them by their Father But he withholds no good thing from them that walk uprightly Therefore let us be sure to look to that and indeavour to find it in our selves before we challenge the Providence of God And yet withall I must add this that this word Vprightly is not to be taken neither in the strictness and rigor of it so as to be free from all kind of Sins or Infirmities whatsoever which is not to be Expected here in this life but Evangelically and in the Sense of the Gospel for a study and Indeavour after Uprightness and Carefulness all we can to walk Holy and unblameably in our Conversations This is the walking Vprightly which the Holy Ghost here intends in this place and which has this Blessing attending upon it Of no good thing withheld from it So much of that viz. The Proposition in the Negative and so also of this whose verse For the Lord God is a Son and shield c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SERMON XXII Psal 94.19 In the Multitude of my Thoughts within me thy Comforts delight my Soul The Blessed and Holy man David as he was a man of manifold Afflictions which he was exercised and tryed withal so also of manifold Comforts and Consolations in those Afflictions as He had deep calling unto deep in regard of his Troubles so he had Height also calling upon Height in regard of his Inlargement The latter is that which we have now at this time before us IN this present Verse before us we have two General Parts especially observable of us First The Malady And Secondly the Remedy The Malady that we have in these words In the multitude of my Thoughts within me The Remedy that we have in these words Thy Comforts delight my Soul We begin in order with the first viz. The Malady In the Multitude of my thoughts within me wherein again we have these four following particulars First The Grief it self and that is Thoughts Secondly The Amplification of this grief and that is Multiplicity a Multitude of thoughts Thirdly The Subject or if ye will the occasion of it and that is David Himself My Thoughts Lastly The intimacy or closeness of it and that is within me For the first The grief or evil it self which did afflict and trouble at this time it is exprest to be thoughts Cogitationes meae Thoughts considered simply in themselves do not contain any matter of grief or evil they are the proper and natural issue and emanations of the Soul which come from it with a great deal of easiness and with a great deal delight but it is the exorbitancy and irregularity of them which is here intended when they do not proceed evenly and fairly as they ought to do but with some kind of interruption And so the word which is here used in the Text seems to import the Hebrew Sagnaphim carrying an affinity with Segnaphim which is derived from a root that signifies properly a bough Now we know that in a bough there are two things especially considerable as pertinent to our present purpose First there 's the perplexity of it And Secondly there 's the agitation Boughes they usually catch and intangle one in another and boughes they are easily shaken and moved up and down by the wind If there be never so little Air or breath that is any time stirring abroad the boughes they doe presently discover it and are made sensible of it So that this expression does serve very well to intimate and set forth unto us the perplexity and inconstancy of Thoughts which David was now troubled withal and whereof he now complains as grievous and offensive to him They were not thoughts in any consideration but thoughts of distraction such thoughts as did bring some grief and trouble with them This the Septuagint Translates it were so fully apprehensive of as that they quite leave out thoughts and render it onely by griefs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the multitude of my sorrows But it is more full and agreeable to the word to put them both together my grievous and sorrowful thoughts such thoughts as in regard of the carriage and ordering of them do bring grief and sorrow with them And here we may by the way observe thus much That God need not go far to punish and afflict men when he pleases He can do it even with their own thoughts no more but so He can gather a Rod of these boughes and make a scourge of these twistings wherewith to lash them and that to purpose If He does but raise a Tempest in the mind and cause these thoughts to bluster and bustle one with another there will be trouble and affliction enough though there were nothing besides It is no matter whether there be any ground or occasion for it nor in the things themselves It is enough that there be so but in the conceit and apprehension God can so improve a fancy a meer toy and imagination it self if that he will indeed fasten it and set it on upon the soul there shall be no quiet nor rest for it It is that which many a poor Creature in the world is too sadly acquainted withall a meer vexing and tormenting it self with its own thoughts and the distempers and prevarications of its own brain Belshazzar his countenance was changed and his thoughts troubled him Dan. 5.6 What does this now teach us but from hence to stand in awe of this Great God who is the searcher and tryer of the thoughts and has the ordering and disposing of them who forms the spirit of man within and declares to him what is his thought as he has that property ascribed unto him Amos 4.13 how I say should we tremble and fear before him Here is that which may take men off from security and hope of impunity in regard of their sins Because it may be sometimes they are out of the reach of humane censure and man cannot so easily come at them they may therefore think themselves safe and well enough no but they are not so for all that God can muster their very thoughts against them and raise a force out of their own Consciences if He pleases which will be punishment enough what 's the Hell of Hell it self That worm that never dyes and that fire that never goes out but this perplexity and irregularity and exorbitancy of distracted thoughts And how often is God pleased in a degree thus to torment them before their time to shew them what he will hereafter do more fully And more particularly let us here be advised to have a special regard to our thoughts above any thing else let us not give our selves too much scope and liberty here but restrain them and keep them in awe There are many which think thoughts are free and that they have leave to think what they please without any contradiction no but they are mistaken in so thinking Even the very thought of foolishness is sin as
this now is the first Branch of the Punishment of Hell here mentioned viz. The Punishment of Loss consisting in the Privation of the Blessed and Glorious Person of God with the appurtenances of it to all Eternity The Second is the Punishment of Sense which consists in the unspeakable torments inflicted upon Soul and Body for ever and ever All the Parts and Members of Body filled with anguish and pain All the Power and Faculties of Soul filled with horror and destraction from the unexpressible Words of God following upon each of them Therefore set forth by unquenchable fire because fire being one of those things which is most grievous to corporal sense is therefore fittest to express and resemble this condition to us And so by Tophet where the Idolaters did use to burn their children to Moloch which he is said to have made deep and large the pile thereof to be fire and much wood and the breath of the Lord like a stream of Brimstone to kindle it Esai 30.33 We think it very grievous sometimes to suffer the power of ordinary sickness and diseases here in the World especially such as they may be and hence more then ordinary torture in them the Gout and Stone and Collick and such as these and that but in one Part of the Body alone by it self but that is very grievous also to have but some common greif troubling and perplexing our minds but for a time But what is it to have the whole Body miserably tormented in every part and the whole Soul and Spirit overwhelmed and swallowed up with horror and confusion This is that which is considerable as belonging to this Place and State of Hell whereof we now speak The use which we are to make of this Point thus opened and explained to us viz. The Description of Hell in both the Parts and Branches of it is accordingly for our Parts to believe it and to be perswaded of it Seeing there is indeed such a thing a thing as this we should therefore acknowledge it and behave our selves answerable to it Indeed there are a great many of People that think it too bad to be true And have slight apprehensions of it as they make a mock and scorn of Judgment as I shewed you before so they make a mock also of Hell which as I said is one result of it If so be that mocking would satisfie and serve the turn But alas it will not do so These things are too manifest and evident to be so handled and to be put off by mocking However perhaps for a time People may flatter themselves in such courses as these are But this will not avail always there will be a Time of Punishment come when it will be too late to avoid it And of this Punishment which we now treat of the Damnation of Hell We need go no farther for a proof of it than to the Consciences of many poor wretches themselves in this particular which do declare as much as this comes to For look as there are Beginnings of Heaven and the Anticipation of future Glory in these comforts and Heavenly inlargements which Gods People partake of here in this present World knowing in themselves that there is in Heaven an induring substance as the Apostle speaks to the Hebrews So there are proportionably the beginnings of Hell and precurrences of future Misery and Torment which many People do also feel in their Consciences here upon Earth and whilst others do scoff at them are themselves so sensible of them especiaily so long as they lay not hold on the means of recovery from them Now therefore let all others learn by their example and take heed of doing that which they find lest they find that themselves at last by experience which they now call in question For Hell is for them to feel which at present refuse to believe Acknowledge it and acknowledge it in all the Circumstances and Aggravations of it For there are many who if they will in some respect grant the thing considered in it self yet they are ready to deny it in the full Latitude and Extent of it Think that it is not so grievous and so terrible as some would make it to be but rather diminish it and take from it Well but take heed of that also for there is more in that than men are aware of Who as they are not able to conceive of the Joys of Heaven so neither of the Torments of Hell which are aggravated especially from the continuance and perpetuity of them and the constant thoughts and despair of any freedom or deliverance from them when they are involved in them Neither may we think much of such Parts and Duties as these are in the course of our lives Being such which in their place and season are of singular use and advantage and do much avail to our future good It is better to hear of Hell than to feel it And a good way to keep us from the one is to close with the other The more we hear of Hell meekly and humbly and submissively with a Spirit of Faith and tenderness and awfullness and due obedience the more easily through the blessing of God shall we be kept from it and secured from falling into it That that place and state may not surprize us And so now I have done with the First General Part of the Text which is the Place or state it self which is here mentioned and that is Hell The Second is The Persons adjudged and condemned to the places which are here layed down two manner of ways First of all Comprehensively And Secondly Emphatically The Comprehensive Representation That is in that word The Wicked The Emphatical Representation that is in those And all the Nations that forget God First To speak of the former to wit those Persons in their Comprehensive Expression And that is The Wicked Reshagnim Which is a word of great Latitude and Extent It may be reduced for Explication sake to three Ranks and Sorts of People included in it First To all open and notorious Sinners Secondly To all close and reserved Hypocrites Thirdly To all Carnal and Unregenerate Persons whatsoever These are here termed the Wicked and propounded as such as are liable to the Condemnation of Hell First All open and notorious Sinners These are easily known what and who they are who are wicked and that with a witness Carry their very names in their foreheads declare their sin as Sodom and hide it not as the Prophet Isaiah speaks of them such are Drunkards and Whore-masters and Swearers and Lyers and Cheaters and Extortioners and the like The Scripture does in sundry places give in a Catalogue of them and passes this fatal and final Doom upon them of Everlasting Destruction and Damnation In 1 Cor. 6.10 and in Gal. 5.21 it is said expresly of them that They shall not inherit the Kingdom of God In Ephes 5 6. that They have no Inheritance in the Kingdom
Divines 3d Edition inlarged fol. A Discourse of the Two Covenants of Works and Grace by William Strong fol. Morning Exercise against Popery Practical Divinity of the Papists Destructive to Religion and mens Souls Mystery of Saving-Grace and a Discourse of Temptation by Tho. Froysell Present State of New England An Exposition on the Five first Chapters of the Revelation of St. John by Charles Phelpes The Revival of Grace by Henry Hurst SEVERAL SELECT SERMONS upon Various Texts Sermon I. Gen. 28.12 13. And behold a Ladder set upon the Earth and the top of it reached unto Heaven and behold c. There is commonly so much Weakness and Tenderness even in the best of The Servants of God is those Troubles and Perplexities that in this World happen unto them as that all the Means that may be is little enough for the Supporting and comforting them in such Conditions And accordingly is God himself for the most part careful to Supply them and to express Himself towards theâ— An Instance whereof we have here in this Scripture which we have now before us in the Example of the Patriarch Jacob in his Journey from Beersheba to Haran It was a Journey that was undertaken by him with a great deal of Difficulty and uncomfortable Reflexion And yet he received a great deal of Comfort from God in it and Incouragement to it God appeared to him by Night in a Dream while he was upon his way and strengthned and confirmed his Faith in it by a twofold Dispensation a Vision and an Oracle wherein he applyed himself to the Accommodation of both of his Senses his sight and his hearing In the Vision he came home to his Eye and confirmed his Faith by That And in the Oracle he came home to his Eare and confirmed his Faith by That likewise Our Business at this present time is with the First of these wayes of Confirmation as presented to his sight by the Vision in the words which I have now read unto you And behold a Ladder set upon the Earth c. IN the Text it self there are two General parts considerable First The Vision or Spectacle propounded Secondly The Incitement or Provocation of Attention thereunto The Vision or Spectacle it self that we have in the whole body of the Text as the main Scope and substance of it Of a Ladder with the Circumstance of it The Excitement or Provocation of Attention that we have in the word Behold interwoven throughly We begin with the First as more principal viz. The Vision or Spectacle propounded And that as it lies here before us is consisting of three Branches First of a Ladder reaching from Earth to Heaven Secondly of Angels ascending and descending upon this Ladder Thirdly of God himself standing above it The First Part or Branch of this Vision is of a Ladder set upon the Earth and the top of it extending to Heaven This is considerable of us not onely in the words but in the Scope not in the letter onely but in the Mistery which is signified by it and intended in it And indeed this Especially for our Edification where Inquiry is to be made by us what this indeed is and what is to be understood by it Now this we may take according to a twofold Explication Either that which is Primary and Principal Or that which is secundary and Subordinate The Primary and Principal Notion of this Ladder here in the Text is as it refers to Christ The Secundary and Subordinate notion is as it refers to the Church of Christ and to every particular Part and Member of him First We will look upon it in the Primary and principal Notion and Consideration of it as it refers to Christ himself who iâ— chiefly intended in it and to be understood by it as even out Saviour himself gives us an hint of it in Joh. 1.51 Verily Verily I say unto you Hereafter ye shall see Heaven open and the Angels of God ascending upon the Son of Man where he alludes to this Vision of the Text of Jacob's Ladder as is acknowledged by the Generality of Interpreters both Ancient and Modern Now Christ is very fitly resembled by this Ladder here of Jacob in a twofold Consideration especially First upon the account of his Nature and Secondly upon the account of his Offices Upon the account of his Nature First of all which are two his Godhead and his Manhood According to his Manhood so he hath in him the Foot of the Ladder which is set upon Earth According to his Godhead so he hath in him the Top of the Ladder which reacheth up unto Heaven And so the Scripture still expresses him and represents him unto us in the Union and Conjunction of these two Natures both together as of Heaven and Earth Thus John 1.14 The word was made Flesh and dwelt among us 2. Tim. 3.16 Great is the Mistery of Godliness God was Manifested in the Flesh Col. 2.9 In him dwelleth all the fulness of the Godhead Bodily Christ he is perfect God and perfect Man both And it was very requisite and necessary that he should be so It was requisite that he should be Man and so have his footing upon Earth Partly that he might be capable of Suffering and dying for us which otherwise he could not be and partly that he might make satisfaction in the same Nature that had offended that there might be a sutableness and Conformity betwixt the Head and the Members That he who Sanctifyes and they who are Sanctifyed might be of one Nature the Head and the Members both alike And that accordingly he might have a Sympathy and Fellow-feeling of affection towards them And thenit was requisite also that he should be God That he might know our wants and Necessities and that accordingly he might Supply them and make them up that he might satisfy the wrath of God for us and indure the Punishment which was due to our Sins without sinking under it That he might both preserve us from the greatest Evil and bestow upon us the greatest god also And that 's one account of this Resemblance of Christ to Jacobs Ladder Namely from the Consideration of his Nature The Second is from the Consideration of his Office as he is the Mediator of the Church And that in all the kinds and Perfections and accomplishments of it He is thus far also capable of this Resemblance which we have here before us As he is King and Priest and Prophet First Take him in his Kingly Office and it holds good in that Consideration That he reacheth from Earth to Heaven Thus Matth. 28 18. All Power is given unto him both in Heaven and in Earth Take him as to Earth and he is her King of Kings and Lord of Lords Rev. 19 16. He is the Prince of the Kings of the Earth Revel 2 5. He can give Laws to binde the Consciences of Men Yea of the greatest Monarches and Potentates in the world who stand in
away from us A Christian when he does at any time find himself in any cheerful and comfortable frame of spirit he should endeavour to keep it up and maintain it allhe can as that which is of very great consequence and importance to him not only for the sweetness and pleasingness of the condition it self but also in reference to that duty which is to be performed by him yea we must know that it is also more pleasing to God himself that his Children upon good and right grounds should walk comfortably and cheerfully before him and rather to close with the Consolations of his spirit than to lye down under the suggestions of Satan or the false and dark representations of their own sad and mis giving hearts therefore walk in the spirit also in this sense that is in the comforts and encouragements of the spirit And so much may suffice of the first term in these words to be explained by us namely what is meant by the spirit which we have shewn in a twofold Explication In the spirit that is in his Graces and Principles as subjected and radicated in us walk in the spirit that is walk after a spiritual manner and in the spirit that is according to his motions and suggestions as objected and propounded to us walk in the spirit i. e. walk according to the guidance and moderation of the Spirit of God The second Term here to be considered is walking and what is meant by that Now in this there are three particulars which seem to be intimated and implied First Here 's implied activity in opposition to bare speculation or profession or idleness in Religion Walking it is a business of motion he that walks he does not stand still Secondly Here 's implied strength in opposition to faintness or remisness he that walks he moves strongly Thirdly Here 's implied perseverance in opposition to declining or giving out he that walks he moves constantly All these particulars are in walking and so appliable to our Conversation in the spirit First Here 's implied activity in opposition to bare speculation or profession or idleness in Religion he that walks he moves himself and does not stand still And thus must it be with us in Religion an the ways of God We must be active and put forward in them it is not only have the spirit or understand it or pretend to it no but walk in it that is be careful to improve the Doctrines and Principles of it in the activity and fervency of a godly and holy Conversation This is that which is in a special manner required of us as Christians and accordingly we shall find t preach'd and urg'd upon us As in vers 25. of this present Chapter If we live in the spirit let us also walk in the spirit that is if we have a principle of spiritual life in us let us carry our selves answerably thereunto Look as the soul in the body it is not there after an idle manner but it does distribute motion and vigor to the several parts and members of it even so should it be with grace in the soul it should not nor will not be there to no purpose but so as to make the man of God perfect and ready to every good work that I may use the words of the Apostle Paul in 2 Tim. 3. ult And so the Apostle Peter also signifies unto us in 2 Pet. 1.8 When he had spoken of the several graces of the spirit in the words before If these things says he be in you and abound they will make you that ye shall not be barren nor unfruitful in the knowledg of our Lord Jesus Christ This life of the spirit in us should work in us a walking up to it and whiles it is said here walking we may take notice of the variation of the phrase in the Original Text for it is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which latter signifies a regular and orderly walking a walking by rule so it becomes us to walk who live in the spirit so to walk as not turning either to the right hand or to the left not carried by our own corrupt lusts nor yet overswayed by the mis-guidings of others but led by the sweet conduct and inclinations of the Spirit of God in us and doing that which he requires of us In a word This is that which is commended to us in this Text that our conversation be answerable to our principles and that as we make any claim to Religion more than others so we should behave our selves suitably thereunto It is not leaves that God stands upon but fruit it is not profession but action it is not only the principles which are in us but the works and duties which come from us in a correspondency and agreement to those Principles Not every onethat saith Lord Lord shall enter into the kingdom of Heaven says our blessed Saviour but he that doeth the will of my father which is in Heaven Matth. 7.21 It is doing that God does principally look after And this it does sadly come home to the consciences of many people in the world which are very guilty in this particular which have a name that they live but are dead as was said of the Church of Sardis which talk much of the spirit and the gifts and graces of it but in the mean time shew but little power and efficacy of it upon their hearts by framing of their lives thereafter as it becomes them to do such as these can have but little comfort whiles they live here in the world or hope and expectation when they go out of it so remaining We see how the Scripture puâ—s all still upon action If ye know these things happy are ye if ye do them John 13.17 And then are ye my friends if ye do whatsoever I command you John 15.14 And he that doeth the will of God abideth for ever 1 John 2.17 and many more places besides tending to this purpose Therefore we should not content our selves with any thing below this whatsoever it be First Not with agreat measure of knowledg only no more but so let not that satisfie or content us the devils themselves have this in great abundance and yet but miserable creatures they know and believe and tremble as the Apostle James speaks of them And there were many in this Church of Galatia to whom St. Paul here writes his Epistle which were very knowing and intelligent persons as to the Doctrine of Religion and Christianity which yet for all that the Apostle seems not to be satisfied with Therefore we may observe that he does not say Spiritually understand the law but walk in the spirit There have been some who have so supersticiously sought after and urged the former as that they have laid all the stress of Piety and true Religion wholly thereupon and counted them the only spiritual men which were exercised therein namely in finding out the
because the Lord hath anointed me to preach good tidings to the meek c. And we see it fulfill'd in Luk. 4.18 so Ephes 2.17 He came and preached peace to them that were a far off and to them that were near that no man may think meanly or scornfully of this work of Preaching and publishing of the Gospel it was the work and business and employment even of Christ himself in his own person But secondly He did it also and still does in his servants who were sent and appointed by him Thus 1 Pet. 1.10 11. Of which salvation the Prophets have inquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ c. And so St. Paul in 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me c. It is Christ that speaks to us in his Ministers who have his Spirit given them to this purpose Thus is Christ a witness by way of Discovery and Revelation which is the first Explication Secondly By way of assurance and confirmation not only so far forth as he reveals to us those things which we knew not but also as he does further settle us in these things which we know in part already he is a witness in this respect likewise And that by virtue of his Spirit that dwelleth in us God hath revealed these things to us by his Spirit For the Spirit searcheth all things even the deep things of God And as he reveals them so also he confirms them and gives us a further assurance of them as it is also intimated to us 2 Cor. 2.10 Now there are two things which Christ by his Spirit doth thus witness to all those that are members of him First The Truths and Doctrines of Christianity and Religion it self And secondly Their own spiritual condition and state in Grace as having such truths belonging to them First For the Truths and Doctrines of Religion Christ is a witness in regard of these namely so far forth as he does illustrate them and shine upon them and open our minds and understandings for the conceiving and apprehending of them As it is said of the Disciples in the general in Luk. 24.45 He opened their understandings that they might understand the Scriptures The Spirit of Christ in his children witnesses Divine Truths not only to their heads but to their hearts and gives them a further savour and rellish of those things which they know in part already which is the great difference betwixt them and other men Take common and ordinary persons who have no work of Grace at all in them and they have many times a great deal of knowledg in the Doctrines and Points of Religion so far as belongs to the brain and are able to discourse it may be pretty largely and plausibly of them But now a good Christian indeed he has another kind of knowledg of them He sees spiritual Truths by a spiritual light that which others discourse of he feels and has his heart transformed and changed into the nature of them Thus he knows the Scripture and written Word to be the Word of God not only from the testimony of the Church but from the testimony of the Spirit and as finding in his own soul the workings and impressions of it as Austin sometimes professes it for his own particular This is that accordingly which we should labour to find in our selves as being that which will be of greatest use and benefit to us and most likely to hold out with us It is the best and readiest way to perseverance and continuance and abidance in the truth when it is thus wrought and riveted into us When the Doctrines of Religion are meerly notional and speculative as swiming and floating in the understanding men do more easily let them go and part with them but when Christ by his Spirit does seal them and engrave them upon the heart then they are sure and certain and we shall constantly hold them out even to the end Again for a further explication of this Point as Christ may be said to be a witness of the Truths of Religion by his Spirit so also by his life and his whole conversation Joh. 18.27 For this end says he was I born and for this cause came I into the world that I should bear witness to the truth Christs actions they gave a testimony to his Doctrine and to the truth and reality of it That which was done by him it was a manifestation of that which was said which is indeed the best witness of truth that can be given unto it And it teaches us the same likewise in some kind of conformity unto him We ought thus far to be fellow-helpers to the truth and promoters of it all that may be And so as by doing so by suffering likewise Christ was a witness to the truth also thus and enables all his servants where they are called unto it to be so likewise He is in a sense the first Martyr and all others take it from him that have any ability to be so That 's the first Branch of this witness as to the matter of it as extending to the Truths of Christianity The second is as to Christians own condition and state of Grace Christ is a witness likewise thus as he witnesses by his spirit to their spirits that they are his children Rom. 8.16 Thus 1 Joh. 5.10 He that believeth on the Son of God hath the witness in himself that is wrought and imprinted upon his heart by the Spirit of Christ which dwelleth in him and certifies him in this particular and that against all false witnesses and objections to the contrary When Satan or a mans own misgiving heart shall be ready sometimes to accuse him and fly in his face here 's the witness and testimony of Christ himself which will carry all down before it And so again when a man 's own heart acquits him and speaks comfortably to him here 's the witness of Christ also to confirm it and to add strength unto it which is the chiefest of all As Peter sometime to Christ Lord thou knowest all things thou knowest that I love thee Christ is not only a Judg but a Witness and accordingly we may appeal unto him for the clearing and justifying of us upon any occasion as this Disciple here does and he will be ready accordingly to give in witness to us and for us as it is proper unto him my witness is in heaven and my record on high Job 16.19 Yea and to give witness in us too within our own breasts Christ he can speak peace to the Conscience and make it speak peace to it self which no other witness can do besides He can so enlighten and over-power the Conscience as thereby to enable it to give a right judgment of it self which oftentimes