to be ignorant of our â—elves 3. What evils follow this Ignorance â—f our selves and what benefits self-knowâ—â—dge would procure 4. How we should â—â—prove this doctrine by Application and â—â—actice Of the first but briefly I. SElf-knowledge is thus distinguished according to the object 1. There is a Physical self knowledge when a man knows what he is as a man What his soul is and what his body and what the compound called man The Doctrine of Mans Nature or this part of Physicks is so necessary to all that it is first laid down even in the Holy Scriptures in Gen. ch 1 2 3. before his Duty is expressed And it is presupposed in all the moral passages of the word and in all the preaching of the gospel The Subject is presupposed to the Adjuncts The Subjects of Gods Kingdom belong to the Constitution and therefore to be known before the Legislation and Judgement which are the parts of the Administration Morality alway presupposeth nature The Species is in order before the separable Accidents Most ridiculously therefore doth Ignorance plead for it self against Knowledge in them that cry down this part of Physicks as Humane Learning unnecessary to the Disciplâ—â— of Christ What excellent holy Meditations of Humane nature do you find oft in 〈◊〉 and in Davids Psalms Ps 139. concluding 〈◊〉 the praise of the incomprehensible Creator ver 14. I will praise thee for I am fearfully and wonderfully made Marvellous are thy works and that my soul knoweth right well 2. There is a Moral Self-knowledge very necessary And this is The knowing of our selves in Relation to Gods Law or to his Judgement The former is the knowledge of our selves in respect of our Duty the second in respect of the Reward or Punishment And both of them have respect to the Law of Nature and Works or to the Remedying Law of Grace The Ethical knowledge of our selves or that which respecteth the Precept and our Duty is twofold The first is as we have performed that Duty The second as we have violated the Law by non-performance or transgression The first is the knowledge of our selves as Good the second as Evil. And both are either the knowledge of our Habits good or evil or of our Acts How we are Morally Inclined disposed or habituated or what and how we have Done We must know the Good estate of our Nature that we were created in the Bad estate of sinfull nature that we are fallen into the actual sin committed against the Law of nature and what sin we have committed against the Law of Grace and whether we have obeyed the call of the Gospel of salvation or not So that as mans state considered Ethically is threefold Institutus Destitutus Restitutus Infirmatus Deformatus Reformatus the state of Upright nature the State of Sin Original and Actual and the state of Grace we must know what we are in respect to every one of these And as to the Judicial knowledge of our selves that is as we stand related to the Promises and Threatnings the Judgement the Reward and Punishment we must know first what is due to us according to the Law of Nature and then what is due to us according to the tenour of the Law of Grace By the Law of Nature or of Works Death is the Due of fallen mankind but no man by it can lay claim to Heaven All men are under its curse or condemnation till pardoned by Christ but no man can be Justified by it By the Promise of the Gospel all true Believers renewed and sanctified by the Spirit of Christ are Justified and made the sons of God and heirs of everlasting glory To know whether we are yet delivered from the condemnation of the Law and whether our sins are pardoned or not and whether we are the children of God and have any part in the Heavenly Glory is much of the self-knowledge that is here intended in the Text and that which most nearly concerneth the solid comfort of our souls II. BUt is all self-ignorance a shame or dangerous Answ 1. It is no other shame then what is common to humane frailty to be ignorant of much of the mystery of our Natural Generation Constitution Integrall parts and Temperament There is not a nerve or artery or vein nor the bredth of a hand from head to foot but hath something unknown to the most excellent Philosopher on Earth This little world called Man is a compound of wonders Both Soul and Body have afforded matter of endless controversie and voluminous Disputations to the most Learned men which will not admit of a full decision till we are past this state of darkness and mortality 2. There are many Controversies about the nature derivation and punishment of Original sin which a humble and diligent Christian may possibly be ignorant of 3. The degrees of Habitual sin considedered simply or proportionably and respectively to each other may be much unknown to many that are willing and diligent to know And so may divers actual sins such as we know not to be sin through our imperfect understanding of the Law and such as through frailty in a crowd of actions escape our particular observation And the sinfulness or Aggravations of every sin are but imperfectly known and observed by the best 4. The Nature and beauty of the Image of God as first planted on created man and since Restored to man Redeemed the manner of the Spirits acccess operation testimony and inhabitation are all but imperfectly known by the wisest of Believers The frame or admirable composure or contexture of the New-man in each of the renewed faculties the connexion order beauty and special use of each particular grace are observed but imperfectly by the best 5. The very uprightness and sincerity of our own hearts in Faith Hope Love Repentance and Obedience is usually unknown to Incipients or young beginners in Religion and to the weaker sort of Christians how old soever in profession and to melancholy persons who can have no thoughts of themselves but sad and fearfull tending to despair and to lapsed and declining Christians and also to many an upright soul from whom in some cases of special tryal God seems to hide his pleased face And though these infirmities are their shame yet are they not the Characters or Prognosticks of their misery and everlasting shame 6. The same persons must needs be unacquainted with their Justification Reconciliation Adoption and Title to everlasting blessedness as long as they are uncertain of theie sincerity Yea though they uprightly examine themselves and desire help of their Guides and watch and pore continually upon their hearts and wayes and daily beg of God to acquaint them with their spiritual condition they may yet be so far unacquainted with it as to pass an unrighteous judgement on themselves and condemn themselves when God hath justified them But 1. To be totally ignorant of the excellency and capacity of your immortal souls 2. To
â—â—sturbing enemy in adversity As fleshly â—inds misjudge of the law and service of â—od and cannot be subject because of the â—mity against him Rom. 8.7 so do they â—â—sjudge of his chastisements And so far 〈◊〉 they participate of this disease the best â—â—ll be repining and tempted to unworthy â—oughts of God Even innocent nature â—oth to suffer Christ himself saith If it be thy will let this cup pass from me Anâ— nature so far as it is corrupted is yet mucâ— more averse because the Flesh is more inâ—ordinately desirous of its ease and passioâ— more turbulent when it is denyed and thâ— soul hath less apprehension and relish 〈◊〉 that Love of God which is the cause anâ— End and should sweeten all to a Reconâ—ciled well-composed mind and it is alsâ— less satisfied in the will of God and it is leâ—â— subject to it and patience is defective bâ—â—cause of the weakness of the Graces thâ— should support us Besides which also tenderness of spirit and overmuch sensibâ—â—lity fears and trouble are ordinary effecâ— of the weak and tender nature of maâ— especially of the more weak and tendâ—â— sex And when all these concur tâ—â— averseness of the most innocent nature tâ—â— remnants of sin and the special tenderneâ—â— of your nature and sex your burdeâ— and tryal is much the greater and yoâ— grief must needs be much the moâ—â— But I beseech you remember that yoâ— have not to do with an Enemy but a Fâ—â—ther that knoweth what he doth aâ—â— meaneth you no hurt but that which is tâ—â— fittest means to your good and to yoâ— scaping greater hurt that loveth you 〈◊〉 less in the greatest of your pain and danger than in the greatest of your prosperity and peace that you have a Head in Heaven that was partaker with us of flesh and blood that he might deliver us from our bondage which we are in through the fear of death who was made perfect by suffering and is not ashamed to call us Breâ—hren being in all things made like unto us that he might be a merciful and faithful High Priest in things pertaining to God â—o make reconciliation for our sins who â—n that he himself hath suffered being tempted is able to succour them that are â—empted Heb. 2.10 11 14 15 17 18. We have not an High Priest that cannot be touched with the feeling of our infirmities but was in all points tempted or tryed â—s we are but without sin He that himself in the days of his flesh did offer up prayers and supplications with strong cryâ—ng and tears to him that was able to save him from death Heb. 5.7 will not be angry if his servants complain and cry â—o him in their suffering He that cryed â—ut My God My God why hast thou forâ—aken me will pitty his poor distressed â—embers and not forsake them when they â—hink themselves forsaken And if they go beyond their bounds in their complainings he will not therefore disregard their moans But he that honoured the patience of Job though he so passionately curseâ— the day of his birth will love the faith anâ— patience of his people notwithstanding the mixtures of unbelief and impatience He is ready with his gracious excuse Matth. 26.41 The spirit is willing buâ— the flesh is weak And he considereth that our strength and flesh is not of stone or brass Job 6.12 He will therefore revive the spirit of the contrite and wiâ—â— not contend for ever nor be alwaies wroth lest the spirit should faile before him and the souls which he hath made Isai 57.15 16. And though no chastening for the present seemeth to be joyous but grievous yet the end is that he may make uâ— partakers of his Holiness and afterwarâ— it yieldeth the peaceable fruits of righteousness to them that are exercised thereby Heb. 12.10 11. Blessed is the man that endureth temptation for when he is tryed he shall receive the Crown of Life which God hath promised to them that love him Jam. 1.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law that thou mayest give him rest from the days of adversity unâ—ill the pit be digged for the wicked For the â—ord will not Cast off his people neither will he forsake his inheritance Psal 94.12 13 14. Madam if nothing in all the world be more certain that that there is a God who â—s true and just and delighteth in his people when they are lowest in the world If noâ—hing be more sure than that there is a Heaven for persevering penitent believers â—hen are our Arguments for the comfort of Gods afflicted ones no fancies but â—etcht as from the highest excellencies so â—rom the surest realities that ever were presented to the understanding of a man And though the best of Saints have been â—ut to wrestle with the temptations that â—rise from the adversity of Believers and â—he prosperity of the wicked yet this is still â—he result of all their perplexing thoughts Truly God is good to Israel even to such as are of a clean heart Though sometime their feet are almost gone and their paths do well nigh slip and they are ready to say We have cleansed our hearts in vain and washed our hands in innocency for all the day are we plagued and chastened every morning yet they soon learn in the sanctuary of God that the wicked are set in slippery places and cast down into destruction and brought to desolation as in a moment and utterly consumed with terrors as a dream when one awaketh so the Lord when he awaketh will despise their image Psal 73. But marke the perfect man and behold the upright for the End of that man is peace Psal 37.37 Because sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil But though a sinner do evil an hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God which fear before him Eccles 8.11 12. If not here yet certainly at last all shall say Verily there is a Reward for the righteous Psal 58.11 Rest therefore in the Lord and wait patiently for him Commit your way to him Trust in him and he shall bring it to pass For the needy shall not alway be forgotten the expectation of the poor shall not perish for ever Psal 9.18 How happy are you that God doth thus save you from the temptations of prosperity which you see befool and undo so many before your eyes and that you are not left in the number of â—hose that are men of the world which â—ave their portion in this life Psal 17.14 â—nd are given up to their own hearts lusts â—o walk in their own counsels Psal 81.12 â—nd must hear at last Remember that thou â—n thy life time receivedst thy good things â—ut that here you have your evils and â—hall be comforted when the now-prospeâ—ous wicked are tormented Luke 16.25
est superbia elati sed confessio non ingrati habere te cognosce nihil ex te habere ut nec superbus sis nec ingratus Dic Deo tuo quoniam sanctus sum quia sanctificasti me quia accepi nonquae habui quia tu dedisti non quae ego merui saith Augustine This is not the Pride of one lift up but the acknowledgement of one that 's not unthankfull Know that thou hast and know that thou hast nothing of thy self that thou maist neither be proud nor yet unthankfull Say to thy God I am holy fer thou hast sanctified me for I have received what I had not and thou hast given me what I deserved not The Thanksgiving of a faithfull soul is so far from being displeasing to God as a Pharisaical ostentation that it is a great and excellent duty and a most sweet and acceptable sacrifice Psal 50.14.23 Offer unto God thaenksgiving He that offereth praise Glorifieth me 8. And as to the Lords Supper what work they are there like to make that are unacquainted with themselvelves you may conjecture from the nature of the work and the command of self-examination and self-judging Though some may be wellcomed by Christ that have faith and love though they doubt of their sincerity and know not themselves to be children of God yet none can be welcome that know not themselves to be sinners condemned by the Law and needing a Saviour to Reconcile and Justifie them Who will be there humbled at the feet of Grace and thankfull for a Redeemer and hunger and thirst for Sacramental benefits that knoweth not his own unworthiness and necessities O what inestimable mercy would appear in a Sacrament to us in the offers of Christ and saving grace and communion with God and with his Saints if our appetites were but quickned by the knowledge of our selves 9. And I beseech you consider whether all your studies and learning and employments be not irrational preposterous and impertinent while you study not first to know your selves You are nearest to your selves and therefore should be best acquainted with your selves What should you more observe then the case of your own souls and what should you know better then what 's within you and what you carry still about you and that which me thinks you should alwayes feel even the bent of your own estimations and affections the sicknesses of your souls your guilt your wants and greatest necessities All your Learning is but the concomitant of your dotage till you know your selves Your wisest studies are but the workings of a distracted mind while you study not your selves and the things of everlasting consequence The wise man was but derided by the standers by that fell over head into a ditch whilst he was busily taking the height of a Star To study whether it be the Sun or Earth that moveth and not consider what motion is predominant in thy soul and life is a pittifull preposterous study To think more what stars are in the firmament then what Grace is in thy heart and what planet reigneth then what disposition reigneth in thy self and whether the Spirit or flesh have the dominion is but to be learnedly besides thy self Illum ego jure Despiciam qui scit quanto sublimior Atlas Omnibus in Lybia sit montibus hic tamen idem Ignoret quantum ferrata distet ab arca Is it not a laborious madness to travail into far Countreys and compass Sea and land to satisfie a curiosity and to be at so much cost and pains to know the scituation government and manners of the Cities and Countreys of the world and in the mean time to be utterly strange at home and never bestow one day or hour in a serious survey of heart and life To carry about a dark unknown neglected soul while they are travelling to know remotest things that less concern them Me thinks it is a pittifull thing to hear men ingeniously discoursing of the quality laws and customs of other Nations and of the affairs of Princes and Common-wealths and of the riches and commodities of Sea and land and to be mute when they should express their acquaintance with themselves either in confession and prayer to God or in any humble experimental conference with men To trade abroad and utterly neglect the trade of godliness at home To keep correspondency with persons of all degrees and to have no correspondence with themselves To keep their shop-books and accounts with diligence and never regard the Book of Conscience nor keep account of that for which they must ere long be accountable to God It s a pittifull thing to see men turn over voluminous histories to know what hath been done from the beginning of the world and regard no more the history of their own lives nor once look back with penitent remorse upon their ungodly careless Conversations nor say What have we done To see men have well-furnish't Libraries and read over a multitude of Books and never read the state and records of their souls Quid juvat immensos scire atque evolvere casus Si facienda fugis si fugienda facis It maketh you but objects of wonder and compassion to read Laws and Records and understand all Cases and never endeavor to understand the Case of your immortal souls To counsell others for their temporal estates and never understand your own spiritual state To study the mysteries of Nature and search into all the works of God except your selves and that which your happiness or misery doth depend on To study the nature and causes and signs of bodily diseases and their several remedies and never study the diseases of your own souls nor the precious remedy which Mercy hath provided you To cure the sicknesses of other mens bodies and never feel a stony proud or sensual heart nor use any care and industry for the cure To know the matters of all Arts and sciences to be able to discourse of them all to the admiration of the hearers is but an aggravation of thy lamentable folly if thou be all this while a stranger to thy self and that because thou art mindless of thy souls condition You would but laugh at such a Learned fool that knew not how to dress himself or eat or drink or go and yet could talk of the profoundest speculations in Metaphysicks or other sciences It is more necessary to know your selves your sin your duty your hopes your dangers then to know how to eat or drink or cloath your selves Alas it is a pittifull kind of knowledge that will not keep you out of Hell and a foolish wisdom that teacheth you not to save your souls Per veram scientiam itur ad disciplinam per disciplinâ—m ad bonitatem per bonitatem ad beattiudinem saith Hugo Till you know your selves the rest of your knowledge is but a confused dream When you know the thing you know not the end and use and worth of it
fall their sin and misery of the Redeemer and the sure and free salvation which they may have if they will but come to him But alas we cannot make them believe that they are so sick as to have so much need of the Physicion and that they are dead and have need of a new creation as to the inclinations of their hearts and the end and bent and business of their lives We are sent to tender them the mercy of Christ but we cannot make them believe that they are miserable We are sent to offer them the riches and eye selve and white rayment of the Gospel but we cannot make them know that they are poor and blind and naked We are sent to call them to Repent and Turn that they may be saved and we cannot make them know that they are so far out of the way as to need a change of heart and life Here they sit before us and we look on them with pitty and know not how to help them We look on them and think alas poor souls you little see what death will quickly make you see You will then see that there is no salvation by all the blood and merits of Christ for any but the sanctified but O that we could now but make you understand it We look on them with compassion and think Alas poor souls as easily and quietly as you sit here a change is neer It will be thus with you but a little while and where will you be next We know as sure as the word of God is true that they must be converted and sanctified or be lost for ever and we cannot make them believe but that the work is done already The Lord knoweth and our consciences witness to our shame that we be not half so sensible of their misery nor so compassionate towards them as we ought to be but yet sometimes our hearts melt over them and fain we would save them from the wrath to come and we should have great hopes of the success if we could but make them know their danger It melts our hearts to look on them and think that they are so near damnation and never like to scape it till they know it till they know that their corruption is so great that nothing but the quickning spirit can recover them and nothing less then to become new creatures will serve the turn But if we would never so fain we cannot make them know it O that we knew how to acquaint them with their case O that we knew how to get within them and to open the windows that the light of Christ might shew them their condition But when we have done all we find it past our power We know they will be past help in Hell if they die before they are regenerate And could we but get themselves to know it we could not but hope that they would better look about them and be saved but we are not able it s more then we can do We cannot get the grossest worldling the basest sensualist the filthiest letcher the proudest child of the Spirit of pride to know that he is in a state of condemnation and must be sanctified or be damned much less can we procure the formal Pharisee thus to know himself We can easily get them to confess that they are sinners and deserve damnation and cannot be saved without Christ But this will not serve The best Saint on earth must say as much as this comes to There are converted and uncoverted sinners sanctifyed and unsanctified sinners Pardoned and unpardoned sinners Sinners that are members of Christ and the children of God and heirs of Heaven and sinners that are not so but contrary They must know not only that they are sinners but that they are yet unconverted unsanctified unpardoned sinners not only that they cannot be saved without Christ but that yet they have no special interest in Christ They will not Turn while they think they are turned already They will not so value and seek for Conversion and Remission and Adoption as to obtain them while they think they have them all already They will not come to Christ that they may have life while they think they have part in Christ already Paul after his Conversion was a sinner and had need of Christ but Paul before his Conversion was an unsanctified unjustified sinner and had no part in Christ This is the state of sin and misery that you must come out of or you are lost And how can you be brought out of it till you know that you are in it O therefore that we knew how to make you know it How should we make poor sinners see that they are within a few steps of everlasting fire that we might procure them to run away from it and be saved we cry so oft and lose our labour and leave so many in their security and self-deceits that we are too discouraged and remit our desires and lose our compassion and our selves alas grow dull and too insensible of their case and preach too oft as coldly as if we could be content to let them perish We are too apt to grow weary of holding the light to men asleep or that shut their eyes and will not see by it When alâ— that we have said is not regarded and we know not what more to say then hath been said so long in vain this flats our spirits this makes so many of us preach almost as carelesly as we are heard Regardless sleepy hearers make regardless sleepy Preachers Frequent frustration abateth hope And the fervour and diligence of prosecution ceaseth as hope abateth This is our fault Your insensibility is no good excuse for ours But it s a fault not easily avoided And when we are stopt at the first door and cannot conquer Satans out works what hopes have we of going further If all that we can say will not convince you that you are yet unsanctified and unjustified how shall we get you to the duties that belong to such in order to the attainment of this desireable state ANd here I think it not unseasonable to inform you of the reason why the most able faithfull Ministers of Christ do search so deep and speak so hardly of the case of unrenewed souls as much displeaseth many of their hearers and makes them say they are too severe and terrible preachers The zealous Antinomian saith they are Legalists and the prophane Antimonian saith they rail and preach not mercy but judgement only and would drive men to despair and make them mad But will they tell God he is a Legalist for making the Law even the Gospel Law as well as the Law of Nature and commanding us to preach it to the world Shall they escape the Sentence by reproaching the Law-maker Will not God judge the world and judge them by a Law and will he not be just and beyond the reach of their reproach O sinner this is not the smallest part of
plainess to acquaint them with their need of better hopes But some go further and more openly act the part of Satan by reproaching the most faithful servants of the Lord and labouring to bring the people into a conceit that seriousness and carefulness in the matters of God and our salvation are but hypocrisie and unnecessary strictness And in their company and converse they put so much countenance on the ungodly and cast so much secret or open scorn upon those that would live according to the Scriptures as hardeneth multitudes in their impenitency O dreadful reckoning to these unfaithful shepherds when they must answer for the ruine of their miserable flocks how great will their damnation be which must be aggravated by the damnation of so many others When the question is How come so many souls to perish the answer must be Because they â—et light by Christ and Holiness which should have saved them But what made them set light by Christ and Holiness It was their deceitful confidence that they had so much part in Christ and holiness as would suffice to save them though indeed they were unsanctified strangers unto both They were not practically acquainted with thâ—ir necessities But how came they to continue thus ignorant of themselves till it was too late Because they had teachers that kept them strange to the nature of true holiness and did not labour publikely and privately to convince them of their undone condition and to drive them to Christ that by him they might have life Woe to such Teachers that ever they were born that must then be found under the guilt of such perfidiousness cruelty Had they ever felt themselves what is it to be pursued by the Law and conscience and with broken hearts to cast themselves on Christ as their only hope and refuge and what it is to be pardoned and saved by him from the wrath of God and what it is to be sanctified and to be sensible of all his Love they would take another course with sinners and talke of sin and Christ and holiness at other rates and not deceive their people with themselves Direct 1. My first Direction therefore to you is in order to the knowledge of your selves that if it be possible you will live under a faithful soul-searching skilful Pastor and that you will make use of his publike and personal help to bring you and keep you in continual acquaintance with your selves As there is a double use of Physicions one General to teach men the common Principles of Physick and read them Lectures of the nature of diseases and their causes and remedies and the other particular to apply these common precepts to each individual person as they need So is there a double use of ministers of the Gospel One to deliver publikely the common doctrines of Christianity concerning mans sin and misery and the remedy c. and the other to help people in the personal application of all this to themselves And they that take up only with the former deprive themselves of half the benefit of the ministry 1. In publike how skilful and diligent should we be in opening the hearts of sinners to themselves The Pulpit is but our candlestick from which we should diffuse the holy Light into all the Assembly Not speaking the same things of all that are before us as if it were our work only to trouble men or only to comfort them but as the same Light will shew every man the things which he beholdeth in their varieties and differences we see by the same sun a man to be a man and a beast to be a beast and a bird to be a bird so the same word of truth which we deliver must be so discovering and discriminating as to manifest the ungodly to be ungodly and the carnal to be carnal the worldling to be a worldling the hypocrite to be an hypocrite and the enemies of holiness to be as they are and the sincere to be sincere and the renewed soul to be indeed renewed The same light must shew the excellency of sanctification and the filthiness of sin the glory of the Image of Christ and the deformity of that spiritual death which is its privation It must shew the Righteous to be more excellent then his neighbour Prov. 12 26. and help men to discern between the righteous and the wicked between him that serveth God and him that serveth him not Mal. 3.18 we must not be like the miserable ungodly preachers that cannot describe the state of grace with clearness and feelingly because they never knew it or that dare not discover the unsanctified lest they detect themselves nor judge them accordidg to their office lest they condemn themselves and that preach to the ungodly as if all were well with them and they dare not awaken the consciences of others lest they should awaken and affright their own and therefore are ready to scorn at all distinguishing preachers and to take the discovery of regeneration to be but the boasting of hypocrisie as if he that would differ from the most or did pretend to the special priviledges of the Saints did but as the Pharise thank God that he is not like other men or say Stand by I am more holy then thou And if these preachers could prove that all men shall be saved that will but say that they are Christians they might then have hope of being saved themselves wiâ—hout that serious piety which they so distaste No wonder therefore iâ— they preach in the language of Corah Numb 1â— 3 Ye take too much upon youâ— seeing all the Congregation are holy every one of them and the Lord is among them wherefore then lift you up your selves above the Congregation of the Lord But the Lord saith If thou take forth the precious from the vile thou shalt be as my mouth â—â—t them return unto thee but return not thou unto them Jer. 15.19 If you love not differencing preaching make no difference from the true members of Christ by your hypocrisie or ungodly living be such as they and we shall not difference you from them Read but the first Psalm and the fifteenth Psalm and the third of John and the eighth to the Romans and the first Epistle of John and then tell me whether the Scripture be not a differencing word condemning some and justifying others and shewing the true state of the difference betwixt them What is there no difference between the heirs of Heaven and Hell Or is the difference no more then that one â—â—th the name of a Christian and not the â—her or that one had the hap to be born â—here the Gospel was Received and Chriâ—â—â—â—nity was the Religion of the Countrey 〈◊〉 the other the unhappiness to be born â—here it was not known O no when 〈◊〉 dreadful differencing day is come men â—â—all find that there was another kind of â—â—fference between the way of Life and 〈◊〉 death When many shall say Lord â—â—rd