,
hee
is
able
to
succour
those
that
are
tempted
;
Christ
was
tempted
to
fall
down
and
worship
the
very
Devill
,
but
though
Christ
was
tempted
,
yet
the
Devill
could
finde
no
corrupt
matter
in
Christ
to
work
upon
.
When
the
Devill
shook
Christ
,
he
shook
a
pure
Crystall-glasse
of
clear
water
,
his
Nature
was
like
a
Crystall-glasse
full
of
clean
water
without
any
muddinesse
or
corruption
at
all
,
but
if
the
Devill
should
shake
any
of
us
,
he
would
finde
abundance
of
dirty
and
muddy
water
in
the
bottome
,
and
corrupt
matter
enough
in
our
natures
to
work
upon
.
2.
Consider
,
that
though
you
are
tempted
by
the
Devill
to
the
sin
of
Atheisme
,
yet
these
temptations
,
if
you
do
not
approve
of
them
,
nor
yeeld
to
them
,
shall
be
charged
upon
the
Devill
as
his
sins
,
and
not
upon
you
.
And
thus
you
see
I
have
briefly
dispatched
this
Doctine
,
that
every
man
by
nature
is
a
practicall
Atheist
living
in
the
world
,
as
if
there
were
no
God
in
the
world
.
SERMON
,
XVII
.
EPHES.
2.
12.
—
And
without
God
in
the
World.
BEsides
that
Doctrine
which
I
finisht
,
the
last
sabbath
,
there
is
something
else
in
the
Text
;
wicked
men
are
without
God
in
the
World
,
that
is
,
they
are
without
any
speciall
interest
or
propriety
in
God
as
their
God
,
the
words
doe
not
only
imply
that
they
live
,
as
if
there
were
no
God
in
the
World
,
but
they
live
without
any
right
,
interest
or
propriety
in
God
as
their
God
,
though
they
are
not
without
wisdome
or
wealth
,
or
goods
and
estate
,
or
honour
and
esteeme
in
the
World
,
yet
they
are
without
any
reall
interest
or
propriety
in
God
as
their
God
,
they
are
without
God
in
the
World
:
from
whence
I
would
note
you
this
Doctrine
,
Doctr.
That
every
man
by
nature
is
without
any
reall
interest
or
propriety
in
God
as
his
God.
Now
(
Beloved
)
before
I
come
to
handle
the
point
.
I
shall
onely
premise
three
conclusions
by
way
of
explanation
,
to
delucidate
the
point
,
and
shew
you
what
I
mean
by
this
Doctrine
:
as
1.
Take
this
conclusion
,
that
in
some
sense
there
is
no
creature
in
the
world
that
is
without
God
,
though
in
other
regards
men
may
be
truly
said
to
be
without
God
;
in
some
sense
there
are
none
without
God
,
that
is
by
way
of
Creation
,
and
preservation
,
so
the
worst
Devill
in
hell
may
say
that
God
is
his
God
:
and
2.
A
wicked
man
may
have
God
to
be
his
God
by
way
of
profession
,
he
may
professe
to
know
God
,
and
professe
that
God
is
his
God
;
but
now
in
another
sense
a
wicked
man
cannot
be
said
to
have
God
for
his
God
,
(
that
is
)
in
a
way
of
relation
and
reconciliation
for
God
to
be
a
God
in
Covenant
with
him
through
Jesus
Christ
.
2.
Take
this
conclusion
,
that
though
multitudes
of
people
may
lay
claim
to
God
as
their
God
,
yet
there
are
but
a
few
men
in
the
world
,
that
have
God
to
be
their
God
in
a
Covenant
way
;
as
in
Zach.
13.
8
9.
the
Lord
there
lookes
upon
the
Jewish
Church
under
a
threefold
consideration
.
And
it
shall
come
to
passe
that
in
all
the
land
(
saith
the
Lord
)
two
parts
therein
shall
be
cut
off
and
die
,
but
the
third
shall
be
left
therein
,
and
I
will
bring
the
third
part
through
the
fire
,
and
will
refine
them
as
silver
is
refined
,
and
will
try
them
as
Gold
is
tryed
;
they
shall
call
on
my
name
,
and
I
will
hear
them
;
I
will
say
,
it
is
my
people
,
and
they
shall
say
,
the
Lord
is
my
God
:
though
you
all
lay
claime
to
God
,
yet
there
may
be
but
one
part
in
three
,
that
can
truly
say
that
God
is
their
God
in
covenant
with
them
.
3.
Take
this
conclusion
,
that
such
is
the
deceitfulnesse
and
delusion
of
mens
hearts
naturally
,
that
the
worst
of
men
are
ready
to
beleive
and
think
that
God
is
their
God
,
when
hee
is
not
:
as
you
may
read
in
Jer.
3.
4
,
5.
sayes
God
there
,
they
shall
cry
unto
me
,
My
Father
,
thou
act
the
guide
of
my
youth
,
and
yet
sayes
God
thou
hast
done
evill
as
much
as
thou
couldst
,
so
in
Psal
.
14.
1.
The
〈◊〉
hath
said
in
his
heart
there
is
no
God
,
they
have
corrupted
and
done
abominable
workes
,
there
is
none
that
doth
good
,
those
that
have
not
God
in
their
hearts
,
nor
in
all
their
ways
,
yet
they
will
lay
claim
to
God
as
their
God
,
though
they
have
committed
abominable
works
and
done
evill
as
much
as
they
could
.
Thus
much
for
the
conclusion
,
I
come
now
to
handle
a
practicall
question
that
necessarily
must
be
spoken
to
in
the
purfuance
of
this
Doctrine
,
which
is
this
.
Quest
.
Quest
.
What
are
the
characters
of
those
men
that
are
without
any
reall
interest
and
propriety
in
God
as
their
God
,
in
a
way
of
Covenant
and
relation
?
This
question
I
do
the
rather
resolve
upon
the
consideration
of
the
great
delusion
and
mistake
that
mens
hearts
are
very
apt
to
run
into
,
to
think
that
God
is
their
God
when
he
is
not
,
and
therefore
I
shall
lay
down
to
you
seven
distinguishing
characters
of
such
men
,
and
it
may
be
I
may
come
neer
the
bosomes
of
many
of
you
,
though
the
Lord
knows
I
would
not
stagger
the
hope
of
the
least
of
you
that
have
a
reall
and
well
grounded
interest
in
Jesus
Christ
:
those
men
are
without
any
reall
interest
in
God
as
their
God
,
1.
That
are
without
any
effectual
knowledge
of
God
as
their
God.
2.
Those
that
live
without
making
the
Word
of
God
to
be
their
rule
.
3.
Those
that
live
in
the
world
,
without
making
the
wayes
of
God
to
be
their
pleasure
.
4.
Those
that
live
in
the
World
without
making
the
glory
of
God
to
be
their
aime
.
5.
Those
that
live
in
the
World
without
making
the
day
of
the
Lord
to
be
their
delight
.
6.
Those
that
live
in
the
World
without
making
the
people
of
God
to
be
the
objects
of
their
Love
:
and
Lastly
,
those
that
live
in
the
world
without
making
sinne
to
be
the
object
of
their
hatred
.
For
the
first
,
those
are
without
any
reall
interest
or
propriety
in
God
as
their
God
,
that
doe
live
in
the
world
without
a
saving
and
effectuall
knowledge
of
God
:
as
in
2
Chron.
15.
3.
it
is
said
there
that
for
a
long
time
,
Israel
was
without
the
true
God
,
and
without
the
teaching
Priest
,
and
without
the
Law
,
all
that
time
(
while
they
were
without
the
Law
,
and
the
Priest
to
teach
them
)
it
is
said
they
were
without
God
,
those
that
live
without
a
saving
knowledge
of
God
,
the
Scripture
lookes
upon
them
as
having
no
reall
interest
in
God.
Joh.
8.
54
,
55.
You
say
(
sayes
Christ
)
that
he
is
your
God
,
and
yet
you
have
not
known
him
,
intimating
that
God
was
not
their
God
because
they
were
utterly
ignorant
of
him
.
Now
(
Beloved
)
every
knowledge
of
God
does
not
demonstrate
your
interest
in
God
,
unlesse
it
be
,
1.
A
practicall
knowledge
of
him
,
as
in
Joh.
8.
55.
sayes
Christ
there
,
I
am
of
God
,
I
know
him
,
and
I
keep
his
sayings
:
intimating
that
that
man
that
does
lay
claim
to
God
,
as
his
God
,
must
know
him
,
and
this
knowledge
of
him
will
make
him
yeeld
obedience
to
him
,
and
keep
his
sayings
;
And
,
2.
It
must
be
an
experimentall
knowledge
of
God
,
as
David
sayes
in
Psal
.
51.
6.
Thou
hast
made
me
to
know
wisdom
in
my
inward
parts
.
If
so
bee
you
were
persons
living
without
a
practicall
and
experimentall
knowledge
of
God
,
you
are
without
any
interest
in
him
as
your
God.
But
before
I
can
leave
this
particular
,
I
must
answer
an
Objection
:
Me
thinks
I
hear
a
poor
perplexed
soul
say
,
If
this
be
so
that
only
those
that
know
God
aright
have
an
interest
in
him
,
then
the
Lord
be
mercifull
unto
me
,
for
I
am
a
poor
ignorant
sinfull
wretch
,
that
do
know
nothing
of
God
at
all
as
I
ought
to
know
him
;
and
therefore
surely
I
have
no
interest
in
God
my
God.
Ans
.
Now
to
such
as
you
are
,
by
way
of
answer
,
I
shall
leave
these
two
or
three
words
for
your
comfort
.
1.
Take
this
for
an
answer
,
that
in
Scripture
account
to
complain
of
thy
ignorance
,
is
a
good
degree
of
knowledge
:
in
Prov.
30.
23.
you
read
there
of
Agur
,
who
was
an
excellent
man
in
vertue
and
knowledge
,
in
the
time
of
Solomon
,
and
yet
you
shall
not
read
of
a
man
that
more
complaines
of
his
ignorance
then
this
man
doth
:
Surely
(
sayes
hee
)
I
am
more
brutish
then
any
man
,
and
have
not
the
understanding
of
a
man
:
I
have
neither
learned
wisdome
,
nor
attained
to
the
knowledge
of
the
holy
;
and
yet
this
man
that
so
much
complains
of
his
ignorance
,
did
demonstrate
such
fruits
of
grace
and
knowledge
in
his
practise
,
as
ever
man
did
.
2.
Take
this
for
an
answer
,
that
in
Gods
account
,
he
knowes
most
that
doth
most
.
He
does
not
know
most
,
that
hath
a
great
judgement
to
dive
into
and
dispute
about
vain
questions
and
niceties
,
but
he
is
a
knowing
man
in
Gods
account
,
that
does
walk
answerably
to
that
small
measure
of
knowledge
that
he
hath
,
as
in
Psal
.
111.
10.
A
good
understanding
have
all
they
that
doe
thy
commandements
:
God
does
not
measure
your
knowledge
by
your
questions
and
disputes
,
but
by
your
practise
,
as
in
Jer.
22.
16.
He
judged
the
cause
of
the
poore
and
needy
,
then
it
was
well
with
him
;
was
not
this
to
know
me
,
saith
the
Lord
?
3.
Take
this
for
an
answer
,
that
it
is
not
the
wanting
of
some
measures
or
degrees
of
knowledge
,
nor
the
having
of
much
ignorance
,
that
does
demonstrate
thy
want
of
an
interest
in
God
,
unlesse
your
ignorance
hath
these
three
properties
with
it
:
As
,
1.
Suppose
thou
art
ignorant
of
God
,
yet
if
thou
are
not
conceitedly
ignorant
,
if
thou
art
not
a
self-conceited
man
,
that
thinkest
thou
knowest
much
when
thou
knowest
little
,
thou
art
well
enough
:
if
you
are
not
like
those
in
Hos.
8.
2.
Israel
shall
say
unto
me
,
My
God
we
know
thee
,
and
yet
there
is
no
fear
,
nor
knowledge
of
God
in
the
land
.
2.
If
thou
doest
not
sit
down
contentedly
in
thy
ignorance
,
but
doest
labour
and
endeavour
after
more
knowledge
,
then
thy
condition
is
good
enough
.
But
if
thou
sayest
unto
God
,
Depart
from
me
,
for
I
desire
not
the
knowledge
of
thy
wayes
,
like
those
spoken
of
in
Job
:
this
is
a
sad
signe
,
that
you
have
no
interest
in
God
at
all
.
3.
If
thou
art
not
obstinately
ignorant
,
like
those
spoken
of
in
Psal
.
82.
5.
They
know
not
,
neither
wil
they
understand
When
men
are
ignorant
,
and
will
be
ignorant
,
this
is
an
evidence
that
they
have
no
interest
in
God
;
in
2
Pet.
3.
5.
sayes
the
Apostle
,
these
things
they
are
willingly
ignorant
of
;
now
if
your
ignorance
bee
accompanyed
with
these
three
circumstances
,
that
you
are
conceitedly
,
and
contentedly
,
and
obstinately
ignorant
,
if
it
be
so
,
the
Lord
be
mercifull
to
you
;
for
these
are
apparent
demonstrations
,
that
you
have
yet
no
interest
and
propriety
in
God
,
as
your
God.
But
though
you
have
abundance
of
ignorance
in
you
,
yet
if
you
bewail
your
ignorance
,
and
labour
and
desire
after
more
knowledge
,
if
you
follow
on
to
know
the
Lord
,
and
are
not
obstinately
ignorant
,
but
would
doe
more
if
you
knew
more
,
if
it
be
thus
with
you
,
thy
ignorance
doth
not
evidence
,
that
thou
hast
no
interest
in
God.
2.
Another
Character
of
a
man
that
is
without
an
interest
in
God
,
is
this
,
hee
is
such
a
one
that
lives
in
the
world
without
making
the
Word
of
God
to
bee
his
rule
.
Joh.
8.
47.
He
that
is
of
God
,
heareth
Gods
Word
;
you
therefore
hear
him
not
,
because
you
are
not
of
God
:
those
that
will
not
make
the
Word
of
God
to
be
their
rule
,
and
conform
their
practises
in
obedience
thereunto
,
Christ
sayes
the
reason
of
it
is
because
they
are
not
of
God
:
and
so
in
1
Joh.
4.
6.
Hee
that
knoweth
God
,
heareth
us
,
and
hee
that
is
not
of
God
,
heareth
not
us
;
and
therefore
you
that
walk
after
the
vaine
imaginations
of
your
own
hearts
,
that
are
swayed
and
ruled
by
your
lusts
,
and
will
not
make
Gods
Word
a
bridle
to
curb
,
and
restrain
your
lusts
and
corruptions
,
but
you
will
doe
what
you
list
,
let
God
command
what
he
will
:
all
these
are
manifest
arguments
,
that
you
are
not
of
God.
3.
That
man
is
without
an
interest
in
God
,
that
lives
in
the
world
without
making
the
wayes
of
God
to
be
his
pleasure
:
as
in
Joh.
3.
8.
10.
In
this
the
children
of
God
are
manifest
and
the
children
of
the
Devill
,
whosoever
doth
not
righteousnesse
is
not
of
God
:
righteousness
is
not
to
be
taken
here
only
for
justice
or
civil
righteousness
,
but
for
the
whole
bulk
of
godliness
&
the
body
of
christianity
:
he
that
doth
not
righteousnesse
,
is
not
of
God
:
this
not
doing
of
righteousnesse
is
answerable
to
the
committing
of
sin
,
in
1
Joh.
3.
8.
the
text
sayes
,
Hee
that
committeth
sin
is
of
the
Devill
,
now
this
is
not
to
be
taken
simply
,
that
he
that
falls
into
sin
is
of
the
Devill
,
but
he
that
commits
sin
,
(
that
is
)
with
complacency
and
delight
,
and
without
any
compulsion
,
such
a
man
is
of
the
Devill
.
And
so
likewise
he
that
cloth
not
doe
righteousnesse
,
is
not
of
God
,
that
is
,
he
that
doth
not
act
and
doe
it
with
delight
,
and
alacrity
,
and
complacency
,
such
a
one
is
not
of
God
:
so
in
Joh.
3.
11.
sayes
the
Apostle
,
(
Beloved
)
follow
not
that
which
is
evill
,
but
that
which
is
good
:
he
that
doth
good
,
he
is
of
God
;
but
he
that
doth
evill
,
hath
not
seen
God
;
(
that
is
)
he
that
doth
evill
with
delight
and
satisfaction
,
and
he
that
doth
not
take
delight
in
the
wayes
of
God
,
and
perform
holy
duties
with
chearfulnesse
and
complacency
,
such
a
man
is
not
of
God
;
and
therefore
you
that
take
more
delight
in
the
committing
of
sin
,
then
you
doe
in
the
performance
of
holy
duties
,
you
are
but
in
a
bad
condition
.
4.
Another
Character
is
this
,
that
man
is
without
God
,
that
lives
in
the
World
without
making
the
glory
of
God
to
bee
his
aim
:
it
is
very
observable
,
that
when
the
Jews
did
accuse
Christ
,
saying
,
hee
was
a
Samaritan
,
and
bad
a
Devill
,
but
did
not
come
from
God
;
he
did
convince
them
,
that
this
was
a
slander
cast
upon
him
,
because
he
fought
not
his
own
honour
but
the
glory
of
God
,
Joh.
8.
49.
50.
Jesus
answered
,
I
have
not
a
Devill
,
but
I
honour
my
Father
,
and
ye
doe
dishonour
him
,
and
I
seek
not
my
own
glory
,
there
is
one
that
seeketh
and
judgeth
.
5.
That
man
is
without
an
interest
in
God
,
that
lives
in
the
World
without
making
the
day
of
God
his
delight
,
hee
that
takes
no
delight
in
sanctifying
of
the
Lords
day
,
but
rather
takes
delight
in
prophaning
it
,
that
man
is
without
God
in
the
World
,
as
in
Joh.
9.
26.
It
was
the
speech
of
the
Pharisees
to
Christ
,
say
they
,
This
man
is
not
of
God
,
because
he
keepeth
not
the
Sabbath-day
:
this
had
been
a
very
good
argument
,
had
it
been
rightly
applyed
,
the
argument
had
been
very
strong
,
if
the
application
had
been
good
,
if
Christ
had
not
indeed
kept
the
Sabbath
,
but
they
were
greatly
mistaken
,
for
Christ
did
keep
the
Sabbath
.
Why
now
(
beloved
)
these
Pharisees
,
were
they
now
alive
,
and
should
see
you
Christians
prophaning
the
Sabbath
day
,
spending
and
trifling
it
away
in
sports
and
pleasures
,
in
swearing
and
drunkennesse
,
and
dishonouring
the
name
of
God
;
never
imploying
one
hour
of
it
in
prayer
,
reading
,
or
hearing
,
or
any
holy
and
religious
exercise
,
they
would
presently
conclude
that
you
are
not
of
God
,
because
you
doe
not
keep
the
Sabbath
day
.
6.
That
man
is
without
God
,
that
lives
without
making
the
people
of
God
to
be
the
object
of
his
love
;
as
you
may
see
in
1
Joh.
3.
10.
He
that
doth
not
righteousnesse
is
not
of
God
neither
he
that
loveth
not
his
brother
,
and
so
in
1
Joh.
4.
20.
If
any
man
say
,
I
love
God
and
hateth
his
brother
,
he
is
a
lyer
,
for
hee
that
loveth
not
his
brother
whom
be
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
He
that
does
not
love
his
brother
,
the
children
and
people
of
God
,
he
cannot
love
God.
You
that
carry
in
your
hearts
a
secret
malice
and
spleen
against
those
that
are
godly
,
and
more
holy
and
religious
then
your selves
:
you
that
doe
tiger-like
,
hate
the
very
pictures
of
godly
men
,
you
that
hate
the
people
of
God
,
and
the
Ministers
of
the
Gospell
,
because
they
are
so
,
that
hate
godlinesse
as
godlinesse
,
these
are
evident
arguments
that
the
love
of
God
is
not
in
you
.
7.
That
man
is
without
God
,
that
lives
in
the
World
without
making
sinne
to
bee
the
object
of
his
hatred
,
that
man
hath
not
God
,
that
hates
not
sin
;
though
that
man
may
have
God
,
that
hath
sin
,
yet
that
man
cannot
have
an
interest
in
God
,
that
doth
not
hate
sin
.
And
thus
I
have
run
over
briefly
these
seven
heads
,
whereby
you
may
know
whether
you
are
the
men
that
can
lay
a
true
claim
to
God
as
your
God
,
yea
,
or
no
:
if
you
are
men
that
have
a
true
knowledge
of
God
,
and
make
his
Word
your
rule
,
and
his
way
your
pleasure
,
and
his
day
your
delight
,
and
his
glory
your
aime
,
and
good
men
the
object
of
your
love
,
and
sin
the
object
of
your
hatred
;
if
these
things
be
in
you
,
you
may
know
undoubtedly
,
that
you
have
an
interest
in
God.
We
come
now
to
the
application
,
which
may
serve
for
unspeakable
comfort
to
all
you
that
are
the
people
of
God
,
that
can
lay
a
well
grounded
and
Scripture
claim
to
God
as
your
God.
1.
If
you
have
God
,
you
have
all
things
;
and
let
me
tell
you
,
you
that
have
God
for
your
God
,
you
may
outvie
all
the
Kings
,
and
Princes
,
and
Potentates
in
the
World.
Other
men
may
say
,
they
have
wealth
,
and
you
have
none
;
they
have
riches
,
and
honours
,
and
pleasures
,
and
you
have
none
:
but
you
may
goe
further
,
and
out-vye
them
all
,
for
you
can
say
,
you
have
an
interest
in
God
,
and
they
have
none
.
Wicked
men
cannot
lay
claim
to
God
as
theirs
;
and
therefore
when
they
speak
of
God
,
they
speak
of
him
as
a
God
to
others
,
and
not
to
them
,
as
in
Gen.
31.
29.
when
Laban
spake
to
Jacob
,
(
sayes
he
)
The
God
of
your
Fathers
:
and
so
Pharaoh
in
Exod.
8.
25.
28.
(
sayes
he
)
Go
sacrifice
to
your
God
in
the
land
:
and
from
hence
Divines
doe
observe
,
that
the
Scriptures
doe
not
suffer
wicked
men
to
name
God
,
as
in
a
way
of
propriety
to
them
,
as
their
God
:
but
now
those
that
are
righteous
and
holy
,
that
have
indeed
an
interest
in
God
,
God
is
not
ashamed
to
be
called
their
God.
You
that
have
an
interest
in
God
though
you
are
a
poor
despicable
people
,
yet
be
not
afraid
to
own
God
as
your
God
,
for
the
Lord
is
not
ashamed
,
that
you
should
call
him
your
God
;
God
is
not
ashamed
of
us
whose
dwellings
are
in
the
dust
,
he
will
own
us
:
and
therefore
let
this
encourage
you
to
goe
to
God
as
your
God
,
and
apply
him
as
your
God
,
and
trust
in
him
as
your
God
,
and
pray
to
him
and
call
upon
him
as
your
God
,
for
he
is
not
ashamed
of
you
.
And
here
that
I
may
speak
a
little
further
to
this
particular
,
I
would
exhort
you
to
two
things
.
1.
To
prove
your
interest
in
God
:
and
,
2.
To
improve
it
.
1.
Labour
to
prove
your
interest
in
God
:
examine
and
try
whether
or
no
,
upon
conscientious
grounds
and
Scripture
evidences
,
your
hearts
can
be
satisfied
,
that
you
are
a
people
in
Covenant
with
God
:
rest
not
,
and
trust
not
upon
It
may
bees
,
but
labour
to
prove
it
to
your
own
souls
,
that
God
is
your
God
;
&
that
I
may
a
little
help
and
further
you
in
this
examination
,
I
shall
here
lay
you
down
three
discoveries
whereby
you
may
know
,
&
prove
unquestionably
that
God
is
your
God.
1.
If
thou
art
such
a
one
that
doest
labour
to
keep
thy
inward
man
from
secret
defilement
by
sin
,
as
well
as
thy
outward
man
,
from
grosser
and
greater
enormities
,
as
in
2
Cor.
6.
18.
and
in
the
first
verse
of
the
next
chapter
;
I
will
be
your
God
and
Father
,
and
you
shall
be
my
sons
and
daughters
,
saith
the
Lord
God
Almighty
:
Having
therefore
these
promises
dearly
beloved
(
sayes
the
Apostle
)
let
us
cleanse
our selves
from
all
filthinesse
,
both
of
flesh
and
spirit
:
and
therefore
if
you
have
a
care
to
abstain
from
all
secret
sins
,
whereby
the
inward
man
is
defiled
,
it
is
a
signe
that
you
have
a
reall
interest
in
God
;
because
God
will
be
our
God
,
and
will
own
and
accept
of
us
to
be
his
people
;
we
must
not
onely
wash
our
legs
and
our
outward
man
,
but
our
inward
parts
too
,
and
if
we
do
thus
,
we
may
be
confidently
assured
that
we
are
a
sacrifice
well
pleasing
,
and
acceptable
unto
God
through
Jesus
Christ
:
but
now
you
that
make
conscience
of
your
wayes
,
so
far
only
,
as
that
men
may
not
say
black
to
your
eye
,
if
you
doe
not
labour
to
keep
your
inward
man
from
defilements
as
well
as
your
outward
man
,
you
have
no
interest
in
God
at
all
.
2.
Another
evidence
of
your
interest
in
God
is
this
;
if
you
have
an
earnest
and
unwearied
labour
and
endeavour
in
your
spirits
to
come
to
the
nearest
resemblance
and
conformity
to
Jesus
Christ
,
as
possibly
you
can
.
Doe
you
labour
to
be
holy
as
hee
was
holy
?
and
humble
,
and
meeke
,
and
lowly
as
hee
was
?
in
2
Cor.
7.
1.
sayes
the
Apostle
there
(
dearly
beloved
)
let
us
cleanse
our selves
from
all
filthinesse
both
of
flesh
and
spirit
,
perfecting
holinesse
in
the
fear
of
God.
Doe
you
labour
still
to
resemble
God
in
holinesse
?
thy
relation
and
interest
in
God
will
make
thee
labour
to
be
like
unto
God
,
and
to
be
still
perfecting
holinesse
though
you
cannot
be
perfect
in
holinesse
,
If
you
have
an
interest
in
God
,
you
will
labour
more
and
more
to
be
holy
as
he
is
holy
,
and
to
come
to
the
nearest
resemblance
to
him
that
may
be
.
3.
Another
discovery
of
your
interest
in
God
,
is
this
,
if
God
hath
engraven
upon
thy
soul
those
saving
effects
and
blessings
which
he
doth
bestow
upon
all
those
that
have
an
interest
in
him
;
God
hath
promised
that
he
will
be
their
God
,
and
they
shall
be
his
people
:
that
he
will
give
them
a
new
heart
taking
away
the
heart
of
stone
,
and
giving
them
a
heart
of
flesh
;
and
that
he
will
sanctifie
and
renew
their
natures
,
and
write
his
Law
in
their
inward
parts
,
and
work
in
their
hearts
a
sutable
disposition
to
his
Law
,
and
put
his
fear
into
their
hearts
that
they
shall
never
depart
from
him
:
These
are
the
blessings
of
the
Covenant
of
Grace
.
Now
you
that
can
give
abundant
and
evident
testimonies
in
your
own
souls
,
that
you
have
found
God
cleansing
and
purifying
your
hearts
,
and
sanctifying
and
renewing
your
natures
,
and
writing
his
Law
in
your
inward
parts
,
and
putting
his
fear
into
your
hearts
,
that
you
doe
never
depart
from
him
;
if
you
finde
these
things
in
you
,
they
are
undoubted
evidences
,
that
you
have
an
interest
in
God.
2.
As
I
would
have
you
prove
your
interest
in
God
,
so
I
would
exhort
you
to
improve
your
interest
in
God
too
.
Many
of
you
do
let
God
lye
by
you
,
(
as
I
may
so
say
)
and
never
make
use
of
him
for
your
spirituall
comfort
and
support
,
and
never
goe
to
him
for
help
,
and
succour
,
and
relief
in
times
of
danger
,
you
doe
not
improve
your
interest
in
God.
Object
.
But
here
it
may
be
you
would
ask
mee
how
you
should
improve
your
interest
in
God.
Answ
.
1
I
answer
,
1.
Improve
it
thus
,
in
making
your
interest
in
God
,
a
great
incentment
and
provocation
to
thee
,
to
obey
God
;
thus
David
did
in
Psal
.
143.
10.
Teach
me
to
doe
thy
will
,
(
sayes
he
)
for
thou
art
the
Lord
my
God
:
here
David
did
well
improve
his
interest
in
God
,
so
in
Psal
.
119.
115.
Depart
from
me
ye
evill
doers
,
(
sayes
he
)
for
I
will
keep
the
commandements
of
my
God.
We
should
make
our
interest
in
God
,
an
ingagement
upon
our
souls
,
to
keep
the
commands
of
God.
2.
Then
you
doe
rightly
improve
your
interest
in
God
,
when
this
doth
stir
you
up
,
to
aggravate
all
the
sins
you
have
committed
against
God
,
when
your
interest
in
God
doth
make
you
see
,
how
exceeding
sinfull
sin
is
,
and
how
greatly
you
have
provoked
the
Lord
your
God
by
your
sins
:
as
in
Jer.
3.
25.
We
have
sinned
against
the
Lord
our
God
,
we
and
our
Fathers
from
our
youth
even
to
this
day
,
and
have
not
obeyed
the
voice
of
the
Lord
our
God
:
here
the
children
of
Israel
aggravate
their
sins
against
God
as
their
God.
And
so
Daniel
he
makes
his
interest
in
God
,
a
motive
to
stir
him
up
to
aggravate
sin
against
God
,
in
Dan.
9.
5.
sayes
he
there
,
We
have
sinned
,
and
have
committed
iniquity
,
and
done
wickedly
,
and
have
rebelled
even
by
departing
from
thy
precepts
,
and
from
thy
judgements
,
and
then
in
vers
.
7.
Oh
Lord
,
(
sayes
he
)
righteousnesse
belongeth
unto
thee
,
but
unto
us
confusion
of
face
as
at
this
day
:
so
again
in
vers
.
8.
Oh
Lord
to
us
belongeth
confusion
of
face
,
to
our
Kings
,
and
to
our
Princes
,
and
to
our
Fathers
,
because
we
have
sinned
against
thee
:
but
to
the
Lord
our
God
belongeth
mercy
and
forgivenesse
,
though
wee
have
rebelled
against
him
:
and
so
hee
goes
on
all
along
,
aggravating
their
sins
against
God
:
no
lesse
then
ten
times
he
mentions
their
interest
in
God
,
and
ten
times
he
aggravates
their
sinnes
against
God.
It
is
the
consideration
of
our
interest
in
God
,
that
does
stir
us
up
to
aggravate
our
sins
against
God
,
when
we
doe
consider
that
we
have
sinned
against
our
God
,
against
our
gracious
and
mercifull
Father
,
who
hath
loved
us
,
and
given
us
everlasting
consolation
and
good
hope
through
grace
;
who
is
infinite
in
goodness
,
and
abundant
in
mercy
and
truth
;
Such
considerations
as
these
will
exceedingly
provoke
us
to
aggravate
our
sins
against
him
.
3.
Improve
your
interest
in
God
by
making
it
a
prop
and
pillar
of
marble
to
bear
up
,
and
support
your
hearts
under
all
the
miseries
,
and
afflictions
,
and
troubles
you
meet
withall
here
in
the
World
:
thus
David
incouraged
himself
in
the
Lord
his
God
,
in
Psal
.
3.
7.
I
am
thine
(
sayes
hee
)
Lord
save
me
:
then
you
make
a
right
improvement
of
your
interest
in
God
,
when
you
go
to
him
,
and
trust
,
and
rely
,
and
depend
upon
him
in
all
times
of
danger
and
distresse
,
for
you
have
an
interest
in
that
God
that
is
both
able
and
willing
to
relieve
and
succour
you
,
a
God
that
hath
helped
you
,
and
doth
help
you
,
and
will
never
leave
you
,
nor
forsake
you
,
and
therefore
be
incouraged
to
cast
your
care
upon
him
.
FINIS
.
THE
SAINTS
TRIUMPH
OVER
DEATH
:
OR
,
A
SERMON
Preached
at
the
Funerall
OF
Mr.
CHRISTOPHER
LOVE
,
IN
Lawrence-Church
,
August
.
25.
1651.
By
THOMAS
MANTON
,
Minister
of
the
Gospell
,
at
Stoak-Newington
near
London
.
London
,
Printed
by
E.
Cotes
,
for
George
Eversden
,
at
the
Golden-ball
in
Aldersgate-street
,
1652.
THE
SAINTS
TRIUMPH
OVER
DEATH
:
OR
,
A
SERMON
preached
on
a
speciall
occasion
,
On
1
COR.
15.
57.
But
thanks
be
to
God
,
who
giveth
us
the
victory
through
our
Lord
Iesus
Christ
.
THese
words
are
a
part
of
Paul's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Triumphant
Song
:
In
the
Song
there
are
two
parts
,
and
this
is
the
last
.
1.
A
confident
Challenge
.
2.
A
solemne
Thanksgiving
.
The
one
is
directed
to
the
enemies
,
the
other
to
the
giver
of
victory
.
1.
A
confident
Challenge
,
in
which
he
outbraveth
Death
,
and
all
the
powers
of
the
Grave
,
O
Death
,
where
is
thy
sting
?
O
Grave
,
where
is
thy
victory
?
the
words
allude
to
Ilos
.
13.
14.
where
Christ
is
brought
in
speaking
,
I
will
ransome
them
from
the
power
of
Death
,
and
redeem
them
from
the
Grave
:
O
Death
,
I
will
be
thy
plagues
;
O
Grave
,
I
will
be
thy
destruction
;
there
is
Christs
ingagement
and
undertaking
for
a
full
conquest
of
Death
;
Christ
threatneth
Death
,
and
the
Apostle
insulteth
over
it
:
the
form
of
the
words
is
altered
,
because
the
enemy
was
now
faln
,
and
Paul
proclaimeth
the
victory
:
hitherto
Death
and
the
Grave
had
insulted
over
the
misery
and
frailty
of
mankinde
,
all
the
tombes
and
charnels
of
the
World
were
but
so
many
Monuments
of
Deaths
conquests
;
Golgotha
the
place
of
skuls
seemed
to
be
designed
on
purpose
,
to
upbraid
and
discourage
our
Redeemer
;
so
many
skuls
and
rotten
reliques
of
humane
frailty
,
as
there
were
in
that
place
,
so
many
Trophies
and
Monuments
of
triumph
did
Death
produce
before
the
eyes
of
Christ
,
as
if
it
were
said
to
him
,
Canst
thou
,
darest
thou
grapple
and
enter
into
the
lists
with
such
an
enemy
?
But
our
Lord
was
not
discouraged
,
when
he
ascended
upon
the
Crosse
;
he
did
as
it
were
answer
these
bravings
of
Death
thus
,
O
Death
I
will
be
thy
plagues
,
O
Grave
,
I
will
be
thy
destruction
;
and
because
he
was
as
good
as
his
word
,
and
every
way
performed
his
ingagement
,
the
Apostle
as
one
of
Christs
followers
cometh
and
insulteth
over
this
proud
adversary
that
was
now
faln
,
O
Death
,
where
is
thy
sting
?
O
Grave
,
where
is
thy
victory
?
This
challenge
is
illustrated
by
a
Prolepsis
or
an
Anticipation
of
an
objection
:
some
might
ask
,
What
is
this
sting
of
Death
?
What
is
this
power
of
the
Grave
?
The
Apostle
answereth
,
The
sting
of
Death
is
sin
,
the
strength
of
sin
is
the
Law
;
Death
cometh
to
have
this
power
by
sin
,
and
sin
to
have
this
power
by
the
Law.
[
The
sting
of
Death
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
prick
,
it
implyeth
both
the
stroke
of
Death
,
and
the
anguish
of
it
;
as
in
the
sting
of
a
Serpent
,
there
is
the
deadly
touch
,
and
the
pain
and
torment
of
the
wound
:
and
so
it
noteth
the
power
of
Death
over
us
,
the
prick
or
weapon
by
which
it
striketh
is
sin
,
Rom.
5.
12.
By
one
man
sin
entred
into
the
world
,
and
death
by
sin
;
and
the
terrours
and
horrours
of
it
,
which
also
doe
arise
from
sin
;
now
by
horrours
I
mean
not
onely
the
naturall
aversation
,
retirement
or
flight
of
the
spirits
,
but
the
bondage
,
torment
and
despair
that
is
upon
the
conscience
,
as
Death
is
a
penall
evill
,
inflicted
by
the
justice
of
God
,
guilt
maketh
Death
terrible
,
so
that
a
sinner
is
all
his
life
time
subject
to
bondage
,
Heb.
2.
14
,
15.
and
kept
under
an
awe
of
judgement
to
come
;
't
is
not
alwayes
felt
,
but
soon
awakened
,
especially
in
sicknesse
and
approaches
of
Death
;
when
we
feel
the
cold
hands
of
it
ready
to
pluck
out
our
hearts
,
conscience
is
whipped
with
a
scourge
of
six
strings
,
fear
,
horrour
,
distrust
,
grief
,
rage
,
and
shame
.
The
strength
of
sin
is
the
Law
]
How
is
that
to
be
understood
?
The
Law
giveth
strength
to
sin
,
ratione
,
cognitionis
,
obligationis
,
&
augmentationis
;
they
are
the
words
of
a
*
German
Divine
,
and
will
yeeld
us
a
fit
method
wherein
to
open
the
matter
.
1.
The
Law
discovereth
sin
,
and
maketh
it
appear
in
its
owne
colours
,
the
more
light
and
knowledge
of
the
Law
,
the
more
sense
of
sin
,
as
in
transparent
vessels
,
dregs
are
soon
discerned
;
Rom.
6.
9.
I
was
alive
without
the
Law
,
but
when
the
Law
came
,
sin
revived
,
and
I
dyed
.
When
by
a
sound
conviction
all
disguises
are
taken
off
from
the
conscience
,
we
finde
sin
to
be
sin
indeed
;
Paul
was
alive
before
,
that
is
,
in
his
owne
hopes
,
as
many
a
stupid
soul
maketh
full
account
he
shall
goe
to
heaven
,
till
conscience
be
opened
,
and
then
they
finde
themselves
in
the
mouth
of
Death
and
Hell.
2.
The
Law
giveth
strength
to
sin
,
in
regard
of
the
obligation
of
it
,
it
bindeth
over
a
sinner
to
the
curse
and
wrath
of
God
;
God
hath
made
a
righteous
Law
,
which
must
have
satisfaction
,
and
till
the
Law
be
satisfied
,
we
hear
no
news
but
of
a
curse
,
and
that
maketh
Death
to
be
full
of
horrours
,
*
there
remaineth
nothing
but
a
fearfull
expectation
of
the
fiery
indignation
of
the
Lord.
3
It
augmenteth
and
increaseth
sin
by
forbidding
it
;
lusts
are
exasperated
and
rage
upon
a
restraint
,
as
the
yoke
maketh
the
young
bullock
more
unrulely
.
Now
put
all
together
and
you
will
understand
the
force
of
the
expression
,
The
strength
of
sin
is
the
Law
,
the
Discovery
of
the
Law
stoppeth
the
sinners
mouth
,
and
the
curse
of
the
Law
shutteth
him
up
and
holdeth
him
fast
,
unto
the
judgement
of
the
great
day
,
by
which
restraint
,
sin
groweth
the
more
raging
and
furious
all
which
put
together
,
make
Death
terrible
,
not
an
end
of
misery
,
but
a
door
to
open
into
Hell.
Now
this
being
the
case
of
every
man
,
what
shall
we
do
?
and
how
shall
we
extricate
our
souls
from
such
a
labyrinth
of
endlesse
horrour
?
You
have
an
answer
of
that
,
in
the
next
verse
in
the
Apostles
Thanksgiving
,
where
he
acquainteth
you
not
onely
with
grounds
of
Hope
,
but
Triumph
;
Thanks
be
to
God
,
who
giveth
us
the
victory
through
our
Lord
Jesus
Christ
.
In
this
thanksgiving
you
may
observe
,
1.
The
Author
of
the
mercy
;
God
by
Jesus
Christ
.
2.
The
manner
how
we
come
to
be
interested
in
it
;
He
giveth
us
victory
.
Or
rather
you
may
observe
,
1
The
Act
of
the
Father
as
to
Jesus
Christ
,
in
that
he
appointed
him
to
get
the
victory
.
2
The
Act
of
the
Father
as
to
us
;
in
that
hee
applyeth
this
victory
to
our
souls
;
Christs
victory
and
the
application
of
it
,
are
the
two
grounds
of
this
thanksgiving
.
1.
Christs
victory
over
Sin
,
Death
,
and
the
Law
,
for
it
must
be
extended
to
all
the
things
mentioned
in
the
context
,
they
are
enemies
by
combination
,
and
knit
together
in
a
fast
league
;
the
Law
giveth
strength
to
sin
,
and
sin
giveth
a
sting
to
Death
;
as
long
as
the
Law
hath
power
,
sin
will
be
strong
,
and
as
long
as
sin
hath
strength
,
Death
will
bee
terrible
:
But
Christ
hath
overcome
Death
,
he
foyled
it
in
his
own
person
,
as
I
shall
shew
you
anon
fully
;
and
for
Sin
,
he
hath
taken
away
the
guilt
of
it
by
his
own
merit
,
and
will
destroy
it
more
and
more
by
the
power
of
the
Holy
Ghost
;
when
he
stood
before
the
tribunall
of
God
he
stood
there
,
as
a
surety
and
undertaker
,
Heb.
7.
22.
A
surety
of
a
better
restament
,
now
he
was
a
surety
mutually
Gods
and
ours
,
to
work
Gods
work
in
us
,
and
our
work
for
us
;
among
other
things
which
he
undertook
there
,
he
undertook
the
abolition
of
sin
on
Gods
part
,
he
obliged
himself
that
it
should
be
performed
by
his
Spirit
;
on
our
part
he
obliged
us
to
endeavours
of
mortification
:
now
because
Christ
is
an
able
surety
,
the
work
is
as
good
as
done
already
,
Rom.
6.
6.
Knowing
this
,
that
our
old
man
is
crucified
with
him
,
that
the
body
of
sin
might
be
destroyed
,
that
henceforth
we
should
not
serve
sin
;
mark
,
't
is
crucified
with
him
,
as
implying
his
undertaking
upon
the
crosse
,
that
the
body
of
Death
might
be
destroyed
:
as
noting
the
Work
of
Gods
Spirit
,
which
was
ingaged
and
made
sure
by
Christs
death
upon
the
crosse
,
that
we
should
not
serve
sin
,
as
noting
the
concurrence
of
our
endevours
,
to
which
wee
are
obliged
by
the
same
sponsory
Act
of
Christ
:
thus
much
Christ
hath
done
for
the
abolition
of
sin
:
now
for
the
Law
,
that
was
an
enemy
that
could
not
be
overcome
but
must
be
satisfied
,
and
so
it
was
by
Christ
who
both
performed
the
duty
,
and
sustained
the
penalty
of
it
,
chiefly
the
latter
,
and
therefore
t
is
said
,
he
was
made
a
curse
for
us
,
Gal.
3.
13.
The
sting
is
lost
in
Christ
,
and
the
honey
left
for
us
.
But
this
is
matter
of
another
respect
and
cognisance
.
2
The
next
reason
of
the
Apostles
thanksgiving
is
the
application
,
he
hath
given
us
victory
,
for
understanding
of
which
you
must
note
that
1
Christs
victory
is
imputed
to
us
as
if
it
were
done
in
our
own
persons
;
when
we
are
actually
united
to
him
,
wee
are
possessed
of
all
his
merit
,
Christ
fought
our
war
,
and
joined
battell
in
our
stead
;
we
have
a
mysticall
victory
in
Christ
,
and
are
said
to
overcome
,
when
Christ
overcame
;
this
is
the
reason
why
the
acts
of
beleevers
are
complicated
and
folded
up
with
Christs
acts
in
the
expressions
of
Scripture
,
Crucified
with
him
,
quickened
with
him
,
and
raised
with
him
,
and
set
down
with
him
in
,
heavenly
places
,
Ephes
.
2.
&c.
All
which
are
terms
proper
to
the
Judiciall
Vnion
which
is
different
both
from
the
Morall
and
Mysticall
,
as
I
could
easily
shew
you
,
were
it
not
a
matter
of
another
nature
:
now
this
mysticall
victory
is
of
great
use
to
a
beleever
in
time
of
discouragements
;
if
the
Law
challenge
,
Satan
and
Conscience
say
thou
art
a
sinner
under
a
curse
,
thou
maist
answer
,
I
am
a
sinner
,
but
I
am
crucified
in
Christ
,
in
my
surety
,
his
payment
and
suffering
is
mine
:
if
Death
or
the
world
discourage
;
you
may
say
,
This
is
a
beaten
enemy
,
I
foyled
it
in
Christ
,
I
ascended
in
Christ
,
&c.
2.
The
benefit
of
this
victory
is
imparted
and
applyed
to
us
,
by
which
he
maketh
us
conquerours
over
sin
and
death
;
all
Christs
worke
was
not
done
upon
the
Crosse
,
there
is
much
to
be
accomplished
in
our
hearts
,
Rom.
16.
20.
The
God
of
peace
shall
tread
Satan
under
your
feet
,
&c.
not
onely
under
Christs
feet
,
but
ours
:
as
Joshua
called
his
fellowes
to
come
and
tread
upon
the
necks
of
the
Canaanitish
Kings
,
*
Come
put
your
feet
upon
the
necks
of
these
Kings
:
so
Christ
will
see
us
conquer
;
he
that
got
a
victory
for
us
,
will
get
a
victory
in
us
,
over
sin
,
and
death
,
and
hell
;
Christ
hath
trodden
them
under
foot
already
when
his
own
*
heel
was
bruised
,
now
he
will
doe
it
under
your
feet
.
Doctr.
Having
laid
this
foundation
,
the
point
and
head
of
Doctrine
,
which
I
shall
discuss
is
,
Christs
victory
over
Death
for
the
comfort
and
profit
of
Beleevers
.
Death
is
either
the
first
,
or
second
,
temporall
,
or
eternall
,
sinners
are
under
the
sentence
of
both
,
and
both
are
in
a
sort
put
into
the
hands
of
Satan
,
he
had
the
power
of
Death
,
Heb.
2.
14.
as
Gods
executioner
;
and
the
one
maketh
way
for
the
other
,
Death
to
the
wicked
is
but
a
taking
them
away
to
torment
,
as
unruly
persons
are
committed
to
prison
that
they
may
molest
no
more
;
Gods
patience
expireth
with
their
lives
,
and
then
his
vengeance
beginneth
;
The
curse
of
the
first
Covenant
was
eternall
Death
,
Gen.
2.
15.
thou
shalt
dye
,
that
is
eternally
,
the
curse
must
carry
proportion
with
the
blessing
,
the
blessing
was
eternall
life
,
and
the
curse
was
eternall
death
:
I
say
the
sorrow
and
pain
must
have
bin
perpetual
,
answerable
to
the
life
which
he
should
have
enjoyed
;
therefore
Christ
is
said
to
have
delivered
us
.
from
wrath
to
come
,
which
certainly
was
our
portion
and
inheritance
by
Adam
,
and
without
Christ
there
is
no
escape
.
But
to
come
to
particulars
,
I
shall
shew
you
,
1.
How
Christ
delivered
us
from
Death
.
2.
How
far
.
1.
How
be
delivered
us
,
The
Apostle
answereth
,
that
Heb.
2.
14.
by
Death
he
destroyed
him
that
had
the
power
of
Death
,
now
Christs
Death
cometh
under
a
twofold
consideration
,
as
a
merit
,
or
as
a
glorious
act
of
warre
and
combate
;
as
the
Act
of
a
Redeemer
,
or
the
Act
of
a
Conquerour
:
which
answereth
to
the
double
evill
in
Death
,
't
is
a
naturall
evill
,
and
a
poenall
evill
;
't
is
a
naturall
evill
,
as
it
is
the
dissolution
of
soul
and
body
;
't
is
a
poenall
evill
,
as
't
is
a
curse
of
the
Covenant
,
or
the
punishment
of
sin
:
1
There
was
merit
in
Christs
voluntary
Death
,
't
was
*
a
ransome
for
the
elect
,
he
dyed
not
onely
in
bonum
eorum
,
for
their
good
and
profit
,
but
loco
&
vice
ominium
,
in
their
room
and
stead
;
as
when
the
ram
was
taken
,
Isaac
was
spared
,
so
Christs
Death
was
in
stead
of
ours
;
God
will
not
exact
the
debt
twice
,
of
us
,
and
our
surety
:
Job
33.
Delivered
him
from
going
down
into
the
pit
,
for
I
have
found
a
ransome
.
The
sinner
must
dye
,
or
the
surety
;
now
saith
the
Lord
,
I
accept
of
the
Death
and
passion
of
Christ
for
this
penitent
man
;
if
we
go
downe
to
the
pit
,
we
go
not
down
by
way
of
vengeance
,
by
Christs
Death
the
merit
of
our
sin
is
expiated
,
justice
satisfied
,
Gods
wrath
appeased
,
the
Law
fulfilled
,
sin
pardoned
,
and
so
the
Jawes
of
Death
are
broken
:
Death
in
its
self
is
the
sentence
of
the
Law
,
the
fruit
of
sin
,
and
the
recompense
of
angry
justice
,
and
so
it
hath
no
more
to
doe
with
us
,
for
God
hath
found
a
ransome
.
2
You
may
look
upon
it
as
the
Act
of
a
Conquerour
,
Christ
foiled
Death
in
his
own
person
,
ever
since
he
rifled
the
Grave
,
death
hath
lost
its
retentive
power
;
Act.
2.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
loosing
the
pains
,
&c.
t
is
an
allusion
to
the
throws
of
a
travailing
woman
,
the
Grave
was
in
travail
,
till
this
precious
burthen
was
egested
,
for
he
could
not
be
holden
of
it
,
and
over
since
the
Grave
is
a
womb
rather
then
a
dungeon
and
pit
of
vengeance
,
*
non
vitam
rapit
sed
refoomat
,
it
doth
not
destroy
life
,
but
renew
it
;
in
almost
the
same
metaphor
Christ
is
called
,
Col.
1.
18.
The
first
born
from
the
dead
;
not
that
hee
was
the
first
that
was
raised
from
the
dead
,
howbeit
he
was
the
first
that
arose
,
others
were
raised
by
the
power
of
another
,
but
Christ
arose
by
his
own
;
so
he
is
called
,
1
Cor.
15
20.
The
first
fruits
from
the
dead
as
the
offering
of
the
first-fruits
was
a
blessing
to
all
the
store
,
so
Christ
dying
and
rising
is
a
ground
of
conquest
to
all
the
elect
;
Christ
before
his
death
had
beene
combating
with
the
powers
of
darknesse
and
all
the
subordinate
instruments
;
Death
was
Satans
beast
of
prey
,
that
was
set
upon
him
,
but
our
Lord
foiled
it
in
its
own
dungeon
,
the
battail
between
Christ
and
Death
was
begun
upon
the
Crosse
,
he
grappled
with
it
there
,
and
they
went
tugging
and
wrestling
to
the
Grave
,
Christ
like
a
prudent
warriour
carryed
the
war
into
his
enemies
countrey
,
and
there
got
loose
of
the
grasp
of
Death
,
foiled
it
in
its
own
territory
,
he
arose
and
left
Death
gasping
behinde
him
,
so
that
the
quality
of
the
grave
is
quite
altered
,
before
't
was
a
prison
,
Satans
dungeon
,
now
't
is
a
chamber
of
repose
,
a
bed
of
ease
ever
since
Christ
slept
there
;
when
the
Prophet
speaketh
of
Christs
resurrection
,
he
saith
,
Isa
.
53.
8.
He
shall
be
taken
from
prison
and
from
judgement
,
by
prison
meaning
the
grave
;
but
speaking
of
the
death
of
the
faithfull
,
he
saith
,
Esai
.
57.
2.
They
shall
rest
in
their
beds
;
't
was
for
a
while
to
Christ
a
prison
,
that
to
us
it
might
be
a
bed
of
ease
.
2.
The
next
question
is
,
how
far
he
hath
delivered
us
from
death
;
we
see
the
godly
are
obnoxious
to
the
changes
and
decayes
of
nature
,
yea
to
the
strokes
of
violence
as
well
as
others
;
and
how
are
we
delivered
?
I
answer
,
't
is
enough
that
the
second
death
hath
no
power
over
us
,
Rev.
20.
6.
Nothing
to
do
with
us
.
Rom.
8.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
one
condemnation
,
&c.
We
may
dye
,
but
we
shall
not
be
damned
;
and
though
we
go
to
the
grave
,
yet
we
are
freed
from
hell
:
But
this
is
not
all
,
in
the
first
death
beleevers
have
a
priviledge
,
they
doe
not
dye
as
others
doe
.
1.
The
habitude
and
nature
of
it
is
changed
,
that
which
is
poenall
in
death
is
now
gone
,
't
is
not
a
destruction
but
a
delivery
,
beleevers
have
wrong
thoughts
of
Death
;
we
are
delivered
from
it
as
't
is
a
punishment
and
a
curse
,
now
't
is
a
blessing
,
one
of
Christs
Legacies
of
the
Church
,
all
things
are
yours
,
Death
is
yours
,
1
Cor.
3.
18.
while
Death
was
in
the
Devils
hands
it
was
an
enemy
,
but
't
is
made
a
friend
and
a
blessing
in
Christ
,
a
passage
from
the
vale
of
tears
to
the
kingdome
of
glory
,
the
end
of
a
mortall
life
,
and
the
beginning
of
that
which
is
immortall
;
as
Haman
to
Mordecai
,
it
intended
a
mischief
,
but
it
proved
a
priviledge
:
to
a
wicked
man
it
is
properly
an
execution
,
but
to
the
godly
a
dismission
of
their
souls
into
the
bosome
of
Christ
,
Luk.
2.
28.
Now
lettest
thou
thy
servant
to
depart
in
peace
,
they
quietly
send
away
their
souls
,
but
a
wicked
mans
soul
is
taken
away
;
t
is
twice
so
expressed
,
Luk.
12.
20.
This
night
shall
they
take
away
thy
soul
from
thee
,
and
Job
27.
8.
When
God
taketh
away
his
soul
,
&c.
they
would
fain
keep
it
longer
,
but
God
taketh
it
away
whether
they
will
or
no
;
a
godly
man
resigneth
and
sendeth
away
his
soul
in
peace
,
his
life
cannot
be
taken
away
,
t
is
only
yeelded
up
upon
the
call
of
providence
;
and
he
dyeth
not
because
he
must
dye
,
but
because
he
would
dye
,
he
may
dye
sooner
then
he
thought
,
but
not
sooner
then
he
would
,
for
when
God
willeth
it
,
he
submitteth
.
But
to
return
;
the
blessing
of
death
lieth
in
3
things
.
1.
The
Funerals
of
the
godly
are
but
the
Funerals
of
their
sins
,
and
frailties
,
and
weaknesses
:
peccatum
moritur
,
miseria
moritur
,
homo
non
moritur
,
't
is
not
the
man
dyeth
,
but
the
sin
,
the
misery
dyeth
:
all
other
means
and
dispensations
doe
but
weaken
sin
,
but
Death
destroyeth
it
;
when
God
justifieth
,
the
damning
power
is
gone
,
when
God
sanctifieth
,
the
reigning
power
is
gone
,
but
when
by
death
we
come
to
be
glorified
,
then
the
very
beeing
of
it
is
gone
:
when
the
house
was
infected
with
leprosie
,
so
as
scraping
would
not
serve
the
turn
,
it
was
to
be
digged
down
,
we
are
so
infected
with
sin
that
all
other
remedies
are
too
weak
,
nothing
but
death
will
serve
the
turn
:
when
Ivy
is
gotten
into
a
wall
it
cannot
be
wholly
destroyed
,
till
the
wall
it self
be
demolished
;
cut
off
the
stump
,
the
body
,
the
boughes
,
the
branches
,
still
there
are
some
strings
that
are
ready
to
sprowt
again
;
so
t
is
here
,
originall
sin
cannot
be
destroyed
,
the
constant
groans
of
the
faithfull
are
,
*
Who
shall
deliver
us
from
this
body
and
masse
of
sin
?
But
now
Death
is
a
sudden
cure
,
sinne
brought
in
death
,
and
as
it
were
in
revenge
,
death
destroyeth
sin
.
2.
There
is
a
way
made
for
a
present
and
compleat
Vmon
of
the
soul
with
Christ
.
Phil.
1.
23.
I
desire
to
be
dissolved
and
be
with
Christ
,
we
are
loosed
from
the
body
and
joined
to
Christ
,
t
is
better
a
soul
be
separated
from
the
body
then
absent
from
Christ
;
we
have
an
Union
here
but
not
a
presence
,
now
judge
you
which
is
better
,
to
be
present
with
the
body
,
or
to
be
present
with
the
Lord
?
to
have
the
company
of
the
body
,
or
the
company
of
Christ
?
Here
the
soul
is
inclosed
and
imprisoned
as
it
were
,
but
there
thou
hast
the
free
enjoyment
of
Christ
,
without
the
clog
of
an
earthly
estate
:
the
soul
as
soon
as
it
departs
the
body
,
goeth
immediately
to
Christ
;
as
when
Potiphars
wife
laid
hold
on
Josephs
coat
he
escaped
;
so
you
leave
your
upper
garment
in
Deaths
hand
,
but
the
soul
flyeth
to
God
:
the
body
came
from
Adam
and
runneth
in
a
fleshly
channell
,
and
what
we
had
from
Adam
,
must
for
a
while
be
mouldred
to
dust
,
to
purge
it
from
the
impurity
of
the
conveyance
;
but
the
soul
by
a
naturall
right
returneth
to
God
that
gave
it
,
and
by
a
speciall
interest
to
Christ
that
redeemed
and
sanctified
it
by
his
own
spirit
.
3.
The
body
which
seemeth
most
to
suffer
,
hath
much
advantage
:
a
shed
is
taken
down
to
raise
up
a
better
structure
,
't
is
sown
a
naturall
body
,
't
is
raised
a
spirituall
body
,
&c.
1
Cor.
15.
44.
here
't
is
not
capable
of
high
injoyments
,
't
is
humbled
with
diseases
unfit
for
duties
;
again
,
it
's
sown'd
corruptible
body
,
't
is
raised
an
incorruptible
body
,
here
't
is
liable
to
changes
,
there
it
may
live
forever
,
without
change
and
decay
;
if
we
love
long
life
,
there
is
eternall
life
;
't
is
carnall
self-love
that
maketh
us
willing
to
abide
in
the
flesh
;
if
we
did
but
love
our selves
,
but
love
our
own
flesh
,
we
would
not
be
afraid
to
dye
;
for
to
dye
,
is
to
be
perfected
,
to
have
body
and
soul
free
from
sin
and
incorruption
.
2.
The
hurt
of
it
is
prevented
:
as
you
are
chosen
and
sanctified
in
Christ
Jesus
,
it
cannot
hurt
you
,
I
say
again
death
may
kill
you
,
but
it
cannot
hurt
you
,
it
hath
no
power
over
the
better
part
,
like
a
Serpent
it
feedeth
only
upon
your
dust
;
nay
,
and
for
your
bodies
,
that
which
dyeth
as
a
creature
,
is
sure
to
live
as
a
member
of
Christ
;
the
Lord
Jesus
is
our
head
in
the
grave
;
your
bodies
have
a
principle
of
life
within
them
;
beleevers
are
raised
by
the
Spirit
of
holinesse
,
the
same
Spirit
that
quickneth
them
now
to
the
offices
of
grace
,
shall
raise
their
mortall
bodies
.
So
Rom.
8.
11.
He
shall
quicken
your
mortal
bodies
by
his
Spirit
,
that
dwelleth
in
you
:
The
holy
Ghost
can
never
leave
his
old
mansion
and
dwelling
place
:
how
many
grounds
of
comfort
have
we
against
the
mortality
of
the
body
!
Christ
is
united
to
body
and
soul
,
and
he
will
not
let
his
Mysticall
body
want
one
sinew
or
joynt
;
in
the
account
that
he
is
to
make
to
the
Father
,
he
saith
he
is
to
lose
nothing
,
Joh.
6.
39.
Mark
,
he
doth
not
say
none
,
but
nothing
:
Christ
will
not
lose
a
leg
,
or
a
piece
of
an
ear
:
Again
,
God
is
in
Covenant
with
body
and
soul
,
when
you
go
down
to
the
chambers
of
death
,
you
may
challenge
him
upon
the
Charter
of
his
own
Grace
;
God
is
the
God
of
Abrahams
dust
,
of
a
beleevers
dust
,
though
it
be
mingled
with
the
remains
of
wicked
men
,
yet
Christ
will
sever
it
:
Mat.
22.
32.
Christ
proveth
the
resurrection
of
the
body
,
by
that
argument
,
that
God
is
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob
,
the
ground
of
the
argument
is
,
that
God
made
his
Covenant
not
only
with
the
souls
of
the
Patriarchs
,
but
with
their
whole
persons
:
Again
,
Christ
hath
purchased
body
and
soul
,
so
much
is
intimated
in
that
place
1
Cor.
6.
20.
Ye
are
bought
with
a
price
,
therefore
glorifie
God
in
your
bodies
;
Christ
had
payed
price
enough
to
get
a
title
to
body
and
soul
,
and
therefore
he
will
not
lose
one
bit
of
his
purchase
;
the
Lord
will
call
the
grave
to
an
account
,
Where
is
the
body
of
my
Abraham
,
my
Isaac
,
my
Jacob
?
t
is
said
,
Rev.
20.
13.
The
Sea
gave
up
her
dead
,
and
the
Grave
gave
up
her
dead
,
and
Hell
gave
up
her
dead
:
let
me
note
that
Hell
is
there
taken
for
the
state
of
the
departed
,
or
else
what
's
the
meaning
of
that
passage
that
followeth
afterward
,
and
death
and
hell
were
cast
into
the
lake
that
burneth
,
&c.
Well
then
,
all
the
dead
shall
be
cast
up
,
as
the
Whale
cast
up
Jonah
,
so
the
grave
shall
cast
up
her
dead
:
the
grave
is
but
a
chest
wherein
our
bodies
are
kept
safe
till
the
day
of
Christ
;
and
the
key
of
this
chest
is
not
in
the
Devils
hands
,
but
Christs
,
see
Rev.
1.
18.
I
have
the
keys
of
Death
and
Hell
;
when
the
body
is
laid
up
in
the
cold
pit
,
't
is
laid
up
for
another
day
;
God
hath
an
especiall
care
of
our
dust
and
remains
,
when
our
friends
and
neighbours
have
left
is
,
Christ
leaveth
it
not
,
but
keepeth
it
till
the
great
and
glorious
day
.
3.
We
are
eased
from
the
terrours
and
horrors
of
death
:
death
is
terrible
,
as
t
is
a
poenall
and
a
naturall
evill
,
as
I
distinguished
before
;
1
As
it
is
naturall
evill
,
death
in
it selfe
is
the
greatest
of
all
evils
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
an
*
heathen
,
which
in
Jobs
language
may
be
rendred
,
The
King
of
terrours
,
Job
18.
14.
We
gush
to
see
a
Serpent
,
much
more
the
grim
visage
of
death
;
morall
Philosophy
could
never
finde
out
a
remedy
against
it
;
Heathens
were
either
desperate
,
rash
,
stupid
,
or
else
they
dissembled
their
gripes
and
fears
;
but
Christ
hath
provided
a
remedy
,
he
hath
delivered
us
not
only
from
the
hurt
of
death
,
but
the
fear
of
death
;
Heb.
2.
14.
to
deliver
them
from
the
fear
of
death
,
that
all
their
life
time
were
subject
to
bondage
:
by
his
spirit
hee
filleth
the
soul
with
the
hopes
of
a
better
life
;
nature
may
shrink
,
when
we
see
the
pale
horse
of
death
approaching
;
but
we
may
rejoyce
,
when
we
consider
its
errand
,
't
is
to
carry
us
home
:
as
when
old
Jacob
saw
the
chariots
come
from
Egypt
,
how
did
his
heart
leap
within
him
,
because
he
should
see
his
son
Joseph
!
Death
however
we
figure
it
with
the
pencill
of
fancy
,
is
sent
to
carry
us
to
heaven
,
to
transport
us
to
Jesus
Christ
:
now
who
would
bee
afraid
to
be
happy
?
to
be
in
the
Armes
of
our
beloved
Jesus
?
Let
them
fear
death
,
that
know
not
a
better
life
;
a
Christian
knoweth
that
when
he
dyeth
,
he
shall
not
perish
,
but
have
everlasting
life
,
Joh.
3.
17.
The
world
may
thrust
you
out
,
but
you
may
see
heaven
alluring
,
ready
to
receive
you
,
as
Stephen
saw
heaven
opened
,
Act.
7.
latter
end
:
there
is
an
intellectuall
vision
,
or
perswasion
of
Faith
,
which
is
common
to
all
the
Saints
;
though
every
one
hath
not
such
an
extasie
and
sensible
representation
,
as
Stephen
had
,
yet
usually
in
the
hours
of
their
departure
,
faith
is
mightily
strengthned
and
acted
so
,
that
they
are
exempted
from
all
fear
and
sorrow
.
2.
As
't
is
a
poenall
evill
,
't
is
sad
when
death
is
sent
in
justice
,
and
cloathed
with
wrath
,
and
cometh
in
the
quality
of
a
curse
,
you
know
what
was
said
before
,
The
sting
of
death
is
sin
,
they
dye
indeed
that
dye
in
their
sins
,
death
is
a
black
and
gloomy
day
to
them
,
they
drop
down
like
rotten
fruit
into
the
lake
of
fire
:
now
Christ
hath
taken
away
the
sting
,
the
dolours
and
horrours
of
it
;
he
hath
taken
away
death
as
he
hath
taken
away
sin
,
he
hath
not
cast
it
out
,
but
cast
it
down
,
taken
away
the
guilt
and
power
of
it
,
though
not
the
beeing
of
sin
;
so
the
hurt
,
the
sting
is
gone
,
though
not
death
it self
:
't
is
like
a
serpent
disarmed
and
unstinged
,
we
may
put
it
into
our
bosomes
without
danger
:
there
are
many
accusations
,
by
which
Satan
is
apt
to
perplex
a
dying
soul
,
these
make
death
terrible
and
full
of
horrours
;
But
they
overcome
by
the
bloud
of
the
Lamb
,
Rev.
12.
11.
and
get
the
victory
of
these
doubts
and
fears
;
when
sins
are
pardoned
fears
vanish
;
Luther
said
,
Feri
domine
,
feri
,
absolutus
sum
a
peccatis
meis
,
strike
Lord
,
strike
,
my
sinnes
are
pardoned
.
4.
'T
will
be
utterly
abolished
at
the
last
day
.
We
scarce
know
now
what
Christs
purchase
meaneth
,
till
the
day
of
judgement
;
't
is
said
1
Cor.
15.
26.
The
last
enemy
that
shall
be
destroyed
is
death
,
t
is
weakened
now
,
but
then
it
shall
be
abolished
as
to
the
elect
:
Rev.
20.
14.
And
death
and
hell
shall
be
cast
into
the
lake
of
fire
,
this
is
the
second
death
;
the
dominion
of
death
is
reserved
for
hell
,
it
must
keep
company
with
the
damned
,
whilest
you
rejoyce
with
God
:
for
the
present
t
is
continued
out
of
dispensation
,
it
doth
service
,
to
promote
Gods
glory
;
but
then
the
wicked
must
share
death
and
hell
amongst
them
,
and
be
kept
under
a
dying
life
,
or
a
living
death
:
but
*
all
tears
shall
be
wiped
from
your
eyes
,
death
shall
be
no
more
,
and
you
shall
take
the
harps
of
God
in
your
hands
,
and
in
an
holy
triumph
say
,
O
Death
,
where
is
thy
sting
?
O
Grave
,
where
is
thy
victory
?
t
is
true
we
may
say
it
,
yea
and
sing
it
now
in
hope
,
as
some
birds
sing
in
winter
,
but
then
we
are
properly
said
to
triumph
.
Application
.
To
apply
it
now
.
Use
.
1
1.
Here
is
terrour
for
wicked
men
,
you
may
think
it
strange
,
that
I
should
draw
terrour
out
of
such
a
comfortable
doctrine
,
but
consider
Jesus
Christ
hath
conquered
death
for
none
but
those
that
have
an
interest
in
him
,
others
(
alas
!
)
are
under
the
full
power
of
it
;
for
the
present
the
case
of
wicked
men
is
sad
,
in
death
't
will
be
worse
,
in
hell
't
will
be
worst
of
all
.
1
'T
is
sad
for
the
present
,
there
is
a
bondage
upon
your
souls
,
not
alwaies
felt
but
soon
awakened
,
you
cannot
think
of
death
and
hell
without
torment
,
the
thought
of
it
like
Belshazzers
hand-writing
against
the
wall
,
smiteth
you
with
trembling
,
in
the
midst
of
all
your
cups
and
bravery
;
a
small
thing
will
awaken
a
wicked
mans
conscience
;
the
fingers
of
a
mans
hand
upon
the
wall
:
Belshazzer
seemed
a
jolly
fellow
:
a
brave
spirit
,
sets
light
by
the
Persian
forces
that
were
even
at
his
door
,
but
God
soone
taketh
off
the
edge
of
his
bravery
;
and
then
his
joints
trembled
,
his
knuckles
smote
one
against
another
for
fear
;
if
the
Lord
will
but
whist
to
conscience
,
the
bravest
spirits
are
soon
daunted
,
he
needeth
arm
nothing
against
you
but
your
own
thoughts
:
certainly
none
but
a
childe
of
God
can
have
a
true
and
solid
courage
against
death
,
you
cannot
suppose
it
without
consternation
,
David
said
,
Psal
.
23.
4.
Though
I
walk
through
the
valley
of
the
shadow
of
death
,
yet
I
will
fear
no
evill
,
that
's
a
griesly
,
sad
,
dark
place
to
walk
in
the
very
borders
of
death
,
side
by
side
with
terrours
and
destruction
,
yet
there
David
would
be
confident
:
t
is
otherwise
with
wicked
men
,
hereafter
they
would
not
live
,
and
here
they
would
not
dye
.
2.
In
death
it
will
be
worse
,
the
nearer
you
draw
to
the
everlasting
estate
,
the
more
will
conscience
be
opened
,
and
scourge
you
with
horrour
and
remorse
,
I
confesse
every
wicked
man
doth
not
dye
sensible
,
some
are
stupid
and
foolhardy
,
they
may
sacrifice
a
stout
body
to
a
stubborn
minde
:
but
at
last
they
dye
uncertain
,
doubtfull
if
not
anxious
,
and
full
of
horrour
;
As
Adrian
to
his
soul
,
O
Animula
vagula
,
blandula
,
&c.
Oh
poor
soul
whither
doest
thou
now
goe
?
thou
shall
never
sport
it
more
,
jest
it
more
:
Or
as
he
said
,
anxius
vixi
,
dubius
morior
,
heu
quo
vado
!
I
have
lived
doubtfully
,
and
dye
uncertainly
,
alas
whither
doe
I
go
!
A
man
that
leapeth
in
the
dark
near
a
deep
gulfe
knoweth
not
where
his
feet
shall
light
,
and
this
is
the
case
of
wicked
men
:
But
this
is
not
all
,
usually
their
death
is
full
of
terrour
;
things
written
with
the
juice
of
a
Lemmon
,
when
they
are
brought
to
the
fire
are
plain
and
legible
;
so
when
wicked
men
are
within
the
stench
and
smell
of
hell
,
they
howl
upon
their
beds
,
few
or
none
are
able
to
look
death
in
the
face
with
confidence
.
Oh
consider
when
you
come
to
dye
sin
stareth
in
the
face
of
conscience
,
and
conscience
remitteth
you
to
the
law
,
and
the
law
bindeth
you
over
to
hell
,
and
hell
enlargeth
her
mouth
to
receive
you
;
what
will
you
doe
in
such
a
case
?
Satan
insulteth
,
your
old
tempter
is
become
your
new
accuser
,
nay
you
are
at
oddes
with
your self
,
the
body
curseth
the
soul
for
an
ill
guide
,
and
the
soul
curseth
the
body
for
a
wicked
instrument
,
't
is
a
sad
parting
when
they
can
never
expect
to
meet
again
,
but
in
flames
and
torments
,
and
therefore
curse
the
memory
of
that
day
,
when
ever
they
were
joyned
together
:
A
godly
man
can
take
fair
leave
of
his
body
,
Farewell
flesh
,
goe
rest
in
hope
,
thou
shalt
one
day
awake
out
of
the
dust
,
and
then
I
shall
be
satisfied
with
Gods
likenesse
,
I
have
a
longing
desire
of
thy
reunion
,
we
have
lived
together
and
glorified
God
together
thus
long
,
God
will
not
suffer
thee
to
see
corruption
,
&c.
3
In
Hell
t
will
be
worst
of
all
,
envie
will
be
a
part
of
your
torment
as
well
as
despair
,
Luk.
16.
23.
't
is
said
of
the
rich
man
,
in
hell
he
lifted
up
his
eyes
,
and
seeth
.
Lazarus
in
Abrahams
bosome
,
and
saith
,
I
am
tormented
in
this
flame
,
't
will
be
an
additionall
torment
,
to
compare
the
beleevers
eternall
happinesse
with
your
own
misery
,
they
are
in
the
presence
of
God
,
and
his
holy
Angels
,
you
have
no
company
but
the
devill
,
death
,
hell
,
and
the
damned
,
and
are
holden
under
the
power
of
everlasting
torments
;
you
would
not
live
and
cannot
dye
,
when
you
have
run
through
many
thousands
of
years
you
cannot
look
for
one
minute
of
rest
,
conscience
gnaweth
more
and
more
,
you
burn
but
consume
not
;
Oh!
*
t
is
a
dreadfull
thing
to
fall
into
the
hands
of
the
living
God
,
mark
that
attribute
living
God
,
we
do
not
speak
in
the
name
of
an
Idol
that
cannot
avenge
his
quarrell
upon
you
,
or
of
a
God
that
shall
dye
and
suffer
decay
,
but
in
the
name
of
a
living
God
,
that
liveth
for
ever
to
see
vengeance
executed
upon
his
adversaries
,
there
is
no
hope
of
release
,
as
long
as
God
is
God
,
Hell
is
Hell.
Use
.
2
2.
It
serveth
to
exhort
us
all
to
get
an
interest
in
this
conquest
of
Christ
,
every
one
is
not
fit
to
make
use
of
Christs
victory
over
death
,
there
are
many
things
necessary
to
injoy
the
full
comfort
of
it
,
I
shall
name
them
:
1.
A
care
to
get
sinne
pardoned
;
all
the
power
of
the
devill
and
death
hangeth
on
sin
,
therefore
see
sinne
buryed
ere
thou
art
buryed
,
or
it
will
not
be
well
with
thee
:
there
are
two
deep
pits
,
wherein
you
may
bury
your
sins
,
and
you
shall
never
hear
of
them
any
more
,
the
Ocean
of
divine
mercy
,
and
the
Grave
of
Christ
:
see
them
buryed
in
the
Ocean
of
mercy
,
Mich.
7.
18.
Thou
wilt
cast
all
their
sins
into
the
depths
of
the
Sea
;
there
is
depth
enough
to
bury
them
and
drown
them
,
that
they
may
no
more
come
into
remembrance
;
then
there
is
the
Grave
of
Christ
,
the
merit
of
Christ
is
a
deep
grave
,
deep
enough
wherein
to
bury
all
the
sins
of
the
world
:
buryed
with
him
in
Baptisme
,
Rom.
6.
3.
Otherwise
,
if
this
be
not
done
,
you
will
desire
to
be
buryed
eternally
,
and
never
to
rise
more
:
Let
me
use
one
metaphor
more
in
this
matter
,
and
it
shall
take
its
rise
from
that
expression
of
the
Apostle
,
2
Cor.
5.
3.
we
shall
be
cloathed
upon
,
saith
he
,
if
so
be
that
we
shall
be
not
found
altogether
naked
,
t
is
the
great
fault
of
Christians
when
they
come
to
die
,
they
are
to
seek
of
a
shrowd
,
and
are
found
altogether
naked
,
't
is
uncomely
to
see
a
man
in
his
darknesse
,
you
should
bee
wrapt
in
the
winding
sheet
of
Christs
righteousnesse
,
there
is
no
shrowd
like
to
that
,
come
thus
to
the
grave
and
the
grave
shall
have
no
power
over
you
:
But
to
leave
the
Metaphor
,
this
must
be
your
great
work
and
care
(
Christians
)
to
reflect
upon
these
things
in
the
serious
applications
and
discourses
of
faith
,
the
infinite
mercy
of
God
,
the
abundant
merit
of
Christ
,
and
the
sufficiency
of
his
righteousnesse
for
your
acceptance
with
God.
2
Doe
not
onely
act
faith
,
but
strive
after
assurance
of
Gods
love
to
your
souls
.
Old
Simeon
said
,
Luk.
2.
29
,
30.
Mine
eyes
have
seen
thy
salvation
,
now
let
me
depart
in
peace
;
he
held
the
Messiah
not
onely
in
his
Arms
,
but
in
his
heart
,
and
then
he
could
comfortably
dismisse
his
soul
;
now
let
me
dye
,
(
said
Jacob
,
when
he
had
seen
Joseph
)
,
he
can
never
dye
too
soon
as
for
himself
,
his
owne
comfort
and
profit
,
that
hath
seen
Jesus
,
his
death
is
not
untimely
and
immature
,
by
what
stroke
soever
he
be
cut
off
;
whereas
otherwise
if
you
live
an
hundred
yeares
you
dye
too
soon
,
if
you
dye
before
you
have
gotten
an
interest
in
Christ
,
the
sinner
of
an
hundred
years
shall
be
accursed
,
old
sinners
that
are
left
to
be
eaten
out
by
their
own
rust
,
are
chimneys
long
foul
and
come
at
last
to
be
fired
.
3
Mortifie
corruptions
,
sin
must
dye
ere
wee
dye
,
he
dyeth
well
whose
sinnes
are
dead
before
him
;
either
sin
must
dye
or
the
sinner
,
as
the
Prophet
said
in
another
case
,
I
say
in
this
,
thy
life
must
goe
for
its
life
,
you
will
find
those
sins
mortall
that
are
not
mortified
;
what
should
an
unmortified
man
doe
with
heaven
?
there
are
no
sports
nor
carnall
pleasures
there
,
those
blessed
mansions
seem
to
him
but
dark
shades
,
and
melancholy
retirements
:
the
Apostle
hath
an
expression
,
Col
1.
12.
He
hath
made
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
,
we
are
first
made
meet
for
heaven
before
we
enter
into
it
,
we
are
weaned
from
the
world
before
we
leave
it
;
when
men
hang
upon
the
world
as
long
as
they
can
,
and
when
they
can
hang
no
longer
,
think
then
to
make
use
of
God
,
the
Lord
will
refuse
them
with
disdain
,
*
Go
to
the
Gods
which
you
have
chosen
,
let
the
world
now
help
you
,
and
save
you
:
in
short
,
a
mortified
man
is
prepared
and
ready
,
he
doth
but
wait
for
winde
and
tide
,
and
falleth
like
a
shock
of
corn
in
season
.
4
An
holy
life
and
conversation
;
men
live
as
if
they
never
thought
to
dye
,
and
then
dye
as
if
they
never
thought
to
live
;
the
best
way
to
dye
well
is
to
live
well
,
they
that
are
not
ashamed
to
live
,
are
not
afraid
to
die
;
Balaam
desired
to
dye
the
death
of
the
righteous
,
but
would
not
take
pains
to
live
a
godly
life
;
every
man
cannot
say
,
Thanks
be
to
God
that
giveth
us
victory
through
Jesus
Christ
,
you
can
not
dye
in
Christ
,
unlesse
you
live
in
him
,
and
in
the
power
of
his
life
advance
towards
heaven
:
oh
labour
to
exercise
your selves
in
these
things
,
that
you
may
be
in
a
constant
preparation
;
you
never
enter
into
the
combate
of
death
but
once
,
't
is
impossible
to
mend
oversights
,
either
we
are
slain
or
saved
eternally
.
Now
if
you
doe
what
I
have
here
exhorted
you
to
,
you
may
wait
till
your
change
come
;
and
when
it
cometh
,
your
last
hour
will
prove
your
best
.
Use
.
3
3.
It
serveth
to
presse
Gods
children
to
improve
the
comforts
of
Christs
victory
,
doe
not
let
it
goe
out
of
your
hands
.
1
Improve
it
for
your
friends
that
are
departed
in
the
Lord
;
our
weeping
puts
some
disparagement
upon
Christs
conquest
,
why
should
wee
weep
in
the
day
of
their
preferment
,
in
the
day
of
their
solemn
espousals
to
Jesus
Christ
?
*
In
the
primitive
times
at
Funerals
they
were
wont
to
sing
Psalmes
of
thanksgiving
,
we
should
bring
them
as
champions
to
the
grave
,
as
those
that
have
passed
the
pikes
,
and
finished
their
course
,
and
kept
the
faith
,
and
have
conquered
the
world
,
and
sin
,
and
death
,
and
danger
:
Chrysostome
in
one
of
his
homilies
on
the
Hebrews
,
speaketh
of
the
ancient
rites
at
funerals
,
of
their
Hymnes
,
and
Psalmes
,
and
Praises
,
haec
omnia
sunt
laetantium
(
saith
he
)
All
these
signifie
joy
,
and
wilt
thou
weep
,
and
sing
a
Psalme
of
praise
and
triumph
at
the
same
time
?
I
confesse
't
is
said
,
Act.
8.
2.
That
devout
men
carried
Stephen
to
his
burial
,
and
made
great
lamentation
over
him
:
't
is
our
losse
when
the
Church
is
bereaved
of
such
excellent
persons
,
there
is
cause
of
sorrow
,
but
there
should
be
a
mixture
,
we
should
not
mourn
as
those
without
hope
,
1
Thes
.
4.
13.
as
Christians
must
not
rejoice
without
sorrow
,
so
they
must
not
be
sorry
without
some
mixture
of
joy
;
let
us
declare
that
we
hope
for
a
resurrection
,
that
we
expect
to
meet
our
friends
again
in
heaven
,
and
when
wee
weep
let
it
be
like
rain
when
the
Sun
shineth
,
there
should
be
somewhat
of
joy
in
our
countenances
as
well
as
tears
in
our
eyes
.
2.
Improve
it
for
your selves
,
and
that
,
1
In
life
time
,
that
in
your
resolutions
you
may
bee
willing
to
dye
;
many
times
we
are
like
Lot
in
Sodome
,
or
like
the
Israelites
in
Egypt
,
we
could
wish
for
Canaan
,
but
are
loath
to
goe
out
of
Egypt
,
this
argueth
little
faith
.
Can
we
beleeve
there
is
a
heaven
so
excellent
and
glorious
,
and
yet
shun
it
?
can
we
hope
for
such
an
*
incorruptible
inheritance
,
and
yet
be
afraid
of
it
?
that
we
shall
enter
upon
it
too
soon
?
what
Prince
would
live
uncrowned
?
what
heir
would
whine
when
hee
is
called
to
come
and
take
the
inheritance
?
what
thoughts
have
we
of
eternall
life
?
do
we
count
it
a
priviledge
,
or
a
misery
,
and
a
burden
?
And
again
,
it
argueth
little
love
,
can
we
pretend
to
love
Christ
,
and
be
shie
of
his
company
!
he
should
be
unwilling
to
dye
,
*
that
is
unwilling
to
goe
to
Christ
.
And
again
,
it
argueth
little
judgement
and
consideration
;
Wherein
is
this
life
valuable
?
the
world
is
nothing
else
but
a
place
of
banishment
,
here
is
nothing
but
groaning
,
all
the
creatures
join
in
consort
with
the
heirs
of
promise
,
Rom.
8.
23.
What
do
you
see
in
the
world
,
or
in
the
present
life
to
make
you
in
love
with
it
?
are
you
not
weary
of
misery
and
sin
?
the
longer
thou
livest
,
thou
sinnest
the
more
,
certainly
thou
hast
provoked
God
long
enough
already
,
't
is
high
time
to
breath
after
a
better
estate
;
and
thou
hast
had
taste
enough
of
the
worlds
misery
and
deceit
,
and
of
the
frailties
and
weaknesses
of
the
body
,
a
longer
life
would
be
but
a
longer
sicknesse
;
what
's
the
matter
,
that
we
are
so
loath
to
let
goe
our
hold
of
present
things
?
if
it
be
not
want
of
faith
or
want
of
love
to
Christ
,
or
too
much
love
of
the
world
,
certainly
it
must
be
fear
of
death
,
&
what
a
baseness
&
lowness
of
spirit
is
this
?
to
fear
an
enemy
so
often
vanquished
by
Christ
and
his
Saints
?
If
you
be
at
this
pass
,
I
have
preached
al
this
while
in
vain
,
&
the
victory
of
Christ
,
which
I
have
discoursed
of
is
to
little
purpose
;
Oh
consider
,
generous
Heathens
may
shame
you
,
you
make
all
the
provision
of
Christ
in
the
Gospell
,
to
be
of
lesse
effect
then
meer
morall
principles
.
2.
Especially
improve
this
in
the
very
season
and
hour
of
death
;
the
great
Goliah
is
now
faln
,
and
you
may
come
forth
and
*
look
upon
the
carkasse
;
death
its
self
that
startleth
the
creature
,
and
seemeth
to
be
the
great
check
and
prejudice
of
Christian
hopes
,
is
vanquished
by
Christ
,
therefore
in
the
very
season
when
it
seemeth
to
prevail
over
you
,
apply
the
victory
,
and
say
,
Thanks
be
to
God
,
&c.
When
the
pangs
come
upon
you
,
remember
this
is
deaths
last
pull
and
assault
,
you
may
bear
with
it
,
it
shall
molest
*
you
no
more
,
as
Moses
said
,
The
Egyptians
which
yee
have
seen
to
day
,
yee
shall
see
them
no
more
again
for
ever
,
so
you
shall
feel
these
things
no
more
,
in
heaven
there
are
no
groans
,
nor
tears
,
nor
sorrows
,
have
but
a
little
patience
,
and
assoon
as
the
last
gasp
is
over
,
the
soul
shall
be
carryed
by
Angels
to
Christ
,
and
by
Christ
to
God
:
beleevers
have
the
same
entertainment
that
Christ
had
,
he
was
carryed
into
heaven
by
Angels
,
Dan.
7.
13.
They
brought
him
to
the
ancient
of
dayes
,
and
so
we
are
carryed
by
Angels
into
Abrahams
bosome
,
Luk.
16.
22.
they
have
a
train
to
accompany
them
into
heaven
,
as
their
friends
accompany
their
bodies
to
the
grave
;
and
as
Christ
was
welcomed
into
heaven
with
acclamations
,
and
God
saith
,
*
Sit
down
at
my
right
hand
,
and
*
aske
of
me
and
I
will
give
thee
,
&c.
so
are
beleevers
welcomed
,
Well
done
good
and
faithfull
servant
,
enter
into
thy
masters
joy
.
What
remaineth
then
,
but
that
we
dye
by
faith
as
well
as
live
by
faith
,
but
that
we
welcome
death
with
confidence
,
and
breath
out
our
souls
in
triumph
?
Moses
when
he
took
up
the
Serpent
in
his
hand
,
't
was
but
a
rod
,
death
thus
welcomed
and
entertained
by
faith
will
prove
at
most
but
a
correction
,
yea
rather
a
blessing
of
the
Covenant
,
a
means
of
passage
into
glory
.
One
thing
I
had
almost
forgotten
,
to
presse
you
to
thankfulnesse
to
Christ
:
Oh
blesse
your
Redeemer
,
that
hath
delivered
you
from
the
fear
of
death
,
admire
his
love
and
condescension
,
that
he
should
come
down
from
heaven
and
substitute
himself
into
our
room
and
place
,
and
take
the
horrours
of
death
into
his
own
soul
;
't
is
said
,
Mat.
20
:
28.
The
Son
of
man
came
not
to
be
ministred
unto
,
but
to
minister
and
to
give
his
life
a
ransome
for
many
;
Christ
was
a
Prince
by
birth
,
heir
of
all
things
,
yet
he
came
not
in
the
pomp
and
equipage
of
a
Prince
,
if
he
had
come
in
state
to
visit
us
,
and
to
deliver
comfort
to
us
by
word
of
mouth
,
it
had
been
much
;
but
Christ
came
not
in
this
way
,
not
in
the
pomp
of
a
Prince
,
but
the
form
of
a
servant
to
minister
to
our
necessities
,
and
that
in
the
highest
way
of
self-deniall
,
he
gave
his
life
as
a
ransome
for
many
;
other
Princes
are
lavish
of
their
subjects
bloud
,
and
care
not
how
many
lay
down
their
lives
for
them
,
many
give
their
lives
as
a
ransome
for
the
Prince
,
but
here
't
is
quite
otherwise
,
this
Prince
layeth
down
his
life
to
redeem
the
subjects
,
and
he
suffered
death
that
it
might
not
bee
terrible
and
destructive
to
us
,
Oh
blessed
be
the
Lord
Jesus
Christ
for
this
love
for
evermore
.
Some
may
expect
,
that
I
should
speak
something
concerning
the
servant
of
God
,
our
dear
brother
now
departed
,
but
I
need
not
say
any
more
,
then
what
I
have
spoken
already
;
all
along
the
discourse
,
I
have
indeed
spoken
of
him
,
and
that
in
the
judgement
of
your
consciences
,
the
duties
which
I
pressed
upon
you
,
he
performed
,
the
comforts
which
I
have
propounded
to
you
,
he
enjoyed
.
I
shall
not
make
any
particular
rehearsall
of
the
passages
of
his
exemplary
life
,
I
judge
it
not
convenient
;
only
to
you
of
this
place
I
may
take
liberty
to
commend
his
doctrine
,
and
intreat
you
to
be
carefull
of
those
precious
truths
which
he
sowed
among
you
,
whilest
the
Lord
used
him
here
as
a
skilfull
seeds
man
:
God
looketh
for
some
increase
,
and
taketh
speciall
notice
of
the
time
,
that
you
have
enjoyed
his
labours
,
there
is
an
exact
account
kept
in
heaven
,
in
that
parable
,
These
three
years
came
I
seeking
fruit
,
Luk.
13.
7.
probably
the
three
years
of
Christs
ministery
are
intended
,
for
then
he
was
entring
upon
his
last
half
year
,
God
reckoneth
how
many
yeares
,
how
many
moneths
your
Minister
hath
been
with
you
,
and
accordingly
doth
expect
fruit
:
your
pastour
a
little
before
his
suffering
,
professed
high
and
worthy
thoughts
of
you
,
let
him
not
be
deceived
;
't
will
be
sad
for
you
in
that
great
day
of
separation
,
that
when
he
expecteth
to
finde
you
among
the
sheep
,
and
to
be
his
Crown
and
rejoicing
,
he
should
see
you
among
the
goats
;
he
will
know
you
there
,
memory
in
heaven
is
not
abolished
,
but
parfected
.
I
say
he
will
know
you
,
though
without
any
lessening
of
his
own
happinesse
,
or
repining
at
Gods
rightous
judgements
.
FINIS
.
An
Alphabeticall
Table
.
A.
AFflictions
sweetned
by
Christ
,
75
,
76
Atheist
in
practise
;
and
judgement
,
238
Grounds
of
Atheisme
,
239
Discoveries
of
a
practicall
Atheist
,
243.
246
B.
BAcksliders
have
no
interest
in
Christ
,
43
Baseness
of
a
man
without
Christ
,
23
,
61
Beggerlinesse
of
a
man
without
Christ
,
26
A
Beleever
hath
all
things
,
equivalently
;
conditionally
;
finally
,
and
in
heritively
,
65
Blessings
turn
curses
without
an
interest
in
Christ
,
55
Blindnesse
of
a
man
without
Christ
,
28
C.
CArist
;
How
a
man
may
be
said
to
be
in
Christ
,
and
out
of
Christ
,
18
What
it
is
to
be
without
Christ
,
19
The
properties
of
a
man
without
Christ
,
22
Characters
of
a
man
without
Christ
,
34
The
misery
of
a
man
without
Christ
,
50.
101
Christ
is
to
the
soul
,
as
the
sun
to
the
earth
,
60
The
benefits
derived
from
Christ
,
67
All
that
Christ
hath
is
a
beleevers
,
71
and
all
that
a
Beleever
hath
,
is
Christ's
73
Characters
of
a
mans
interest
in
Christ
,
85
Christ
precious
to
a
beleever
.
97
Church
compared
to
a
Commonwealth
,
103
Wherein
they
differ
,
107
Necessity
of
church
government
,
109
Necessity
of
Church
union
,
110
A
great
misery
to
be
a
stranger
to
the
Church
of
God
,
113
A
wicked
man
in
the
Church
,
like
a
Wen
in
the
body
,
or
a
woodden
leg
,
115
Comfort
.
Vid.
Joy.
No
comfort
without
Christ
,
61.
75
Common-prayer-book
,
an
abstract
of
the
Popish
Masse
,
207
Three
sentences
of
Scripture
misinterpreted
therein
,
206.
208.
210
Contentation
only
in
Christ
,
98
Covenant
,
and
promise
,
how
they
differ
,
118
Divers
administrations
thereof
,
119
Covenant
of
Grace
,
what
,
121
How
you
may
know
whether
you
be
within
this
Covenant
,
123
The
difference
in
being
under
a
Covenant
of
Works
,
and
a
Covenant
of
Grace
,
126
The
misery
of
strangers
to
the
Covenant
of
grace
,
135
Characters
of
a
man
under
the
Covenant
of
grace
,
152.
157
The
great
condescension
of
God
to
make
a
Covenant
with
man
,
161
D.
DEad
;
a
Christlesse
man
is
a
dead
man
,
31
Death
as
a
marriage
day
.
8
Deformity
of
a
man
without
Christ
,
29.
62
Duties
accepted
for
the
persons
sake
under
the
Covenant
of
grace
,
131
142.
145.
163.
204
Performance
of
Duties
a
sandie
foundation
,
and
a
rotten
prop
of
hopes
for
heaven
;
177.
202
F.
FOr
bearance
of
God
breeds
Atheism
,
239.
250
G.
GOd
dreadful
to
apprehension
without
Christ
,
55.
77
God
to
be
our
God
,
what
it
notes
;
152
And
what
a
great
happinesse
it
imports
,
161
To
be
without
God
what
,
Vide
Atheist
.
234
Characters
of
those
that
are
without
any
real
propriety
in
God
,
265
,
269
Our
interest
in
God
is
to
be
proved
;
274
And
improved
,
277
Growth
in
grace
proceeds
from
Christ
,
60.
91
H.
HOpe
of
the
wicked
,
vain
,
166
,
173
Reasons
why
an
unregenerate
man
is
without
hope
;
167
The
nature
of
true
hope
,
170
Characters
if
an
ungrounded
and
presumptuous
hope
,
175
A
true
hope
hath
a
purifying
,
pacifying
,
painfull
property
with
it
,
179
The
false
props
of
awicked
mans
hope
181.
186.
197.
201.
206.
214.
217
Differences
between
a
well-grounded
,
and
a
presumptuous
hope
,
221
The
misery
of
presumptuous
hopes
,
227
The
same
certainty
,
excellency
,
efficacy
,
difficulty
in
hope
,
that
is
in
Faith
,
230
,
231
Humility
how
improved
,
12
,
13
The
badge
of
Christianity
,
91
,
92
I.
IGnorance
,
what
properties
it
must
have
to
demonstrate
thy
want
of
interest
in
God
,
267
Joy
;
the
fountain
of
it
,
Christ
,
29.
61
K.
KNowledg
of
Christ
,
spirituall
;
experimentall
;
affective
;
appropriating
;
practicall
.
20
,
21.
269
A
man
may
have
an
interest
in
Christ
and
yet
not
know
it
,
47
He
knowes
most
that
does
most
,
267
L.
LIturgie
,
V.
Common-prayer-book
Love
of
Christ
demonstrates
interest
in
Christ
,
37
The
object
of
love
,
the
people
of
God
,
272
M.
MErcy
of
God
in
generall
,
no
good
prop
of
hope
,
193
Misery
of
a
Christlesse
man
,
51.
&c.
Mortification
of
lusts
,
a
sign
that
we
belong
to
Christ
,
36
,
37.
88
N.
NEwnesse
of
life
declares
an
interest
in
Christ
,
90
White
garments
a
type
of
thereof
,
95
P.
PRayer
;
the
neglect
thereof
Atheisme
,
244
Presumption
of
the
wicked
,
172
How
it
differs
from
the
hope
of
the
godly
,
221
Presumption
begets
,
frustration
;
vexation
;
and
damnation
;
228
Pride
,
a
ground
of
Atheism
,
242
Promise
.
Vide
Covenant
.
Covenants
of
promise
,
what
,
117
The
promise
of
God
in
Christ
,
the
main
pillar
of
hope
,
178
Promises
convey
no
comfort
without
Christ
,
212
Every
promise
hath
some
condition
annext
to
it
,
213
R.
REmembrance
of
our
sinfulnesse
before
conversion
works
in
us
An
admiration
of
Gods
grace
and
mercy
,
9
Earnest
contention
to
excell
in
grace
,
10
Compassion
to
the
unconverted
,
11
Humility
,
12
Watchfulnesse
over
our
wayes
,
14
S.
SAlvation
by
Christ
alone
,
99
Sanctification
,
a
blessing
of
the
new
Covenant
,
154
Scripture
;
questioning
the
authority
thereof
makes
Atheists
,
241
Sins
before
conversion
to
be
called
to
minde
,
5
But
not
with
complacency
of
spirit
,
6
Or
stupidity
of
heart
,
7
Or
despondency
of
minde
.
8
Reasons
thereof
,
9
The
dominion
of
sin
taken
away
,
but
not
the
life
,
36
The
dangers
and
aggravations
of
small
sins
,
182.
184
Sins
of
the
godly
,
no
ground
of
hope
to
the
wicked
,
188
The
same
for
the
matter
,
but
not
for
the
manner
,
188.
191
Slavery
of
a
man
without
Christ
,
24
Spirit
of
Christ
,
his
threefold
operation
upon
the
heart
,
35.
96
Strength
to
perform
any
duty
;
to
exercise
any
grace
;
to
subdue
any
lust
;
to
resist
any
temptation
;
to
bear
any
affliction
;
derived
only
from
Christ
,
58.
59
U.
UNregenerate
;
every
unregenerate
man
is
without
Christ
,
17
And
an
Atheist
,
237
FINIS
.
Notes, typically marginal, from the original text
Notes for div A49252-e260
P●ss●lli
epigram
.
in
vita
Gregor
.
Nazianzeni
.
Notes for div A49252-e540
Ezek.
23.
19
,
21.
1
Tim.
1.
13.
Act.
26.
10
,
11.
Tit.
3.
2
,
3.
Ezek.
16.
3
,
4
,
5.
Ezek.
20.
43.
Ephes
.
5.
8.
Ephes
.
1.
4.
Tit.
1.
16.
Eight
properties
of
a
man
without
Christ
.
Isa
.
64.
6.
Joh.
8.
36.
1.
Joh.
8.
34.
2
Pet.
2.
19.
2
Tim.
2.
Rev.
18.
13.
Rev.
4.
17.
Joh.
6.
55.
Gen.
27.
4.
Rev.
3.
17.
Ephes
.
5.
8.
Joh.
3.
19.
Ezek.
16.
3
,
4
,
&c.
Job
20
22
Ioh.
5.
12.
Ephes
.
2.
1.
Col.
3.
3.
Ioh.
3.
18.
Seven
Characters
of
a
man
without
Christ
Rom
8.
9
Gal.
5
24.
Dan.
7.
12.
Gal.
5.
24.
Ioh.
14.
24.
Ioh.
8.
54
,
55.
2
Pet.
3.
5.
Iob
21.
14.
Psal
.
82.
5.
Joh.
8
47.
Ioh.
9.
16.
1
Ioh.
5.
18.
1
Joh.
5.
19
2
Ioh.
v.
9.
2
Cor.
5.
17.
Joh.
20.
13
Joh.
14.
4.
2
Tim.
2.
19.
1.
Joh.
25
5.
2
Cor.
3.
5.
1.
Rom.
8.
26.
Gal.
2.
20.
4.
Ephes
.
6.
10.
Phil.
2.
21.
Rev.
3.
17.
Ezek.
16.
14.
2
Cor.
6.
10.
Cant.
5.
1.
1
Cor.
3.
22.
Psal
.
84.
11.
Seven
benefits
which
the
faithfull
have
by
Christ
.
1
Cor.
3.
22.
Psal
.
2.
8.
Rom.
14
8.
Joh.
14.
8.
1
Cor.
1.
30.
Ioh.
1.
14.
Ioh.
14.
27.
Esa
.
53.
6.
2
Cor.
5.
21.
Act.
9.
4.
1
Cor
6.
19
,
20.
Ex.
15.
25.
Iudg.
14.
2
King.
3.
14.
Ephes
.
1.
6.
Rom.
8.
10
Ioh.
17.
23
,
24.
Vers
.
20.
2
Cor.
10.
7.
Rev.
3.
17.
Joh.
12.
Twelve
Characters
of
a
mans
interest
in
Christ
.
Phil.
3.
8.
9.
1
Cor.
4.
4.
Luk.
16.
15.
1
Joh.
2.
5.
2
Sam.
3.
1.
1
Ioh.
5.
18
,
19
,
20.
1
Ioh.
3.
6
2
Cor.
5.
17.
Joh.
15.
5.
1
Ioh.
2.
6.
1
Ioh.
4.
13.
Eccles
.
1.
8.
Gen.
43.
5.
Joh.
17.
12.
1
Cor.
12.
8
,
9
,
10.
Revel
.
22.
18
,
19.
Rom.
7.
14
Psal
.
11.
3.
Mat.
12.
25
1
Pet.
2.
2
Pet.
2.
13
1
Joh.
Gen.
3.
15.
Heb.
3.
Gal.
5.
4.
The
great
happinesse
in
being
under
a
Covenant
of
Grace
.
Psal
.
89.
31
,
32
,
33.
Psal
.
11.
5.
The
misery
of
being
strangers
to
the
Covenant
of
Grace
.
Isa
.
1.
16.
Ezek.
36.
25
,
2
Cor.
5.
10.
Exod.
34.
6
,
7.
Ezek.
36.
v.
25
,
26.
27
,
28.
ver
.
29
,
30.
v.
10
,
11.
Heb.
11.
4.
Prov.
15.
8.
Jer
31.
11
,
12.
Deut.
29
10
,
11
,
12.
Rom.
9.
4
,
5.
Vers
.
8.
Zach.
13.
8
,
9.
Joh.
8.
33.
30.
41.
Three
characters
of
a
mans
interest
in
the
Covenant
of
Grace
.
Ezek.
36.
26
,
27.
Ier.
31.
34.
Amos
5.
12
,
15.
Act.
3.
25
,
26.
Psal
.
50.
16.
1
Cor.
6.
20.
2
Cor.
7.
1.
Esai
.
55.
3.
Act.
27.
20.
Tit.
2.
2.
1
Tit.
2.
Heb.
11.
1.
Joh
8.
13.
Prov.
10.
20.
Prov.
14.
16.
Psal
.
36.
●2
.
Job
21.
23.
Prov
11.
7.
1
Pet.
3.
15.
Deut.
29.
15.
Esa
.
57.
10.
Psal
.
36.
1
,
2.
Psal
.
119.
155.
1
Pet.
3.
15.
Mat.
7.
ult
.
Luk.
13.
26.
1
Joh.
3.
14.
Rom.
15.
13.
2.
Heb.
16.
19.
Quest
.
3.
Answ
.
Five
false
props
of
a
wicked
mans
hope
.
Luk.
18.
11.
Phil.
3.
6.
Mat.
19.
18
,
19
,
20.
1
Cor.
10.
11.
1.
Tim.
1.
16.
Gen.
9.
Psal
.
36.
4.
Psal
.
38.
Psal
.
39.
Lev.
13
4.
Luk.
1.
50.
Object
.
Answ
.
1.
Isa
.
58.
2
,
3.
Zach.
8.
19.
Psal
.
105.
9
Gen.
4.
Heb.
11.
1
King.
18.
25.
Prov.
15.
8.
Ezek.
18.
Prov.
24.
16.
Job
5.
19.
2
Cor.
5.
14
,
15.
Mat.
18.
11.
Luk.
19.
10.
Gen.
17.
1.
2
Cor.
6.
16
,
18.
2
Cor.
7.
1.
Heb.
5.
9.
Mat.
11.
28.
Answ
.
1.
Answ
.
1.
Psal
.
37.
37.
Esa
.
57
41.
Col.
1.
23.
Rom.
15.
4
Psal
.
119.
49.
1
Tim.
1.
1.
Psal
.
147.
11.
Psal
33.
18.
Psal
.
119.
81.
Rom.
5.
2
,
3.
Psal
.
119.
166.
Psal
.
37.
3.
1
Joh.
3.
3.
Esai
.
51.
10.
Deut.
59.
18.
Rom.
5.
4.
Col.
1.
5.
Jer.
17.
17.
Psal
.
71.
5.
Job
8.
13.
Prov.
14.
32.
Heb.
16.
11.
Rom.
15.
5.
Luk.
13.
28.
Act.
15.
9.
1
Joh.
3.
3.
Act.
17.
27.
Mic.
4.
5.
Psal
.
81.
11
Psal
.
14.
1.
Foure
grounds
of
Atheism
.
Eccles
.
8.
11.
Psal
.
50.
21
Rom.
2.
4.
Eccles
.
8.
12.
Rom.
2.
24
1
Pet.
3.
4.
Exod.
5.
2.
Dan.
3.
15.
Thirteen
Characters
of
an
Atheist
.
Psal
.
14.
1.
Iob
22.
12
,
13
,
14.
Job
24
,
13
,
15
,
17.
Gen.
39.
9.
Cant.
2.
14
Mat
26.
39.
Luk.
22.
41.
Mar.
14.
35.
Ioh.
17.
Act.
24.
25.
Eph.
15.
5.
Job
31.
24.
vers
.
28.
Iosh
.
24.
25
,
26.
Gen.
42.
21.
Iob
13.
26.
Psal
.
25.
7
1
King.
18.
21.
Heb.
2.
18.
Zach.
13.
8
,
9.
Jer.
3.
4
,
5.
Psal
.
14.
1.
Seven
Characters
of
those
men
that
have
no
reall
propriety
in
God.
2
Chr.
15.
3.
Ioh.
8.
54
,
55.
1.
Ioh.
8.
55.
Object
.
Answ
.
Prov.
30.
23.
Psal
.
111.
10.
Ier.
22.
16.
Hos
.
8.
2.
Iob
21.
14.
Ioh.
8.
47.
1
Ioh.
4.
6.
Ioh.
8.
49.
50.
1
Joh.
3.
10.
Use
Heb.
11.
16.
Three
discoveries
of
our
interest
in
God.
2
Cor.
6.
18.
Ier.
3
25.
Dan.
9
5.
Notes for div A49252-e33730
A
view
of
the
Context
.
*
Pareus
in
locum
.
*
Heb.
10.
33.
Diyision
of
the
Text.
*
Iosh
.
10.
24.
*
Gen.
3.
15.
*
Mat.
20.
28.
1
Tim.
2.
6.
Iob
33.
24.
*
Prudentius
.
*
Rom.
7.
23.
*
Aristotle
.
*
Rev.
7.
17.
*
Heb.
10.
33.
*
Judg.
10.
14.
*
Kinet
Cathol
.
orthed
.
Ques
.
40.
primae
●●●is
.
*
1
Pet.
3.
14.
*
Illius
est
nolle
mori
,
qui
nolit
〈◊〉
ad
Christum-Aug
.
*
Isai
.
66.
24.
*
Exod.
14.
13.
*
Psa
.
110.
*
1.
Psal
.
2.
8