The Condition of lost man would be very deplorable if that God in whose Enjoyment his Happiness consists could in no wise be found The Undertaking of Christ also would be altogether in vain whatever he he has done or suffered even that Painfull shamefull Execrable Death upon the Câ—â—ss would be wholly to no Purpose if men could not be brought to God so as to find him for S. Peter tells us this was the great End of all That he might bring us unto God S. Pet 3. 18. Doubtless then God may be Found if he be but Sought 1. Duly If men seek him out of a feeling sense of their want need of him and out of a sincere desire to find him if they diligently enquire after him faithfully follow the guide which leads to him and carefully use the means whereby he is drawn nigh unto He hath promised Jer. 29. 13. Ye shall seek me and find me when ye shall search for me with all your Heart Which is as true of Gods readiness to be found when rightly sought to deliver from the Bondage of Sin as from the Captivity of Babylon 2ly God must be sought timely while he may be found before the Proper season of finding him be over Prov. 8. 17. Those that seek me early shall find me For The fifth thing implied in the Proposition is that the Time of finding God by seeking him will not always last And 1st It will certainly be ended at Death Indeed there is a Presence of God according to which he will be found after Death unsought for and undesired A Terrible furious presence which fills the Conscience of the Impenitent Sinner with a sense of Guilt and wrath and his heart with anguish and Horror Perplexity and Despair It is this Presence which kindles That fire that shall never be Quenched and which so affrights the greatest and stoutest that they are not able to abide it but Call to the Mountains and Rocks to fall on them and hide them from it Rev. 6 16. When the Soul is once separated from this Lumpish Body which straitens its Capacities and dulls its senses and greatly unfits it for Converse with any thing but this Gross world then it comes immediately to have to do with God himself whom it has so much despised and hated and his presence they can in no wise possibly avoid although by reason of the Contrariety which is between Gods nature and theirs it be extremely Tormenting to them like a fire that doth continually scorch Isa 33. 14. Who among us shall dwell with Everlasting Burnings But as for the Amiable and Gracious Presence of God that Presence which the Soul needeth and desireth with which it is so refreshed and ravished this if it be not sought here can never be found hereafter After Death the state of the Soul is unalterable it is with men then as it was with the Devils immediately after their Fall their Wills are Immutably fixed to their former Choice so that those who will not seek God now cannot then There is no such Work as seeking in the Grave whither we go Besides if there could be any seeking God after death there could be no finding him then seing there is then a Vast Gulf fixt between God and Sinfull Souls S. Luke 16. 26. The Romanists who suppose a Purgatory after death and a seeking and finding God out of Purgatory only assign this Purgatory for those in the state of grace who have been sincerely seeking God during this Life but have not found him being not sufficiently purified and so not prepared for him 2ly It may possibly be ended during Life There are those who have outlived the day of Grace in which God offers himself to be found Thus it was with Pharoah whom God after the sixth Plague reserved alive till he should have a more seasonable opportunity for the Glorifying of himself in his destruction Thus it was also with Judas of whom Christ gave this Character some time before his death that he was a Devil S. Joh. 6. 70. A Devil not only for the Wickedness of his heart but also for the desperateness of his state Devils might as soon find God as he There are those who while alive sin the Sin unto Death S. John 5. 19. Opposing the Spirit of God so obstinately and contumaciously in its saving work that at last it fully and finally Resolves to leave them to themselves to go on to their own Destruction God can never be found but when he sets himself to be found saying Behold me Behold me Isa 65. 1. Nay while he himself Seeks his Servants Psal 119. 176. And this is only so long as there is any Hopes that a Sinner may be Reclaimed by any Methods of Grace which Gods Wisdome and Justice will allow to be used towards him But if after a Tryall of all these in spight of Instructions and Reproofs of mercy and Judgement of what God can do mediately by his Ministers and of what God thinks fit to do immediately by his Holy Spirit the Sinner persist obstinately and Incorrigibly in neglecting and rejecting of God God saith of him as he said of Ephraim Hos 4. 17. He is joyned to Idols let him alone I see he will have none of me and I am resolved he shall not And let me tell you this is one of the greatest Judgements a sinner is capable of on this side Hell to be herein by God Iudicially condemned to his own sinfull choice After this there can be no seeking God so as to find him let a man live never so long Having shewn you those things that were implied in the first Proposition I come now to the Proposition it self and shall shew you That it is the Duty and Concern of all to seek God so as to find him It is their Duty for 1st It is the Precept of God whom we ought to obey Psal 25. 4. Seek ye the Lord and his strength Seek his face evermore 2. It is the Practise of the Saints whom we ought to imitate This is the Generation of them that seek him Psal 24. 6. It need not be Explained whom God speaks to Isa 51. 1. Ye that seek the Lord for it is to them that follow after Righteousness 3. The Promises of God encourage to it and they ought not to be slighted The Promise assures of us that we Shall find God if we search for him with all our heart Jer. 26. 13. And together with him every good thing besides Psal 34. 10. They that seek the Lord shall not want any good thing 4. The Providences of God call to this and they ought to be complied with Mercies are therefore vouchsafed to men to this purpose God hath set men The bounds of their habitations that they should seek the Lord. Act. 17. 46. 27. Judgements are inflicted for this purpose upon this account God ill resents it that People turn not unto him that smiteth them neither do they seek the Lord of
their affaires As 1st Those who Act rashly rush upon matters they have a mind to little caring whether this be lawfull of good report convenient but like beasts led by sense 2ly Who consult but not with the Lord but either with their own lusts their pride their Covetousness their Spite c. Asking them what they would have done or with their own understandings they pore and think lose one thought upon another not knowing and Considering man's thoughts are Altogether Vanity Or with others whom they esteem and Confide in not considering that ignorance on the one hand and interest on the other may make them give none of the best counsell 3ly Who enquire of the Lord but stay not for an Answer from him go on before they know whether he do's allow of it approve of it they be onely perswaded in their hearts the Lord would have them to doe thus and no otherwise Just like Pilate St. John 18. 39. Who askâ—s what is truth and never expects an Answer 4ly Who stay for the Counsell of God but take it not follow it not as the Jewes Jer. 32. 3. C. 43. 2. Vse 2. Do then in all cases what duty and interest obliges thee to trust in God for direction do what the holy ones of God use to doe make him thy Oracle Counsell Guide this will make most for thy true comfort thy reall advantage he will direct thee either Clearly shew thee what is most convenient for thee or at least effectually incline thee to what is best enabling thee to trust him with thy selfe in it though otherwise thou hast many seeming grounds of fear thou art bringing mischeif upon thy selfe he has no designes which interfere with thine Therefore First goe to him for Counsell say with David Psal 143. 10. Teach me to do thy will lead me guide me I am Foolish apt to mistake my selfe easily deceived by others thou knowest my frame my Circumstances how it is every way with me Thou knowest what I can bear what I have need of what will do me good what will make for my Comfort O Suffer me not to do any thing which may be prejudiciall to my own Soul which will make me lose Communion with thee forfeit thy favour provoke thee to leave me to my self to the humours or Fashions of men And that you may speed labour to bring your Soules to this not to desire worldly advantage to your selves in what ever you are about but onely that ye may be kept in the fear of God in the wayes of Holiness and Righteousness and truth so as to grow in grace to overcome your selves and the World how you may be in a way of pleasing Honouring and Serving him relieving and bettering your Brethren For if you come onely to learn what will make most for your ease and pleasure in the flesh to make you rich and great in the World to procure you outward prosperity and security this is not to ask counsel of the Lord this is a great abomination in his sight and ye have cause to fear the Lord may say of you as of the Israelites Ezechi 13. 34. Shall I be enquired of at all by them I the Lord will Answer him that cometh according to his Idolls 2ly Stay for his Counsel settle upon no resolution one way or other before the Lord have in some measure given you to understand what will be for the good of your Soules and those about you perswade you in your hearts that this gather then the other is so 3ly See you follow it stand and act in it when the Lord ha's perswaded you that this or the other is for the good of your Souls be not swayed to the contrary by any worldly considerations whatsoever be not moved one way or other by conveniencies or inconveniences But may not one be herein mistaken Yes very easily 1st If they do not sincerely desire to understand what is for the good of the Soul that they may follow that what ever it be though it do not so much agree with their inclinations 2ly If they do not heartily rely upon God for right information But where neither of these are wanting God neither can nor will suffer you to be mistaken But we cannot well resolve what is for the Souls good Then you must suspend wait upon God till he satisfy you Till you follow the leading and guiding of God ye are not safe If you run before him or turn out of his way thank your selves if you miscarry 3ly No wonder that there is such a generall miscarriage of People in matters of highest concernment when there is so much aiming at particular ends consulting with the customs of the World the maxims of vulgar prudence our own vain imaginations vain opinions of others and so little considering what may promote the wellfare of the Soul unto all eternity seeking to and relying upon the only wise God the God of Judgment for his directions 4ly Never expect to prosper to do discreetly when you are not in Gods way and truly thou art not in the way to learn wisdom before thou become a Fool in thine own eyes and discernest the highest wisdom of the World to be foolishness and utterly dispairest of doing any thing but playing the fool unless the Lord teach guide and direct thee 5ly How much are Gods People concerned to keep close unto the Lord to obey him to take heed of provoking displeasing him seeing it is he from whom alone selfe profitable Counsel is to be expected when they will find the greatest need of it 6ly Humble thy self if thou hast enterprised any business without asking Counsel of the Lord considering that hereby thou hast both slighted God and been wanting to the concernments of thy Soul 7ly Thank God for bringing thee into any difficulty and perplexity seeing this is the likeliest way to mind thee of thy Duty and concernment and of putting thee upon it These are some of the courses God takes to make People know he is the Lord thou hast no cause to be troubled at such a providence whereby thou are taught there is need of being wise in the wisdom of God as well as strong in the prwer of his might Mat. 7. 14. Because strait is the Gate and narrow is the Way which leads unto Life and few there be that find it HAVING discoursed of the first sort of motives which our Saviour makes use of to perswade Men to enter in at the strait Gate I am now come to the second sort The first sort of Motives are taken from Considerations of the contrary gate and way those that lead to Destruction and yet are so Wide and Broad that they have many Entries and Passages in them The Second sort are taken from Considerations had of the Strait Gate and ways and that either 1st Of the necessity of going in and going on here It is the only Way to Life thus to do this Way leads to Life but none else
wherin the Perfection of God lies And press after such a Perfection as the divine Perfection is then when we are Perfect as God is we shall be Perfect indeed Doct. 1. It is the duty of Christians to endeavour after Perfection Were it not the duty and concernment of Christians thus to do Christ would neither command Counsel nor exhort them to it To be Perfect is to be every way compleat in all the excellencies of a Christian 1st As to the kinds of these to have all those excellencyes which a Christian is capable of he is imperfect who is dificient in any of these Now These are of two Sorts 1st Intellectuall perfecting the understanding whereby the man is made in the true light clearely and distinctly to discern all those truths which are of moment for the bettering the heart and life every way these truths are various 1st Such as concerne the State wherein we are so that we may not be mistaken here Judging our selves to be in the State of grace while we still continue in the state of nature or in the state of nature when we have already passed into the State of grace This full assurance of understanding as the Apostle calls it in Colos 2. 2. Is requisite to compleat a Christian for where this is wanting their will not be that Peace of God which passeth all understanding Phil 4. 7. The Joy unspeakable and full of glory 1. Pet. 1. 8. Which are necessary both 1st To vnite the heart freeing it from distracting feares what to do and what to expect which wherever they prevail hinder a man from being intent upon his main business of glorifying God and Saving Souls his own and others 2ly To satisfy the Heart that it may not adhere to or hanker after Vanityes here below and so be drawen to lay out its time strength and parts for the procuring or securing these and 3ly To inlarg the heart from an ingenious sense of the greatest mercyes received from God unto Sinners and earnest desires of pleasing and honouring that God who has already done much And has given an assurance of doing more And 4ly To strengthen the heart that the man may have both Courage to grappel with all the difficultyes of actiue and passive duties and might to overcome them being not infeebled by those misgivings of heart which those who are doubtfull of their state are Vnavoidably subject to 2ly Such as concerne the heart How to understand it as to all its principles whether good or bad how to observe it as to all its workings and motions with their rise and tendency how to improve it in Purity from defilements in liberty from slavery to Sin the World and Satan in life and strength to do and Suffer the whole will of God 3dly Such as concerne the life to bring it unto an Vniversal conformity to and complyance with the holy righteous and good will of God Hereunto conduce whatever makes known the nature of Sin with Sins Vgliness and mischeivousness The severall instances of duty as we are brought into severall conditions and stand in severall relations to God and man the necessary coincidence of duty with interest so that what ever we are obliged to upon any consideration we are as much concerned about every way and not onely to be perswaded thus much in generall but to discerne the particular duty the prudentiall wayes to be taken according to the varietys of Circumstances times Places and Persons for discharging duty in so advantagious a manner so as to bring most Glory to God most comfort and edification to our selves and brethren The cautious to be used in discovering and declining temptations Least by them we be insnared seduced out of the way of duty and drawn unto any Sinfull and distructive Courses Of such a Perfection in intellectualls St. Paul speakes 1. Corrin 2. 6. We Speak wisdom among them that are Perfect 2ly Morall such as have a more immediate influence both upon heart and life to better Borâ— In the heart are Principally four 1st Purity from all fillthy lusts whether Devillish as Pride and malice or worldly ambition for the vain applause and honours of the World and covetuousness after the wealth of the World or Sensuall Such as carry out after case and Pleasure in meats drinks recreations and other sensuall delights 2ly Humility low thoughts of our selves not onely as finite Creatures who have whatever excellencyes we have not only originally from but dependently upon another who gave them at first limmits them as to their degrees and operations continues them dureing his pleasure can recall them when he will But also as Foolish feeble Sinfull creatures Not knowing how to avoid the Greivous consequences of Sin nor yet how to bear them being pleased in such mean thoughts and very well content that others should entertaine the like of us 3dly Faith I speak not of the first act of faith which vnites the soul unto Christ and thereby puts in it a Principle of new life but of those Acts of faith which proceed from the life allready received from Christ as living upon God both as to our naturall and spirituall life and the comforts of both aboue means when we have them expecting no advantage by them to the making the World-tolerable Death acceptable life fruitfull heart gracious conscience peaceable Further then they are sett in with by the wise Powerfull and living God And without means when God deprives us of these knowing that the alsufficient God is abundantly able in himselfe to supply whatever is wanting in the creature 4thly Love to all God and man Acqaintance Strangers Freinds and Focs which Love puts us upon serious care and faithfull endeavours to please and honour God for that is all which he is capable of from us to promote the solid comfort and real welfare of our brethren so far as in us Lies As to the life there are these 1st Obedience and readiness to do whatever the Lord requires of us be it never so displeasing and cross both to our inclinations and interests never so difficult putting us to great intention of mind great toil of body great expense of estate never so reproachfull losing us not only the Favour but the esteem of those whose approbation we most desire and Exposing us to the contempt and censure of the most Then obedience is right when it is Sincere as to its principle and end universall as to its extent And constant as to its duration Walking in all the Commandments and ordinances Blameless Luke 1. 6. That ye may be Sincere and without Offence till the day of Christ Phil 1. 10. Compleat in the whole will of God 2. Patience Chearfullness in suffering whatever the Lord lies upon us without Grudging inwardly murmuring or complaining outwardly either of our own condition or against God and his instruments be our Condition never so greivous and tedious Strengthened with all might c. unto all patience Col 1. 11. Lett
Godliness in his Family and if this should fail it will not Justify him at the great day when the Impartial God enquires how comes it to pass that thy Wife thy Child thy Servants were so grosly Ignorant of God And by reason of this are now like to be as Extreamly Miserable to say then alass Lord the Minister did not teach them as he ought If it be so as thou sayest will his Neglect of his duty Excuse thy sin while thou Neglectest thine or rather will it not agravate it that when thou plainly seest the danger to be so Extreme great with those Poor Souls that Perish they must in all likelyhood unless thou took due care and paines about them to save them seing none else Would heed them thou seest them take the directest Course unto utter destruction and yet for all the Love thou so much pretendedst to them never hadst the pity to their perishing Souls as once to aske them that serious Question what mean you know you whether you are going The School-Master should preserve saving Knowledge among his Scholars Has he not such Advantages by the awe that he has them in to mould their tender years almost what way he pleases which few else have Has he not them then under his instruction and discipline when they are not onely docible but pliable also And can he satisfy his Conscience and Answer it to God if he Improve this opportunity no further then to instruct them well in the grounds of Languages arts and sciences If he bring them under the precepts of morality and civility so that they can Command their passions and appetites and evidence their good breeding by their seemly and sober behaviour in every thing when in the mean while he do's no more to the saving of the Soul by bringing it to the true Knowledge of God in Christ then as if his Scholars carried no such things about them or they were onely concerned in the advantages of his life If one of these Poor wretches should meet his Master at the great day and say O Master I am undone and I may partly thank you for it while I was with you in my tender age before Custome in Sin had hardened my heart I had then some tenderness of Conscience and if you had but then at spare times minded me of my sinfull miserable Dangerous state you might then have put me in such a way as would have saved me from this Endless Torment I am now Entering into what will he be able to returne to this Nor 2ly Do I say it is the Ministers duty to preserve Knowledge Meerly by his Lips No his very life should be a continuall Sermon and in that he should let People see Knowledge digested into practise and good instructions exemplified before their eyes For how can he Expect that the People should believe him who Evidences by his Contrary practise that he do's not believe himself or whether is it more Likely they will follow him the way he points or the way he walks He tells us indeed that it is our duty to do so and so and frights us with dreadfull dangers if we do otherwise but certainly he do's not think as he Speaks for then he Would never do contrary Sure he loves himself as well as he do's us and he knowes what is good for himself and what is good for him can never be hurtfull for us But this I say one of the great dutys of the Minister is to preserve knowledg and right apprehensions in People agreeable to the very Nature of the things and firm Perswasions of the rectitude of these Apprehensions so as to be duly affected with those and to be Powerfully Actuated by them If ye aske what Knowledge The resolution is easy out of the very text that Knowledge which would Effectually restrain People from those practises which did greatly provoke the Righteous God against them And I pray you what do's skill in variety of Languages avail to this will it reform Lives and save Souls and Maintain Peace and order and Charity to puzzle an Ignorant auditory with Sentences of Latin or Greek either out of Heathen poets or Philosophers or out of Fathers Schoolmen or Councells that they do not the least understand Or if they did they know not how far they are to be heeded Will God be better served and superiours more obeyed and Corruptions more mortified and graces more exercised and Afflictions better Improved and our brethren more loved and helped in the way to Heaven by the Ministers making a business of it to Perswade his auditours that he has a little Learning 2ly Out of the very nature of the thing Is not that Knowledge to be Preserved by the Minister which is the most proper for a Divine who is to speak as the Oracles of God to Commend himself to the very Consciences of his people not to their fancies and humours To discourse of the Nature and properties and simpathies and Antipathies of things the magintude Motion influence of the Stars the situations distances and Temperature of places c. This may be proper for a Philosopher to discourse of the Intregues of Government for a statesman but what is this to a Divine whose Business is to save the Souls of poor people if it be possible however to bring them to as great an outward Reformation as may be And to keep up the honour of God in the World and to secure the peace of societies by principles of Conscience and to help Gods afflicted ones to bear up under their heavy Crosses by those Comforts which the World is unacquainted with and to teach those who are upright hearted to make a wise Improvement of all Advantages of providences c. If ye aske what Knowledge serves these ends there is 1st The Knowledge of God Letting people know what an Holy God he is that he cannot endure that they should allow themselves in the Least impurity of flesh or Spirit a Righteous God who will render to every one Impartially according to their wayes without any respect of persons a Mercifull God who will pity humbled penitents in their miseries be they never so sinfull A good God who well deserves to be Loved with the whole heart and Soul A dreadfull God who will be greatly feared by all those who are not stark mad so as with their eyes broad open desperately to run upon their ruine A wise Powerfull Alsufficient true faithfull God who never yet did faile his people in any case where they solely relied upon him but has helped them and do's help even then when the World concludes there is no help for them in God and they themselves do much question whether there be or no. In a Word that he is a God who Made Heaven and Earth and do's oversee continually all Persons and Affaires in them be they never so Secret and he rules and disposes of them all every way as he pleases without
Can we expect that People should ever give over Separating from our Congregations how strict soever the provision made by the Laws be when having a great famine in their Souls and a thirst for the word of Knowledge they come amongst us and get none If there be any here that can account it nothing though the great and dreadfull God be provoked poor Souls be Everlastingly undone a Flourishing Nation laid desolate a Church well ordered as to the main miserably torne in pieces by Schismes a Ministry which hitherto God has Honoured by using it to the Converting and edifying of Souls laid aside as an useless instrument I know not what to say to them which I can hope will take the least hold of them they may go and follow their Pleasures â—ark and â—oil in the World to be Rich and great and in the mean while quite forget that it was any part of their duty to preserve saving Knowledge Only let me tell them this time may come when they shall too late find it was a duty when Judgements have pursued and overtaken them and Conscience is awakened out of its long sleep when outward afflictions press and pinch and Terrours of Death and Hell Affright and all Comfort and help from Creatures fails and the man knows not which way to turne him or what will become of him then they will wish they had Considered it sooner But for you My Brethren who have engaged in this great work following the inward call of God being fully perswaded in your hearts that by devoting your selves this way you might do God and his People best service let me speak a word to you and my self Let us make it appear that how hard conceits soever some have of us we have a sense of and regard to our duty as well as they while we faithfully discharge it Let us confute the prejudices which prevail much in the World against us as if we were a generation of men that might be best spared by being really usefull let us manage our business so that their Consciences may Justify us when their humours and Interests engage them most in the quarrell against us 1st Let us Labour to grow in Knowledge Reall Spirituall Experimentall Solid and usefull Knowledge let us faithfully set our selves to do Gods will and he will make us know it Get our hearts made more pure then our heads will be more clear Earnestly press after the Spirit of truth and Knowledge which is able to reveal unto us the hidden things of God and to lead us into all truth Let us study throughly our own hearts we need not read over the Whole impression and the Bible these we shall find the best Books out of which we may be sufficiently furnished with what ever is usefull Let us faithfully make use of our talents that God may encrease them 2ly Let us in holding out Knowledge be faithfull instant in season and out of season and wise also let us meddle little with disputable Points these take them generally come not near the heart of Religion they do small good a great deal of harm making People proud Talkative and quarrelsome Diverting them also from the main of Religion to impertinencies Deal gently with Conscientious dissenters they will not be won by being reproached and â—ttaunted by being rendred odious to those about them by Nicknames Railing against their mistakes will not confute them neither will it heal their Sores to be ever in handling them No it is Found by Experience that False opinions are sooner undermined then battered and the warm Sun causes the Traveller to lay aside that Cloak which the Blustering wind could never have forced from him Make vse of Knowledge rather than shew of it lest thou prejudice the more sober and understanding persons against thee by giving them too Just cause to believe that thou art studying more to gain applause then to do good Some while they affect to seem learned make themselves Ridiculous yea and nauseous too while they vomit up as it were amongst the People their crude Matters which if they had been throughly digested into strength of reason would have made the Consciences of People feel that they do understand themselves So while they seek credit they miss it and also oft times render weighty matter inefficacious by Intermixing Dilute stuff with it which Weakens the Force of it Let us thus set our selves to preserve Knowledge and Knowledge shall preserve yea advance us God himself will own us wipe away our reproach and secure our interest and every way bless us People shall owne us and readily hear us Chearfully submit to us in the Lord heartily bless God for us And we shall either see of the Travell of our Souls amongst them and be Satisfied or however we shall know that our Judgment is with the Lord and our work with our God though Israel be not gathered and great shall be our reward in Heaven Proverbs 3. 5. 6. Trust in the Lord with all thine heart and leane not unto thine understanding In all thy wayes Acknowledge him and he shall direct thy paths THis Book was writ by one of great naturall parts who had all imaginable advantages whereby to improve them to the height besides those Supernaturall Endowments of Knowledge and wisdom he begg'd of God and obtained It containes in it severall usefull directions learned and tryed by Experience for the ordering of ones wayes in the fear of God with discretion so as to decline the snares of this present life comfortably to wade through all its troubles profitably to make use of all the Occurrences of it so as daily to get ground of Corruption to grow in purity and Heavenly mindedness fear of Love to faith in God submission to him meekness and holiness of heart ingenuity and goodness towards men to provide for and make sure of peace Joy and Glory to the Soul unto all eternity In the begining of this Chapter he falls upon his instructions with a winning insinuating compellation a temper expressing much tender Love and serious care My Son He enforces them with very powerfull perswasions from the reall advantages they bring along with them If a long Comfortable and honourable life be of any worth the rules which point out the certain way to these are of weight But what are these In generall Two 1st Make Conscience of all thy ways and keep thine heart Continually in Exercise to find out what is thy duty in every particular case that thou mayest set about the serious practice of it Ver. 3. Know that mercy and truth goodness reality are the main things ye ought to addict your selves unto you must get your hearts purged your lives Reformed from all malice and guile filled and adorned with what ever is akin to tender Love and honest sincerity But how shall one know what is Duty and what will really promote mercy and truth in the heart and life This is wisely inquired for