LIFE
ETERNALL
OR
,
A
TREATISE
Of
the
knowledge
of
the
Divine
ESSENCE
and
ATTRIBVTES
.
Delivered
in
XVIII
.
Sermons
.
By
the
late
faithfull
and
worthy
Minister
of
IESVS
CHRIST
,
IOHN
PRESTON
,
D.
in
Divinity
,
Chaplaine
in
ordinary
to
his
Majestie
,
Master
of
Emmanuel
Colledge
in
Cambridge
,
and
sometimes
Preacher
of
LINCOLNS
Inne
.
IOHN
17.3
.
This
is
Life
Eternall
to
know
thee
,
the
only
true
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
Imprinted
at
London
by
R.
B.
and
are
to
be
sold
by
Nicholas
Bourne
at
the
Royall
Exchange
,
and
by
Rapha
Harford
,
in
Pater-noster
Row
,
in
Queenes-head
Alley
,
at
the
signe
of
the
guilt
Bible
.
163●
.
TO
THE
RIGHT
HONOVRABLE
,
WILLIAM
;
VISCOVNT
SAY
AND
SEALE
,
ENCREASE
OF
GRACE.
RIGHT
HONOVRABLE
:
SO
waking
and
omnipotent
hath
ever
beene
the
eye
and
hand
of
God
,
that
nothing
by
himselfe
designed
to
worth
and
use
,
could
wholly
be
debased
or
layd
aside
.
Moses
and
Cyrus
devoted
in
their
infancie
to
ruine
and
obscurity
,
were
by
that
eye
and
hand
kept
and
advanced
to
highest
honours
and
imployments
for
his
Church
.
Some
footsteps
of
which
care
and
power
,
we
have
observed
,
upon
the
birth
and
bringing
forth
to
light
of
this
Orphane
:
which
,
in
relation
to
the
painfull
labour
of
him
,
who
(
as
the
Mother
)
brought
it
forth
,
and
dyed
in
travell
with
it
,
wee
thought
might
well
be
stiled
BENNONI
,
Sonne
of
my
sorrowes
;
But
,
when
wee
saw
the
strength
and
holinesse
imprinted
on
the
child
by
God
the
father
of
it
,
wee
doubted
not
to
call
it
BENIAMIN
,
Sonne
of
the
right
hand
.
For
,
as
dying
Jacob
laid
his
right
hand
upon
the
youngest
son
of
Joseph
:
So
God
did
stretch
forth
his
on
this
,
the
last
issue
of
the
dying
Author
;
when
out
of
a
wombe
(
as
then
)
so
dead
and
dryed
,
hee
brought
forth
a
Man-child
so
strong
and
vigorous
:
As
also
,
when
by
the
Parents
immature
departure
,
it
seemed
to
be
adjudged
to
death
and
darknesse
,
that
yet
by
the
same
hand
it
was
preserved
,
and
at
last
through
many
hazards
delivered
unto
us
,
who
by
the
dying
Parent
,
were
appointed
to
the
Mid-wives
Office
,
in
bringing
it
forth
to
the
publike
view
.
And
,
if
we
may
estimate
the
writings
of
men
,
by
the
same
rule
whereby
wee
are
to
judge
of
the
works
of
God
himselfe
;
and
those
workes
of
God
excell
the
rest
,
which
doe
most
cleerly
shew
forth
him
the
Author
of
them
:
and
therfore
Grace
,
though
but
an
accident
in
the
soule
,
is
of
farre
more
price
with
God
,
than
all
mens
soules
devoid
of
it
,
because
it
is
the
lively
Image
of
his
Holinesse
,
which
is
his
beautie
.
We
could
not
imagin
,
how
this
work
should
not
bee
valued
when
it
came
abroad
,
that
presents
to
all
mens
understandings
so
cleare
,
evident
and
immediat
expressions
of
God
,
his
Name
and
Attributes
.
And
indeed
what
vast
and
boundless
volumes
of
heaven
,
earth
&
hel
,
hath
God
bin
pleased
to
publish
to
make
known
his
wrath
,
eternall
power
and
God-head
?
and
how
long
hath
he
continued
that
expensive
worke
of
governing
the
world
,
to
shew
forth
the
riches
of
his
goodnesse
,
patience
&
forbearance
?
Yet
when
all
were
bound
together
;
so
little
knew
we
of
him
,
that
he
set
forth
his
Son
,
the
expresse
Jmage
of
his
Person
,
as
the
Last
,
and
best
Edition
,
that
could
be
hoped
for
.
And
,
it
being
much
more
true
of
God
which
is
usually
sayd
of
knowledge
in
the
generall
,
Non
habet
inimicum
nisi
ignorantem
,
that
being
so
good
,
he
hath
no
enemies
nor
strangers
to
him
,
but
those
that
know
him
not
;
surely
then
the
knowledge
of
him
is
a
most
necessary
and
effectuall
means
to
friendship
with
him
.
And
indeed
,
As
,
that
God
knoweth
us
,
is
the
first
Foundation
of
his
Covenant
of
Mercie
with
us
,
2
Tim.
2.19
.
So
,
our
true
and
savoury
knowledge
of
him
,
is
made
the
first
entrance
into
covenant
,
continuing
of
acquaintance
,
and
encreasing
of
communion
with
him
,
Jerem.
31.33
,
34.
Yea
further
,
as
to
make
knowne
himselfe
was
the
utmost
end
of
all
his
workes
;
Rom.
1.19
.
So
rightly
to
know
him
,
is
the
best
reward
attainable
by
us
for
all
our
workes
.
Joh.
17.3
.
This
is
eternall
Life
to
know
thee
,
the
onely
true
GOD
,
and
IESVS
CHRIST
,
whom
thou
hast
sent
.
Which
great
reward
we
doubt
not
,
but
this
servant
of
God
attained
.
Who
,
after
he
had
spent
the
most
of
his
living
,
thoughts
and
breath
in
unfolding
and
applying
,
the
most
proper
and
peculiar
Characters
of
Grace
,
which
is
Gods
Jmage
;
whereby
Beleevers
came
to
be
assured
,
that
God
is
their
God
,
and
they
in
covenant
with
him
;
was
in
the
end
admitted
to
exercise
his
last
and
dying
thoughts
,
about
the
Essence
,
Attributes
and
Greatnesse
of
GOD
Himselfe
,
who
is
their
portion
and
exceeding
great
reward
.
In
the
very
entrance
almost
into
which
,
hee
was
carried
up
so
nigh
to
Heaven
,
that
he
came
not
downe
againe
,
but
dyed
in
the
Mount
into
which
(
by
Gods
appointment
)
he
was
ascended
;
and
before
many
of
Gods
glorious
back-parts
were
passed
by
him
,
he
was
taken
up
to
view
the
rest
more
fully
Face
to
face
.
So
that
,
as
he
was
often
in
his
sicknes
wont
to
say
,
J
shall
but
change
my
place
,
and
not
my
companie
;
we
may
also
truly
say
,
he
did
but
change
his
studying
place
,
not
his
thoughts
nor
studies
.
God
being
the
only
immediate
subject
about
which
the
studies
of
men
and
Angells
are
wholly
taken
up
for
all
eternity
.
Which
change
,
though
to
him
full
of
gaine
,
had
been
to
us
more
grievous
,
had
not
this
little
peece
,
like
to
ELIAHS
mantle
falne
from
him
,
as
he
was
ascending
.
Wherein
wee
have
those
lofty
speculations
of
the
schools
(
which
like
emptie
clouds
flie
often
high
,
but
drop
no
fatnesse
)
digested
into
usefull
applications
,
and
distilled
into
Spirit-full
and
quickning
cordialls
,
to
comfort
and
confirme
the
inward
Man
.
Not
onely
shewing
(
as
others
)
what
GOD
is
;
but
also
what
wee
therefore
ought
to
bee
.
At
once
,
emblazoning
the
Divine
Essence
,
and
glorious
Attributes
of
God
;
and
withall
delineating
the
most
noble
dispositions
of
the
Divine
Nature
in
us
,
which
are
the
prints
and
imitations
of
those
his
Attributes
,
applying
as
a
skilfull
builder
,
the
patterne
to
the
peece
he
was
to
frame
.
So
,
as
by
his
unfinisht
draught
,
it
may
be
gathered
,
what
inlarged
and
working
apprehensions
,
and
impressions
of
the
Deitie
possest
his
heart
.
He
speakes
of
God
,
not
as
one
that
had
onely
heard
of
him
,
by
the
hearing
of
the
eare
,
but
whose
eye
of
faith
had
seene
him
.
But
needeth
hee
,
or
this
relict
of
his
,
Epistles
of
commendation
from
us
unto
your
Honour
,
who
knew
him
so
well
?
Or
unto
others
,
besides
this
Inscription
of
,
and
Dedication
to
your
Name
?
which
wee
account
our
onely
choice
,
and
best
Epistle
to
the
Reader
;
You
,
are
our
Epistle
,
&c.
Seeing
in
your
Honour
,
those
more
Heroicall
Graces
,
and
Noblest
parts
of
Gods
Image
,
which
in
these
SERMONS
the
Authour
endevoured
to
raise
his
hearers
to
,
are
found
already
written
,
and
imprinted
not
with
inke
,
but
with
the
Spirit
of
the
Living
God
:
yea
,
and
not
onely
written
,
but
also
by
reason
of
the
greatnesse
of
your
birth
,
the
noblenesse
of
your
deportment
in
your
countrie
,
known
and
read
of
all
men
.
Such
ingenuous
simplicitie
lodged
in
depth
of
wisedome
:
Holinesse
of
life
so
set
in
honour
and
esteeme
,
and
immoveably
settled
with
evennesse
of
walking
in
midst
of
all
vanities
:
Such
humilitie
in
height
of
parts
:
gratiousnesse
of
heart
in
greatnesse
of
minde
.
So
rare
,
fixt
and
happy
a
conjunction
,
in
an
house
so
eminent
,
doth
not
fall
out
,
without
a
generall
observation
.
To
your
Name
and
Honour
,
therefore
,
wee
present
it
(
most
Noble
LORD
)
as
the
last
Legacie
bequeathed
by
him
to
the
Church
,
as
a
pledge
of
our
service
,
and
a
counterpane
of
your
Lordships
most
raysed
thoughts
and
resolutions
.
And
likewise
unto
others
,
as
honoured
with
your
Lordships
name
;
that
those
who
studie
,
either
men
or
bookes
,
may
reade
these
SERMONS
together
with
your
Lordships
VERTVES
,
each
as
the
coppie
of
the
other
,
to
invite
them
to
the
imitation
of
the
same
.
And
that
the
World
,
which
(
like
that
Indian
Monarch
)
accounts
such
true
Pictures
of
the
beauty
of
Holinesse
as
this
,
to
bee
but
counterfeit
,
because
not
tawnie
,
like
their
owne
;
and
looke
upon
so
high
Principles
of
Godlinesse
,
as
emptie
notions
raised
up
by
art
and
fancie
to
make
a
shew
,
may
see
and
know
in
you
,
the
true
,
reall
,
uniform
subsistence
of
them
;
and
that
God
hath
indeede
some
such
living
,
walking
Patternes
of
his
owne
Great
Holinesse
,
and
more
transcendent
Graces
.
Which
Graces
,
Hee
,
who
is
the
God
of
all
Grace
,
increase
and
perfect
in
your
Lordship
here
,
that
hereafter
you
may
be
filled
with
all
the
fulnesse
of
him
;
So
pray
Your
Honours
ever
to
be
commanded
,
THOMAS
GOODWIN
,
THOMAS
BALL
.
-
THat
there
is
a
God
proved
:
Page
5
-
1
By
the
Creation
.
Ibid.
-
By
the
law
,
written
in
mens
hearts
.
Page
13
-
By
the
Soule
of
man
.
Page
15
-
VSE
1.
-
To
strengthen
faith
in
this
Principle
.
Page
22
-
VSE
2.
-
What
consequences
to
draw
hence
.
Page
28
-
Objections
against
this
Principle
.
Page
30
-
2
That
there
is
a
God
proved
by
faith
.
Page
19.45
-
The
Scripture
proved
true
by
foure
things
.
Page
48
-
VSE
3.
-
To
confirme
us
in
this
Principle
.
Page
61
-
Difference
in
the
assent
of
men
to
this
.
Page
62
-
4
Meanes
to
confirme
our
Faith
in
this
.
Page
68
-
Three
Effects
of
a
firme
assent
to
this
Principle
.
Page
70
-
3
That
there
is
no
other
God
,
but
GOD.
Page
75
-
Five
Arguments
to
prove
that
there
is
no
other
God
.
Page
76
-
The
gods
and
religion
of
the
Heathens
false
,
proved
three
wayes
.
Page
80
-
Religion
of
Mahomet
false
.
Page
82
-
VSE
1.
-
To
beleeve
that
our
God
is
God
alone
,
and
to
cleave
to
him
.
Page
85
-
VSE
2.
-
To
comfort
us
in
this
,
that
God
will
shew
himselfe
the
true
GOD
,
in
raising
the
Churches
.
Page
87
-
VSE
3.
-
To
keepe
our
hearts
from
Idolatrie
.
Page
88
-
Three
grounds
of
Idolatrie
.
Page
89
-
What
God
is
.
Page
94
-
Doctrine
.
-
God
only
and
properly
hath
being
in
him
.
Page
97
-
What
the
being
of
God
is
,
explained
in
five
things
.
Ibid.
-
VSE
1.
-
There
is
something
in
Gods
Essence
not
to
be
inquired
into
.
Page
100
-
VSE
2.
-
To
strengthen
our
faith
and
incourage
us
in
wants
and
crosses
.
Page
103
-
VSE
3.
-
To
give
God
the
praise
of
his
being
.
Page
112
-
VSE
4.
-
To
learne
the
vanitie
of
the
creatures
,
and
the
remedie
against
it
.
Page
116
-
Attributes
of
God
of
two
sorts
.
Page
119
The
First
ATTRIBVTE
.
-
The
perfection
of
God
.
Page
120
-
Five
differences
between
the
perfection
of
God
,
and
the
creatures
.
Page
121
-
VSE
1.
-
All
that
wee
doe
cannot
reach
to
God
to
merit
.
Page
123
-
VSE
2.
-
To
see
the
freenesse
of
Gods
grace
.
Page
125
-
VSE
3.
-
To
goe
to
God
with
faith
though
wee
have
no
worth
in
us
.
Ibid.
-
VSE
4.
-
God
hath
no
need
of
any
creature
.
Page
126
-
VSE
5.
-
Though
many
perish
it
is
nothing
to
God
,
he
is
perfect
.
Page
127
-
VSE
6.
-
Gods
commands
are
for
our
good
,
hee
is
perfect
.
Ibid.
-
VSE
7.
-
To
give
God
the
honour
of
his
perfection
.
Page
129
-
Foure
signes
of
exalting
Gods
perfection
.
Ibid.
-
The
creatures
of
themselves
can
doe
nothing
for
us
in
three
respects
.
Page
137
The
Second
ATTRIBVTE
.
-
God
without
all
causes
.
Page
140
-
Reason
1.
-
Else
something
should
bee
before
him
.
Ibid.
-
Reason
2.
-
That
which
hath
a
part
receiveth
it
from
the
whole
.
Page
141
-
Reason
3.
-
All
other
things
have
a
possibility
not
to
bee
.
Page
142
-
VSE
1.
-
God
wills
not
things
because
they
are
just
,
but
they
are
just
because
he
wills
them
.
Page
143
-
VSE
2.
-
God
may
doe
all
things
for
himselfe
and
his
owne
glorie
.
Page
144
-
VSE
3.
-
We
should
doe
nothing
for
our
owne
ends
but
for
God
.
Page
146
-
Eight
signes
to
know
whether
a
man
make
God
or
himselfe
his
end
.
Page
148
The
Third
ATTRIBVTE
.
-
Doctrine
.
-
God
is
eternall
.
Page
156
-
Five
things
required
in
Eternitie
.
Page
157
-
Reasons
why
God
must
be
Eternall
.
Page
158
-
Foure
differences
betweene
the
Eternitie
of
God
,
and
the
duration
of
the
creatures
.
Page
159
-
Consect.
1.
-
God
possesseth
all
things
together
.
Page
159
-
Consect.
2.
-
Eternitie
maketh
things
infinitely
good
or
evill
.
Page
160
-
VSE
1.
-
To
minde
more
things
Eternall
.
Page
161
-
Motives
to
consider
Eternity
.
Page
167
-
VSE
2.
-
Not
to
be
offended
with
Gods
delaying
,
he
hath
time
enough
to
performe
his
promises
,
being
Eternall
.
Page
168
-
VSE
3.
-
To
consider
Gods
love
and
enmitie
are
eternall
.
Page
171
-
VSE
4.
-
To
comfort
us
against
mutabilitie
of
things
below
.
Page
172
-
VSE
5.
-
God
is
Lord
of
time
.
Page
174
PART
II.
The
Fourth
ATTRIBVTE
.
-
God
is
a
SPIRIT
.
Page
2
-
Foure
properties
of
a
Spirit
.
Ibid.
-
VSE
1.
-
Gods
eye
chiefly
on
our
spirits
,
therefore
they
must
be
kept
fit
for
communion
with
him
.
Page
4
-
How
to
fit
our
spirits
for
communion
with
God
.
Page
6
-
Directions
for
cleansing
the
spirit
.
Page
10
-
VSE
2.
-
Gods
government
chiefly
on
the
spirits
of
men
.
Page
25
-
Proved
by
3
Demonstrations
.
Page
28
-
VSE
3.
-
To
worship
God
in
spirit
.
Page
32
-
Which
consists
in
three
things
.
Page
33
-
What
necessity
of
the
gestures
of
the
bodie
in
Gods
service
.
Page
38
-
How
to
conceive
of
God
in
prayer
.
Page
44
-
The
Simplicitie
of
GOD.
-
Gods
simplicity
proved
by
sixe
reasons
.
Page
48
-
Consec
.
1.
-
To
see
what
a
stable
foundation
faith
hath
.
Page
51
-
Consec
.
2.
-
God
cannot
be
hindred
in
his
workes
.
Page
52
-
Consec
.
3.
-
The
Attributes
of
God
are
equall
.
Page
53
-
VSE
1.
-
To
labour
to
bee
content
in
a
simple
condition
.
Page
54
-
VSE
2.
-
To
labour
for
singlenesse
of
heart
.
Page
59
-
Two
things
in
simplicitie
.
Page
60
-
VSE
3.
-
To
goe
to
God
rather
than
to
the
creatures
.
Page
67
The
Fifth
ATTRIBVTE
.
-
Gods
immutability
.
Page
72
-
Five
Reasons
of
Gods
immutability
.
Page
73
-
Two
Objections
against
Gods
immutability
.
Page
76
-
Consec
.
1.
-
How
to
understand
severall
places
of
Scripture
.
Page
78
-
Consec
.
2.
-
Love
and
hatred
in
God
eternall
.
Ibid.
-
VSE
1.
-
Take
heede
of
provoking
him
to
cast
us
off
.
Page
80
-
The
time
of
Gods
casting
off
a
man
,
unknowne
.
Page
83
-
VSE
2.
-
Gods
gifts
and
calling
without
repentance
.
Page
84
-
How
to
know
wee
are
in
Covenant
with
God
.
Page
85
-
The
unchangeablenesse
of
God
takes
not
away
endevour
.
Page
93
-
The
occasion
,
end
,
and
use
of
revealing
the
doctrine
of
Gods
unchangeablenesse
in
Scripture
.
Page
96
-
VSE
3.
-
God
dispenceth
mercies
and
judgements
,
now
as
in
former
times
.
Page
98
-
Two
cases
wherein
God
punisheth
his
owne
Children
.
Page
99
-
GODS
Iudgements
different
in
time
and
meanes
.
Page
101
-
VSE
4.
-
To
see
a
difference
betweene
God
and
the
creature
.
Page
103
-
Forgetting
the
creatures
to
be
mutable
,
three
inconveniences
of
it
.
Ibid.
-
VSE
5.
-
To
esteem
things
by
their
unchangeablenes
.
Page
106
-
VSE
6.
-
To
judge
our
owne
spirits
by
constancie
in
well
doing
.
Page
111
-
VSE
7.
-
To
goe
to
God
to
get
it
.
Page
113
-
Two
causes
of
inconstancie
.
Page
115
-
3
Helps
to
strengthen
purposes
.
Page
117
-
Meanes
to
helpe
resolutions
.
Page
119
The
Sixth
ATTRIBVTE
.
-
The
greatnesse
of
God
.
Page
123
-
The
greatnesse
of
God
in
sixe
things
.
Ibid.
-
The
greatnesse
of
God
proved
by
foure
Reasons
.
Page
127
-
VSE
1.
-
To
know
our
interest
in
God
,
and
to
get
an
answerable
greatnesse
of
minde
.
Page
129
-
Why
men
are
led
aside
by
outward
things
.
Page
130
-
How
to
come
to
true
greatnesse
of
minde
.
Page
137
-
VSE
2.
-
To
feare
him
for
his
greatnesse
.
Page
140
-
VSE
3.
-
To
thinke
no
affection
or
obedience
enough
for
him
,
and
therefore
not
to
limit
our selves
.
Page
142
-
VSE
4.
-
To
reverence
before
him
.
Page
145
The
Seventh
ATTRIBVTE
.
-
Gods
immensitie
.
Page
147
-
3
Reasons
of
Gods
infinite
presence
.
Page
148
-
VSE
1.
-
God
governes
the
world
immediatly
,
a
remedy
against
complaint
of
ill
Governours
.
Page
150
-
VSE
2.
-
To
choose
God
,
and
rejoyce
in
him
,
as
a
friend
in
all
places
.
Page
152
-
VSE
3.
-
To
see
a
ground
of
Gods
particular
Providence
in
the
smallest
things
.
Page
154
-
VSE
4.
-
To
be
patient
and
meeke
in
injuries
offered
by
men
.
Page
156
-
VSE
5.
-
To
walke
with
God
.
Page
159
-
How
we
are
present
with
God
.
Page
160
-
How
to
make
God
present
with
us
.
Page
161
-
Why
men
desire
companie
.
Page
166
-
VSE
6.
-
God
observeth
all
the
evill
and
good
we
do
.
Page
168
-
VSE
7.
-
Terrour
to
wicked
men
,
God
is
an
enemy
they
cannot
flee
from
.
Page
174
-
The
Eighth
ATTRIBVTE
.
-
God
is
Omnipotent
.
Page
176
-
Omnipotencie
of
God
,
wherein
.
Page
177
-
4
Reasons
of
Gods
Omnipotency
.
Page
178
-
Objections
against
the
Omnipotencie
of
God
.
Page
181
-
VSE
1.
-
To
rejoice
in
our
God
,
who
is
Almighty
.
Page
186
-
VSE
2.
-
To
make
use
of
Gods
Power
,
in
all
wants
and
straits
.
Page
191
-
VSE
3.
-
To
beleeve
the
Omnipotencie
of
God
.
Page
194
-
Men
doubt
as
much
of
the
power
of
God
,
as
of
his
will
.
Ibid.
-
VSE
4.
-
To
seeke
and
pray
to
God
in
all
straits
with
confidence
.
Page
198
-
2
Instances
of
Gods
Power
.
Page
201
GODS
NAME
,
AND
ATTRIBVTES
.
THE
FIRST
SERMON
.
HEBREWES
11.6
.
He
that
commeth
to
God
,
must
beleeve
that
God
is
,
and
that
he
is
a
rewarder
of
them
that
seeke
him
.
HAVING
undertaken
to
goe
through
the
whole
body
of
Theologie
,
I
will
first
give
you
a
briefe
definition
of
the
thing
it selfe
,
which
we
call
Divinitie
,
it
is
this
;
It
is
that
heavenly
wisdome
,
What
Theologie
is
.
or
forme
of
wholesome
words
,
revealed
by
the
Holy
Ghost
,
in
the
Scripture
,
touching
the
knowledge
of
God
,
and
our selves
,
whereby
we
are
taught
the
way
to
eternall
life
.
I
call
it
[
heavenly
wisdome
]
for
so
it
is
called
,
1
Cor.
2.13
.
1
Cor.
2.13
.
The
wisdome
which
we
teach
,
is
not
in
the
words
,
which
mans
wisdome
teacheth
,
but
which
the
Holy
Ghost
teacheth
.
So
likewise
the
Apostle
in
another
place
calls
it
,
The
forme
of
wholesome
words
;
2
Tim.
1.13
.
that
is
,
That
systeme
,
or
comprehension
of
wholesome
Doctrine
delivered
in
the
Scripture
.
Now
it
differs
from
other
systemes
,
and
bodies
of
Sciences
:
Theologie
wherein
it
differs
from
other
Sciences
.
1
Because
it
is
revealed
from
above
;
all
other
knowledge
is
gathered
from
things
below
.
2
Againe
,
all
other
sciences
are
taught
by
men
,
but
this
is
taught
by
the
Holy
Ghost
.
3
All
other
knowledge
is
delivered
in
the
writings
of
men
,
but
this
is
revealed
to
us
in
the
holy
Word
of
God
,
which
was
written
by
God
himselfe
,
though
men
were
the
mediate
pen-men
of
it
;
therefore
,
I
adde
that
,
to
distinguish
it
from
all
other
Sciences
;
that
,
It
is
not
revealed
by
men
,
but
by
the
holy
Ghost
,
not
in
bookes
written
by
men
,
but
in
the
holy
Scriptures
.
In
the
next
place
I
adde
the
object
,
about
which
this
wisdome
is
conversant
,
it
is
the
knowledge
of
God
,
and
of
our selves
.
And
so
it
is
likewise
distinguished
from
all
other
knowledge
,
which
hath
some
other
objects
.
It
is
the
knowledge
of
God
,
that
is
,
of
God
,
not
simply
considered
,
or
absolutely
,
in
his
Essence
,
but
as
he
is
in
reference
and
relation
to
us
.
And
againe
,
it
is
not
simply
the
knowledge
of
our selves
,
(
for
many
things
in
us
belong
to
other
arts
and
sciences
)
but
as
wee
stand
in
reference
to
God
;
so
that
these
are
the
two
parts
of
it
;
the
knowledge
of
God
,
in
reference
to
us
;
and
of
our selves
,
in
reference
to
him
.
Last
of
all
,
it
is
distinguished
by
the
end
,
towhich
it
tends
,
which
it
aymes
at
,
which
is
to
teach
us
the
way
to
eternall
life
:
And
therein
it
differs
from
all
other
sciences
whatsoever
;
for
they
onely
helpe
some
defects
of
understanding
here
in
this
present
life
:
for
where
there
is
some
failing
or
defect
,
Arts
,
why
invented
.
which
common
reason
doth
not
helpe
,
there
arts
are
invented
to
supply
and
rectifie
those
defects
;
but
this
doth
somewhat
more
,
it
leads
us
the
way
to
eternall
life
:
for
,
as
it
hath
in
it
a
principall
above
all
others
,
so
it
hath
an
higher
end
than
others
:
for
as
the
well-head
is
higher
,
so
the
streams
ascend
higher
than
others
.
And
so
much
for
this
description
,
what
this
summe
of
the
doctrine
of
Theologie
is
.
Parts
of
Theologie
.
The
parts
of
it
are
two
:
-
1
Concerning
God
.
-
2
Concerning
our selves
.
Now
concerning
God
,
1
Concerning
God
.
2.
things
are
to
be
known
:
2.
Things
.
-
1
That
he
is
;
both
these
are
set
downe
in
the
Text.
-
2
What
he
is
.
both
these
are
set
downe
in
the
Text.
1
That
God
is
,
1
That
God
is
.
wee
shall
finde
that
there
are
two
wayes
to
prove
it
,
or
to
make
it
good
to
us
:
-
1
By
the
strength
of
naturall
reason
.
-
2
By
faith
.
2
What
God
is
.
That
wee
doe
not
deliver
this
without
ground
,
looke
into
Romans
1
20.
Rom.
1.20
.
For
the
invisible
things
of
him
,
that
is
,
his
eternall
power
,
and
God-head
,
are
seene
by
the
creation
of
the
world
,
being
considered
in
his
workes
,
so
that
they
are
without
excuse
.
So
likewise
,
Act.
17.27
,
28.
you
shall
see
there
what
the
Apostle
saith
,
Acts
17.
that
they
should
seeke
after
the
Lord
,
if
happily
they
might
grope
after
him
,
and
finde
him
:
for
he
is
not
farre
from
every
one
of
us
:
for
in
him
we
live
,
move
,
and
have
our
being
:
That
is
,
by
the
very
things
that
wee
handle
and
touch
,
wee
may
know
that
there
is
a
God
;
and
also
,
by
our
owne
life
,
motion
,
and
being
,
we
may
learne
that
there
is
a
Dietie
,
from
whence
these
proceed
:
For
the
Apostle
speaketh
this
to
them
,
that
had
no
Scripture
to
teach
them
.
So
likewise
,
Act.
14.17
.
Acts
14.17
.
Neverthelesse
,
hee
hath
not
left
himselfe
without
witnesse
,
in
giving
us
fruitfull
seasons
:
As
if
those
did
beare
witnesse
of
him
,
that
is
,
those
workes
of
his
in
the
creatures
.
So
that
you
see
,
there
are
two
wayes
to
come
to
the
knowledge
of
this
,
that
God
is
;
One
,
I
say
,
is
by
naturall
reason
:
Or
else
to
make
it
more
plaine
,
we
shall
see
this
in
these
two
things
:
1
There
is
enough
in
the
very
creation
of
the
world
,
to
declare
him
unto
us
.
2
There
is
a
light
of
the
understanding
,
or
reason
,
put
into
us
,
whereby
we
are
able
to
discerne
those
characters
of
God
stamped
in
the
creatures
,
whereby
we
may
discerne
the
invisible
things
of
God
,
his
infinite
power
and
wisdome
;
and
when
these
are
put
together
,
that
which
is
written
in
the
creature
,
there
are
arguments
enough
in
them
,
and
in
us
there
is
reason
enough
,
to
see
the
force
of
those
arguments
,
and
thence
we
may
conclude
that
there
is
a
GOD
,
besides
the
arguments
of
Scripture
,
that
wee
have
to
reveale
it
.
For
,
though
I
said
before
,
that
Divinity
was
revealed
by
the
HOLY
GHOST
,
yet
there
is
this
difference
in
the
points
of
Theologie
:
Difference
in
points
of
Theologie
.
Some
truths
are
wholly
revealed
,
and
have
no
foot-steps
in
the
creatures
,
no
prints
in
the
creation
,
or
in
the
workes
of
GOD
,
to
discerne
them
by
,
and
such
are
all
the
mysteries
of
the
Gospell
,
and
of
the
Trinitie
:
other
truths
there
are
,
that
have
some
vestigia
,
some
characters
stamped
upon
the
creature
,
whereby
wee
may
discerne
them
,
and
such
is
this
which
wee
now
have
in
hand
,
that
,
There
is
a
God
.
1
That
there
is
a
God
.
Therefore
we
will
shew
you
these
two
things
:
-
1
How
it
is
manifest
from
the
creation
.
-
2
How
this
point
is
evident
to
you
by
faith
.
3
A
third
thing
i
will
adde
,
that
this
God
whom
we
worship
,
is
the
only
true
God
.
Now
for
the
first
,
to
explicate
this
,
that
,
The
power
and
God-head
is
seene
in
the
creation
of
the
world
.
Besides
those
Demonstrations
else-where
handled
,
See
the
sensible
Demonstration
of
the
Deitie
in
the
beginning
.
drawne
from
the
Creation
in
generall
,
as
from
:
1
The
sweet
concent
and
harmony
the
creatures
have
among
themselves
.
2
The
fitnesse
and
proportion
of
one
unto
another
.
3
From
the
reasonable
actions
of
creatures
,
in
themselves
unreasonable
.
4
The
great
and
orderly
provision
that
is
made
for
all
things
.
5
The
combination
and
dependance
that
is
among
them
.
6
The
impressions
of
skill
and
workmanship
that
is
upon
the
creatures
.
All
which
argue
that
there
is
a
God
.
There
remaine
three
other
principall
arguments
to
demonstrate
this
:
The
consideration
of
the
Originall
of
all
things
,
which
argues
that
they
must
needs
bee
made
by
GOD
,
The
consideration
of
the
originall
of
all
things
proved
.
the
Maker
of
Heaven
and
Earth
;
which
wee
will
make
good
to
you
by
these
particulars
:
If
man
was
made
by
him
,
for
whom
all
things
are
made
,
1
By
the
making
of
man
.
then
it
is
certaine
that
they
are
made
also
.
For
the
argument
holds
;
If
the
best
things
in
the
world
must
have
a
beginning
,
then
surely
those
things
that
are
subserving
,
and
subordinate
to
them
,
must
much
more
have
a
beginning
.
Now
that
man
was
made
by
him
,
That
man
was
made
.
consider
but
this
reason
;
The
father
that
begets
,
knowes
not
the
making
of
him
;
the
mother
that
conceives
,
knowes
it
not
;
neither
doth
the
formative
vertue
,
(
as
we
call
it
)
that
is
,
that
vigour
that
is
in
the
materials
,
that
shapes
,
and
fashions
,
and
articulates
the
body
in
the
wombe
,
that
knowes
not
what
it
doth
.
Now
is
is
certaine
;
that
he
that
makes
any
thing
,
must
needs
know
it
perfectly
,
and
all
the
parts
of
it
,
though
the
stander
by
may
be
ignorant
of
it
.
As
for
example
;
he
that
makes
a
statue
,
knowes
how
every
particle
is
made
;
he
that
makes
a
Watch
,
or
any
ordinary
worke
of
art
,
he
knowes
all
the
junctures
,
all
the
wheeles
,
and
commissures
of
it
,
or
else
it
is
impossible
that
hee
should
make
it
:
now
all
these
that
have
a
hand
in
making
of
man
,
know
not
the
making
of
him
,
not
the
father
,
nor
the
mother
,
nor
that
which
wee
call
the
formative
vertue
,
that
is
,
that
vigour
which
is
in
the
materials
,
which
workes
and
fashions
the
bodie
,
as
the
work-man
doth
a
statue
,
and
gives
severall
limbes
to
it
,
all
these
know
it
not
:
therefore
hee
must
needs
be
made
by
God
,
and
not
by
man
:
and
therefore
see
how
the
Wise-man
reasons
,
Psal.
94.9
.
Psal.
94.9
.
Hee
that
made
the
eye
,
shall
he
not
see
?
he
that
made
the
eare
,
shall
not
he
heare
?
&c.
that
is
,
he
that
is
the
maker
of
the
engines
,
or
organes
,
or
senses
,
or
limbes
of
the
body
,
or
hee
that
is
maker
of
the
soule
,
and
faculties
of
it
,
it
is
certaine
that
he
must
know
,
though
others
doe
not
,
the
making
of
the
body
and
soule
,
the
turnings
of
the
will
,
and
the
windings
of
the
understanding
;
all
those
other
are
but
as
pensils
in
the
hand
of
him
that
doth
all
;
the
pensill
knowes
not
what
it
doth
,
though
it
drawes
all
,
it
is
guided
by
the
hand
of
a
skilfull
Painter
,
else
it
could
do
nothing
;
the
Painter
only
knoweth
what
he
doth
;
so
that
formative
vertue
,
that
vigour
that
formes
the
bodie
of
a
man
,
that
knowes
no
more
what
it
doth
,
than
the
pensill
doth
,
but
he
in
whose
hand
it
is
,
who
sets
it
on
worke
,
it
is
he
that
gives
vigour
and
vertue
to
that
seed
in
the
womb
,
from
whence
the
bodie
is
raised
,
it
is
he
that
knows
it
,
for
it
is
he
that
makes
it
.
And
this
is
the
first
particular
by
which
wee
prove
that
things
were
made
,
and
had
not
their
originall
from
themselves
.
The
second
is
:
If
things
were
not
made
,
then
,
it
is
certaine
,
that
they
must
have
a
being
from
themselves
:
Because
else
the
creatures
should
be
Gods
.
Now
to
have
a
being
from
it selfe
,
is
nothing
else
but
to
be
God
:
for
it
is
an
inseparable
propertie
of
God
,
to
have
his
being
from
himselfe
.
Now
if
you
will
acknowledge
,
that
the
creatures
had
a
being
of
themselves
,
they
must
needs
be
Gods
;
for
it
belongs
to
him
alone
,
to
have
a
being
of
himselfe
,
and
from
himselfe
.
The
third
followes
,
which
I
would
have
you
chiefly
to
marke
.
If
things
have
a
being
from
themselves
,
it
is
certaine
then
that
they
are
without
causes
;
Else
the
creatures
should
be
without
Causes
.
as
for
example
;
That
which
hath
no
efficient
cause
,
(
that
is
)
no
maker
,
that
hath
no
end
.
Looke
upon
all
the
workes
made
by
man
(
that
we
may
expresse
it
to
you
;
)
take
an
house
,
or
any
worke
,
or
instrument
that
man
makes
;
therefore
it
hath
an
end
,
because
he
that
made
it
,
propounded
such
an
end
to
himselfe
;
but
if
it
have
no
maker
,
it
can
have
no
end
:
for
the
end
of
any
thing
is
that
which
the
maker
aymes
at
.
Now
if
things
have
no
end
,
they
could
have
no
forme
:
for
the
forme
and
fashion
of
every
thing
ariseth
only
from
the
end
,
which
the
maker
propounds
to
himselfe
;
as
for
example
,
the
reason
,
why
a
knife
hath
such
a
fashion
,
is
,
because
it
was
the
end
of
the
maker
,
to
have
it
an
instrument
to
cut
with
:
the
reason
why
an
axe
or
hatchet
hath
another
fashion
,
is
,
because
it
might
be
an
instrument
to
chop
with
;
and
the
reason
,
why
a
key
hath
another
fashion
different
from
these
,
is
,
because
the
maker
propounded
to
himselfe
another
end
,
in
making
of
it
,
namely
,
to
open
lockes
with
;
these
are
all
made
of
the
same
matter
,
that
is
,
of
iron
,
but
they
have
divers
fashions
,
because
they
have
severall
ends
,
which
the
maker
propounds
to
himselfe
.
So
that
,
if
there
be
no
ends
of
things
,
there
is
no
forme
,
nor
fashion
of
them
,
because
the
ground
of
all
their
fashions
,
is
their
severall
ends
.
So
then
wee
will
put
them
all
together
;
if
there
be
no
efficient
,
no
maker
of
them
,
then
there
is
no
end
,
and
if
there
be
no
end
,
then
there
is
no
forme
nor
fashion
,
and
if
there
be
no
forme
,
then
there
is
no
matter
,
and
so
consequently
,
they
have
no
cause
;
and
that
which
is
without
any
cause
,
must
needs
bee
God
;
which
I
am
sure
none
dares
to
affirme
;
and
therefore
they
have
not
their
being
of
themselves
.
But
besides
that
negative
argument
,
by
bringing
it
to
an
impossibilitie
,
that
the
creatures
should
be
Gods
,
wee
will
make
it
plaine
by
an
affirmative
argument
,
that
all
the
creatures
have
an
end
.
For
looke
upon
all
the
creatures
,
and
we
shall
see
that
they
have
an
end
;
All
creatures
have
an
end
.
the
end
of
the
Sunne
,
Moone
and
Starres
is
,
to
serve
the
Earth
;
and
the
end
of
the
Earth
is
,
to
bring
forth
Plants
;
and
the
end
of
Plants
is
,
to
feed
the
beasts
:
and
so
if
you
looke
to
all
particular
things
else
,
you
shall
see
that
they
have
an
end
,
and
if
they
have
an
end
,
it
is
certaine
,
there
is
one
did
ayme
at
it
,
and
did
give
those
creatures
,
those
several
fashions
,
which
those
severall
ends
did
require
:
As
for
example
,
What
is
the
reason
,
why
a
horse
hath
one
fashion
,
a
dog
another
,
sheepe
another
,
and
oxen
another
?
The
reason
is
plaine
,
a
horse
was
made
to
runne
,
and
to
carry
men
;
the
oxen
to
plow
;
a
dog
to
hunt
,
and
so
of
the
rest
.
Now
this
cannot
be
without
an
author
,
without
a
maker
,
from
whom
they
have
their
beginning
.
So
likewise
this
is
plaine
by
the
effects
:
for
this
is
a
sure
rule
:
Whatsoever
it
is
,
that
hath
no
other
end
,
but
it selfe
,
that
seekes
to
provide
for
its
owne
happinesse
in
looking
no
further
than
it selfe
;
and
this
is
only
in
God
,
blessed
for
ever
;
he
hath
no
end
but
himselfe
,
no
cause
above
himselfe
,
therefore
he
lookes
only
to
himselfe
,
and
therein
doth
his
happinesse
consist
.
Take
any
thing
that
will
not
goe
out
of
its
owne
sphere
,
but
dwels
within
its
owne
compasse
,
stands
upon
its
owne
bottome
to
seeke
its
happinesse
,
that
thing
destroyes
it selfe
;
looke
to
any
of
the
creatures
,
and
let
them
not
stirre
out
of
their
owne
shell
,
they
perish
there
.
So
,
take
a
man
that
hath
no
further
end
than
himselfe
,
When
a
man
maketh
himselfe
his
end
he
destroyeth
himselfe
.
let
him
seeke
himselfe
,
make
himselfe
his
end
in
all
things
he
doth
,
looke
only
to
his
owne
profit
and
commodity
,
such
a
man
destroyes
himselfe
:
for
he
is
made
to
serve
God
,
and
men
,
and
therein
doth
his
happinesse
consist
,
because
that
hee
is
made
for
such
an
end
:
take
those
that
have
beene
serviceable
to
God
,
and
men
,
that
have
spent
themselves
in
serving
God
,
with
a
perfect
heart
,
we
see
that
such
men
are
happie
men
;
and
doe
we
not
finde
it
by
experience
,
that
those
that
have
gone
a
contrary
way
,
have
destroyed
themselves
?
And
this
is
the
third
particular
.
4
If
things
had
no
beginning
,
Else
,
where
be
any
monuments
of
times
before
those
mentioned
the
Scriptures
.
if
the
world
was
from
eternitie
;
what
is
the
reason
there
are
no
monuments
of
more
ancient
times
,
than
there
are
?
For
,
if
wee
consider
what
eternity
is
,
and
what
the
vastnesse
of
it
is
,
that
when
you
have
thought
of
millions
of
millions
of
yeares
,
yet
still
there
is
more
beyond
:
if
the
world
hath
been
of
so
long
continuance
,
what
is
the
reason
,
that
things
are
but
,
as
it
were
,
newly
ripened
?
what
is
the
reason
,
that
things
are
of
no
greater
antiquity
than
they
are
?
Take
all
the
Writers
that
ever
wrote
,
(
besides
the
Scripture
)
and
they
all
exceed
not
above
foure
thousand
yeares
;
for
they
almost
all
agree
in
this
,
that
the
first
man
,
that
had
ever
any
history
written
of
him
,
was
Ninus
,
who
lived
about
Abrahams
time
,
or
a
little
before
;
Trogus
Pompeius
,
and
Diodorus
Siculus
agree
in
this
.
Plutarch
saith
,
that
Theseus
,
was
the
first
,
before
him
there
was
no
history
of
truth
,
nothing
credible
;
and
this
is
his
expression
:
Take
the
Histories
of
times
before
Theseus
,
and
you
shall
finde
them
to
be
but
like
skirts
,
in
the
maps
,
wherein
you
shall
finde
nothing
but
vast
Seas
.
Varro
,
one
of
the
most
learned
of
their
Writers
,
professeth
,
that
before
the
kingdome
of
the
Sicyonians
,
which
begun
after
Ninus
time
,
that
before
that
time
nothing
was
certaine
,
and
the
beginning
of
that
was
doubtfull
,
and
uncertain
.
And
their
usuall
division
of
all
history
,
into
fabulous
,
and
certaine
,
by
Historians
,
is
well
knowne
,
to
those
that
are
conversant
in
them
;
and
yet
the
Historians
,
that
are
of
any
truth
,
began
long
after
the
Captivitie
in
Babylon
;
for
Herodotus
,
that
lived
after
Esthers
time
,
is
counted
the
first
that
ever
wrote
in
Prose
,
and
he
was
above
eight
hundred
yeares
after
Moses
time
.
For
conclusion
of
this
,
we
will
only
say
,
that
which
one
of
the
ancientest
of
the
Roman
Poets
,
drawing
this
conclusion
from
the
argument
we
have
in
hand
,
saith
,
If
things
were
from
eternitie
,
and
had
not
a
beginning
;
Cur
supra
bellum
Thebanum
&
funera
Trojae
Non
alias
alii
quoque
res
cecinere
Poetae
?
If
things
were
from
eternitie
,
what
is
the
reason
,
that
before
the
Theban
and
Trojan
warre
,
all
the
ancient
Poets
,
and
ancient
Writers
did
not
make
mention
of
any
thing
?
Doe
you
thinke
,
if
things
had
beene
from
eternitie
,
there
would
be
no
monuments
of
them
,
if
you
consider
the
vastnesse
of
eternitie
,
what
it
is
?
So
likewise
for
the
beginning
of
Arts
and
Sciences
;
what
is
the
reason
that
the
originall
of
them
is
knowne
?
why
were
they
no
sooner
found
out
?
why
are
they
not
sooner
perfected
?
Printing
,
you
know
,
is
a
late
invention
;
and
so
is
the
invention
of
Letters
:
take
all
Sciences
,
the
ancientest
,
as
Astrologie
and
Philosophy
,
as
well
as
the
Mathematickes
;
why
are
their
authors
yet
known
,
&
we
see
them
in
the
blade
,
and
not
in
the
fruit
?
So
for
the
Genealogies
of
men
(
for
that
I
touch
,
because
it
is
an
argument
insinuated
by
Paul
,
when
hee
disputed
with
the
Heathens
,
Acts
17.26
.
That
God
hath
made
of
one
bloud
all
mankinde
)
you
see
evidently
how
one
man
begets
another
,
and
he
another
,
&c.
and
so
goe
and
take
all
the
Genealogies
in
the
Scripture
,
and
in
all
other
historiographers
,
we
shall
see
,
that
they
all
come
to
one
well-head
.
Now
,
I
aske
,
if
the
world
was
from
eternitie
,
what
is
the
reason
that
there
is
but
one
fountaine
,
one
bloud
whereof
we
are
all
made
?
Why
should
they
not
be
made
all
together
?
Why
was
not
the
earth
peopled
together
,
and
in
every
Land
a
multitude
of
inhabitants
together
,
if
they
had
beene
from
eternitie
,
and
had
no
beginning
?
The
second
principall
Head
,
by
which
wee
will
make
this
good
to
you
,
that
there
is
a
God
,
That
there
is
a
God
,
proved
by
the
Law
written
in
mens
hearts
.
that
made
Heaven
and
Earth
,
is
,
the
testimony
of
God
himselfe
.
There
is
a
double
testimony
;
one
is
the
written
testimony
,
which
we
have
in
the
Scripture
;
the
other
is
,
that
testimony
,
which
is
written
in
the
hearts
of
men
.
Now
,
you
know
that
all
Nations
do
acknowledge
a
God
,
(
this
we
take
for
granted
)
yea
,
even
those
that
have
been
lately
discovered
,
that
live
,
as
it
were
,
disjoyned
from
the
rest
of
the
world
,
yet
they
all
have
,
and
worship
a
God
;
those
Nations
discovered
lately
by
the
Spaniards
,
in
the
West
Indies
,
and
those
that
have
beene
discovered
since
;
all
of
them
,
without
exception
,
have
it
written
in
their
hearts
,
that
there
is
a
God
.
Now
the
strength
of
the
argument
lies
in
these
two
things
:
1
I
observe
that
phrase
used
,
Rom.
2.15
.
It
is
called
a
law
written
in
their
hearts
.
Rom.
1
.
1●
.
Every
mans
soule
is
but
,
as
it
were
,
the
table
or
paper
,
upon
which
the
writing
is
;
the
thing
written
is
this
principle
that
we
are
now
upon
,
that
there
is
a
God
,
that
made
Heaven
and
Earth
:
but
now
who
is
the
Writer
?
surely
it
is
God
,
which
is
evident
by
this
;
because
it
is
a
generall
effect
in
the
heart
of
every
man
living
,
and
therefore
it
must
come
from
a
generall
cause
:
from
whence
else
shall
it
proceed
?
no
particular
cause
can
produce
it
;
if
it
were
,
or
had
beene
taught
by
some
particular
man
,
by
some
sect
,
in
some
one
Nation
or
Kingdome
,
in
one
age
,
then
,
knowing
the
cause
,
wee
should
see
that
the
effect
would
not
exceed
it
,
but
when
you
finde
it
in
the
hearts
of
all
men
,
in
all
Nations
and
ages
;
then
you
must
conclude
,
it
was
an
universall
effect
,
written
by
the
generall
Author
of
all
things
,
which
is
God
alone
;
and
so
consequently
,
the
argument
hath
this
strength
in
it
,
that
it
is
the
testimony
of
God
.
2
Besides
,
when
you
see
every
man
looking
after
a
God
,
and
seeking
him
,
it
is
an
argument
that
there
is
one
,
though
they
doe
not
finde
him
:
it
is
true
,
they
pitch
upon
a
false
god
,
and
goe
the
wrong
way
to
seeke
him
,
yet
it
shewes
that
there
is
such
a
Deity
.
For
as
in
other
things
;
when
we
see
one
affect
that
thing
which
another
doth
not
;
as
to
the
eye
of
one
,
that
is
beautifull
which
is
not
to
another
,
yet
all
affecting
some
beauty
;
it
is
an
argument
that
beauty
is
the
general
object
of
all
,
and
so
in
taste
&
other
senses
.
So
when
we
see
men
going
different
waies
,
some
worshipping
one
God
,
some
another
,
yet
all
conspiring
in
this
,
to
worship
a
God
,
it
must
needs
argue
that
there
is
one
:
for
this
law
ingraven
in
every
mans
heart
,
you
will
grant
that
it
is
a
work
of
Nature
at
least
,
and
the
workes
of
Nature
are
not
in
vaine
;
even
as
,
when
you
see
the
fire
to
ascend
above
the
aire
,
it
argues
that
there
is
a
place
where
it
would
rest
,
though
you
never
saw
it
;
and
as
,
in
winter
,
when
you
see
the
Swallowes
flying
to
a
place
,
though
you
never
saw
the
place
,
yet
you
must
needs
gather
that
there
is
one
which
Nature
hath
appointed
them
,
and
hath
given
them
an
instinct
to
flye
unto
,
and
there
to
be
at
rest
;
so
when
you
see
in
every
mans
soule
such
an
instigation
to
seeke
God
,
though
men
never
saw
him
,
and
the
most
goe
the
wrong
way
to
seeke
him
,
and
take
that
for
God
which
is
not
,
yet
this
argues
there
is
a
Deitie
which
they
intend
.
And
this
is
the
third
.
The
last
argument
is
taken
from
the
soule
of
man
,
The
same
truth
is
proved
by
the
soule
of
man
.
the
fashion
of
it
,
and
the
immortality
of
it
.
First
,
God
is
said
to
have
made
man
after
his
owne
Image
;
hee
doth
not
meane
his
bodie
,
for
that
is
not
made
after
the
Image
of
God
;
neither
is
it
only
that
holinesse
which
was
created
in
us
,
and
now
lost
:
for
then
he
would
not
have
said
,
Gen.
9.6
.
Gen.
9.6
He
that
sheds
mans
bloud
,
by
man
shall
his
bloud
be
shed
,
for
in
the
Image
of
GOD
made
hee
man
.
The
principall
intent
of
that
place
,
is
(
for
ought
I
can
see
or
judge
)
of
that
Scripture
(
speaking
of
the
naturall
fashion
of
things
,
and
not
of
the
supernaturall
graces
)
it
is
,
to
expresse
that
God
hath
given
a
soule
to
man
,
that
carries
the
Image
of
God
,
a
likenesse
to
the
Essence
of
God
,
immateriall
,
immortall
,
invisible
;
for
there
is
a
double
Image
of
God
in
the
soule
,
one
in
the
substance
of
it
,
which
is
never
lost
;
another
is
the
supernaturall
grace
,
which
is
an
Image
of
the
knowledge
,
holinesse
,
and
righteousnesse
of
God
,
and
this
is
utterly
lost
.
But
the
soule
is
the
Image
of
the
Essence
of
God
,
(
as
I
may
so
speake
)
that
is
,
it
is
a
spirit
immateriall
,
immortall
,
invisible
,
as
he
is
;
hath
understanding
and
will
,
as
he
hath
;
he
understands
all
things
,
and
wils
whatsoever
he
pleaseth
.
And
you
see
an
expression
of
him
in
your
owne
soule
,
which
is
an
argument
of
the
Deitie
.
Secondly
,
besides
,
the
immortalitie
of
the
soule
,
which
argues
it
came
not
from
any
thing
here
below
,
but
that
it
hath
its
originall
from
God
;
it
came
from
GOD
,
and
to
GOD
it
must
returne
;
that
is
,
it
had
not
any
beginning
here
,
it
had
it
from
him
,
and
to
him
againe
it
must
returne
.
For
what
is
this
body
,
wherein
the
soule
is
?
it
is
but
the
case
of
the
soule
,
the
shell
,
and
sheath
of
it
;
therefore
the
soule
useth
it
but
for
a
time
,
and
dwels
in
it
,
as
a
man
dwels
in
a
house
,
while
it
is
habitable
,
but
when
it
is
growne
ruinous
,
he
departeth
:
the
soule
useth
the
body
,
as
a
man
doth
a
vessell
,
when
it
is
broken
,
he
layes
it
aside
;
or
as
a
man
doth
an
instrument
,
whilest
it
will
be
serviceable
to
him
;
but
when
it
is
no
longer
fit
to
play
upon
,
he
casts
it
aside
;
so
doth
the
soule
,
as
it
were
,
lay
aside
the
body
:
for
it
is
but
as
a
garment
that
a
man
useth
;
when
it
is
worne
out
,
and
threed-bare
,
he
casts
it
off
:
so
doth
the
soule
with
the
body
.
And
for
the
further
proofe
of
this
,
and
that
it
depends
not
on
the
body
,
nor
hath
its
originall
of
it
,
or
by
it
;
consider
the
great
acts
of
the
soule
,
which
are
such
,
as
cannot
arise
from
the
temper
of
the
matter
,
be
it
never
so
curious
:
As
the
discourse
of
the
soule
from
one
generall
to
another
;
the
apprehension
of
so
high
things
,
as
God
,
and
Angels
;
the
devising
of
such
things
as
never
came
into
the
senses
.
For
,
though
it
be
true
,
that
sounds
and
colours
be
carried
into
the
understanding
by
the
senses
;
yet
to
make
pictures
of
these
colours
,
and
musicke
of
these
sounds
,
this
is
from
the
understanding
within
:
So
the
remembrance
of
things
past
;
observing
the
condition
of
things
,
by
comparing
one
with
another
.
Now
,
looke
upon
bruit
beasts
,
we
see
no
actions
but
may
arise
from
the
temper
of
the
matter
;
according
to
which
their
fancie
and
appetite
are
fashioned
;
though
some
actions
are
stronger
than
others
,
yet
they
arise
not
above
the
Well-head
of
sense
:
all
those
extraordinary
things
,
which
they
are
taught
to
doe
,
it
is
but
for
their
food
,
as
Hawkes
,
and
some
Pigeons
,
it
is
reported
,
in
Assyria
that
they
carry
Letters
from
one
place
to
another
,
where
they
use
to
have
food
;
so
other
beasts
that
act
dancing
,
and
such
like
motions
,
it
is
done
by
working
on
their
senses
:
but
come
to
man
,
there
are
other
actions
of
his
understanding
and
will
in
the
soule
:
It
is
true
indeed
,
in
a
man
there
are
fancie
and
appetite
,
and
these
arise
from
the
temper
of
the
body
;
therefore
as
the
body
hath
a
different
temper
,
so
there
are
severall
appetites
,
dispositions
and
affections
;
some
man
longs
after
one
thing
,
some
after
another
,
but
these
are
but
the
severall
turnings
of
the
sensuall
appetite
,
(
which
is
also
seene
in
beasts
)
therefore
when
the
soule
is
gone
,
these
remaine
no
longer
;
but
come
to
the
higher
part
of
the
soule
,
the
actions
of
the
will
,
and
understanding
of
man
,
and
they
are
of
an
higher
nature
;
the
acts
which
they
doe
,
have
no
dependance
upon
the
body
at
all
:
Besides
,
come
to
the
motions
of
the
body
;
the
soule
guides
and
moves
the
body
,
as
a
Pilot
doth
a
ship
,
(
now
the
Pilot
may
be
safe
,
though
the
ship
be
split
upon
the
rocke
.
)
Looke
on
beasts
,
they
are
led
wholly
as
their
appetite
carries
them
,
and
they
must
goe
that
way
;
therefore
they
are
not
ruled
,
as
a
Pilot
governes
a
ship
:
but
in
men
,
their
appetites
would
carry
them
hither
,
or
thither
,
but
the
will
saith
no
,
and
that
hath
the
understanding
for
its
counseller
.
So
that
the
motions
of
the
body
arise
not
from
the
diversity
of
the
sensuall
appetites
,
as
in
all
other
creatures
,
but
of
the
will
and
understanding
;
for
the
soule
depends
not
upon
the
body
,
but
the
acts
of
the
body
depend
upon
it
:
therefore
,
when
the
body
perisheth
,
the
soule
dies
not
;
but
,
as
a
man
that
dwels
in
a
house
;
if
the
house
fall
,
he
hath
no
dependance
on
it
,
but
may
goe
away
to
another
house
;
so
the
soule
hath
no
dependance
upon
the
bodie
at
all
;
therefore
you
must
not
think
that
it
doth
die
when
the
body
perisheth
.
Besides
,
the
soule
is
not
worne
,
it
is
not
weary
,
as
other
things
are
;
the
body
is
weary
,
and
the
spirits
are
weary
:
the
body
weares
,
as
doth
a
garment
,
till
it
be
wholly
worne
out
:
now
,
any
thing
that
is
not
weary
,
it
cannot
perish
;
but
,
in
the
very
actions
of
the
soule
it selfe
there
is
no
wearinesse
,
but
whatsoever
comes
into
the
soule
perfects
it
,
with
a
naturall
perfection
,
and
it
is
the
stronger
for
it
;
therefore
it
cannot
be
subject
to
decay
,
it
cannot
weare
out
,
as
other
things
doe
,
but
the
more
notions
it
hath
,
the
more
perfect
it
is
:
the
body
,
indeed
,
is
weary
with
labour
,
and
the
spirits
are
weary
,
but
the
soule
is
not
weary
,
but
in
the
immediate
acts
of
it
,
the
soule
it
works
still
,
even
when
the
body
sleepeth
:
Looke
upon
all
the
actions
of
the
soule
,
and
they
are
independent
,
and
as
their
independencie
growes
,
so
the
soule
growes
younger
and
younger
,
and
stronger
and
stronger
,
senescens
juvenescit
,
and
is
not
subject
to
decay
,
or
mortalitie
:
as
you
see
in
a
Chicken
,
it
growes
still
,
and
so
the
shell
breakes
,
and
falls
off
:
so
is
it
with
the
soule
,
the
body
hangs
on
it
,
but
as
a
shell
,
and
when
the
soule
is
growne
to
perfection
,
it
falls
away
,
and
the
soule
returnes
to
the
Maker
.
The
next
thing
that
I
should
come
to
,
The
second
way
to
prove
,
that
God
is
,
is
by
faith
.
is
to
shew
you
how
this
is
made
evident
by
faith
.
When
a
man
hath
some
rude
thoughts
of
a
thing
,
and
hath
some
reason
for
it
,
he
then
begins
to
have
some
perswasion
of
it
;
but
when
,
besides
,
a
man
wise
and
true
,
shall
come
,
and
tell
him
it
is
so
,
this
addes
much
strength
to
his
confidence
:
for
when
you
come
to
discerne
this
God-head
,
and
to
know
it
by
reasons
from
the
creatures
,
this
may
give
you
some
perswasion
;
but
when
one
shall
come
,
and
tell
you
out
of
the
Scripture
,
made
by
a
wise
and
true
God
,
that
it
is
so
indeed
;
this
makes
you
confirmed
in
it
.
Therefore
the
strength
of
the
argument
by
faith
,
you
may
gather
after
this
manner
:
Yee
beleeve
the
Scriptures
to
be
true
,
and
that
they
are
the
Word
of
God
;
now
this
is
contained
in
the
Scriptures
,
that
God
made
Heaven
and
Earth
;
therefore
,
beleeving
the
Scriptures
to
be
the
Word
of
God
,
and
whatsoever
is
contained
in
them
;
hence
faith
layes
hold
upon
it
also
,
and
so
our
consent
growes
strong
and
firme
,
that
there
is
a
God
:
After
this
manner
you
come
to
conclude
it
by
faith
.
For
what
is
faith
?
Faith
is
,
but
when
a
thing
is
propounded
to
you
,
even
as
an
object
set
before
the
eye
,
there
is
an
habit
of
faith
within
,
that
sees
it
what
it
is
;
for
faith
is
nothing
else
,
but
a
seeing
of
that
which
is
:
for
though
a
thing
is
not
true
,
because
I
beleeve
it
is
so
,
yet
things
first
are
,
and
then
I
beleeve
them
.
Faith
doth
not
beleeve
things
imaginary
,
and
such
as
have
no
ground
;
but
whatsoever
faith
beleeves
,
it
hath
a
being
,
and
the
things
we
beleeve
,
doe
lye
before
the
eye
of
reason
,
sanctified
and
elevated
by
the
eye
of
faith
;
therefore
Moses
,
when
he
goes
about
to
set
downe
the
Scripture
,
hee
doth
not
prove
things
by
reason
,
but
propounds
them
,
as
,
In
the
beginning
GOD
made
the
Heaven
and
Earth
;
he
propounds
the
object
,
and
leaves
it
to
the
eye
of
faith
to
looke
upon
.
For
the
nature
of
faith
is
this
:
God
hath
given
to
man
an
understanding
facultie
,
(
which
we
call
,
Reason
)
the
object
of
this
is
all
the
truths
that
are
delivered
in
the
world
,
&
whatsoever
hath
a
being
.
Now
take
all
things
that
we
are
said
to
beleeve
,
and
they
also
are
things
that
are
,
and
which
are
the
true
objects
of
the
understanding
and
reason
.
But
the
understanding
hath
objects
of
two
sorts
:
1
Such
as
we
may
easily
perceive
,
as
the
eye
of
man
doth
the
object
that
is
before
him
.
2
Such
as
we
see
with
more
difficulty
,
and
cannot
doe
▪
it
,
without
something
above
the
eye
to
elevate
it
:
As
the
candle
and
the
bignesse
of
it
,
the
eye
can
see
;
but
to
know
the
bignesse
of
the
Sunne
,
in
the
latitude
of
it
,
you
must
have
instruments
of
art
to
see
it
,
and
you
must
measure
it
by
degrees
,
and
so
see
it
:
So
is
it
here
,
some
things
we
may
fully
see
by
reason
alone
,
and
those
are
such
as
lye
before
us
,
and
them
wee
may
easily
see
:
but
other
things
there
are
,
that
though
they
are
true
,
yet
they
are
more
remote
,
and
further
off
;
therefore
they
are
harder
to
bee
seene
;
and
therefore
we
must
have
something
to
helpe
our
understanding
to
see
them
.
So
that
indeed
,
Faith
,
it
is
but
the
lifting
up
of
the
understanding
,
by
adding
a
new
light
to
them
and
it
;
and
therefore
they
are
said
to
be
revealed
,
not
because
they
were
not
before
,
as
if
the
revealing
of
them
gave
a
being
unto
them
;
but
,
even
as
a
new
light
in
the
night
discovers
to
us
that
which
we
did
not
see
before
,
and
as
a
prospective
glasse
reveales
to
the
eye
,
that
which
we
could
not
see
before
,
and
by
its
owne
power
,
the
eye
could
not
reach
unto
.
So
that
the
way
to
strengthen
our selves
by
this
argument
,
is
to
beleeve
the
Scriptures
;
and
the
things
contained
in
them
.
Now
you
should
see
,
why
we
are
to
beleeve
the
Scriptures
;
but
this
wee
must
leave
till
the
next
time
.
We
will
now
come
to
some
use
of
the
point
,
for
wee
are
not
to
dismisse
you
without
some
application
,
but
we
must
insert
some
uses
here
and
there
.
Vse
1
When
you
heare
these
arguments
,
and
this
conclusion
proving
that
there
is
a
God
,
To
strengthen
this
principle
,
that
there
is
a
God
,
more
in
our
hearts
.
the
use
you
should
make
of
it
,
is
,
to
labour
daily
to
strengthen
our
faith
in
this
principle
,
and
to
have
an
eye
at
God
in
all
our
actions
,
for
this
is
the
reason
given
in
the
Text
,
why
one
man
comes
to
God
,
because
he
beleeves
that
he
is
,
and
another
doth
not
,
because
he
beleeves
it
but
by
halves
;
if
they
did
beleeve
this
fully
,
they
would
serve
God
with
a
perfect
heart
.
What
is
the
reason
,
that
Moses
breaks
thorow
all
impediments
,
Hebr.
11.27
.
he
had
temptations
on
both
sides
;
Prosperitie
and
preferment
on
the
one
side
,
and
adversity
and
afflictions
on
the
other
,
yet
he
passeth
thorow
wealth
and
povertie
,
honour
and
dishonour
,
and
goes
straight
on
in
the
way
to
heaven
,
and
〈◊〉
reason
is
added
in
the
Text
,
because
hee
saw
him
that
was
invisible
;
even
so
,
if
you
did
see
him
that
was
invisible
,
the
God
wee
now
speake
of
,
as
you
see
a
man
that
stands
before
you
,
your
wayes
would
be
more
even
,
and
wee
should
walke
with
him
more
uprightly
than
we
doe
,
if
we
did
but
beleeve
,
that
it
is
he
that
fills
the
heaven
and
earth
;
as
he
saith
of
himselfe
,
Ier.
23.24
.
Ier.
23.24
.
Some
may
here
say
;
Object
.
How
can
we
see
him
that
is
invisible
?
here
is
oppositum
in
adjecto
,
to
see
him
that
is
invisible
.
Answ.
Come
to
the
body
of
a
man
,
you
can
see
nothing
but
the
outside
,
the
outward
bulke
and
hide
of
the
creature
,
yet
there
is
an
immateriall
,
invisible
substance
within
,
that
fils
the
body
;
so
come
to
the
body
of
the
world
,
there
is
a
God
that
fills
Heaven
and
Earth
,
as
the
soule
doth
the
body
.
Now
to
draw
this
a
little
nearer
,
that
invisible
,
immateriall
substance
,
the
soule
of
man
which
stands
at
the
doores
of
the
body
,
and
lookes
out
at
the
windows
of
the
eyes
,
and
of
the
eares
,
both
to
see
and
heare
,
which
yet
wee
see
not
;
yet
it
is
this
soule
that
doth
all
these
;
for
if
the
soule
be
once
gone
out
of
the
house
of
the
body
,
the
eye
sees
no
more
,
the
eare
heares
no
more
,
than
an
house
or
chamber
can
see
,
when
there
is
no
body
in
it
;
and
as
it
is
the
spirituall
substance
within
the
body
that
sees
,
and
heares
,
and
understands
all
;
so
apply
this
to
God
that
dwells
in
Heaven
and
Earth
;
that
as
,
though
you
see
not
the
soule
,
yet
every
part
of
the
body
is
full
of
it
;
so
if
we
looke
into
the
world
,
we
see
that
it
is
filled
,
and
yet
God
(
like
as
the
soule
)
is
in
every
place
,
and
fills
it
with
his
presence
;
he
is
present
with
every
creature
,
he
is
in
the
aire
,
and
in
your selves
,
and
seeth
al
your
actions
,
and
heareth
al
your
words
;
and
if
we
could
bring
our selves
to
a
setled
perswasion
of
this
,
it
would
cause
us
to
walke
more
evenly
with
God
than
we
do
,
and
to
converse
with
him
after
another
manner
;
when
a
man
is
present
,
yea
,
are
sollicitous
,
thinking
what
that
soule
thinkes
of
you
,
how
that
soule
is
affected
to
you
;
so
if
you
beleeved
God
were
in
the
world
,
it
would
make
you
have
an
eye
to
him
in
all
your
actions
,
as
he
hath
an
eye
to
you
,
and
to
have
a
speciall
care
to
please
him
in
all
things
,
rather
than
to
please
men
.
And
this
is
the
ground
of
all
the
difference
betweene
men
:
One
man
beleeves
it
fully
that
there
is
such
a
mighty
God
;
another
beleeves
it
but
by
halves
;
and
therefore
one
man
hath
a
care
,
only
to
please
God
in
all
things
,
and
to
have
an
eye
to
him
alone
;
the
other
beleeving
it
but
by
halves
,
he
seeketh
and
earnestly
followeth
other
things
,
and
is
not
so
sollicitous
what
the
Lord
thinkes
of
him
.
The
thing
therfore
which
we
exhort
you
unto
,
is
,
that
you
would
endevor
to
strengthen
that
principle
more
and
more
.
We
speake
not
to
Atheists
now
,
but
to
them
that
beleeve
there
is
a
God
,
and
yet
we
do
not
think
our
labour
lost
:
For
,
though
there
be
an
assent
to
this
truth
in
us
,
yet
it
is
such
an
one
as
may
receive
degrees
,
and
may
be
strengthened
:
for
I
know
that
there
are
few
perfect
Atheists
,
yet
there
are
some
degrees
of
Atheisme
left
in
the
best
of
Gods
children
,
which
wee
take
not
notice
of
;
for
there
is
a
two-fold
Atheisme
:
Two
kindes
of
Atheisme
.
1
One
is
,
when
a
man
thinkes
that
there
is
no
God
,
and
knowes
he
doth
so
.
2
Another
kinde
of
Atheisme
is
,
when
a
man
doubts
of
the
Deity
,
and
observes
it
not
.
There
are
some
degrees
of
doubting
in
the
hearts
of
all
men
,
as
we
shall
see
by
these
effects
,
that
this
untaken-notice-of
Atheisme
doth
produce
.
As
,
when
men
shall
avoid
crosses
,
rather
than
sinne
,
not
considering
that
the
wrath
and
displeasure
of
God
goes
with
it
,
which
is
the
greatest
evill
that
can
befall
us
:
What
is
the
reason
of
it
?
That
whereas
the
greatest
crosse
is
exceeding
light
,
if
the
wrath
of
God
be
put
in
the
other
ballance
,
what
is
the
reason
that
yet
this
should
over-weigh
the
other
,
in
our
apprehension
,
if
wee
be
fully
perswaded
of
this
principle
,
that
God
made
Heaven
and
earth
?
What
is
the
reason
that
when
crosses
and
sinne
come
into
competition
,
as
two
severall
wayes
,
that
we
must
goe
one
way
;
why
will
men
rather
turne
aside
from
a
crosse
,
to
sinne
against
God
,
and
violate
the
peace
of
their
consciences
,
rather
than
undergoe
losses
,
or
crosses
,
or
imprisonment
?
Againe
,
what
is
the
reason
that
we
are
so
readie
to
please
,
and
loth
to
displease
men
,
as
a
potent
friend
or
enemie
,
rather
than
God
?
If
this
principle
were
fully
beleeved
,
that
there
is
a
God
,
that
made
Heaven
and
Earth
,
you
would
not
doe
so
.
The
Prophet
Isaiah
doth
expresse
this
most
elegantly
,
Isai.
51.12
,
13
,
14.
Isai.
51.12
,
13
,
14.
Who
art
thou
that
art
afraid
of
man
that
shall
die
,
and
the
sonne
of
man
,
which
shal
be
made
as
grasse
,
and
forgettest
the
LORD
thy
Maker
,
which
stretched
forth
the
Heavens
,
and
laid
the
foundation
of
the
Earth
?
As
if
he
should
say
,
what
Atheisme
is
this
in
the
hearts
of
men
?
Whence
else
are
also
those
deceits
,
lyes
,
and
shiftings
,
to
make
things
faire
with
men
,
when
they
know
that
God
is
offended
with
it
,
who
seeth
all
things
.
What
is
the
reason
that
men
are
so
sensible
of
outward
shame
,
more
than
of
secret
sinnes
;
and
care
so
much
what
men
thinke
of
them
,
and
speake
of
them
,
and
not
what
God
sees
or
knows
?
Doth
not
this
declare
that
men
think
as
those
Atheists
of
whom
Iob
speakes
,
Iob
22.
and
doe
they
not
conceive
in
some
degree
,
as
those
doe
,
as
if
GOD
did
not
descend
beneath
the
circle
of
the
heavens
to
the
earth
,
Iob
22.
and
his
eyes
were
barred
by
the
curtaines
of
the
night
,
that
he
did
not
take
notice
of
the
wayes
of
men
;
and
looke
how
men
doe
this
in
a
greater
measure
,
so
much
greater
Atheisme
they
have
.
Againe
,
if
you
doe
beleeve
that
there
is
such
a
God
,
what
is
the
reason
when
you
have
any
thing
to
doe
,
that
you
runne
to
creatures
,
and
seek
help
from
them
,
and
busie
your selves
wholly
about
outward
meanes
,
and
seeke
not
to
God
by
prayer
,
and
renewing
of
your
repentance
?
if
you
did
fully
beleeve
that
there
is
a
God
,
you
would
rather
doe
this
.
Againe
,
What
is
the
reason
that
men
are
carried
away
with
the
present
,
as
Aristotle
cals
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
same
very
(
nunc
)
doth
transport
a
man
from
the
wayes
of
vertue
to
vice
,
that
they
are
too
busie
about
the
body
,
and
are
carelesse
of
the
immortall
soule
,
that
they
suffer
that
to
lye
,
like
a
forlorne
prisoner
,
and
to
sterve
within
them
?
Would
you
doe
so
,
if
you
did
beleeve
that
there
is
such
a
God
,
that
made
the
soule
,
to
whom
it
must
returne
and
give
an
account
,
and
live
with
him
for
ever
?
Againe
,
what
is
the
reason
that
men
doe
seeke
so
for
the
things
of
this
life
,
are
so
carefull
in
building
houses
,
gathering
estates
,
and
preparing
for
themselves
here
such
goodly
mansions
for
their
bodies
,
and
spend
no
time
to
adorne
the
soule
?
(
when
yet
these
doe
but
grace
us
amongst
men
,
and
are
only
for
present
use
)
and
looke
not
for
those
things
which
commend
the
soule
to
God
,
and
regard
not
eternity
in
which
the
soule
must
live
?
I
say
,
what
is
the
reason
of
this
,
if
there
be
not
some
grounds
of
secret
Atheisme
in
men
?
What
is
the
reason
that
there
is
such
stupidity
in
men
,
that
the
threatnings
will
not
move
them
,
they
will
be
moved
with
nothing
,
like
beasts
,
but
present
strokes
,
that
they
doe
not
fore-see
the
plague
to
prevent
it
,
but
go
on
,
and
are
punished
?
And
so
for
Gods
promises
and
rewards
;
Why
will
you
not
forbeare
sinne
,
that
you
may
receive
the
promises
,
and
the
rewards
?
Whence
is
this
stupiditie
both
wayes
?
Why
are
we
as
beasts
,
led
with
sensuality
,
that
we
will
not
be
drawne
to
that
which
belongs
to
God
▪
and
his
Kingdome
?
Is
not
this
an
argument
of
secret
Atheisme
and
impiety
in
the
heart
of
every
man
,
more
or
lesse
?
Againe
,
what
is
the
reason
,
that
when
men
come
into
the
presence
of
God
,
they
carry
themselves
so
negligently
,
not
caring
how
their
soules
are
clad
,
and
what
the
behaviour
of
their
spirits
is
before
him
?
If
you
should
come
before
men
,
you
would
looke
that
your
cloaths
be
neat
and
decent
,
and
you
will
carry
your selves
with
such
reverence
,
as
becomes
him
,
in
whose
presence
you
stand
;
this
proceeds
from
Atheisme
,
in
the
hearts
of
men
,
not
beleeving
the
Lord
to
be
hee
that
fills
the
Heaven
,
and
the
Earth
:
Therefore
,
as
you
finde
these
things
in
you
,
more
or
lesse
,
so
labour
to
confirme
this
principle
more
and
more
to
your selves
;
and
you
should
say
,
when
you
heare
these
arguments
,
certainly
I
will
beleeve
it
more
firmely
,
surely
I
will
hover
no
more
about
it
.
To
what
end
are
more
lights
brought
,
but
that
you
should
see
things
more
clearely
,
which
you
did
not
before
?
So
that
this
double
use
you
shall
make
of
it
:
One
is
,
to
fix
this
conclusion
in
you
hearts
,
and
to
fasten
it
daily
upon
your
soules
.
Vse
2
The
second
is
,
if
there
be
such
a
mightie
God
,
then
labour
to
draw
such
consequences
as
may
arise
from
such
a
conclusion
.
Draw
such
consequences
as
may
arise
from
such
a
conclusion
.
As
,
if
there
be
such
a
one
that
fils
Heaven
and
Earth
;
then
looke
upon
him
,
as
one
that
sees
all
you
doe
,
and
heares
whatsoever
you
speake
:
As
when
you
see
a
ship
passe
thorow
the
sea
,
and
see
the
sailes
applied
to
the
wind
,
and
taken
downe
,
and
hoysed
up
againe
,
as
the
wind
requires
,
and
shall
see
it
keepe
such
a
constant
course
,
to
such
a
haven
,
avoiding
the
rockes
and
sands
,
you
will
say
,
surely
there
is
one
within
that
guides
it
;
for
it
could
not
doe
this
of
it selfe
:
or
as
when
you
look
upon
the
body
of
man
,
and
see
it
live
and
move
,
and
doe
the
actions
of
a
living
man
;
you
must
needs
say
,
the
bodie
could
not
doe
this
of
it selfe
,
but
there
must
be
something
within
that
quickens
it
,
and
causeth
all
the
actions
;
even
so
when
you
looke
upon
the
creatures
,
and
see
them
to
doe
such
things
,
which
of
themselves
they
are
no
more
able
to
doe
,
than
the
body
can
doe
the
actions
that
it
doth
,
without
the
soule
:
therefore
hence
you
may
gather
that
there
is
a
God
,
that
fils
Heaven
and
Earth
,
and
doth
whatsoever
hee
pleaseth
;
and
if
this
be
so
,
then
draw
nigh
to
him
,
converse
with
him
,
and
walke
with
him
from
day
to
day
;
observe
him
in
all
his
dealings
with
us
,
and
our
dealings
with
him
,
and
one
with
another
;
be
thankfull
to
him
for
all
the
blessings
wee
enjoy
,
and
flye
to
him
for
succour
in
all
dangers
,
and
upon
all
occasions
.
THE
SECOND
SERMON
.
HEBREWES
11.6
.
He
that
commeth
to
God
,
must
beleeve
that
GOd
is
,
&c.
BEfore
we
come
to
the
second
sort
of
arguments
to
prove
this
principle
,
that
GOD
is
,
by
faith
,
we
thinke
it
necessarie
to
answer
some
objections
of
Atheisme
,
which
may
arise
and
trouble
the
hearts
of
men
.
Object
.
1
Men
are
ready
to
say
that
,
which
you
shall
finde
,
in
2
Pet.
3.4
.
2
Pet
3.4
.
All
things
have
continued
alike
since
the
creation
.
That
is
,
when
men
looke
upon
the
condition
of
things
,
they
see
the
Sunne
rise
,
and
set
againe
,
and
see
the
rivers
runne
in
a
circle
into
the
sea
,
the
day
followes
the
night
,
&c.
the
winds
returne
in
their
compasses
,
and
they
have
done
so
continually
,
and
there
is
no
alteration
;
therefore
they
doubt
whether
there
be
such
a
God
,
that
hath
given
a
beginning
to
these
things
,
and
shall
give
an
end
?
Answ.
1
For
answer
to
this
,
consider
that
these
bodies
of
ours
,
which
we
carry
about
with
us
,
which
we
know
had
a
beginning
,
and
shall
have
an
end
,
that
there
is
something
in
them
,
that
is
as
constant
as
any
of
the
former
;
as
the
beating
of
the
pulse
,
the
breathing
of
the
lungs
,
and
the
motion
of
the
heart
,
and
yet
the
body
had
a
beginning
,
and
shall
have
an
end
:
Now
what
is
the
difference
betweene
these
two
?
It
is
but
small
,
this
continueth
only
for
some
tithes
of
yeares
,
but
the
world
for
thousands
;
the
difference
is
not
great
;
and
therefore
why
should
you
not
thinke
it
had
a
beginning
,
as
well
as
your
body
,
and
likewise
shall
have
an
ending
.
See
what
the
Apostle
saith
in
this
place
,
though
all
things
continue
alike
;
yet
there
are
two
reasons
,
whereby
hee
proves
that
God
made
the
world
,
and
that
the
world
shall
have
an
end
.
1
The
first
is
laid
downe
in
verse
5.
Verse
5.
For
this
they
are
willingly
ignorant
of
,
that
by
the
Word
of
GOD
the
heavens
were
of
old
,
and
the
earth
standing
out
of
the
waters
,
and
in
the
waters
.
That
is
,
naturally
the
waters
would
cover
the
earth
,
as
it
did
at
the
beginning
;
for
the
naturall
place
of
the
waters
is
above
the
earth
,
even
as
of
the
aire
above
the
waters
:
Now
who
is
it
that
hath
drawn
these
waters
out
of
the
earth
,
and
caused
it
to
stand
out
of
the
waters
,
and
made
it
habitable
for
men
and
beasts
,
saith
he
,
was
it
not
the
LORD
?
2
And
was
not
this
proved
by
the
Floud
,
vers.
6.
whereby
the
world
,
Vers.
6.
that
then
was
,
being
overflowed
with
waters
,
perished
;
that
is
,
the
waters
,
when
God
tooke
away
his
hand
,
returned
to
their
place
,
and
covered
the
face
of
the
earth
.
Now
,
who
was
it
that
did
drie
the
earth
againe
,
and
now
reserveth
it
to
the
day
of
Iudgement
to
be
destroyed
by
fire
?
And
this
hee
proveth
by
the
famous
story
of
the
Floud
:
You
have
heard
of
it
(
saith
he
)
but
of
this
they
are
willingly
ignorant
,
that
is
,
they
are
such
things
as
may
bee
knowne
;
but
by
reason
of
your
lusts
,
which
obscure
your
knowledge
,
and
hide
those
parts
of
nature
and
reason
,
which
God
hath
planted
in
your
hearts
;
therefore
,
of
these
things
you
are
willingly
ignorant
.
Answ.
2
And
therefore
,
besides
,
wee
will
give
this
second
answer
to
those
that
make
this
objection
.
That
things
are
not
alike
since
the
creation
.
For
,
1
The
course
of
Nature
hath
beene
turned
many
times
,
as
those
miracles
that
the
LORD
wrought
in
stopping
the
course
of
the
Sunne
,
and
making
of
it
go
backward
;
he
made
the
waters
to
runne
a
contrary
course
,
and
stopped
the
heat
of
the
fire
,
and
the
efficacie
of
it
,
so
that
it
could
doe
the
three
Children
no
harme
.
2
Besides
those
miracles
,
look
upon
the
things
done
amongst
us
,
and
you
shall
see
,
though
they
are
not
contrary
to
Nature
,
yet
Nature
is
turned
of
its
course
,
as
in
our
bodies
there
be
sicknesses
and
distempers
,
so
there
are
in
the
great
bodie
of
the
World
,
strange
inundations
,
stirres
and
alterations
;
now
if
there
were
not
a
free
Agent
,
that
governes
these
,
why
are
these
things
so
,
and
why
no
more
?
why
doe
these
things
goe
so
far
,
and
no
further
?
why
are
there
any
alterations
at
all
?
and
when
any
alterations
come
to
passe
,
who
is
he
that
stoppeth
them
?
why
doth
the
sea
over-flow
some
places
,
and
goe
no
further
?
who
is
he
that
sets
bounds
to
them
,
but
only
the
Lord
?
Therfore
this
we
may
learne
from
it
,
the
constancie
of
these
things
shewes
the
wisdome
of
God
;
as
it
is
wisdome
in
us
to
doe
things
constantly
:
and
againe
,
the
variety
of
things
shewes
the
liberty
of
the
Agent
;
for
the
actions
of
Nature
are
determined
to
one
,
but
God
shewes
his
liberty
in
this
,
that
he
can
change
and
alter
them
at
his
pleasure
.
Besides
,
the
things
that
are
ordinary
amongst
us
,
wherein
there
is
no
such
swarving
,
but
they
are
constant
in
their
course
;
doth
not
God
guide
them
,
and
dispose
of
them
as
he
pleaseth
?
as
the
former
and
latter
raine
:
doth
not
God
give
more
or
lesse
,
according
to
his
good
pleasure
?
which
shewes
,
that
all
things
have
not
continued
alike
,
but
that
there
is
a
God
,
that
governes
the
world
.
And
as
it
is
thus
with
naturall
things
,
so
in
other
things
also
;
you
shall
see
some
judgements
and
rewards
upon
some
,
and
not
upon
others
.
Object
.
Oh
but
,
you
say
,
the
world
hath
continued
very
long
,
and
there
is
a
promise
of
his
comming
,
but
we
see
no
such
thing
?
Answ.
But
,
saith
the
LORD
,
A
thousand
yeares
are
to
me
but
as
one
day
,
and
one
day
as
a
thousand
yeares
.
As
if
he
should
say
,
it
may
seeme
long
to
you
,
who
measure
time
by
motion
and
revolution
,
to
your
narrow
understanding
it
may
seeme
long
;
but
to
God
it
doth
not
:
A
thousand
yeares
with
him
,
is
but
as
one
day
.
Where
,
by
the
way
,
we
shall
answer
that
fond
objection
:
Object
.
How
the
Lord
imployed
himselfe
before
the
creation
of
the
World
?
Answ.
A
thousand
yeares
to
him
is
but
as
one
day
;
and
againe
,
one
day
is
as
the
longest
time
,
that
is
,
there
is
no
difference
of
time
with
him
.
To
which
I
may
adde
this
;
that
,
who
knoweth
what
the
Lord
hath
done
?
Indeed
he
made
but
one
world
to
our
knowledge
,
but
who
knoweth
what
he
did
before
,
and
what
he
will
doe
after
?
who
knowes
his
counsels
?
and
who
is
able
to
judge
of
him
or
of
his
actions
?
we
can
know
no
more
,
nor
judge
no
otherwise
than
he
hath
revealed
,
we
have
no
other
booke
to
looke
into
,
but
the
booke
of
his
Word
,
and
the
booke
of
this
World
;
and
therefore
to
seeke
any
further
,
is
to
be
wise
above
sobrietie
,
and
above
that
which
is
written
.
Object
.
2
But
whence
then
comes
this
promiscuous
administration
of
things
,
which
seemes
to
make
things
runne
upon
wheeles
,
they
have
no
certaine
course
,
but
are
turned
upside
downe
:
whence
comes
this
to
passe
,
if
there
be
a
God
that
rules
heaven
and
earth
?
Answ.
For
answer
of
this
,
looke
in
Ezek.
1.
where
you
have
an
expression
of
this
,
Ezek.
1.
of
things
running
upon
wheeles
:
wherein
you
may
observe
these
things
:
1
That
all
things
here
below
are
exceeding
mutable
;
and
therefore
compared
to
Wheeles
,
and
they
are
turned
about
as
easie
as
a
wheele
,
so
that
a
man
may
wonder
at
their
variety
and
turning
.
2
But
yet
,
these
wheeles
have
eyes
in
them
,
that
is
,
though
we
see
not
the
reason
of
things
in
them
,
yet
they
have
eyes
in
them
,
they
have
something
to
be
discerned
;
the
speech
is
a
metaphor
,
and
a
metonymie
too
,
shewing
that
there
is
something
in
their
events
,
that
may
shew
the
reason
of
their
Turning
,
if
we
could
discerne
it
,
but
it
is
oft
hidden
from
us
.
3
And
these
Wheeles
are
stirred
,
but
as
the
beasts
stirre
them
;
that
is
,
there
is
nothing
done
here
below
,
but
they
are
done
by
the
instruments
of
God
,
namely
,
the
Angels
.
4
And
these
Angels
,
first
,
have
faces
like
men
,
that
is
,
the
wisdome
of
men
;
and
on
the
other
side
,
secondly
,
a
face
like
a
Lion
,
for
their
strength
;
thirdly
,
there
is
service
,
and
laboriousnesse
in
them
,
as
in
Oxen
:
fourthly
,
there
is
swiftnesse
in
them
,
as
in
Eagles
;
and
this
is
meant
of
the
Angels
,
that
order
and
guide
the
course
of
things
,
and
change
them
,
as
we
see
continually
.
5
Againe
,
as
these
Wheeles
move
not
,
but
as
they
are
guided
by
them
,
and
both
move
by
the
Spirit
,
that
is
,
what
God
commands
them
,
they
execute
,
they
goe
,
when
he
would
have
them
go
,
and
stand
still
,
when
he
would
have
them
.
6
Againe
,
for
the
manner
of
their
motion
;
every
one
of
them
had
foure
faces
;
that
is
,
they
could
looke
every
way
,
from
East
to
West
,
and
from
North
to
South
,
when
as
man
can
see
but
one
way
,
before
him
,
he
cannot
looke
on
the
right
side
,
or
the
left
,
or
behinde
him
,
and
therefore
he
may
be
deceived
;
but
these
looke
every
way
.
So
also
the
feet
,
on
which
they
goe
,
are
not
like
mens
feet
,
to
goe
forward
only
,
but
like
calves
feet
,
that
is
,
they
were
round
feet
,
which
goe
either
forward
or
backward
,
so
,
as
they
are
easily
turned
;
and
as
they
see
every
way
,
so
they
are
apt
to
goe
every
way
,
and
this
with
the
greatest
facilitie
that
can
be
.
Let
a
man
set
any
thing
on
worke
,
and
it
must
needs
runne
in
such
a
chanell
,
in
such
a
way
,
he
cannot
change
it
suddenly
:
But
it
is
not
so
with
God
,
hee
can
alter
a
thing
as
easily
to
the
left
hand
,
as
to
the
right
,
and
that
in
an
instant
.
Object
.
But
what
dependance
is
there
between
things
;
doe
we
not
see
strange
things
come
to
passe
,
that
we
can
see
no
reason
for
,
as
the
Churches
overthrowne
,
the
godly
afflicted
,
the
wicked
exalted
?
Answ.
Well
,
saith
the
Lord
,
this
is
to
bee
considered
further
,
that
one
wheele
is
within
another
,
and
the
wings
of
the
Angels
are
one
within
another
;
there
is
a
sutablenesse
,
and
an
agreeablenesse
betweene
them
:
so
that
take
the
changes
of
a
thousand
yeares
,
and
,
if
you
summe
them
up
,
you
shall
finde
them
,
as
wheeles
,
one
within
another
.
Therefore
I
would
summe
up
the
answer
thus
;
this
deceives
us
,
we
look
upon
Gods
providence
,
in
some
few
particulars
only
,
that
we
looke
upon
a
wheele
or
two
,
and
not
as
they
are
one
within
another
;
for
then
,
indeed
,
we
should
see
things
that
might
cause
us
to
wonder
:
as
we
see
Ioseph
,
an
innocent
man
,
lying
in
disgrace
and
imprisonment
;
and
David
,
though
innocent
,
yet
a
long
time
disgraced
in
the
Court
of
Saul
,
and
afterwards
Shimei
cursing
him
;
yea
,
wee
see
Iesus
Christ
himselfe
delivered
and
condemned
for
an
impostor
,
and
that
by
witnesses
,
and
in
a
legall
manner
:
so
we
see
Paul
,
one
that
was
a
man
,
full
of
zeale
,
yet
accounted
one
of
the
worst
men
,
that
lived
in
his
time
:
and
Naboth
,
an
innocent
man
condemned
to
death
by
witnesses
,
&
stoned
,
and
who
shall
rise
againe
to
shew
his
innocencie
?
If
you
looke
but
upon
a
wheele
or
two
,
you
shall
finde
the
Church
ready
to
bee
swallowed
up
in
Esters
time
;
but
if
you
looke
upon
them
all
at
once
,
then
you
will
see
,
that
these
passages
have
eyes
in
them
,
and
that
they
have
Angels
,
and
the
Spirit
to
guide
them
.
As
for
example
,
looke
on
all
the
wheeles
of
Iosephs
life
,
you
shall
see
the
envie
of
his
brethren
,
selling
him
to
the
steward
of
Pharaohs
house
,
and
there
his
falling
out
with
his
mistresse
,
his
casting
into
prison
,
and
there
meeting
with
Pharaohs
officers
;
he
was
thereby
made
knowne
to
Pharaoh
,
and
so
he
became
great
in
Pharaohs
Court
;
and
then
you
see
it
is
a
goodly
worke
.
So
in
David
,
take
all
the
wheeles
together
,
and
you
shall
see
a
glorious
work
;
how
God
brought
him
along
to
the
Kingdome
;
God
was
with
him
,
and
wrought
his
works
for
him
,
when
he
did
sit
still
;
and
when
his
hand
was
not
upon
Saul
,
then
he
sent
the
Philistines
to
vex
him
,
and
to
end
his
dayes
:
and
first
hee
gave
David
the
Kingdome
of
Iudah
;
and
then
afterwards
Abner
and
Isobosheth
fell
out
about
a
word
,
and
one
of
them
was
slaine
;
and
then
also
came
two
wicked
men
,
and
tooke
off
the
others
head
,
and
so
came
home
the
whole
Kingdome
of
Israel
into
his
hand
.
So
also
in
Esthers
time
,
take
all
the
wheeles
together
,
and
you
shall
see
an
excellent
act
of
Gods
providence
,
when
the
Church
was
ready
to
be
destroyed
,
when
the
neck
was
upon
the
block
,
and
the
sword
drawne
out
ready
to
strike
,
and
that
that
night
the
King
should
not
sleepe
,
but
that
a
booke
must
be
brought
,
and
rather
that
than
another
,
and
that
the
place
should
be
opened
,
where
he
should
finde
Mordecai
his
revealing
of
the
treason
against
him
,
and
thereupon
the
decree
was
revoked
,
and
the
Church
delivered
:
I
say
,
take
all
these
together
,
and
we
shall
plainly
see
,
that
in
this
strange
administration
of
things
,
there
is
still
a
providence
,
and
that
there
are
eyes
in
the
wheeles
,
and
a
spirit
to
guide
them
.
Object
.
3
If
there
be
such
a
God
that
made
the
Heaven
and
the
Earth
;
what
is
the
reason
then
,
that
wee
see
things
are
brought
to
passe
by
naturall
causes
?
If
there
be
a
cause
for
such
a
thing
,
the
effect
doth
follow
;
when
there
is
no
cause
,
then
the
effect
doth
not
,
as
a
wise
man
doth
bring
a
thing
to
passe
,
but
the
foolish
miscarry
in
them
,
we
see
the
diligent
hand
maketh
rich
,
and
hee
that
labours
not
,
hath
nothing
;
and
things
that
are
strong
prevaile
against
those
that
are
weake
;
and
so
God
is
forgotten
in
the
world
,
and
his
wisdome
and
power
is
not
seene
?
Answ.
1
It
is
not
so
:
God
doth
carry
it
often
another
way
,
as
it
is
,
Eccles.
9.11
.
Eccles.
9.11
.
Alway
the
battell
is
not
to
the
strong
,
but
chance
and
accident
befall
them
all
;
that
is
,
the
LORD
of
purpose
doth
often
change
them
,
that
his
power
and
might
may
be
seene
.
We
see
often
,
that
Princes
walke
on
foot
,
Eccles.
10.
like
servants
,
and
servants
ride
like
Princes
,
as
in
Chap.
10.
that
is
,
things
doe
not
alwayes
come
to
passe
according
to
their
causes
;
for
,
when
the
cause
is
exceeding
faire
to
bring
forth
such
an
effect
,
yet
we
see
it
is
an
abortive
birth
,
and
such
things
come
to
passe
that
we
looked
not
for
;
as
he
that
was
diligent
,
many
times
comes
to
povertie
;
the
wise
doe
often
miscarry
in
bringing
their
enterprises
to
passe
.
Answ.
2
Though
the
immediate
cause
produceth
the
effect
;
yet
,
who
is
the
first
cause
?
As
for
example
,
though
folly
be
the
cause
,
that
such
a
businesse
doth
miscarry
,
yet
who
is
the
cause
of
that
folly
?
It
is
sin
that
bringeth
destruction
,
and
doth
precipitate
a
man
thereunto
;
but
who
is
it
that
leaveth
men
to
their
sins
and
lusts
?
You
see
,
what
was
the
immediate
cause
of
the
losse
of
Rehoboams
Kingdome
,
the
ill
counsell
that
was
given
him
by
the
young
men
;
but
who
was
it
,
that
fitted
the
cause
thereunto
?
was
it
not
the
Lord
?
So
on
the
contrary
,
wee
see
that
godlinesse
is
the
cause
of
good
successe
,
and
makes
men
to
prosper
,
but
who
is
the
cause
of
that
cause
,
is
it
not
the
Lord
himselfe
?
Object
.
4
But
,
oftentimes
it
is
ill
with
those
that
are
good
,
and
well
with
those
that
are
wicked
;
the
wicked
prosper
,
many
times
,
when
it
goes
ill
with
those
that
feare
the
LORD
;
oftentimes
it
commeth
to
the
wicked
according
to
the
worke
of
the
righteous
,
and
contrarily
.
If
there
be
a
God
,
what
is
the
reason
that
this
comes
to
passe
?
Answ.
It
is
certaine
,
that
whensoever
any
wicked
man
doth
an
evill
act
,
and
a
good
man
doth
well
,
and
serveth
the
Lord
with
a
perfect
heart
,
that
there
is
a
sentence
of
good
and
evill
goes
with
it
;
but
God
doth
often
suspend
the
reward
to
the
godly
,
and
of
punishment
to
the
wicked
;
the
execution
of
them
is
deferred
.
Besides
,
we
are
often
mistaken
;
for
that
which
we
thinke
to
be
ill
to
us
,
is
many
times
for
our
good
;
and
that
which
we
thinke
is
very
happie
and
prosperous
,
may
be
hurtfull
to
us
.
As
for
example
,
when
Iacob
came
from
Laban
,
GOD
said
to
him
;
Be
not
afraid
,
I
am
with
thee
,
and
I
will
doe
thee
good
.
You
see
,
Iacob
was
no
sooner
gone
,
but
Laban
follows
him
,
and
would
have
done
him
much
hurt
,
had
not
the
Lord
taken
him
off
:
No
sooner
was
Laban
gone
from
him
,
but
Esau
comes
against
him
,
and
when
the
Lord
had
rescued
him
from
him
;
when
he
was
come
neerer
home
,
when
he
might
have
expected
some
rest
after
his
weary
journey
;
yet
then
his
daughter
was
ravished
,
and
his
two
sonnes
were
rebellious
,
and
committed
murther
;
after
that
Rachel
died
,
and
Deborah
,
who
was
Rebeccah's
nurse
,
who
was
a
good
woman
,
and
therfore
a
great
losse
to
his
family
;
after
all
this
,
a
famine
fell
upon
him
;
yet
for
all
this
,
God
said
that
he
would
doe
him
good
;
and
doubtlesse
,
God
was
as
good
as
his
word
,
and
hee
did
him
good
:
for
that
medicine
is
good
,
that
doth
us
good
,
though
it
be
bitter
,
and
so
was
it
with
these
afflictions
.
So
Paul
,
he
prayed
that
he
might
have
an
happie
journey
to
Rome
,
and
no
doubt
,
the
LORD
heard
his
prayer
,
as
appeareth
by
the
Lords
appearing
to
him
;
yet
see
what
a
kinde
of
prosperous
journey
he
had
;
what
a
deale
of
trouble
did
he
meet
with
?
Being
in
great
afflictions
,
he
went
to
Ierusalem
,
thinking
there
to
be
comforted
by
the
Saints
;
and
when
he
came
thither
hee
went
into
the
Temple
,
thinking
he
had
well
provided
for
himselfe
;
but
then
he
was
hardly
entertained
,
put
into
prison
,
and
sent
bound
to
Caesarea
,
and
afterwards
,
was
in
many
perils
upon
the
sea
.
And
this
was
the
prosperous
journey
that
Paul
had
,
and
surely
it
was
happie
,
and
did
much
good
to
his
owne
soule
,
whereby
he
did
good
to
others
;
a
journey
that
led
him
into
many
experiments
of
Gods
providence
,
and
goodnesse
towards
him
:
therefore
wee
must
not
judge
according
to
the
outside
,
or
that
which
the
world
accounts
of
,
and
appeares
to
be
evill
,
for
they
may
be
causes
of
much
good
to
us
:
therefore
Saint
Iames
wils
us
,
Iames
1.2
,
3.
to
rejoyce
when
wee
fall
into
divers
temptations
,
Iames
1.2
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
because
it
is
but
a
triall
of
your
faith
.
These
varieties
of
afflictions
are
as
fire
to
cleanse
your
faith
,
and
make
it
shine
more
,
and
grow
more
:
therefore
,
saith
he
,
rejoyce
,
when
you
fall
into
variety
of
them
;
for
the
variety
of
them
will
cure
that
variety
of
evils
and
diseases
in
us
;
as
poverty
may
do
that
which
sicknesse
cannot
do
,
and
imprisonment
may
heale
that
which
povertie
or
disgrace
cannot
doe
,
&c.
So
on
the
contrary
,
those
good
things
are
not
alwayes
good
,
which
we
account
good
;
as
when
a
man
goes
on
from
one
good
blessing
to
another
,
and
is
carried
with
a
prosperous
wind
,
and
findes
no
change
in
any
thing
;
this
may
also
tend
to
his
hurt
and
destruction
,
as
the
other
to
his
salvation
;
these
slay
the
foolish
,
even
as
the
other
save
the
godly
:
for
these
often-times
doe
make
the
soule
fouler
and
fouler
,
and
make
it
to
be
more
rustie
.
This
want
of
changes
makes
men
to
depart
from
God
,
and
fall
into
evill
;
whereas
the
other
makes
us
the
more
carefully
to
cleanse
our
wayes
,
and
to
cleave
more
firmely
to
him
:
Therefore
,
let
us
take
heed
that
we
be
not
deceived
about
these
evils
.
Object
.
5
What
is
the
reason
then
,
that
as
dies
the
beast
,
so
doth
man
die
,
to
our
appearance
,
there
are
none
that
rise
from
the
dead
;
indeed
,
if
one
should
come
from
heaven
or
hell
,
and
bring
us
word
what
is
done
there
,
wee
should
beleeve
it
,
but
when
did
any
ever
heare
of
such
a
thing
?
Answ.
You
have
more
,
than
if
a
man
should
come
from
the
dead
,
from
either
of
these
two
places
:
for
you
have
Christ
come
into
the
world
,
from
the
bosome
of
the
Father
,
and
he
hath
brought
us
newes
,
what
is
done
there
.
Besides
,
we
have
God
himselfe
,
who
is
,
as
it
were
,
come
from
heaven
,
and
hath
revealed
many
things
unto
us
,
and
hath
declared
his
will
,
what
he
would
have
us
to
doe
,
as
to
Moses
upon
Mount
Sinai
,
and
hee
would
have
done
it
to
this
day
,
but
that
our
weaknesse
cannot
endure
the
mightinesse
and
greatnesse
of
his
Majestie
,
but
would
say
,
as
the
people
did
;
Let
not
the
Lord
speake
to
us
any
more
lest
we
die
,
but
let
MOSES
,
let
him
send
his
messengers
,
let
him
speake
no
more
.
Againe
,
the
Spirit
whereby
the
Prophets
and
Apostles
spake
to
us
,
was
it
not
sent
from
heaven
?
Againe
,
suppose
one
should
come
from
either
of
those
two
places
,
would
you
beleeve
him
?
It
might
be
a
false
relation
,
would
you
beleeve
him
without
further
ground
?
But
it
is
a
direct
answer
which
our
Saviour
giveth
to
this
question
,
Luke
16.
the
two
last
verses
,
Luke
16.
it
was
the
objection
of
Dives
,
if
there
came
one
from
the
dead
againe
,
they
would
beleeve
it
;
Abraham
answers
,
They
have
Moses
and
the
Prophets
,
and
if
they
will
not
beleeve
them
,
they
will
not
beleeve
,
though
one
should
come
from
the
dead
:
as
if
he
should
say
,
these
carry
greater
evidence
in
them
,
they
have
more
power
to
confirme
the
truth
that
they
delivered
,
that
it
came
from
the
great
God
of
heaven
and
earth
,
than
if
a
man
should
arise
from
the
dead
,
if
we
consider
the
many
miracles
which
they
did
,
and
holy
life
which
they
led
.
Object
.
But
,
if
you
will
say
,
that
,
indeed
for
the
declaring
of
things
,
and
for
the
confirmring
of
truths
,
there
is
more
evidence
in
these
,
than
if
one
did
arise
from
the
dead
;
but
if
one
should
come
from
the
dead
,
this
would
be
much
to
shew
the
eternitie
of
things
,
and
the
immortality
of
the
soule
.
Answ.
If
this
be
so
;
you
see
,
that
men
have
risen
from
the
dead
;
as
when
Christ
did
arise
,
then
many
arose
from
the
dead
.
THE
THIRD
SERMON
.
HEBREWES
11.6
.
He
that
commeth
to
God
,
must
beleeve
that
God
is
,
&c.
NOw
we
proceed
to
that
which
remaines
;
The
second
sort
of
arguments
.
we
will
shew
you
how
this
point
is
made
manifest
to
you
by
faith
,
that
GOD
made
the
Heavens
,
and
the
Earth
.
It
is
done
after
this
manner
;
When
you
beleeve
the
Scriptures
to
be
true
,
How
this
is
proved
by
Faith
.
and
finde
this
set
downe
in
the
Scripture
,
that
God
made
Heaven
and
Earth
,
then
you
beleeve
that
there
is
an
eternall
Deity
,
that
is
the
Author
and
Maker
of
all
these
things
:
and
thus
faith
gathers
the
conclusion
:
Object
.
If
you
aske
me
,
how
faith
differs
from
reason
,
and
how
this
second
proofe
differs
from
the
former
.
Answ.
1
I
answer
,
after
this
manner
:
There
is
a
double
assent
:
One
is
a
doubtfull
assent
,
which
we
call
Opinion
,
that
is
,
when
we
assent
to
the
one
part
,
so
as
we
feare
the
contrary
to
be
true
.
The
other
is
,
a
firme
assent
,
and
this
is
two-fold
:
Either
it
is
grounded
upon
reason
,
which
we
call
Knowledge
;
or
else
is
grounded
upon
the
authoritie
of
him
that
reveales
it
;
and
this
wee
call
Faith
.
And
the
difference
of
them
stands
in
this
:
The
objects
of
the
first
,
which
wee
call
Knowledge
,
are
naturall
things
,
such
as
God
did
not
reveale
himselfe
,
but
they
lye
before
us
,
and
reason
can
finde
them
out
:
but
Faith
beleeveth
things
that
are
revealed
by
God
,
yet
so
,
as
that
there
is
no
reason
for
them
,
as
well
as
for
the
other
.
For
if
one
come
and
tell
you
any
thing
,
and
if
you
beleeve
it
,
you
can
give
a
reason
of
it
,
and
why
you
beleeve
it
,
aswell
as
of
any
other
naturall
conclusion
;
as
that
he
is
a
wise
man
,
and
one
that
I
know
will
tell
the
truth
,
I
have
had
experience
of
him
heretofore
,
&c.
Even
so
,
when
you
beleeve
the
Scriptures
,
you
can
give
a
reason
for
it
;
it
is
,
because
God
delivered
it
,
and
he
cannot
lye
;
but
now
,
how
doe
yee
know
that
God
delivered
it
?
Because
the
men
that
delivered
it
,
in
his
Name
,
did
confirme
it
by
workes
,
and
miracles
,
and
predictions
of
times
;
so
that
reason
runnes
along
together
with
Faith
:
Onely
there
is
this
difference
betweene
them
;
Faith
addeth
to
the
eye
of
reason
,
and
raiseth
it
higher
;
for
the
understanding
is
conversant
,
as
about
things
of
reason
,
so
about
things
of
Faith
;
for
they
are
propounded
to
the
understanding
,
onely
they
are
above
it
,
and
must
have
faith
to
reveale
them
;
as
when
Moses
saith
,
In
the
beginning
,
GOD
made
the
Heaven
and
the
Earth
:
when
we
heare
such
a
proposition
,
reason
doth
but
looke
upon
it
,
and
cannot
see
it
at
first
,
but
Faith
helpeth
reason
to
goe
further
:
therefore
Faith
is
but
an
addition
to
the
strength
of
reason
;
when
it
could
goe
no
further
,
Faith
makes
it
to
goe
further
:
as
one
that
hath
dimme
eyes
,
he
can
see
better
with
the
help
of
spectacles
:
even
so
doth
the
eye
of
reason
,
by
a
supernaturall
faith
infused
.
So
that
all
the
things
which
we
beleeve
,
have
a
credibilitie
and
entity
in
them
,
and
they
are
the
objects
of
the
understanding
;
but
we
cannot
finde
them
out
,
without
some
supernaturall
help
.
As
if
you
would
choose
a
right
jewell
;
(
you
know
there
are
many
counterfeit
ones
)
how
should
you
know
a
true
one
?
The
stander
by
cannot
tell
,
but
brings
it
to
a
Lapidary
,
or
a
Ieweller
,
and
he
knowes
it
,
because
he
is
skilled
in
it
.
Now
,
as
there
are
the
Iewels
,
and
they
are
to
be
discerned
and
differenced
,
but
all
lyes
in
the
skill
.
So
is
it
in
the
things
that
are
revealed
by
God
,
and
by
naturall
reason
,
to
know
which
are
of
God
,
which
not
;
there
are
the
things
,
and
they
are
to
be
seene
,
yea
,
the
things
themselves
have
characters
,
by
which
they
may
bee
discerned
;
but
let
two
men
looke
upon
them
,
one
beleeves
,
and
the
other
doth
not
;
one
man
goes
no
further
than
reason
,
but
the
other
doth
;
the
reason
is
,
because
one
is
helped
from
above
,
and
the
other
is
not
,
he
wants
that
light
,
that
habit
of
skill
which
another
hath
.
Now
,
this
being
premised
in
generall
;
let
us
see
how
faith
gathers
,
that
the
Scriptures
are
true
,
and
that
all
that
is
in
them
is
true
;
and
consequently
,
that
there
is
a
God
that
made
the
world
.
Three
wayes
,
whereby
Faith
gathers
that
the
Scriptures
are
true
,
and
consequently
,
that
there
is
a
God
,
that
made
the
World
.
It
gathers
it
by
these
three
heads
:
When
a
man
lookes
into
the
Scriptures
,
and
sees
the
phrases
of
the
Prophets
and
Apostles
,
saying
,
Thus
saith
the
Lord
;
he
considers
,
if
this
be
from
God
,
then
it
must
needs
be
true
.
But
now
the
question
is
,
whether
it
was
delivered
truly
,
and
therefore
hee
lookes
upon
the
men
that
did
deliver
it
,
as
upon
Moses
,
&c.
and
if
he
can
finde
any
evidence
in
them
,
that
they
delivered
it
truly
,
without
collusion
,
then
he
beleeveth
that
it
is
so
,
and
so
faith
layes
hold
and
pitches
upon
it
;
and
gives
solide
assent
unto
it
.
Now
the
proofes
,
whereby
we
shew
that
these
men
have
spoken
by
the
Holy
Ghost
,
Proofes
that
Moses
and
other
Pen-men
of
Scripture
,
spake
by
the
Holy
Ghost
.
are
these
three
:
The
miracles
,
which
they
wrought
:
wherein
this
is
to
be
considered
;
that
they
were
such
miracles
as
were
done
before
many
witnesses
,
The
miracles
which
were
:
they
were
not
done
in
a
corner
,
where
two
or
three
were
,
1
Visible
.
and
so
related
to
the
people
,
as
many
false
miracles
are
,
but
they
were
done
before
many
thousand
;
as
the
standing
still
of
the
Sunne
,
the
plagues
of
Aegypt
,
the
dividing
of
the
waters
,
the
Mannah
,
that
came
downe
from
Heaven
,
the
water
flowing
out
of
the
rockes
,
the
miracles
that
were
wrought
by
Eliah
,
and
Elisha
,
they
were
all
openly
done
,
in
the
view
of
all
the
people
.
They
were
such
miracles
,
as
had
a
reality
in
them
;
false
miracles
stand
onely
in
appearance
,
2
Reall
.
they
have
onely
a
shadow
and
not
the
substance
,
they
have
no
solidity
in
them
,
as
the
miracles
that
Inchanters
doe
,
they
are
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
wee
call
them
;
they
are
onely
appearances
,
and
no
more
,
as
,
if
they
give
money
,
it
will
afterwards
prove
but
drie
leaves
;
and
such
were
the
miracles
of
the
Inchanters
in
Aegypt
:
but
looke
upon
the
miracles
of
Moses
,
they
were
solide
,
as
the
Mannah
fed
the
people
many
yeares
;
the
water
that
came
out
of
the
rockes
did
refresh
them
,
the
plagues
of
Aegypt
were
reall
;
the
miracles
of
Christ
were
all
of
use
to
mankinde
,
as
when
he
turned
water
into
wine
,
it
was
such
as
they
were
refreshed
by
;
so
,
when
hee
healed
the
people
,
when
he
gave
sight
to
the
blinde
,
they
were
all
usefull
,
and
had
a
reality
in
them
.
Besides
,
consider
the
miracles
which
were
wrought
at
the
delivery
of
the
Law
,
Exod.
19.
as
the
thunder
,
Exod.
19.
the
lightning
,
the
sound
of
trumpets
,
&c.
whatsoever
was
done
then
,
all
the
people
saw
it
,
and
their
senses
were
taken
up
about
it
,
so
that
they
could
not
be
deceived
.
The
lawes
that
Numa
Pompilius
brought
from
the
gods
,
he
related
to
them
,
but
the
people
saw
and
heard
nothing
;
but
these
miracles
the
people
all
saw
,
the
Mount
burnt
with
fire
,
and
thick
darknesse
round
about
it
;
and
there
was
thunder
and
lightning
,
and
the
Mount
trembled
.
And
as
their
eyes
did
see
〈◊〉
things
,
so
their
eares
were
busied
.
In
hearing
the
voice
of
the
trumpets
sounding
louder
and
louder
,
a
great
while
,
and
hearing
the
voice
of
God
himselfe
.
And
this
was
not
done
only
in
the
sight
of
the
Elders
of
Israel
,
but
all
the
people
saw
it
,
and
heard
the
voice
of
the
Lord
.
And
such
were
all
the
miracles
of
the
Apostles
,
and
of
all
the
Prophets
.
And
this
argues
that
they
came
from
God
himselfe
;
because
they
could
not
be
done
,
but
by
a
supernaturall
power
.
Againe
,
I
will
adde
to
this
the
prophecies
,
The
prophecies
which
were
,
for
that
is
one
of
the
wayes
by
which
the
Lord
confirmes
his
word
unto
the
sonnes
of
men
,
Isa.
41.22
,
23.
Esay
41.22
,
23.
Shew
to
us
the
things
to
come
,
that
we
may
know
that
you
are
Gods
,
&c.
As
if
hee
should
say
;
If
any
man
be
able
to
foretell
things
to
come
,
he
is
God
:
for
it
is
the
propertie
of
God
alone
;
and
therefore
he
can
doe
it
.
Now
I
will
name
some
prophecies
,
to
instance
in
;
and
I
will
shew
the
difference
betweene
them
,
and
the
predictions
of
Southsayers
;
for
you
shall
finde
that
these
prophecies
were
Particular
,
1
Particular
.
and
not
generall
,
they
were
Perspicuous
and
plaine
,
2
Perspicuous
.
and
not
obscure
,
and
they
had
fixed
times
set
,
3
Limited
to
a
set
time
.
and
not
left
at
randome
:
As
in
the
prophecie
delivered
to
Abraham
,
that
the
Children
of
Israel
should
be
strangers
,
and
in
bondage
in
Aegypt
foure
hundred
yeares
:
now
,
saith
the
Text
,
that
very
night
they
went
forth
of
Aegypt
,
the
foure
hundred
yeares
were
expired
.
Exod.
12.
Moreover
,
that
prophecie
,
that
Iudah
should
have
the
Scepter
,
it
was
a
thing
could
not
be
foreseene
;
Iudah
was
not
the
elder
brother
,
and
it
was
long
first
before
it
was
brought
to
passe
:
therefore
Moses
could
not
see
it
by
any
thing
at
the
present
;
and
besides
that
,
he
should
not
only
have
the
Scepter
,
but
he
should
have
it
till
Shiloh
come
,
that
is
,
CHRIST
IESVS
,
which
was
about
two
thousand
yeares
after
;
which
was
not
like
to
the
prophecies
of
other
Nations
.
Moreover
,
the
prophecie
of
Iericho
,
that
hee
that
did
begin
to
build
it
againe
,
should
lay
the
foundation
of
it
in
his
eldest
sonne
,
and
set
up
the
gates
of
it
in
the
youngest
,
which
was
fulfilled
,
1
King
.
16.
last
.
1
King
.
16.
ult.
So
likewise
,
the
prophecie
of
Iosiah
,
it
was
a
distinct
prophecie
,
you
have
it
in
1
King
.
13.1
,
2
,
3.
where
the
Prophet
comes
from
the
Lord
,
1
King
.
13.1
,
2
,
3.
and
cryeth
,
Oh
Altar
,
Altar
,
behold
a
childe
shall
bee
borne
,
Iosiah
,
by
name
,
&c.
he
names
the
very
man
that
should
performe
it
.
The
like
is
the
prophecie
of
Cyrus
,
long
before
Cyrus
was
borne
,
that
he
should
deliver
the
Iews
,
and
take
off
the
yoke
of
their
captivity
,
&c.
So
likewise
,
come
to
the
prophecies
of
Daniel
,
the
prophecie
of
the
foure
Monarchies
you
see
,
how
particular
it
was
:
Daniel
,
he
lived
but
in
the
two
first
,
which
were
the
Chaldean
and
Persian
Monarchie
,
it
was
not
possible
,
by
any
thing
that
was
then
done
,
that
he
should
have
beene
able
to
see
the
succession
;
yet
then
after
them
was
the
Grecian
,
and
then
the
Roman
Monarchie
.
So
likewise
the
prophecie
of
the
captivitie
,
seventie
yeares
,
and
of
their
deliverance
,
you
see
,
how
distinct
and
particular
it
is
.
Object
.
But
the
time
of
Moses
is
very
ancient
,
it
is
out
of
memory
,
and
it
might
be
some
fained
storie
,
those
things
were
done
long
agoe
,
they
that
saw
them
are
all
swept
away
,
and
who
can
say
that
they
were
done
so
?
Answ.
Herein
lyes
the
strength
of
the
argument
;
If
you
could
thinke
it
possible
,
that
Moses
and
all
the
people
should
consent
together
to
leave
a
false
monument
behinde
them
,
(
which
was
impossible
)
yet
consider
that
many
hundred
yeares
after
the
same
was
confirmed
by
all
the
Prophets
,
who
had
miracles
to
confirme
the
same
,
and
they
all
agreed
in
one
;
and
it
is
impossible
that
such
an
imposture
and
falshood
should
be
compacted
together
,
and
carried
downe
so
strongly
,
for
they
differ
not
a
jot
:
all
the
Prophets
repeating
that
which
was
delivered
by
Moses
.
Consider
the
strength
of
this
argument
,
for
it
admits
of
no
ambiguitie
.
If
you
will
adde
to
this
the
holinesse
which
appears
in
their
writing
,
and
of
the
men
,
as
in
Moses
;
looke
upon
the
holinesse
in
his
doctrine
and
Law
:
Looke
upon
Paul
,
see
with
what
Spirit
he
wrote
his
Epistles
;
so
consider
the
spirits
of
them
all
in
their
writings
,
they
did
,
as
it
were
,
transcribere
animas
,
they
did
not
forbeare
to
publish
their
owne
faults
:
see
how
they
were
handled
,
they
suffered
persecution
,
and
in
this
,
what
end
could
they
have
?
Moses
sought
not
his
owne
glory
,
he
doth
not
deliver
the
Scepter
to
his
own
Tribe
,
but
in
his
prophecies
he
speakes
worse
of
that
Tribe
than
of
any
other
,
of
Reuben
,
Simeon
,
and
Levi
,
and
this
will
confirme
it
,
and
take
away
all
doubts
of
it
.
And
this
is
the
first
proofe
.
The
second
Argument
,
Arg.
2.
by
which
we
confirme
the
truth
of
the
Scriptures
,
is
taken
from
the
testimonies
that
are
given
to
them
by
our
enemies
;
The
testimonies
that
are
given
to
the
Scriptures
by
adversaries
.
the
Gentiles
themselves
being
Iudges
:
As
,
to
instance
in
the
Floud
,
there
are
many
that
have
made
mention
of
it
.
Those
Flouds
that
are
related
by
the
ancient
Greek
Historians
come
so
neare
it
,
that
they
must
needs
have
the
relation
of
it
from
the
Iewes
,
though
they
have
mingled
it
with
many
falshoods
,
wee
have
not
the
Writings
of
them
,
but
fragments
in
the
Writings
of
others
,
as
of
Alexander
Polyhistor
,
in
Iosephus
and
Cyril
:
They
say
that
there
was
a
great
Floud
,
and
that
there
was
one
Nicurus
,
to
whom
Saturne
revealed
it
,
and
bade
him
make
an
Arke
;
and
he
did
so
,
and
gathered
some
of
all
beasts
into
it
,
and
that
the
Arke
was
in
Armenia
,
and
that
the
fragments
of
it
are
in
Heliopolis
.
And
Abidenus
saith
,
that
it
was
a
common
opinion
,
that
the
men
,
that
the
Earth
brought
forth
,
gathered
themselves
together
and
builded
a
great
Tower
,
which
was
Babel
;
and
the
gods
being
angry
with
it
,
threw
it
down
with
a
great
wind
,
and
thence
came
the
confusion
of
tongues
.
And
for
the
pillar
of
Salt
,
Iosephus
saith
,
that
some
of
it
was
remaining
in
his
time
.
And
for
Abraham
,
many
speake
of
him
,
and
also
of
Moses
,
there
are
many
that
agree
in
their
story
of
him
,
but
the
Chaldee
Historians
especially
,
and
some
of
the
ancientest
Greek
Historians
.
Diodorus
Siculus
relates
the
history
of
him
,
though
mingled
with
falshoods
,
of
what
he
did
in
Aegypt
,
and
what
lawes
he
gave
the
people
,
and
how
he
cast
out
the
Canaanites
,
and
that
he
said
he
received
his
lawes
from
a
God
called
Iah
,
and
that
they
were
such
lawes
as
separated
that
people
from
all
others
,
and
that
his
God
was
such
an
one
,
as
could
not
be
seene
,
&c.
And
Strabo
saith
,
that
he
reproved
the
Aegyptians
for
worshipping
visible
gods
,
and
therefore
he
was
cast
out
,
and
his
people
with
him
,
&c.
After
this
,
when
Cyrus
did
restore
the
Kingdome
of
the
Iewes
,
and
had
overcome
Darius
,
Zenophon
reports
this
,
that
when
he
came
into
Babylon
,
he
gave
commandement
,
that
no
Syrian
should
be
hurt
:
now
Syria
lyes
upon
Iudea
,
even
as
one
Shire
doth
upon
another
,
so
that
they
were
all
called
Syrians
.
Moreover
,
Megasthenes
,
the
Chaldean
Historian
,
relates
,
that
Nebuchadnezzar
had
conquered
Aegypt
,
Phoenicia
,
and
Syria
,
and
all
those
parts
he
brought
into
captivitie
;
and
after
that
,
hee
made
him
a
great
Palace
,
which
is
spoken
of
by
Daniel
the
Prophet
,
and
how
he
ordered
the
people
of
the
captivitie
.
Moreover
,
Berosus
saith
,
that
afterward
hee
was
strucken
with
madnesse
,
and
Evanuit
,
he
vanished
(
for
that
is
his
word
)
he
departed
from
amongst
men
.
(
Indeed
one
Annius
,
a
Monke
,
hath
put
forth
some
books
under
the
name
of
Megasthenes
,
but
they
are
but
supposititious
.
)
So
likewise
,
of
Senacherib
and
Salmanasars
warre
,
and
of
the
building
of
Salomons
Temple
,
they
are
recorded
in
the
Annals
of
the
Tyrians
.
This
is
related
by
those
that
are
neither
Iewes
nor
Christians
;
and
these
testimonies
are
fetched
from
those
that
are
our
enemies
,
which
are
more
fit
for
the
Presse
,
than
for
the
Pulpit
,
and
to
be
written
,
than
delivered
in
a
popular
congregation
.
I
will
adde
to
this
but
this
one
;
consider
the
exact
Chronologie
,
which
is
found
in
all
the
Scriptures
,
The
exact
Chronologie
in
the
Scriptures
.
and
the
agreement
of
them
with
the
Heathen
Histories
.
In
latter
times
there
have
beene
great
confusions
,
but
the
greatest
evidence
,
that
is
to
be
found
,
is
the
Tables
of
Ptolomy
,
lately
found
,
which
doth
exactly
agree
with
the
Scripture
;
he
exactly
sets
downe
the
time
that
Nebuchadnezzar
and
Cyrus
reigned
;
compare
them
with
the
Scripture
,
and
you
shall
finde
these
agree
with
Daniel
and
Ieremie
,
otherwise
Chronologers
differ
very
much
:
for
in
Ioseph
Scaligers
time
,
that
Table
they
had
not
,
but
it
was
found
since
:
So
in
the
time
when
Ierusalem
was
taken
,
they
agree
exactly
;
and
this
is
the
greatest
testimony
that
the
Scripture
can
have
from
Heathen
men
.
Quest.
But
this
Question
may
now
be
made
;
How
should
we
know
that
these
bookes
,
which
wee
have
,
as
written
by
Moses
,
that
these
are
they
,
that
there
is
no
alteration
in
them
,
or
supposititious
prophecies
put
in
?
Answ.
You
have
the
Iewes
agreeing
with
the
Christians
,
who
were
enemies
,
and
the
Iewes
kept
it
exactly
,
yet
theirs
agree
with
ours
.
Object
.
But
how
should
we
know
that
the
Iewes
are
true
?
Answ.
They
have
testimony
from
the
Samaritans
,
and
they
were
enemies
to
the
Iewes
,
and
there
being
once
a
rent
made
,
were
never
reconciled
againe
:
yet
in
the
Samaritan
Bible
,
there
is
no
difference
at
all
,
to
any
purpose
.
Now
adde
to
this
the
testimony
of
the
Churches
from
Christs
time
downward
,
still
it
hath
continued
;
so
as
in
Eusebius
and
Baronius
you
shall
see
plentifull
testimonies
thereof
.
Arg.
3.
The
third
Argument
is
from
the
Scriptures
themselves
,
From
the
Scriptures
themselves
.
if
you
consider
but
these
three
things
;
1
The
majestie
and
plainnesse
of
the
stile
,
1
Their
majestie
.
and
the
manner
of
the
expressions
,
a
meere
relation
,
and
no
more
.
In
the
beginning
was
the
Word
,
&c.
Where
doth
any
booke
expresse
it selfe
,
in
a
manner
,
in
the
relation
of
any
stories
?
So
as
that
it
carries
evidence
from
God
;
so
that
Iunius
reading
the
first
Chapter
of
Iohn
,
was
stricken
with
an
amazement
,
by
a
kinde
of
divine
and
stupendious
authoritie
,
and
so
he
was
converted
from
Atheisme
,
as
himselfe
said
in
his
life
.
2
Puritie
.
2
If
you
consider
the
purity
of
the
doctrine
.
If
a
man
would
deceive
the
world
,
then
the
things
that
he
teaches
,
must
needs
be
to
please
men
;
but
the
Scripture
is
quite
contrary
,
it
ties
men
to
strict
rules
,
and
therefore
see
how
it
is
etertained
,
and
how
hard
it
is
for
men
to
keepe
it
in
the
purity
of
the
doctrine
,
which
is
an
argument
it
came
from
God
.
If
the
Scriptures
were
delivered
by
men
,
then
either
by
good
men
,
or
by
bad
;
if
by
holy
men
,
then
they
would
speake
the
truth
,
and
not
lye
;
if
by
bad
men
,
then
they
would
never
have
set
downe
such
strict
rules
of
doctrine
that
they
must
live
by
,
and
which
condemne
themselves
.
3
Consider
the
an●●quitie
of
them
,
3
Antiquity
.
they
were
before
all
other
Heathen
stories
,
which
will
answer
an
objection
,
namely
,
why
there
is
no
more
testimony
from
them
of
the
Scriptures
:
The
answer
is
,
that
when
Scriptures
ended
their
writings
did
but
begin
,
there
being
little
use
and
trading
of
learning
in
those
dayes
,
but
it
seemes
the
Grecians
were
the
first
,
or
rather
the
Chaldees
,
but
there
were
not
so
many
bookes
written
then
,
as
afterward
.
Now
when
all
these
things
are
considered
,
we
are
brought
to
beleeve
the
Scriptures
are
the
Word
of
God
,
and
you
finde
this
in
the
Scriptures
,
that
there
is
a
God
,
that
made
Heaven
and
Earth
,
then
this
begets
faith
;
and
so
,
By
faith
we
beleeve
(
as
here
saith
the
Apostle
)
that
there
is
one
GOD.
I
confesse
all
this
which
hath
beene
said
is
not
enough
,
unlesse
God
infuseth
an
inward
light
by
his
Spirit
to
worke
this
faith
,
but
yet
there
is
enough
left
in
the
Scriptures
to
give
evidence
of
themselves
.
THE
FOVRTH
SERMON
.
HEBREWES
11.6
.
He
that
commeth
to
God
,
must
beleeve
that
God
is
,
&c.
THere
is
one
reason
more
remains
,
&
that
is
from
the
testimony
of
the
Church
;
doubtlesse
,
it
is
an
argument
of
great
strength
;
The
fourth
argument
,
from
the
testimony
of
the
Church
.
That
so
many
generations
since
CHRISTS
time
,
and
before
,
have
,
from
hand
to
hand
,
delivered
it
unto
us
,
and
that
so
many
holy
men
,
as
the
Martyrs
were
,
and
,
as
the
Fathers
were
,
when
they
lived
,
that
these
all
gave
testimony
to
this
Scripture
in
all
ages
.
But
yet
we
will
adde
something
to
it
,
because
the
Papists
have
abused
this
,
and
say
,
they
would
have
the
truth
of
the
Scriptures
to
depend
upon
the
authority
of
the
Church
,
and
not
so
much
upon
the
testimony
it
hath
received
from
all
ages
and
generations
;
they
would
have
it
to
be
such
a
testimony
as
the
present
Church
gives
of
it
;
because
,
say
they
,
that
can
erre
in
nothing
;
therefore
not
in
this
:
and
therefore
they
say
,
This
is
the
Bible
,
and
the
very
Dictate
of
the
Pope
,
in
cathedrâ
,
with
his
Councell
(
some
say
,
)
makes
it
so
,
and
you
must
receive
it
for
Scripture
,
upon
this
ground
,
without
any
further
inquiry
.
But
,
with
us
,
who
doe
not
receive
that
conclusion
,
that
the
Church
cannot
erre
;
it
is
out
of
question
,
that
the
Scripture
doth
not
depend
on
the
authoritie
of
the
Church
.
But
yet
we
will
give
you
this
reason
against
it
.
Aske
that
Church
,
that
Synod
of
men
,
what
is
that
which
makes
the
Church
to
beleeve
that
the
Scripture
is
the
Word
of
God
?
Surely
,
they
will
give
the
same
answer
,
that
we
shall
deliver
vnto
you
;
that
it
could
be
nothing
else
,
but
the
Scripture
it selfe
,
which
therefore
must
needs
be
of
greater
authoritie
than
the
Church
it selfe
,
for
the
declaration
of
themselves
,
and
the
Scriptures
manifestation
of
this
argument
,
be
of
more
force
than
the
authority
of
the
Church
,
as
the
cause
hath
much
more
strength
,
than
the
effect
.
Againe
,
the
Church
hath
no
authoritie
to
judge
of
the
Scripture
,
till
it
be
knowne
to
be
the
Church
,
which
cannot
be
but
by
the
Scripture
.
Moreover
,
the
Scripture
hath
a
testimony
more
ancient
,
than
the
authoritie
of
the
Church
,
and
therefore
cannot
receive
its
authoritie
from
any
;
the
Scripture
being
the
first
truth
,
it
cannot
be
proved
by
any
other
;
it
is
the
confession
of
their
owne
Writers
,
that
Theologia
non
est
argumentativa
;
Theologie
is
not
argumentative
,
to
prove
its
owne
principles
,
but
only
our
deductions
out
of
it
:
As
also
,
they
say
,
we
cannot
prove
the
Scriptures
,
probando
,
sed
solvendo
,
by
answering
,
and
resolving
objections
made
against
it
.
In
all
other
things
,
you
see
,
it
is
so
;
as
the
Standard
,
that
being
the
rule
of
all
,
cannot
be
knowne
but
by
it selfe
;
the
Sunne
that
shewes
light
to
all
things
else
,
cannot
be
knowne
by
any
other
light
but
its
owne
:
so
the
Scripture
,
that
is
the
ground
of
all
other
truths
,
cannot
be
knowne
,
but
by
the
evidence
of
those
truths
,
that
it
carries
in
it selfe
.
We
have
onely
this
word
to
be
added
more
concerning
the
Scriptures
.
You
shall
observe
this
difference
betweene
the
Writings
of
the
Scripture
,
that
were
written
by
holy
men
inspired
by
the
Holy
Ghost
,
A
difference
betweene
the
Writings
of
the
Pen-men
of
Scripture
,
and
other
holy
men
.
and
all
mens
Writings
in
the
world
.
In
mens
Writings
,
you
shall
see
that
men
are
praised
and
extolled
,
something
spoken
of
their
wisdome
,
and
of
their
courage
,
and
what
acts
they
have
done
;
there
is
no
story
of
any
man
,
but
you
shall
finde
something
of
his
praise
in
it
:
but
you
shall
finde
the
quite
contrary
in
the
Booke
of
God
,
there
is
nothing
given
to
men
,
but
all
to
God
himselfe
;
as
Moses
,
David
,
Paul
,
and
all
the
Worthies
in
the
Scripture
,
you
shall
finde
nothing
given
to
them
:
But
of
David
,
it
is
said
,
that
he
walked
wisely
,
because
the
LORD
was
with
him
,
it
was
not
his
owne
strength
;
so
,
when
they
had
any
victory
,
it
was
not
through
their
owne
courage
,
or
stratagems
,
that
they
used
,
but
the
LORD
did
give
their
enemies
into
their
hands
.
And
Paul
,
that
was
the
meanes
of
converting
so
many
thousands
,
he
ascribes
nothing
to
himselfe
,
but
it
was
the
grace
of
GOD
,
that
was
with
him
.
So
,
Samson
was
strong
,
but
yet
he
had
his
strength
from
God
;
and
therefore
this
is
an
argument
,
that
the
Scriptures
were
written
by
holy
men
inspired
by
the
Holy
Ghost
.
Seeing
we
have
such
just
ground
to
beleeve
,
Vse
.
that
there
is
a
GOD
,
that
made
Heaven
and
Earth
,
To
confirme
our
faith
in
this
first
principle
.
and
that
this
word
,
which
testifies
of
him
,
is
indeed
the
word
of
GOD.
This
use
we
are
to
make
of
it
,
that
it
might
not
be
in
vaine
to
us
;
it
should
teach
us
to
confirme
this
first
principle
,
and
make
it
sure
;
seeing
all
the
rest
are
built
upon
it
,
therefore
we
have
reason
to
weigh
it
,
that
we
may
give
full
consent
to
it
,
and
not
a
weake
one
.
Object
.
But
,
you
will
say
,
this
is
a
principle
,
that
needs
not
to
be
thus
urged
,
or
made
question
of
;
therefore
,
what
need
so
many
reasons
to
prove
it
?
Answ.
Even
the
strongest
amongst
us
have
still
need
to
increase
our
faith
in
this
point
;
and
therefore
we
have
cause
to
attend
to
it
,
and
that
for
these
two
reasons
:
For
two
reasons
.
Because
these
principles
,
though
they
be
so
common
,
Reason
1.
yet
there
is
a
great
difference
in
the
beleefe
of
the
Saints
,
Because
there
is
a
great
difference
betweene
common
faith
and
that
of
the
elect
in
these
principles
.
and
that
,
with
which
common
men
beleeve
them
;
the
difference
is
in
these
foure
things
:
both
of
them
doe
beleeve
,
and
they
speak
as
they
thinke
,
yet
you
shall
find
this
difference
:
A
regenerate
man
hath
a
further
and
a
deeper
insight
into
these
truths
,
he
gives
a
more
through
and
a
stronger
assent
to
them
;
Diff.
1.
but
another
man
gives
a
more
slight
and
overly
assent
;
that
faith
,
with
which
they
beleeve
them
,
is
a
faith
that
wants
depth
of
earth
;
therefore
,
if
any
strong
temptation
comes
upon
them
,
as
feare
of
being
put
to
death
,
&c.
they
are
soone
shaken
off
,
and
doe
often
fall
away
,
when
they
are
put
to
it
;
they
shrink
away
in
time
of
persecution
:
for
their
faith
wants
depth
of
earth
,
that
is
,
the
assent
,
they
give
to
the
Scripture
,
is
but
an
overly
,
and
superficiall
assent
,
it
doth
not
take
deep
root
in
their
soule
,
and
therefore
it
withers
in
time
of
temptation
,
they
doe
not
so
ponder
them
,
as
others
doe
;
and
therefore
they
are
not
so
grounded
in
these
first
principles
,
as
others
are
;
though
they
have
some
hold
,
〈◊〉
yet
not
so
great
a
hold
,
as
the
godly
have
:
So
as
they
are
not
so
firmely
established
,
so
grounded
in
the
present
truth
,
they
are
not
so
rooted
,
as
the
Saints
are
.
Diff.
2.
That
,
which
breeds
this
assent
in
them
,
is
,
but
a
common
gift
of
the
Holy
Ghost
;
but
that
,
with
which
the
Saints
beleeve
them
,
is
a
speciall
grace
infused
,
wrought
by
the
Holy
Ghost
:
now
,
that
which
hath
a
weaker
cause
,
must
needs
have
a
weaker
effect
;
that
which
is
wrought
by
a
common
,
cannot
be
so
strong
an
assent
,
as
that
which
is
wrought
by
an
infused
habit
of
the
Holy
Ghost
;
therefore
the
faith
of
the
Saints
is
stronger
than
the
faith
of
the
wicked
.
The
Saints
,
the
regenerate
men
,
Diff.
3.
build
their
hope
,
comfort
and
happinesse
upon
the
truth
of
these
principles
,
as
that
there
is
a
GOD
,
that
rules
Heaven
and
Earth
,
and
that
the
Scriptures
are
his
Word
,
and
whatsoever
is
in
them
,
is
truth
,
they
build
all
upon
these
;
therfore
,
if
any
doubts
arise
,
they
can
never
be
at
rest
,
till
faith
hath
resolved
them
,
and
wrought
them
out
:
with
another
man
it
is
not
so
;
he
takes
these
things
upon
trust
,
and
beleeves
them
,
as
others
do
,
but
he
doth
not
much
trouble
himselfe
about
them
;
and
therfore
,
if
any
doubts
come
against
them
,
he
suffers
them
to
lye
there
,
and
goes
on
in
a
carelesse
manner
:
But
with
the
Saints
it
is
not
so
;
they
building
their
hope
upon
them
,
doe
therefore
resolve
to
suffer
any
thing
for
God
,
they
will
be
content
to
lose
all
for
Him
,
if
occasion
requires
,
and
therefore
they
are
upon
sure
ground
;
but
the
other
,
they
doe
but
receive
upon
trust
,
and
therefore
they
doe
not
cleave
to
him
in
that
manner
that
the
Saints
doe
.
Regenerate
men
have
a
lively
and
experimentall
knowledge
,
that
there
is
a
GOD
,
Diff.
4.
and
that
the
Scriptures
are
his
Word
,
from
the
communion
that
they
have
had
with
this
God
,
and
from
the
experience
they
have
had
of
the
truths
delivered
in
the
Scripture
.
They
know
very
well
,
and
that
experimentally
,
what
difference
there
was
betweene
;
what
they
were
once
,
and
what
they
are
now
;
what
it
is
to
envie
the
Saints
,
and
what
it
is
to
have
an
affection
of
love
to
them
;
they
know
the
time
,
when
they
slighted
sinne
,
when
they
made
no
reckoning
of
it
;
they
know
againe
the
bitternesse
and
sorrow
of
sin
,
when
the
commandement
came
,
and
shewed
it
unto
them
in
its
colours
:
they
know
a
time
when
they
judged
perversely
of
the
wayes
of
God
,
when
they
had
a
bad
opinion
of
them
,
and
how
now
they
are
changed
:
besides
,
they
know
,
how
that
once
they
did
admire
,
and
magnifie
worldly
excellencie
and
preferment
;
but
since
they
were
inlightned
,
their
opinion
is
otherwise
;
I
say
,
they
know
all
this
experimentally
.
Take
the
whole
worke
of
regeneration
,
they
know
it
in
themselves
;
and
so
for
God
himselfe
,
as
hee
is
described
in
the
Scriptures
,
such
have
they
found
him
to
themselves
:
Now
where
a
man
doth
know
things
thus
experimentally
,
it
is
another
kinde
of
knowledge
,
than
that
which
is
by
heare-say
:
so
that
though
there
is
a
beleefe
in
them
both
,
yet
there
is
a
great
difference
betweene
them
.
Motive
2.
We
must
labour
to
confirme
our
faith
in
these
principles
,
because
they
are
of
exceeding
great
moment
,
and
consequence
,
in
the
lives
of
men
;
Because
these
principles
have
a
great
influence
into
mens
lives
.
though
they
seeme
to
be
remote
,
yet
they
are
of
more
moment
than
any
other
;
as
of
a
house
,
you
see
a
faire
top
,
but
yet
the
foundation
is
of
more
moment
,
and
that
cannot
be
seene
;
the
streames
are
seene
,
but
the
Well-head
cannot
:
so
all
the
actions
of
the
lives
of
men
are
built
upon
these
principles
,
and
as
they
are
more
strongly
,
or
weakly
beleeved
;
so
have
they
more
or
lesse
influence
into
the
hearts
and
lives
of
men
.
As
take
a
man
that
beleeves
fully
,
that
there
is
a
GOD
;
and
that
,
the
Scriptures
are
his
Word
:
this
breeds
an
unresistable
resolution
to
serve
,
and
please
him
,
notwithstanding
all
oppositions
he
meets
with
:
Take
the
greatest
things
that
use
to
daunt
men
,
as
take
a
man
that
is
to
die
,
if
he
considers
that
there
is
a
God
,
with
whom
he
is
to
live
for
ever
,
what
is
death
then
?
no
more
than
the
stones
flying
about
Stevens
eares
,
when
he
beheld
the
heavens
opened
;
so
when
men
speake
against
him
,
and
slander
him
;
when
they
scoffe
,
and
revile
him
,
and
trample
upon
him
;
yet
,
if
God
be
with
him
,
he
can
boldly
say
,
I
care
not
for
mans
day
,
nor
for
the
speaking
against
of
sinners
;
he
is
not
moved
a
whit
with
them
;
they
passe
away
as
a
vapour
,
that
moves
him
not
:
so
when
hee
sees
the
current
of
the
times
to
runne
against
him
,
yet
,
when
he
sees
that
there
is
an
Almightie
GOD
that
takes
notice
of
him
,
he
is
able
to
stand
against
and
despise
them
all
,
and
is
not
stirred
an
haires
breadth
out
of
the
way
for
it
,
they
are
as
waters
beating
against
a
rocke
.
Consider
the
Martyrs
,
that
died
in
the
fire
,
if
you
had
stood
by
,
you
would
have
said
;
Surely
,
that
man
hath
a
strong
faith
,
that
can
goe
out
of
this
life
,
and
suffer
such
a
kinde
of
death
;
but
why
doth
he
doe
it
?
because
he
beleeves
that
there
is
a
GOD
,
Hebr.
11.6
.
that
is
a
rewarder
of
them
that
seeke
him
.
So
every
regenerate
man
,
whatsoever
he
doth
,
he
doth
it
with
the
same
faith
that
they
did
,
only
here
is
the
difference
;
the
Martyrs
spent
all
at
once
,
and
these
doe
it
but
drop
by
drop
:
as
when
a
man
forbeares
all
present
joyes
,
which
this
life
consists
in
;
it
is
,
as
it
were
,
a
dying
by
peece-meales
,
a
dying
drop
by
drop
,
as
Paul
said
,
I
dye
daily
.
If
one
of
us
were
to
suffer
,
as
the
Martyrs
did
,
what
is
it
that
would
establish
our
soules
?
it
is
the
beleefe
of
these
principles
,
that
inables
the
Saints
to
doe
all
this
:
you
live
by
your
faith
in
these
principles
,
though
you
observe
it
not
;
for
this
is
a
thing
that
is
to
be
marked
to
this
purpose
,
that
the
opinions
of
men
,
their
imaginations
and
thoughts
,
they
all
proceed
from
such
notions
,
as
lye
more
overly
in
their
hearts
,
but
their
actions
proceed
from
the
strong
setled
notions
and
principles
that
are
riveted
in
their
inward
heart
.
And
therefore
,
observe
the
lives
of
men
;
such
as
their
principles
in
them
are
,
such
are
their
actions
:
For
as
it
is
true
,
on
the
one
side
,
where
men
beleeve
,
there
they
come
to
God
;
so
it
is
true
on
the
otherside
,
if
men
be
not
grounded
in
these
first
principles
,
if
they
doe
not
beleeve
,
they
doe
not
come
to
him
;
but
goe
on
unevenly
in
their
wayes
,
and
forsake
their
profession
.
Now
,
whence
comes
this
uneven
walking
,
this
exorbitance
of
the
wheeles
,
but
from
the
weaknesse
of
the
maine
spring
,
that
sets
all
on
motion
?
because
these
are
the
first
springs
,
that
set
all
the
rest
on
worke
.
For
,
could
a
man
be
carried
away
by
the
praise
of
men
,
by
the
voice
and
breath
of
man
,
on
the
one
side
;
or
could
he
be
discouraged
by
the
scoffes
of
men
on
the
other
side
,
if
he
did
fully
beleeve
this
principle
?
it
is
impossible
he
should
,
as
Esay
52.
Esay
52.
As
if
he
should
say
,
It
is
impossible
that
men
should
shrinke
so
,
at
the
face
of
man
,
if
they
did
not
forget
the
Lord
their
Maker
.
Hence
it
is
,
(
although
you
doe
not
observe
from
whence
it
comes
)
yet
hence
doe
come
all
those
fruits
of
Atheisme
in
the
lives
of
men
;
all
that
unthankfulnesse
,
that
men
can
take
blessings
at
GODS
hands
,
and
never
give
him
thankes
,
nay
rather
,
they
render
evill
for
good
;
hence
it
is
,
that
men
trust
in
meanes
more
than
in
God
;
hence
it
is
,
that
men
are
so
unholy
when
they
come
into
his
presence
,
they
are
not
strucke
with
feare
and
reverence
of
his
Majestie
,
when
they
come
before
him
;
hence
also
comes
that
carelessenesse
in
the
lives
of
men
that
feare
not
his
Word
,
but
walke
on
in
a
carelesse
and
remisse
manner
;
and
hence
also
is
that
hasting
after
honours
and
profits
,
with
the
neglect
of
better
things
;
they
all
arise
from
hence
,
even
the
weaknesse
of
the
assent
to
these
maine
principles
:
for
there
is
a
double
kinde
of
Atheisme
in
the
heart
;
there
is
a
direct
thought
of
Atheisme
,
when
a
man
doubts
of
the
truth
of
these
principles
,
and
knows
he
doth
so
.
Secondly
,
when
a
man
doubts
,
and
knowes
not
that
he
doubts
.
Object
.
But
,
you
will
say
,
If
it
be
of
so
much
moment
,
then
what
is
the
way
to
strengthen
our
faith
in
them
?
Answ.
It
is
exceeding
profitable
to
search
and
examine
these
truths
to
the
ful
,
1.
Meanes
.
not
to
give
over
pondering
of
them
,
till
your
hearts
be
established
in
the
present
truth
.
To
confirme
our
faith
in
these
principles
.
It
is
good
to
doe
with
your selves
,
as
Eliah
did
in
the
case
of
Baal
,
Why
halt
you
betweene
two
religions
,
come
to
that
disjunction
,
If
Baal
be
god
,
follow
him
?
So
I
say
to
you
in
this
case
;
examine
it
to
the
full
,
1
Search
and
examine
them
to
the
full
.
if
these
principles
be
not
true
,
walke
according
to
your
liberty
and
lusts
,
take
no
paines
,
but
live
as
your
nature
would
have
you
;
but
if
they
be
true
,
then
walke
so
,
as
if
thou
didst
throughly
beleeve
them
so
to
be
;
the
beleefe
of
them
is
that
which
will
carry
us
through
all
losses
and
slanders
,
through
good
report
and
ill
report
;
if
thou
didst
throughly
beleeve
them
,
they
would
make
thee
doe
any
thing
for
God
;
I
say
,
it
is
very
profitable
to
come
to
this
disjunction
,
and
it
strengthens
our
faith
much
;
and
this
being
laid
,
then
draw
the
conclusion
from
it
,
that
we
thus
here
must
live
,
and
that
it
is
here
best
for
us
to
doe
so
.
2
Meanes
.
To
pray
to
God
to
strengthen
our
faith
in
these
common
principles
,
Prayer
.
to
say
as
the
Disciples
did
,
LORD
increase
our
faith
:
you
see
that
Christ
did
it
,
when
Peters
faith
failed
him
,
he
prayed
that
it
might
bee
strengthened
;
and
when
you
have
found
any
weaknesse
or
doubting
,
you
must
remember
that
faith
,
in
these
principles
,
is
the
gift
of
God
.
There
is
indeed
a
common
faith
,
which
others
may
have
,
and
thou
mayest
have
,
but
the
strong
faith
ariseth
from
the
Spirit
,
God
dispenseth
it
where
he
pleaseth
;
this
infused
faith
is
not
gotten
by
strength
of
argument
,
or
perspicuitie
of
the
understanding
;
it
is
not
brought
in
by
custome
,
but
God
doth
worke
it
;
it
is
not
all
the
antecedent
preparation
that
wil
doe
it
,
but
God
must
first
worke
it
,
and
then
you
are
able
to
beleeve
these
principles
of
faith
,
and
able
to
beleeve
them
to
the
purpose
.
When
thou
hast
such
a
habit
lying
in
thy
soule
,
3
Meanes
.
the
more
thou
readest
the
Word
,
and
acquaintest
thy selfe
with
it
,
Acquaint
thy selfe
with
the
Word
more
and
more
.
day
by
day
,
the
more
stronger
doth
thy
faith
grow
,
Rom.
10.
Rom.
10.
Faith
comes
by
hearing
,
and
hearing
by
the
Word
of
GOD
,
that
is
,
it
is
a
meanes
,
by
which
God
workes
it
,
both
in
the
beginning
and
increase
of
it
.
Therefore
take
that
exhortation
,
which
is
in
Coloss.
3.16
.
Colos.
3.16
.
Let
the
Word
dwell
in
you
plenteously
,
&c.
that
is
,
let
it
not
come
as
a
stranger
,
looking
to
it
now
and
then
,
(
as
it
is
the
fashion
of
most
men
)
but
let
it
be
familiar
with
you
,
let
it
dwell
with
you
,
and
let
it
dwell
with
you
plentifully
;
that
is
,
reade
not
a
Chapter
or
two
,
but
all
the
Word
;
be
not
content
to
know
one
part
of
it
,
but
know
it
thorowout
.
Lastly
,
let
it
be
in
wisdome
;
A
man
may
reade
much
,
and
understand
little
,
because
he
knowes
not
the
meaning
of
it
;
a
childe
may
be
able
to
say
much
by
hart
,
and
yet
not
have
it
in
wisdome
:
therefore
let
the
Word
dwell
plentifully
in
you
,
in
all
wisdome
.
It
is
profitable
to
converse
with
faithfull
men
:
Converse
with
faithfull
men
.
As
it
is
said
of
Barnabas
,
4
Meanes
.
hee
was
a
man
full
of
faith
;
therefore
it
is
said
,
he
converted
many
:
It
is
not
in
vaine
,
that
phrase
of
the
Scripture
;
hee
was
a
man
full
of
faith
,
and
therefore
many
were
added
to
the
Lord
.
And
you
shall
finde
it
by
experience
,
when
you
converse
with
worldly
men
;
they
will
be
readie
,
on
every
occasion
,
to
attribute
the
event
of
things
to
naturall
causes
,
but
the
godly
,
they
ascribe
it
to
God
.
Now
good
words
strengthen
our
faith
,
but
the
evill
words
of
naturall
men
,
they
corrupt
good
manners
.
And
not
only
the
words
of
the
godly
worke
so
,
but
the
very
manner
of
the
delivery
of
it
,
is
emphaticall
,
for
they
doe
beleeve
it
themselves
:
now
if
a
man
deliver
an
history
that
he
beleeves
,
he
will
deliver
it
in
such
a
manner
,
that
hee
will
make
others
beleeve
it
also
:
Act.
14.1
.
Act.
14.1
.
They
so
spake
,
that
a
great
multitude
of
the
Iewes
beleeved
;
that
is
,
in
such
a
manner
,
that
many
were
turned
to
the
faith
.
Iunius
professeth
in
his
life
,
that
the
very
first
thing
that
turned
him
from
his
Atheisme
,
was
the
talking
with
a
country-man
of
his
not
farre
from
Florence
,
and
his
manner
of
expressing
himselfe
.
The
next
was
the
majesty
of
the
Scripture
,
which
he
observed
in
Ioh.
1.
but
the
other
was
the
beginning
of
it
.
3
Effects
of
a
firme
assent
to
these
principles
.
So
it
will
still
be
true
,
that
walking
with
godly
men
will
increase
our
faith
,
but
with
worldly
men
,
it
will
weaken
it
.
Therefore
use
all
these
meanes
to
strengthen
these
principles
in
you
;
for
they
will
have
many
excellent
effects
in
your
lives
.
As
;
When
a
man
beleeves
this
throughly
,
he
will
take
the
judgement
of
the
Scripture
against
his
owne
fancy
,
and
the
opinions
of
men
(
with
which
we
are
still
ready
to
be
misled
;
)
so
that
when
the
Scripture
saith
of
riches
,
that
they
are
nothing
,
whereas
before
thou
thoughtest
them
to
be
a
strong
tower
,
now
you
thinke
them
to
be
but
a
staffe
of
reed
;
so
of
sinfull
lusts
,
that
are
so
pleasant
to
us
,
the
Scripture
saith
of
them
,
that
they
fight
against
the
soule
,
though
they
are
sweet
for
the
present
,
yet
they
are
sowre
in
the
latter
end
;
so
that
thou
takest
the
judgement
of
the
Scripture
against
thy
own
reason
.
So
for
the
praise
of
men
,
see
what
the
Scripture
saith
;
he
is
praise-worthy
whom
God
praiseth
;
so
thou
judgest
vaine-glory
to
be
but
a
bubble
;
I
say
,
if
you
could
beleeve
this
throughly
,
you
would
set
the
judgement
of
the
Scripture
against
your
owne
reasons
,
and
the
opinions
of
men
.
Besides
this
,
it
will
breed
a
notable
fervencie
in
prayer
,
when
a
man
knoweth
that
there
are
such
promises
,
it
will
make
him
never
give
over
,
it
will
make
him
watch
and
pray
continually
with
all
perseverance
,
though
many
times
hee
prayeth
,
and
hath
no
answer
,
as
the
woman
of
Canaan
,
yea
,
though
he
hath
sometimes
a
contrary
answer
and
effect
to
what
he
asketh
;
yet
when
he
hath
laid
hold
on
the
promises
,
he
will
not
let
goe
,
he
will
never
give
over
;
hee
knowes
,
Hee
,
who
hath
promised
,
is
faithfull
;
therefore
he
is
not
like
a
wave
of
the
sea
,
tossed
up
and
downe
with
every
wind
.
But
it
is
not
onely
a
ground
of
all
this
,
but
it
brings
forth
the
effect
:
it
doth
exceedingly
strengthen
our
faith
in
matters
of
justification
;
for
it
is
certaine
,
that
the
same
faith
,
whereby
we
beleeve
,
and
apply
the
promises
of
salvation
,
through
Christ
,
it
is
the
same
faith
whereby
we
beleeve
the
Scripture
,
and
that
there
is
a
God
,
that
made
both
Heaven
and
Earth
.
There
is
no
difference
in
the
faith
;
yea
,
that
justifying
faith
,
by
which
thou
art
saved
,
it
ariseth
from
the
beleefe
of
these
principles
;
as
it
was
the
same
eye
,
whereby
the
Israelites
did
see
the
mountaines
and
trees
,
and
other
objects
,
and
by
which
they
saw
the
brazen
Serpent
;
No
man
beleeves
justification
by
Christ
,
but
his
faith
is
mainly
grounded
upon
this
Word
of
God
;
for
whereas
in
Scripture
we
finde
that
IESVS
CHRIST
is
come
in
the
flesh
,
and
that
he
is
a
Lambe
slaine
,
for
forgivenesse
of
sinnes
;
that
he
is
offered
to
every
creature
,
that
a
man
must
thirst
after
him
,
and
then
take
up
his
Crosse
and
follow
him
.
Now
come
to
a
beleever
going
out
of
the
world
,
and
aske
him
what
hope
hee
hath
to
be
saved
,
and
what
ground
for
it
?
he
will
be
ready
to
say
,
I
know
that
Christ
is
come
into
the
world
,
and
that
he
is
offered
,
and
I
know
that
I
am
one
of
them
that
have
a
part
in
him
;
I
know
that
I
have
fulfilled
the
conditions
,
as
that
I
should
not
continue
willingly
in
any
knowne
sinne
,
that
I
should
love
the
LORD
IESVS
,
and
desire
to
serve
him
above
all
;
I
know
that
I
have
fulfilled
these
conditions
.
I
say
,
if
the
ground
whereon
our
faith
is
builded
be
the
Word
,
then
it
is
builded
on
a
sure
rocke
,
and
the
gates
of
hell
,
Satan
,
and
all
his
temptations
shall
not
prevaile
against
it
,
but
against
a
strong
fancie
it
may
.
Therefore
let
us
labour
to
strengthen
our
faith
in
these
principles
,
that
there
is
a
GOD
that
made
Heaven
and
Earth
;
and
that
the
Scripture
is
his
Word
,
whereby
his
minde
is
revealed
to
us
,
that
so
you
may
know
what
his
will
is
,
and
what
to
expect
of
him
,
upon
all
occasions
.
There
is
one
thing
which
remaines
in
this
point
,
which
we
added
in
the
third
place
;
That
,
that
God
which
we
worship
is
this
GOD
:
for
either
it
is
that
God
,
whom
we
worship
,
or
else
there
is
no
true
God
in
the
world
;
we
are
to
propound
it
negatively
,
to
take
away
all
other
false
religions
:
For
,
if
there
was
ever
a
God
revealed
in
the
world
,
he
was
the
God
of
the
Iewes
,
and
if
he
was
the
God
of
the
Iewes
,
then
of
the
Christians
,
and
if
of
the
Christians
,
then
surely
of
the
Protestants
,
and
not
the
Papists
;
(
for
they
doe
in
most
points
adde
to
the
garment
of
Christ
,
and
the
Protestants
doe
but
cut
off
what
thy
have
added
before
)
and
if
of
the
Protestants
,
then
surely
of
those
that
doe
make
conscience
of
their
wayes
,
that
doe
not
live
loosely
,
but
doe
labour
to
please
him
in
all
things
.
THE
FIFTH
SERMON
.
ISAI.
46.9
.
Remember
the
former
things
of
old
;
for
I
am
GOD
,
and
there
is
none
else
;
I
am
GOD
,
and
there
is
none
like
mee
.
THe
third
thing
which
remains
,
The
third
Argument
to
prove
that
God
is
.
is
this
,
that
there
is
no
other
GOD
;
and
it
is
an
argument
which
is
often
used
in
Scripture
,
to
prove
that
the
Lord
is
God
,
because
there
is
none
besides
him
;
There
is
no
other
God
besides
him
.
for
so
you
are
to
understand
it
:
I
am
GOD
;
because
there
is
no
other
;
this
particle
is
so
used
many
times
,
Esay
45.22
.
Esay
45.22
.
I
am
GOD
,
and
there
is
none
else
,
there
is
none
beside
me
;
and
this
shewes
the
falsenesse
of
all
other
gods
,
and
all
other
religions
;
and
the
argument
stands
thus
;
That
if
you
looke
to
all
former
times
,
you
shall
see
that
there
was
never
any
other
God
,
or
any
other
religion
but
this
,
which
wee
professe
.
There
are
two
arguments
set
downe
in
the
Text
:
1
Remember
the
former
times
,
and
you
shall
alwayes
finde
it
thus
,
that
there
is
none
besides
mee
.
2
There
is
none
like
me
,
saith
the
Lord
;
take
all
other
gods
,
and
there
is
a
wonderfull
great
difference
betweene
them
and
the
God
whom
wee
professe
;
there
is
none
like
him
.
So
that
the
point
to
be
delivered
hence
is
this
;
Doctr.
It
is
a
great
argument
to
prove
the
Deity
,
that
there
is
none
besides
the
Lord
.
To
open
this
to
you
;
I
will
shew
you
;
1
What
reasons
the
Scripture
useth
to
prove
,
that
there
is
none
besides
him
.
2
We
will
shew
you
in
some
instances
of
it
.
3
We
will
make
some
uses
of
it
.
For
the
first
,
you
shall
finde
in
the
Scripture
these
five
arguments
,
to
shew
that
there
is
no
other
God
,
but
that
the
LORD
is
GOD
alone
,
and
that
there
is
none
besides
him
.
From
the
greatnesse
of
Gods
Majesty
,
and
the
immensitie
of
his
workes
,
Proved
by
the
greatnesse
of
his
Majestie
and
workes
.
and
that
is
the
reason
of
the
words
here
annexed
;
there
is
none
like
him
:
Esay
46.5
.
as
in
verse
5.
of
this
Chapter
you
shall
see
it
more
plainly
.
So
,
Among
the
gods
,
Psal.
86.8
.
there
is
none
like
to
thee
,
O
Lord
,
neither
are
there
any
works
like
thy
works
.
Where
you
see
that
they
are
both
put
together
;
there
is
none
like
to
him
for
the
greatnesse
of
his
Majestie
,
nor
for
the
immensity
of
his
workes
.
More
particularly
,
first
,
in
regard
of
the
greatnesse
of
his
Majestie
,
there
is
none
like
him
;
Behold
the
nations
are
as
a
drop
of
a
bucket
,
Esay
40.15
,
16.
and
are
counted
as
the
small
dust
of
the
ballance
:
behold
,
he
taketh
up
the
Iles
as
a
very
little
thing
;
and
Lebanon
is
not
sufficient
to
burne
,
nor
the
beasts
thereof
sufficient
for
a
burnt
offering
;
All
nations
before
him
are
as
nothing
,
and
they
are
counted
to
him
lesse
than
no
thing
,
and
vanitie
:
that
is
,
let
a
man
looke
on
the
greatnesse
of
God
,
and
compare
him
with
all
the
things
that
are
in
the
world
,
and
you
shall
finde
a
great
disproportion
betweene
them
;
they
are
but
as
the
drop
of
the
bucket
.
A
bucket
,
of
it selfe
,
holds
but
little
water
,
but
yet
that
is
for
some
use
;
but
the
drops
that
fall
from
the
bucket
,
when
it
commeth
out
of
the
Well
,
they
are
so
small
,
as
wee
make
no
account
of
them
;
and
yet
all
the
world
is
not
so
much
to
the
Lord
,
as
these
small
drops
.
And
if
that
similitude
will
not
serve
,
there
is
another
;
They
are
as
the
dust
of
the
ballance
:
if
it
were
but
as
the
dust
of
the
earth
,
it
were
but
small
,
but
as
for
the
dust
of
the
ballance
,
it
is
so
small
,
that
it
cannot
weigh
the
ballance
this
way
,
or
that
way
;
and
yet
the
whole
world
is
not
so
much
to
the
Lord
,
as
the
dust
of
the
ballance
.
Againe
,
a
third
expression
he
useth
,
and
that
is
taken
from
the
manner
of
his
worship
:
for
some
might
here
object
;
If
he
be
so
great
,
how
short
then
doe
we
come
of
worshipping
him
,
and
of
giving
him
that
honour
which
we
owe
unto
him
?
saith
he
;
it
is
true
,
for
all
the
beasts
of
Lebanon
are
not
sufficient
for
a
burnt
offering
:
nay
,
all
the
wood
of
Lebanon
is
not
enough
to
kindle
the
burnt
offering
.
And
take
all
the
gods
of
the
Gentiles
,
they
were
but
men
,
and
their
Temples
,
and
all
the
glory
of
them
,
they
are
nothing
to
the
Lord
:
See
another
description
of
this
in
vers.
25.
Vers.
25.
And
as
,
thus
in
regard
of
the
greatnesse
of
him
,
there
is
none
like
him
;
so
likewise
in
regard
of
the
greatnesse
of
his
workes
;
vers.
12.
Vers.
12.
Who
hath
measured
out
the
waters
in
the
hollow
of
his
hand
,
and
meted
out
heaven
with
the
spanne
,
and
comprehended
the
dust
of
the
earth
in
a
measure
,
and
weighed
the
mountaines
in
scales
,
and
the
hils
in
a
ballance
?
That
is
,
looke
upon
the
great
building
of
Heaven
and
Earth
,
and
consider
what
went
to
these
buildings
,
what
might
and
power
hee
must
have
to
handle
such
things
as
these
;
as
the
vast
mountaines
,
the
huge
earth
,
the
wind
,
and
the
seas
;
and
consider
,
what
an
hand
and
arme
he
must
have
,
that
must
doe
such
things
.
And
also
consider
the
wisdome
of
God
,
that
went
to
this
worke
,
and
he
did
it
alone
;
he
had
none
to
helpe
him
;
take
a
man
,
let
him
set
up
a
building
,
and
he
cannot
do
it
of
himselfe
,
but
he
needs
some
body
to
helpe
him
;
but
the
Lord
did
all
this
alone
:
therefore
he
concludes
,
vers.
18.
Vers.
18.
that
there
is
none
like
to
him
;
as
if
it
were
his
scope
and
intention
in
that
place
.
It
appeares
hence
,
that
they
are
not
gods
,
from
their
newnesse
,
they
had
a
beginning
,
and
they
have
an
end
;
but
God
is
from
everlasting
,
All
other
gods
are
but
new
,
He
from
everlasting
.
I
am
the
first
and
last
,
Esay
41.4
.
and
44.6
.
and
43.10
.
Esay
41.4
.
and
44.6
.
and
43.10
.
The
meaning
is
,
all
the
other
gods
had
a
beginning
,
we
know
when
they
began
,
and
their
owne
Historians
have
related
it
;
but
I
was
before
them
all
,
saith
the
Lord
,
and
they
have
all
vanished
away
,
even
in
your
owne
sight
.
Their
ignorance
and
want
of
knowledge
,
and
his
Omniscience
,
is
another
argument
,
He
onely
knowes
things
to
come
.
which
you
have
used
in
Esay
41.22
,
23.
and
44.7
,
8.
Esa.
41
22
23.
and
44.7
,
8.
Let
them
bring
them
forth
,
and
shew
what
will
happen
,
let
them
shew
the
former
things
,
what
they
be
,
&c.
that
we
may
know
that
you
are
gods
.
The
meaning
is
this
;
that
there
are
none
other
gods
,
that
doe
declare
former
things
,
that
tell
of
the
beginning
of
the
world
,
or
of
the
creation
,
nor
can
declare
things
to
come
;
I
only
can
doe
it
,
I
have
not
spoken
in
secret
,
but
my
prophecies
are
plaine
and
open
,
I
have
spoken
it
,
and
I
will
bring
it
to
passe
.
Therefore
,
I
say
,
his
omniscience
and
shewing
future
things
,
doth
testifie
,
that
there
are
no
other
gods
besides
him
,
seeing
no
other
hath
beene
able
so
to
doe
.
The
greatnesse
of
his
power
put
forth
in
the
continuall
passages
of
his
providence
,
By
the
greatnesse
of
his
power
and
providence
,
working
changes
in
the
world
.
and
their
want
of
power
;
which
is
another
argument
used
in
Isai.
41.23
.
Esay
.
41.23
24.
Behold
,
you
are
nothing
,
and
your
workes
are
of
nought
;
that
is
,
you
are
not
able
to
doe
any
thing
,
either
good
or
hurt
to
the
sonnes
of
men
,
and
therefore
you
are
no
gods
,
you
are
but
vanitie
,
and
of
no
value
:
which
argument
you
have
often
repeated
;
as
also
the
great
changes
,
that
God
workes
on
the
sonnes
of
men
,
which
Idols
cannot
doe
,
Isai
40.23
,
24.
Esay
40.23
,
24.
He
brings
the
Princes
to
nothing
,
&c.
that
is
,
he
is
able
to
set
up
whom
he
will
,
and
pull
them
downe
againe
;
and
hee
gives
instance
in
the
greatest
Princes
,
that
thought
themselves
best
rooted
,
saith
he
,
when
I
doe
but
blow
upon
them
,
when
I
blast
them
,
they
are
,
as
if
they
never
had
beene
planted
,
as
if
they
had
beene
never
sowen
,
but
they
are
,
as
if
they
had
tooke
no
root
in
all
the
earth
.
So
Psal.
107.33
,
34.
Psal.
107.33
,
34.
He
turneth
a
desart
into
a
fruitfull
land
;
and
a
fruitfull
land
hee
turneth
into
barrennesse
,
for
the
wickednesse
of
them
that
dwell
therein
;
making
changes
of
men
,
and
things
,
which
no
Idols
could
doe
.
They
are
such
as
are
dead
men
,
and
have
no
life
in
them
.
This
is
an
argument
that
the
Apostle
Paul
useth
,
Act.
14.15
.
that
they
should
turne
to
the
living
GOD
;
Psal.
115.
He
only
the
living
God
;
other
gods
but
dead
Vanities
.
Act
14.15
.
Psal.
115.
It
is
true
of
all
other
gods
,
they
are
dead
vanities
,
they
are
Idols
,
and
have
no
life
in
them
;
only
God
is
living
,
he
only
hath
life
in
himselfe
,
and
gives
life
to
all
other
things
in
the
world
.
Therefore
,
there
is
none
other
god
besides
him
.
2
More
particularly
.
Now
we
come
to
particulars
.
As
,
Take
all
the
religions
that
ever
have
beene
in
the
world
,
besides
that
which
we
professe
;
take
all
the
gods
,
that
have
beene
set
up
by
others
;
they
are
divided
into
two
times
,
1
The
gods
of
the
Gentiles
and
their
religion
was
false
.
either
before
,
or
since
Christ
;
before
,
and
they
are
either
those
gods
,
that
were
worshipped
by
the
Grecians
and
the
Romans
,
the
wisest
of
the
Heathens
,
or
else
those
that
were
worshipped
by
the
Barbarians
.
Now
,
they
worshipped
the
Sunne
,
and
Moone
,
and
foure-footed
beasts
,
Rom.
1.
Rom.
1.
If
there
be
question
of
any
,
it
is
of
those
among
the
Romans
;
such
as
were
Saturne
,
and
Iupiter
,
and
Inno
,
&c.
which
are
now
altogether
exploded
;
and
there
is
enough
said
against
them
,
even
by
their
owne
Writers
.
As
;
1
They
were
men
,
and
therefore
not
gods
;
1
Because
their
gods
were
men
;
this
was
the
argument
that
Tertullian
and
Iustin
Martyr
used
to
convince
those
,
amongst
whom
they
lived
,
that
Iuno
,
Iupiter
,
Neptune
,
&c.
were
Saturnes
off-spring
,
and
therefore
they
were
men
;
and
if
men
,
then
borne
of
men
,
and
their
Genealogies
are
recorded
by
their
owne
Writers
.
2
And
as
they
were
men
,
2
The
worst
of
men
.
so
they
were
the
worst
of
men
,
given
to
the
grossest
vices
,
as
adultery
,
theft
,
murther
,
&c.
Object
.
And
if
it
be
objected
,
as
it
was
to
Lactantius
,
that
these
are
only
fictions
of
Poets
.
Answ.
I
answer
,
that
the
Poets
were
their
Prophets
,
as
the
Apostle
saith
,
One
of
your
Prophets
saith
so
;
and
they
did
but
give
light
to
the
picture
;
and
all
their
owne
Writers
agree
,
as
Cicero
and
Varro
,
that
they
were
subject
to
those
vices
that
wee
named
.
3
They
did
dye
,
and
therefore
were
not
gods
;
3
They
did
die
.
and
therefore
they
would
in
one
place
shew
you
a
sepulchre
,
and
in
another
place
a
temple
erected
to
the
same
god
,
which
is
an
extreme
contradiction
;
yet
this
was
acknowledged
even
by
them
that
worshipped
them
:
and
as
for
Tully
,
we
cannot
have
more
against
him
,
than
he
himselfe
confesseth
in
his
Tractate
,
De
naturâ
deorum
;
as
one
saith
,
Re
tollit
deos
,
sed
oratione
reliquit
;
He
tooke
away
their
gods
in
deed
,
though
not
in
word
:
and
himselfe
saith
,
Vtinam
tam
facile
veram
religionem
invenire
possim
,
quàm
falsam
convincere
:
I
would
I
could
as
well
finde
out
the
truth
of
true
religion
,
as
the
falsenesse
of
the
other
.
All
which
are
disputed
at
large
by
Tertullian
,
and
Augustine
De
civitate
Dei
,
and
Clemens
Alexandrinus
,
who
lived
in
those
dayes
;
which
we
speak
the
more
of
,
because
it
was
that
,
which
did
spread
it selfe
even
over
the
whole
world
for
many
ages
together
.
And
as
for
the
gods
that
are
worshipped
by
the
Chaldaeans
,
and
the
Syrians
,
as
the
Sunne
and
Moone
,
they
are
not
worth
the
naming
.
There
is
another
religion
that
is
growen
up
since
Christ
,
the
religion
of
Mahomet
,
The
religion
of
Mahomet
is
false
.
which
hath
spread
over
the
most
part
of
the
world
,
for
if
that
computation
be
true
,
that
is
lately
given
,
they
have
foureteene
times
as
much
as
any
other
hath
;
and
they
arose
about
six
hundred
yeares
after
Christ
,
and
therefore
they
have
continued
a
long
time
.
I
speake
not
this
,
because
I
thinke
that
any
here
had
need
to
be
disswaded
from
it
,
but
to
shew
that
there
was
never
any
veri-similitude
of
it
,
but
that
God
was
alwayes
God
alone
.
Therfore
against
it
,
I
will
use
foure
arguments
:
1
Mahomet
did
fully
acknowledge
the
truth
of
the
Old
Testament
,
and
of
the
New
;
yet
the
things
which
he
delivers
,
are
contrary
to
both
;
1
He
gives
testimony
to
the
Old
and
New
Testament
,
and
yet
is
contrary
to
both
.
which
confirmes
our
religion
,
and
shewes
the
falsenesse
of
theirs
;
for
he
did
acknowledge
,
that
Moses
received
the
Old
Testament
from
God
,
and
so
did
the
Prophets
,
and
he
repeats
most
of
the
story
;
he
acknowledgeth
the
creation
of
Adam
,
and
the
eating
of
the
forbidden
fruit
,
and
the
whole
story
of
Abraham
,
and
his
calling
,
and
the
offering
of
his
sonne
Isaac
;
and
also
,
he
acknowledgeth
the
whole
History
of
Moses
,
how
God
appeared
to
him
,
and
how
he
went
into
Aegypt
,
and
of
the
ten
Plagues
that
he
sent
upon
the
Aegyptians
,
and
the
wonders
that
hee
wrought
going
downe
into
Canaan
;
and
so
of
all
the
rest
,
naming
the
booke
of
Psalmes
,
and
quoting
things
out
of
it
;
and
of
Deuteronomy
,
acknowledging
many
of
the
Prophets
,
as
Eliah
,
Samuel
,
Iob
and
Ionah
;
and
he
confesseth
that
there
were
many
more
,
which
he
did
not
name
:
and
so
hee
acknowledgeth
the
New
Testament
likewise
;
hee
acknowledgeth
that
Christ
was
borne
of
a
Virgin
,
and
that
by
the
mightie
power
of
God
,
without
man
;
that
he
healed
diseases
;
and
that
he
received
the
Gospell
from
God
himselfe
;
and
that
God
gave
power
to
him
more
than
to
all
the
Prophets
that
were
before
him
,
and
that
hee
was
the
word
and
power
of
God
,
and
that
all
,
that
doe
beleeve
in
him
,
shall
be
be
saved
;
and
they
shall
follow
him
in
white
garments
,
and
that
hee
,
which
beleeves
it
not
,
shall
be
damned
;
and
hee
acknowledgeth
the
New
Testament
to
beare
witnesse
to
the
Old
;
and
he
acknowledgeth
the
resurrection
,
the
comming
of
Iohn
Baptist
;
and
he
speakes
very
honourably
of
Christ
,
except
only
in
two
things
:
1
He
tooke
up
the
opinion
of
the
Arrians
,
to
deny
his
Divinitie
.
2
And
also
,
he
denied
that
he
was
crucified
,
but
that
some
body
was
crucified
for
him
.
He
brought
in
a
new
religion
,
and
yet
he
professeth
,
that
hee
had
no
miracles
,
or
predictions
of
things
to
come
.
Now
,
when
religion
is
not
confirmed
by
miracles
,
2
His
new
religion
wanted
miracles
to
confirme
it
.
or
predictions
of
things
to
come
,
or
holinesse
of
life
,
it
is
a
token
that
there
is
no
truth
in
it
.
We
may
perceive
it
by
the
writing
of
the
Alcoran
;
It
is
so
barbarous
,
that
there
is
no
sense
in
it
;
3
His
Alcoran
is
barbarous
,
and
without
sense
.
and
they
say
,
that
he
could
neither
write
nor
reade
;
and
so
the
writing
shewes
,
that
it
was
by
one
,
that
was
an
ignorant
man
,
that
had
no
skill
;
and
those
stories
that
are
alleaged
out
of
the
Scripture
,
have
much
falshood
mixed
with
them
;
which
is
a
signe
that
he
never
read
them
himselfe
,
but
that
he
had
them
by
relation
;
but
onely
hee
speaking
to
a
very
ignorant
people
,
they
received
it
of
him
;
and
having
inlarged
themselves
by
the
sword
;
and
so
they
continue
to
this
day
.
The
impuritie
of
his
doctrine
,
he
cut
off
what
was
hard
to
be
beleeved
,
4
His
doctrine
is
impure
,
and
so
his
life
.
and
whatsoever
was
difficult
to
practise
,
and
he
propounded
that
to
the
people
,
wherein
there
was
no
hardnesse
,
no
difficultie
,
promising
them
a
paradise
,
wherein
they
should
have
all
pleasures
,
and
should
enjoy
women
;
and
also
they
should
have
meat
,
drinke
,
apparell
,
and
fruits
of
all
sorts
;
as
also
,
they
should
have
silken
,
and
purple
carpets
to
lye
upon
,
&c.
and
also
he
professeth
that
he
had
a
licence
given
him
from
God
,
to
know
what
women
he
would
,
and
to
put
them
away
when
he
would
;
which
licence
was
given
to
him
and
to
no
other
.
All
which
arguments
are
enough
to
shew
the
vanitie
and
falshood
of
this
their
religion
.
Vse
1
Seeing
there
is
none
other
god
besides
the
Lord
,
we
should
fix
this
principle
in
us
,
To
beleeve
that
our
God
is
God
alone
,
and
to
cleave
to
him
.
and
labour
to
strengthen
it
by
this
other
medium
also
.
When
more
candles
are
brought
into
a
place
,
the
light
is
greater
,
and
you
may
see
the
objects
the
better
.
Therefore
,
adde
this
to
the
other
,
that
there
is
no
other
god
;
for
this
expresseth
not
only
that
the
Lord
is
God
,
but
that
it
is
he
whom
we
worship
:
for
if
there
be
a
God
that
made
Heaven
and
Earth
,
he
would
have
revealed
himselfe
to
the
sonnes
of
men
,
but
there
hath
never
beene
any
other
revealed
.
Remember
the
former
things
,
and
you
shall
see
that
there
was
never
any
other
.
Make
this
chaine
,
and
every
linke
of
it
is
exceeding
strong
:
see
if
ever
there
hath
beene
any
god
besides
him
:
For
,
if
there
was
ever
any
God
revealed
to
the
sons
of
men
,
it
was
the
God
of
the
Iewes
,
that
was
revealed
by
Moses
,
and
the
Prophets
.
For
all
the
dunghill
gods
of
the
Gentiles
,
they
were
but
vanitie
,
and
they
appeared
to
be
so
;
and
if
it
was
the
God
of
the
Iewes
,
then
of
the
Christians
,
(
because
the
New
Testament
is
builded
upon
the
Old
;
)
and
then
surely
,
he
is
that
God
,
whom
the
Protestants
worship
,
and
not
whom
the
Papists
worship
.
For
,
if
you
take
all
those
things
,
wherein
they
differ
from
us
;
as
in
their
worshipping
of
Images
,
their
Purgatory
,
their
Indulgences
,
their
Prayers
to
,
and
for
the
dead
;
their
Prayers
in
an
unknowne
tongue
,
and
so
all
other
points
of
difference
,
and
you
shall
finde
that
they
were
added
,
and
taken
in
,
in
continuance
of
time
,
now
one
,
then
another
;
and
there
are
many
that
have
taken
paines
to
shew
the
pedegree
of
them
,
when
they
came
in
;
and
therefore
they
that
have
not
seduced
hearts
,
whose
eyes
the
god
of
this
world
hath
not
blinded
,
may
see
,
that
what
our
devices
cut
off
,
is
nothing
but
that
which
they
have
added
before
;
the
Papists
agree
in
all
with
what
wee
teach
,
only
the
difference
is
betweene
the
additions
which
have
come
in
from
time
to
time
.
Therfore
you
must
learne
from
hence
to
confirme
your
faith
,
by
that
argument
which
Peter
useth
,
Ioh.
6.68
.
Iohn
.
6.68
.
Whither
shall
we
goe
,
thou
hast
the
words
of
eternall
life
.
There
are
two
things
which
make
us
cleave
to
any
thing
:
1
The
firmenesse
of
the
thing
.
2
When
we
can
goe
no
whither
else
.
So
that
looke
to
any
time
or
place
,
and
consider
that
all
other
gods
they
are
but
vanitie
.
For
,
looke
upon
the
world
,
and
the
creatures
,
and
they
have
no
bottom
to
stand
on
,
they
have
no
state
to
hold
by
.
Therfore
,
let
this
teach
us
to
cleave
to
him
without
separation
:
looke
upon
every
side
,
as
David
did
,
to
the
right
hand
,
and
to
the
left
,
and
you
shall
see
that
there
was
no
other
god
.
Only
here
the
soule
hath
sure
footing
;
therefore
say
,
that
if
the
dissolution
of
all
things
should
come
,
as
death
and
martyrdome
,
(
as
wee
know
not
how
soone
they
may
)
yet
God
shall
be
our
God
,
we
will
forsake
all
to
follow
him
.
Consider
the
present
time
of
the
Church
,
consider
how
soone
the
times
may
come
upon
us
,
when
we
shall
be
put
to
it
;
for
now
things
are
in
praecipitio
;
hasting
downe
to
the
bottome
of
the
hill
;
and
we
know
not
how
neere
we
are
to
that
houre
of
temptation
,
spoken
of
in
the
Revelations
;
when
it
shall
be
as
it
was
in
Esay's
time
,
2
Chron.
15.6
.
2
Chron.
15.6
.
Nation
shall
rise
against
Nation
.
These
times
are
growing
,
and
gathering
strength
more
and
more
;
therefore
let
us
strengthen
our
faith
,
and
prepare
for
a
triall
.
Hitherto
religion
and
peace
have
walked
together
in
one
path
;
but
when
they
shall
goe
in
different
paths
,
it
will
appeare
then
,
whose
servants
we
are
.
So
when
the
times
of
triall
come
,
it
will
be
a
great
matter
to
have
this
principle
laid
.
If
you
should
come
to
suffer
death
,
and
to
lose
your
lives
,
it
will
be
a
great
matter
,
to
be
rooted
and
grounded
in
the
faith
:
for
there
is
a
great
difference
betweene
those
that
have
much
earth
,
and
betweene
those
that
are
not
well
rooted
,
that
have
not
received
this
anointing
,
that
teacheth
us
these
things
.
Only
this
I
will
say
to
you
in
the
second
place
to
comfort
you
,
Vse
.
2.
though
you
see
the
Lord
laying
the
Churches
waste
,
For
comfort
;
That
he
will
sh●w
himselfe
to
be
the
true
God
,
in
raising
up
his
Churches
.
so
that
they
are
wallowing
in
their
bloud
,
and
yet
that
you
might
hold
up
your
heads
;
consider
that
he
is
God
alone
,
and
therefore
will
rouse
up
himselfe
in
due
time
;
for
,
He
will
not
give
his
glory
to
another
:
therefore
though
you
see
all
the
Churches
in
Christen
dome
laid
waste
,
yet
the
Lord
will
raise
them
up
againe
,
and
the
ground
of
it
is
in
Esay
48.11
For
mine
owne
sake
,
Esay
48.11
.
even
for
mine
owne
sake
will
I
doe
it
:
for
,
how
should
my
name
be
polluted
?
and
I
will
not
give
my
glory
to
another
;
speaking
there
to
the
Churches
in
that
time
,
saith
the
LORD
,
I
have
refined
them
,
Vers.
10.
but
not
with
silver
,
I
have
chosen
them
in
the
furnace
of
affliction
;
that
is
,
I
have
thus
and
thus
dealt
with
them
,
yet
will
I
not
cast
them
off
,
though
they
be
sinfull
,
yet
will
I
not
put
them
away
,
for
mine
owne
sake
;
for
my
name
should
be
polluted
,
if
I
should
suffer
them
to
lye
thus
:
It
should
be
thought
that
the
other
religion
was
true
,
and
so
I
should
lose
my
glory
.
And
againe
,
will
God
now
say
,
I
will
not
doe
so
;
for
,
should
Antichrist
prevaile
,
it
would
be
an
argument
that
they
had
the
truth
,
and
not
we
.
So
Esay
42.8
.
Esay
42.8
.
I
am
the
LORD
,
that
is
my
name
;
and
my
glory
will
not
I
give
to
another
,
neither
my
praise
to
graven
images
.
As
the
graven
images
there
should
have
had
the
praise
,
so
should
the
Papists
now
,
if
God
should
suffer
his
Church
to
be
so
,
but
for
his
owne
sake
he
will
not
suffer
it
.
Let
this
encourage
you
then
to
be
earnest
with
him
in
prayer
;
for
the
time
will
come
,
when
hee
will
turne
his
head
,
when
the
just
period
is
come
,
he
will
be
seene
in
the
Mount
.
Vse
3
If
there
be
no
other
God
,
then
let
us
be
carefull
to
keep
our
hearts
from
all
kinde
of
idolatry
,
not
to
set
up
any
other
in
our
heart
or
affections
.
To
keepe
our
hearts
from
idolatry
,
and
to
set
up
no
other
god
.
For
there
are
two
kindes
of
Idolatry
:
Two
kindes
of
Idolatrie
.
1
One
is
grosse
,
as
the
worshipping
of
Baal
,
Mahomet
,
&c.
and
that
you
are
free
from
,
because
there
is
light
enough
in
the
Church
to
see
the
vanity
of
them
.
2
There
is
another
kinde
of
Idolatry
,
which
Saint
Iames
speakes
of
,
Iames
4.
Iames
4.
Yee
adulterers
,
and
adulteresses
,
you
make
riches
your
god
,
and
honour
,
and
your
belly
,
your
god
;
and
when
you
sacrifice
to
your
owne
nets
,
that
is
,
to
outward
and
secondary
meanes
,
or
when
we
joyne
any
other
thing
with
God
;
now
this
is
Idolatrie
,
which
is
common
amongst
us
.
Our
nature
is
as
prone
to
Idolatry
as
any
,
though
not
in
that
kind
:
for
man
is
a
weake
creature
,
and
therefore
hee
seekes
something
to
repose
himselfe
upon
;
and
because
they
finde
not
any
one
thing
sufficient
;
therefore
they
put
their
confidence
in
many
,
Rom.
1.
Rom.
1.
For
all
Idolatry
is
upon
one
of
these
three
grounds
:
1
They
worship
them
for
gods
,
Three
grounds
of
Idolatrie
.
whom
they
saw
excellent
men
,
that
had
something
in
them
above
themselves
;
such
as
were
strong
men
,
as
Hercules
;
and
those
that
were
Law-givers
,
and
Princes
,
as
Saturne
,
and
Iupiter
;
and
they
did
worship
Vertues
likewise
;
and
they
did
build
a
Temple
to
Vertue
it selfe
;
and
to
Iustice
,
and
Patience
.
2
Those
,
that
brought
any
speciall
helpe
,
and
comfort
to
the
lives
of
men
;
as
they
that
did
invent
usefull
Arts
,
as
Bacchus
,
Ceres
,
Vulcan
,
Aesculapius
;
and
also
they
worshipped
the
creatures
themselves
,
as
the
Sunne
,
and
Moone
,
and
Oxen
,
and
the
like
.
3
They
worshipped
for
god
,
that
which
was
stronger
than
themselves
;
therefore
Tully
saith
,
we
build
a
Temple
to
Feavers
,
to
Diseases
,
because
they
were
stronger
than
they
,
they
could
kill
men
when
they
did
seaze
upon
them
:
so
they
did
build
a
Temple
to
Fortune
.
Now
to
translate
this
to
our selves
,
see
if
we
have
not
the
same
ground
with
us
;
see
if
the
things
that
have
any
excellencie
amongst
men
;
if
the
things
that
are
profitable
to
us
,
and
things
that
exceed
us
in
strength
,
and
over-power
us
,
whether
they
are
not
ready
to
be
set
up
as
gods
;
when
men
spend
themselves
upon
their
pleasure
,
and
are
afraid
of
men
,
what
is
this
,
but
to
set
up
another
god
?
We
doe
the
same
,
though
not
in
the
same
manner
that
the
Heathens
did
.
Now
,
for
the
worshipping
the
creatures
;
we
are
not
to
doe
it
:
there
is
no
creature
in
the
world
that
can
do
either
good
or
hurt
,
as
it
was
said
of
Idols
.
But
when
our
affections
are
so
inordinately
carried
to
them
,
we
set
them
up
for
gods
,
though
we
observe
it
not
.
It
is
Gods
prerogative
royall
,
and
it
belongs
only
to
him
,
to
doe
good
or
evill
;
whatsoever
is
either
good
or
evill
,
he
is
the
Author
of
it
;
he
makes
mens
lives
comfortable
,
or
uncomfortable
,
at
his
pleasure
;
for
hee
disposeth
of
things
,
giving
them
,
and
taking
them
from
whom
he
will
.
Therefore
,
why
is
he
forgotten
?
and
why
doe
men
joyne
other
things
with
him
?
so
farre
,
as
men
see
not
the
vanity
of
all
things
,
and
so
farre
,
as
their
affections
are
taken
up
with
these
outward
things
,
so
much
Idolatry
there
is
in
their
hearts
.
Therefore
you
must
take
heed
that
you
give
not
Gods
glory
to
another
.
Take
heed
of
Idolatry
;
in
your
opinions
give
not
the
glory
of
God
to
riches
;
for
that
which
a
mans
minde
is
set
most
upon
,
and
which
he
looks
for
comfort
from
,
in
time
of
need
,
this
they
count
as
God
:
so
that
,
whatsoever
it
be
,
riches
,
or
the
favour
of
men
,
if
you
set
your
minde
upon
it
,
you
make
it
as
God
,
and
it
is
to
give
the
glory
of
God
to
another
.
We
must
not
trust
in
them
,
Psal.
115.9
.
but
trust
in
GOD
;
Psal.
115.9
.
O
Israel
trust
thou
in
the
LORD
,
he
is
their
helpe
and
their
shield
.
Now
then
,
we
exalt
him
,
when
we
trust
only
in
him
,
when
we
trust
not
in
any
of
these
outward
things
,
when
we
think
not
our selves
any
whit
the
better
,
the
more
riches
or
friends
we
have
:
for
so
farre
we
trust
in
the
creatures
,
so
far
we
commit
idolatry
with
them
:
but
he
that
thinkes
himselfe
safe
,
because
he
hath
the
Lord
for
his
God
,
and
because
he
is
his
Shield
,
he
doth
exalt
the
Lord
,
and
this
is
to
put
this
in
practice
which
is
here
spoken
of
;
I
am
God
,
and
there
is
none
like
mee
.
THE
SIXTH
SERMON
.
EXODVS
.
3.13
,
14
,
15.
13
Moses
said
unto
GOD
;
behold
,
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
;
The
GOD
of
your
Fathers
hath
sent
me
unto
you
,
and
they
shall
say
unto
mee
,
What
is
his
Name
?
what
shall
I
say
unto
them
?
14
And
GOD
said
unto
Moses
,
I
AM
THAT
I
AM.
And
he
said
,
Thus
shalt
thou
say
unto
the
children
of
Israel
;
I
AM
hath
sent
me
unto
you
.
15
And
GOD
said
moreover
unto
Moses
,
Thus
shalt
thou
say
unto
the
children
of
Israel
;
The
LORD
GOD
of
your
Fathers
,
the
GOD
of
Abraham
,
the
GOD
of
Isaac
,
and
the
GOD
of
Iacob
hath
sent
me
unto
you
:
this
is
my
Name
for
ever
,
and
this
is
my
memoriall
unto
all
generations
.
NOw
wee
come
to
this
,
What
GOD
is
.
The
second
thing
to
bee
knowne
concerning
God
.
What
God
is
.
God
is
IEHOVAH
ELOHIM
;
an
absolute
Essence
,
in
three
Persons
.
But
we
will
first
speake
of
the
Deitie
,
then
of
the
Persons
.
Now
God
is
knowne
to
us
two
wayes
:
-
1
By
his
Essence
;
and
-
2
By
his
Attributes
.
Now
the
great
question
is
,
what
this
Essence
of
God
is
.
What
the
Essence
of
God
is
.
Beloved
,
you
need
more
than
the
tongue
of
man
to
declare
this
to
you
;
yet
we
will
shew
it
to
you
,
as
the
Scripture
reveales
it
.
Now
,
if
we
should
define
it
,
(
though
it
is
capable
properly
of
no
definition
)
wee
would
say
,
GOD
is
an
incomprehensible
,
first
,
and
absolute
Being
.
These
words
in
this
place
,
set
out
the
Essence
of
God
most
clearely
of
any
place
in
Scripture
,
that
I
know
.
This
is
the
first
expression
,
whereby
God
did
ever
shew
himselfe
in
his
Essence
.
God
hath
before
made
himselfe
knowne
by
his
All-sufficiencie
,
Exod.
6.3
.
Chap.
6.3
.
I
appeared
to
Abraham
;
to
Isaac
,
and
unto
Iacob
,
by
the
name
of
GOD
Almightie
,
but
by
my
name
IEHOVAH
,
was
I
not
knowne
unto
them
.
This
name
,
IEHOVAH
,
was
knowne
to
Abraham
,
as
appeares
in
divers
places
;
but
the
meaning
is
,
it
was
not
opened
to
them
,
they
did
not
understand
it
:
The
Lord
saith
,
Gen.
17.1
.
Gen.
17.1
.
I
am
the
Almightie
GOD
,
walke
before
mee
,
and
be
thou
perfect
.
You
shall
finde
that
Name
used
on
every
occasion
,
by
Abraham
,
by
Isaac
,
and
by
Iacob
.
El-shaddai
;
GOD
all-sufficient
;
but
not
IEHOVAH
.
The
first
time
that
ever
God
made
himselfe
knowne
by
this
name
,
was
here
to
Moses
,
I
am
that
I
am
.
There
are
two
things
to
be
observed
in
this
expression
:
The
incomprehensiblenesse
of
Almighty
GOD
,
as
it
is
usually
said
by
us
;
when
wee
are
asked
a
thing
,
that
we
will
not
reveale
any
further
,
or
that
we
would
not
have
another
to
prie
any
further
into
,
we
say
,
It
is
,
what
it
is
;
so
God
saith
to
Moses
,
I
am
,
what
I
am
.
What
is
meant
by
such
aforme
of
expression
I
am
what
I
am
.
Such
a
kinde
of
speech
is
also
used
to
shew
the
immutabilitie
of
a
thing
;
as
Pilat
said
,
What
I
have
written
,
I
have
written
;
I
will
not
change
it
:
so
men
use
to
say
;
I
have
done
what
I
have
done
,
to
shew
the
constancie
of
a
thing
,
that
it
shall
not
be
altered
:
therefore
,
when
God
would
shew
the
constancie
of
his
Nature
,
he
addes
further
,
I
am
,
without
any
other
word
:
as
if
hee
should
say
;
Moses
,
if
they
inquire
of
thee
,
what
my
name
is
,
tell
them
only
this
;
Hee
is
,
hath
sent
me
unto
you
;
as
the
Septuagints
translate
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
if
I
should
deliver
the
most
expressing
name
,
whereby
I
would
be
knowne
to
all
ages
,
this
is
that
which
I
will
pitch
upon
;
I
am
,
or
IEHOVAH
;
which
comes
from
the
same
root
.
And
if
Moses
should
yet
further
inquire
of
his
Name
,
he
leads
him
into
a
further
expression
:
The
LORD
GOD
of
your
Fathers
,
the
GOD
of
Abraham
,
the
GOD
of
Isaac
,
and
the
GOD
of
Iacob
hath
sent
me
unto
you
;
this
is
my
Name
for
ever
,
and
this
is
my
memoriall
unto
all
generations
.
As
if
he
should
say
;
If
yet
they
cannot
understand
what
this
Name
is
,
it
is
the
same
that
I
was
knowne
by
to
Abraham
,
to
Isaac
,
and
to
Iacob
;
what
I
was
to
them
,
the
same
will
I
be
to
you
.
I
was
knowne
to
them
by
my
Word
,
and
by
my
workes
,
and
by
my
miracles
,
and
the
same
shall
you
finde
me
,
it
is
that
God
which
hath
sent
me
unto
you
.
This
is
my
Name
;
which
words
are
to
be
referred
,
not
onely
to
the
latter
words
,
but
to
the
former
,
I
am
,
that
I
am
.
The
words
in
the
originall
are
in
the
future
tense
;
yet
it
is
fitly
translated
,
I
am
;
for
the
future
tense
in
Hebrew
is
often
put
for
the
present
tense
;
and
the
words
are
put
in
the
future
tense
,
to
shew
his
immutabilitie
;
which
translation
Christs
words
doe
warrant
;
Before
Abraham
was
,
I
am
:
therefore
the
Septuagints
do
well
translate
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
no
more
,
but
he
which
is
;
so
that
,
that
which
we
are
to
learne
from
hence
is
this
;
That
I
am
,
or
Iehovah
,
I
am
,
that
I
am
,
is
the
proper
and
essentiall
name
of
God
,
(
all
Divines
agree
in
this
,
I
know
none
hat
differ
)
because
it
expresseth
him
in
his
Essence
,
without
any
limitation
,
or
modification
.
Besides
,
you
shall
finde
,
that
this
name
is
never
attributed
to
any
other
.
The
Altar
,
indeed
,
was
called
Iehovah
;
but
the
meaning
was
;
to
Iehovah
;
his
other
names
indeed
are
given
to
the
creatures
,
but
this
is
given
only
to
him
:
Whence
I
gather
this
point
:
That
to
be
,
or
to
say
this
,
He
is
,
or
I
am
,
Doctr.
is
proper
to
GOD
alone
.
God
only
and
properly
hath
Being
in
him
.
It
is
common
to
no
creature
with
him
;
you
cannot
say
of
any
creature
,
It
is
;
if
it
be
the
only
property
of
God
to
be
,
then
you
must
say
of
every
creature
,
It
is
not
;
and
onely
the
Lord
is
;
which
is
a
strange
speech
,
but
yet
it
is
true
,
or
else
it
is
not
proper
to
God
only
.
Object
.
But
you
will
say
;
What
is
the
meaning
of
that
?
for
creatures
have
a
being
,
though
not
so
excellent
a
being
,
as
he
hath
.
Answ.
In
comparison
of
him
,
they
have
no
being
at
all
,
they
cannot
reach
to
his
being
:
And
therefore
,
what
this
being
is
,
we
will
explaine
to
you
by
these
five
things
:
What
this
Being
is
,
explained
in
five
things
.
It
is
an
immense
being
,
Immense
.
such
as
hath
all
the
degrees
,
and
kindes
,
and
extents
of
being
in
it
.
The
creatures
have
not
so
;
they
have
so
little
of
this
being
,
that
it
is
nothing
:
it
is
not
so
much
,
as
the
drop
of
a
bucket
,
Isai.
40.
that
is
,
Isai.
40.
it
is
of
so
small
a
being
,
that
it
is
no
being
:
therefore
that
place
is
to
be
marked
,
Isai.
40.17
.
Vers.
17.
All
nations
before
him
are
as
nothing
,
and
they
are
counted
to
him
lesse
than
nothing
,
or
vanity
.
Which
place
shewes
,
that
this
place
of
being
doth
not
agree
to
the
creatures
;
for
having
said
before
,
they
were
as
the
drop
of
a
bucket
,
hee
addes
,
nay
,
they
are
lesse
than
nothing
.
But
you
will
say
,
how
can
they
be
lesse
than
nothing
?
That
is
,
if
I
should
expresse
it
to
you
,
as
it
is
,
they
are
lesse
than
that
which
you
reckon
as
nothing
;
as
you
doe
a
dust
of
the
ballance
;
so
that
in
respect
of
the
largenesse
of
his
being
,
they
are
nothing
to
him
:
there
are
divers
degrees
,
and
extents
of
being
,
and
he
hath
them
all
in
him
;
as
,
there
is
a
being
of
Angels
,
another
of
men
,
and
so
of
every
creature
;
but
they
are
defined
,
and
you
know
that
definitions
doe
but
limit
the
being
of
a
thing
.
The
Angels
have
a
large
and
glorious
being
;
men
have
a
good
and
excellent
being
,
but
they
are
nothing
in
respect
of
the
being
of
God
.
It
is
a
being
of
himselfe
,
Of
himselfe
.
he
is
a
spring
of
being
,
whereas
all
the
creatures
are
but
cisternes
of
being
;
which
they
have
but
by
participation
from
him
,
Rom.
11.
Rom.
11.
In
him
we
live
,
move
,
and
have
our
being
:
In
him
,
and
for
him
,
and
through
him
,
are
all
things
;
he
only
is
of
himselfe
It
is
not
only
from
himselfe
,
but
it
is
an
everlasting
being
:
Everlasting
.
I
am
the
first
and
the
last
:
that
is
,
I
am
before
any
thing
was
,
and
I
am
the
last
;
every
thing
hath
dependance
on
me
.
It
is
a
being
without
succession
:
Without
succession
.
the
creatures
have
not
this
;
there
is
something
to
them
,
which
was
not
before
;
and
something
shall
be
,
which
is
not
for
the
present
:
this
is
true
of
every
creature
;
of
men
and
Angels
;
but
with
God
there
is
no
succession
:
and
therefore
it
is
that
these
words
are
used
,
I
am
hath
sent
unto
you
:
which
shewes
that
there
is
no
time
past
with
him
,
there
is
no
distinction
of
time
with
him
,
all
things
are
alike
to
him
;
but
with
the
creature
there
is
flux
of
time
,
the
creatures
enjoy
one
thing
one
minute
,
which
they
do
not
another
;
but
God
enjoyes
all
at
once
,
and
that
is
one
part
of
his
blessednesse
,
which
the
creature
is
not
partaker
of
.
And
againe
,
his
acts
are
all
done
at
once
;
but
the
creatures
doe
all
theirs
by
succession
.
It
is
such
a
being
,
as
gives
a
being
to
all
things
else
.
Giving
Being
to
all
things
.
And
this
is
a
great
difference
betweene
him
and
the
creatures
:
the
Angels
have
an
excellent
being
,
yet
they
cannot
give
the
least
being
to
any
thing
.
So
that
by
these
we
may
plainly
see
,
that
he
only
is
,
that
is
,
he
only
is
of
an
immense
being
,
that
is
,
he
is
like
a
mightie
sea
of
being
,
that
hath
neither
bankes
nor
bottom
,
he
only
is
a
spring
of
being
,
he
only
is
everlasting
,
he
onely
is
without
succession
,
of
time
present
,
past
,
or
to
come
.
Lastly
,
he
only
gives
a
being
to
every
thing
.
Such
a
one
he
is
,
all
this
is
implyed
,
where
he
bids
Moses
goe
,
and
tell
the
people
;
I
am
that
I
am
,
is
hee
that
hath
sent
me
unto
you
.
But
we
will
stand
no
longer
hereon
,
onely
wee
will
labour
to
reduce
these
speculations
to
use
,
as
it
is
said
of
Socrates
,
he
did
Devocare
philosophiam
de
coelis
,
bring
philosophy
downe
to
be
practised
in
private
houses
.
If
we
should
inquire
the
reason
,
why
God
did
reveale
his
Name
to
Moses
,
was
it
,
that
onely
he
,
and
the
Israelites
should
finde
out
argute
speculations
in
his
name
,
as
many
of
the
Rabbins
have
done
?
and
our
Divines
follow
them
too
farre
;
no
surely
,
the
end
of
names
is
to
make
things
knowne
.
But
yet
he
sets
bounds
to
our
apprehensions
,
in
saying
,
I
am
that
I
am
;
as
if
there
were
more
in
it
,
as
if
there
were
some
greater
immensitie
in
his
nature
:
therefore
the
use
is
this
;
Vse
1
That
there
is
something
of
the
Essence
of
God
,
that
may
not
be
inquired
into
,
There
is
something
in
Gods
Essence
not
to
be
inquired
into
but
to
be
content
with
that
which
is
revealed
.
Rom.
1.18
.
Rom.
1.18
.
For
that
which
may
be
knowne
of
GOD
,
is
manifest
in
them
;
for
GOD
hath
shewne
it
unto
them
:
there
is
something
that
may
be
knowne
,
and
something
there
is
that
may
not
be
knowne
:
therefore
,
Beloved
,
looke
not
for
a
full
knowledge
of
him
,
but
only
for
a
small
degree
of
it
;
as
Exo.
33.
Exod.
33.
My
face
(
saith
God
to
Moses
)
thou
canst
not
see
;
which
place
compared
with
that
,
Ro.
1.20
.
the
meaning
is
this
;
that
it
is
very
little
of
God
,
that
we
can
know
:
even
as
when
a
great
traine
,
or
glorious
shew
,
shall
passe
before
us
,
and
all
is
gone
,
we
onely
see
the
latter
end
of
it
.
So
God
passed
by
Moses
,
and
he
saw
but
a
little
of
him
:
even
as
when
you
heare
the
latter
end
of
a
sentence
,
only
that
which
the
eccho
resounds
;
the
maine
we
cannot
know
.
Therefore
we
should
learne
from
hence
,
not
to
be
searching
and
prying
into
the
counsels
of
God
;
as
,
why
so
many
are
damned
,
and
so
few
saved
;
to
ask
,
how
the
infallibilitie
of
Gods
will
,
and
the
libertie
of
mans
will
can
stand
together
;
to
aske
the
reason
,
why
he
suffered
the
Gentiles
to
walke
in
the
vanitie
of
their
owne
mindes
so
long
a
time
;
why
he
suffers
the
Church
to
lye
,
as
it
doth
at
this
time
:
for
we
might
say
as
Gideon
did
,
If
the
LORD
be
with
us
,
why
are
wee
thus
and
thus
?
Why
the
Church
of
the
Grecians
,
those
famous
Churches
;
why
the
golden
Candlestickes
were
removed
from
them
?
These
,
and
all
other
such
,
we
must
be
content
to
be
ignorant
of
;
he
doth
not
reveale
himselfe
fully
in
this
life
.
Thou
canst
not
see
mee
,
and
live
,
saith
God
to
Moses
:
the
meaning
is
this
,
the
vale
of
mortality
doth
hide
us
,
it
covers
God
from
us
:
when
that
shall
be
laid
aside
,
wee
shall
know
all
these
things
;
and
therefore
we
must
be
content
to
stay
the
time
;
and
till
then
,
we
are
as
narrow-mouthed
vessels
,
wee
are
not
able
to
receive
much
knowledge
,
but
a
great
deale
will
fall
beside
;
and
God
wil
do
nothing
in
vaine
;
as
Christ
said
to
his
Disciples
,
There
are
many
things
that
I
should
reveale
unto
you
,
but
you
are
not
able
to
beare
them
:
and
therefore
it
should
content
us
rather
;
as
a
weake
eye
is
not
able
to
behold
the
Sunne
,
as
the
Schoole-men
well
say
,
we
cannot
see
it
in
rotâ
;
we
cannot
see
the
circle
wherein
the
Sunne
doth
runne
,
but
only
the
beames
of
it
;
no
more
can
you
see
God
in
his
Essence
;
you
may
see
him
in
his
Word
,
in
his
effects
:
and
therefore
let
us
be
content
to
bee
ignorant
of
these
things
.
Who
should
aske
,
why
deales
GOD
thus
with
his
Church
?
why
are
so
many
damned
?
Remember
that
in
Isai.
45.9
.
Isai.
45.9
.
Woe
unto
him
that
striveth
with
his
Maker
;
let
the
potsheard
strive
with
the
potsheards
of
the
earth
:
Shall
the
clay
say
to
him
that
maketh
it
;
What
makest
thou
?
The
meaning
of
it
is
this
;
we
should
be
content
to
let
God
alone
,
not
to
inquire
into
all
his
actions
,
into
the
ground
and
reason
of
all
his
workes
;
let
the
potsheards
strive
with
the
potsheards
of
the
earth
:
if
thou
hadst
to
doe
with
man
,
one
like
thy selfe
,
then
thou
mightst
murmure
with
him
,
and
aske
him
,
why
doest
thou
so
?
but
what
hast
thou
to-doe
with
the
Lord
?
Shall
the
clay
say
to
him
that
maketh
it
,
why
doest
thou
so
?
This
similitude
of
clay
doth
not
,
by
a
thousand
parts
,
expresse
that
distance
that
is
betweene
God
and
us
;
and
therefore
we
should
doe
thus
,
stand
upon
the
shore
,
as
it
were
,
and
behold
his
infinite
Essence
:
I
am
that
I
am
;
and
goe
no
further
;
as
a
man
that
stands
upon
the
sea-shore
,
and
sees
the
vastnesse
of
the
sea
,
and
dares
goe
no
further
,
if
he
goes
into
the
deepe
,
he
is
drowned
:
You
may
looke
into
Gods
Essence
,
and
see
and
admire
it
;
but
to
thinke
that
thou
couldest
comprehend
God
,
is
,
as
if
a
man
should
think
to
hold
the
whole
sea
in
the
hollow
of
his
hand
;
yea
,
there
is
a
greater
disproportion
between
them
:
therfore
you
shall
see
,
that
the
Apostle
doth
thus
expresse
it
,
Ro.
11.
Rom.
11.
Oh
the
depth
of
the
riches
both
of
the
wisdome
,
and
knowledge
of
GOD
;
how
unsearchable
are
his
judgements
,
and
his
wayes
past
finding
out
!
Onely
remember
this
,
and
make
thus
much
use
of
it
:
When
you
heare
this
name
,
I
am
that
I
am
;
that
it
is
the
Lords
will
to
set
limits
to
us
.
When
the
Lord
came
downe
from
the
Mount
,
he
set
limits
to
the
people
,
and
he
gave
this
reason
of
it
;
I
will
not
have
them
stand
and
gaze
;
so
is
it
in
this
case
,
it
is
a
dangerous
thing
to
goe
too
farre
;
you
know
what
did
come
to
the
Bethshemites
,
because
they
would
be
gazing
:
Remember
that
speech
of
God
to
Manoah
;
Why
doest
thou
aske
my
name
that
is
secret
?
There
is
something
that
is
secret
in
God
.
Object
.
But
,
you
will
say
;
I
would
but
see
reason
of
things
.
Answ.
But
thou
must
stay
for
this
till
mortalitie
be
put
off
;
and
in
the
meane
while
stand
a
farre
off
,
and
looke
on
God
:
And
when
thou
seest
the
vast
workes
of
God
,
when
thou
seest
him
to
span
the
winds
in
his
fist
,
and
measure
the
waters
in
the
hollow
of
his
hand
,
and
to
weigh
the
mountaines
in
scales
,
and
the
hills
in
a
ballance
,
&c.
It
is
no
great
thing
if
thou
art
ignorant
of
his
counsels
.
It
is
made
an
argument
why
we
should
not
search
into
his
secrets
,
Prov.
30.4
.
Prov.
30.4
.
Who
hath
ascended
up
to
heaven
,
or
descended
?
who
hath
gathered
the
winds
in
his
fist
?
who
hath
bounded
the
waters
in
a
garment
?
who
hath
established
all
the
ends
of
the
earth
?
What
is
his
name
,
or
what
is
his
Sonnes
name
,
if
thou
canst
tell
?
As
if
he
should
say
;
it
is
impossible
that
this
mightie
Work-man
,
he
that
did
all
this
,
that
thou
shouldest
know
him
,
or
know
the
ground
of
his
counsels
;
you
can
see
but
his
back-parts
,
you
can
see
no
more
and
live
,
and
you
need
see
no
more
,
that
you
may
live
.
That
which
is
the
very
scope
and
drift
of
the
Lords
revealing
his
name
to
Moses
;
Vse
.
2.
To
strengthen
our
faith
,
and
encourage
us
in
our
wants
and
crosses
.
Goe
and
tell
the
people
;
I
AM
THAT
I
AM
hath
sent
me
unto
you
;
that
is
,
it
should
strengthen
our
faith
,
and
incourage
us
,
it
should
raise
our
mindes
,
and
stir
up
hope
in
us
,
in
all
wants
,
and
in
all
distresses
,
that
we
fall
into
,
upon
any
occasion
:
for
this
is
the
scope
why
the
Lord
reveales
it
here
;
he
reveales
it
in
a
very
seasonable
time
.
A
man
would
have
thought
it
impossible
,
that
they
should
be
delivered
from
Pharaoh
,
he
being
so
mighty
,
yet
God
bids
Moses
goe
,
and
tell
them
,
that
hee
that
IS
,
hath
sent
him
unto
them
.
Hee
that
IS
,
hee
that
can
make
things
to
be
,
when
they
have
no
rudiments
of
being
,
he
hath
sent
me
.
Consider
all
the
griefes
and
complaints
that
we
have
,
they
all
arise
from
hence
;
there
is
something
we
would
have
,
which
is
not
;
as
it
was
the
complaint
of
Rachel
,
shee
wept
for
her
children
,
because
they
were
not
:
now
,
consider
what
the
Lord
saith
here
,
I
am
that
I
am
:
he
is
the
Lord
of
being
;
he
giveth
being
to
whatsoever
pleaseth
him
:
As
take
your
expressions
of
your
ordinary
wants
,
you
use
to
say
;
oh
,
if
that
such
a
thing
were
;
if
an
house
had
such
and
such
a
thing
,
it
would
be
a
goodly
house
;
so
in
an
instrument
,
as
a
Watch
,
if
it
had
such
and
such
a
being
,
it
were
a
perfect
Watch
:
so
is
it
in
the
complaints
that
we
make
for
our
soules
,
or
the
soules
of
others
;
if
you
see
a
man
that
you
would
have
reclaimed
,
you
say
if
there
were
a
stability
of
minde
in
him
,
a
consideration
of
death
,
a
right
knowledge
of
things
,
a
sense
of
sinne
,
if
there
were
grace
in
his
heart
to
establish
him
,
then
hee
would
be
thus
,
and
thus
.
Consider
that
he
who
is
the
Lord
of
being
,
is
able
to
make
up
these
wants
:
so
if
our
complaints
be
for
our selves
,
they
all
come
from
some
wants
;
but
know
that
he
who
is
the
Almightie
God
,
that
makes
all
things
to
be
,
he
can
give
thee
constancie
,
he
can
enable
thee
to
do
all
things
,
and
strengthen
the
weake
hands
and
feeble
knees
,
Hebr.
22.
He
that
is
full
of
being
,
as
the
Sunne
is
of
light
,
and
the
Sea
of
water
,
thinke
with
thy selfe
that
hee
alone
is
able
to
give
being
to
every
grace
,
and
to
make
up
every
defect
,
and
give
that
to
thee
which
thou
hast
not
,
and
to
all
whom
thou
hast
to
doe
with
,
as
thy
wife
,
children
,
friends
,
&c.
he
can
make
things
that
were
bad
,
good
and
usefull
,
and
so
make
thy
friend
good
also
,
as
he
did
Onesimus
for
Paul
;
thinke
with
thy selfe
that
the
Lord
of
strength
can
doe
it
,
and
he
only
can
doe
it
:
here
every
creature
is
at
a
stand
to
make
a
being
;
therfore
goe
to
him
,
and
give
him
the
praise
and
glory
of
his
Name
.
And
as
it
should
move
us
to
doe
this
in
our
wants
;
so
it
should
helpe
thee
in
all
those
great
crosses
that
afflict
thee
:
For
every
crosse
is
in
that
which
is
not
;
as
Rachel
wept
of
her
children
that
were
not
:
You
shall
see
in
Abraham
,
he
beleeved
in
GOD
,
even
in
GOD
,
who
quickeneth
the
dead
,
and
calleth
those
things
which
be
not
,
as
though
they
were
Rom.
4.17
.
Rom.
4.17
.
This
was
Abrahams
case
,
he
was
to
lose
his
sonne
,
for
ought
that
he
knew
,
yet
he
comforted
himselfe
in
this
,
that
Iehovah
,
the
mightie
God
,
that
is
the
Lord
of
being
,
he
that
calleth
things
that
are
not
,
as
if
they
were
,
hee
could
either
give
him
his
owne
sonne
againe
,
or
one
that
was
as
good
as
he
.
Thus
he
did
comfort
himselfe
;
and
so
may
we
upon
all
occasions
:
God
can
make
things
to
be
that
are
not
.
Take
Iob
,
when
his
houses
,
his
children
,
estate
,
all
were
gone
,
and
all
were
not
,
yet
Iehovah
,
he
that
makes
things
that
are
not
,
did
not
he
make
all
things
to
returne
againe
?
So
David
,
when
things
were
not
,
when
his
Kingdome
was
not
,
when
his
good
name
was
gone
,
as
wee
see
by
Shimei's
cursing
,
what
a
name
he
had
,
yet
God
did
make
all
to
come
againe
.
Naomi
,
when
all
was
gone
,
her
husband
and
her
sonnes
gone
,
and
they
were
not
,
yet
hee
that
was
the
Lord
of
being
gave
her
a
sonne
,
and
a
daughter
,
that
brought
her
in
more
comfort
that
her
owne
sonnes
would
.
And
this
is
the
use
that
I
would
have
you
to
make
of
it
.
When
thou
hast
lost
any
thing
,
when
thy
sons
or
thy
goods
are
gone
,
he
can
make
up
all
:
Hee
who
could
make
up
the
absence
of
Christ
to
the
Disciples
,
as
he
did
by
his
Spirit
,
so
that
it
was
better
with
them
than
before
,
they
had
more
comfort
and
knowledge
,
and
could
doe
greater
miracles
,
that
God
can
surely
make
good
any
other
losse
the
most
pinching
.
For
you
must
remember
that
he
is
IEHOVAH
;
you
shall
finde
that
name
often
used
on
this
occasion
;
still
it
is
added
,
I
am
IEHOVAH
.
But
,
to
take
the
present
Scripture
,
there
you
shall
see
,
what
ground
there
is
for
this
use
we
now
make
of
it
,
Chap.
6.6
.
Wherefore
,
Exod.
6.6
.
say
unto
the
children
of
Israel
,
I
am
the
LORD
,
and
I
will
bring
you
out
from
under
the
burthens
of
the
Aegyptians
,
&c.
The
meaning
of
it
is
this
:
many
objections
might
be
made
by
Moses
,
(
and
this
is
the
reason
,
why
God
reveales
this
Name
to
Moses
.
)
Alas
,
saith
Moses
,
who
am
I
:
Shall
I
go
unto
Pharaoh
,
and
bid
him
let
the
children
of
Israel
goe
?
What
am
I
to
be
sent
on
this
errand
?
Saith
the
Lord
,
Goe
,
tell
him
;
I
am
,
or
Iehovah
,
hath
sent
thee
unto
him
:
and
those
answers
are
observable
that
Moses
makes
:
Object
.
I
am
of
a
slow
mouth
,
and
of
slow
speech
.
Answ.
Why
?
saith
the
LORD
,
I
made
the
mouth
;
goe
therefore
,
and
I
will
be
with
thy
mouth
,
and
teach
thee
what
thou
shalt
say
.
Object
.
Againe
,
I
am
of
uncircumcised
lips
,
and
how
shall
Pharaoh
hearken
unto
me
?
Answ.
Saith
the
LORD
,
I
have
made
thee
a
god
to
Pharaoh
,
and
Aaron
thy
brother
shall
be
thy
Prophet
.
Where
observe
this
,
by
the
way
.
A
man
would
wonder
why
Moses
,
that
went
to
such
a
one
as
Pharaoh
,
should
complaine
,
that
he
was
a
man
of
uncircumcised
lips
.
One
would
thinke
that
Pharaoh
being
a
carnall
man
,
that
uncircumcised
words
would
please
him
better
;
but
it
is
,
as
if
he
should
say
;
Lord
,
when
there
is
any
circumcisednesse
in
my
lips
,
then
there
is
no
authority
in
my
speech
.
The
lesse
circumcision
there
is
in
any
mans
lippe
▪
the
lesse
authority
there
is
in
his
speech
;
as
it
is
said
of
Christ
,
that
he
spake
with
authoritie
,
for
his
lips
were
circumcised
.
But
to
take
this
objection
away
;
saith
the
LORD
,
I
am
Iehovah
,
I
will
be
with
thee
,
I
will
circumcise
thy
lips
.
Object
.
Yea
,
but
will
Pharaoh
be
moved
with
words
?
Answ.
I
am
Iehovah
,
saith
the
LORD
,
I
will
make
that
to
be
,
which
is
not
:
I
will
send
plagues
among
them
,
and
then
he
will
let
them
goe
.
Object
.
But
when
they
are
gone
,
they
are
a
weake
and
a
naked
people
,
how
shall
they
doe
to
live
?
Answ.
Saith
GOD
,
I
will
give
them
favour
in
the
eyes
of
the
Aegyptians
,
and
not
send
them
emptie
,
and
I
will
provide
food
for
them
.
So
Moses
went
.
A
strange
kinde
of
errand
;
as
if
one
should
goe
and
tell
the
great
Turke
,
that
the
God
of
the
Christians
hath
sent
to
let
them
goe
:
but
yet
Moses
goeth
;
and
all
that
comforted
him
,
was
〈◊〉
the
revealing
of
this
Name
.
Now
apply
this
to
your selves
;
when
you
are
in
any
distresse
,
know
that
he
that
made
the
heavens
and
the
earth
,
can
give
a
being
to
all
these
things
:
Esay
50.10
.
Isai.
50.10
.
Who
is
among
you
that
feareth
the
LORD
,
that
obeyeth
the
voice
of
his
servants
,
that
walketh
in
darknesse
,
and
hath
no
light
?
let
him
trust
in
the
name
of
the
LORD
,
and
stay
upon
his
GOD.
He
that
walketh
in
darknesse
,
and
hath
no
light
;
let
that
be
thy
case
,
that
every
thing
is
desperate
,
thou
seest
not
a
jot
of
light
,
nor
spark
of
hope
,
yet
trust
in
the
Name
of
Iehovah
,
hee
can
make
light
,
when
there
is
none
;
a
man
that
hath
no
grace
in
his
heart
,
let
him
trust
in
Iehovah
,
that
saith
in
his
heart
,
I
would
I
could
be
rid
of
such
a
lust
,
and
that
I
could
keep
holy
the
Sabbath
,
but
I
have
nothing
in
me
,
my
heart
is
emptie
of
all
;
(
this
is
the
complaint
often
even
of
those
that
have
grace
:
)
why
,
if
there
be
no
light
,
no
grace
,
yet
he
can
work
it
;
and
so
Paul
applyes
that
in
Gen.
1.
there
was
darknesse
and
no
light
,
Gen.
1.
to
himselfe
and
them
,
in
2
Cor.
4.5
.
2
Cor.
4.5
.
He
that
commanded
light
to
shine
out
of
darknesse
,
&c.
I
,
sayes
he
,
and
we
Gentiles
were
in
darknesse
,
and
had
no
light
;
yet
God
commanded
light
to
shine
into
our
hearts
,
and
into
mine
,
the
darkest
of
all
the
rest
.
So
learne
to
apply
the
same
to
thy selfe
;
he
that
is
in
darknesse
,
and
hath
no
light
,
yet
let
him
trust
in
the
Name
of
Iehovah
;
beloved
,
that
is
faith
.
If
you
should
expect
no
more
of
God
,
than
a
man
can
doe
,
or
a
creature
can
doe
,
it
is
not
worthy
the
name
of
faith
:
as
this
is
proper
only
to
God
,
to
give
being
to
things
that
are
not
;
so
it
is
the
propertie
of
faith
,
when
things
are
not
,
to
beleeve
in
the
name
of
Iehovah
:
therefore
,
there
would
thy
faith
be
seene
;
and
as
for
thy selfe
,
so
for
the
Churches
also
,
you
see
now
,
〈◊〉
how
low
an
ebbe
they
are
brought
,
and
yet
,
they
cannot
be
lower
than
the
estate
of
the
Israelites
was
in
Aegypt
,
and
when
they
were
in
captivitie
;
yet
consider
,
that
that
Iehovah
,
who
is
the
Lord
of
being
,
is
able
to
raise
the
Churches
,
and
to
give
a
new
being
to
them
:
Isai.
6.13
.
Isai.
6.13
.
But
yet
in
it
shall
be
a
tenth
,
and
it
shall
returne
,
and
shall
be
eaten
;
as
a
Teile-tree
,
and
as
an
Oke
,
whose
substance
is
in
them
when
they
cast
their
leaves
;
so
the
holy
seed
shall
bee
the
substance
thereof
:
That
is
,
when
you
see
the
Churches
goe
to
wracke
,
when
you
see
them
cut
downe
like
a
mightie
wood
that
is
cut
downe
,
or
that
is
spoiled
of
its
glory
in
the
Autumne
:
So
when
you
see
the
glory
of
the
Churches
thus
taken
away
,
yet
there
is
a
holy
seed
,
which
shall
be
like
a
root
or
bulke
of
a
tree
.
So
should
you
see
the
Churches
overthrowne
,
laid
under
feet
,
so
that
there
is
no
hope
of
them
,
so
far
as
we
could
see
;
yet
be
assured
,
that
there
is
a
holy
seed
,
that
shall
rise
,
and
spread
it selfe
againe
,
even
as
a
little
root
spreads
it selfe
into
a
great
tree
;
and
how
shall
they
doe
it
?
saith
the
Lord
,
I
am
Iehovah
,
I
can
give
a
being
,
I
can
inlarge
their
being
.
Object
.
But
you
will
say
,
why
then
is
it
that
they
are
brought
so
low
?
Answ.
Consider
,
that
it
is
the
Lords
usuall
course
to
sit
as
a
man
in
sleepe
,
but
saith
he
in
Isai
42
13
,
14.
Isai.
42.13
,
14
The
LORD
shall
go
forth
as
a
mightie
man
,
he
shall
stirre
up
jealousie
like
a
man
of
warre
;
he
shall
crie
,
yea
roare
;
hee
shall
prevaile
against
his
enemies
:
I
have
long
time
holden
my
peace
,
I
have
refrained
my selfe
,
now
will
I
cry
like
a
travelling
woman
,
I
will
destroy
and
devoure
at
once
.
He
useth
three
expressions
there
,
to
shew
what
hee
will
doe
for
his
Church
in
extremitie
;
I
will
raise
my selfe
like
a
Giant
,
&c.
and
when
he
comes
,
he
will
come
suddenly
,
as
paines
on
a
woman
with
childe
come
suddenly
,
so
saith
the
LORD
;
When
you
looke
not
for
me
,
them
will
I
come
,
there
shall
goe
nothing
before
me
,
I
will
come
on
a
sudden
;
and
not
only
so
,
but
he
will
cry
as
a
Giant
,
he
will
doe
it
strongly
,
and
he
will
doe
it
effectually
;
so
as
he
will
bring
it
to
passe
as
a
man
of
warre
,
and
so
he
will
doe
for
his
Church
;
againe
,
he
that
hath
raised
it
in
former
times
,
he
will
doe
it
now
;
therefore
let
us
not
faint
and
give
over
hoping
,
for
he
that
is
Almightie
,
he
is
able
to
doe
all
these
things
:
Hee
who
could
in
Ioel
destroy
the
armie
of
Catterpillars
,
and
leave
a
blessing
behinde
him
;
can
doe
the
same
as
well
to
men
,
(
though
never
so
many
)
who
are
the
enemies
of
his
Church
.
THE
SEVENTH
SERMON
.
EXODVS
.
3.13
,
14
,
15.
13
And
Moses
said
unto
GOD
;
behold
,
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
;
The
GOD
of
your
Fathers
hath
sent
me
unto
you
,
and
they
shall
say
unto
mee
,
What
is
his
Name
?
what
shall
I
say
unto
them
?
14
And
GOD
said
unto
Moses
,
I
AM
THAT
I
AM.
And
he
said
,
Thus
shalt
thou
say
unto
the
children
of
Israel
;
I
AM
hath
sent
me
unto
you
.
15
And
GOD
said
moreover
unto
Moses
,
Thus
shalt
thou
say
unto
the
children
of
Israel
;
The
LORD
GOD
of
your
Fathers
,
the
GOD
of
Abraham
,
the
GOD
of
Isaac
,
and
the
GOD
of
Iacob
hath
sent
me
unto
you
:
this
is
my
Name
for
ever
,
and
this
is
my
memoriall
unto
all
generations
.
Vse
.
2.
IF
God
be
the
LORD
of
being
,
full
of
being
in
himselfe
,
To
give
him
the
praise
of
his
Being
.
and
giving
being
to
every
thing
;
learne
then
to
give
him
his
praise
,
Psal.
60.4
.
Yee
shall
praise
the
LORD
,
and
yee
shall
extoll
him
by
his
Name
IAH
.
For
he
only
brings
enterprises
to
passe
;
as
hee
gives
being
to
every
thing
,
so
he
gives
being
to
all
the
workes
that
are
wrought
by
the
creatures
.
If
our
being
be
from
him
;
much
more
all
our
workes
are
wrought
by
him
,
because
they
are
but
dependants
on
our
being
.
Now
this
God
takes
to
himselfe
,
as
most
proper
to
himselfe
,
and
that
from
his
Name
,
Iehovah
;
there
be
many
places
for
this
;
I
will
doe
it
,
for
I
am
IEHOVAH
,
&c.
Now
if
the
creature
shall
say
;
I
have
such
a
purpose
,
To
say
I
will
doe
such
a
thing
,
what
a
sinne
it
is
.
such
a
project
in
my
heart
,
and
I
will
doe
it
,
I
will
bring
it
to
passe
;
what
is
it
but
to
arrogate
to
himselfe
,
that
which
is
proper
to
Iehovah
?
which
is
a
greater
sinne
,
than
we
are
aware
of
;
for
it
is
no
lesse
than
Idolatry
;
It
is
Idolatrit
.
and
the
Lord
so
takes
it
;
Isai.
42.8
.
Isai.
42.8
.
I
am
the
LORD
,
that
is
my
Name
,
and
my
glory
will
not
I
give
to
another
,
neither
my
praise
to
graven
images
;
that
is
,
I
will
take
a
speciall
care
,
that
you
shall
not
say
,
that
your
images
doe
bring
things
to
passe
,
for
then
they
should
be
called
Iehovah
,
which
is
proper
alone
to
me
,
to
bring
any
thing
to
passe
.
So
a
man
may
apply
it
to
any
thing
else
;
if
a
man
shall
say
,
that
his
owne
wit
,
or
worth
,
or
industrie
,
&c.
doth
bring
things
to
passe
;
he
takes
that
praise
which
peculiarly
belongs
to
God
,
and
gives
it
to
the
creature
;
whereas
the
Lord
sayes
,
Iehovah
is
my
name
,
and
there
is
not
the
least
thing
,
but
I
bring
it
to
passe
.
Take
heed
therefore
of
that
secret
Idolatry
which
God
hates
;
it
is
a
place
which
you
know
,
Hab.
1.16
.
Hab.
1.16
.
Therefore
they
sacrifice
unto
their
net
,
and
burne
incense
unto
their
Dragge
;
because
by
them
their
portion
is
fat
,
and
their
meat
plenteous
.
To
offer
sacrifice
,
is
,
to
doe
that
which
is
proper
to
God
:
now
to
goe
about
any
thing
,
and
to
say
,
that
thy
wealth
brings
it
to
passe
,
is
to
sacrifice
to
thine
owne
net
,
that
is
,
to
attribute
that
to
thy selfe
,
which
is
proper
onely
to
him
.
Againe
,
as
it
is
Idolatry
,
so
it
is
a
vaine
thing
to
doe
it
;
for
we
are
not
able
to
do
it
;
It
is
a
vanity
.
Psal.
37.5
.
Psal.
37.5
.
He
will
bring
it
to
passe
;
there
the
Lord
takes
it
as
peculiar
to
him
onely
;
therefore
in
Isai.
26.12
.
(
you
may
compare
them
both
together
)
it
is
said
there
,
Isai.
26.12
.
Lord
thou
wilt
ordaine
peace
for
us
,
for
thou
also
hast
wrought
all
our
workes
in
us
.
The
scope
of
this
place
is
this
:
Other
men
(
saith
he
)
they
forget
God
,
they
carry
themselves
aloft
,
but
it
is
hee
that
will
ordaine
us
peace
,
though
none
else
shall
put
his
hand
to
it
;
it
is
he
that
doth
all
our
works
for
us
,
not
our
especiall
workes
only
,
but
all
;
it
is
not
any
man
,
or
any
creature
that
doth
them
,
it
is
he
that
workes
all
our
workes
for
us
.
And
if
we
did
beleeve
this
,
we
should
looke
upon
him
with
another
eye
,
and
serve
him
after
another
manner
;
we
should
be
more
dependent
on
him
,
we
should
be
more
fervent
in
prayer
;
&
not
when
we
would
doe
any
thing
,
turne
every
stone
,
and
to
knocke
at
every
creatures
doore
,
to
see
what
helpe
they
could
give
us
;
but
our
eye
would
bee
towards
him
;
for
it
is
in
vaine
to
runne
to
them
;
no
creature
can
doe
it
,
there
is
no
enterprise
but
hath
many
wheeles
,
and
the
stopping
of
one
wheele
hinders
the
whole
enterprise
;
and
it
is
hee
,
that
turnes
all
those
wheeles
,
commands
all
,
must
bring
it
to
passe
,
or
else
the
least
thing
will
hinder
our
greatest
enterprises
;
therefore
you
see
that
the
fairest
blossomes
of
our
endevours
doe
often
wither
,
and
the
unprobablest
things
doe
come
to
passe
.
See
it
in
David
,
to
give
you
an
example
of
it
;
when
he
would
trust
God
,
he
had
a
promise
of
the
Kingdome
,
but
not
by
himselfe
;
his
owne
power
should
not
doe
it
;
and
yet
the
wheeles
of
Gods
providence
did
bring
it
to
passe
.
So
when
he
staid
his
hand
from
killing
Nabal
,
did
not
the
Lord
bring
it
to
passe
in
a
better
manner
than
hee
could
have
done
?
And
when
he
had
the
Kingdome
,
Abner
was
his
great
enemie
,
but
yet
David
did
nothing
,
but
that
which
was
right
;
and
you
see
how
God
did
bring
it
to
passe
,
he
tooke
away
his
life
without
any
hand
of
his
.
So
Ishbosheth
was
his
enemie
,
yet
when
David
sate
still
,
and
did
nothing
,
his
head
was
brought
to
him
;
(
though
they
that
did
it
,
did
it
wickedly
)
yet
it
was
an
act
of
Gods
providence
to
him
.
Thus
things
are
done
for
the
best
,
when
wee
commit
them
to
him
;
but
if
we
doe
them
our selves
,
wee
are
as
they
that
fished
all
the
night
long
,
and
caught
nothing
,
till
Christ
came
,
and
bade
them
to
cast
in
the
net
,
then
they
inclosed
a
great
multitude
of
fishes
:
So
it
is
with
us
,
when
we
goe
about
any
enterprise
,
it
is
in
vaine
,
we
are
not
able
to
doe
it
.
There
is
a
double
going
about
any
enterprise
;
when
we
goe
about
an
enterprise
without
God
,
and
when
we
goe
about
it
with
him
.
When
wee
goe
about
it
without
God
,
I
confesse
,
that
yet
some
things
are
brought
to
passe
;
and
that
will
serve
to
answer
an
objection
which
you
have
fully
expressed
in
Psal.
37.7
.
Psal.
37.7
.
Rest
in
the
LORD
,
and
wait
patiently
for
him
;
fret
not
thy selfe
because
of
him
,
who
prospereth
in
his
way
,
because
of
the
man
who
bringeth
wicked
devices
to
passe
,
&c.
There
is
the
objection
.
Object
.
For
when
we
teach
this
doctrine
of
trusting
in
God
,
as
David
had
before
,
vers.
5.
The
objection
then
is
;
there
are
many
that
doe
not
trust
in
God
,
and
yet
they
bring
their
things
to
passe
?
Answ.
1
To
this
we
answer
,
that
either
they
doe
it
not
,
it
withers
under
their
hand
.
2
Or
else
,
if
they
doe
it
,
it
is
to
no
purpose
,
they
receive
no
comfort
from
it
.
Therefore
hee
addes
;
the
evill
doer
shall
be
cut
off
,
that
is
,
though
they
doe
goe
farre
in
an
enterprise
,
yet
they
never
come
to
the
end
,
they
reape
not
the
fruit
of
it
,
hee
cuts
them
off
;
so
that
,
if
you
looke
to
the
issue
,
it
is
as
good
as
nothing
.
3
It
tends
to
their
owne
hurt
,
to
their
owne
ruine
;
if
they
get
wealth
,
favour
with
great
men
,
credit
,
&c.
the
sword
turnes
to
their
owne
bowels
,
their
ease
slayes
them
,
and
it
turnes
to
their
owne
destruction
.
Therefore
take
heed
of
it
;
if
thou
doest
goe
about
it
with
God
,
hee
will
give
thee
the
comfort
of
it
.
One
thing
brought
to
passe
by
him
,
is
better
than
a
thousand
by
themselves
without
him
.
Vse
.
3.
Learne
from
hence
the
only
remedy
against
the
vanity
that
all
creatures
are
subject
to
,
Learne
the
vanity
of
all
creatures
,
and
the
remedie
against
it
.
that
we
have
to
doe
withall
;
for
what
is
the
reason
of
that
mutabilitie
,
we
finde
in
all
things
?
Is
it
not
from
hence
,
that
they
have
no
being
of
their
owne
?
If
you
looke
to
the
rocke
,
to
the
foundation
;
from
whence
they
were
hewen
,
and
to
the
hole
of
the
pit
,
from
whence
they
were
digged
,
they
were
made
of
nothing
,
and
are
readie
to
returne
to
nothing
.
Take
a
glasse
,
or
an
earthen
vessell
,
they
are
brittle
;
if
you
aske
the
reason
,
they
are
made
of
brittle
materials
:
plate
is
not
so
;
so
that
this
is
the
reason
of
all
the
vanitie
under
the
Sunne
,
because
they
are
made
of
nothing
.
Therefore
there
is
no
way
to
remedie
this
,
but
to
looke
up
to
God
,
Act.
17.28
.
Act.
17.28
.
For
in
him
we
live
,
move
,
and
have
our
being
.
This
is
the
meaning
of
it
.
They
have
not
onely
had
their
being
from
him
at
the
first
,
but
their
being
is
in
him
.
We
have
our
being
in
him
,
as
the
beames
in
the
Sunne
,
and
an
accident
in
the
subject
.
Then
,
if
thou
wouldest
have
constancie
in
any
thing
,
thou
must
looke
up
to
God
.
Every
creature
is
mutable
;
it
is
so
for
unchangeable
,
as
constancie
is
communicated
to
it
from
the
unchangeable
God
.
Consider
this
for
matter
of
grace
.
When
thou
hast
got
any
good
desires
,
or
good
purposes
,
at
any
time
,
remember
that
the
being
of
them
comes
from
God
.
Hence
it
comes
to
passe
,
that
good
purposes
oft-times
doe
come
to
nothing
,
and
like
sparkes
goe
out
againe
;
because
we
remember
not
that
they
are
from
God
;
wee
thinke
that
if
wee
have
good
purposes
to
day
,
if
wee
be
spiritually
minded
to
day
,
we
shall
be
so
tomorrow
;
and
thus
you
deceive
your selves
,
you
must
consider
that
the
being
of
them
comes
from
God
:
that
place
is
remarkeable
,
1
Chron.
29.18
.
when
David
had
rejoyced
that
the
people
had
offered
willingly
,
1
Chro.
29.18
.
he
prayes
that
GOD
would
keepe
it
in
the
imagination
of
the
thoughts
of
their
hearts
:
If
we
would
thus
hang
upon
him
,
and
depend
on
him
,
when
the
Spirit
hath
breathed
in
us
at
any
time
,
when
we
have
any
sparks
of
truth
,
and
are
warmed
with
any
holy
affections
,
if
we
would
give
him
the
glory
of
this
,
that
he
gives
a
being
,
if
we
would
make
this
prayer
that
David
doth
,
you
would
finde
it
a
meanes
to
make
you
more
equall
,
and
more
even
in
grace
.
And
what
I
say
of
this
,
I
say
of
all
other
things
.
It
is
the
fault
of
us
all
,
we
are
subject
to
the
which
is
said
of
wicked
men
,
Isai.
56.12
.
Isai.
56.12
.
Come
yee
(
say
they
)
I
will
fetch
wine
,
and
we
will
fill
our selves
with
strong
drinke
,
and
to
morrow
shall
be
as
this
day
,
and
much
more
abundant
.
Now
,
whence
comes
this
?
let
a
man
have
health
to
day
,
he
thinkes
he
shall
have
it
to
morrow
;
let
him
have
peace
and
friends
to
day
,
hee
thinkes
it
will
be
so
still
.
This
is
every
mans
thought
;
and
it
ariseth
from
hence
,
that
we
forget
Iehovah
,
he
that
continues
the
being
of
every
thing
.
If
we
did
remember
this
,
we
should
say
;
I
doe
not
know
whether
it
be
his
pleasure
that
gives
being
to
them
:
I
know
,
that
if
he
withdraw
his
hand
,
they
will
come
to
nothing
.
It
is
a
great
fault
to
boast
of
to
morrow
;
hereby
you
detract
from
God
,
and
dishonour
him
exceedingly
,
you
see
how
he
complains
of
it
,
Iam.
4.13
,
14.
you
enter
upon
his
royall
prerogatives
.
Iames
4.13
,
14.
It
is
,
as
if
a
man
should
challenge
many
100.
acres
of
ground
,
and
hath
not
one
foot
;
for
future
times
are
properly
the
Lords
.
Now
,
when
we
will
anticipate
things
in
our
thoughts
,
and
rejoyce
in
our
projects
before-hand
,
as
if
they
were
come
to
passe
;
this
is
a
sinfull
rejoycing
.
And
thence
it
is
,
that
pride
goes
before
a
fall
;
because
that
when
a
man
begins
to
lift
himselfe
upon
a
creature
,
and
to
build
upon
that
which
is
but
vanity
,
then
the
Lord
begins
to
take
away
our
foundation
,
and
hinder
our
purposes
,
and
then
he
falls
and
perisheth
.
Why
doest
thou
boast
of
to
morrow
?
Knowest
thou
what
is
in
the
wombe
of
the
day
?
thou
knowest
no
more
,
than
they
know
,
what
is
in
the
wombe
of
a
woman
,
till
they
see
it
.
Now
,
God
hath
an
over-ruling
hand
in
all
these
,
and
therefore
he
doth
disappoint
us
,
because
wee
are
readie
to
give
to
the
creature
that
which
belongs
to
himselfe
;
therefore
,
if
thou
wouldest
have
any
thing
to
continue
,
depend
upon
him
,
because
all
things
else
are
subject
to
vanity
,
and
he
only
gives
being
,
and
continuance
to
them
all
.
The
Attributes
of
GOD
in
generall
.
NOw
we
come
to
declare
to
you
,
how
this
Essence
of
God
is
made
knowne
.
It
is
by
his
Attributes
;
and
they
are
of
two
sorts
:
The
Attributes
of
God
,
are
of
two
sorts
.
1
Either
such
as
describe
God
in
himselfe
.
2
Or
else
such
as
declare
God
as
he
is
to
us
.
Other
divisions
there
are
,
but
this
is
the
best
that
I
can
finde
;
because
it
agrees
with
the
scope
of
all
the
Scripture
.
For
the
first
,
those
Attributes
that
shew
God
in
himselfe
,
as
when
the
Scripture
saith
,
that
God
is
perfect
;
as
,
Be
yee
perfect
,
as
I
am
perfect
.
So
when
the
Scripture
saith
,
that
hee
is
unchangeable
,
almightie
,
eternall
;
these
shew
what
he
is
in
himselfe
:
then
his
other
Attributes
shew
what
he
is
to
you
,
as
that
he
is
mercifull
,
patient
,
abundant
in
mercie
and
truth
,
and
that
he
is
all-sufficient
to
you
,
&c.
The
first
Attribute
of
GOD.
FIrst
then
,
we
will
take
this
out
of
the
Text
,
I
AM
hath
sent
me
unto
you
;
That
God
is
perfect
;
God
is
perfect
.
he
hath
all
the
kindes
,
degrees
,
and
extents
of
being
in
him
.
There
be
divers
kindes
of
being
in
the
world
;
some
have
more
,
some
lesse
;
some
have
a
more
excellent
being
,
some
have
a
lesse
excellent
;
some
have
a
larger
being
,
some
a
lesser
,
and
yet
all
are
in
him
;
and
this
is
his
perfection
.
Imperfection
is
a
want
of
some
being
;
Perfection
is
to
have
all
the
degrees
of
being
,
that
belong
to
a
thing
in
his
kind
,
but
all
this
is
in
God
.
Now
God
is
said
to
be
perfect
:
Because
hee
being
before
any
thing
was
;
and
therfore
,
he
must
needs
be
ful
,
without
them
,
and
whatsoever
they
have
,
they
receive
it
from
him
.
You
shall
see
this
in
Act.
17.25
.
Act.
17.25
.
Neither
is
he
worshipped
with
mens
hands
,
as
though
hee
needed
any
thing
,
seeing
he
giveth
to
all
life
and
breath
,
and
all
things
.
He
proves
there
,
that
God
is
perfect
;
because
he
needs
nothing
,
seeing
hee
gives
to
all
life
,
and
breath
,
and
all
things
.
That
which
is
said
of
man
,
may
be
said
of
every
thing
else
;
What
hast
thou
,
that
thou
hast
not
received
?
Therefore
,
hee
that
gives
it
,
must
needs
be
full
of
it
.
It
is
said
that
he
made
man
after
his
owne
Image
;
and
so
he
makes
every
thing
else
,
hee
is
the
life
of
them
all
.
Now
the
sampler
and
the
life
hath
more
in
it
,
than
the
image
;
and
therefore
the
life
,
and
first
originall
;
the
realty
,
and
first
beginning
must
needs
be
perfect
in
himselfe
.
There
is
none
that
can
set
limits
to
God
,
that
can
set
land-markes
or
bounds
to
his
entitie
or
being
.
Every
creature
hath
his
severall
bounds
and
limits
,
thus
farre
shall
they
goe
,
and
no
further
;
but
who
hath
set
bounds
to
him
?
When
he
had
set
forth
his
Essence
in
Isai.
40.
he
addes
,
Isai.
40.
To
whom
will
you
liken
GOD
?
or
what
likenesse
will
you
compare
unto
him
?
There
be
these
differences
betweene
the
perfection
that
is
in
God
,
and
that
which
is
in
any
creature
:
Five
differences
betweene
the
perfection
that
is
in
God
,
and
which
is
in
the
creatures
.
All
creatures
have
perfection
within
their
own
kinde
only
,
and
in
such
a
degree
;
but
he
is
simply
and
absolutely
perfect
,
without
all
respect
,
without
all
comparison
,
he
is
a
mightie
sea
of
being
,
without
banke
and
bottome
;
therefore
his
being
is
absolute
.
They
have
all
some
imperfection
mingled
with
it
;
as
,
take
all
the
creatures
,
the
Angels
;
take
all
the
Saints
,
when
they
are
in
the
highest
top
,
and
full
of
all
their
blessednesse
,
yet
they
have
some
imperfection
,
as
Iob
saith
;
he
hath
charged
you
with
folly
.
Object
.
But
you
will
say
;
they
are
perfect
in
their
kinde
,
how
then
are
they
imperfect
?
Answ.
They
have
a
negative
imperfection
,
though
not
a
privative
;
they
are
not
deprived
of
that
which
should
be
in
them
;
yet
there
is
a
negative
imperfection
,
that
is
,
there
be
many
perfections
,
which
they
have
not
;
it
cannot
be
said
of
any
creature
,
as
,
1
Ioh.
1.
1
Iohn
1.
That
in
it
there
is
light
,
and
there
is
no
darknesse
at
all
:
Of
him
only
can
it
be
said
,
there
is
no
creature
so
perfect
,
but
it
hath
some
imperfection
.
The
creature
though
it
be
perfect
,
yet
it
is
capable
of
sinne
and
misery
,
and
it
is
in
possibilitie
to
lose
that
perfection
it
is
in
;
but
God
is
not
in
possibility
to
lose
that
perfection
he
hath
,
neither
can
he
be
capable
of
sinne
.
Take
the
best
,
and
most
exquisite
creatures
,
the
Angels
;
their
perfection
is
made
up
by
some
things
,
that
are
no
substances
,
by
circumstances
,
which
are
not
substances
,
which
may
be
separated
,
(
though
they
are
not
;
)
there
is
something
in
them
which
is
better
,
something
which
is
worse
;
a
substance
and
an
accident
,
and
every
accident
is
separable
,
it
may
be
lost
;
you
see
the
evill
Angels
,
they
fell
,
they
lost
that
they
had
:
but
God
is
a
perfect
substance
,
wholly
substance
;
there
is
nothing
him
,
by
reason
of
which
it
may
be
said
,
there
is
something
in
him
that
is
best
,
something
that
is
worse
.
Though
they
have
perfection
,
yet
they
have
alwayes
need
of
something
;
now
God
hath
need
of
nothing
.
The
creatures
,
though
full
of
perfection
in
their
kinde
,
yet
still
they
have
exceeding
great
need
of
something
.
As
you
say
of
a
river
,
you
will
say
it
hath
need
,
though
it
be
full
,
it
hath
need
of
the
fountaine
to
maintaine
it
;
so
may
I
say
of
the
creatures
,
though
they
be
full
of
perfection
in
their
kinde
,
yet
they
have
need
of
that
fountaine
,
from
whence
their
perfection
commeth
,
which
if
it
be
stopt
,
they
will
come
to
nothing
.
Thus
God
is
infinitely
perfect
and
immense
,
having
no
limits
:
Reason
.
For
all
limits
are
either
from
the
matter
or
from
the
forme
;
the
forme
is
limited
,
because
it
wants
matter
to
carry
it
to
a
further
extent
;
and
the
matter
is
limited
,
because
it
is
bounded
with
such
a
forme
;
but
in
God
there
is
neither
matter
nor
forme
;
as
there
is
nothing
without
him
,
so
there
is
nothing
within
him
to
bound
that
largenesse
of
being
which
he
hath
.
But
now
to
apply
this
:
Vse
1
If
God
be
thus
full
of
being
,
as
the
sea
is
full
of
water
,
and
a
thousand
times
fuller
;
then
all
that
you
can
doe
,
reacheth
not
to
him
;
Then
all
we
can
doe
,
reacheth
not
to
him
,
to
merit
any
thing
.
Psal.
16.4
.
Psal.
16.4
It
extends
not
to
him
;
the
sinnes
that
you
commit
hurt
him
not
;
all
the
righteousnesse
you
performe
,
doth
not
pleasure
or
benefit
him
:
and
if
it
be
so
,
then
consider
what
little
cause
you
have
to
murmure
against
him
at
any
time
,
upon
any
occasion
.
For
all
discontentment
among
the
creatures
comes
from
the
hence
,
that
their
expectation
is
not
satisfied
;
and
what
is
the
reason
,
why
it
is
not
satisfied
▪
but
because
they
thinke
that
there
is
some
reason
why
they
should
bee
respected
.
Therefore
examine
your
owne
hearts
,
whether
there
be
not
a
secret
popery
in
your
hearts
,
that
you
think
,
that
you
can
do
somthing
that
reacheth
to
God
,
that
he
should
respect
you
for
:
but
if
God
be
thus
ful
,
thou
canst
doe
nothing
,
that
can
reach
to
him
.
But
you
shall
see
how
prone
men
are
to
this
;
are
we
not
ready
to
say
;
Why
am
I
not
in
so
great
a
place
as
another
?
Why
have
not
I
more
gifts
?
Why
have
I
not
greater
imployments
?
Why
have
I
such
imperfections
?
Why
am
I
thus
subject
to
diseases
and
crosses
?
Whence
comes
this
?
Because
we
expect
something
;
because
we
thinke
we
are
not
well
dealt
with
;
and
why
doe
we
thinke
so
?
because
men
thinke
,
that
there
is
something
in
them
,
why
they
should
be
lookt
after
,
they
thinke
that
they
have
carried
themselves
so
,
that
they
thinke
there
is
something
in
justice
due
to
them
.
But
if
thou
canst
say
with
David
,
and
Iob
,
and
Christ
,
when
he
saith
to
his
disciples
;
When
you
have
done
all
,
that
you
can
,
say
that
you
are
unprofitable
servants
.
What
if
God
will
not
have
David
to
build
a
Temple
,
but
his
sonne
must
doe
it
?
Or
Moses
to
lead
the
children
of
Israel
into
the
Land
of
Canaan
,
but
Ioshua
must
have
the
glory
of
it
?
They
must
be
content
;
yet
they
did
more
for
God
,
than
ever
thou
canst
doe
;
therefore
thou
must
labour
to
be
content
also
.
The
creature
doth
but
take
of
him
whatsoever
it
hath
,
and
therefore
it
can
give
nothing
to
him
;
and
shall
the
River
bee
beholding
to
him
that
drinkes
of
it
,
because
hee
comes
and
quencheth
his
thirst
?
Or
shall
the
Sunne
be
beholding
to
him
that
hath
the
use
of
his
light
?
When
thou
hast
done
all
that
thou
canst
,
say
thou
art
an
unprofitable
servant
,
thou
canst
doe
nothing
that
reacheth
to
God
;
therefore
labour
to
be
vile
,
and
low
in
thine
owne
eyes
,
and
willing
to
be
disposed
of
,
as
it
pleaseth
him
.
Vse
.
2.
Againe
,
if
this
be
so
,
then
consider
the
freenesse
of
his
grace
,
This
perfection
of
his
shews
the
freenesse
of
his
grace
and
goodnesse
in
all
he
gives
.
in
all
the
goodnesse
which
hee
bestowes
:
for
to
have
done
any
thing
for
a
man
before-hand
,
doth
lessen
the
benefit
bestowed
.
Now
consider
,
that
thou
hast
done
nothing
to
the
Lord
;
therefore
labour
to
magnifie
the
Lord
,
that
hath
bestowed
it
upon
thee
.
For
this
cause
the
Lord
will
have
justification
by
faith
,
and
not
by
workes
,
that
he
might
be
magnified
:
And
so
he
will
have
sanctification
,
not
by
the
power
of
the
free-will
,
but
by
the
infused
grace
of
his
Spirit
,
that
no
flesh
might
boast
.
It
is
the
Lord
that
is
full
,
it
is
he
that
gives
it
to
thee
,
thou
canst
doe
nothing
to
him
;
Rom.
11.35
,
36.
Rom.
11.35
,
36.
Who
hath
first
given
to
him
,
and
it
shall
be
recompenced
him
againe
;
for
of
him
,
and
through
him
,
and
to
him
,
are
all
things
,
&c.
As
if
he
should
say
,
the
Lord
out
of
his
free
grace
had
shewed
mercy
to
the
Iewes
,
(
for
of
them
he
there
speakes
)
they
were
wet
,
like
Gideons
fleece
,
when
all
the
world
was
drie
.
Afterwards
it
pleased
him
to
bedew
the
Gentiles
,
when
the
Israelites
were
dry
;
well
,
he
hath
done
this
,
sayes
Paul
,
and
what
hast
thou
to
say
to
him
?
Did
he
any
wrong
?
Is
he
not
free
?
May
not
he
doe
what
he
will
?
This
is
one
use
.
Another
is
,
that
you
should
be
content
with
his
disposing
;
he
owes
nothing
to
any
;
for
of
him
,
and
through
him
,
and
for
him
are
all
things
;
to
him
be
glory
for
ever
;
Amen
.
Vse
3
If
hee
be
thus
full
,
that
the
creature
doth
nothing
to
promerit
at
his
hand
,
then
thou
mayest
goe
to
God
.
though
thou
hast
no
worth
in
thee
;
To
goe
to
God
with
faith
,
though
wee
have
no
worth
in
us
to
move
him
.
though
thou
hast
done
little
service
to
God
,
yet
goe
to
him
,
and
say
;
Lord
,
I
have
done
nothing
;
if
I
had
done
much
,
yet
it
would
not
reach
to
thee
;
thou
art
full
of
perfection
,
and
blessed
for
ever
:
therefore
a
man
may
goe
to
him
with
great
faith
,
and
aske
great
things
of
him
,
though
he
be
little
worth
,
and
hath
done
little
service
for
him
.
For
,
if
thou
didst
God
any
good
,
thou
mightest
goe
to
him
,
and
say
,
I
have
done
this
and
that
for
thee
,
therefore
recompence
me
.
But
seeing
it
is
not
so
,
therefore
labour
to
goe
to
God
in
faith
,
and
when
thou
goest
,
thinke
with
thy selfe
;
why
may
I
not
have
it
aswell
as
another
?
Doe
not
say
,
I
am
not
so
holy
,
and
I
cannot
doe
as
Paul
and
Moses
,
their
workes
did
nothing
to
him
.
Thinke
with
thy selfe
,
that
when
he
first
chooseth
a
man
,
he
doth
it
freely
;
and
thinkest
thou
that
he
is
not
the
same
afterwards
?
Therefore
,
now
thou
mayest
go
to
him
on
this
ground
with
boldnesse
,
because
whatsoever
thou
doest
it
is
nothing
to
him
.
Vse
4
Moreover
,
if
the
Lord
be
thus
full
in
himselfe
,
then
he
hath
need
of
nothing
.
God
hath
no
need
of
any
man
or
creature
.
He
therefore
saith
to
all
the
men
in
the
world
,
and
to
all
things
;
he
saith
to
Princes
,
I
have
no
need
of
you
;
to
rich
men
,
I
have
no
need
of
you
,
or
of
your
wealth
;
he
saith
to
Schollers
,
that
have
excellent
parts
,
I
have
no
need
of
you
:
therefore
say
not
,
I
am
undone
,
or
the
Churches
are
undone
,
because
Princes
are
not
for
you
;
because
men
helpe
you
not
,
for
God
can
helpe
them
alone
;
he
doth
not
need
Princes
:
When
there
was
none
,
saith
the
LORD
,
I
stirred
up
my selfe
like
a
mightie
Giant
,
hee
needs
no
helpe
,
he
is
most
perfect
,
full
of
being
,
able
to
doe
whatsoever
he
pleaseth
.
Vse
5
Againe
,
consider
with
thy selfe
,
that
if
thousand
thousands
perish
,
it
is
nothing
to
him
;
That
many
perish
is
nothing
to
him
.
hee
cares
no
more
for
the
destruction
of
the
whole
world
,
than
thou
doest
for
the
throwing
away
of
a
little
dust
;
he
is
full
of
excellencie
and
perfection
;
you
see
how
often
he
sweepes
away
whole
kingdomes
with
the
besome
of
destruction
,
nay
,
he
swept
away
the
whole
world
by
the
Floud
,
as
you
doe
sweepe
a
little
dust
out
of
your
houses
.
Therfore
do
not
thou
dispute
with
God
,
and
aske
,
why
are
so
many
damned
?
why
are
so
many
swept
away
?
thinke
with
thy selfe
,
that
he
,
that
was
before
all
things
were
,
will
be
when
they
are
gone
:
therefore
learne
with
Paul
,
to
reverence
his
judgements
,
to
feare
and
tremble
before
him
.
He
is
full
of
being
,
and
though
thou
perish
,
what
is
that
to
him
?
Wilt
thou
dispute
with
God
?
thou
art
but
a
particle
of
dust
.
What
art
thou
that
contendest
with
him
?
let
the
Potsheard
strive
with
potsheards
of
the
earth
,
but
not
with
God
.
Shall
the
clay
say
to
him
that
fashions
it
,
what
makest
thou
?
Vse
6
Againe
,
if
God
be
thus
full
,
then
consider
why
hee
hath
laid
such
a
commandement
on
thee
,
His
Commandements
are
for
thy
good
.
to
doe
such
and
such
things
.
It
is
for
himselfe
?
no
,
for
thy
righteousnesse
,
thy
keeping
of
his
Law
reacheth
not
to
him
.
What
is
it
for
,
then
?
Surely
it
is
for
thy selfe
,
and
for
thy
good
.
If
for
thee
he
hath
commanded
,
and
every
commandement
is
for
thy
wealth
;
then
consider
what
reason
thou
hast
to
walke
in
his
wayes
;
he
saith
,
as
kinde
parents
to
their
children
,
when
they
exhort
them
to
good
courses
,
it
will
be
for
your
owne
good
;
and
if
you
doe
it
not
,
it
will
be
for
your
hurt
:
as
it
is
said
of
the
Sabbath
,
It
was
made
for
man
,
and
not
man
for
the
Sabbath
;
that
is
,
God
appointed
the
Sabbath
for
mans
advantage
,
he
would
be
undone
else
;
he
would
grow
wilde
,
and
forget
God
:
and
as
it
is
said
of
the
Sabbath
,
so
it
is
true
of
every
Commandement
;
therefore
that
is
put
to
every
Commandement
;
The
Commandement
,
which
I
command
you
for
your
wealth
,
Is●●●●
.
36.
17.
Isai.
36.17
.
that
is
,
when
ever
I
command
you
any
thing
,
it
is
not
for
mine
owne
sake
,
not
,
that
I
might
be
served
and
worshipped
,
(
though
that
is
joyned
with
it
)
but
it
is
for
your
profit
,
whatsoever
I
command
.
This
then
should
stirre
us
up
to
goe
about
holy
duties
willingly
,
after
another
manner
than
we
doe
.
No
man
will
serve
himselfe
unwillingly
,
(
though
,
it
may
be
,
he
will
other
men
.
)
Now
,
all
the
Commandements
of
God
doe
tend
to
our
owne
advantage
:
for
to
that
end
hath
he
appointed
them
.
Keepe
the
Commandements
and
live
in
them
:
you
live
in
them
,
as
fire
doth
by
wood
,
and
the
creatures
by
their
food
.
If
a
man
did
consider
this
,
hee
would
doe
this
in
another
manner
;
wee
goe
about
our
owne
businesse
with
intention
,
because
it
is
our
owne
;
so
if
we
were
perswaded
,
that
what
God
did
command
,
it
were
for
our
own
good
,
you
would
doe
it
in
all
diligence
;
you
would
not
only
goe
,
but
runne
the
wayes
of
his
Commandements
;
you
would
not
only
take
heaven
,
but
you
would
take
〈◊〉
with
violence
,
and
with
all
your
might
and
strength
,
you
would
do
whatsoever
he
commands
,
for
it
is
for
your
own
profit
,
and
not
for
his
.
Vse
7
If
God
be
thus
ful
,
then
you
should
give
him
the
praise
of
his
perfection
,
To
praise
God
for
himselfe
,
give
him
the
honour
of
his
perfection
.
and
stay
your
thoughts
upon
him
.
It
is
a
thing
that
we
come
short
of
,
for
the
most
part
,
for
we
are
ready
to
aske
,
what
is
God
to
us
?
what
profit
,
what
good
is
it
to
us
?
(
for
that
is
the
base
nature
of
ours
;
)
but
grace
teacheth
us
otherwise
,
we
must
learne
to
know
God
,
to
honour
and
magnifie
him
in
our
thoughts
for
himselfe
.
Some
men
have
a
greater
knowledge
of
God
,
some
lesse
;
hee
that
hath
more
,
he
is
able
to
set
him
up
higher
in
his
apprehension
,
and
to
give
him
the
more
praise
,
Psal.
68.1
.
Psal.
68.1
Exalt
him
in
his
name
IAH
,
that
is
,
consider
that
he
alone
is
ful
of
being
,
and
gives
being
to
all
things
;
therefore
(
saith
he
)
praise
him
,
and
extoll
him
for
this
,
and
let
your
thoughts
be
upon
him
.
Quest.
But
must
it
be
a
bare
and
empty
thought
of
him
onely
?
Answ.
No
,
you
shall
know
it
by
these
foure
things
,
if
you
thinke
aright
of
God
indeed
:
Thou
wilt
esteeme
his
enmitie
and
friendship
above
all
things
;
Foure
signes
of
entitling
Gods
perfection
.
thou
wilt
not
regard
the
creatures
at
all
;
either
in
the
good
,
or
hurt
that
they
can
doe
thee
:
if
thou
canst
see
the
fulnesse
of
being
that
is
in
him
,
and
the
emptinesse
that
is
in
every
creature
;
then
,
if
he
be
thy
friend
,
he
is
all
in
all
to
thee
;
and
if
he
be
thine
enemie
,
thou
wilt
consider
that
hee
that
is
full
of
all
strength
,
and
power
,
and
being
,
that
he
is
thine
enemie
,
and
that
his
enmity
is
heavy
,
for
hee
which
is
,
is
against
thee
.
If
the
creature
be
set
against
thee
,
it
is
but
as
a
little
clay
or
dust
,
they
cannot
hurt
thee
,
unlesse
his
arme
goe
along
with
it
;
and
then
it
is
not
that
creature
,
but
his
arme
that
doth
it
:
As
when
they
came
to
take
Christ
,
it
is
said
,
hee
passed
thorow
the
midst
of
them
;
they
were
to
him
as
a
little
dust
,
and
as
the
armie
that
came
against
David
,
Ioshua
,
and
Elisha
,
they
were
to
them
as
a
little
water
;
but
when
God
comes
against
a
man
,
then
every
little
thing
,
if
he
pleaseth
to
extend
and
joyne
his
power
,
he
is
able
therewith
to
quell
the
strongest
man
.
Then
,
one
man
shall
chase
a
thousand
,
and
a
thousand
shall
put
ten
thousand
to
flight
,
Deut.
28.
Deut.
28.
He
is
as
a
mighty
river
,
that
carries
all
before
it
,
Nahum
1.
Nahum
1.
Therefore
regard
the
enmity
of
the
creature
,
as
small
things
,
his
enmity
is
only
to
be
respected
.
If
thou
thinkest
of
him
thus
,
then
thou
wilt
be
satisfied
with
him
;
for
thou
hast
him
that
is
,
and
thou
wantest
only
the
thing
that
is
not
;
Signe
.
and
therefore
thou
must
say
,
when
thou
hast
lost
any
thing
,
I
have
lost
that
which
is
nothing
;
when
thou
hast
gained
any
thing
,
say
,
that
thou
hast
gotten
that
which
is
nothing
:
it
is
a
hard
thing
to
say
so
,
but
yet
it
is
so
;
as
it
is
said
of
riches
in
the
Prov.
23.5
.
so
it
is
true
of
honour
,
pleasure
,
profit
,
&c.
Indeed
riches
to
men
are
their
substance
,
so
they
call
them
,
but
to
God
they
are
nothing
;
and
so
he
cals
them
:
riches
,
honour
,
&c.
they
have
but
a
little
diminutive
being
,
as
if
they
were
nothing
.
And
they
are
nothing
in
two
respects
:
-
1
In
comparison
of
God
,
they
are
nothing
.
-
2
Because
they
are
able
to
doe
nothing
.
So
other
comparisons
argue
,
as
that
they
are
flowers
,
and
false
treasures
,
and
shadowes
:
now
doth
any
man
grieve
,
if
his
shadow
doth
disappeare
;
or
that
he
hath
lost
a
flower
.
Therefore
learne
to
magnifie
God
,
for
he
is
all
;
thou
wantest
nothing
,
if
thou
hast
him
;
he
is
all
in
heaven
,
and
why
should
hee
not
be
so
here
?
Because
when
Peter
said
they
had
left
all
;
Christ
tels
them
they
should
have
an
hundred
fold
,
and
why
?
because
they
had
a
full
communion
with
God
;
and
therefore
,
they
had
all
the
comfort
that
friends
or
lands
could
afford
;
he
was
in
stead
of
all
to
them
,
as
Paul
,
when
hee
was
in
prison
,
was
not
God
all
to
him
?
and
what
need
had
he
of
riches
,
or
lands
,
or
friends
?
for
friends
are
but
to
comfort
a
man
;
and
money
,
it
can
doe
no
more
than
man
can
doe
;
and
praise
,
and
honour
doe
but
knit
mens
hearts
to
us
;
now
,
if
we
have
the
light
of
Gods
countenance
,
we
need
not
mans
helpe
;
if
God
will
put
forth
his
power
for
us
,
what
need
we
any
thing
else
?
if
he
will
heale
us
,
what
needs
the
Physitian
?
if
hee
will
cloath
us
,
and
give
us
meat
and
drinke
,
then
what
needs
wealth
?
Therefore
labour
to
be
satisfied
with
him
,
to
prize
and
esteeme
him
,
and
to
thinke
him
to
be
all
in
all
.
THE
EIGHTH
SERMON
.
EXODVS
.
3.13.14
,
15.
13
And
Moses
said
unto
GOD
;
behold
,
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
;
The
GOD
of
your
Fathers
hath
sent
me
unto
you
,
and
they
shall
say
unto
mee
,
What
is
his
Name
?
what
shall
I
say
unto
them
?
14
And
GOD
said
unto
Moses
,
I
AM
THAT
I
AM.
And
he
said
,
Thus
shalt
thou
say
unto
the
children
of
Israel
;
I
AM
hath
sent
me
unto
you
.
15
And
GOD
said
moreover
unto
Moses
,
Thus
shalt
thou
say
unto
the
children
of
Israel
;
The
LORD
GOD
of
your
Fathers
,
the
GOD
of
Abraham
,
the
GOD
of
Isaac
,
and
the
GOD
of
Iacob
hath
sent
me
unto
you
:
this
is
my
Name
for
ever
,
and
this
is
my
memoriall
unto
all
generations
.
COnsider
,
whether
your
mindes
gather
an
holy
magnanimitie
even
from
hence
,
Signe
.
that
you
have
the
Lord
for
your
God
:
for
,
if
he
be
most
perfect
,
if
hee
hath
the
fulnesse
of
all
things
in
him
;
then
if
you
have
him
,
the
minde
is
ready
to
grow
to
an
holy
kind
of
greatnesse
;
for
it
is
the
greatnesse
of
the
object
,
that
makes
the
minde
great
:
and
the
greatnesse
of
the
minde
appears
in
this
,
that
it
doth
not
esteeme
smal
things
.
Animo
magno
nihil
est
magnum
;
When
a
man
can
,
out
of
this
consideration
,
that
the
LORD
is
my
Sunne
,
and
shield
,
and
exceeding
great
reward
,
contemne
and
reckon
all
things
else
as
matters
of
small
moment
;
it
is
an
argument
that
he
hath
,
in
truth
,
apprehended
God
,
as
hee
ought
to
apprehend
him
.
I
say
,
this
is
true
holy
magnanimity
:
there
is
a
false
magnanimity
;
whereas
mens
mindes
are
great
,
because
they
grow
great
with
men
,
because
of
their
great
hopes
,
and
riches
,
and
great
learning
;
this
is
a
false
greatnesse
,
because
it
drawes
men
from
God
;
it
is
such
a
greatnesse
as
the
arme
hath
,
when
it
is
swelled
,
which
riseth
not
from
the
strength
and
true
greatnesse
of
it
,
but
from
the
weaknesse
of
it
.
This
is
of
an
ill
kinde
;
but
there
is
another
kinde
of
greatnesse
,
when
the
minde
growes
therefore
to
an
holy
magnanimity
,
because
it
is
set
upon
the
great
God
:
as
David
,
he
had
such
a
magnanimity
,
Psal.
27.1.3
.
Psal.
27.1.3
.
The
LORD
is
my
light
,
and
my
salvation
,
whom
shall
I
feare
?
The
LORD
is
the
strength
of
my
life
,
of
whom
shall
I
be
afraid
?
Though
an
host
of
men
should
incampe
against
me
,
my
heart
should
not
feare
,
&c.
If
there
be
any
thing
in
this
world
to
be
regarded
,
it
is
an
host
of
men
;
because
it
is
the
powerfullest
thing
amongst
men
;
but
I
will
not
regard
it
.
Why
?
not
because
hee
was
stronger
than
they
,
but
because
God
was
his
life
and
strength
;
when
his
minde
raised
up
it selfe
to
such
a
greatnesse
,
upon
this
consideration
,
then
he
was
able
to
contemne
these
things
,
that
were
to
be
contemned
.
Such
was
the
greatnesse
of
minde
,
which
was
found
in
Moses
,
Hebr.
11.
he
cared
not
for
the
favour
,
Hebr.
11.
or
disfavour
of
the
King
,
Because
hee
saw
,
enjoyed
,
and
bore
himselfe
upon
him
,
which
was
invisible
.
Consider
,
whether
you
exalt
him
as
God
,
you
shall
know
it
by
this
,
Signe
.
by
seeking
to
him
to
fill
up
all
those
defects
and
imperfections
,
that
we
meet
with
in
our
lives
,
from
day
to
day
.
Beloved
,
there
are
many
things
that
we
want
;
as
if
we
lose
a
friend
,
we
complaine
of
a
want
;
if
we
lose
father
or
mother
,
it
is
a
want
;
yea
,
if
wee
lose
nothing
,
yet
we
find
many
defects
which
we
would
have
made
up
:
now
,
what
is
the
way
to
doe
it
?
If
thou
thinkest
to
make
them
up
by
the
creature
,
thou
wilt
finde
it
to
be
but
a
small
bush
that
will
not
stop
the
gap
;
but
if
thou
goest
to
him
that
is
all
in
all
,
Coloss.
3.
if
thou
seekest
to
make
it
up
in
him
,
Coloss.
3.
when
any
thing
is
lost
:
when
the
bucket
is
broken
,
if
thou
goest
to
the
fountaine
;
if
a
beame
be
cut
off
that
was
given
and
shined
thorow
the
creature
,
if
thou
goest
to
the
Sunne
,
that
can
give
the
like
beame
thorow
another
creature
;
if
thou
seekest
to
have
communion
with
him
,
then
it
is
an
argument
that
thou
esteemest
him
as
thou
oughtest
to
doe
.
Object
.
Every
man
will
say
;
I
seeke
to
the
Lord
,
I
looke
for
all
my
comfort
from
him
.
Answ.
Yea
,
but
how
doest
thou
bestow
thy
labour
?
Isai.
55.2
.
Isai.
55.2
.
Wherefore
doe
you
spend
money
for
that
,
which
is
not
bread
?
and
your
labour
for
that
,
which
satisfieth
not
?
hearken
diligently
unto
mee
,
and
eat
that
which
is
good
,
and
let
your
soule
delight
it selfe
in
fatnesse
.
Let
a
man
consider
in
this
case
,
how
he
bestoweth
his
paines
:
if
he
thinke
to
have
all
in
God
,
he
will
save
his
paines
,
and
not
lay
it
out
upon
vanitie
,
but
he
will
bestow
it
to
some
purpose
;
that
is
,
he
will
take
much
paines
to
seeke
his
favour
in
all
things
,
and
looke
to
him
for
a
supply
of
all
,
and
not
to
the
creatures
,
because
they
can
doe
but
little
,
they
have
no
power
,
no
strength
to
doe
any
thing
,
they
are
of
no
moment
;
but
if
God
be
pleased
to
make
up
the
defect
,
then
if
he
have
but
little
wealth
,
he
will
make
it
to
serve
his
turne
;
if
he
have
but
one
friend
,
it
shall
be
to
him
,
as
if
he
had
many
;
if
he
hath
but
a
little
credit
,
it
shall
be
to
him
,
as
if
he
had
a
great
name
,
&c.
all
things
else
are
but
of
a
little
bulke
without
him
.
Object
.
But
the
creatures
are
of
great
moment
,
experience
shewes
them
to
be
something
:
for
,
who
lives
without
them
?
Againe
,
are
not
wee
commanded
to
pray
for
outward
blessings
?
and
wee
are
not
to
pray
for
that
which
is
nothing
.
Again
,
doth
not
the
Scripture
reckon
them
so
?
they
are
things
for
which
we
must
be
thankfull
,
and
the
want
of
them
doth
afflict
us
,
and
we
must
esteeme
it
as
a
chastisement
.
Now
,
no
man
will
be
thankfull
,
or
afflict
himselfe
for
that
which
is
nothing
;
and
therefore
there
is
something
in
the
creature
,
they
are
not
altogether
nothing
or
vanitie
.
To
this
we
will
give
a
threefold
answer
:
That
the
creatures
in
themselves
are
of
no
moment
to
us
,
are
nothing
in
three
respects
.
Answ.
1
Though
they
be
something
;
yet
their
efficacy
is
not
from
themselves
,
but
from
the
Lord
.
A
horse
is
able
to
doe
something
,
but
to
save
a
man
,
it
is
a
vaine
thing
;
the
builder
builds
,
but
it
is
nothing
,
and
the
watch-men
watch
in
vaine
without
the
Lord
;
the
efficacie
that
they
have
to
doe
us
hurt
or
good
,
Their
efficacie
is
from
God
.
is
from
him
,
and
not
from
themselves
:
If
God
will
say
to
the
creature
;
Goe
,
and
doe
such
a
man
good
,
it
will
doe
it
,
because
there
goes
a
concourse
of
efficacie
from
him
to
doe
it
:
So
,
if
he
say
to
a
creature
,
Goe
to
such
a
man
,
and
afflict
him
,
it
will
doe
it
,
though
it
be
never
so
small
and
meane
a
creature
;
therefore
of
themselves
they
neither
doe
good
nor
hurt
,
the
efficacie
that
they
have
is
from
him
,
and
not
from
themselves
:
they
are
meere
instruments
;
and
if
God
withdraw
his
blessing
and
cursing
,
they
can
doe
us
neither
good
nor
hurt
.
Answ.
2
We
say
that
they
are
nothing
,
because
they
are
at
his
command
;
They
are
at
his
command
.
if
he
would
doe
us
good
,
hee
never
wants
one
to
send
of
his
errand
;
if
he
will
make
a
man
rich
,
he
wants
not
wealth
,
it
is
at
his
command
;
if
he
will
give
a
man
friends
,
he
can
fetch
them
againe
;
if
all
thy
friends
be
present
,
yet
they
stirre
not
,
unlesse
he
command
.
The
rich
and
the
poore
,
they
meet
together
,
but
the
LORD
makes
them
both
.
And
in
this
regard
,
riches
are
said
to
be
nothing
,
Prov.
23.
Prov.
23.
Riches
take
to
themselves
wings
,
and
fly
away
;
And
,
why
doest
thou
set
thy
heart
upon
that
which
is
nothing
?
That
is
,
they
goe
and
come
at
his
command
;
and
therfore
they
are
to
be
accounted
as
nothing
.
If
a
man
see
a
flocke
of
the
best
fowle
on
his
land
,
yet
he
looks
upon
them
as
nothing
to
him
,
because
they
have
wings
and
will
fly
away
;
and
you
should
thinke
so
of
all
things
else
;
that
they
have
wings
,
that
they
goe
and
come
at
his
command
,
that
they
are
nothing
,
because
they
are
nothing
to
you
.
Answ.
3
They
are
nothing
,
because
they
can
doe
but
little
good
;
and
that
which
they
do
,
is
of
no
continuance
;
They
can
doe
little
good
at
best
▪
and
that
which
they
do
is
of
no
continuance
.
and
therefore
they
are
said
to
be
vanitie
.
So
that
put
the
case
that
they
have
some
efficacie
in
them
,
(
when
yet
they
are
acted
by
the
Lord
;
)
yea
,
put
the
case
that
they
were
at
their
owne
command
(
as
they
are
not
)
yet
they
can
doe
but
little
good
,
and
that
is
of
so
short
continuance
,
that
therefore
they
are
vanity
,
they
are
nothing
;
because
they
are
little
more
than
nothing
;
as
Salomon
calleth
them
;
all
things
under
the
Sunne
are
vanitie
;
they
are
emptie
things
;
and
that
which
is
under
the
Sun
cannot
reach
above
the
Sunne
;
and
therefore
they
are
said
to
be
vanitie
.
Object
.
But
if
you
say
that
they
are
great
things
,
and
therefore
you
see
how
the
Prophets
did
magnifie
them
,
and
did
set
forth
the
greatnesse
of
afflictions
in
the
want
of
them
.
Answ.
I
answer
,
that
they
are
of
use
indeed
,
in
regard
of
the
weaknesse
of
the
creature
,
and
the
continuance
of
this
life
;
but
if
they
be
compared
to
eternitie
,
they
are
nothing
;
and
againe
,
if
the
Lord
be
with
us
in
the
want
of
them
,
they
are
nothing
;
if
the
Lord
send
us
afflictions
,
and
give
us
his
favour
and
the
light
of
his
countenance
,
it
is
nothing
;
if
he
send
us
into
prison
,
if
he
be
with
us
,
it
will
be
nothing
:
As
,
on
the
contrary
,
if
a
man
had
a
brave
Palace
,
and
God
was
not
with
him
,
if
he
did
withdraw
his
favour
from
him
,
all
were
nothing
.
The
second
Attribute
of
GOD.
The
next
Attribute
,
The
second
attribute
of
God
.
which
likewise
may
bee
drawne
from
this
place
,
is
this
:
That
GOD
is
the
first
,
without
all
causes
,
GOD
is
the
first
without
all
cause
.
having
his
being
,
and
beginning
from
himselfe
.
This
I
finde
set
downe
in
Rev.
1.8
.
Rev.
1.8
.
I
am
ALPHA
and
OMEGA
,
the
beginning
and
the
ending
,
saith
the
LORD
,
which
is
,
which
was
,
and
which
is
to
come
,
the
Almightie
,
that
is
,
what
Alpha
and
Omega
are
in
the
letters
,
that
I
am
to
the
creatures
;
I
am
the
first
,
and
the
last
;
that
is
,
if
I
should
suffer
the
creatures
to
fall
,
then
I
should
be
the
last
;
and
I
am
He
they
would
returne
unto
,
Rev.
3.14
.
Rev.
3.14
.
Christ
,
according
to
his
God-head
,
is
said
to
be
the
beginning
of
the
creation
of
GOD
,
Isai.
44.6
.
Isai.
44.6
.
I
am
the
first
,
and
last
:
The
meaning
of
it
is
,
that
he
is
without
all
causes
,
that
he
is
from
himselfe
,
and
by
himselfe
,
and
of
himselfe
,
and
for
himselfe
,
Rom.
11.36
.
that
is
,
Rom.
11.36
.
he
is
the
first
,
hee
never
had
any
efficient
cause
,
as
all
the
creatures
have
;
that
which
hath
no
efficient
cause
,
hath
no
end
;
that
which
hath
no
end
,
hath
no
forme
;
(
for
the
forme
doth
but
serve
to
carry
a
thing
to
such
an
end
)
that
which
hath
no
forme
,
hath
no
matter
,
for
the
matter
is
dependent
on
the
forme
;
and
so
consequently
,
he
is
without
all
cause
.
But
wee
will
shew
you
the
grounds
of
this
,
they
are
these
three
:
Reason
1.
He
is
without
all
cause
:
for
,
if
there
were
any
cause
of
him
,
that
cause
must
needs
be
caused
,
either
from
some
other
,
or
from
it selfe
,
not
from
any
other
;
for
then
there
should
be
something
that
is
before
the
Lord
,
that
is
better
than
he
,
from
whom
he
receives
all
things
;
but
that
cannot
be
:
for
,
then
it
should
be
God
,
and
not
the
Lord
;
and
it
is
not
from
it selfe
,
because
nothing
is
the
cause
of
it selfe
,
for
then
it
should
be
before
it selfe
,
and
it
should
be
better
than
it selfe
;
for
the
cause
,
though
it
give
the
same
that
is
in
it selfe
,
to
the
effect
,
as
the
father
to
the
sonne
;
yet
the
cause
is
better
,
because
that
which
gives
,
is
better
than
that
which
receives
.
Againe
,
it
should
be
different
from
it selfe
,
for
the
cause
is
different
from
the
effect
:
therefore
it
must
needs
be
,
that
he
is
without
all
cause
,
and
the
first
,
and
the
beginning
of
all
the
creatures
of
God
.
Wheresoever
you
see
any
thing
,
Reason
2.
that
hath
but
a
part
of
another
,
it
must
needs
receive
it
from
some
whole
;
and
if
it
doth
receive
it
from
that
which
is
but
a
part
;
yet
by
degrees
it
must
come
to
some
whole
,
as
to
the
fountaine
;
as
for
example
,
if
iron
or
wood
be
on
fire
,
&c.
they
have
but
a
part
of
that
element
,
which
argues
that
there
is
some
whole
.
But
it
may
be
said
,
Object
.
it
hath
that
part
of
it selfe
originally
?
Answ.
That
cannot
be
;
because
whatsoever
hath
any
thing
originally
,
must
have
the
whole
,
and
not
a
part
;
as
the
Sunne
,
because
it
hath
the
light
originally
,
therefore
it
hath
not
a
part
,
but
the
whole
,
though
afterward
it
gives
light
to
many
;
so
a
fountaine
,
that
hath
water
originally
,
hath
not
the
part
,
but
the
whole
,
though
afterwards
it
runnes
into
many
brookes
;
and
if
there
were
but
one
fountaine
,
as
there
is
but
one
Sunne
,
then
all
the
water
would
be
in
that
fountaine
,
as
the
light
is
in
the
Sunne
.
Now
to
apply
this
,
looke
upon
all
the
creatures
,
and
you
shal
find
that
they
have
all
but
part
of
being
;
the
Angels
have
one
part
,
men
another
,
and
other
creatures
another
part
,
&c.
which
is
an
argument
that
there
is
a
whole
,
which
is
GOD
blessed
for
ever
.
Besides
,
it
argues
that
he
hath
that
wholenesse
of
being
from
himselfe
;
for
he
that
hath
but
part
of
a
thing
,
doth
borrow
it
,
and
therefore
must
come
to
the
originall
;
for
nothing
is
borrowed
but
it
is
from
another
,
and
not
from
it selfe
;
therfore
,
seeing
the
creatures
have
but
a
part
of
being
,
it
presupposeth
that
there
is
a
whole
,
that
there
is
an
immense
being
,
that
is
of
himselfe
,
and
from
himselfe
,
and
hath
it
not
from
any
creature
.
Reason
3.
Lastly
,
there
is
nothing
that
the
eye
hath
seene
,
or
that
the
eare
hath
heard
,
but
it
is
possible
not
to
be
;
there
is
almost
nothing
but
is
subject
to
corruption
;
but
if
it
be
not
so
,
yet
they
have
a
possibility
not
to
be
;
as
the
heavens
,
though
they
are
not
corrupted
,
yet
they
may
be
:
now
whatsoever
hath
a
possibility
not
to
be
,
it
is
certaine
that
it
was
not
,
&
that
which
was
not
,
is
brought
to
a
being
by
him
that
is
;
so
that
you
must
come
to
something
which
is
,
that
is
the
cause
,
that
is
the
beginning
and
ending
,
that
is
without
cause
,
that
is
α
and
ο
,
he
that
was
,
and
that
is
to
come
.
Now
we
come
to
application
.
Vse
1
If
the
Lord
be
without
all
cause
,
this
we
may
gather
then
,
that
he
doth
not
will
any
thing
,
because
it
is
just
,
God
therefore
wils
not
things
because
they
are
just
;
but
they
are
just
because
he
wils
them
.
or
desire
it
,
because
it
is
good
,
or
love
any
thing
,
because
it
is
pleasant
;
for
there
is
no
cause
without
him
,
all
perfection
is
in
him
originally
.
The
creatures
indeed
desire
things
,
because
they
are
good
;
and
love
them
,
because
they
are
pleasant
;
because
they
seeke
for
perfection
out
of
themselves
,
because
they
are
caused
by
that
which
is
out
of
themselves
:
but
this
is
not
so
in
God
,
who
is
the
first
cause
,
because
,
of
the
first
cause
there
is
no
cause
;
and
of
the
first
reason
there
is
no
reason
to
be
given
.
Looke
whatsoever
is
in
the
creature
,
what
justice
or
excellencie
,
it
comes
from
God
;
and
if
he
should
will
any
thing
for
this
cause
;
because
it
is
good
,
there
should
be
a
reciprocation
,
which
is
impossible
.
I
speake
this
for
this
end
;
that
in
our
judging
of
the
waies
of
God
,
we
should
take
heed
of
framing
a
modell
of
our
owne
,
as
to
thinke
,
because
such
a
thing
is
just
;
therefore
the
Lord
wils
it
:
the
reason
of
this
conceit
is
,
because
we
thinke
that
God
must
goe
by
our
rule
;
we
forget
this
,
that
every
thing
is
just
because
he
wils
it
;
it
is
not
that
God
wils
it
,
because
it
is
good
or
just
.
But
we
should
proceed
after
another
manner
,
wee
should
finde
out
what
the
will
of
God
is
;
for
in
that
is
the
rule
of
justice
and
equity
;
for
otherwise
it
was
possible
that
the
Lord
could
erre
,
though
he
did
never
erre
:
that
which
goes
by
a
rule
,
though
it
doth
not
swarve
,
yet
it
may
;
but
if
it
be
the
rule
it selfe
,
it
is
impossible
to
erre
.
As
,
if
the
Carpenters
hand
be
the
rule
,
he
strikes
a
right
line
.
The
Angels
and
creatures
have
a
rule
,
and
therefore
may
erre
;
but
it
is
not
so
with
God
,
and
therefore
what
God
wils
is
just
,
because
he
is
the
rule
it selfe
;
therefore
in
the
mysteries
of
predestination
,
we
are
to
say
thus
with
our selves
;
Thus
I
finde
the
Lord
hath
set
it
downe
,
thus
he
hath
expressed
himselfe
in
his
Word
,
such
is
his
pleasure
;
and
therefore
it
is
reason
,
and
just
such
against
which
there
can
be
no
exception
.
Vse
2
If
God
be
without
all
cause
,
then
he
may
doe
all
things
for
himselfe
,
and
for
his
owne
glory
;
God
may
doe
all
things
for
himselfe
,
and
his
owne
glory
.
because
he
that
hath
no
cause
above
,
or
without
himselfe
,
he
needs
not
doe
any
thing
but
for
himselfe
.
The
Angels
,
they
have
a
cause
above
,
and
without
themselves
,
therefore
they
must
doe
nothing
for
themselves
,
but
for
another
,
Rom.
11.
last
,
Of
him
are
all
things
,
therefore
to
him
be
glory
:
that
place
shewes
us
a
ground
of
this
,
why
wee
must
not
expect
,
that
God
should
doe
any
thing
for
any
other
end
,
for
any
other
creature
in
the
world
;
for
having
no
end
above
himselfe
,
it
is
impossible
that
hee
should
have
any
end
but
himselfe
,
Prov.
16.4
.
The
LORD
hath
made
all
things
for
himselfe
;
yea
,
even
the
wicked
for
the
day
of
evill
.
Whereas
this
objection
might
be
made
;
Will
he
cast
men
to
hell
?
will
hee
damne
them
for
his
owne
glory
?
Yes
(
saith
he
)
all
his
actions
even
that
also
is
for
his
own
sake
;
Rom.
9.22
.
there
it
is
more
large
:
What
if
GOD
willing
to
shew
his
wrath
,
and
to
make
his
power
knowne
,
endured
with
much
long
suffering
the
vessels
of
wrath
filled
to
destruction
?
&c.
This
is
enough
,
he
hath
no
end
,
no
cause
above
himselfe
;
and
therefore
it
is
reason
enough
,
he
doth
it
because
he
will
doe
it
.
And
this
is
a
thing
to
be
observed
out
of
the
19.
and
20.
verses
,
where
the
same
reason
is
given
that
we
now
speake
of
,
Who
hath
?
&c.
saith
the
Apostle
,
if
you
looke
on
God
,
and
the
creatures
,
you
shall
finde
this
difference
betweene
them
;
all
the
creatures
are
made
,
as
pots
are
made
by
the
potters
;
and
therefore
,
as
they
have
an
author
of
their
being
,
so
they
doe
serve
for
another
end
;
so
that
the
potter
he
may
appoint
what
end
hee
will
,
and
no
man
can
say
,
why
doest
thou
it
?
So
God
,
because
hee
is
the
first
cause
,
hee
may
have
what
end
he
will
,
and
no
man
can
say
,
why
doest
thou
so
?
hee
may
make
some
vessels
of
honour
,
and
some
of
dishonour
,
and
all
for
himselfe
,
and
his
owne
glory
:
therefore
,
when
you
see
that
he
did
not
spare
the
Angels
,
but
cast
them
downe
into
hell
,
there
to
be
reserved
in
chaines
of
darknesse
till
the
last
day
;
when
you
see
him
not
sparing
the
old
world
,
when
you
see
him
suffering
the
Gentiles
to
walke
in
their
owne
wayes
;
when
you
see
him
to
suffer
a
great
part
of
the
world
to
be
damned
,
and
to
perish
;
when
you
see
him
let
the
Churches
to
be
made
havocke
of
,
you
should
be
ready
to
say
thus
,
To
him
be
glory
for
ever
:
that
is
,
you
should
not
murmure
against
him
,
but
glorifie
him
,
and
reverence
him
for
ever
:
for
he
may
doe
all
things
for
himselfe
.
And
this
is
the
reason
that
is
rendred
,
Matth.
20.15
,
16.
Matth.
20.15
,
16.
May
not
I
doe
what
I
will
with
mine
owne
?
He
gives
it
there
as
the
reason
,
why
many
are
called
and
few
chosen
,
why
the
Iewes
were
first
,
and
the
Gentiles
last
:
why
he
let
goes
many
probable
men
,
and
chooseth
the
worst
;
saith
he
,
May
not
I
doe
with
mine
owne
what
I
will
?
Beloved
,
this
difference
is
to
be
observed
betweene
the
creatures
and
God
;
there
is
no
creature
can
say
of
any
thing
,
that
this
is
mine
owne
,
because
he
made
it
not
,
they
are
not
the
masters
of
them
;
but
God
may
doe
what
hee
will
,
what
he
pleaseth
,
because
they
are
his
owne
.
If
God
will
take
a
few
out
of
a
Nation
,
and
destroy
all
the
rest
,
who
can
say
any
thing
to
him
?
they
are
his
owne
;
as
he
is
without
all
cause
,
so
he
is
without
all
end
.
Now
,
as
this
is
of
use
to
justifie
God
,
in
that
it
is
his
property
to
be
without
all
cause
;
so
it
may
teach
us
;
Vse
3
That
man
may
not
doe
any
thing
for
his
owne
end
,
We
should
do
nothing
for
our
owne
ends
but
for
God
.
but
he
is
bound
to
doe
all
for
an
higher
end
,
as
hee
that
made
us
hath
appointed
,
for
the
efficient
can
make
a
thing
to
what
end
he
please
.
You
see
it
is
so
with
men
,
as
a
knife
is
made
to
cut
,
a
key
to
open
,
&c.
and
yet
they
are
all
of
one
materiall
:
so
the
Lord
looking
downe
from
heaven
,
he
made
of
one
heape
of
clay
severall
creatures
,
and
appointed
to
every
one
his
several
end
,
which
end
they
must
observe
and
aime
at
;
and
if
they
doe
not
,
they
wrong
him
that
made
them
;
and
therefore
it
is
hee
destroyes
them
.
And
so
it
is
with
every
thing
that
is
made
for
an
end
;
as
fire
,
that
is
made
to
warme
a
man
,
if
it
doe
burne
the
house
,
we
put
it
out
;
a
vessell
that
is
made
to
keep
wine
or
beare
,
if
it
doe
corrupt
it
,
we
lay
it
aside
,
and
put
it
into
one
more
wholesome
:
so
doth
God
,
he
puts
to
every
man
his
severall
end
,
and
therefore
he
gives
them
severall
gifts
,
and
severall
callings
:
himselfe
,
indeed
,
is
the
generall
end
,
but
besides
the
generall
,
he
appoints
to
every
calling
a
particular
end
;
to
a
Minister
he
saith
,
Goe
,
and
feed
my
sheepe
;
if
he
goes
,
and
feeds
himselfe
,
and
not
the
people
;
if
he
feed
them
with
stubble
,
and
not
with
hay
,
hee
doth
not
attaine
his
end
;
and
so
may
I
say
of
every
thing
else
;
of
a
scholler
,
a
Magistrate
,
a
husband
;
they
have
severall
places
,
and
divers
gifts
given
them
,
and
all
for
their
severall
end
,
and
if
they
aime
not
at
their
end
,
but
worke
for
themselves
,
they
are
worthy
to
be
destroyed
:
as
a
man
,
if
hee
hath
an
instrument
that
is
crooked
,
and
unfit
for
use
,
then
hee
casts
it
away
,
and
taketh
another
;
but
if
it
be
fit
,
he
will
lay
it
up
for
use
,
and
he
will
say
,
let
it
not
be
lost
:
so
doth
the
Lord
with
men
,
if
they
be
pliable
to
him
,
if
they
will
worke
for
the
end
that
he
hath
appointed
them
,
then
he
saves
and
preserves
them
;
but
if
they
will
doe
things
for
their
owne
end
,
it
is
the
next
way
to
destruction
.
For
observe
this
;
for
any
man
to
do
any
thing
for
his
owne
end
,
is
to
arrogate
that
to
himselfe
,
which
is
the
Lords
,
who
is
without
cause
,
which
is
an
high
kinde
of
idolatry
.
Let
them
consider
this
therefore
,
that
labour
that
they
may
be
rich
,
that
labour
that
they
might
have
outward
excellencie
,
and
to
be
something
in
the
flesh
,
that
labour
only
for
outward
honour
,
for
places
of
imployment
,
and
credit
in
all
things
;
so
a
scholler
that
is
negligent
,
he
saith
,
I
shall
make
a
shift
to
live
;
but
hast
thou
not
another
end
?
art
thou
not
made
?
art
thou
not
a
creature
?
is
it
enough
for
thee
to
live
,
and
no
more
?
so
they
that
have
their
estates
provided
for
them
,
they
care
not
for
learning
,
they
say
,
they
can
live
without
it
;
but
art
not
thou
made
?
and
is
not
this
thine
end
,
to
serve
God
and
men
?
So
he
that
shall
choose
a
calling
or
course
of
life
,
according
to
his
owne
fancie
,
not
that
which
shall
be
serviceable
to
men
,
but
that
which
pleaseth
himselfe
,
let
him
aske
himselfe
this
question
;
Am
I
not
made
?
Am
I
not
a
creature
?
have
I
no
other
end
,
but
my selfe
?
Therefore
let
men
consider
this
,
and
looke
to
it
;
have
I
not
chosen
this
course
of
life
,
and
have
I
not
an
end
appointed
to
me
?
That
end
is
to
be
serviceable
to
God
,
and
profit
men
:
But
if
a
man
shall
thinke
with
himselfe
,
what
is
the
best
way
to
live
and
provide
for
my selfe
,
and
to
get
profit
and
wealth
;
these
are
idolatrous
and
sinful
thoughts
.
God
may
doe
all
things
for
himselfe
,
because
he
hath
nothing
above
himselfe
;
Object
.
but
if
thou
dost
so
,
thou
provokest
him
to
wrath
exceedingly
.
Answ.
Signes
,
whereby
a
man
may
know
whether
hee
maketh
God
or
himselfe
his
end
.
But
you
will
say
,
I
doe
all
for
this
end
,
to
serve
God
and
men
?
Thou
that
doest
pretend
this
,
that
thou
doest
things
to
be
serviceable
to
God
and
men
,
and
not
to
thy selfe
,
thou
shalt
know
it
by
this
:
1
If
thou
puttest
thy selfe
to
things
that
are
above
thee
,
it
is
a
signe
that
thou
doest
it
not
for
his
sake
,
that
hath
appointed
thee
,
but
for
thine
owne
.
2
If
thou
art
fit
for
an
higher
place
,
if
thou
restest
in
things
that
are
beneath
thee
,
for
thy
greater
profit
,
thou
seekest
thy selfe
,
and
not
the
Lord
.
3
If
thou
doest
resist
the
providence
of
God
,
that
when
thou
hast
a
calling
,
and
art
put
in
it
,
and
thou
puttest
thy selfe
out
again
for
thy
advantage
,
then
thine
end
is
thine
owne
selfe
.
Paul
when
he
went
to
Macedonia
,
hee
found
but
bad
entertainment
there
,
yet
he
went
,
because
he
was
sent
.
So
Iohn
,
he
went
to
Pathmos
,
where
the
people
were
but
few
,
and
barbarous
,
yet
he
obeyed
God
,
and
went
.
Eliah
,
when
he
was
sent
to
Ahab
,
and
to
prophesie
to
the
Israelites
,
among
whom
,
for
all
that
hee
knew
,
there
was
not
one
soule
,
that
did
not
bow
his
knee
to
Baal
.
Ezekiel
and
Isaiah
,
when
they
went
to
harden
the
people
to
destruction
,
yet
they
went
willingly
,
because
the
Lord
sent
them
;
it
was
an
argument
that
they
did
it
not
for
themselves
.
A
servant
is
not
to
doe
his
owne
worke
,
he
doth
it
as
his
master
will
have
him
to
doe
it
;
if
he
doth
the
things
that
his
master
bids
him
,
and
saith
,
I
am
his
servant
;
and
if
he
bid
me
to
goe
,
I
will
goe
,
or
if
he
bid
me
come
,
I
will
come
;
if
he
bid
me
to
keepe
within
doore
,
and
to
doe
the
meanest
works
,
I
will
doe
them
;
this
is
an
argument
that
he
doth
not
seeke
himselfe
.
When
a
man
is
thus
dependent
upon
God
,
willing
to
take
imployment
,
not
above
him
,
nor
below
him
,
nor
resist
his
providence
,
but
willing
to
be
guided
by
him
,
it
is
a
signe
that
he
seekes
the
Lord
,
and
not
himselfe
.
4
Besides
,
let
a
man
consider
what
he
doth
in
these
services
that
immediatly
concerne
the
Lord
himselfe
.
If
a
man
shall
study
much
,
and
pray
little
;
if
a
man
shall
spend
all
his
time
in
his
calling
about
worldly
businesse
,
and
little
time
for
duties
to
build
up
himselfe
in
knowledge
,
as
in
prayer
and
reading
,
&c.
it
is
a
signe
that
he
doth
it
,
not
for
the
Lord
,
but
for
himselfe
;
for
he
that
seekes
not
the
Lord
,
in
that
which
is
done
to
his
person
,
he
doth
it
not
in
that
which
is
done
in
outward
workes
;
he
that
will
not
be
faithfull
in
the
greater
,
and
that
which
God
doth
immediately
command
in
his
worship
,
he
will
never
be
faithfull
in
those
things
which
are
further
off
,
that
are
of
lesse
consequence
,
Act.
6.4
.
Acts
6.4
.
It
was
an
argument
they
gave
themselves
in
integrity
,
to
the
ministry
of
the
Word
,
because
they
gave
themselves
to
prayer
as
well
as
it
;
they
did
,
as
it
were
,
divide
the
time
between
both
;
if
we
were
to
preach
only
,
say
the
Apostles
,
we
could
then
wait
upon
Tables
,
but
one
halfe
of
our
time
is
to
be
taken
up
in
prayer
,
the
other
in
preaching
:
and
if
you
thus
divide
the
time
,
it
is
a
signe
you
look
to
the
Lord
.
5
Besides
,
consider
what
it
is
that
troubles
thee
?
what
a
man
aimes
at
,
if
he
lose
his
end
,
that
grieves
him
,
when
his
worke
is
done
;
if
this
be
thy
trouble
that
thou
hast
lost
some
credit
,
or
profit
,
then
thine
end
is
thy selfe
;
but
if
this
be
thy
griefe
,
that
thou
hast
not
done
it
in
such
m●●sure
,
that
others
may
receive
profit
and
advantage
by
it
,
it
is
a
signe
that
thou
diddest
it
not
for
thy selfe
,
but
for
Gods
glory
.
6
Besides
,
if
a
man
considers
what
it
is
that
doth
make
things
pleasant
,
and
gives
amabilitie
to
that
,
which
is
harsh
in
it selfe
.
Labour
in
it selfe
is
sweet
to
no
man
,
unlesse
there
be
something
in
it
that
sweetens
it
:
now
consider
what
that
is
,
if
in
it
thy
eye
is
upon
thy
wealth
,
that
comes
by
it
;
if
thou
studiest
hard
,
and
if
thou
preachest
much
,
and
it
is
for
the
praise
of
men
,
thou
seekest
thy selfe
,
and
thy
reward
is
in
it
;
but
if
thou
lookest
up
to
the
Lord
,
if
thou
doest
it
,
because
he
sees
it
,
and
knowes
it
,
and
that
he
may
say
;
I
know
thy
worke
and
thy
labour
;
it
is
a
signe
that
thy
end
in
it
,
was
the
Lord
,
and
not
thy selfe
.
7
From
whence
doest
thou
looke
for
wages
?
from
God
or
from
men
?
Whence
come
those
complaints
of
the
unthankfulnesse
of
friends
and
pupils
,
and
those
we
doe
good
to
?
but
because
we
looke
to
men
,
and
not
to
God
.
For
if
we
did
looke
to
God
for
our
reward
,
their
thankfulnesse
or
unthankfulnesse
would
be
of
small
moment
to
us
:
for
doth
the
Nurse
nurse
the
childe
for
it
own
sake
only
?
doth
shee
looke
for
reward
from
the
child
,
or
from
the
mother
that
putteth
it
to
nurse
;
if
you
look
for
your
reward
from
men
;
they
are
your
end
;
but
if
you
looke
for
it
from
the
Lord
,
their
encouragements
or
discouragements
will
not
much
move
you
.
8
Againe
,
consider
wherin
thy
minde
resteth
,
for
that
which
a
man
makes
his
end
,
therein
his
minde
resteth
,
and
in
nothing
besides
:
a
husband-man
,
though
he
doth
plow
and
sow
,
&c.
yet
he
rests
not
til
he
comes
to
the
harvest
:
he
that
hews
stone
,
and
squares
timber
,
doth
it
,
and
stayes
not
till
the
house
be
built
:
therefore
,
doe
thou
consider
with
thy selfe
,
in
all
thy
workes
,
what
it
is
that
gives
rest
to
thy
thoughts
;
if
thou
doest
say
,
I
have
now
wealth
and
riches
enough
,
and
means
enough
,
I
have
gotten
what
I
aimed
at
,
and
now
my
soule
is
at
rest
;
if
thou
sayest
,
I
have
now
honour
and
name
enough
,
my
children
be
well
provided
for
;
and
therefore
your
soule
rest
in
this
;
then
this
was
your
end
,
and
not
the
Lord
;
wheras
you
ought
to
say
,
though
I
have
provided
for
my
children
,
yet
doe
they
feare
the
Lord
?
are
they
brought
home
to
him
?
My
trade
hath
brought
me
home
much
,
but
how
serviceable
have
I
been
with
it
?
I
have
much
credit
and
estate
,
but
what
glory
hath
it
brought
to
IESVS
CHRIST
?
So
he
that
is
a
Minister
;
it
is
true
,
I
have
enough
,
enough
credit
,
enough
for
estate
;
but
what
is
this
?
have
I
brought
any
glory
to
the
Lord
?
have
I
converted
any
?
if
thy
heart
can
have
no
rest
,
but
in
the
Lord
,
and
in
the
things
that
belong
to
the
Lord
,
it
is
an
argument
that
thine
eye
was
upon
him
.
Remember
this
,
that
seeing
we
are
made
,
seeing
we
have
an
higher
cause
,
and
that
to
be
without
cause
belongs
to
God
alone
;
therefore
wee
must
carry
our selves
as
creatures
;
as
it
is
said
of
David
,
he
served
his
time
;
hee
did
nothing
for
his
owne
end
,
but
he
carried
himselfe
as
a
servant
,
he
did
not
say
;
I
will
have
so
much
pleasure
,
and
then
serve
God
;
he
did
not
cut
the
Lord
short
,
but
he
served
his
time
,
he
gave
the
Lord
the
whole
day
.
It
was
the
comfort
that
IESVS
CHRIST
had
,
when
he
was
to
goe
out
of
the
world
,
Iohn
17.4
.
Ioh.
17.4
.
I
have
glorified
thee
on
earth
,
I
have
finished
the
worke
that
thou
gavest
me
to
doe
;
that
is
,
I
was
as
a
servant
,
and
I
chose
not
my
worke
,
but
it
is
that
which
thou
gavest
me
,
and
I
have
not
done
it
by
halfes
,
but
I
have
finished
it
;
therefore
glorifie
thou
me
.
So
,
if
thou
canst
say
it
,
when
thou
goest
out
of
the
world
,
that
will
be
thy
comfort
at
that
day
;
but
if
not
,
remember
that
it
is
the
Lords
manner
of
dealing
,
when
men
will
seeke
themselves
,
and
their
owne
end
;
he
layes
them
aside
,
as
we
doe
broken
vessels
,
fit
for
no
more
use
,
and
he
takes
another
.
If
there
be
any
here
,
that
can
say
so
,
that
the
Lord
hath
laid
thee
aside
,
and
taken
thy
gifts
from
thee
;
remember
,
consider
with
thy selfe
,
that
hadst
thou
used
them
to
his
glory
,
and
made
him
thy
end
,
be
sure
that
he
would
not
have
laid
thee
aside
,
but
that
he
would
have
used
thee
.
Beloved
,
we
see
it
by
experience
,
that
men
of
small
parts
,
yet
if
they
had
humble
hearts
,
and
did
use
them
in
the
simplicitie
of
their
spirits
to
Gods
glory
,
then
he
hath
enlarged
them
,
and
used
them
in
greatest
imployments
.
Againe
,
on
the
contrary
side
;
men
of
excellent
parts
,
they
have
withered
,
because
they
did
not
use
them
to
Gods
glory
,
therefore
he
hath
layd
them
aside
as
broken
vessels
.
THE
NINTH
SERMON
.
EXODVS
.
3.13
,
14
,
15.
13
And
Moses
said
unto
GOD
;
behold
,
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
;
The
GOD
of
your
Fathers
hath
sent
me
unto
you
,
and
they
shall
say
unto
mee
,
What
is
his
Name
?
what
shall
I
say
unto
them
?
14
And
GOD
said
unto
Moses
,
I
AM
THAT
I
AM.
And
he
said
,
Thus
shalt
thou
say
unto
the
children
of
Israel
;
I
AM
hath
sent
unto
you
.
15
And
GOD
said
moreover
unto
Moses
,
Thus
shalt
thou
say
unto
the
children
of
Israel
;
The
LORD
GOD
of
your
Fathers
,
the
GOD
of
Abraham
,
the
GOD
of
Isaac
,
and
the
GOD
of
Iacob
hath
sent
me
unto
you
:
this
is
my
Name
for
ever
,
and
this
is
my
memoriall
unto
all
generations
.
The
third
Attribute
of
GOD.
WE
come
now
to
a
third
Attribute
,
and
that
is
the
Eternity
of
GOD
;
A
third
Attribute
of
God
.
His
Eternity
.
for
God
doth
not
say
,
He
that
was
,
but
He
that
is
,
hath
sent
me
unto
you
.
He
that
is
without
all
cause
,
the
efficient
and
finall
,
he
must
needs
be
eternall
;
he
that
hath
no
beginning
nor
end
,
must
needs
be
eternall
:
and
besides
,
in
that
he
saith
,
I
am
that
I
am
,
not
,
I
am
that
I
was
,
it
must
needs
be
that
hee
is
without
succession
.
Therefore
from
hence
we
may
gather
,
that
GOD
is
Eternall
.
Doctr.
In
handling
of
this
point
,
we
will
shew
you
,
First
,
wherein
this
consists
.
The
reason
,
why
it
must
be
so
.
The
differences
.
The
consectaries
,
that
flow
from
these
distinctions
of
eternitie
.
For
the
first
,
you
must
know
,
that
to
eternitie
these
five
things
are
required
:
Five
things
required
in
eternitie
.
It
must
not
only
have
a
simple
,
but
a
living
and
most
perfect
being
.
For
eternity
is
a
transcendent
property
,
and
therefore
can
be
in
none
,
but
in
the
most
excellent
and
perfect
being
,
and
therefore
it
must
be
a
living
being
.
This
we
have
expressed
in
Isai.
57.15
.
Isai.
57.15
.
Thus
saith
the
high
and
loftie
one
,
that
inhabiteth
eternitie
,
whose
name
is
Holy
,
I
dwell
in
the
high
and
holy
place
,
&c.
As
if
he
should
say
;
there
is
no
house
fit
for
him
to
dwell
in
,
that
is
high
and
excellent
,
but
only
the
house
of
eternitie
.
Where
eternity
is
compared
to
an
house
or
habitation
,
to
which
none
can
enter
,
but
God
himselfe
,
because
he
onely
is
high
and
excellent
;
all
the
creatures
are
excluded
out
of
this
habitation
.
It
is
required
to
eternity
,
that
there
be
no
beginning
;
which
description
you
shall
see
of
it
in
Psal.
90.2
.
Psal
90.2
.
LORD
,
thou
hast
beene
our
dwelling
place
in
all
generations
;
before
the
mountaines
were
brought
forth
,
or
ever
thou
hadst
formed
the
earth
,
or
the
world
;
even
from
everlasting
to
everlasting
thou
art
GOD.
And
here
also
you
have
the
third
expression
;
and
that
is
,
to
have
no
ending
,
he
is
not
only
from
everlasting
,
but
to
everlasting
.
There
is
no
succession
:
as
,
suppose
all
the
pleasures
that
are
in
a
long
banquet
,
were
drawne
together
into
one
moment
;
suppose
all
the
acts
of
mans
understanding
,
and
will
,
from
the
beginning
of
his
life
to
the
end
,
could
be
found
in
him
in
one
instant
;
such
is
eternity
.
God
possesseth
all
things
altogether
,
he
hath
all
at
once
,
Ioh.
8.58
.
Iohn
8.58
.
Verily
,
verily
I
say
unto
you
,
before
Abraham
was
,
I
am
:
As
if
hee
should
say
,
there
is
no
time
past
,
present
,
or
to
come
with
me
;
he
doth
not
say
,
before
Abraham
was
,
I
was
,
but
I
am
,
and
therefore
he
is
eternall
.
He
is
the
dispenser
of
all
time
to
others
;
he
is
Lord
of
all
time
,
al
times
do
but
issue
out
of
him
,
as
rivers
from
the
sea
;
he
dispenseth
them
as
it
pleaseth
him
,
Psal.
90.
compare
verse
2.
and
3.
together
,
Psal.
90.2
,
3.
Before
the
Mountaines
were
brought
forth
,
&c.
even
from
everlasting
to
everlasting
,
thou
art
GOD.
Thou
turnest
man
to
destruction
,
and
sayest
;
returne
yee
children
of
men
.
He
sets
time
to
the
sonnes
of
men
;
where
we
shall
see
that
this
is
the
property
of
him
,
that
is
eternall
,
to
set
times
and
seasons
to
men
,
&c.
The
reason
why
God
must
be
eternall
,
The
reasons
why
God
must
be
eternall
.
is
this
,
because
he
is
what
he
is
of
himselfe
,
he
is
without
all
cause
,
and
therefore
can
have
no
beginning
or
ending
;
and
therefore
he
must
of
necessitie
be
without
all
motion
,
and
without
all
succession
,
for
all
succession
presupposeth
motion
,
and
all
motion
presupposeth
a
cause
and
effect
;
for
whatsoever
is
moved
,
is
either
moved
from
no
being
to
a
being
,
or
from
an
imperfect
,
to
a
more
perfect
being
;
that
is
,
to
be
moved
to
an
higher
degree
:
now
God
that
hath
nothing
in
him
to
be
perfected
,
is
not
capable
of
a
further
and
higher
degree
.
The
third
thing
is
the
difference
betweene
the
eternitie
of
God
,
and
the
duration
of
all
creatures
,
Foure
differences
between
the
eternity
of
God
,
and
the
duration
of
all
creatures
.
which
consists
in
these
particulars
:
They
,
even
the
best
of
them
,
have
but
an
halfe
eternitie
,
they
are
not
from
everlasting
,
though
they
are
to
everlasting
.
That
eternall
duration
that
they
have
,
is
not
intrinsecall
to
them
,
it
is
dependent
,
they
receive
it
from
another
.
They
cannot
communicate
it
to
another
,
nor
extend
it
beyond
themselves
;
the
Angels
,
though
they
bee
eternall
,
yet
they
cannot
make
other
things
to
be
eternall
;
God
onely
can
doe
this
.
All
the
acts
of
the
creatures
,
all
their
pleasures
and
thoughts
,
and
whatsoever
is
in
them
doe
admit
a
succession
,
a
continuall
flux
and
motion
;
but
in
God
it
is
not
so
;
he
is
as
a
rocke
in
the
water
that
stands
fast
though
the
waves
move
about
it
;
so
is
it
with
God
:
and
though
the
creatures
admit
of
a
continuall
flux
and
succession
about
him
,
as
the
waves
doe
;
yet
there
is
none
in
him
.
And
these
are
the
differences
betweene
the
eternity
of
God
,
and
the
duration
of
all
the
creatures
.
Now
followes
the
fourth
thing
.
The
consectaries
that
flow
from
hence
,
they
are
these
two
:
If
this
be
the
eternity
of
God
,
Consect.
1.
then
to
him
all
time
,
that
is
to
come
,
is
,
as
it
were
,
past
,
Psal.
90.4
.
He
possesseth
all
things
together
;
and
all
time
is
present
and
as
it
were
past
with
him
.
Psal
90.4
.
A
thousand
yeares
in
his
sight
are
but
as
yesterday
,
when
it
is
past
:
that
is
,
a
thousand
yeares
that
are
to
come
,
thay
are
to
him
as
past
;
they
are
nothing
to
him
.
And
againe
,
a
thousand
yeeres
that
are
past
,
are
as
it
were
,
present
to
him
,
as
we
heard
before
:
Before
Abraham
was
,
I
am
:
For
he
possesseth
all
things
together
;
by
reason
of
the
vastnesse
of
his
being
,
to
him
all
things
are
present
.
As
he
that
stands
upon
an
high
mountaine
,
and
lookes
downe
(
it
is
a
simile
that
the
Schoole-men
often
use
;
)
though
to
the
passenger
that
goes
by
,
some
are
before
,
some
behinde
,
yet
to
him
they
are
all
present
.
So
though
one
generation
passeth
,
and
another
commeth
;
yet
to
God
,
that
inhabits
and
stands
upon
eternity
,
they
are
the
same
,
they
are
all
present
,
there
is
no
difference
.
And
then
this
followes
from
hence
,
that
to
God
no
time
is
either
long
or
short
,
To
God
no
time
is
either
long
or
short
.
but
all
times
are
alike
to
him
;
therefore
he
is
not
subject
to
any
delayes
or
expectances
;
he
is
not
subject
to
any
feares
,
for
they
are
of
things
to
come
;
nor
to
the
translation
of
griefe
,
or
pleasure
,
or
the
losse
of
any
excellencie
,
that
before
hee
had
not
,
as
all
creatures
are
;
therfore
we
should
consider
of
the
excellencie
of
God
,
to
give
him
the
praise
of
it
:
this
use
is
made
of
it
,
in
1
Tim.
1.17
.
1
Tim.
1.17
.
Now
unto
the
King
eternall
,
immortall
,
invisible
,
and
the
only
wise
GOD
,
be
honour
,
and
glory
for
ever
and
ever
,
Amen
:
As
if
he
should
say
;
this
very
consideration
,
that
God
is
eternall
,
should
cause
us
to
give
him
praise
:
and
so
is
that
in
Isai.
57.15
.
Isai.
57.15
.
Consect.
2.
Eternitie
makes
that
which
is
good
,
to
be
infinitely
more
good
than
it
is
,
and
that
which
is
evill
,
Eternitie
makes
good
things
infinitely
good
,
evill
things
infinitely
evill
.
to
be
much
more
evill
;
and
that
not
onely
in
respect
of
duration
(
that
which
is
good
for
a
weeke
,
is
better
for
a
yeare
;
and
an
evill
,
when
it
continues
an
infinite
time
,
it
is
infinitely
more
evill
,
)
but
also
in
regard
of
that
collection
into
one
,
which
is
found
in
those
things
that
continue
to
eternitie
:
as
when
all
joyes
are
collected
into
one
heape
,
and
all
griefe
into
one
center
;
so
that
you
shall
joy
as
much
in
one
instant
,
as
ever
hereafter
;
so
that
though
the
thing
be
still
but
the
same
,
yet
the
continuance
makes
it
infinitely
more
good
.
Vse
1
Seeing
eternitie
is
a
propertie
of
God
;
wee
should
learne
hence
,
to
minde
most
the
things
that
are
eternall
,
To
mind
more
those
things
which
are
eternall
.
for
they
are
,
of
all
other
things
,
of
the
greatest
moment
,
because
they
doe
most
participate
of
this
transcendent
propertie
of
the
almightie
.
God
is
eternall
,
the
soule
is
eternall
,
heaven
and
hell
are
eternall
;
therefore
they
are
more
to
be
regarded
of
us
.
You
shall
see
this
in
1
Ioh.
2.17
.
as
a
reason
why
we
should
not
minde
the
things
of
the
world
;
1
Ioh.
2.17
.
because
the
world
vanisheth
,
it
passeth
away
,
and
the
lusts
thereof
(
saith
the
Apostle
;
)
that
is
,
looke
upon
all
the
things
below
,
and
both
the
things
passe
,
and
your
affections
and
desires
passe
,
that
which
you
love
to
day
,
to
morrow
you
will
not
love
;
therefore
love
them
not
,
regard
them
not
,
for
they
are
of
a
flitting
and
passing
nature
,
but
he
that
doth
the
will
of
the
LORD
abides
for
ever
;
and
therefore
we
are
to
minde
such
things
most
:
such
as
the
King
is
,
such
are
his
subjects
,
and
such
are
the
rewards
and
punishments
that
he
gives
.
Now
God
,
hee
is
eternall
,
1
Tim.
1.17
.
1
Tim.
1.17
.
To
the
King
eternall
,
immortall
,
invisible
,
and
only
wise
GOD
,
be
honour
and
glory
for
ever
.
And
as
he
is
an
eternall
King
,
so
he
hath
given
to
us
,
his
subjects
,
to
be
eternall
,
as
the
soule
is
;
and
he
hath
given
punishments
,
and
rewards
eternall
;
hell
is
an
everlasting
prison
,
and
heaven
is
an
eternall
Palace
;
therefore
these
are
the
things
most
to
be
regarded
of
us
.
And
if
wee
would
but
throughly
consider
that
these
things
are
eternall
,
it
would
effectually
draw
our
mindes
to
the
things
that
are
above
.
A
man
that
comes
to
an
Inne
,
if
he
can
get
a
better
roome
,
he
will
;
if
not
,
hee
can
be
content
with
it
,
for
hee
saith
,
it
is
but
for
a
night
;
so
your
habitation
here
is
but
for
a
night
:
if
you
can
have
a
better
condition
,
use
it
rather
,
but
if
not
,
be
not
much
moved
,
for
it
is
but
for
a
night
.
In
worldly
things
the
shortnesse
of
them
makes
us
to
undergoe
them
cheerefully
.
An
apprentiship
that
is
hard
,
a
man
will
indure
it
,
for
hee
saith
it
is
but
for
a
time
;
so
things
that
are
pleasant
,
if
they
be
but
of
short
continuance
,
wee
regard
them
the
lesse
.
Now
our
time
that
we
have
here
,
in
respect
of
eternity
,
is
shorter
than
an
apprentiship
,
nay
,
than
a
night
,
nay
,
shorter
than
an
houre
.
Now
put
the
case
,
that
a
man
should
have
an
houre
given
him
;
and
it
should
be
said
to
him
;
as
thou
spendest
this
houre
,
so
thou
shalt
live
all
thy
dayes
;
what
would
not
a
man
doe
,
or
what
would
he
not
suffer
?
how
carefull
would
he
be
to
spend
this
houre
well
?
Now
this
life
is
not
so
much
as
an
houre
to
eternitie
;
and
therefore
why
should
we
not
be
carefull
how
we
spend
this
houre
,
seeing
it
shall
be
with
us
for
ever
according
as
wee
spend
it
?
1
Cor.
9.25
.
1
Cor.
9.25
.
Every
one
that
striveth
for
the
mastery
is
temperate
;
now
they
doe
it
to
obtaine
a
corruptible
crowne
,
but
we
an
incorruptible
.
Thus
he
reasoneth
,
If
men
that
use
these
Olympian
gaines
,
if
they
will
endure
so
much
hardship
and
abstinence
,
accustome
their
bodies
to
heat
and
cold
for
the
race
before-hand
,
and
doe
all
but
for
a
crowne
,
that
will
last
but
this
life
at
the
most
;
and
shall
not
we
(
saith
he
)
for
an
incorruptible
crowne
?
Beloved
;
If
wee
would
sit
downe
but
one
halfe
houre
,
and
consider
seriously
what
eternity
is
,
it
would
make
us
to
neglect
all
temporary
things
,
which
now
we
are
so
affected
with
.
It
is
eternitie
,
my
brethren
,
and
the
consideration
of
it
,
that
doth
set
an
high
price
upon
grace
,
and
gives
the
just
weight
to
sinne
,
but
it
makes
all
other
things
exceeding
light
;
for
this
is
a
true
rule
;
that
untill
we
come
to
apprehend
sinne
,
as
the
greatest
evill
in
the
world
,
we
are
not
truly
humbled
,
and
it
is
eternitie
that
makes
it
to
be
so
;
for
(
as
was
said
before
)
eternitie
makes
an
evill
infinitely
the
greater
.
Now
if
you
looke
upon
all
other
things
,
as
honour
,
and
disgrace
,
and
the
favour
of
men
,
they
reach
but
a
little
way
,
but
to
the
end
of
this
life
,
at
the
utmost
;
but
if
you
looke
to
the
reach
of
grace
and
sin
,
they
reach
(
as
it
were
)
a
thousand
thousand
miles
beyond
it
.
Grace
reacheth
to
eternitie
,
and
sinne
reaches
to
eternitie
,
and
therefore
these
are
the
things
that
a
man
should
be
busied
about
.
What
a
shame
is
it
for
a
man
to
grieve
for
some
outward
crosses
,
and
to
rejoyce
much
for
some
preferment
here
;
and
not
to
regard
or
be
affected
with
eternity
:
It
is
the
phrase
that
the
Apostle
Paul
useth
,
he
cals
it
mans
day
;
I
care
not
to
be
judged
by
mans
day
;
and
indeed
it
is
but
a
short
day
;
and
what
is
it
to
that
eternitie
I
looke
for
?
What
is
it
to
that
God
,
with
whom
I
must
live
for
ever
?
therefore
I
care
not
what
men
say
of
me
,
but
I
rather
thinke
what
the
eternall
God
thinkes
of
me
,
and
what
will
be
thought
of
mee
in
that
Kingdome
where
I
must
live
for
ever
.
If
a
man
were
in
Turkie
,
or
in
some
other
remote
place
,
to
trafficke
there
a
while
,
hee
would
not
care
what
the
men
of
that
place
thought
of
him
,
for
hee
saith
,
this
is
not
the
place
where
I
must
live
:
so
doe
you
but
consider
,
that
this
is
not
the
place
where
you
must
live
,
and
then
of
what
moment
will
it
appeare
to
you
,
what
men
say
of
you
?
Beloved
,
if
the
soule
were
mortall
,
there
were
some
reason
that
you
should
make
provision
for
it
here
;
but
seeing
it
is
immortall
,
you
ought
to
make
a
proportionable
provision
for
it
,
even
for
ever
:
for
the
body
you
are
apt
to
make
provision
,
a
viaticum
beyond
the
journey
;
but
consider
,
that
you
have
an
immortall
soule
,
which
must
live
for
ever
,
and
you
must
make
some
provision
for
it
,
to
carry
it
so
long
a
journey
.
It
is
our
Saviours
exhortation
,
Ioh.
6.27
.
Ioh.
6.27
.
Labour
not
for
the
meat
that
perisheth
,
but
for
the
meat
that
endures
to
everlasting
life
,
&c.
As
if
he
should
say
;
if
you
had
no
other
life
to
live
but
this
,
then
you
might
seeke
the
things
of
this
life
,
as
glory
,
honour
,
pleasure
,
&c
,
but
these
things
perish
,
and
the
taste
of
them
perisheth
,
as
the
sweetnesse
of
meat
in
the
eating
;
but
(
saith
our
Saviour
)
seeke
those
things
that
will
abide
for
ever
:
you
have
an
everlasting
life
to
live
,
therefore
you
must
make
some
provision
answerable
thereunto
:
As
for
the
body
,
the
soule
weares
it
but
as
a
garment
,
and
when
it
is
worne
out
,
the
soule
must
have
a
new
suit
of
apparell
one
day
.
Well
,
seeing
God
hath
brought
this
point
to
our
hands
this
day
,
let
me
but
prevaile
with
you
so
farre
,
as
to
set
some
time
apart
the
following
weeke
,
where
you
may
enter
into
a
serious
consideration
of
eternitie
,
the
very
thinking
of
it
,
will
be
of
great
moment
to
you
;
for
looke
what
the
object
is
,
such
is
the
soule
,
about
which
it
is
conversant
;
high
objects
lift
up
the
soule
to
the
Lord
,
and
make
the
minde
answerable
to
them
,
and
low
objects
make
the
minde
like
to
them
.
Now
eternitie
is
an
high
object
,
and
it
will
worke
in
men
high
mindes
;
and
hence
it
is
,
for
the
want
of
this
consideration
,
that
when
a
man
comes
to
die
,
and
sees
eternitie
before
him
,
how
it
doth
then
so
amaze
the
soule
of
man
?
I
have
seene
it
by
experience
:
I
knew
one
who
said
,
If
it
were
but
for
a
thousand
yeares
,
I
could
beare
it
,
but
seeing
it
is
to
eternitie
,
this
amazeth
me
.
Behold
,
if
you
would
consider
,
that
after
many
thousands
of
yeares
are
past
,
yet
you
are
to
begin
as
at
the
first
;
if
men
did
consider
this
seriously
,
would
they
let
their
eternall
estate
depend
so
upon
uncertainties
.
And
let
them
consider
this
,
that
are
yet
strangers
to
the
life
of
God
,
that
if
death
should
come
,
they
should
not
escape
eternall
death
:
it
is
good
to
keepe
our
thoughts
upon
this
,
and
it
would
make
us
not
to
hasten
after
the
things
of
the
world
,
as
we
doe
;
and
for
thy
sinne
thou
dotest
on
so
,
there
are
three
things
to
be
considered
in
it
:
First
,
the
pleasure
of
it
;
is
as
the
speckled
skin
of
the
Serpent
:
Secondly
,
the
sting
of
sinne
:
and
thirdly
,
the
eternity
of
that
sting
.
Now
looke
not
thou
upon
the
pleasure
of
sinne
,
that
endures
but
for
a
season
,
but
consider
the
hurt
that
comes
from
sinne
,
and
then
consider
the
eternity
of
it
:
a
candle
in
a
darke
night
makes
a
great
shew
,
but
when
the
Sunne
comes
,
it
vanisheth
,
and
is
nothing
;
so
would
all
these
things
that
wee
doe
so
affect
now
,
if
they
come
before
eternity
in
our
thoughts
:
it
is
great
wisdome
in
this
kinde
to
husband
our
thoughts
well
,
1
Cor.
7.29
,
30
,
31.
1
Cor.
7.29
,
30
,
31.
Vse
this
world
,
as
not
using
it
,
for
the
fashion
of
this
world
passeth
away
:
that
is
,
minde
them
not
much
,
be
not
much
affected
with
them
,
one
way
or
other
,
either
in
joy
or
griefe
,
let
them
be
such
as
if
they
were
not
;
for
why
?
they
are
temporall
things
,
passing
things
,
things
that
continue
not
:
for
that
is
the
thing
I
gather
out
of
that
place
,
that
the
Lord
would
not
have
our
thoughts
to
be
bestowed
upon
them
,
but
so
remissely
,
as
if
not
at
all
,
because
there
are
eternall
things
,
and
set
your
minde
upon
them
,
for
the
time
is
short
:
As
if
he
should
say
,
thou
hast
not
so
much
time
to
spare
;
the
time
is
short
,
and
you
have
businesse
enough
another
way
;
there
is
water
little
enough
to
runne
in
the
right
channel
,
therefore
let
none
runne
beside
;
and
the
things
that
should
take
up
your
minds
,
are
sin
,
and
grace
,
things
that
are
eternall
.
It
is
a
pitifull
thing
that
the
noble
intentions
of
eternall
mindes
should
be
bestowed
so
ill
upon
these
flitting
things
,
which
are
nothing
to
eternity
?
A
man
that
hath
not
much
mony
in
his
purse
,
but
onely
for
to
provide
necessaries
;
when
one
comes
and
askes
him
to
borrow
any
,
he
will
say
;
I
have
no
more
than
to
buy
me
food
and
rayment
,
or
if
he
hath
his
rent
to
pay
,
and
no
more
;
if
one
should
come
to
borrow
any
of
him
,
he
saith
,
no
,
I
have
no
more
than
to
pay
my
rents
.
So
saith
the
Apostle
there
;
you
have
no
such
spare
time
,
no
such
spare
affections
,
that
you
can
bestow
them
else-where
,
but
bestow
them
upon
things
that
endure
to
eternall
life
.
And
further
to
move
you
to
this
,
consider
the
shortnesse
and
vanity
of
this
life
,
Motives
hereunto
.
how
all
mankinde
are
hurried
and
rapt
with
a
sudden
motion
to
the
west
of
their
dayes
.
Our
fathers
went
before
us
,
we
follow
them
,
and
our
children
follow
us
at
the
heeles
,
as
one
wave
followes
another
,
and
at
last
we
are
all
dashed
on
the
shore
of
death
:
and
withal
,
consider
the
vanity
that
al
conditions
are
subject
unto
;
whether
they
be
mountaines
or
valleyes
;
if
mountaines
,
they
are
subject
to
blasts
,
to
be
envied
;
or
if
valleyes
,
to
be
over-drowned
,
oppressed
,
and
contemned
;
yea
,
the
things
that
we
prize
most
,
honour
and
pleasure
;
what
doe
they
but
weary
us
,
and
then
whet
our
appetite
to
a
new
edge
?
Consider
the
men
that
have
beene
before
us
;
many
men
that
have
beene
like
a
greene
tree
,
but
now
the
floud
of
their
wealth
is
dried
up
,
they
and
their
goods
have
perished
together
.
Consider
in
the
second
place
,
what
eternity
is
;
here
the
body
is
corrupted
with
diseases
,
and
the
soule
subject
to
vexation
;
but
that
life
is
sure
,
composed
and
constant
,
and
there
is
no
variablenesse
in
it
;
and
if
we
desire
life
so
much
,
why
doe
we
esteeme
this
life
that
is
but
a
span
long
,
and
neglect
that
which
is
so
spacious
.
Consider
the
errand
,
upon
which
you
are
sent
into
this
world
,
and
be
not
put
aside
from
it
,
by
any
needlesse
occasions
(
as
they
are
all
when
they
come
into
competition
with
this
)
which
hinder
our
thoughts
,
and
our
actions
,
as
farre
as
they
belong
to
eternity
:
and
indeed
all
the
world
spend
too
much
of
their
time
upon
by-businesses
,
and
they
are
hampered
with
them
before
they
are
aware
,
still
making
our selves
new
worke
;
so
that
we
make
this
life
,
which
is
short
enough
of
it selfe
,
shorter
than
it
is
,
wearying
our selves
with
anxious
griefes
,
labour
and
care
:
thus
men
did
before
us
,
and
thus
we
are
ready
to
doe
,
therefore
we
had
the
more
need
to
take
heed
unto
it
.
Vse
2
If
God
be
eternall
,
then
be
not
you
offended
,
because
you
see
that
he
stayes
long
,
God
then
hath
time
enough
to
fulfill
his
promises
,
and
his
threatnings
;
therefore
not
to
be
offended
though
he
stay
long
.
either
in
giving
reward
,
or
in
executing
judgement
on
men
for
their
sinnes
;
for
with
him
no
time
is
long
,
there
is
no
succession
with
him
;
therefore
say
not
,
because
you
feele
nothing
for
the
present
,
there
are
great
promises
made
,
but
you
finde
no
performance
;
and
there
bee
many
judgements
threatned
,
but
none
executed
;
doe
not
you
therefore
say
,
that
your
rewards
are
neglected
,
or
judgement
passed
over
,
and
that
God
hath
forgotten
.
For
here
you
see
,
that
with
God
no
time
is
long
or
short
,
there
is
no
succession
with
him
:
you
have
the
same
use
made
of
it
,
Isai.
40.27
,
28.
Isai.
40.27
,
28.
Why
sayest
thou
O
Iacob
,
and
speakest
O
Israel
;
My
way
is
hid
from
the
LORD
,
and
my
judgement
is
passed
over
from
my
GOD
?
There
is
the
objection
,
that
which
is
in
the
hearts
of
men
:
Now
you
shall
see
what
answer
is
made
to
it
in
the
following
verse
,
Hast
thou
not
knowne
?
hast
thou
not
heard
that
the
everlasting
GOD
the
LORD
,
the
Creator
of
the
ends
of
the
earth
fainteth
not
,
neither
is
weary
?
there
is
no
searching
of
his
understanding
.
The
meaning
is
this
;
To
us
indeed
the
time
is
long
,
either
when
reward
is
deferred
,
or
when
the
punishment
,
or
the
execution
of
sentence
against
evill
works
is
deferred
;
but
with
God
it
is
not
so
.
Now
that
which
makes
it
seeme
long
to
us
,
is
,
1
Partly
the
passions
,
and
restlesnesse
of
the
mind
,
(
for
that
is
motion
)
but
God
,
he
is
without
al
motion
or
passion
,
and
therefore
nothing
is
long
.
2
Againe
,
not
only
we
are
subject
to
motion
,
but
the
things
that
we
have
to
doe
with
,
they
are
subject
to
motion
,
and
passe
away
,
and
therefore
they
seeme
long
to
us
:
for
time
,
you
know
is
nothing
else
but
the
measure
of
motion
;
and
therefore
where
there
is
motion
,
there
is
time
,
and
no
while
else
.
Now
to
us
that
are
in
motion
,
and
to
the
things
that
we
have
to
doe
with
,
a
thousand
yeares
are
a
thousand
yeares
;
but
in
God
there
is
no
motion
,
nor
flux
;
and
therefore
a
thousand
yeares
with
him
,
are
but
as
one
day
:
God
is
neither
in
motion
himselfe
,
nor
are
other
things
as
in
motion
to
him
;
but
wee
are
moved
,
and
the
things
we
have
to
doe
with
,
are
moved
;
and
if
either
,
there
must
be
motion
,
for
if
the
ship
moves
:
though
the
waters
stand
still
;
or
if
the
waters
move
,
though
the
ship
stand
still
,
there
is
motion
;
but
God
stands
still
,
and
all
things
stand
still
to
him
likewise
.
Doe
not
wonder
therefore
that
the
Churches
lye
so
long
in
misery
,
that
the
injuries
of
the
Saints
are
so
long
unrevenged
,
doe
not
accuse
God
,
doe
not
mistake
him
,
doe
not
thinke
amisse
of
him
,
doe
not
thinke
that
hee
is
forgetfull
,
and
doth
not
remember
,
that
hee
is
slacke
,
and
doth
not
regard
,
that
hee
cannot
,
or
will
not
helpe
.
Beloved
,
it
is
not
so
;
you
shall
see
the
very
same
use
made
of
it
,
2
Pet.
3.
if
you
compare
vers.
4
,
and
8
,
9.
together
:
2
Pet.
3.4
.
with
8
,
9.
In
the
latter
dayes
there
shall
come
scoffers
,
&c.
saying
,
where
is
the
promise
of
his
comming
?
for
since
the
Fathers
fell
asleepe
,
all
things
continue
as
they
were
from
the
creation
,
vers.
8
,
9.
But
be
not
ignorant
of
this
one
thing
,
that
one
day
is
with
the
LORD
as
a
thousand
yeares
,
and
a
thousand
yeares
as
one
day
.
The
LORD
is
not
slacke
concerning
his
promise
(
as
some
men
count
slacknesse
)
but
is
long
suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
It
is
not
slacknesse
in
God
:
For
(
saith
the
Apostle
)
a
thousand
yeares
with
him
are
as
one
day
.
We
thinke
it
a
great
matter
,
that
the
Church
should
lye
so
long
,
and
cry
,
How
long
LORD
!
and
yet
no
remedie
,
saith
the
Apostle
,
thinke
not
much
at
it
;
For
a
thousand
yeares
with
him
are
but
as
one
day
.
Vse
3
If
God
be
eternall
,
then
consider
with
whom
you
have
to
doe
,
even
with
him
whose
love
and
enmity
are
eternall
;
Consider
you
have
to
doe
with
a
God
,
whose
love
and
enmitie
are
eternall
.
with
him
,
whose
soveraignty
and
power
is
eternall
:
if
a
man
be
angry
,
we
regard
it
the
lesse
,
if
we
know
it
is
but
for
a
fit
;
but
consider
what
it
is
to
have
to
do
with
him
whose
love
and
enmitie
are
eternall
.
Therefore
learne
,
not
to
regard
men
as
wee
doe
,
but
to
regard
the
Lord
only
,
and
that
in
these
three
respects
:
1
Learne
to
trust
the
Lord
,
and
not
man
,
And
therefore
,
first
,
to
trust
in
God
,
and
not
man
.
for
God
is
an
everlasting
refuge
,
Psal.
146.3
,
4.
Psal.
146.3
,
4.
Put
not
your
trust
in
Princes
,
nor
in
the
son
of
man
,
in
whom
there
is
no
helpe
,
&c.
that
which
they
can
doe
for
you
,
is
but
for
this
life
at
most
;
trust
in
him
that
is
able
to
defend
you
for
all
eternitie
;
for
he
that
made
heaven
and
earth
,
hee
continues
for
ever
.
This
use
you
have
made
of
it
in
Psa.
90.1
.
Psal.
90.1
.
LORD
,
thou
hast
beene
our
habitation
for
ever
and
ever
:
as
if
hee
should
say
,
Lord
,
thou
wast
an
habitation
(
that
is
,
a
refuge
,
as
our
house
is
)
to
the
Churches
,
thou
wast
so
in
Abrahams
time
,
in
Pharaohs
time
.
Consider
,
that
God
is
not
onely
an
habitation
to
his
Church
from
generation
to
generation
,
but
also
from
everlasting
to
everlasting
.
2
Learne
from
hence
likewise
to
feare
him
;
Secondly
,
to
feare
him
.
feare
him
that
can
cast
body
and
soule
into
hell
for
ever
;
his
eternity
should
make
us
to
feare
him
.
Feare
not
man
,
Isai.
5.13
,
14.
Isai
5.13
,
14.
Why
?
because
he
is
of
short
continuance
:
and
if
he
can
do
you
any
hurt
,
it
is
but
for
a
short
time
,
for
he
shall
be
made
as
the
grasse
;
but
feare
the
Almighty
GOD
,
who
laid
the
heavens
,
and
stretched
the
foundations
of
the
earth
.
Vse
the
Lords
arguments
,
they
are
the
arguments
that
can
work
on
the
soule
;
it
is
the
holy
Ghosts
argument
why
we
should
feare
him
,
because
he
is
eternall
,
as
the
opposition
in
that
place
shewes
.
3
Labour
to
serve
him
,
1
Ioh.
2.17
.
1
Ioh
2.17
.
The
world
passeth
away
,
To
serve
God
,
and
to
doe
his
will
.
and
the
lusts
thereof
,
but
hee
that
doth
the
will
of
the
LORD
abides
for
ever
;
that
is
,
the
world
cannot
make
you
to
abide
for
ever
,
it
passeth
away
;
if
you
fulfill
the
lusts
thereof
,
if
you
fulfill
your
owne
will
,
you
are
not
able
to
continue
your selves
,
but
you
will
passe
away
:
what
should
wee
doe
then
?
why
,
fulfill
the
will
of
the
Lord
,
consider
what
he
would
have
you
doe
,
and
so
you
shall
abide
for
ever
.
Vse
4
If
God
be
eternall
,
then
we
should
learne
hence
to
comfort
our selves
,
To
comfort
our selves
against
the
mutabilitie
of
things
here
below
.
when
we
looke
upon
the
mutabilitie
that
we
and
all
creatures
are
subject
unto
in
this
vale
of
misery
,
it
is
a
thing
that
may
comfort
us
exceeding
much
;
if
wee
serve
him
who
is
constant
,
without
change
,
who
is
eternall
,
that
can
make
up
the
changes
that
we
are
subject
unto
;
it
is
the
use
that
is
made
of
it
,
in
Psal.
102.11
,
12.
Psa.
102.11
,
12.
My
dayes
are
like
a
shadow
that
declineth
,
and
I
am
withered
like
grasse
;
but
thou
,
O
LORD
,
shalt
endure
for
ever
,
and
thy
remembrance
unto
all
generations
.
Why
doth
he
put
these
two
together
thus
?
my
shadow
,
and
Gods
enduring
for
ever
,
&c.
as
if
he
should
say
,
this
is
my
comfort
,
that
though
I
am
of
short
continuance
,
yet
God
with
whom
I
shall
live
for
ever
,
hee
is
eternall
,
and
abides
for
ever
.
It
is
as
if
the
beame
should
reason
thus
;
though
I
am
brickle
and
fading
,
yet
the
Sun
that
maintaines
me
,
abides
for
ever
:
or
,
if
the
streame
should
reason
thus
;
though
I
may
be
dried
up
in
Summer
,
yet
the
fountaine
that
maintaines
me
continues
for
ever
:
So
,
though
men
be
subject
to
change
,
yet
the
Lord
,
that
maintains
them
,
is
immutable
,
and
abides
for
ever
.
You
that
have
the
life
of
Christ
in
you
,
have
the
beginning
of
this
eternity
;
and
though
the
old
building
be
pulled
downe
,
yet
you
have
a
building
not
made
with
hands
,
eternall
in
the
heavens
;
even
as
when
one
skin
fals
off
,
another
comes
on
:
and
what
though
the
outward
man
perish
?
yet
the
inward
man
growes
daily
more
and
more
,
till
it
come
to
perfection
.
This
is
not
only
a
comfort
to
us
,
but
also
it
is
a
great
motive
,
and
we
should
use
it
as
a
great
argument
to
God
;
that
because
we
are
subject
to
change
,
yet
because
hee
is
immutable
,
therefore
he
should
helpe
us
,
Psal.
102.26
,
27.
Psa.
102.26
,
27.
The
heavens
shall
wax
old
,
as
doth
a
garment
,
but
thou
endurest
for
ever
and
ever
;
therefore
cast
me
not
off
in
the
midst
of
my
dayes
:
as
if
he
should
say
,
Lord
,
thou
hast
Time
enough
to
bestow
,
thou
art
full
of
eternitie
;
the
heavens
that
seeme
to
be
of
long
continuance
,
yet
are
nothing
to
thee
;
therefore
I
pray
thee
to
fill
up
my
wants
,
and
make
me
eternall
with
thee
;
so
because
thou
inhabitest
eternity
,
therefore
comfort
mee
,
Isai.
57.15
.
Isai.
57.15
.
Seeing
God
is
eternall
;
learne
hence
to
know
that
he
is
the
Lord
of
all
Time
.
Vse
5
Doe
not
thou
looke
upon
Time
as
belonging
to
thee
,
God
is
the
Lord
of
all
time
,
appoints
seasons
,
and
we
are
not
to
looke
on
time
to
come
as
ours
.
but
to
him
,
he
overflowes
all
;
it
is
the
phrase
used
in
Psal.
90.5
.
Psal.
90.5
.
Thou
carriest
them
away
as
with
a
floud
,
they
are
as
sheepe
,
&c.
that
is
,
all
times
are
subject
to
him
,
he
over-reaches
them
,
and
makes
them
long
or
short
,
as
it
pleaseth
him
;
he
is
not
only
in
himselfe
eternall
,
but
hee
is
the
lord
of
all
,
and
hee
disposeth
all
times
,
and
appoints
the
seasons
to
every
thing
:
if
hee
be
thus
,
then
take
heed
of
looking
upon
future
times
,
as
thine
owne
;
thou
breakest
in
now
upon
the
Lords
prerogative
,
if
thou
looke
upon
future
times
as
thine
,
and
sayeth
with
the
rich
man
in
the
Gospel
,
now
soule
take
thy
rest
;
this
is
sacrilege
against
God
.
It
is
,
as
if
a
man
should
say
,
I
have
three
thousand
acres
of
land
,
when
he
hath
not
three
foot
,
or
if
a
man
should
say
,
I
have
three
thousand
pound
,
and
hath
not
three
pence
.
It
is
the
use
made
of
it
in
Iames
4.13
,
14.
Iames
4.13
,
14.
Goe
to
now
yee
that
say
,
to
day
,
or
to
morrow
,
we
will
goe
into
such
a
Citie
,
&c.
Whereas
yee
ought
to
say
,
if
the
Lord
will
,
we
shall
live
,
and
doe
this
or
that
,
if
hee
will
give
us
leave
to
come
in
upon
his
ground
.
This
phrase
is
out
of
use
with
many
men
,
as
clothes
that
are
out
of
use
,
we
are
unwilling
to
weare
them
;
but
Christians
should
bring
them
into
use
againe
,
and
say
,
if
the
Lord
please
;
let
them
labour
to
doe
this
in
feare
and
trembling
.
Thou
shouldst
thus
thinke
of
time
,
thou
shouldst
looke
upon
it
,
as
on
a
large
field
,
given
by
God
,
and
nothing
of
it
belonging
otherwise
unto
thee
;
and
looke
what
ground
the
Lord
God
gives
thee
,
thou
art
to
sow
seed
in
it
,
and
apply
it
to
seeke
him
,
that
thou
mayest
receive
an
harvest
in
future
time
;
and
let
men
not
say
,
I
will
repent
and
turne
to
God
hereafter
;
but
doe
it
presently
in
feare
and
trembling
.
Boast
not
of
time
;
why
doest
thou
deferre
the
time
?
thou
breakest
into
the
Lords
right
,
and
oftentimes
he
cuts
thee
off
for
it
,
because
thou
breakest
into
that
,
which
doth
nothing
belong
unto
thee
.
THE
TENTH
SERMON
.
EXODVS
3.13
,
14.
And
Moses
said
unto
God
,
Behold
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
,
the
God
of
your
fathers
hath
sent
mee
unto
you
,
and
shall
say
unto
me
,
what
is
his
name
;
what
shall
I
say
unto
them
?
And
God
said
unto
Moses
,
I
AM
,
THAT
I
AM
:
And
he
said
;
thus
thou
shalt
say
unto
the
children
of
Israel
,
I
AM
hath
sent
me
unto
you
.
WEE
come
now
to
the
next
Attribute
;
and
that
is
the
Simplicity
of
God
:
The
fourth
Attribute
of
God
,
His
Simplicity
.
he
is
without
all
composition
,
without
any
parts
,
not
having
soule
and
body
,
as
we
have
,
not
being
compounded
of
substance
and
accident
,
as
we
are
,
but
hee
is
simple
,
without
all
composition
.
Which
I
gather
out
of
these
words
;
I
AM
,
WHAT
I
AM
:
that
is
,
whatsoever
is
in
mee
,
it
is
my selfe
.
I
am
a
pure
act
,
all
being
,
a
whole
,
entire
,
simple
,
and
uniforme
being
,
without
parts
,
not
like
to
the
creature
:
for
the
best
of
them
is
compounded
of
actions
,
and
qualities
,
but
whatsoever
is
in
me
,
it
is
my selfe
.
Now
in
this
simplicity
,
and
immixture
of
God
,
wee
will
first
fall
upon
that
which
the
Scripture
sets
downe
in
plaine
words
,
Iohn
4.24
.
Iohn
4.24
.
God
is
a
Spirit
:
GOD
a
Spirit
.
that
is
,
he
is
not
mixt
,
he
is
not
compounded
of
body
and
soule
,
as
men
are
,
but
he
is
a
Spirit
.
The
word
Spirit
,
both
in
the
Hebrew
,
Greeke
,
and
Latine
tongue
,
doth
signifie
,
breath
.
A
breath
is
indeede
a
body
,
but
because
it
is
the
finest
body
,
the
most
subtile
,
and
most
invisible
,
therefore
immateriall
substances
,
which
we
are
not
able
to
conceive
,
are
represented
to
us
under
the
name
of
a
spirit
,
or
breath
.
What
kinde
of
spirit
.
Besides
,
this
is
to
be
added
;
though
God
bee
said
to
be
a
spirit
,
yet
he
is
not
properly
a
spirit
as
Angells
are
;
for
an
Angell
is
a
creature
,
and
though
it
want
a
body
,
and
be
a
spirit
,
yet
it
is
a
created
substance
:
but
yet
because
that
is
neerest
to
the
pure
,
and
incomprehensible
nature
of
God
,
therefore
he
calls
himselfe
a
spirit
,
as
Angells
are
,
and
our
soules
are
.
4
Properties
of
a
spirit
.
To
shew
you
what
a
spirit
is
,
these
foure
things
are
to
be
considered
.
1
It
is
proper
to
a
Spirit
to
be
invisible
,
impalpable
,
not
to
bee
discerned
by
any
sense
.
Therfore
Christ
bids
his
Disciples
to
feele
him
:
Behold
my
hands
,
and
my
feete
(
saith
he
)
that
it
is
I
my selfe
,
handle
,
and
see
;
Luke
24.39
.
for
a
Spirit
hath
not
flesh
and
bones
as
I
have
.
A
Spirit
is
that
which
is
drawn
from
the
sight
of
any
corporeall
sense
whatsoever
,
and
in
this
sense
God
is
called
a
Spirit
,
because
he
is
invisible
:
and
therefore
Moses
is
said
to
see
him
that
is
invisible
,
not
by
any
bodily
eye
,
but
by
the
eye
of
faith
.
2
,
Every
Spirit
moves
it selfe
,
and
other
things
also
:
The
body
is
but
an
earthy
piece
,
that
is
not
able
to
stirre
it selfe
at
all
,
as
you
see
it
is
when
the
soule
is
gone
out
of
it
,
it
is
the
spirit
,
that
both
moves
it selfe
,
and
carries
the
body
up
and
downe
where
it
listeth
,
and
it
moves
it selfe
with
all
speed
,
and
agility
,
because
it
finds
no
resistance
.
Bodies
,
beside
their
elementarie
motion
vpward
and
downeward
,
have
no
voluntarie
motion
,
they
cannot
move
themselves
whither
they
will
,
as
spirits
doe
;
And
this
I
gather
out
of
Ioh
3.8
.
the
Holy
Ghost
is
compared
to
the
wind
,
Iohn
3.8
.
that
blowes
where
it
listeth
.
3.
It
is
the
propertie
of
every
Spirit
to
move
with
exceeding
great
force
and
strength
,
and
with
much
vehemency
,
so
that
it
farre
exceeds
the
strength
of
any
body
.
Therefore
in
Isa:
31.3
.
speaking
of
the
strength
of
the
Aegyptians
,
Isay
31.3
.
he
saith
,
that
they
are
flesh
,
and
not
spirit
:
as
if
hee
should
say
;
all
flesh
is
weake
,
but
the
spirit
is
strong
.
Therefore
you
see
,
the
Divells
,
that
are
spirits
,
what
strength
they
have
;
and
the
man
in
the
Gospell
,
that
was
possessed
,
it
is
said
that
he
could
breake
the
strongest
bonds
,
and
you
see
it
commonly
in
those
that
are
possessed
,
and
you
read
,
how
he
threw
downe
the
house
over
Iobs
children
.
This
is
the
strength
of
the
spirit
exceeding
the
strength
of
any
body
.
4
It
insinuates
it selfe
,
and
enters
into
any
bodily
substance
,
without
all
penetration
of
dimension
;
that
is
,
it
is
not
held
out
of
any
place
,
by
reason
of
a
body
,
that
is
in
it
;
it
may
be
in
it
,
though
the
place
be
otherwise
full
:
as
,
you
see
,
the
soule
is
in
the
body
,
you
shall
find
no
where
an
emptie
place
,
the
body
is
every
where
whole
;
yet
the
Spirit
insinuates
it selfe
in
every
part
,
and
no
body
can
keepe
it
out
.
And
so
is
God
;
he
is
invisible
,
not
seene
by
any
eye
,
hee
moves
himselfe
,
and
all
things
in
the
world
,
as
he
lists
;
and
he
doth
what
he
doth
with
exceeding
great
strength
;
and
then
,
hee
fills
every
place
,
both
heaven
and
earth
;
what
bodies
soever
be
there
,
yet
he
may
be
there
notwithstanding
.
And
thus
you
see
in
what
sense
this
is
to
be
understood
,
God
is
a
Spirit
Now
we
will
come
to
apply
this
.
Vse
1
If
God
be
a
Spirit
,
first
then
this
we
may
gather
from
it
:
1
That
his
eye
is
cheifely
vpon
the
spirits
of
men
.
Gods
eye
is
chiefly
upon
the
spirits
of
men
:
and
our
care
therefore
is
to
keep
our
spirits
fit
for
communion
with
GOD.
There
are
many
things
in
the
world
,
which
his
hand
hath
made
:
but
that
which
he
chiefely
lookes
to
,
is
the
minde
,
and
spirit
of
man
.
Whereas
a
man
consists
of
two
parts
,
a
body
and
a
spirit
,
it
is
the
spirit
that
is
like
to
God
:
and
in
regard
of
the
spirituall
substance
of
the
soule
,
it
is
said
to
be
made
after
his
Image
,
and
therefore
in
Heb:
12
,
God
is
called
,
the
Father
of
Spirits
:
Why
?
He
is
the
Father
of
the
body
also
,
he
made
that
,
but
the
meaning
is
,
that
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Father
over
them
,
because
he
guides
and
nurtures
them
,
being
most
like
to
himselfe
:
as
the
sonne
is
like
the
father
,
so
they
are
like
to
him
,
and
therefore
hee
most
regards
the
spirits
of
men
.
As
you
may
see
when
Samuel
went
to
anoint
David
King
,
and
all
the
sonnes
of
Iesse
came
before
him
,
those
that
were
much
more
proper
than
David
,
God
tells
him
,
that
he
did
not
looke
upon
the
persons
of
men
,
nor
upon
their
outward
appearance
,
hee
heedes
them
not
;
what
doth
he
then
?
he
sees
the
soule
and
spirit
of
man
;
the
Lord
looketh
upon
the
heart
,
and
according
to
that
hee
judgeth
of
them
,
1
Sam.
16.7
.
1
Sam.
16.7
.
Now
,
if
his
eye
be
chiefly
upon
the
spirit
,
thou
shouldest
labour
to
let
thine
eye
be
chiefly
still
upon
thy
spirit
,
and
so
thou
shalt
most
please
him
.
Let
thy
eye
be
upon
thy
soule
,
to
keepe
it
cleane
,
that
it
may
be
fit
for
communion
with
him
,
who
is
a
spirit
.
This
should
teach
you
to
looke
to
the
fashion
of
your
soules
within
,
because
they
are
likest
to
him
,
and
carry
his
image
in
them
;
he
is
a
father
of
them
in
a
speciall
manner
,
and
they
are
that
whereby
you
may
have
communion
with
him
,
in
that
which
is
most
proper
unto
him
,
in
spirituall
exercises
and
performances
.
Object
.
But
,
you
will
say
,
what
is
it
that
you
would
have
us
to
doe
to
our
spirits
,
How
that
is
to
be
done
.
to
have
them
fit
for
the
Lord
,
that
he
may
regard
them
,
and
that
they
may
be
like
to
him
?
Answ.
1
1
Thou
must
scoure
and
cleanse
them
from
all
filthinesse
.
2
Cor.
7.1
.
2
Cor.
7.1
.
Having
therefore
these
promises
,
(
dearely
beloved
,
let
us
cleanse
our selves
from
all
filthinisse
of
the
flesh
,
and
spirit
,
perfecting
holinesse
in
the
feare
of
God
.
There
is
a
pollution
,
which
the
Apostle
speakes
of
,
which
pollution
he
divides
into
two
kindes
,
of
the
flesh
,
of
the
spirit
:
both
of
these
,
thou
must
labour
to
bee
cleansed
from
,
but
specially
that
of
the
spirit
,
if
t●●n
wouldst
have
it
fit
to
have
the
Lord
to
delight
in
:
for
he
being
a
Spirit
,
doth
most
regard
those
actions
which
are
done
by
the
Spirit
,
and
therefore
that
is
the
thing
that
mainely
thou
shouldst
looke
to
.
Object
.
But
what
is
that
pollution
of
spirit
,
or
what
is
that
which
doth
defile
it
?
Answ.
Every
thing
in
the
world
defiles
the
spirit
,
when
it
is
lusted
after
.
Lust
defiles
the
spirit
.
2
Pet.
1.4
.
2
Pet.
1.4
.
Having
escaped
the
corruption
that
is
in
the
world
through
lust
:
that
is
,
the
world
,
and
all
things
in
the
world
,
and
all
the
parts
of
it
,
they
doe
then
corrupt
the
spirit
,
defile
,
and
soile
it
,
when
the
soule
of
man
hath
a
lust
after
them
.
You
might
medle
with
all
things
in
the
world
,
and
not
be
defiled
by
them
,
if
you
had
pure
affections
,
but
when
you
have
a
lust
after
any
thing
,
then
it
defiles
your
spirit
;
therefore
in
Titus
1.15
.
the
Apostle
speakes
of
a
conscience
defiled
T
it
1.15
.
.
And
in
Matt.
15.
Mat.
15
19.
19.
saith
our
Saviour
:
out
of
the
heart
proceede
evill
thoughts
,
murthers
,
adulterers
,
fornications
,
thefts
,
false
witnesse
,
blasphemies
;
these
are
the
th●●gs
wh●●h
defile
a
man
.
He
doth
not
speake
onely
of
actuall
adulterie
,
or
murther
,
but
even
of
the
si●●ull
dispositions
of
the
soule
:
even
these
are
things
that
defile
the
spirit
in
Gods
sight
,
who
lookes
upon
them
as
you
doe
upon
outward
filthinesse
with
the
eyes
of
your
body
:
So
that
every
inordinate
lusting
of
the
soule
,
doth
defile
the
soule
.
Object
.
But
is
not
this
rule
too
strait
?
We
are
commanded
not
to
murther
,
nor
to
commit
adultery
:
this
is
the
commandement
:
and
why
should
you
say
,
that
every
disordered
affection
doth
defile
the
soule
,
and
that
it
is
more
regarded
by
God
then
the
outward
actions
?
Answ.
You
must
know
that
the
tenth
commandement
doth
strike
against
these
abominations
:
Thou
shalt
not
lust
,
and
so
it
is
translated
:
Rom.
7
:
so
that
these
lustings
of
the
spirit
,
Rom
7.
are
those
that
defile
the
soule
.
You
see
that
God
hath
spent
a
whole
commandement
against
them
.
And
indeede
,
all
the
actuall
sinnes
committed
by
us
simply
considered
in
themselves
,
as
committed
by
the
body
,
are
not
so
hated
of
God
,
as
the
pollution
of
the
spirit
is
.
Actuall
sinnes
co●●itted
by
〈…〉
of
the
spi●●t
.
Nay
,
I
dare
be
bol●●
to
say
,
that
the
act
of
adultery
,
and
murther
,
is
not
so
abominable
in
Gods
eyes
,
as
the
filthinesse
of
the
spirit
;
this
is
more
abominable
in
the
sight
of
God
,
who
is
a
spirit
,
than
the
act
of
the
body
;
for
it
is
the
spirit
that
he
mainly
lookes
to
.
Indeed
the
act
contracts
the
guilt
;
because
the
lust
is
then
growne
up
to
an
height
,
so
that
it
is
come
to
an
absolute
will
and
execution
.
Therefore
,
if
these
lustings
doe
presse
into
the
soule
,
wee
should
put
them
out
againe
,
and
reject
them
with
shame
and
griefe
:
for
GOD
is
a
Spirit
,
and
beholdes
the
continuall
behaviour
of
thy
spirit
.
Againe
,
the
injury
which
you
offer
to
others
,
though
in
it selfe
it
be
a
great
sinne
,
yet
that
inward
brooding
of
it
in
thy
heart
,
plotting
mischiefe
,
that
boiles
within
thee
,
while
it
hatches
rancour
and
revenge
,
this
is
that
which
he
hates
,
though
thou
shouldest
never
commit
any
actuall
sinne
this
way
.
Iam.
4.5
.
you
have
this
phrase
used
,
Iames
4.
The
lust
of
the
spirit
to
envie
:
that
is
,
the
bent
of
the
spirit
,
and
inclination
of
the
minde
,
which
lookes
upon
the
gifts
of
others
,
whereby
it
overshines
them
,
so
that
they
lust
to
have
that
light
put
out
,
that
their
candle
might
appeare
above
it
;
though
they
act
nothing
,
yet
this
is
abominable
to
him
.
3
Reasons
or
considerations
proving
it
.
And
that
I
might
not
deliver
this
without
ground
,
consider
:
There
is
nothing
so
pleasing
to
God
as
a
broken
heart
,
Isa.
57.
Isay
57.
Now
the
breaking
of
the
heart
is
nothing
else
,
but
the
severing
betweene
the
heart
and
sin
.
As
when
you
see
an
artificers
worke
,
wherein
many
parts
are
glued
together
;
if
it
should
fall
downe
,
or
the
glue
be
dissolved
,
then
they
all
breake
to
pieces
:
and
when
the
lusts
that
are
in
our
soules
are
thus
severed
,
this
pleaseth
the
Lord
;
not
that
the
affliction
of
a
mans
spirit
is
pleasing
to
the
Lord
,
but
the
separation
of
sinne
from
his
soule
,
when
the
soder
that
joynes
a
sinfull
action
and
the
heart
together
,
when
this
is
dissolved
,
this
doth
please
the
Lord
.
And
by
the
rule
of
contraries
,
if
this
be
true
,
then
it
is
true
,
on
the
other
side
,
that
when
the
spirit
is
glued
by
any
lust
to
any
inordinate
thing
,
it
is
most
hatefull
to
God
:
for
the
stronger
the
lust
is
,
the
stronger
is
the
glue
;
and
therefore
a
man
the
more
he
is
tyed
to
this
world
,
and
hath
such
strong
lusts
,
the
more
hee
hath
this
uncleannesse
and
pollution
of
spirit
.
And
therefore
as
a
broken
heart
is
most
acceptable
to
God
:
so
a
spirit
that
is
knit
to
any
inordinate
object
,
by
the
thing
,
that
it
cleaves
to
,
it
becomes
most
hatefull
and
abominable
to
him
.
Consider
,
that
although
a
lust
left
at
liberty
,
when
God
hath
taken
off
the
chaine
,
and
suffers
it
to
doe
what
it
will
,
doth
contract
more
guilt
,
and
doth
indeede
more
hurt
to
mankind
;
yet
he
that
hath
a
heart
as
full
of
lust
,
and
filthinesse
,
is
no
lesse
abominable
,
and
odious
in
Gods
sight
.
Take
a
wolfe
,
that
runnes
up
and
downe
,
and
kills
the
sheepe
,
that
wolfe
is
abominable
,
and
every
one
cries
out
against
him
;
but
a
wise
man
that
sees
a
wolfe
tyed
up
in
a
chaine
,
hates
that
as
much
as
he
did
the
other
:
for
he
knowes
that
he
hath
the
same
nature
,
and
would
doe
as
much
hurt
if
he
were
let
loose
:
So
we
may
say
of
men
,
whose
hearts
are
full
of
lusts
,
God
it
may
be
,
hath
tyed
them
up
,
so
that
they
breake
not
forth
;
yet
these
lusts
are
abominable
and
hatefull
in
his
sight
,
though
they
doe
not
so
much
hurt
,
nor
breake
so
many
commandements
.
Therfore
let
them
consider
this
,
that
live
under
good
families
,
good
Tutours
,
or
in
good
company
,
commonly
they
are
as
wolves
tied
up
,
they
cannot
break
forth
so
into
outward
acts
,
it
may
be
,
they
are
restrained
by
reason
of
some
bodies
favour
that
they
would
not
lose
,
or
the
like
,
but
yet
they
give
way
to
the
spirit
within
,
that
rangeth
and
lusteth
up
and
downe
;
and
this
is
therefore
defiled
in
Gods
sight
.
Consider
that
these
lusts
of
the
Spirit
,
are
full
of
the
spawne
,
and
egges
of
sinne
;
that
is
,
they
are
the
mother
sinne
:
it
is
pregnant
with
actuall
sinne
.
Iam.
4.1
.
Iames
4.1
.
From
whence
come
warres
and
fightings
among
you
?
come
they
not
hence
,
even
of
your
lusts
that
warre
in
your
members
?
Concupiscence
is
but
as
the
lust
of
the
Spirit
,
which
concupiscence
is
full
of
actuall
sinnes
,
and
brings
them
forth
when
occasion
is
given
;
Iam.
1.15
.
Iames
1.15
.
And
therfore
it
is
more
hated
than
an
act
is
,
which
is
but
one
,
which
hath
not
so
much
spawne
in
it
:
and
therefore
you
ought
to
cleanse
your
spirit
from
this
pollution
.
Quest.
But
how
shall
we
doe
this
?
to
get
our
spirits
thus
cleansed
?
Answ.
1
You
must
search
out
the
pollution
of
the
spirit
.
Directions
for
cleansing
the
spirit
.
For
the
spirit
of
a
man
is
a
deepe
thing
,
and
hidden
,
full
of
corners
and
cranne
,
a
lust
and
pollution
will
easily
hide
it selfe
in
〈◊〉
;
therefore
thou
must
finde
it
out
and
confesse
it
.
Doe
as
David
●●d
,
goe
to
God
,
and
say
,
Lord
search
,
and
try
me
,
see
if
there
be
any
wickednesse
in
me
▪
as
if
he
should
say
,
if
I
could
,
I
would
search
my
owne
heart
,
but
I
cannot
doe
it
enough
,
therefore
doe
thou
come
and
doe
it
;
I
will
open
the
doores
,
as
a
man
useth
to
say
to
the
officers
that
come
to
looke
for
a
traytour
,
Doe
you
come
in
,
and
search
if
there
be
any
here
,
I
will
set
open
my
doores
;
so
faith
David
here
.
So
,
when
a
man
would
cleanse
his
heart
from
the
pollutions
of
his
spirit
,
let
him
doe
on
that
manner
;
remember
,
that
to
hide
a
traytour
is
to
be
a
traytour
himselfe
;
therefore
labour
to
finde
it
;
and
,
when
it
is
found
,
confesse
it
to
the
Lord
,
and
lay
a
just
weight
upon
it
.
What
though
it
never
breakes
forth
into
outward
actions
?
say
to
the
Lord
,
O
Lord
,
I
know
that
thou
lookest
to
the
spirit
,
and
art
conversant
about
it
:
to
have
a
polluted
spirit
,
is
an
abomination
to
thee
.
This
is
a
thing
that
we
would
doe
,
and
wee
are
oftentimes
to
blame
in
this
,
in
our
prayers
:
for
we
confesse
our
actuall
sinnes
,
and
doe
not
confesse
the
pollution
of
our
spirits
to
the
Lord
.
Quest.
But
you
will
say
,
We
would
faine
have
some
directions
to
finde
out
this
uncleanesse
of
our
spirits
.
Answ.
Consider
,
what
ariseth
in
thy
spirit
,
when
it
is
stirred
at
any
time
,
and
there
thou
shalt
finde
what
the
pollution
of
the
spirit
is
.
Set
a
pot
on
the
fire
,
and
put
flesh
into
it
;
while
it
is
colde
,
there
is
nothing
but
water
and
meat
:
but
set
it
a
boyling
,
and
then
the
scumme
ariseth
.
It
is
a
similitude
used
in
Ezek.
24.11
,
12.
Ezek.
24.11
,
12.
I
say
,
observe
what
ariseth
in
thy
spirit
,
at
any
time
,
when
there
is
some
commotion
,
when
thy
spirit
is
stirred
more
than
ordinary
,
now
every
temptation
is
,
as
it
were
,
a
fire
to
make
the
pot
boyle
,
any
injurie
that
is
offered
to
us
,
this
makes
the
scumme
to
arise
,
now
see
what
ariseth
out
there
,
and
when
any
object
comes
to
allure
thee
to
sinne
,
see
what
thoughts
arise
in
thy
heart
,
as
the
thoughts
of
profit
or
preferment
,
so
that
when
such
an
opportunity
comes
,
it
stirres
the
spirit
,
and
sets
it
on
boyling
;
consider
what
then
ariseth
in
thy
heart
,
and
thou
shalt
see
what
thy
spirit
is
.
And
that
which
thou
art
to
doe
,
when
thou
findest
it
,
is
to
confesse
it
to
the
Lord
,
and
suffer
it
not
to
come
into
outward
act
;
cast
it
out
,
suffer
it
not
to
boyle
in
:
Ezek.
24.13
.
Ezek:
24.13
.
When
thou
hast
done
this
,
thou
must
not
stay
here
:
but
thou
must
labour
to
loathe
and
hate
that
pollution
of
spirit
.
There
are
two
things
to
be
hated
by
us
;
the
sinne
,
that
we
looke
upon
as
a
pleasant
thing
;
but
there
is
besides
,
thy
inclination
to
that
thing
,
and
that
is
the
pollution
of
thy
spirit
,
and
that
thou
must
hate
and
loathe
;
thou
must
not
onely
hate
the
object
that
is
offered
to
thee
,
but
thy selfe
also
,
and
the
uncleanesse
of
thy
spirit
.
Thus
it
is
with
every
one
,
whose
heart
is
right
,
Ezek.
36.21
.
that
is
,
Ezek.
36.21
.
when
a
man
begins
to
looke
upon
his
sinne
,
and
see
the
pollution
of
the
spirit
in
it
,
he
begins
to
grow
to
an
indignation
against
it
,
(
as
that
is
the
fruite
of
godly
sorrow
,
2
Cor.
2
Cor.
7.
7.
)
he
findes
his
heart
so
disposed
,
that
he
begins
to
quarrell
with
his
heart
,
and
to
fall
out
with
it
;
and
to
say
;
What
?
have
I
such
a
heart
that
will
carry
me
to
sinne
?
that
will
not
onely
carry
me
to
sinne
,
but
to
hell
?
Hee
begins
to
loathe
himselfe
,
hee
would
not
owne
his
owne
selfe
,
if
hee
could
;
hee
would
goe
out
of
himselfe
,
he
is
weary
of
his
owne
heart
:
such
a
hatred
and
loathing
thou
must
have
of
this
pollution
of
spirit
that
is
in
thee
.
And
this
thou
shalt
doe
,
if
thou
wilt
but
consider
,
what
evill
this
pollution
doth
bring
thee
,
and
what
hurt
filthinesse
hath
done
to
thee
:
a
man
can
hate
the
disease
of
the
body
,
and
cry
out
of
it
;
and
why
should
not
men
doe
so
of
the
soule
?
It
is
our
sinne
that
is
the
cause
of
all
evill
;
it
is
not
poverty
,
or
disgrace
,
or
sicknesse
,
but
it
is
sinne
in
thy
poverty
,
sinne
in
thy
disgrace
,
sinne
in
thy
sicknesse
:
so
that
if
a
man
could
looke
upon
sinne
as
the
greatest
evill
,
and
that
doth
him
the
greatest
mischiefe
,
he
would
hate
that
above
all
things
.
And
here
remember
not
onely
to
doe
it
in
generall
,
but
to
pitch
thy
hatred
chiefly
upon
thy
beloved
sinne
.
Be
ready
to
say
in
this
case
,
as
Haman
of
Mordecai
;
what
availeth
it
me
,
if
Mordecai
yet
live
?
If
we
could
do
so
with
our
beloved
lusts
,
and
come
to
such
a
hatred
of
them
as
Haman
had
of
Mordecai
,
to
hate
that
beloved
pollution
,
which
cleaves
so
fast
to
thy
spirit
,
this
were
a
blessed
thing
.
Thou
must
yet
goe
a
step
further
,
that
is
,
to
get
it
mortified
,
to
get
it
utterly
cast
out
,
slaine
and
killed
,
not
to
suffer
it
to
live
with
thee
:
thou
must
doe
with
such
a
pollution
of
thy
spirit
,
as
thou
doest
with
thine
utter
enemy
,
whom
thou
followest
to
death
,
and
wilt
have
the
law
upon
him
,
and
wilt
be
content
with
nothing
but
his
life
:
So
when
thou
hast
found
out
thy
sinne
,
then
goe
this
step
further
,
to
have
it
out
before
the
Lord
,
and
cry
against
it
,
and
say
,
that
it
is
his
enemy
,
&
thy
enemy
,
&
an
enemy
to
his
grace
;
it
hath
sought
thy
life
,
and
thou
wilt
have
the
life
of
it
before
thou
hast
done
:
this
thou
shouldest
doe
,
to
get
it
utterly
cast
out
,
to
get
an
utter
separation
betwixt
thy
soule
and
it
;
so
that
if
there
should
come
a
temptation
to
hee
againe
,
if
there
should
be
pleasure
on
the
one
hand
,
and
threatnings
on
the
other
,
then
thou
shouldest
say
,
rather
any
thing
than
this
sinne
,
than
this
lust
,
it
is
my
greatest
enemy
,
that
hath
done
me
thus
much
mischiefe
;
so
that
thy
soule
doth
not
onely
loath
it
,
but
thou
wilt
not
suffer
it
to
live
in
thee
;
this
is
that
which
wee
ought
to
doe
,
if
wee
would
cleanse
our
spirits
.
When
a
man
hath
done
all
this
,
thou
must
goe
to
God
,
and
beseech
him
that
hee
would
melt
that
soder
,
as
it
were
,
that
he
would
make
a
dissolution
,
that
he
would
sever
thy
soule
,
and
the
lust
that
cleaves
so
fast
to
it
.
That
which
made
the
soule
,
and
the
object
to
cleave
so
fast
together
is
lust
,
that
is
the
soder
:
which
like
unto
soder
must
be
melted
with
fire
:
Isay
4.4
.
Isay
4.4
.
When
the
Lord
shall
have
washed
away
the
filth
of
the
daughters
of
Sion
,
and
shall
have
purged
the
blood
of
Ierusalem
from
the
midst
thereof
,
by
the
spirit
of
wisedome
,
and
by
the
spirit
of
burning
:
that
is
,
the
holy
Ghost
,
who
is
as
fire
,
that
melts
the
soder
,
and
loosens
it
;
&
also
the
word
,
Ier.
23.24
.
&
so
also
in
Mal.
3.
Ierem.
23.24
.
Mal.
3.
Christ
there
is
compared
to
fire
,
and
to
Fullers
sope
,
and
all
to
expresse
the
divers
wayes
that
the
Lord
hath
to
cleanse
our
spirits
from
sinne
.
Sinne
cleaves
to
the
soule
as
drosse
to
the
gold
:
now
the
spirit
of
burning
cleanseth
and
purifies
it
;
yea
it
doth
it
violently
;
and
therefore
it
is
said
to
be
a
hammer
also
in
Ieremy
.
Againe
,
sinne
sinkes
in
as
a
deepe
staine
,
therefore
Christ
is
as
sope
to
cleanse
it
.
And
therefore
goe
,
and
say
to
God
,
Rather
than
I
should
not
be
cleansed
,
Lord
cleanse
me
with
the
fire
of
affliction
,
as
it
is
also
called
,
Zach.
13.9
.
Zach
13.9
.
And
I
will
bring
the
third
part
,
saith
the
Lord
,
through
the
fire
,
and
will
refine
them
,
as
silver
is
refined
,
&
will
try
them
as
gold
is
tryed
.
It
were
best
(
my
beloved
)
if
you
would
yeeld
to
the
Spirit
,
&
the
Word
,
that
they
may
cleanse
you
before
his
sight
:
For
if
that
will
not
doe
,
he
will
come
with
the
fire
of
affliction
,
and
it
is
better
that
you
should
be
dealt
so
with
,
than
that
your
soules
,
being
still
uncleane
,
should
perish
for
ever
.
To
fit
thy
spirit
for
the
Lord
,
that
is
a
spirit
,
and
the
father
of
spirits
,
thou
must
goe
yet
one
step
further
;
thou
must
labour
to
beautifie
it
,
to
seeke
to
adorne
it
by
a
spirituall
excellency
.
Now
if
thou
wouldest
beautifie
it
by
any
thing
,
seeke
not
for
outward
excellencies
,
as
clothes
,
or
fine
apparell
,
or
adorning
in
the
sight
of
men
,
but
seeke
such
an
excellency
as
is
sutable
to
the
spirit
:
seeke
not
other
things
;
for
they
are
such
things
that
God
regards
not
.
So
that
,
as
every
man
seekes
some
excellency
or
other
,
that
which
thou
art
to
seeke
is
,
to
get
spirituall
excellency
,
such
as
may
beautifie
thy
heart
,
for
that
which
is
outward
,
God
regardeth
not
.
You
shall
see
an
excellent
place
for
this
,
Isay
66.2
.
Isay
66.2
.
All
these
things
hath
my
hand
made
,
saith
the
Lord
,
but
to
this
man
will
I
looke
,
even
to
him
that
is
poore
,
and
of
a
contrite
spirit
,
and
trembleth
at
my
word
.
When
the
Lord
lookes
upon
all
things
here
below
,
they
are
all
at
his
command
,
(
my
hand
hath
made
them
,
saith
he
,
and
I
can
dispose
of
them
as
I
will
)
but
what
is
it
,
of
all
them
,
that
I
doe
esteeme
?
a
spirit
that
is
fashioned
,
and
beautified
with
inward
ornaments
,
so
that
it
trembles
at
my
word
,
that
is
the
thing
which
I
regard
.
So
1
Pet.
3.3
.
you
have
a
comparison
there
of
outward
excellencies
,
1
Pet.
3.3
.
and
of
the
spirituall
decking
of
the
inward
man
,
which
the
Apostle
preferreth
,
because
that
is
a
thing
that
is
esteemed
of
by
God
.
Whose
adorning
,
saith
the
Apostle
,
let
it
not
be
that
outward
adorning
,
of
plaiting
the
haire
,
and
of
wearing
golde
,
or
of
putting
on
of
apparell
:
But
let
it
be
the
hidden
man
of
the
heart
,
in
that
which
is
not
corruptible
,
even
the
ornament
of
a
meeke
and
quiet
spirit
,
which
is
in
the
sight
of
God
of
great
price
.
So
it
is
said
of
wisedome
,
Prov.
3.22
.
Prov.
3.22
.
It
shall
be
life
to
thy
soule
,
and
grace
to
thy
necke
:
that
is
,
wisedome
adornes
the
soule
in
the
sight
of
God
,
therefore
that
is
the
excellency
that
is
chiefly
to
be
sought
by
us
,
even
thus
to
adorne
the
soule
.
And
there
is
good
reason
for
it
:
for
,
if
thou
consider
what
thy
body
is
,
and
what
thy
spirit
is
,
thou
shalt
see
,
that
all
these
things
that
doe
adorne
the
outward
man
,
are
not
the
excellencies
to
bee
sought
after
.
Indeed
there
are
divers
kindes
of
those
excellencies
;
they
are
of
three
sorts
.
First
,
excellency
of
clothes
,
and
building
,
and
such
gaudy
things
,
which
children
and
vaine
men
and
women
are
sensible
of
.
Secondly
,
great
titles
,
and
honours
,
and
great
rewards
,
which
a
higher
sort
of
men
are
capable
of
.
Thirdly
,
the
excellency
of
learning
,
and
knowledge
,
and
skill
in
arts
and
sciences
;
and
this
also
is
but
an
outward
excellency
:
for
though
it
be
seated
in
the
spirit
,
yet
it
inables
onely
to
outward
things
.
These
are
not
the
excellencies
that
thou
shouldest
seeke
for
:
but
it
is
an
excellency
of
the
spirit
,
thou
art
to
regard
:
looke
to
thy
spirit
what
that
is
:
for
as
the
spirit
is
,
such
is
the
man
.
Spiritus
est
perfectio
hominis
,
this
is
the
proper
excellency
:
the
body
is
but
,
as
it
were
,
the
sheath
for
the
soule
;
a
man
is
said
to
be
more
excellent
,
as
his
soule
is
excellent
.
Other
excellency
is
but
an
outward
excellency
,
this
excellency
is
that
which
is
intrinsecall
to
a
man
;
the
other
are
but
adventitious
,
they
are
not
proper
,
it
is
not
that
which
makes
the
difference
.
The
righteous
is
more
excellent
than
his
neighbour
:
There
is
a
difference
of
honour
,
but
all
these
are
but
accidentall
differences
:
the
essential
difference
is
the
spirit
,
and
that
is
it
which
God
regards
and
by
this
thou
excellest
thy
neighbour
.
All
other
excellencies
are
but
as
when
a
mule
or
an
asse
having
goodly
trappings
,
should
boast
it selfe
against
the
horse
,
which
is
a
goodly
creature
,
because
it
hath
goodly
trappings
;
or
as
if
a
mud-wall
,
that
the
Sunne
shines
upon
,
should
boast
it selfe
against
a
wall
of
marble
that
stands
in
the
shadow
.
Therefore
consider
of
this
,
that
so
thou
maist
labour
to
beautifie
thy
spirit
;
if
there
were
no
other
reason
,
but
that
he
is
a
Spirit
,
and
that
he
beholdes
the
excellency
of
the
spirit
,
this
were
sufficient
.
Take
all
other
excellencies
in
the
world
,
they
make
thee
onely
excellent
in
the
sight
of
man
;
but
this
makes
thee
excellent
before
God
,
this
is
a
solid
thing
,
all
the
glory
of
the
world
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
empty
glory
;
but
that
which
makes
thee
excellent
before
God
,
is
this
.
As
it
is
,
Iam:
2.5
.
Iam.
2.5
.
Hath
not
God
chosen
the
poore
of
this
world
,
rich
in
faith
,
and
heires
of
the
kingdome
which
he
hath
promised
to
them
that
love
him
?
As
if
he
should
say
,
that
which
makes
men
glorious
,
is
their
faith
and
holines
within
,
that
is
the
thing
that
makes
us
excellent
in
Gods
sight
,
and
inables
us
to
doe
higher
workes
:
all
other
things
habilitate
us
but
to
the
things
of
this
life
,
but
grace
makes
thee
strong
,
and
makes
thee
to
serve
the
Lord
with
fear
and
reverence
,
Heb.
12.28
.
Heb.
12.28
.
And
therfore
this
is
to
be
sought
of
us
.
Phil.
4.8
.
Phil.
4.8
.
The
world
seekes
other
things
after
their
owne
fancie
,
but
seeke
you
these
things
,
this
is
the
excellency
that
we
should
seeke
;
for
this
adornes
thy
spirit
.
And
now
if
I
should
aske
any
man
,
whether
is
it
not
better
to
have
Gods
image
renewed
in
him
,
and
to
be
like
to
him
,
than
to
have
the
excellency
of
humane
knowledge
?
every
one
would
say
,
that
to
have
Gods
image
renewed
in
them
,
were
the
best
:
but
then
why
doest
thou
not
busie
thy selfe
about
it
?
why
doest
thou
not
labour
for
it
?
why
doe
you
studie
much
,
and
pray
so
little
?
So
if
I
should
aske
another
,
whether
grace
,
or
outward
excellency
were
better
?
he
would
say
,
grace
:
but
then
why
doe
you
not
bestow
some
time
about
it
,
to
get
it
?
It
is
a
great
signe
that
the
heart
is
right
,
when
we
can
judge
aright
of
the
excellency
,
that
is
to
be
sought
by
us
.
2
Cor.
5.
2
Cor.
5.
It
is
made
a
signe
of
a
new
creature
,
that
he
doth
judge
aright
of
spirituall
things
.
Iam
1..10
.
Iames
1
10.
It
is
made
a
signe
of
a
man
converted
to
God
,
when
he
is
brought
low
,
that
is
,
he
is
drawne
from
that
high
esteeme
of
outward
excellency
,
which
before
he
had
;
when
he
sees
that
they
are
but
fading
flowers
,
things
of
no
worth
:
and
thus
the
soule
gets
strength
to
it selfe
.
When
thou
hast
cleansed
thy
spirit
,
when
thou
hast
adorned
it
with
such
spirituall
beauty
,
so
that
God
is
delighted
in
thee
:
then
thou
must
goe
yet
further
:
thou
must
let
it
have
rule
,
and
dominion
;
thou
must
let
it
have
the
upper
hand
of
the
body
in
all
things
.
Let
thy
spirit
be
still
advanced
,
that
is
,
let
it
not
bee
drowned
with
the
body
,
but
be
emergent
still
aboue
it
,
kept
from
all
base
affections
,
let
it
be
cleare
from
all
corporeall
drosse
,
that
is
,
from
those
bodily
affections
of
meate
,
drinke
,
uncleannesse
,
sports
,
pastime
&c.
wherewith
the
body
is
delighted
:
for
this
spirit
is
the
most
excellent
thing
in
thee
,
therefore
it
is
meete
that
it
should
have
dominion
,
that
it
should
not
be
brought
into
subjection
,
no
not
by
any
spirituall
lust
,
that
ariseth
from
the
spirit
,
that
the
body
is
not
capable
of
;
much
more
then
a
shame
is
it
to
be
brought
into
subjection
by
any
bodily
lust
,
that
wrongs
the
Father
of
spirits
.
1
Cor.
6.12
,
13.
1
Cor.
6.12
,
13.
All
things
are
lawfull
to
me
,
saith
the
Apostle
,
but
I
will
not
be
brought
under
the
power
of
any
thing
.
Meat
is
for
the
belly
,
and
the
belly
for
meat
,
but
God
shall
destroy
both
it
and
them
.
His
meaning
is
this
,
I
see
that
it
is
not
convenient
for
me
to
eate
flesh
;
I
doe
not
deny
but
that
I
have
a
desire
to
eate
flesh
as
well
as
others
,
but
because
it
is
not
convenient
,
therefore
I
will
bridle
that
appetite
:
for
,
Meat
is
for
the
belly
,
and
the
belly
for
meat
,
but
God
shall
destroy
both
it
and
them
.
If
that
appetite
should
prevaile
,
the
body
would
rule
over
the
soule
:
but
that
I
will
not
suffer
,
that
my
spirit
should
be
brought
into
subjection
by
any
bodily
appetite
.
And
consider
,
what
an
unreasonable
thing
it
is
,
that
the
spirit
should
be
brought
under
the
body
.
There
are
but
two
parts
of
a
man
,
and
they
draw
us
two
wayes
:
the
spirit
drawes
us
upward
to
the
Father
of
spirits
,
(
as
it
is
a
spirit
:
)
and
the
body
drawes
us
downeward
.
Now
consider
which
should
have
the
vpper
hand
,
they
will
not
goe
both
together
Now
know
this
;
that
if
the
spirit
bee
under
the
body
,
it
will
breede
confusion
.
It
is
so
in
other
things
;
looke
into
the
Common
wealth
,
if
you
should
see
servants
riding
and
Princes
going
on
foot
,
looke
into
nature
,
if
the
fire
and
aire
should
bee
below
,
and
the
water
and
earth
aboue
,
what
confusion
would
there
bee
?
So
is
it
in
this
case
.
The
Apostle
compares
them
to
bruite
beasts
,
2.
Pet.
2.12
.
2
Pet.
2.12
.
(
and
the
wise
man
compares
them
to
a
citie
,
whose
walls
are
broken
downe
,
so
that
there
is
an
vtter
ruine
.
)
Saith
the
Apostle
Peter
,
in
the
place
forenamed
,
that
they
as
naturall
bruite
beasts
made
to
bee
taken
and
to
be
destroyed
,
who
speake
evill
of
the
things
they
understand
not
,
and
shall
utterly
perish
in
their
owne
corruption
:
that
is
,
if
a
man
will
come
to
this
,
to
suffer
such
a
confusion
as
this
,
they
shall
even
bee
served
as
bruite
beasts
are
:
Nay
beloved
,
if
it
were
with
us
as
it
is
with
beast
,
we
might
giue
libertie
for
these
corporall
appetites
to
rule
over
the
soule
:
as
,
take
a
horse
,
if
he
hath
no
rider
,
then
you
blame
him
not
,
though
he
runne
,
and
kicke
up
,
and
downe
,
for
he
is
a
beast
,
and
hath
no
rider
to
sit
him
;
but
when
he
is
under
the
bridle
,
then
,
if
he
doth
not
doe
that
which
he
should
doe
,
then
you
blame
him
.
But
a
man
hath
reason
to
guide
him
,
and
hee
hath
grace
to
guide
reason
:
now
to
cast
off
both
these
is
more
than
brutish
.
Consider
,
that
all
things
,
the
more
refined
they
are
,
the
better
they
are
;
for
they
come
neerer
to
the
spirit
:
So
then
doe
thou
looke
vpon
thy selfe
;
and
say
with
thy selfe
;
the
more
that
spirit
within
me
is
advanced
,
the
more
it
is
suffered
to
rule
,
without
impediment
,
it
is
the
better
for
me
.
To
give
you
an
instance
or
two
,
that
you
may
see
the
practise
of
the
Saints
in
this
case
:
Iob
he
saith
,
I
esteemed
thy
word
as
my
appointed
meales
,
&c.
I
will
rather
restraine
my
body
in
this
,
then
I
will
suffer
my
soule
to
want
that
which
belongs
to
it
;
as
he
saith
for
eating
and
drinking
,
so
saith
David
for
sleepe
;
rather
then
my
soule
should
not
doe
its
duty
,
I
will
deprive
my
body
of
sleepe
,
saith
he
:
So
Iesus
Christ
:
Ioh
:
4.34
.
Iohn
4.34
.
Iesus
saith
unto
them
,
my
meate
is
to
doe
the
will
of
my
Father
,
and
to
finish
his
worke
:
that
is
,
I
will
be
content
to
neglect
my
body
,
to
doe
that
which
is
the
worke
of
my
spirit
,
the
worke
of
my
Father
.
And
such
is
his
owne
advice
:
seeke
not
the
loaves
,
saith
he
,
nourish
not
your
bodies
,
labour
not
for
the
meate
that
perisheth
:
but
looke
that
thy
soule
get
the
better
in
all
things
.
Object
.
But
how
shall
I
know
this
,
whether
my
soule
doth
rule
or
no
?
Answ.
When
the
bodily
appetite
,
and
inclination
shall
arise
so
high
,
as
to
rule
the
sterne
of
the
soule
,
and
the
actions
of
it
,
then
the
body
gets
rule
over
the
soule
:
but
when
these
shall
bee
subdued
,
and
ruled
,
and
guided
by
the
soule
,
when
they
shall
bee
brought
to
that
square
,
which
the
spirit
within
shall
set
downe
,
then
the
spirit
rules
over
the
body
.
Object
.
But
my
inclinations
are
strong
,
and
I
cannot
rule
them
:
what
must
I
doe
then
?
Answ.
Thou
must
doe
in
this
case
as
Saint
Paul
did
,
who
kept
under
his
body
by
violence
,
as
men
use
to
tame
horses
;
we
should
keepe
it
downe
,
wee
must
take
heed
of
carnall
lusts
,
they
will
keepe
the
body
too
high
,
as
a
Horse
may
be
too
lustie
for
his
rider
:
yet
so
,
as
on
the
other
side
it
must
not
be
kept
too
low
,
for
the
body
is
the
instrument
of
the
soule
:
but
onely
the
soule
must
have
dominion
over
it
,
it
should
alwayes
bee
subject
to
the
principall
agent
,
as
it
is
said
of
a
servant
,
that
he
should
not
be
Supra
negotium
,
nor
infra
negotium
,
but
par
negotio
,
not
above
,
nor
below
,
but
fit
for
his
businesse
:
so
ought
the
body
to
be
the
soules
servant
.
Beloved
,
consider
this
,
doe
but
thinke
what
your
soules
are
,
that
you
should
suffer
them
to
be
thus
in
subjection
,
Thinke
what
a
shame
it
is
,
that
these
bodily
affections
should
so
overrule
the
spirit
that
is
made
like
to
God
,
the
soule
,
that
shall
live
for
ever
,
the
soule
for
which
Christ
dyed
,
that
is
better
then
all
the
world
beside
;
thinke
I
say
,
with
your selves
,
what
a
sencelesse
and
unreasonable
thing
it
is
,
that
this
soule
should
be
kept
under
by
the
body
,
and
that
the
body
should
rule
over
it
?
Are
not
men
in
this
kinde
,
like
to
beasts
,
subject
to
sensualitie
,
that
eate
that
they
may
play
,
and
play
that
they
may
eate
?
and
the
soule
is
not
considered
all
this
while
,
how
it
is
a
spirit
,
that
is
like
to
God
himselfe
,
who
is
a
spirit
.
Alas
,
what
is
the
body
to
it
?
It
is
in
it
as
in
a
prison
:
such
is
the
body
to
the
soule
,
not
to
be
regarded
in
comparison
of
it
.
Therefore
adde
this
to
the
other
,
that
the
soule
may
still
be
advanced
,
and
that
it
suffer
not
bodily
actions
to
bring
it
into
subjection
,
lest
you
be
as
bruite
beasts
,
subject
to
sensuality
,
made
to
be
taken
,
and
to
be
destroyed
.
FINIS
.
THE
ELEVENTH
SERMON
.
EXODVS
3.13
,
14.
And
Moses
said
unto
God
,
Behold
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
,
the
God
of
your
fathers
hath
sent
mee
unto
you
,
and
shall
say
unto
me
,
what
is
his
name
;
what
shall
I
say
unto
them
?
And
God
said
unto
Moses
,
I
AM
,
THAT
I
AM
,
&c.
Vse
2
A
Second
use
from
this
point
is
this
:
If
God
be
a
spirit
,
then
his
dominion
,
government
,
and
providence
is
chiefly
exercised
on
the
spirits
of
men
.
His
government
chiefly
exercised
on
the
spirits
of
men
.
It
is
true
,
his
providence
is
over
all
things
that
belong
to
us
:
but
,
as
he
is
in
himselfe
a
Spirit
,
so
he
puts
forth
,
and
exerciseth
this
power
of
his
principally
in
guiding
the
spirits
of
men
,
and
in
that
you
are
chiefly
to
observe
his
providence
toward
you
.
And
that
you
shall
see
in
Rom.
14.17
.
Rom.
14.17
.
The
kingdome
of
God
,
that
is
,
his
rule
,
and
power
,
is
not
in
meate
and
drinke
,
for
they
are
outward
things
,
and
hee
that
is
a
spirit
regards
them
not
;
but
it
is
in
righteousnesse
and
peace
,
and
joy
in
the
holy
Ghost
:
that
is
,
in
the
things
that
belong
to
the
spirit
,
therein
is
his
kingdome
,
and
dominion
chiefly
exercised
.
So
also
,
Psal.
33.14
,
15.
Psal.
13.14
,
15.
From
the
place
of
his
habitation
hee
looketh
downe
upon
all
the
inhabitants
of
the
earth
:
he
fashioneth
their
hearts
alike
,
hee
considereth
all
their
workes
.
Marke
it
,
when
God
lookes
downe
from
heaven
,
and
beholdes
the
children
of
men
,
the
chiefest
thing
that
he
doth
,
wherein
his
government
is
exercised
,
is
,
in
that
hee
fashions
their
hearts
and
spirits
:
and
therefore
those
eternall
subjects
of
his
that
live
with
him
for
ever
,
and
spirits
,
as
the
Angels
,
and
the
soules
of
men
.
Therefore
if
thou
wouldest
observe
the
will
of
the
Lord
toward
thee
,
and
wouldest
see
,
wherein
his
providence
is
chiefly
exercised
,
looke
upon
thy
spirit
upon
all
occasions
;
that
is
,
what
bents
,
what
inclinations
,
what
hopes
,
and
desires
hee
hath
put
into
thy
soule
.
If
you
looke
upon
men
in
the
world
,
you
shall
see
them
divers
in
their
spirits
;
one
man
lusts
after
riches
,
honour
and
preferment
;
another
after
gaming
,
sporting
and
drinking
:
now
looke
upon
this
temper
of
spirit
as
the
greatest
judgement
of
all
others
.
Againe
,
looke
upon
the
spirits
of
other
men
,
they
are
fashioned
a
contrary
way
,
to
deny
themselves
,
to
seeke
grace
,
and
avoid
sinne
;
to
be
content
to
have
God
alone
,
to
doe
his
worke
,
and
to
leave
their
wages
to
God
,
to
live
a
painfull
life
,
serving
God
,
and
men
with
their
sweetnesse
:
this
is
a
quite
contrary
spirit
,
and
this
is
the
greatest
blessing
.
Therefore
you
shall
see
,
that
when
the
Lord
is
angry
with
a
man
,
so
that
his
anger
is
wound
up
to
the
highest
pegge
,
then
he
gives
him
over
to
this
judgement
:
as
it
is
,
Psal.
81.12
.
Psal.
81.12
.
So
I
gave
them
over
to
their
owne
hearts
lust
,
and
they
walked
in
their
owne
counsells
:
that
is
,
my
judgement
shall
be
executed
upon
their
spirits
,
to
leave
them
to
an
unjudicious
minde
.
Againe
,
on
the
other
side
,
when
the
Lord
would
doe
a
man
the
greatest
kindnesse
,
then
he
fashions
his
spirit
another
way
.
Deut.
30.6
.
Deut.
30.6
.
And
the
Lord
thy
God
will
circumcise
thine
heart
,
and
the
heart
of
thy
seed
,
to
love
the
Lord
with
all
thine
heart
,
and
with
all
thy
soule
,
that
thou
maist
live
:
as
if
he
should
say
,
when
I
minde
to
doe
you
a
kindnesse
,
then
I
will
thus
fashion
your
hearts
aright
.
So
Ezek.
36.26
.
Ezek.
36.26
.
A
new
heart
also
will
I
give
unto
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
will
take
away
the
stony
heart
out
of
your
flesh
,
and
will
give
you
an
heart
of
flesh
.
The
Scripture
is
plentifull
in
this
.
Therefore
if
thou
wouldest
observe
what
the
LORD
is
to
thee
,
looke
how
hee
fashions
thy
spirit
:
if
thou
findest
that
hee
leaves
thee
to
unruly
affections
and
lusts
,
and
leaves
thee
to
be
glued
to
that
from
which
thou
shouldest
be
divorced
;
or
that
he
hath
left
thee
in
bondage
to
the
feare
of
men
,
as
a
snare
to
thee
,
there
is
no
greater
judgement
in
the
world
than
this
,
as
it
is
the
greatest
mercy
on
the
contrary
.
Therefore
in
2
Tim.
4.22
.
2
Tim.
4.22
.
Paul
prayes
,
The
Lord
Iesus
Christ
be
with
thy
spirit
:
as
if
hee
should
say
,
this
is
the
greatest
mercy
that
I
can
wish
thee
,
and
the
greatest
good
that
God
can
doe
thee
,
and
therefore
he
wisheth
God
to
be
with
his
spirit
.
Proved
by
3
Demonstrations
.
Now
to
set
on
this
point
a
little
further
,
and
to
make
this
plaine
to
you
:
you
shall
see
it
in
these
three
things
.
1.
Because
all
other
things
,
as
riches
,
poverty
,
health
,
sicknesse
,
&c.
he
dispenseth
these
promiscuously
,
so
,
he
gives
riches
to
wicked
men
,
&c.
because
as
it
is
Eccles.
9.1
.
Eccles.
9.1
.
His
love
,
or
hatred
,
cannot
be
knowne
by
these
things
.
Whence
I
reason
thus
;
That
wherein
the
love
and
hatred
of
God
is
most
seene
,
therein
his
providence
chiefly
exerciseth
it selfe
:
but
in
the
fashioning
of
the
spirits
of
men
,
there
,
and
there
chiefly
,
is
his
providence
seene
;
for
other
things
come
alike
to
men
,
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
.
2.
The
disposing
of
other
things
is
much
in
the
power
of
men
.
A
Prince
,
or
a
man
hath
power
to
kill
,
or
to
save
,
he
can
give
riches
,
and
honor
,
and
take
them
away
,
at
his
pleasure
:
But
to
rule
the
spirits
,
to
compose
,
and
guide
the
apprehensions
,
and
affections
of
the
soule
,
that
belongs
to
God
alone
;
a
man
is
no
more
able
to
doe
it
,
than
to
rule
the
raging
sea
.
For
as
it
is
proper
to
God
alone
,
to
compose
the
winde
,
and
to
rule
the
waves
:
so
it
is
proper
to
him
alone
to
rule
the
turbulent
affections
,
to
compose
,
and
guide
them
.
If
there
be
any
disordered
affection
in
the
heart
,
as
an
immoderate
love
of
any
thing
,
or
an
impatient
desire
to
any
thing
,
who
,
is
able
to
remove
it
,
but
the
Lord
who
is
a
Spirit
?
So
,
who
can
implant
holy
affections
in
thee
,
but
he
alone
?
as
,
for
example
,
to
thinke
a
good
thought
,
a
man
cannot
do
it
without
him
,
who
is
the
Father
of
spirits
;
so
to
perswade
a
man
,
no
man
can
doe
it
,
it
must
be
the
Lord
,
as
Noah
saith
;
God
shall
perswade
Laphet
to
dwell
in
the
Tents
of
Sem.
So
to
see
the
hainousnesse
of
sinne
,
and
the
evill
of
it
,
no
man
can
doe
it
but
by
the
spirit
of
God
,
as
it
is
said
.
Iohn
16.9
.
Iohn
16.9
.
The
Spirit
convinceth
men
of
Sinne.
So
to
wil
this
,
or
that
,
which
is
good
,
it
is
he
that
workes
both
the
will
and
the
deed
.
A
man
cannot
choose
but
bee
swallowed
vp
with
worldly
griefe
,
except
God
keepe
him
,
he
cannot
chose
but
feare
the
face
of
man
,
except
God
assist
him
:
for
this
is
one
of
Gods
prerogatives
royall
,
to
rule
in
the
affections
,
and
apprehension
of
men
.
3
Because
the
guiding
of
a
mans
spirit
,
is
of
the
greatest
consequence
of
all
other
things
else
.
Now
God
is
a
wise
commander
,
and
therefore
he
will
not
exert
,
and
put
forth
his
power
,
but
in
things
of
greatest
moment
:
but
the
guiding
of
our
affections
is
all
in
all
to
us
.
For
,
in
a
mans
outward
estate
,
what
things
soever
befall
him
,
all
are
nothing
;
but
what
his
apprehension
is
of
them
,
and
how
he
is
affected
to
them
,
makes
them
crosses
or
comforts
:
if
a
mans
spirit
be
whole
,
the
greatest
crosse
is
nothing
,
and
the
least
is
intolerable
,
if
his
spirit
be
broken
.
As
,
againe
,
what
are
all
pleasant
things
,
if
a
man
hath
not
a
heart
to
apprehend
them
?
As
to
Paul
,
what
was
all
his
persecution
?
as
long
as
his
spirit
was
whole
within
him
,
he
carried
it
out
well
:
and
what
was
Paradise
to
Adam
,
and
a
kingdome
to
Ahab
,
when
their
spirit
was
broken
?
It
is
the
apprehension
that
makes
every
thing
to
a
man
heavy
,
or
unheavy
,
pleasant
or
unpleasant
,
sweete
or
sower
:
and
therefore
this
is
the
use
to
be
made
of
it
,
to
behold
Gods
providence
cheifely
on
our
spirits
,
and
not
onely
in
our
owne
spirits
,
but
what
he
doth
vpon
the
spirits
of
others
also
.
It
is
a
thing
we
stumble
at
,
when
we
see
a
wicked
man
prosper
,
and
carry
all
things
in
the
world
before
him
,
we
should
not
say
,
where
is
Gods
providence
,
and
the
truth
of
his
promise
?
but
see
what
he
doth
upon
the
spirit
of
that
man
.
If
thou
seest
such
a
man
more
malicious
to
the
Church
,
and
children
of
God
,
growing
more
carnall
,
and
abominable
in
his
courses
,
therein
is
Gods
curse
seene
more
,
than
in
all
the
dispensation
of
outward
curses
:
for
that
treasure
of
sinne
which
he
layes
up
for
himselfe
,
will
draw
on
a
treasure
of
wrath
,
which
will
be
executed
in
due
season
.
Therefore
beholde
your
spirits
alwayes
,
and
Gods
providence
upon
them
.
Lament.
3.65
.
Lam.
3
65.
Give
them
sorrow
of
heart
,
thy
curse
upon
them
:
the
words
signifie
,
which
is
thy
curse
upon
them
.
Therefore
if
you
see
an
obstinate
heart
in
a
man
,
that
is
the
greatest
curse
of
all
.
As
in
receiving
the
Sacrament
,
there
wee
doe
pronounce
a
curse
to
him
that
receives
it
unworthily
,
and
prophanes
the
Lords
body
:
but
,
it
may
be
,
he
goes
on
and
sees
it
not
;
but
now
looke
upon
his
spirit
,
and
see
how
GOD
deales
with
that
,
whether
his
heart
doth
not
grow
harder
,
and
more
obdurate
,
which
is
the
greatest
curse
?
You
may
observe
this
every
where
.
If
thou
seest
one
that
hath
a
vaine
and
idle
spirit
,
that
cannot
studie
,
that
cannot
pray
,
that
cannot
choose
but
be
carried
away
by
an
unruly
lust
to
this
or
that
thing
,
believe
it
,
this
is
a
greater
judgement
than
all
the
diseases
in
the
world
,
than
all
shame
and
disgrace
,
that
wee
account
so
much
of
,
than
poverty
and
crosses
:
as
it
is
the
greatest
mercy
,
on
the
other
side
,
when
a
man
is
able
to
serve
GOD
with
an
upright
heart
,
and
to
be
sincere
in
all
his
carriage
.
Thus
it
is
with
men
,
and
this
thou
shouldest
observe
in
thy selfe
also
from
day
to
day
.
Let
us
not
observe
so
much
,
what
accidents
befall
us
,
what
good
is
done
to
us
,
or
what
crosses
wee
have
,
(
it
is
true
indeed
GOD
is
seene
in
all
these
things
)
but
chiefly
looke
what
GOD
hath
done
to
our
spirit
,
what
composing
of
minde
,
or
what
turbulency
of
affections
,
or
what
quietnesse
,
what
patience
,
or
what
impatience
;
and
for
this
be
chiefly
humbled
,
or
be
chiefly
thankfull
:
for
to
take
away
from
Christ
the
praise
of
sanctification
,
is
as
much
as
to
take
away
the
praise
of
his
redemption
.
Herein
thou
shalt
see
his
love
or
hatred
manifested
to
thee
;
his
greatest
judgement
shewed
to
thee
,
or
his
greatest
mercies
.
〈◊〉
3.
The
Third
Vse
is
that
which
the
Scripture
makes
of
it
.
Iohn
4
,
24.
〈◊〉
4.24
.
If
God
be
a
Spirit
,
then
worship
him
in
Spirit
and
truth
.
●orship
him
〈◊〉
●pirit
.
What
it
is
to
worship
God
in
spirit
and
truth
,
you
shall
see
,
if
you
compare
this
place
with
that
in
Rom.
1.9
Rom.
1.9
.
For
God
is
my
witnesse
,
whom
I
serve
with
my
spirit
in
the
Gospell
of
his
Sonne
,
that
without
ceasing
I
make
mention
of
you
alwayes
in
my
prayers
.
What
it
is
to
serve
God
in
the
spirit
.
The
meaning
of
it
is
this
.
When
Paul
had
taken
a
solemne
asseveration
,
GOD
is
my
witnesse
,
&c.
doe
not
thinke
,
saith
hee
,
that
I
have
done
this
feignedly
,
I
am
no
such
man
;
in
preaching
the
Gospell
of
Iesus
Christ
,
I
doe
it
in
my
spirit
:
that
is
,
I
doe
it
not
for
by-ends
,
for
feare
of
men
,
or
the
like
,
but
I
doe
it
in
my
spirit
,
that
is
,
plainly
,
heartily
,
and
sincerely
.
So
that
to
worship
GOD
in
spirit
,
is
,
to
have
a
plainnesse
,
and
sincerity
in
our
worshipping
him
,
that
is
,
to
doe
it
heartily
what
we
doe
to
him
;
in
our
praying
,
and
worshipping
him
,
when
it
is
not
formally
,
and
customarily
done
,
but
our
spirit
seconds
it
within
,
this
it
is
to
worship
him
in
spirit
.
So
that
the
scope
of
our
exhortation
is
,
that
you
would
worship
GOD
chiefly
in
your
spirits
.
As
it
is
said
of
singing
Psalmes
,
Col.
3.16
.
Col.
3.16
.
Admonish
one
another
in
Psalmes
,
and
hymnes
,
and
spirituall
songs
,
singing
with
grace
in
your
hearts
to
the
Lord
.
And
the
ground
of
it
is
,
because
GOD
is
a
spirit
,
and
therefore
he
beholdes
at
any
such
time
,
when
you
come
before
him
,
the
inward
behaviour
of
your
spirits
:
that
is
,
he
observes
when
you
come
to
preach
,
or
pray
,
what
squint-eyed
ends
,
what
vaine
glory
,
what
respect
to
men
you
have
.
Yea
,
he
observes
how
farre
naturall
conscience
leads
you
,
so
that
you
do
it
as
a
task
,
out
of
custome
,
&c.
he
observes
what
worldly-mindednes
,
and
carnall
affections
creep
into
the
soule
,
at
that
time
,
that
makes
you
either
to
post
off
the
duty
,
or
else
to
doe
it
in
a
customary
manner
.
All
this
doth
he
behold
,
he
lookes
to
the
inward
carriage
of
the
spirit
:
and
therefore
doe
you
looke
chiefly
to
the
inward
carriage
,
to
the
inward
frame
of
your
minde
.
Particularly
in
three
things
.
Quest.
But
what
is
that
more
particularly
?
Answ.
I
will
shew
it
to
you
in
these
three
things
.
1.
See
that
thy
spirit
be
as
neare
him
as
thy
lippes
are
,
Isay
29.13
.
Isay
29.13
.
Hee
complaines
of
a
sort
of
people
,
that
draw
nigh
unto
God
with
their
mouth
,
and
with
their
lips
doe
honour
him
,
but
have
removed
their
heart
farre
from
him
,
and
their
feare
towards
him
is
taught
by
the
precepts
of
men
.
So
Ier.
12.2
.
Ier.
12.2
.
Thou
oh
Lord
art
neare
in
their
mouth
,
and
farre
from
their
reines
.
Now
if
thou
wouldest
worship
him
in
spirit
,
see
that
thy
spirit
be
as
neare
him
as
thy
words
are
.
As
,
for
example
,
in
prayer
thou
confessest
thy
sinnes
,
and
professest
that
thou
doest
hate
them
,
thou
prayest
for
mortification
,
and
grace
,
&
for
weanednes
from
the
world
;
herein
thy
words
and
Gods
will
doe
agree
,
they
are
consonant
,
and
when
yet
,
it
may
be
,
the
inward
inclination
of
thy
heart
is
farre
enough
off
from
this
expression
:
therefore
bring
thy
spirit
neare
to
God
as
thy
lippes
are
,
and
then
thou
worshippest
him
in
spirit
.
To
shew
you
more
plainly
what
this
farrenesse
off
of
the
spirit
is
;
take
a
covetous
man
,
and
put
him
upon
the
racke
of
any
exigent
,
where
hee
must
part
with
all
to
save
his
life
,
he
will
say
as
much
as
need
to
be
in
this
case
:
but
his
heart
is
set
as
close
to
his
wealth
,
as
ever
it
was
before
,
so
that
he
is
loath
to
part
with
any
thing
.
And
take
a
thiefe
that
comes
before
the
Iudge
,
hee
confesseth
his
fault
,
and
begges
pardon
,
and
saith
that
he
will
doe
so
no
more
:
but
yet
his
heart
sits
as
neere
to
his
theft
,
he
is
as
farre
from
honesty
as
ever
he
was
before
.
So
take
a
man
,
when
he
comes
into
some
exigent
,
(
for
that
usually
is
the
time
)
as
at
the
receiving
of
the
Sacrament
,
or
at
his
day
of
death
,
he
comes
and
professeth
to
the
Lord
,
that
hee
will
follow
no
more
his
wicked
courses
;
but
he
will
become
a
new
man
,
here
his
words
draw
neare
,
but
looke
to
the
bent
and
inclination
of
his
heart
,
to
the
radicall
constitution
of
it
,
and
that
is
farre
from
holinesse
,
there
hee
sits
as
close
to
his
sinne
as
hee
did
before
.
Therefore
,
if
thou
wouldest
worship
God
in
spirit
,
take
care
that
thy
spirit
draw
neare
to
him
upon
all
such
occasions
,
as
thy
words
doe
.
A
man
in
his
ordinary
course
,
it
may
be
,
prayes
,
and
his
prayers
are
good
:
but
how
farre
his
heart
is
from
it
,
that
his
life
shewes
.
It
is
a
strange
thing
,
that
at
the
Sacrament
,
men
come
and
make
confession
of
their
sins
:
and
yet
their
spirits
are
far
from
it
,
and
that
their
practise
shewes
.
Consider
this
;
you
are
the
men
that
the
Prophet
doth
speake
too
,
you
draw
nigh
to
GOD
with
your
lips
,
but
your
heart
is
farre
from
him
.
And
this
is
the
first
particuler
.
When
you
worship
God
with
all
the
might
and
strength
,
and
indevour
of
the
minde
and
all
the
faculties
of
it
,
this
is
to
worship
God
in
spirit
.
2
Sam.
6.14
.
2
Sam.
6.14
.
It
is
said
of
David
,
that
hee
danced
before
the
Lord
with
all
his
might
:
it
was
a
worship
of
God
,
a
spirituall
worship
of
God
,
wherein
David
,
by
his
outward
act
of
dancing
,
did
expresse
his
exultation
,
and
reioycing
in
the
Lord
.
Now
the
text
saith
,
that
he
did
this
with
all
his
might
,
with
all
the
might
of
his
spirit
;
(
for
so
you
must
understand
it
.
)
It
is
a
Metaphore
taken
from
the
body
,
when
a
man
useth
all
his
strength
,
and
might
to
doe
any
thing
,
he
vnites
all
the
forces
of
his
body
to
it
:
so
a
man
worshippeth
God
in
spirit
,
when
all
the
faculties
of
the
soule
,
are
concentred
and
united
together
in
the
performance
of
such
a
dutie
.
And
therefore
it
is
called
a
wrastling
with
the
Lord
,
as
Iacob
did
:
and
it
is
called
a
striving
with
God
,
as
Paul
saith
,
that
you
strive
together
with
me
in
prayer
:
Rom.
15.30
.
Rom.
15
,
30.
that
is
,
when
the
soule
,
and
the
minde
are
joyned
all
together
,
when
hee
bends
the
whole
soule
to
the
worke
,
this
is
to
worship
God
in
spirit
.
Such
an
expression
you
haue
,
Act.
20.
Acts
20.
where
Paul
went
bound
in
the
spirit
to
Ierusalem
;
that
is
,
his
spirit
did
not
hang
loose
,
but
it
was
girt
up
in
a
resolution
to
goe
through
with
the
worke
,
whatsoever
came
of
it
,
his
spirit
was
bound
.
Now
,
when
thy
spirit
hangs
loose
upon
the
duty
,
halfe
on
,
and
halfe
off
,
when
a
man
cares
not
whether
hee
doth
it
or
no
,
this
is
not
to
worship
God
with
the
spirit
;
but
when
thy
minde
is
girt
up
,
and
thou
dost
it
with
all
the
intention
of
thy
soule
,
then
thou
dost
it
heartily
,
as
it
is
Col.
3.22
.
Col
3.22
.
Servants
obey
in
all
things
your
Masters
according
to
the
flesh
;
not
with
eye-service
,
as
men
pleasers
,
but
in
singlenesse
of
heart
fearing
GOD
:
where
eye-service
,
and
heartily
are
opposed
.
Eye-service
is
,
when
a
man
doth
it
in
the
outward
shew
,
and
appearance
onely
,
and
what
is
the
other
,
to
doe
a
thing
heartily
?
That
is
,
when
a
mans
strength
and
his
soule
doth
goe
with
the
duty
:
and
the
contrary
to
this
is
,
the
loosenesse
of
the
minde
,
and
the
wandring
of
it
about
other
things
,
when
the
body
,
and
the
words
are
well
imployed
,
but
the
minde
doth
not
goe
with
them
;
this
is
not
to
worship
God
in
spirit
,
when
the
spirit
sits
thus
loose
to
God
.
And
this
is
the
second
thing
,
wherein
this
worshipping
of
God
in
spirit
,
doth
consist
.
The
Third
which
hath
not
much
,
but
yet
some
difference
from
the
former
,
is
this
,
when
the
spirit
of
a
man
beholds
God
alone
;
when
his
eye
is
upon
him
,
when
hee
comes
to
worship
him
,
and
upon
nothing
besides
.
If
a
man
will
have
an
eye
to
men
,
to
the
praise
,
or
dispraise
that
shall
follow
the
performance
of
the
duty
,
he
doth
so
farre
worship
men
.
But
hee
serves
God
and
worships
him
in
spirit
,
when
his
heart
is
left
naked
,
and
stripped
of
all
other
respects
in
the
world
,
and
so
filled
,
and
over-awed
with
the
presence
of
God
,
that
all
other
respects
doe
vanish
.
This
it
is
to
worship
God
in
singlenesse
of
heart
;
and
this
is
opposed
to
outward
performance
Col.
3.22
.
Col.
3.22
.
for
eye-service
is
but
onely
a
bodily
and
outward
worship
:
but
when
a
man
doth
it
with
singlenesse
of
heart
,
then
it
is
not
eye-service
as
there
;
that
is
,
it
is
not
outward
onely
.
Now
,
singlenesse
of
heart
is
this
;
when
the
minde
hath
but
one
single
object
to
looke
upon
;
so
that
to
looke
,
not
upon
any
creature
,
but
upon
God
,
and
none
besides
.
This
is
to
worship
God
in
singlenesse
of
heart
,
which
is
the
same
with
holinesse
of
spirit
.
As
the
holinesse
of
the
vessell
in
the
old
law
was
when
it
was
set
apart
from
all
other
services
to
God
alone
,
so
the
holinesse
of
a
mans
spirit
is
,
when
it
is
separated
from
all
by-respects
and
aimes
,
and
is
wholly
devoted
to
him
(
whence
our
word
,
Devotion
doth
spring
)
and
when
a
man
worships
God
with
this
nakednesse
,
with
this
singlenes
and
holinesse
of
spirit
,
then
he
worships
God
in
spirit
.
But
when
thou
commest
to
performe
any
duty
,
as
to
preach
a
Sermon
,
or
to
pray
,
and
thou
lookest
what
men
will
thinke
of
thee
,
and
what
praise
and
credit
thou
shalt
get
by
it
,
this
pollutes
your
spirit
;
so
farre
as
you
doe
this
,
there
is
not
singlenesse
,
but
doublenesse
of
spirit
,
and
here
is
eye-service
in
GODS
account
.
Therefore
looke
alwayes
to
worship
him
in
spirit
,
remember
the
argument
here
used
,
GOD
is
a
Spirit
:
that
is
,
looke
how
the
corporeall
eye
of
man
beholds
the
body
,
when
thou
commest
to
Church
,
and
can
see
the
negligence
of
thy
behaviour
,
and
uncomely
gesture
;
so
GOD
,
that
is
a
spirit
,
he
beholds
the
vanity
and
loosenesse
of
thy
spirit
within
,
the
turning
and
rouling
of
it
this
way
,
or
that
way
;
therefore
take
diligent
heede
to
thy
spirit
;
labour
to
approve
thy selfe
to
him
,
care
not
what
any
creature
saith
or
thinketh
of
thee
;
and
this
is
to
worship
him
in
thy
spirit
.
Now
here
are
two
Questions
to
be
answered
.
Quest.
1
If
GOD
must
thus
be
worshipped
in
spirit
,
and
it
is
the
behaviour
of
that
which
he
lookes
to
,
what
necessity
is
there
then
of
a
bodily
,
comely
,
and
outward
gesture
?
how
farre
is
this
required
in
his
worship
?
What
necessity
there
is
of
fit
gestures
of
the
body
in
Gods
worship
.
Answ.
The
spirituall
worship
of
God
is
never
well
performed
,
but
when
it
is
signified
by
the
comely
gesture
of
the
body
,
as
farre
as
wee
may
.
I
say
,
they
must
concurre
,
the
body
must
goe
with
the
spirit
,
(
though
indeed
he
chiefly
lookes
to
the
spirit
)
for
they
are
both
his
,
1
Cor.
6.20
.
1
Cor.
6
,
20.
Besides
,
the
body
doth
exceedingly
helpe
the
spirit
,
and
it
doth
testifie
,
when
you
come
before
others
,
that
holinesse
and
reverence
,
which
you
have
of
Gods
glory
and
majesty
.
Therefore
to
perswade
you
to
this
,
you
must
know
,
that
when
ever
you
come
to
worship
God
,
there
ought
to
be
a
great
solemnity
in
every
part
of
his
worship
,
which
cannot
be
without
the
concurrence
of
the
body
and
spirit
of
man
,
they
cannot
be
disjoyned
:
And
you
shall
see
the
necessity
of
this
,
in
these
3
things
.
1.
Because
,
though
holinesse
be
seated
in
the
spirit
,
yet
it
doth
&
will
appeare
in
the
body
at
the
same
time
.
You
know
,
the
light
of
the
candle
is
seated
in
the
candle
,
yet
it
shines
through
the
lant-horne
,
if
it
be
there
;
so
,
though
holinesse
be
seated
in
the
spirit
,
yet
it
will
appeare
in
the
body
,
if
it
be
there
.
It
is
so
in
all
other
things
,
and
therefore
must
needes
be
so
in
this
:
As
,
take
any
affections
that
are
in
us
,
as
a
blushing
affection
,
when
occasion
is
,
it
will
appeare
in
the
body
,
whether
we
will
or
no
;
so
an
impudent
face
is
discerned
and
perceived
also
;
so
awefulnesse
,
and
feare
,
and
reverence
,
they
will
shew
themselves
,
and
looke
out
at
the
windowes
of
the
eyes
,
and
appeare
in
the
face
,
except
we
willingly
suppresse
them
.
Now
,
if
these
will
doe
so
;
surely
it
holds
in
this
also
.
If
there
be
a
reverence
of
the
minde
,
it
will
be
seene
in
the
behaviour
of
the
body
.
Therefore
you
see
;
Eliah
,
when
he
prayed
earnestly
,
the
disposition
of
the
body
went
with
it
,
he
put
his
face
downe
betweene
his
legges
.
So
Iesus
Christ
,
when
hee
prayed
for
Lazarus
,
hee
groaned
in
his
spirit
,
and
wept
.
Now
if
he
did
so
,
(
who
might
be
exempted
,
if
any
might
)
then
doe
not
thou
thinke
that
thou
canst
have
a
holy
,
reverent
disposition
of
the
minde
,
and
it
not
appeare
in
the
body
,
it
cannot
be
.
Therefore
you
shall
finde
,
that
this
is
called
the
heart
every
where
,
because
the
affections
are
seated
there
;
and
now
the
body
is
accordingly
affected
as
the
heart
is
affected
;
for
what
affections
a
man
hath
,
such
is
his
heart
.
2.
Consider
this
;
If
thou
findest
thy selfe
apt
to
a
carelesse
,
negligent
behaviour
,
and
carriage
of
the
body
,
when
thou
commest
to
GOD
,
and
pretendest
this
,
that
he
is
a
spirit
,
and
must
be
worshipped
in
spirit
;
I
say
,
consider
,
whether
this
be
not
an
excuse
that
thy
flesh
makes
to
this
end
,
that
it
may
be
lazie
,
and
have
some
ease
to
it selfe
,
from
a
false
acception
of
that
principle
,
God
is
a
Spirit
,
that
so
it
may
give
way
to
an
outward
lazinesse
of
the
body
.
Therefore
looke
narrowly
to
it
,
thou
shouldest
stirre
up
the
outward
man
,
that
thou
thereby
maist
stirre
up
the
inward
man
,
when
thou
commest
before
God
in
any
worship
.
3.
Consider
,
that
to
make
any
thing
an
ordinance
,
there
must
be
an
application
of
the
whole
man
to
it
;
otherwise
,
it
is
but
a
lame
performance
,
and
God
will
not
reckon
as
the
obedience
of
an
ordinance
.
For
this
truth
must
be
remembred
;
That
an
ordinance
of
God
performed
as
it
ought
to
be
,
doth
usually
carry
a
blessing
with
it
.
A
prayer
,
a
Sacrament
received
as
it
ought
,
a
fast
kept
as
it
should
,
moves
the
Lord
to
give
a
blessing
,
if
thou
doest
not
Ponere
obicem
,
thou
shalt
not
goe
away
empty
;
for
it
is
alwayes
accompanied
with
a
blessing
:
as
it
is
said
to
Ananias
,
Acts
9.
Acts
9.
Goe
to
Paul
,
for
behold
he
prayes
:
when
it
is
a
prayer
indeed
,
God
can
holde
no
longer
.
Doe
you
thinke
,
that
Paul
never
prayed
before
,
when
he
was
a
Pharise
?
Yes
;
but
it
was
not
as
he
ought
,
he
never
prayed
indeed
till
now
;
now
consider
,
when
thou
commest
before
the
Lord
to
performe
any
duty
to
him
,
thou
wilt
say
,
it
may
be
,
that
my
spirit
is
well
disposed
,
though
the
gesture
of
my
body
be
not
according
?
but
I
say
,
deceive
not
thy selfe
with
this
,
but
looke
that
it
be
a
thorow
performance
.
For
as
it
was
in
the
old
law
,
a
lame
sacrifice
was
accepted
as
none
:
so
a
lame
prayer
,
a
lame
hearing
the
word
,
a
lame
performance
of
any
exercise
God
reckons
as
none
.
Therefore
in
these
things
God
sends
them
away
empty
as
they
came
.
What
better
are
they
?
doe
their
hearts
get
any
thing
?
Beloved
,
God
is
a
fountaine
,
and
if
he
meet
with
a
fit
pipe
,
(
as
is
an
ordinance
rightly
performed
there
he
usually
conveyes
his
grace
:
but
if
he
meet
with
a
foule
pipe
,
and
obstructed
,
there
hee
doth
not
conferre
any
blessing
.
Now
,
if
thou
saist
,
I
have
thus
behaved
my selfe
,
and
have
not
beene
answered
?
Doe
not
deceive
thy selfe
;
for
if
it
be
truly
performed
,
you
shall
be
answered
:
so
that
looke
,
if
it
be
truly
done
,
expect
a
blessing
,
GOD
will
not
suffer
his
ordinance
,
at
that
time
,
to
be
a
pen
without
inke
,
or
a
pipe
without
water
.
I
hope
there
be
none
of
us
here
that
neglect
prayer
to
GOD
morning
,
and
evening
,
that
live
as
if
there
no
GOD
in
the
world
,
as
if
they
were
not
his
subjects
:
if
there
be
,
GOD
will
wound
the
hoary
scalpe
of
such
.
But
these
are
not
the
men
I
speake
to
;
but
they
are
those
that
doe
it
from
day
to
day
,
they
pray
from
time
to
time
,
and
omit
it
not
;
these
are
the
men
,
whom
wee
are
to
advertise
in
this
case
.
Take
heede
,
though
you
pray
every
day
,
yet
it
may
be
thou
hast
not
made
a
prayer
all
thy
life
yet
,
and
this
is
the
case
of
many
.
For
,
if
thou
considerest
what
an
ordinance
is
indeed
,
thou
shalt
know
that
the
Lord
doth
not
reckon
all
petitioning
as
a
prayer
,
nor
set
it
downe
for
the
ordinance
.
And
it
may
bee
the
case
of
the
Saints
sometimes
,
(
though
we
speake
not
now
to
them
)
they
may
pray
often
,
and
yet
the
Lord
not
register
,
nor
set
it
downe
for
a
prayer
,
and
therefore
it
may
never
come
into
remembrance
before
him
.
And
this
I
take
to
be
Davids
case
in
the
time
of
his
adultery
;
the
ground
of
which
you
shall
see
,
Psal.
51.16
,
17.
Psal.
51.16
,
17
Open
thou
my
lips
(
O
LORD
)
and
my
mouth
shall
set
forth
thy
praise
:
David
had
,
as
it
were
,
mistaken
himselfe
,
he
thought
that
he
had
prayed
,
and
offered
a
sacrifice
,
but
,
saith
he
,
I
was
deceived
all
this
while
,
I
was
not
able
to
open
my
mouth
to
any
purpose
;
therefore
,
Lord
,
open
thou
my
mouth
;
I
brought
sacrifice
in
,
but
thou
regardest
it
not
,
till
my
heart
was
humbled
;
Therefore
,
a
broken
and
a
contrite
heart
,
O
GOD
,
thou
wilt
not
despise
.
Therefore
you
deceive
your selves
,
that
goe
on
in
a
customary
performance
of
holy
duties
,
and
thinke
that
you
pray
for
all
this
;
that
thinke
this
worship
to
be
in
the
spirit
onely
,
when
your
outward
man
carries
it selfe
negligently
;
this
is
but
a
lame
performance
,
they
must
goe
both
together
.
Therefore
looke
that
it
be
an
ordinance
,
which
then
it
is
,
when
not
onely
the
spirit
of
a
man
is
well
set
,
but
the
whole
man
is
applied
to
the
duty
,
that
is
,
when
all
the
strength
of
a
man
goes
to
it
.
Object
.
If
you
say
,
May
not
a
man
pray
sometimes
,
when
he
is
walking
,
or
lying
,
or
riding
by
the
way
,
or
the
like
?
Answ.
I
answer
,
There
be
two
times
of
prayer
,
one
is
ordinary
,
and
in
private
,
when
you
may
have
all
opportunity
to
doe
it
in
a
holy
,
and
solemne
manner
,
and
then
you
ought
to
doe
it
solemnly
.
The
other
is
,
when
you
pray
occasionally
;
and
there
the
occasion
and
disposition
doth
not
admit
such
outward
solemnity
;
as
when
a
man
gives
thankes
at
meate
,
or
prayeth
when
hee
rides
;
Here
the
Lord
accepts
the
will
for
the
deed
:
GOD
requires
not
this
upon
all
occasions
;
yet
when
you
may
,
you
ought
to
doe
it
,
in
a
reverent
manner
,
not
onely
of
spirit
,
but
of
the
bodie
also
.
You
may
gather
it
from
Christ
,
he
fell
on
his
face
and
prayed
,
Luke
22.42
.
and
Daniel
,
Luke
22
,
42.
and
Abraham
,
it
is
said
that
they
bowed
themselves
to
the
ground
:
And
it
is
said
of
Christ
,
that
hee
lifted
up
his
eyes
to
heaven
,
when
he
blessed
the
loaves
.
Why
are
these
set
downe
?
If
any
man
might
be
freed
,
Iesus
Christ
might
;
but
it
pleaseth
the
holy
Ghost
to
set
downe
that
circumstance
of
him
,
that
he
fell
on
his
face
,
and
that
hee
lift
up
his
eyes
to
heaven
.
Indeed
,
in
this
case
when
it
is
hurtfull
to
the
body
,
there
it
may
be
omitted
;
the
Lord
will
have
mercie
rather
than
sacrifice
,
even
mercie
upon
your
bodies
.
So
also
,
when
you
finde
that
it
hurts
the
inward
man
,
and
hinders
it
,
when
the
heart
doth
it
out
of
a
conceit
,
that
it
may
performe
it
the
better
,
then
there
is
a
libertie
left
unto
you
to
dispense
with
it
.
As
I
say
for
prayer
,
so
for
other
duties
:
when
a
man
comes
to
heare
the
word
,
hee
saith
,
my
minde
is
intent
enough
,
though
I
make
not
such
a
shew
;
yet
notwithstanding
know
this
,
that
thou
must
behave
thy self
reverently
when
thou
commest
before
God
.
You
shall
see
in
Luke
4.
when
Christ
preached
,
Luke
4.
it
is
said
,
that
the
eyes
of
all
the
people
were
fastened
upon
him
.
Why
is
such
a
corporall
gesture
noted
in
the
text
?
is
it
in
vaine
?
No
,
because
it
is
a
comely
gesture
,
therefore
it
is
to
be
regarded
.
Quest.
2
How
should
we
conceive
of
GOD
in
prayer
,
seeing
he
is
a
Spirit
,
and
a
Spirit
we
never
saw
:
what
conceit
and
apprehension
of
GOD
should
we
have
then
when
we
come
to
call
upon
his
name
?
Answ.
Wee
may
not
conceive
him
under
any
corporeall
shape
,
for
he
is
a
Spirit
:
and
therefore
they
that
thinke
they
may
worship
the
humanity
of
Christ
disjoyned
,
are
deceived
:
we
are
not
to
worship
it
as
separated
from
his
Deity
;
for
we
are
to
worship
the
Trinity
in
the
Vnity
,
and
the
Vnity
in
Trinity
,
which
we
cannot
doe
,
if
we
worship
his
humanitie
as
separated
from
his
Deity
.
Therefore
when
you
come
to
pray
before
GOD
,
you
must
remember
[
](A09977-e38440-b)*
*
How
God
describes
himself
to
Moses
:
Exod.
34.6
.
that
he
is
a
Spirit
,
filling
heaven
and
earth
,
strong
,
gracious
,
mercifull
,
full
of
goodnesse
and
truth
,
&c.
concerning
which
three
things
are
to
bee
considered
.
First
,
That
he
is
a
Spirit
.
Object
.
But
how
shall
I
conceive
of
a
Spirit
?
Answ.
How
doest
thou
conceive
of
the
soule
of
another
man
when
thou
speakest
to
him
?
thou
never
didst
see
it
,
yet
thou
knowest
that
there
is
such
a
spirit
that
fills
the
body
,
and
that
doth
understand
what
thou
sayest
,
and
speakes
to
thee
againe
;
so
remember
this
of
the
Lord
,
that
he
is
a
Spirit
.
Compare
Ier.
23.24
.
with
this
:
Ier.
23.24
.
Can
any
man
hide
himselfe
in
secret
places
,
that
I
shall
not
see
him
,
saith
the
Lord
?
Doe
not
I
fill
heaven
and
earth
,
saith
the
Lord
?
Secondly
,
That
the
Lord
fills
heaven
and
earth
,
as
the
soule
fills
the
body
:
so
that
thou
must
thinke
that
hee
sees
all
things
,
and
heares
all
things
.
Indeed
the
Lord
is
not
in
the
world
,
as
the
soule
is
in
the
body
,
but
in
an
incomprehensible
manner
,
which
we
cannot
expresse
to
you
;
yet
this
is
an
expression
which
wee
may
helpe
our selves
by
,
and
is
used
every
where
in
Scripture
.
Thirdly
,
consider
his
Attributes
,
that
hee
is
a
Spirit
filling
heaven
and
earth
,
and
hee
is
exceeding
fearefull
,
powerfull
,
almighty
,
exceeding
gracious
and
long-suffering
,
abundant
in
mercy
and
truth
,
that
hee
hath
pure
eyes
,
and
cannot
see
any
iniquity
:
Deut.
24.
Deut.
24.
So
Exod.
34.6
.
Exod.
34.6
.
As
Moses
could
not
see
him
,
but
his
Attributes
,
his
backe
parts
;
so
thou
must
conceive
of
him
,
that
he
is
exceeding
strong
,
potent
,
and
fearefull
,
one
that
will
not
holde
the
wicked
innocent
,
but
shewes
mercie
to
thousands
of
them
that
feare
him
;
and
to
sinners
,
if
they
will
come
in
unto
him
:
And
thus
you
must
conceive
of
him
,
when
you
come
before
him
.
FINIS
.
THE
TWELFTH
SERMON
.
EXOD.
3.13
,
14.
And
Moses
said
unto
God
,
Behold
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
,
the
God
of
your
fathers
hath
sent
mee
unto
you
,
and
shall
say
unto
me
,
what
is
his
name
;
what
shall
I
say
unto
them
?
And
God
said
unto
Moses
,
I
AM
,
THAT
I
AM
,
&c.
HAVING
finished
that
point
,
that
GOD
is
a
Spirit
,
which
is
a
particular
expression
of
the
Simplicity
of
GOD
,
we
come
to
speake
of
the
Simplicity
it selfe
:
which
is
that
Attribute
,
by
which
he
is
one
most
pure
and
entire
essence
,
one
most
simple
,
being
without
all
composition
;
so
that
there
is
no
substance
,
and
accident
,
matter
,
and
forme
,
body
,
and
soule
;
but
he
is
every
way
most
simple
,
nothing
in
him
,
but
what
is
God
,
what
is
himselfe
.
The
rise
that
it
hath
from
hence
,
we
shall
see
hereafter
.
All
those
phrases
of
Scripture
,
where
God
is
said
to
be
love
,
truth
,
light
,
and
wisedome
it selfe
,
all
these
shew
the
Simplicity
of
God
:
for
of
no
creature
can
you
say
so
.
The
creature
is
wise
,
and
just
,
and
holy
,
and
true
:
but
to
say
,
it
is
truth
it selfe
,
love
it selfe
,
light
it selfe
,
or
wisedome
it selfe
,
that
cannot
be
attributed
to
any
creature
.
So
that
this
you
must
know
,
that
God
is
one
most
pure
,
intire
and
uniforme
being
or
essence
:
I
AM
,
shewes
that
he
is
a
being
;
and
if
we
should
aske
,
what
kinde
of
being
he
is
;
he
is
a
most
simple
and
uncompounded
being
.
And
that
hee
is
so
,
wee
will
make
it
cleare
by
these
reasons
.
The
Simplicity
of
GOD
,
proved
by
6
Reasons
.
Reas.
1.
Because
,
if
there
be
many
things
in
him
,
they
must
not
be
the
same
,
but
different
;
if
different
,
one
hath
one
perfection
which
another
wants
;
if
so
,
there
must
be
something
imperfect
in
God
:
for
if
the
defect
of
that
were
made
up
,
it
would
be
more
perfect
.
Reas.
2.
If
there
be
two
things
in
God
,
then
there
is
multiplication
;
now
all
multiplication
ariseth
from
some
imperfection
,
from
some
want
and
defect
:
for
if
one
would
serve
,
two
would
not
be
required
.
As
if
one
could
draw
a
ship
or
boate
up
the
streame
,
two
were
needlesse
;
if
one
medicine
would
cure
,
two
would
be
unnecessary
;
so
in
all
things
else
:
so
that
the
reason
of
multiplication
is
,
because
one
will
not
serve
the
turne
.
Therefore
GOD
being
all-sufficient
,
it
is
not
needfull
,
yea
it
cannot
be
,
that
a
breaking
into
two
should
be
admitted
in
him
,
and
consequently
,
he
must
be
most
simple
,
without
all
composition
,
a
pure
and
intire
essence
,
full
of
himselfe
,
and
nothing
besides
.
If
GOD
should
have
love
in
him
,
or
justice
,
Reas.
3.
or
wisedome
,
or
life
,
or
any
other
quality
different
from
his
essence
,
as
the
creatures
have
them
,
he
should
be
what
he
is
,
not
originally
of
himselfe
,
but
derivatively
,
and
by
participation
,
and
so
imperfectly
;
as
to
be
fiery
is
more
imperfect
than
to
be
fire
it selfe
,
to
be
gilded
is
more
imperfect
than
to
be
gold
it selfe
:
So
to
be
wise
,
loving
,
holy
,
that
is
,
to
be
indewed
with
the
qualities
of
wisedome
,
love
,
holinesse
,
is
more
imperfect
,
than
to
be
wisedome
,
and
love
,
and
holinesse
it selfe
.
Therefore
there
is
not
a
substance
and
a
quality
in
GOD
,
as
in
the
creature
:
but
he
is
love
,
and
light
,
and
wisedome
,
and
truth
,
and
so
the
Scripture
expresseth
him
.
Wheresoever
there
is
any
composition
,
Reas.
4.
there
must
be
two
or
three
things
,
so
that
there
may
be
a
division
;
they
are
seperable
,
though
not
separated
;
but
where
division
may
be
,
there
may
be
a
dissolution
and
destruction
,
though
it
never
be
:
But
of
GOD
,
we
cannot
say
,
that
this
may
be
,
and
consequently
,
there
cannot
be
two
things
in
him
,
but
what
he
is
,
he
is
;
one
most
simple
,
most
pure
,
and
most
intire
being
,
without
all
composition
and
multiplication
.
Reas.
5.
If
GOD
be
not
simple
,
there
must
be
parts
of
which
he
is
compounded
:
But
in
GOD
blessed
for
ever
,
there
are
no
parts
,
because
then
there
should
be
imperfection
,
for
every
part
is
imperfect
.
Againe
,
Parts
are
in
order
of
nature
before
the
whole
,
but
in
God
there
is
nothing
first
or
second
,
because
he
is
simply
first
.
Againe
,
Parts
cannot
be
united
and
knit
,
and
compounded
together
,
without
causes
to
doe
it
;
but
here
is
no
cause
to
knit
and
unite
any
part
together
,
because
he
is
without
all
cause
,
as
hath
beene
shewed
before
.
Reas.
6.
I
will
conclude
this
with
a
reason
out
of
the
text
,
He
is
a
being
,
I
AM
hath
sent
mee
unto
you
.
If
he
be
a
being
,
then
either
the
first
or
second
being
.
A
second
being
he
cannot
be
,
for
then
there
should
be
some
before
him
,
and
above
him
,
upon
which
he
should
be
dependent
:
but
this
cannot
be
;
therefore
hee
is
absolutely
the
first
being
.
Adam
was
the
first
man
,
but
God
onely
is
the
first
absolute
being
.
Now
the
first
being
was
never
in
possibility
to
be
:
and
therefore
he
is
a
pure
act
in
regard
of
his
essence
.
Againe
,
there
are
no
qualities
springing
from
him
;
for
if
there
were
,
they
should
have
had
sometimes
no
being
;
and
so
in
possibility
to
be
,
and
consequently
have
a
beginning
,
and
be
a
creature
:
Therefore
there
is
neither
Potentia
substantialis
,
nor
accidentalis
in
him
,
and
so
hee
must
be
purus
actus
,
as
the
Schoolemen
say
;
and
therefore
he
is
most
simple
,
without
all
composition
.
This
I
speake
to
schollers
;
for
it
is
a
mixt
auditory
:
and
therefore
you
must
give
mee
a
little
liberty
.
Now
I
come
to
those
Consectaries
which
flow
from
hence
;
and
they
are
these
three
.
If
God
be
such
a
simple
,
first
,
pure
,
Consect.
1.
and
absolute
being
,
then
hence
you
may
see
,
what
a
stable
foundation
our
faith
hath
to
rest
upon
;
See
what
a
stable
foundation
faith
hath
to
rest
upon
.
we
are
built
upon
the
lowest
foundation
in
all
the
world
,
that
is
,
upon
the
first
,
most
absolute
,
and
simple
,
and
pure
,
and
intire
being
;
which
I
say
is
the
lowest
foundation
,
that
depends
upon
no
other
,
but
all
upon
it
:
and
this
is
the
happy
condition
of
all
Christians
,
and
of
them
alone
.
Angels
,
men
,
heaven
and
earth
are
foundations
to
some
things
which
are
built
upon
them
:
but
they
are
all
built
upon
this
,
and
therefore
dependent
.
For
if
this
foundation
shake
it selfe
,
(
for
so
he
hath
power
to
doe
)
they
all
fall
to
ruine
:
But
God
is
the
first
,
simple
,
and
lowest
foundation
,
being
the
first
absolute
and
simple
being
;
therefore
he
that
is
built
upon
him
,
hath
the
greatest
stability
,
which
is
the
transcendent
happinesse
of
Christians
,
above
all
men
in
the
world
.
And
this
is
a
great
priviledge
of
theirs
,
which
you
shall
finde
upon
this
ground
magnified
and
set
forth
in
Psal.
46.1
,
2.
Psal.
46.1
,
2.
God
is
our
hope
and
strength
;
therefore
will
we
not
feare
,
though
the
earth
be
removed
,
and
though
the
mountaines
be
carried
into
the
midst
of
the
sea
,
&c.
As
if
hee
should
say
,
Though
there
were
a
subversion
of
Kingdomes
,
and
an
overthrow
of
all
the
Churches
,
yea
a
confusion
of
heaven
and
earth
,
(
as
there
shall
be
at
the
last
day
)
though
the
mountaines
were
rent
from
their
foundations
,
and
cast
into
the
middle
of
the
sea
,
yet
Christians
should
be
sure
all
the
while
,
because
God
,
who
is
the
first
,
absolute
,
and
simple
being
,
and
so
the
lowest
foundation
,
is
their
hope
and
strength
;
that
is
,
he
is
a
foundation
lower
than
all
these
,
that
when
all
these
things
shall
come
to
ruine
,
yet
GOD
on
whom
wee
trust
,
shall
be
a
sure
helpe
,
and
comfort
.
Beloved
,
this
is
to
be
considered
,
that
you
may
know
what
your
comfort
is
,
and
upon
what
foundation
you
are
built
.
Consect.
2.
If
GOD
be
most
simple
,
without
all
composition
,
then
this
will
follow
,
that
he
cannot
be
hindred
in
any
thing
that
he
goes
about
to
doe
,
God
cannot
be
hindred
in
any
worke
he
goes
about
.
but
is
most
independent
as
in
being
,
so
in
working
,
by
reason
of
his
simplicity
.
There
is
no
creature
but
may
be
hindered
:
for
in
the
best
of
the
creatures
,
to
wit
,
in
the
Angels
,
there
is
an
essence
,
and
an
executive
power
by
which
they
worke
:
Even
as
you
see
it
in
the
fire
,
there
is
the
substance
of
fire
,
and
the
qualitie
of
heate
by
which
it
workes
:
now
where
there
are
two
things
,
an
essence
and
a
faculty
by
which
it
workes
,
something
may
come
betweene
,
and
hinder
the
working
and
operation
.
As
in
the
Babylonish
furnace
,
GOD
separated
betweene
the
fire
,
and
the
heate
,
that
it
could
not
burne
the
men
that
were
cast
into
it
,
Dan.
3.
So
he
doth
with
the
Angells
,
he
comes
betweene
the
substance
,
and
the
executive
power
,
and
often
hinders
them
from
doing
what
they
would
:
But
in
GOD
,
seeing
hee
is
most
simple
,
and
intire
,
there
is
not
an
essence
,
and
executive
power
,
(
as
the
Schoolemen
call
it
:
)
therefore
there
can
nothing
come
betweene
to
be
an
impediment
;
there
is
not
any
action
that
he
intends
,
but
he
workes
it
absolutely
and
of
himselfe
.
Therefore
we
are
to
consider
,
that
that
GOD
which
we
have
to
worship
and
serve
,
that
nothing
can
come
betweene
,
and
hinder
him
in
working
,
but
what
he
will
doe
,
he
doth
:
and
therefore
wee
should
learne
to
feare
before
him
,
and
to
trust
in
him
,
and
to
acknowledge
the
greatnesse
of
his
power
,
and
to
know
the
ground
of
it
,
seeing
he
is
so
absolute
and
wonderfull
in
all
his
workes
.
Hence
likewise
it
followes
,
Consect.
3.
that
all
the
Attributes
of
GOD
are
equall
among
themselves
,
That
the
Attributes
of
GOD
are
equall
in
his
iustice
and
his
mercy
,
&c.
not
one
higher
than
another
,
or
larger
than
another
;
for
if
he
be
simple
,
and
there
are
not
two
things
in
him
,
then
his
Attributes
,
or
his
essence
,
and
himselfe
are
the
same
;
and
if
so
,
one
cannot
exceed
another
;
his
mercy
is
not
beyond
his
justice
,
nor
his
justice
beyond
his
wisedome
.
Therefore
though
he
doth
put
forth
one
Attribute
now
,
another
then
,
yet
wee
must
not
thinke
that
his
mercy
is
greater
than
all
his
Attributes
:
therefore
that
place
in
the
Psalmist
,
His
mercy
is
above
all
his
workes
,
is
commonly
misunderstood
.
The
meaning
is
not
,
that
his
mercy
exceedes
all
his
other
Attributes
,
but
that
his
mercy
is
over
,
and
upon
all
his
workes
.
As
the
warmth
of
the
hen
is
over
all
the
egges
,
to
warme
,
and
cherish
,
and
hatch
them
:
so
Gods
mercy
is
over
all
his
workes
,
to
cherish
,
and
nourish
,
and
perfect
them
;
that
is
,
it
is
shewed
forth
upon
them
all
.
For
it
is
not
a
comparative
speech
,
as
if
his
mercy
did
exceed
all
his
other
Attributes
:
for
if
all
his
Attributes
are
himselfe
,
they
must
be
equall
,
there
is
no
difference
in
regard
of
height
or
largenesse
betweene
them
.
And
thus
the
place
is
to
be
understood
:
for
so
the
word
signifies
in
the
originall
,
and
not
according
to
the
common
acception
.
So
much
for
the
Consectaries
,
now
wee
will
come
to
uses
of
practise
.
Vse
1
1.
If
simplicity
be
one
of
GODS
excellencies
;
then
let
us
labour
to
come
as
neere
to
it
as
we
can
,
by
bringing
our
hearts
to
be
content
with
a
simplicity
of
condition
:
To
labour
for
contentednesse
with
the
simplicity
of
our
condition
.
for
this
is
a
sure
rule
,
The
more
composition
,
the
more
weaknesse
,
the
more
impediment
,
and
withall
the
more
exposednesse
to
dissolution
and
decay
.
Therefore
GOD
is
not
subject
to
weaknesse
and
impediment
in
working
,
because
he
is
most
simple
,
not
having
essence
,
and
faculty
,
so
that
any
thing
should
come
betweene
and
hinder
him
;
and
therefore
also
is
he
not
capable
of
dissolution
:
&
therfore
the
nearer
any
come
to
this
simplicity
,
they
are
(
as
I
say
)
lesse
weake
,
lesse
subject
to
impediment
and
destruction
;
and
the
safer
,
and
stronger
,
and
happier
they
be
.
As
for
example
,
the
Angells
,
so
farre
as
they
fall
short
of
the
simplicity
of
the
eternall
GOD
,
who
is
blessed
for
ever
,
so
farre
they
are
subject
to
all
this
:
they
have
faculties
different
from
their
essences
,
and
one
from
another
,
as
understanding
,
will
,
and
their
executive
power
;
hence
they
are
subject
to
weaknesse
.
For
they
may
fall
into
sinne
,
as
you
know
the
first
Angels
did
,
and
their
faculties
jarred
one
with
another
,
and
fell
out
of
tune
:
and
having
an
executive
power
,
they
are
also
subject
to
impediment
;
whence
neither
the
good
Angels
,
nor
the
bad
,
can
doe
what
they
would
,
but
they
are
and
may
be
hindred
.
In
the
next
place
consider
man
,
and
as
hee
is
much
more
compounded
than
the
Angels
,
so
he
is
more
weake
,
more
subject
to
impediment
,
more
liable
to
decay
and
ruine
,
as
sicknesse
,
distemper
,
crosses
,
death
:
for
he
hath
not
onely
a
rationall
faculty
,
as
the
Angels
have
,
but
sensitive
;
a
sensitive
memory
,
a
sensitive
fancy
,
and
a
sensitive
appetite
;
he
hath
also
a
body
consisting
of
divers
members
,
needing
many
externall
helpes
,
as
aire
,
diet
,
houses
,
exercises
,
and
so
he
is
subject
to
many
weaknesses
,
many
hurts
,
many
impediments
,
and
losses
of
all
sorts
.
Object
.
You
will
say
,
this
is
a
mans
naturall
condition
indeed
,
but
how
shall
this
be
helped
?
Answ.
The
naturall
condition
cannot
be
changed
▪
but
it
may
be
exceedingly
helped
;
as
,
if
wee
bring
our
hearts
to
be
content
with
a
more
or
lesse
simplicity
of
condition
,
that
is
,
if
the
disposition
and
constitution
of
the
minde
be
such
,
that
it
be
not
dependent
upon
many
things
,
but
upon
few
;
this
is
done
,
when
the
thoughts
and
affections
of
the
minde
doe
not
lie
scattered
,
hanging
or
lying
upon
this
or
that
thing
,
so
that
you
cannot
live
without
it
;
but
when
the
mind
is
recollected
and
gathered
up
,
so
that
you
can
be
content
with
a
simplicity
of
condition
,
with
GOD
alone
for
your
portion
;
so
that
you
can
live
with
exceeding
little
,
not
requiring
a
multitude
of
things
,
upon
which
the
contentment
.
and
satisfaction
of
the
minde
doth
depend
.
As
for
example
;
some
men
cannot
live
without
sports
and
pleasure
,
and
a
great
living
to
maintaine
them
:
another
must
have
great
learning
and
gifts
,
and
eminency
,
and
praise
that
followes
it
:
Another
hath
his
heart
so
wedded
to
a
convenient
house
,
wife
,
children
,
companions
,
&c.
that
if
any
of
these
be
taken
away
,
he
is
dead
in
the
nest
:
Not
to
speake
of
their
vaine
,
base
,
distempered
affections
,
they
must
have
a
hundred
things
,
their
fancy
is
infinite
,
and
all
must
be
to
their
minde
,
or
else
they
are
still
complaining
.
Now
the
more
things
a
man
needes
,
the
more
compound
,
and
lesse
simple
he
is
,
(
as
I
may
so
say
)
and
consequently
,
the
weaker
he
is
,
and
more
apt
to
be
hindred
,
more
apt
to
be
hurt
and
disquieted
;
because
if
you
touch
any
of
that
multitude
of
things
,
upon
which
his
heart
is
set
,
he
is
presently
troubled
;
which
is
more
easily
done
,
as
the
things
are
more
,
upon
which
his
affections
are
placed
:
but
he
is
best
,
who
is
come
to
that
selfe-sufficiency
of
minde
,
and
to
be
content
with
that
simplicity
of
condition
,
that
he
can
say
of
any
of
these
things
;
I
can
live
by
them
and
without
them
,
I
can
live
without
liberty
,
I
can
live
without
friends
,
I
can
live
without
sports
and
pleasure
,
without
worldly
credit
,
and
esteeme
,
without
wife
,
and
children
,
without
riches
,
without
conveniency
of
aire
,
garden
,
orchards
.
This
is
the
condition
that
wee
should
labour
to
grow
up
to
:
and
the
neerer
wee
grow
up
to
it
,
the
better
wee
are
,
and
the
safer
is
our
condition
.
Object
.
But
will
not
you
have
us
to
use
such
things
?
Answ.
Yes
,
but
not
to
bee
wedded
to
them
,
but
so
weaned
from
them
,
that
you
may
use
them
,
as
if
you
used
them
not
;
whereas
there
are
some
that
have
their
hearts
so
glued
to
them
,
that
it
breaks
their
hearts
,
when
they
have
their
friends
or
children
,
or
estates
,
or
credit
faile
them
,
or
if
they
bee
hindred
from
their
liuings
,
pleasure
and
conueniences
:
but
hee
is
in
the
happiest
and
best
condition
who
can
live
alone
,
and
can
bee
content
with
God
alone
;
that
can
fetch
so
much
comfort
and
helpe
from
him
,
that
hee
can
hee
without
friends
and
companions
,
without
wife
,
and
children
;
and
if
hee
be
put
into
a
country
towne
farre
from
all
sutable
acquaintance
,
yea
if
he
be
shut
up
in
a
close
prison
,
yet
he
can
walke
with
God
,
and
doe
as
Paul
and
Silas
,
have
his
heart
filled
with
joy
and
peace
through
believing
.
This
is
the
safety
and
strength
of
a
man
.
For
even
as
the
body
,
the
more
sicke
it
is
,
the
more
helpes
it
needes
;
and
the
lamer
it
is
,
the
more
props
it
must
have
,
one
for
his
arme
,
another
for
his
legges
,
another
for
his
back
:
whereas
a
stronge
man
can
walke
upon
his
owne
legges
,
hee
needs
noe
other
helpe
:
even
so
the
soule
,
the
more
sicke
and
lame
it
is
,
the
more
it
needs
;
but
he
which
hath
a
strong
inward
man
which
is
in
health
,
let
him
have
GOD
,
and
shift
him
from
vessell
to
vessell
,
from
condition
to
condition
,
let
him
bee
stripped
of
all
,
yet
hee
can
goe
upon
his
legges
and
can
live
without
all
.
So
saith
the
Apostle
Pàul
,
Phil.
4.
Phil.
4.
I
have
learned
in
what
estate
soever
I
am
,
therewith
to
bee
content
:
that
is
,
riches
or
not
riches
,
honour
or
not
honour
,
yet
his
minde
had
a
bottome
that
he
could
stand
alone
,
and
bee
happie
without
them
.
Thus
I
say
,
the
more
a
mans
affection
is
inlarged
to
a
multitude
of
things
,
the
weaker
hee
is
,
and
more
subject
to
bee
disquieted
,
by
any
thing
:
but
the
more
his
minde
is
contracted
,
and
gathered
into
a
narrow
compasse
,
and
content
with
a
greater
simplicity
of
condition
,
the
safer
,
and
stronger
hee
is
,
and
lesse
subject
to
bee
disquieted
by
any
creature
;
because
let
come
what
will
come
,
whatsoever
condition
hee
is
put
into
,
he
hath
a
bottome
to
stand
upon
,
he
hath
some
thing
to
comfort
his
heart
.
Object
.
But
how
shall
a
man
get
his
minde
to
such
a
frame
?
Answ.
You
shall
have
a
meanes
prescribed
in
1
Tim
6.6
.
Godlinesse
with
content
is
great
gaine
:
that
is
,
godlinesse
is
alwayes
joyned
with
contentment
,
it
is
alwayes
the
cause
of
contentment
,
and
therefore
great
gaine
.
So
then
,
be
a
godly
man
,
that
is
,
make
thy
heart
perfect
with
GOD
,
serve
and
feare
him
alone
,
be
content
with
him
alone
for
your
portion
;
he
is
All-sufficient
,
his
communion
will
breed
contentment
and
satisfaction
enough
to
thy
heart
,
so
that
thou
shalt
be
able
to
live
with
a
very
slender
outward
condition
.
And
this
is
the
onely
meanes
to
have
the
minde
drawne
from
these
things
that
other
men
are
so
glued
to
;
and
that
is
,
to
labour
to
be
content
with
GOD
alone
,
to
serve
,
and
feare
him
,
to
grow
up
to
him
more
and
more
:
for
hee
is
All-sufficient
,
there
is
no
such
way
in
the
world
to
contract
the
minde
,
as
to
have
GOD
to
be
knit
to
him
,
to
serve
and
feare
him
,
and
to
be
assured
of
his
favour
and
love
in
all
conditions
.
Beloved
,
what
a
miserable
thing
is
it
,
to
have
such
changeable
happinesse
,
for
a
man
to
be
so
dependent
upon
many
things
which
are
so
exceeding
mutable
?
Therefore
it
should
bee
our
wisedome
to
bring
our
mindes
to
be
content
with
a
narrownesse
or
scantnesse
,
or
simplicity
of
condition
,
to
let
the
minde
be
drawne
into
as
narrow
a
compasse
as
may
be
;
and
so
to
come
as
neere
to
this
excellency
of
GOD
,
as
our
present
humane
condition
will
well
permit
us
.
Vse
2
2.
Seeing
it
is
said
,
Be
perfect
as
your
heavenly
Father
is
perfect
,
holy
as
he
is
holy
,
Labour
for
simplicity
and
singlenesse
of
heart
.
and
good
or
kinde
to
the
evill
,
as
he
is
,
causing
the
raine
to
fall
upon
them
,
and
his
Sunne
to
shine
upon
them
:
So
upon
the
same
ground
we
may
say
,
Be
simple
as
he
is
simple
:
that
is
,
you
must
labour
to
grow
up
to
a
simplicity
of
minde
;
and
such
a
simplicity
as
is
in
almighty
God
you
cannot
reach
too
:
but
to
have
a
heart
immixed
,
to
bee
cleansed
from
drosse
,
as
the
gold
is
,
you
should
labour
to
get
this
simplicity
of
minde
,
a
thing
often
commended
in
scripture
.
What
this
Simplicity
is
,
wee
have
briefly
touched
heretofore
,
and
we
will
now
open
it
to
you
more
fully
.
There
are
two
things
required
to
simplicity
or
singlenesse
of
heart
.
1
That
the
heart
looke
but
upon
one
single
object
.
2
That
it
bee
so
cleansed
from
all
admixture
of
sinfull
affections
,
that
the
frame
of
it
may
bee
fitted
to
doe
so
.
For
the
first
,
I
pray
you
marke
that
in
Iam:
1.8
.
Iam.
1.8
.
A
double
minded
man
is
unstable
in
all
his
waies
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
By
a
double
minded
man
there
is
meant
,
one
whose
minde
hangs
betweene
a
double
object
,
so
that
he
knowes
not
which
of
the
two
is
more
eligible
;
his
minde
is
in
an
even
ballance
,
where
neither
scale
doth
praeponderate
:
On
the
contrary
,
he
is
a
simple
or
a
single
hearted
man
,
who
is
not
thus
divided
betweene
two
objects
,
but
he
so
resolveth
and
pitcheth
upon
one
,
that
hee
subordinates
all
the
other
to
it
.
As
for
example
,
a
double
minded
man
,
hath
an
eye
to
GOD
and
his
credit
,
to
GOD
and
his
pleasure
,
to
GOD
and
his
friends
,
he
would
faine
graspe
both
,
and
is
willing
to
part
with
neither
:
such
a
man
goes
not
straight
on
,
but
he
walkes
unevenly
in
his
courses
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
while
hee
is
quiet
and
no
temptation
doth
assaile
him
,
then
he
walkes
with
GOD
in
a
strait
rule
,
but
let
a
temptation
come
,
and
put
him
to
it
,
then
he
steps
out
of
the
way
,
hee
will
not
let
his
credit
or
his
profit
goe
.
As
a
weather-cocke
,
let
there
bee
no
winde
at
all
,
and
it
stands
still
like
a
fixt
thing
:
but
as
soone
as
the
wind
comes
it
turnes
about
.
So
is
it
with
such
a
man
,
while
he
is
quiet
,
while
religion
costs
him
nothing
,
he
walkes
on
in
an
even
way
,
but
let
a
temptation
come
and
assault
him
,
and
because
he
hath
not
a
single
object
,
vpon
which
he
is
resolved
,
therefore
hee
goes
out
,
and
walkes
unevenly
.
Contrary
to
this
is
hee
that
hath
pitched
upon
one
object
,
upon
GOD
alone
;
hee
saith
,
let
me
have
the
Lord
alone
,
and
and
heaven
alone
,
though
I
have
noe
more
,
thus
I
have
pitched
,
thus
I
have
resolved
,
that
let
what
will
come
,
I
will
part
with
all
,
when
it
comes
into
composition
with
this
.
Beloved
,
you
never
have
a
single
heart
till
now
.
This
singlenesse
of
heart
David
expresseth
in
himselfe
,
Psa.
27.4
.
One
thing
have
I
desired
,
that
I
will
require
,
that
I
may
dwell
in
the
house
of
the
Lord
all
my
dayes
and
behold
thy
beauty
:
that
is
,
this
one
thing
have
I
chosen
,
I
have
pitched
upon
it
,
I
care
for
nothing
besides
;
if
other
things
come
,
so
it
is
,
but
this
I
require
,
that
I
may
walke
with
the
Lord
,
that
I
may
bee
in
his
house
all
my
dayes
,
that
is
,
that
I
may
injoy
the
vse
of
GODS
ordinances
,
and
walke
with
him
;
and
behold
his
beauty
in
them
.
And
such
a
speech
was
that
of
Christ
to
Martha
;
One
thing
is
necessary
;
that
is
,
if
you
looke
to
any
thing
else
,
it
is
in
vaine
:
you
ought
to
take
him
alone
,
as
a
wife
takes
a
husband
,
that
must
have
none
besides
,
(
for
so
it
must
be
.
)
And
this
is
the
first
thing
required
to
simplicity
and
singlenesse
of
spirit
.
The
second
is
this
.
Let
the
heart
be
cleansed
from
all
admixture
of
sinfull
affections
,
and
so
brought
into
such
a
frame
,
that
it
may
be
apt
to
looke
onely
upon
one
object
,
upon
God
alone
.
And
this
I
take
out
of
Matth.
6.22
.
The
light
of
the
body
is
the
eye
,
if
then
the
eye
be
single
,
the
whole
body
shall
be
light
,
&c.
even
as
the
eye
guides
all
the
members
of
the
body
,
the
hands
,
feet
,
&c.
so
doth
the
heart
or
minde
guide
all
the
actions
of
a
man
.
Now
as
the
eye
,
if
it
be
vitiated
or
distempered
with
drunkennesse
,
or
surfeit
,
or
the
like
,
it
doth
not
represent
things
single
,
but
double
,
and
treble
,
and
so
makes
a
man
to
walke
unevenly
:
so
sinfull
affections
,
which
are
contrary
to
the
simplicity
of
the
minde
,
doe
so
distemper
it
that
it
cannot
looke
upon
God
alone
,
as
upon
one
single
object
,
but
it
hath
an
eye
to
other
objects
with
him
,
and
he
is
distempered
betweene
them
,
and
so
he
walkes
unevenly
.
As
for
example
,
feare
will
make
a
man
to
walke
in
a
double
way
;
all
miscarriage
and
double-dealing
carriage
comes
from
feare
;
were
it
not
for
feare
,
men
would
be
plaine
,
and
simple
:
therefore
feare
of
men
,
or
any
creature
,
losse
of
credit
,
life
or
liberty
,
this
is
a
snare
,
and
distempers
the
eye
;
and
till
the
heart
be
cleansed
of
these
,
you
will
never
walke
evenly
.
And
so
doth
covetousnesse
distemper
us
,
and
voluptuousnesse
,
or
any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
any
kinde
,
any
over-eager
desire
,
or
too
much
haste
to
accomplish
the
end
which
a
man
propounds
to
himselfe
.
So
Iacobs
too
much
hasting
after
the
blessing
made
him
not
to
looke
single
upon
God
;
but
to
goe
a
double
and
uneven
way
in
using
unlawfull
meanes
to
obtaine
it
.
And
Ieroboams
too
greedy
desire
of
the
Kingdome
,
made
him
to
joyne
God
and
the
Calves
together
:
for
two
severall
principles
cause
two
severall
motions
.
And
so
is
it
when
there
is
any
inordinate
affection
,
be
it
what
it
will
be
,
there
is
not
a
simplicity
of
heart
;
and
if
there
be
not
,
you
will
never
looke
upon
God
alone
,
but
upon
some
creature
,
upon
some
object
or
other
.
Therefore
,
Iames
4.8
.
Iames
4.8
.
Cleanse
your
hearts
you
wavering-minded
.
As
if
when
the
heart
was
cleansed
from
corruption
,
the
minde
would
be
freed
from
wavering
,
and
brought
to
simplicity
:
were
the
heart
purged
,
there
would
be
a
constancy
and
evennesse
in
our
mouth
,
and
in
all
our
wayes
.
This
expression
of
simplicity
you
shall
finde
in
Matth.
10.16
.
Matth.
10.16
.
Beholde
I
send
you
as
sheepe
among
wolves
:
be
wise
therefore
as
serpents
,
and
innocent
as
doves
.
The
meaning
is
this
:
I
send
you
(
saith
our
Saviour
)
among
men
as
cruell
as
wolves
,
that
will
persecute
,
and
hurt
,
and
devoure
you
;
wherefore
be
wise
as
serpents
,
that
is
,
as
serpents
have
many
wiles
,
doe
winde
and
turne
to
shelter
off
a
stroke
,
and
defend
their
head
,
so
doe
you
:
but
on
the
other
side
,
take
heede
of
being
too
fearefull
of
this
persecution
,
so
that
when
to
endure
it
comes
to
be
a
duty
,
you
doe
not
shrinke
backe
and
withdraw
your selves
,
but
in
such
a
case
let
your
hearts
be
simple
,
cleansed
from
such
an
inordinate
affection
,
as
that
feare
is
;
and
even
take
that
blow
,
as
the
doves
doe
,
which
have
no
wiles
as
the
serpents
have
to
defend
themselves
.
So
that
in
any
such
case
when
a
duty
is
to
be
done
,
as
the
professing
of
my
name
,
or
the
like
,
here
you
must
take
the
blow
as
willingly
as
the
dove
doth
,
there
is
no
avoiding
in
such
a
case
;
therefore
take
heed
that
your
hearts
be
simple
,
that
there
be
no
feare
there
,
so
that
you
must
be
haled
to
the
duty
.
And
this
is
the
very
meaning
and
scope
of
the
words
.
Innocent
as
doves
,
that
is
,
let
no
sinfull
inordinate
temptation
admixe
it selfe
,
and
so
deprive
you
of
this
simplicity
of
heart
,
because
you
doe
not
like
my
service
.
This
you
shall
see
lively
exemplified
in
Saint
Paul
,
2
Cor.
1.12
.
For
our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
and
godly
sinceritie
,
not
with
fleshly
wisedome
,
but
by
the
grace
of
God
,
we
have
had
our
conversation
in
the
world
,
and
more
abundantly
to
you
wards
.
Saint
Paul
was
a
very
prudent
man
,
and
therefore
hated
above
all
the
Apostles
,
as
Saul
was
angry
with
David
,
because
he
walked
wisely
,
he
was
so
subtle
to
escape
out
of
his
hands
,
which
is
as
if
the
hounds
should
complaine
of
the
hare
,
that
she
hath
so
many
trickes
to
escape
from
them
:
but
,
as
I
say
,
he
was
a
very
prudent
man
,
and
he
used
the
serpents
wisedome
to
save
himselfe
,
as
he
did
when
the
assembly
consisted
of
Sadduces
and
Pharises
,
he
put
a
division
betweene
them
,
and
so
escaped
himselfe
,
as
it
were
through
the
middest
of
them
.
So
the
first
part
was
true
in
him
,
he
was
as
wise
as
a
serpent
,
to
keepe
the
blow
off
from
himselfe
.
But
now
(
saith
the
Apostle
)
if
carnall
wisedome
shall
come
in
,
that
is
,
if
my
understanding
shall
suggest
a
thing
inordinate
,
and
shall
say
,
Goe
,
and
give
a
bribe
to
Faelix
,
and
thou
shalt
escape
imprisonment
,
goe
and
take
a
gift
of
these
Corinthians
,
and
thou
shalt
have
something
of
thine
owne
,
and
shalt
not
be
so
dependent
on
the
almes
of
others
;
now
,
saith
he
,
when
carnall
wisedome
shall
suggest
any
such
thing
to
mee
,
I
would
not
admit
of
it
,
but
I
walked
in
simplicity
and
godly
purenesse
toward
all
men
,
but
especially
toward
you
,
Corinthians
;
here
was
in
him
the
simplicity
of
the
Doves
.
That
we
might
draw
it
to
a
little
more
particulars
,
you
shall
see
an
other
expression
of
this
,
Ephes.
6.5
.
Servants
be
obedient
to
them
that
are
your
masters
in
the
flesh
,
with
feare
and
trembling
,
in
singlenesse
of
your
heart
as
unto
Christ
:
that
is
,
servants
,
take
heede
even
with
feare
and
trembling
,
that
you
admit
not
by
and
sinfull
respects
in
performing
your
duty
,
as
there
are
many
motives
,
as
feare
,
hope
,
reward
,
and
a
necessity
to
doe
it
,
but
keepe
your
hearts
single
that
you
may
looke
onely
upon
Christ
and
his
commandement
,
and
then
you
shall
be
faithfull
in
your
service
;
but
if
other
respects
mingle
themselves
with
this
simplicity
,
you
will
doe
but
eye-service
,
you
will
doe
it
in
a
double
and
dissembling
manner
,
not
plainely
,
and
heartily
,
and
simply
.
Therefore
let
us
put
in
practise
this
simplicity
upon
all
occasions
,
in
all
other
things
whatsoever
.
Rom.
12.8
.
Rom.
12.8
.
He
that
distributeth
let
him
doe
it
in
simplicity
:
that
is
,
men
are
subiect
to
by
ends
in
their
good
workes
;
as
in
giuing
almes
,
or
shewing
a
kindenesse
to
men
,
there
may
be
many
by-respects
,
as
that
they
may
make
use
of
them
heareafter
or
the
like
,
but
,
saith
hee
,
keepe
you
your
hearts
simple
,
to
looke
upon
GOD
alone
in
them
.
So
in
conversing
with
men
,
when
you
professe
love
and
kindenesse
,
you
are
subject
to
by
ends
in
doing
it
,
but
they
are
commended
,
Act.
2.46
.
that
they
did
eat
their
meat
with
gladnesse
and
singlenesse
of
heart
:
that
is
,
what
love
they
professed
one
to
another
,
it
was
simple
and
plaine
,
not
double
.
Compare
this
place
with
that
in
1
Pet.
1.22
.
Seing
you
have
purified
your selves
in
obeying
the
truth
through
the
Spirit
,
vnto
vnfained
love
of
the
brethren
;
see
that
yee
love
one
another
with
a
pure
love
fervently
:
that
is
,
when
there
is
nothing
else
,
when
the
heart
is
simple
and
plaine
,
when
there
is
nothing
but
love
,
noe
mixture
,
noe
by
ends
in
it
.
So
likewise
when
you
come
to
preach
the
Gospell
,
doe
it
in
simplicity
of
heart
,
that
is
,
let
there
be
nothing
besides
:
as
the
Apostle
saith
of
himselfe
,
he
preached
Christ
and
not
himselfe
,
so
we
should
doe
every
thing
in
simplicity
of
heart
.
And
so
you
should
behave
your selves
in
your
elections
,
to
looke
with
a
single
eye
to
the
oath
by
which
you
ought
to
be
guided
:
doe
nothing
for
feare
or
favour
of
men
,
or
for
any
sinister
respect
.
I
wish
I
could
speake
and
give
this
rule
to
all
the
kingdome
at
Parliament
times
.
For
it
is
an
errour
among
men
to
thinke
that
in
election
of
Burgesses
or
any
others
,
they
may
pleasure
their
friends
,
or
themselves
,
by
having
this
or
that
eye
to
their
owne
advantage
or
disadvantage
that
may
arise
from
it
:
whereas
they
ought
to
keep
their
mindes
single
and
free
from
all
respects
;
so
that
when
they
come
,
they
may
choose
him
,
whom
in
their
owne
consciences
,
and
in
the
sight
of
God
,
they
thinke
fittest
for
the
place
,
and
that
you
may
doe
so
,
you
are
to
get
a
single
and
a
simple
heart
to
doe
it
.
Vse
3
3
If
there
bee
in
GOD
this
simplicity
that
we
have
declared
to
you
,
Goe
to
God
rather
than
the
creatures
,
hee
being
mercy
,
wisedome
it selfe
,
&c.
by
reason
of
the
simplicity
that
is
in
him
.
then
goe
to
him
upon
all
occasions
;
goe
not
to
the
streame
,
goe
not
to
the
creatures
,
which
have
what
they
have
,
but
by
derivation
and
participation
:
but
goe
to
him
,
that
hath
all
that
he
hath
naturally
,
and
abundantly
,
not
sparingly
,
as
they
have
,
that
have
it
by
participation
.
As
when
a
man
is
in
any
miserable
condition
,
wherein
hee
desires
pitty
,
and
would
bee
respected
and
relieved
,
what
wilt
thou
doe
in
this
case
?
Wilt
thou
goe
to
weake
man
,
and
have
him
to
pitty
thee
?
No
,
goe
to
the
great
GOD
,
in
whom
there
is
mercy
it selfe
.
Amongst
men
,
he
that
is
the
fullest
of
pitty
,
he
hath
but
a
streame
of
it
,
a
drop
of
it
,
therefore
seeke
not
so
much
to
him
;
no
not
to
parents
,
their
pitty
falls
infinitely
short
of
what
is
in
GOD
;
remember
that
he
is
mercy
it selfe
,
that
is
,
thou
shalt
finde
infinitely
more
mercy
in
him
,
then
can
be
saide
to
be
in
man
;
the
most
that
can
be
said
of
man
,
is
,
that
he
is
mercifull
,
but
that
which
can
be
saide
of
GOD
is
,
that
the
very
thing
it selfe
is
there
.
If
you
have
a
firebrand
,
and
light
it
by
the
fire
,
it
is
something
,
but
fire
it selfe
is
another
thing
:
man
he
hath
a
little
mercy
,
but
if
you
goe
to
GOD
,
he
hath
a
sea
of
mercy
,
and
he
is
never
dry
;
Therefore
whatsoever
thy
misery
or
distresse
bee
,
whether
of
conscience
or
estate
,
be
sure
,
that
thou
goe
to
God
and
say
to
him
,
If
evill
parents
can
bee
so
mercifull
to
their
children
when
they
aske
it
of
them
,
what
then
shall
I
have
of
him
that
is
mercy
it selfe
?
Matth.
7.11
.
So
likewise
for
wisedome
;
if
thou
hast
a
doubtfull
case
,
and
knowest
not
what
to
doe
,
thou
goest
to
thy
friends
(
which
in
deede
is
a
good
meanes
,
and
ought
not
to
bee
neglected
,
for
in
the
multitude
of
councell
there
is
peace
:
)
but
remember
this
,
that
there
is
but
a
little
wisedome
in
them
,
and
therefore
they
will
councell
thee
but
a
little
;
but
goe
to
God
,
that
is
wisedome
it selfe
,
Pro.
8.
Goe
to
him
,
for
hee
will
give
thee
wisedome
liberally
,
and
without
reproach
.
Iam.
1.5
.
thinke
of
him
,
that
hee
is
the
fountaine
of
wisedome
,
and
fullnesse
it selfe
.
So
if
thou
needest
grace
,
thou
wouldest
faine
have
more
,
thou
wouldest
have
thy
faith
strengthened
,
and
thy
love
and
zeale
more
fervent
,
goe
to
CHRIST
then
,
from
whom
wee
receive
grace
for
grace
,
and
that
is
made
to
us
wisedome
,
sanctification
,
and
redemption
;
goe
to
God
that
is
grace
it selfe
.
Goe
not
to
men
,
for
what
they
have
,
they
have
it
from
him
;
therefore
looke
upon
all
occasions
,
that
thou
goest
to
the
Lord
:
when
thou
wantest
comfort
,
goe
not
to
thy
pleasure
,
and
sports
,
and
friends
,
and
acquaintance
,
but
goe
to
God
that
is
the
great
God
of
heaven
and
earth
,
that
hath
it
in
him
abundantly
;
and
in
him
thou
shalt
find
more
abundance
,
then
in
any
man
of
the
world
.
FINIS
.
THE
THIRTEENTH
SERMON
.
EXOD.
3.13
,
14.
And
Moses
said
unto
God
,
Behold
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
,
the
God
of
your
fathers
hath
sent
mee
unto
you
,
and
shall
say
unto
me
,
what
is
his
name
;
what
shall
I
say
unto
them
?
And
God
said
unto
Moses
,
I
AM
,
THAT
I
AM
,
&c.
IN
these
words
,
as
you
know
,
God
describes
himselfe
to
Moses
by
his
eternall
being
;
I
AM
hath
sent
me
unto
you
.
Now
our
businesse
is
to
make
this
essence
and
being
of
GOD
more
fully
knowne
to
you
:
This
is
done
by
declaring
to
you
the
severall
Attributes
,
which
are
given
to
him
in
Scripture
,
wee
have
passed
through
divers
:
The
last
Attribute
was
his
Simplicity
.
That
which
followes
next
in
order
is
his
Immutability
or
Vnchangeablenesse
.
The
fifth
Attribute
of
God
;
His
Immutability
.
Now
that
hee
takes
this
proper
to
himselfe
,
you
shall
see
in
Numb.
23.19
.
GOD
is
not
as
man
that
he
should
lie
,
neither
the
sonne
of
man
that
hee
should
repent
.
Repenting
,
you
know
,
is
a
signe
of
change
;
he
will
not
repent
,
that
is
,
he
will
not
be
subject
to
any
change
:
whatsoever
purpose
or
decree
,
or
counsell
he
takes
to
him
,
hee
is
immutable
in
it
.
Shall
he
say
,
and
not
doe
it
?
shall
he
speake
,
and
not
make
it
good
?
So
Iames
1.17
.
Every
good
and
perfect
gift
is
from
above
,
and
commeth
downe
from
the
father
of
lights
,
with
whom
there
is
no
variablenesse
,
nor
shadow
of
turning
.
When
the
question
was
,
whence
temptations
should
arise
;
saith
the
Apostle
,
GOD
tempts
no
man
,
for
he
is
in
himselfe
just
,
good
,
and
full
of
goodnesse
,
and
he
can
never
be
otherwise
,
and
therefore
no
temptation
to
evill
can
arise
from
him
:
and
seeing
he
is
so
,
he
must
alwayes
be
so
,
for
he
is
not
changed
,
nay
there
is
no
shadow
of
change
in
him
.
So
Mal.
3.6
.
I
am
the
Lord
,
I
change
not
.
So
that
in
this
body
of
Divinity
we
doe
but
summe
up
divers
heads
,
and
so
open
them
to
you
.
This
is
an
Attribute
that
he
takes
to
himselfe
,
and
therefore
we
will
explaine
it
to
you
.
First
,
I
will
shew
you
the
reasons
why
;
secondly
,
an
objection
or
two
against
it
;
and
thirdly
,
I
will
shew
you
the
consequences
or
uses
that
arise
from
it
.
Now
to
convince
us
fully
of
this
point
,
consider
these
reasons
.
Because
wheresoever
there
is
any
change
,
Reas.
1.
there
must
be
some
vanity
and
imperfection
;
that
all
the
creatures
are
subject
to
change
,
it
ariseth
from
hence
,
that
they
are
subject
to
some
imperfection
.
Now
that
which
is
most
perfect
,
cannot
be
subject
to
change
;
because
in
every
change
,
either
there
is
some
perfection
added
that
before
was
wanting
,
or
else
something
is
taken
away
which
before
was
enjoyed
.
Now
neither
of
these
can
befall
our
GOD
,
who
is
most
perfect
,
nothing
can
be
added
or
taken
away
from
him
;
for
if
any
thing
could
,
he
were
not
perfect
:
whence
it
must
needes
follow
,
that
he
is
unchangeable
.
Whatsoever
is
changeable
must
be
in
a
possibility
either
to
receive
some
new
being
,
Reas.
2.
or
some
other
being
that
it
had
not
before
,
either
in
substance
or
in
circumstance
,
or
else
it
cannot
be
changeable
:
now
that
which
is
capable
of
no
new
being
in
any
respect
,
nor
other
being
in
no
circumstance
,
or
accident
,
cannot
be
changed
.
Now
GOD
is
exceeding
full
of
being
,
as
the
sea
is
of
water
,
and
the
Sunne
of
light
,
that
is
,
he
hath
all
the
degrees
and
extensions
of
being
in
him
:
therefore
he
is
not
in
possibility
of
receiving
any
other
being
,
than
he
hath
;
he
is
not
subject
to
receive
any
other
being
,
for
substance
,
and
no
other
being
for
quantity
,
and
therefore
nothing
can
be
added
to
his
time
or
place
where
he
is
;
neither
can
hee
receive
any
other
being
for
quality
,
no
new
habits
,
no
new
powers
can
be
added
to
him
;
for
if
there
could
be
,
he
should
not
be
full
of
being
,
but
there
should
be
some
defect
in
him
;
if
there
were
any
possibility
in
him
of
having
any
more
:
but
seeing
he
is
full
of
being
,
and
constantly
full
,
it
cannot
be
that
hee
should
be
subject
to
any
change
;
some
other
being
must
be
added
to
him
,
or
else
taken
from
him
;
but
seeing
that
cannot
be
,
therefore
he
must
needes
be
unchangeable
.
Reas.
3.
In
regard
of
his
simplicity
;
because
,
if
there
be
nothing
in
him
but
what
is
himselfe
,
but
what
is
his
essence
,
unlesse
his
essence
should
be
annihilated
,
(
which
is
impossible
)
he
is
not
subject
to
change
.
Now
all
the
creatures
,
besides
their
essence
,
have
quantity
in
them
,
and
that
may
be
greater
or
lesse
in
the
creature
;
and
besides
,
they
have
quality
,
and
therefore
they
may
be
better
or
worse
:
but
God
is
great
without
quantity
,
and
good
without
quality
;
and
therefore
in
regard
of
his
simplicity
,
seeing
there
is
nothing
in
him
,
but
what
is
himselfe
,
he
cannot
admit
of
any
shadow
of
turning
.
Reas.
4.
Because
he
is
infinite
;
you
know
,
an
infinite
thing
is
that
which
extends
it selfe
,
which
fills
all
things
,
to
which
nothing
can
be
added
:
and
therefore
seeing
he
is
infinite
at
the
utmost
extent
,
hee
cannot
extend
himselfe
any
further
.
Againe
,
nothing
can
be
taken
from
him
,
whereby
he
should
be
changed
;
for
,
Infinitum
est
,
cui
nec
addi
,
nec
adimi
potest
:
and
therefore
seeing
he
is
most
infinite
,
he
is
also
unchangeable
.
For
whatsoever
is
infinite
,
cannot
be
greater
or
lesser
,
nothing
can
be
added
or
taken
from
it
:
and
therefore
unchangeable
.
If
you
observe
it
among
the
creatures
,
Reas.
5.
you
shall
find
,
that
all
change
ariseth
from
one
of
these
two
things
;
either
from
something
without
,
or
else
from
some
disposition
within
the
creature
:
But
in
God
there
can
be
no
change
in
either
of
these
respects
.
Not
from
any
thing
without
him
,
because
he
is
the
first
and
supreme
being
,
therefore
there
is
no
being
before
him
,
that
he
should
borrow
any
thing
of
;
neither
is
there
any
being
above
him
,
or
stronger
than
he
,
that
should
make
any
impression
upon
him
.
Againe
,
not
from
any
thing
within
him
;
for
when
there
is
in
any
creature
any
change
that
ariseth
from
a
principle
within
,
there
must
needes
be
something
to
move
,
and
to
be
moved
;
something
to
act
and
to
suffer
in
the
creature
,
else
there
can
be
no
change
:
as
mans
body
is
subject
to
change
,
because
there
be
divers
principles
within
,
of
which
something
doth
act
,
and
something
doth
suffer
,
and
so
the
body
is
subject
to
change
,
and
moulders
away
:
but
in
God
there
are
not
two
things
,
there
is
not
in
him
something
to
act
,
and
something
to
suffer
,
and
therefore
he
is
not
made
up
of
such
principles
,
as
can
admit
any
change
within
him
.
So
then
the
conclusion
stands
sure
,
that
hee
can
admit
of
no
change
or
variation
within
or
without
him
:
and
so
needes
must
be
unchangeable
.
Object
.
1
The
objections
against
this
are
but
two
.
The
first
is
,
That
which
is
taken
from
those
places
of
Scripture
,
where
God
is
said
to
repent
,
as
,
that
He
repented
that
he
made
Saul
King
,
1
Sam.
15.11
.
and
Gen.
6.6
.
It
greived
him
at
the
heart
,
that
he
made
man
:
now
those
that
repent
,
seeme
to
change
their
minde
.
Answ.
This
is
attributed
to
God
,
as
many
other
speeches
are
,
onely
after
the
manner
of
men
:
as
man
,
when
he
alters
any
thing
that
he
did
before
,
seemes
to
repent
:
so
that
it
is
but
a
figurative
speech
,
and
a
Metaphor
,
vsed
,
when
hee
doth
make
any
change
in
the
world
:
as
he
made
Saul
King
,
and
put
him
downe
againe
:
he
puts
men
in
high
estates
,
and
pulls
them
downe
againe
,
this
is
onely
in
regard
of
the
actions
done
;
as
when
he
shewes
favour
to
any
man
,
and
takes
it
away
againe
.
So
that
it
is
but
a
figurative
kinde
of
speech
:
not
that
there
is
any
change
in
himselfe
,
but
because
what
he
did
before
,
he
undoes
it
now
:
in
regard
of
his
actions
he
changeth
,
not
in
regard
of
himselfe
.
Object
.
2
What
is
the
reason
that
he
is
said
to
drawe
neere
to
us
at
one
time
,
and
at
another
time
to
depart
from
us
,
why
doth
the
Holy
Ghost
come
into
one
mans
heart
,
and
sanctifie
him
,
when
before
hee
was
an
unregenerate
man
;
what
is
the
reason
that
Christ
which
was
in
heaven
,
came
downe
and
tooke
our
nature
vpon
him
,
and
lived
amongst
us
,
I
say
,
what
is
the
reason
of
all
this
,
if
there
be
no
change
in
the
Lord
.
Answ.
GOD
is
said
to
doe
all
this
,
to
come
to
us
,
and
to
goe
from
us
,
and
to
sanctifie
them
that
were
voide
of
sanctification
:
and
as
you
say
of
the
Sunne
;
you
say
,
that
the
Sunne
comes
into
the
house
,
when
it
fils
it
with
light
,
but
when
the
windowes
are
shut
,
you
say
,
the
Sunne
is
gone
;
Yet
the
Sunne
alters
not
,
but
the
change
is
in
regard
of
the
house
,
It
is
said
to
come
into
the
house
because
of
the
light
that
comes
into
it
,
which
before
did
not
,
but
the
Sunne
it selfe
is
not
altered
:
So
in
this
case
,
the
Holy
Ghost
sanctifies
a
man
,
GOD
drawes
neere
to
him
in
his
comfortable
presence
,
because
there
are
some
workes
wrought
in
the
heart
,
that
before
were
not
:
GOD
is
not
changed
,
but
it
is
the
man
that
suffers
the
change
;
he
sees
light
now
,
that
before
was
in
darkenesse
and
in
the
shadow
of
death
;
he
is
said
to
be
changed
by
reason
of
those
operations
that
now
are
there
,
which
before
were
not
.
So
is
it
in
Christs
comming
;
there
was
a
change
in
the
humane
nature
that
was
assumed
,
which
before
was
not
:
there
was
a
worke
done
on
the
earth
,
which
was
not
before
:
he
put
forth
his
power
in
his
humiliation
and
exaltation
,
which
before
he
did
not
:
but
yet
he
was
the
same
,
the
change
was
in
the
creature
,
and
not
in
him
.
Now
we
come
to
the
consequences
;
which
are
two
.
Hence
wee
may
learne
then
how
to
understand
all
those
places
which
wee
meete
with
in
Consect.
1.
Scripture
,
wherein
the
Lord
expresseth
such
a
sollicitude
for
the
death
of
sinners
:
as
,
Why
will
you
die
,
O
house
of
Israel
?
why
will
you
not
hearken
,
and
obey
?
And
,
As
I
live
,
saith
the
Lord
,
I
desire
not
the
death
of
a
sinner
.
And
,
how
am
I
prest
under
your
abominations
,
even
as
a
cart
is
pressed
with
sheaves
?
And
it
is
said
,
Gen.
6.6
.
That
the
Lord
was
grieved
at
the
heart
,
or
it
pained
him
at
the
heart
,
that
hee
had
made
man
.
All
these
kind
of
expressions
(
as
it
is
evident
from
hence
)
are
but
attributed
to
GOD
after
the
manner
of
men
:
not
that
hee
is
moved
,
for
it
cannot
be
,
seeing
he
is
unchangeable
:
whatsoever
new
accidents
fall
out
in
the
world
,
hee
is
not
stirred
with
them
,
he
is
not
moved
with
any
new
affection
:
for
if
he
were
,
he
should
be
,
as
man
is
,
changeable
.
But
the
meaning
of
those
places
is
,
to
shew
the
infinite
goodnesse
of
his
nature
,
and
the
greatnesse
of
our
sinnes
:
so
that
as
men
grieve
much
,
when
their
wills
are
crossed
,
and
when
their
worke
is
brought
to
nothing
,
how
weary
are
they
,
when
they
strive
long
,
and
doe
no
good
?
So
the
LORD
would
expresse
it
to
us
thus
,
that
wee
might
take
notice
,
what
the
great
provocations
are
,
what
the
sinnes
and
faults
are
,
wherewith
we
offend
him
from
day
to
day
,
that
we
may
know
what
they
be
,
and
what
price
to
set
upon
those
sinnes
whereby
we
weary
him
from
time
to
time
.
Consect.
2.
That
all
the
love
and
hatred
,
That
all
his
love
,
hatred
,
ioy
,
&c.
were
in
him
from
eternity
.
that
hee
hath
now
since
the
world
was
made
,
all
the
complacency
and
displicency
,
all
the
happinesse
and
joy
which
he
hath
from
any
thing
,
done
either
by
the
Angels
or
men
,
that
he
had
it
from
all
eternity
;
for
if
any
thing
were
new
in
him
,
there
should
be
a
change
:
but
now
there
being
none
,
you
must
needes
grant
this
,
that
they
were
in
him
from
all
eternity
.
So
that
all
the
workes
of
men
and
Angels
be
nothing
to
him
,
all
the
joy
that
he
hath
from
them
,
hee
had
it
from
eternity
.
Againe
,
all
the
sinnes
whereby
evill
men
provoke
him
,
and
all
the
punishments
that
they
suffer
for
sinne
,
it
moves
not
him
;
but
as
when
a
glasse
falls
against
the
wall
,
the
wall
is
not
hurt
,
but
the
glasse
is
broken
:
so
wicked
men
,
they
hurt
themselves
,
but
hee
is
not
mooved
.
Therefore
hence
observe
,
that
GOD
must
needes
be
most
holy
,
and
righteous
,
and
just
in
all
his
wayes
,
Whence
1.
He
must
needs
be
righteous
in
all
his
wayes
.
because
there
is
neither
love
,
nor
hatred
,
nor
griefe
in
him
,
nor
joy
,
which
should
make
crooked
,
or
bend
the
rule
of
his
will
,
or
alter
it
in
any
action
.
Men
are
therefore
unjust
,
because
in
all
that
they
doe
,
there
is
something
that
bends
their
wills
this
way
,
or
that
way
,
they
are
capable
of
love
,
joy
,
griefe
:
but
GOD
,
seeing
he
is
capable
of
none
of
these
,
therefore
he
must
needes
be
most
just
and
righteous
in
all
his
workes
.
Therefore
whatsoever
he
doth
,
though
thou
seest
no
reason
for
it
,
yet
justifie
thou
him
in
all
;
when
thou
seest
him
overthrowing
the
Churches
,
denying
his
grace
to
many
thousands
,
and
the
like
,
yet
doe
thou
justifie
him
in
all
his
wayes
:
because
there
is
no
griefe
or
trouble
can
come
to
him
,
as
to
the
creature
,
therefore
he
must
needes
be
holy
in
all
wayes
,
and
righteous
in
all
his
workes
.
If
this
be
so
,
then
this
will
also
follow
,
that
all
the
decrees
,
all
the
counsells
,
and
all
the
acts
of
his
will
,
that
ever
were
in
him
,
they
were
in
him
from
all
eternity
:
that
is
,
there
is
not
a
vicissitude
of
counsells
,
thoughts
and
desires
upon
the
passages
of
things
in
the
world
,
as
there
is
in
men
;
for
then
he
should
be
subject
to
change
:
For
this
is
a
sure
rule
,
Whatsoever
is
under
different
termes
,
there
is
a
change
in
it
;
he
is
now
,
that
which
he
was
not
before
:
and
if
there
were
any
instant
,
in
which
GOD
should
will
one
thing
which
he
did
not
another
time
,
hee
should
bee
subject
to
change
.
Therefore
looke
backe
to
all
eternity
,
in
your
imaginations
&
thoughts
,
as
in
the
making
of
the
world
;
all
those
acts
,
those
counsels
that
he
executed
upon
men
,
they
were
in
him
from
everlasting
.
Now
I
come
to
uses
for
practise
:
and
we
will
make
such
uses
as
the
Scripture
doth
make
of
this
point
.
The
first
is
this
.
Vse
1
In
1
Sam.
15.28
,
29.
And
Samuel
said
unto
Saul
,
Take
heede
of
provoking
him
to
cast
thee
off
The
Lord
hath
rent
the
kingdome
of
Israel
from
thee
this
day
,
and
hath
given
it
to
a
neighbour
of
thine
,
that
is
better
than
thee
:
and
also
the
strength
of
Israel
will
not
lie
,
nor
repent
:
for
he
is
not
as
man
that
hee
should
repent
.
If
GOD
be
unchangeable
,
take
heede
then
,
lest
he
come
to
this
,
that
hee
cast
thee
off
,
as
he
did
Saul
:
for
if
ever
he
doe
it
,
he
will
never
repent
,
never
alter
,
never
retract
his
decree
.
Saul
lived
,
you
know
,
many
yeares
after
,
for
it
was
in
the
beginning
of
his
reigne
;
and
yet
because
the
will
of
GOD
was
revealed
clearely
to
him
,
he
was
bid
by
a
cleare
command
,
Goe
and
kill
all
the
Amalekites
,
and
leave
not
any
of
them
alive
:
Saul
now
had
a
heart
contemning
GOD
in
this
commandement
,
therefore
also
GOD
came
to
a
resolution
and
decree
,
to
cast
him
off
:
though
Saul
lived
many
yeares
after
,
yet
you
could
see
no
change
in
him
,
there
was
no
alteration
in
his
outward
condition
:
But
,
saith
he
,
and
it
is
most
fearefull
,
God
doth
not
repent
:
it
is
not
with
him
as
it
is
with
man
,
for
he
may
be
intreated
,
and
may
repent
;
but
the
Lord
is
not
as
man
that
he
should
repent
.
Consider
this
,
you
that
have
cleare
commandements
from
GOD
,
you
that
have
beene
tolde
that
you
ought
to
be
conscionable
in
your
calling
,
that
you
ought
to
pray
in
your
families
,
if
you
will
be
still
breaking
the
Lords
will
,
and
live
idly
in
your
calling
,
and
rebelliously
sinne
against
GOD
,
living
as
if
there
were
no
GOD
in
the
world
;
take
heede
lest
the
Lord
reject
you
;
and
when
hee
hath
done
it
,
consider
that
he
is
an
unchangeable
God
,
and
that
all
his
decrees
are
immutable
.
Consider
that
place
,
Hee
swore
in
his
wrath
that
they
should
not
enter
into
his
rest
.
It
was
not
long
after
the
children
of
Israel
came
out
of
Egypt
,
yet
ten
times
they
provoked
him
,
before
hee
declared
this
resolution
,
and
many
of
them
lived
forty
yeares
after
:
but
because
many
of
them
did
see
clearely
that
it
was
the
will
of
GOD
,
they
did
see
his
miracles
and
his
workes
that
hee
had
done
amongst
them
,
and
yet
because
they
still
rebelled
,
he
swore
in
his
wrath
,
that
they
should
never
enter
into
his
rest
.
It
is
a
fearefull
case
,
when
GOD
shall
doe
this
,
(
as
he
doth
it
:
)
Even
all
you
that
heare
me
this
day
,
there
is
a
time
,
I
am
perswaded
,
when
the
Lord
pronounceth
such
a
decree
upon
such
a
man
,
saying
,
I
have
rejected
him
:
yet
no
man
sees
it
,
no
not
he
himselfe
,
but
he
comes
to
Church
,
and
heares
the
word
from
day
to
day
.
But
yet
remember
that
GOD
is
unchangeable
;
for
,
you
see
,
the
Iewes
in
Ieremies
time
,
they
lived
under
Ieremies
Ministery
almost
twenty
yeares
,
but
yet
at
the
last
hee
rejected
them
,
and
hee
would
not
be
intreated
,
though
Ieremy
and
the
people
did
pray
to
him
.
There
are
three
places
for
it
:
Ier.
7.16
.
Therefore
pray
not
thou
for
this
people
,
neither
lift
thou
up
cry
nor
prayer
for
them
,
neither
make
intercession
to
me
,
for
I
will
not
heare
thee
.
But
what
if
the
Iewes
were
moved
with
the
calamity
when
it
came
,
should
cry
,
and
be
importunate
with
the
Lord
,
would
not
their
teares
move
him
?
No
,
saith
he
:
Ierem.
11.14
.
Therefore
pray
not
thou
for
this
people
,
neither
lift
up
a
cry
or
prayer
for
them
:
for
I
will
not
heare
them
in
the
time
that
they
cry
unto
me
for
their
trouble
.
But
what
if
they
fast
and
pray
?
No
;
if
they
doo
that
,
I
will
not
heare
them
.
Ier.
14.11
,
12.
Then
GOD
said
unto
me
,
pray
not
for
this
people
for
their
good
:
when
they
fast
,
I
will
not
heare
their
cry
;
when
they
offer
burnt
offering
and
an
oblation
,
I
will
not
accept
them
,
but
I
will
consume
them
by
the
sword
,
and
by
the
famine
,
and
by
the
pestilence
.
When
the
day
of
death
comes
,
when
the
time
of
sickenesse
and
extremitie
comes
,
then
you
will
cry
,
and
cry
earnestly
:
but
God
shall
say
to
you
then
,
the
time
was
,
when
I
cryed
to
you
by
the
Ministers
,
and
you
would
not
heare
:
nay
,
you
slighted
and
mocked
them
,
and
you
would
not
heare
them
,
I
will
also
mocke
&
laugh
at
your
destruction
.
Prov:
1.26
.
Doe
not
thinke
this
is
a
case
that
seldome
comes
,
it
is
done
every
day
,
continually
upon
some
.
There
is
a
double
time
:
a
time
of
preparing
and
trying
before
this
unchangeable
decree
come
forth
.
Zeph.
2.1
,
2.
Gather
your selves
together
,
yea
gather
together
,
O
nation
not
desired
,
before
the
decree
come
forth
,
before
the
day
passe
,
as
the
chaffe
,
before
the
fierce
anger
of
the
Lord
come
upon
you
,
before
the
day
of
the
Lords
anger
come
upon
you
.
And
there
is
a
time
,
when
the
decree
is
past
;
and
when
this
is
not
past
,
there
is
a
doore
of
hope
opened
:
but
when
the
decree
is
come
forth
,
then
you
are
past
hope
.
Object
.
But
how
shall
I
doe
to
know
this
?
Answ.
Beloved
,
never
an
Angel
,
nor
I
,
nor
any
creature
can
tell
you
;
you
see
that
he
tooke
Saul
at
the
beginning
of
the
kingdome
,
when
hee
was
young
and
strong
;
hee
tooke
the
Iewes
at
the
beginning
of
Ieremies
preaching
;
onely
the
use
that
you
are
to
make
of
it
is
this
:
Take
heede
of
neglecting
God
,
or
good
admonitions
,
take
heede
of
contemning
the
word
from
day
to
day
,
and
saying
,
that
I
will
repent
hereafter
;
for
the
Lord
perhaps
will
not
give
thee
a
heart
to
repent
,
he
will
not
heare
you
,
as
he
said
before
,
though
you
cry
never
so
much
to
him
,
as
in
time
of
extremity
you
are
likest
to
doe
.
Vse
2
The
second
use
I
take
out
of
Rom.
11.28
,
29.
As
concerning
the
Gospell
,
they
are
enemies
for
your
sake
:
but
as
touching
the
election
,
they
are
beloved
for
the
Fathers
sake
.
For
the
gifts
and
calling
of
God
are
without
repentance
.
Gods
gifts
and
calling
are
without
repentance
to
his
Elect
.
The
meaning
of
it
is
this
:
saith
the
Lord
,
I
have
cast
away
the
Iewes
,
and
they
are
now
enemies
for
the
Gospels
sake
,
that
is
,
that
the
Gospell
might
come
sooner
to
you
;
they
have
rejected
it
,
that
upon
their
refusall
,
it
might
come
to
you
Gentiles
;
they
are
enemies
and
cast
off
,
yet
they
are
beloved
for
their
fathers
sake
;
that
is
,
in
regard
of
the
promise
that
I
made
to
their
father
Abraham
,
Isaac
,
and
Iacob
;
and
in
regard
of
that
covenant
,
I
will
not
alter
;
not
,
saith
he
,
to
all
the
Iewes
,
but
those
whom
I
have
elected
,
so
farre
as
my
covenant
reacheth
,
with
whom
I
have
made
it
.
Do
not
thinke
that
there
is
any
change
of
the
Lord
toward
them
,
For
the
gifts
and
calling
of
the
Lord
,
that
is
,
the
calling
of
them
by
the
worke
of
the
Spirit
,
and
the
gifts
of
saving
grace
,
that
he
hath
bestowed
upon
the
elect
Iewes
,
they
are
without
all
repentance
,
there
is
no
change
in
them
.
Then
if
ever
thou
art
in
covenant
with
God
,
and
hast
this
seale
in
thy
soule
,
that
there
is
a
change
wrought
in
thee
by
the
covenant
,
then
thy
election
is
sure
:
and
be
sure
God
will
never
alter
it
,
for
he
is
unchangeable
.
This
thou
must
consider
,
that
thou
maist
have
strong
consolation
.
Beloved
,
our
consolation
,
if
it
be
upon
any
thing
,
but
upon
GOD
that
is
unchangeable
,
it
is
weake
,
and
twenty
things
may
batter
it
,
and
overthrow
it
:
but
when
it
is
grounded
upon
the
immutability
of
his
councell
,
it
is
called
in
Heb.
6.18
.
strong
consolation
,
Heb.
6.18
.
so
that
all
the
Divells
in
hell
,
all
temptations
of
the
world
,
and
all
the
objections
that
our
owne
hearts
can
make
cannot
batter
it
;
for
it
is
built
upon
the
lowest
foundation
,
even
upon
the
unchangeable
God
.
So
that
this
doctrine
is
for
comfort
to
all
the
Saints
of
God
.
Therefore
consider
thou
,
whether
thou
art
in
the
state
of
grace
,
whether
thou
hast
made
the
match
with
Iesus
Christ
,
if
ever
there
was
a
covenant
betweene
Christ
,
and
thy
soule
.
But
how
shall
I
know
it
,
you
will
say
?
Did
you
ever
come
to
this
,
as
to
say
,
I
am
content
to
be
divorced
from
,
and
to
part
with
all
things
,
with
every
lust
,
and
to
be
content
to
follow
him
through
all
his
wayes
,
and
to
beare
every
crosse
?
yet
this
is
not
enough
;
Did
there
follow
hereupon
a
generall
change
within
thy
heart
,
and
a
new
heart
,
and
a
new
spirit
given
thee
?
otherwise
it
is
but
lip-labour
,
a
thought
onely
that
passeth
through
the
mind
,
and
therefore
was
never
any
such
actuall
agreement
betweene
Christ
and
thee
.
But
if
there
were
any
such
change
,
then
thou
maist
comfort
thy selfe
;
for
God
is
unchangeable
,
and
this
covenant
,
it
is
an
everlasting
covenant
.
Consider
that
it
is
every
where
called
so
:
Isay
55.3
.
it
is
said
to
be
an
everlasting
covenant
,
Isay.
55.3
.
because
it
is
founded
upon
the
sure
mercies
of
David
:
God
gave
Saul
mercies
as
well
as
David
,
God
tells
him
that
he
shall
have
the
kingdome
,
if
hee
will
walke
in
his
wayes
;
but
Saul
started
out
of
the
wayes
of
God
,
and
so
God
performed
his
part
,
but
yet
the
covenant
was
broke
,
because
Saul
performed
not
his
part
.
And
as
it
was
with
Saul
,
so
it
was
with
the
people
of
Israel
;
because
they
broke
the
covenant
on
their
parts
,
God
also
broke
his
.
David
started
out
of
the
way
,
as
well
as
Saul
:
but
they
were
sure
mercies
that
were
promised
him
,
for
it
was
an
everlasting
covenant
of
mercy
.
Therfore
you
must
know
this
,
that
there
is
a
twofold
covenant
:
First
,
a
single
covenant
,
such
as
GOD
makes
with
children
when
they
are
baptised
,
which
is
this
;
If
you
will
believe
and
repent
,
and
walke
in
my
wayes
,
you
shall
be
saved
:
now
if
they
breake
the
condition
,
GOD
is
freed
,
he
is
not
bound
any
further
.
Secondly
,
a
double
covenant
,
to
performe
both
parts
;
which
is
this
;
If
you
will
believe
,
and
repent
,
you
shall
be
saved
,
and
,
I
will
give
you
an
heart
,
and
you
shall
repent
,
and
believe
,
and
be
saved
;
I
began
the
worke
,
and
I
will
finish
it
:
here
is
not
onely
a
covenant
on
Gods
part
,
to
be
our
Father
,
but
on
our
parts
also
,
as
in
the
other
;
but
GOD
doth
not
onely
promise
for
his
part
,
but
makes
a
covenant
to
to
inable
us
to
performe
the
conditions
on
our
part
:
and
therefore
it
is
called
a
double
covenant
.
And
it
is
impossible
that
this
covenant
should
be
broken
,
for
then
GOD
should
breake
it
himselfe
,
(
for
he
is
ingaged
for
both
parts
)
;
and
so
be
changeable
,
if
hee
should
not
give
thee
a
new
heart
,
and
keepe
thee
from
the
first
day
of
thy
regeneration
till
death
.
Therefore
it
is
an
everlasting
covenant
,
and
the
fruites
of
it
are
sure
mercies
;
it
is
a
double
covenant
,
and
therefore
cannot
be
changed
.
And
it
is
called
,
Compassions
that
faile
not
:
why
are
they
called
so
?
to
shew
the
unchangeablenesse
of
this
covenant
.
But
you
will
say
,
what
if
I
fall
into
sin
?
I
will
forgive
them
,
saith
the
Lord
.
Oh
,
but
lusts
doe
rebell
,
old
lusts
,
and
new
:
but
,
saith
the
Lord
,
I
will
mortifie
them
,
and
give
you
grace
to
overcome
them
.
Oh
,
but
grace
is
subject
to
decay
:
but
I
will
renew
it
,
saith
GOD.
If
thy
sinnes
and
lusts
should
exceede
his
mercies
,
then
they
should
faile
;
but
they
cannot
:
and
therefore
they
are
called
compassions
that
faile
not
.
Besides
,
consider
this
,
that
the
covenant
is
made
in
Iesus
Christ
.
There
are
two
Adams
,
he
made
a
covenant
with
both
:
with
the
first
Adam
,
he
made
a
covenant
,
as
with
the
common
roote
of
all
mankinde
;
but
Adam
brake
the
covenant
,
and
so
did
all
his
members
.
But
there
is
a
second
Adam
,
and
all
that
are
saved
,
are
members
of
him
as
truely
as
wee
are
of
the
first
Adam
:
and
he
kept
the
covenant
,
and
therefore
if
he
stand
,
they
shall
stand
also
.
Besides
,
consider
that
he
makes
this
Covenant
as
to
sonnes
,
and
not
as
to
servants
.
To
the
servant
the
Master
saith
;
Doe
my
worke
faithfully
,
and
thou
shalt
have
thy
wages
,
if
not
,
I
will
turne
thee
out
of
my
dores
:
but
with
his
Sonne
it
is
not
so
,
hee
abideth
in
the
house
for
ever
;
if
he
fall
into
sinne
,
hee
corrects
and
nurtures
him
,
but
yet
hee
keepes
him
in
his
house
for
ever
.
Answ.
But
what
use
is
there
of
this
Doctrine
?
Object
.
There
is
this
end
for
it
;
were
it
not
for
this
Doctrine
,
thou
couldest
never
love
God
with
a
sincere
and
perfect
love
:
For
I
aske
thee
this
question
,
canst
thou
love
him
with
a
perfect
love
,
whom
thou
thinkest
may
sometime
become
thine
enemy
?
It
is
a
saying
,
Amare
tanquam
aliquando
osurus
,
is
the
very
poyson
of
true
friendship
.
But
now
,
when
thou
knowest
that
God
is
knit
to
thee
by
an
unchangeable
bond
,
that
hee
is
a
friend
whom
thou
maist
build
upon
for
ever
,
whom
thou
maist
trust
:
this
makes
thy
heart
to
cleave
to
him
,
as
Paul
saith
,
I
know
whom
I
have
trusted
,
this
makes
thy
heart
to
fasten
upon
him
,
and
there
is
no
scruple
of
love
,
which
would
be
,
if
there
were
a
possibility
of
change
.
Besides
,
what
makes
a
man
to
depart
from
his
profession
?
Because
he
thinkes
to
get
a
better
portion
:
but
when
thou
hast
this
portion
sure
;
Christ
,
and
heaven
sure
,
why
shouldest
thou
let
it
goe
.
Heb.
10.23
.
Heb.
10.23
.
Besides
,
endeavours
never
faile
,
till
hope
failes
:
And
therefore
when
thou
art
sure
that
thy
worke
is
not
in
vaine
in
the
Lord
,
it
is
that
which
makes
thee
constant
,
and
immovable
in
well-doing
.
And
therefore
the
use
is
,
to
make
us
have
strong
consolation
in
the
Lord
,
and
to
doe
his
worke
abundantly
,
1
Cor.
15.58
.
to
doe
that
which
wee
are
exhorted
to
doe
;
to
cleave
to
the
Lord
without
separation
.
And
this
wee
cannot
doe
,
except
we
were
sure
of
him
:
and
that
you
may
know
by
this
,
that
he
is
an
unchangeable
God
,
and
the
gifts
of
his
calling
are
without
repentance
.
FJNJS
.
THE
FOVRTEENTH
SERMON
.
EXOD.
3.13
,
14.
And
Moses
said
unto
God
,
Behold
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
,
the
God
of
your
fathers
hath
sent
mee
unto
you
,
and
they
shall
say
unto
me
,
what
is
his
name
;
what
shall
I
say
unto
them
?
And
God
said
unto
Moses
,
I
AM
,
THAT
I
AM
,
&c.
Object
.
WHEN
men
heare
that
GOD
is
thus
unchangeable
,
that
when
he
hath
rejected
any
,
he
never
retracts
his
decree
;
this
objection
may
be
made
.
For
what
end
is
it
then
to
pray
,
to
endeavour
a
change
of
life
,
or
to
repent
,
for
if
there
be
such
an
unresistable
decree
past
against
mee
,
what
hope
is
there
?
Before
I
come
to
a
particular
answere
to
this
,
I
will
premise
these
two
things
in
generall
.
First
,
you
know
,
that
in
other
things
there
is
an
unchangeable
Decree
,
That
the
unchangeablenes
of
Gods
Decrees
takes
not
away
endeavours
.
as
there
is
an
unalterable
Decree
concerning
the
time
of
mens
death
,
and
yet
no
man
for
this
doth
cease
to
eate
,
or
to
take
Physicke
:
so
there
is
an
unchangeable
Decree
concerning
the
successe
of
every
businesse
under
the
Sunne
,
yet
wee
doe
not
forbeare
to
take
counsell
,
and
to
use
the
best
meanes
to
bring
our
enterprises
to
passe
:
And
so
there
is
an
unchangeable
Decree
concerning
the
salvation
of
men
,
concerning
giving
grace
,
or
denying
grace
to
them
;
and
you
can
no
more
take
an
argument
from
hence
,
to
give
over
endeavours
,
than
you
can
in
the
former
.
2.
Though
there
be
an
unchangeable
Decree
past
upon
men
,
when
GOD
hath
rejected
them
,
and
GOD
will
not
alter
it
;
yet
this
Decree
is
kept
secret
,
and
no
man
knowes
it
:
therefore
there
is
a
dore
of
hope
opened
,
to
stirre
up
men
to
endeavour
.
Indeed
if
the
Decree
were
made
knowne
,
and
revealed
to
us
,
then
it
were
in
vaine
,
then
there
were
no
place
for
endeavours
:
but
seeing
it
is
not
so
,
therefore
there
is
place
for
hope
,
and
for
endeavours
which
arise
from
hope
.
These
things
being
premised
,
we
will
now
come
to
a
particular
answer
of
this
objection
.
First
,
that
if
thou
doest
pray
,
thou
shalt
change
GOD
and
his
carriage
toward
thee
,
though
hee
be
unchangeable
.
For
if
a
man
be
rejected
as
Saul
was
,
and
as
the
Iewes
were
,
and
as
those
in
Rom.
1.
who
were
given
up
to
a
reprobate
minde
;
if
he
be
so
rejected
,
he
is
not
able
to
pray
,
or
repent
,
or
to
seeke
to
GOD
or
to
desire
to
go
about
in
good
earnest
to
seeke
any
change
of
life
:
for
if
he
were
able
to
doe
it
,
he
was
sure
to
speed
.
Therefore
if
thou
doest
pray
in
truth
,
thou
shalt
prevaile
,
thou
art
sure
to
have
mercy
at
his
hand
;
for
it
is
a
great
signe
that
he
hath
not
giuen
thee
over
,
that
no
such
unchangeable
decree
is
past
against
thee
:
therefore
it
is
no
doctrine
of
discouragement
.
Indeed
it
is
a
doctrine
of
great
terrour
to
those
,
whose
hearts
doe
not
tremble
at
it
,
that
let
such
a
doctrine
slide
a
way
as
water
doth
off
a
stone
,
and
not
sinke
into
threir
hearts
at
all
:
but
to
a
man
that
saith
,
I
would
repent
,
and
pray
,
and
change
the
course
of
my
life
,
if
there
were
any
hope
;
I
can
say
this
to
thee
,
that
if
thou
doest
pray
thou
shalt
be
accepted
;
for
GOD
hath
stiled
himselfe
,
that
he
is
a
GOD
hearing
praiers
;
and
except
he
were
changeable
,
he
must
needs
be
ready
to
heare
thee
,
if
thou
seekest
to
him
:
For
the
Lord
is
unchangeable
in
his
promises
,
&
thou
shalt
finde
him
unchangeable
towards
thee
:
but
to
a
man
that
will
not
pray
,
that
is
set
upon
evill
,
and
will
not
be
wrought
upon
,
to
such
a
man
this
is
a
fearefull
and
a
terrible
doctrine
.
Secondly
,
though
GODS
decree
be
unchangable
,
yet
if
thou
canst
find
a
change
in
thy selfe
,
it
shall
go
well
with
thee
:
as
if
a
father
should
take
up
an
unchangeable
resolution
to
disinherit
a
stubborne
and
ungracious
child
,
because
he
is
so
;
if
the
child
should
change
now
and
alter
his
courses
,
and
grow
sober
,
the
father
may
now
receiue
him
to
mercy
,
and
yet
no
change
in
his
resolution
,
but
the
change
is
in
the
sonne
.
Or
,
if
a
Prince
should
set
downe
in
a
law
,
(
as
a
law
of
the
Medes
and
Persians
,
that
alters
not
)
saying
,
I
will
not
receive
to
favour
such
a
rebellious
subject
,
because
he
is
so
:
yet
if
his
subject
be
changed
,
he
may
receive
him
,
and
yet
his
Decree
may
be
unchangeable
,
because
the
change
was
in
the
subject
,
and
the
decree
was
grounded
upon
this
,
if
hee
did
remaine
so
rebellious
and
stubborne
:
So
I
say
to
thee
,
if
GOD
hath
therefore
threatned
to
reject
thee
,
because
thou
art
a
stubborne
and
rebellious
wretch
,
if
now
thou
shalt
finde
a
change
in
thy selfe
,
that
thy
stubborne
heart
is
broken
,
standing
in
awe
of
him
,
fearing
to
offend
him
,
or
to
commit
any
sinne
that
thou
knowest
to
be
a
sinne
,
I
say
,
notwithstanding
that
unchangeablenesse
of
his
,
he
cannot
but
receive
thee
to
mercy
.
As
if
a
Physitian
should
take
up
an
unchangeable
resolution
,
not
to
give
his
patient
such
restorative
physicke
,
because
his
stomacke
is
foule
,
so
that
it
will
not
worke
,
and
because
he
will
not
receive
such
purgations
whereby
he
should
be
prepared
for
it
:
But
if
there
be
a
change
in
him
,
if
his
stomacke
be
cleane
&
fit
for
it
,
so
that
it
will
work
,
and
he
become
willing
to
receive
it
,
if
hee
give
it
him
,
the
change
is
not
in
the
Physitian
,
but
in
the
patient
.
Therefore
when
you
heare
this
,
sit
not
downe
discouraged
,
but
rather
goe
and
sit
alone
,
and
consider
of
thy
sinnes
,
and
give
not
over
till
thy
heart
be
broken
for
them
:
and
when
this
is
done
,
be
sure
that
he
will
receive
thee
to
mercy
,
for
he
may
be
unchangeable
in
his
decree
,
if
the
change
be
in
thee
.
And
therefore
this
Doctrine
doth
not
discourage
,
but
rather
stirre
up
,
and
incite
men
to
change
their
courses
,
yea
it
is
the
very
scope
of
it
.
Againe
,
I
adde
this
further
;
he
that
saith
,
to
what
purpose
is
it
to
endeavour
,
whosoever
it
is
that
sayes
so
,
I
would
aske
that
man
this
question
;
Didst
thou
ever
goe
about
any
holy
duties
,
and
yet
didst
finde
this
stoppe
in
it
,
that
though
thou
wouldest
doe
them
,
thou
couldest
not
be
accepted
?
hadst
thou
ever
a
serious
resolution
to
forsake
such
and
such
a
sinne
,
and
the
occasions
of
it
,
and
yet
thou
didst
finde
such
a
barre
as
this
,
that
thou
couldest
not
alter
GODS
decree
thereby
,
and
for
that
onely
reason
hast
gone
on
in
it
?
Did
ever
any
man
upon
his
death-bed
say
so
?
No
man
will
say
so
:
but
it
is
because
he
would
not
.
Therefore
complaine
not
of
the
unchangeable
decree
of
GOD
,
but
of
the
stubbornesse
of
thy
heart
,
that
thou
wilt
not
buckle
,
and
come
in
unto
him
.
The
best
way
in
this
Doctrine
of
the
unchangeablenesse
of
Gods
decree
of
election
,
is
this
:
It
is
good
to
consider
in
what
manner
it
is
delivered
in
the
Scripture
,
and
to
what
purpose
,
and
to
make
that
use
of
it
,
and
then
thou
shalt
be
sure
not
to
abuse
it
.
As
for
example
;
to
what
end
,
and
for
what
occasion
is
this
Doctrine
of
election
delivered
?
You
shall
finde
that
it
is
on
this
occasion
.
Rom.
9.18
,
19.
When
many
of
the
Iewes
did
not
come
in
,
to
whom
did
belong
the
covenant
,
and
the
lawes
,
and
the
testimonies
,
this
was
an
objection
that
was
made
against
the
Doctrine
of
the
Gospell
;
what
was
the
reason
that
the
Iewes
did
not
come
in
,
and
that
his
owne
people
were
not
wrought
upon
?
To
answere
this
objection
,
the
Apostle
tells
them
,
that
it
was
not
against
Gods
good
will
,
hee
was
able
to
doe
it
,
if
it
was
his
pleasure
,
but
,
saith
he
,
some
hath
hee
chosen
,
and
some
not
;
some
hee
loves
,
and
some
hee
hates
;
some
hee
hath
mercy
upon
,
and
some
he
hardens
.
So
that
the
scope
of
the
Doctrine
is
,
that
God
might
be
magnified
,
that
no
objection
might
be
made
against
the
almighty
power
of
GOD
,
that
hee
was
not
able
to
bring
them
in
,
that
men
might
not
say
that
they
have
resisted
his
will
:
and
the
Apostle
reveales
it
for
that
purpose
,
that
men
might
be
answered
.
So
that
such
Doctrines
as
this
,
you
must
consider
for
what
end
they
are
revealed
.
As
for
this
Doctrine
of
Gods
unchangeablenesse
,
what
is
the
end
,
why
it
is
revealed
?
You
shall
see
in
Numb.
23.19
.
He
is
not
as
man
that
he
should
repent
:
Therefore
I
have
blessed
Israel
,
and
he
shall
be
blessed
.
The
end
is
,
to
shew
that
his
favour
is
an
unchangeable
favour
:
So
he
hath
cursed
Saul
,
and
he
shall
be
cursed
,
1
Sam.
15.29
.
his
decrees
are
unalterable
.
As
it
is
Iam.
1.17
.
GOD
is
good
,
and
cannot
be
otherwise
,
therefore
he
can
tempt
no
man
.
Out
of
all
these
places
it
is
apparant
,
that
the
use
of
this
Doctrine
is
,
that
we
might
tremble
at
his
judgements
,
and
that
we
might
rejoyce
in
his
favour
with
joy
unspeakable
and
glorious
:
In
a
word
,
that
men
might
know
the
excellency
of
the
Almighty
,
and
might
know
and
magnifie
GOD
,
because
constancy
and
unchangeablenesse
is
a
property
of
wisedome
.
This
being
the
end
why
it
is
revealed
,
it
ought
to
be
applied
onely
to
this
use
:
as
to
come
to
particulars
,
which
before
we
did
not
mention
.
When
we
heare
that
GOD
rejected
Saul
,
and
will
not
repent
of
it
,
and
the
Iewes
,
&c.
the
use
that
we
should
make
of
it
is
this
;
If
GOD
should
passe
such
a
decree
of
rejection
upon
me
,
it
cannot
be
changed
;
therefore
I
would
feare
before
him
,
and
take
heede
of
that
stubbornesse
and
course
of
disobedience
,
that
may
bring
that
curse
upon
me
,
and
such
a
stroke
upon
my
soule
;
and
for
this
purpose
is
this
doctrine
revealed
to
us
.
And
this
use
the
Apostle
makes
of
it
,
Heb.
3.
when
he
had
delivered
Gods
unchangeable
decree
,
declared
by
his
swearing
in
his
wrath
,
that
they
should
never
enter
into
his
rest
:
therefore
deferre
not
,
saith
he
,
while
it
is
called
to
day
,
lest
that
you
continuing
in
a
course
of
rebellion
,
the
doore
of
mercy
be
shut
upon
you
,
and
GOD
doe
sweare
in
his
wrath
,
as
he
did
to
them
,
that
you
shall
never
enter
into
his
rest
.
Beloved
,
there
is
a
double
time
:
a
time
of
the
comming
forth
of
this
decree
,
and
a
time
of
preparing
and
trying
,
while
the
doore
stands
open
.
Therefore
take
heede
that
that
acceptable
time
doe
not
passe
away
,
lest
thou
be
hardened
through
the
deceitfulnesse
of
sinne
.
Vse
3
If
GOD
be
unchangeable
,
then
looke
whatsoever
hee
hath
done
in
former
times
,
We
shall
finde
God
the
same
in
dispensing
iudgements
&
mercies
in
these
times
to
us
that
he
hath
beene
in
former
times
to
them
.
what
judgements
hee
hath
inflicted
,
and
for
what
,
what
mercies
hee
hath
shewen
,
and
upon
what
ground
;
and
thou
maist
expect
the
same
,
because
there
is
no
change
in
him
:
therefore
goe
over
all
the
Scripture
,
and
beholde
what
hee
hath
done
there
,
looke
through
all
thine
owne
experience
,
&
see
what
he
hath
done
to
thee
,
&
to
others
,
&
know
that
he
will
doe
the
same
to
thee
,
for
he
is
unchangable
.
As
for
example
,
look
what
he
did
to
Ioab
,
Shimei
,
and
the
house
of
Saul
.
You
know
the
sinnes
that
they
committed
;
Ioab
had
committed
murther
,
and
Shimei
reviled
David
,
and
Saul
slew
the
Gibeonites
against
his
oath
:
though
they
went
on
a
long
time
in
peace
and
prosperity
,
yet
because
their
pardon
was
not
sued
out
,
therefore
after
many
yeares
God
called
them
to
an
account
.
As
Ioab
went
not
to
the
grave
in
peace
,
and
Shimei
deserved
death
,
and
therefore
it
was
brought
upon
him
;
and
Saul
was
punished
in
the
blood
of
his
sonnes
,
and
hee
was
slaine
himselfe
,
as
hee
had
slaine
others
in
battell
.
So
be
thou
assured
,
if
there
be
any
sinne
which
thou
hast
formerly
committed
,
unrepented
of
,
though
it
be
long
since
,
GOD
will
waken
it
in
due
time
.
So
,
looke
what
he
did
to
David
;
hee
had
committed
a
sinne
in
secret
,
but
the
Lord
saith
,
that
hee
will
make
his
punishment
to
be
open
,
he
will
doe
it
before
the
Sunne
:
So
if
thou
hast
committed
a
sinne
in
secret
,
take
heede
lest
hee
bring
it
to
light
,
he
will
doe
to
thee
,
as
he
did
to
David
;
and
I
say
unto
thee
,
that
though
thou
be
regenerate
,
and
art
one
of
his
elect
,
yet
if
thy
case
be
the
same
with
Davids
,
hee
will
doe
so
to
thee
,
for
hee
is
unchangeable
.
There
be
two
cases
wherein
the
Lord
will
not
spare
,
but
bring
judgement
upon
his
owne
children
.
Two
cases
wherein
God
will
punish
his
owne
.
First
,
in
the
case
of
scandall
,
as
Davids
was
:
for
though
his
first
sinne
was
secret
,
yet
his
second
was
publicke
,
and
made
the
first
so
too
.
Therfore
though
his
sin
was
forgiven
him
,
God
tells
him
that
his
punishment
should
be
open
,
and
that
the
sword
should
not
depart
from
his
house
.
Secondly
,
if
their
sinne
be
not
scandalous
,
yet
if
it
be
unrepented
of
,
GOD
will
even
punish
his
owne
children
.
And
as
GOD
deales
with
secret
sinnes
to
bring
them
to
light
:
so
he
will
doe
with
secret
innocency
,
on
the
other
side
also
.
As
Ioseph
,
whose
uprightnesse
was
in
secret
,
for
none
did
see
it
but
himselfe
;
as
for
his
Mistresse
,
she
accused
him
,
and
was
believed
:
yet
the
Lord
brought
it
to
light
in
due
season
.
So
he
will
doe
thine
.
Let
men
keepe
their
credit
with
GOD
,
and
he
will
keepe
their
credit
with
men
,
let
them
raise
slanders
,
or
what
they
will
:
looke
how
he
did
with
Ioseph
,
so
he
will
deale
with
thee
,
for
he
changeth
not
.
So
looke
how
the
Lord
hath
dealt
with
wicked
men
;
looke
how
the
Lord
did
deale
with
them
that
did
meddle
with
holy
things
,
as
Nadab
,
and
Abihu
,
and
Vzzah
,
and
the
Bethshemites
;
you
know
that
he
destroyed
them
all
,
and
that
with
a
present
destruction
:
so
if
thou
wilt
abuse
his
name
,
abuse
his
holy
things
,
and
come
unto
the
Sacraments
with
an
uncircumcised
heart
,
he
is
the
same
God
still
,
hee
is
as
much
offended
now
,
and
hee
is
as
ready
to
execute
his
wrath
upon
thee
,
as
he
was
then
.
So
looke
how
hee
dealt
with
Saul
,
with
the
Iewes
that
came
out
of
Egypt
,
hee
swore
in
his
wrath
,
that
they
should
not
enter
his
rest
:
if
thou
wilt
doe
the
same
that
they
did
,
rebell
against
him
as
they
did
,
he
will
sweare
in
his
wrath
,
that
thou
shalt
never
enter
into
his
rest
.
As
hee
passed
his
sentence
upon
Saul
,
and
as
hee
passeth
his
sentence
upon
any
:
so
he
will
bring
it
to
passe
,
if
thy
case
be
the
same
,
for
he
is
unchangeable
.
So
looke
how
hee
did
deale
in
Iohn
Baptists
time
,
and
as
it
was
with
them
,
Now
the
axe
is
laid
to
the
roote
of
the
tree
,
when
the
Gospell
,
and
the
meanes
of
grace
,
and
the
spring-time
of
the
word
began
;
because
they
did
not
regard
it
them
,
they
were
cast
off
:
the
time
of
their
ignorance
God
regards
not
so
much
;
but
then
hee
called
upon
every
one
to
repent
,
and
because
they
did
not
come
in
then
,
hee
deferred
not
his
judgement
.
That
upon
which
I
ground
this
,
you
shall
finde
in
two
places
of
Scripture
.
2
Pet.
2.4
.
If
the
LORD
did
so
with
the
Angels
,
spared
not
them
,
saith
he
,
he
is
the
same
GOD
,
and
therefore
hee
knowes
how
to
reserve
the
unjust
to
the
day
of
judgement
,
and
especially
those
that
are
uncleane
:
the
ground
of
it
is
his
unchangeablenesse
.
The
other
place
is
in
1
Cor.
10.
You
know
what
he
did
to
the
Israelites
,
saith
hee
,
hee
will
doe
the
same
to
you
:
therefore
doe
you
take
heede
,
that
you
doe
not
commit
fornication
,
as
some
of
them
committed
,
and
died
in
the
wildernesse
,
&c.
Onely
here
is
this
caution
diligently
to
be
remembred
,
which
we
must
adde
to
all
this
that
hath
beene
spoken
.
A
caution
added
.
It
is
sure
,
that
whensoever
it
is
the
same
case
,
hee
will
doe
the
same
thing
:
though
his
judgements
are
different
,
the
time
different
,
the
wayes
and
meanes
are
different
.
As
for
example
,
he
stroke
Vzzah
presently
,
and
so
he
did
Gebazi
,
and
Nadab
,
and
Abibu
;
yet
to
others
there
may
be
difference
in
time
:
to
these
he
did
it
presently
,
to
others
it
may
be
he
will
doe
it
many
yeares
after
.
Againe
,
he
stroke
them
with
death
,
but
it
may
be
there
is
another
kinde
of
judgement
reserved
for
thee
▪
as
it
may
be
he
will
give
thee
up
to
hardnesse
of
heart
,
or
the
like
.
Againe
,
so
it
is
in
shewing
mercy
,
for
the
rule
is
as
true
therein
also
:
For
he
shewes
mercy
to
some
this
way
,
and
to
others
that
way
,
and
he
humbles
men
after
divers
manners
;
and
so
some
men
hee
punisheth
for
their
sinnes
in
this
life
,
some
hee
reserves
for
another
world
:
Againe
,
some
hee
strikes
presently
,
and
some
hee
forbeares
with
much
patience
.
And
this
you
must
remember
in
both
these
,
that
though
hee
doth
the
same
things
,
yet
hee
doth
them
in
a
different
manner
,
time
,
and
way
:
he
hath
divers
judgements
,
and
afflictions
;
and
as
there
are
divers
meanes
to
attaine
to
the
same
end
,
as
some
may
ride
,
some
go
on
foot
,
and
yet
all
come
to
one
journeys
end
:
So
the
judgements
and
afflictions
may
be
different
,
yet
the
end
the
same
;
and
that
this
caution
being
taken
in
,
thou
maist
be
sure
,
that
the
same
judgements
that
he
did
execute
in
former
time
,
he
is
ready
to
execute
them
still
.
As
he
hath
given
them
up
to
open
sinnes
,
that
did
neglect
him
in
secret
,
so
he
will
doe
to
thee
;
as
he
hath
stricken
some
men
in
their
sinnes
,
so
the
same
wrath
is
gone
out
against
and
remaines
for
thee
,
if
thou
doe
not
repent
and
turne
to
him
:
for
the
kindes
,
as
whether
by
sicknesse
,
or
death
,
&c.
these
we
cannot
determine
of
;
the
wayes
of
GOD
are
infinite
,
and
exceding
divers
,
unsearchable
,
and
past
finding
out
:
but
though
in
regard
of
his
particular
wayes
it
doth
not
follow
,
he
did
thus
to
this
man
,
therfore
he
will
doe
the
very
same
to
thee
;
yet
because
he
did
this
to
them
,
he
will
doe
the
same
thing
to
thee
in
the
same
or
in
a
different
manner
.
So
looke
what
he
hath
done
to
all
his
Saints
,
hee
hath
blessed
them
,
and
heard
them
.
But
thou
wilt
say
,
I
have
prayed
,
and
I
am
not
heard
.
I
say
to
thee
,
if
thy
case
be
the
same
,
thou
shalt
be
heard
.
To
this
end
are
those
places
:
The
Lords
hand
is
not
shortened
,
Esay
59.1
.
that
he
cannot
save
,
nor
his
eare
heavie
,
that
it
cannot
heare
:
This
is
the
scope
of
the
Prophet
;
as
if
he
should
say
,
you
wonder
why
you
are
not
heard
,
that
you
have
not
the
same
successe
in
prayer
that
they
had
,
but
the
case
is
not
the
same
,
saith
he
:
they
repented
,
but
you
doe
not
;
you
are
mistaken
,
for
you
are
yet
in
your
sinnes
;
I
am
as
strong
to
helpe
you
,
and
as
ready
,
and
if
I
doe
it
not
,
it
is
because
the
case
is
different
:
your
sins
have
made
a
separation
betweene
me
and
you
.
Which
implies
,
that
GOD
will
heare
if
the
case
be
the
same
.
Onely
remember
this
,
that
GOD
may
deferre
it
something
long
before
he
heares
you
,
yet
he
will
doe
it
in
the
end
.
Vse
4
If
unchangeablenesse
be
proper
to
GOD
(
for
so
you
must
understand
it
,
proper
to
him
,
and
common
to
no
other
)
then
learne
to
know
the
difference
betweene
him
and
the
creatures
.
There
be
diverse
branches
of
this
use
:
Containes
two
branches
.
As
,
First
if
this
be
so
,
then
every
creature
is
,
and
must
be
changeable
,
and
if
so
,
then
take
heed
,
that
you
doe
not
expect
more
of
the
creature
,
Looke
on
the
creatures
as
mutable
,
and
expect
not
much
from
them
.
then
is
in
it
,
for
this
will
raise
our
affections
to
the
creature
,
and
so
cause
griefe
and
vexation
in
the
end
:
and
indeede
the
forgetfulnesse
of
this
changeablenesse
in
the
creature
,
and
unchangablenesse
in
GOD
is
the
cause
of
all
our
crosses
and
sorrow
in
outward
things
we
meet
with
.
There
be
these
degrees
to
it
.
For
,
first
,
The
forgetfulnesse
of
the
mutabilitie
of
the
creature
causeth
us
to
expect
more
from
it
then
is
in
it
.
Secondly
,
This
expectation
raiseth
our
affections
unto
the
creature
:
hence
it
is
,
that
we
set
our
affections
too
much
vpon
them
,
and
delight
too
much
in
them
.
Thirdly
,
Strong
affections
,
when
they
are
set
vpon
the
creature
,
doe
alwayes
bring
forth
strong
afflictions
:
for
what
is
the
reason
of
all
the
griefe
,
that
we
undergoe
from
day
to
day
?
Is
it
not
,
because
our
affections
are
set
upon
changeable
objects
,
vpon
the
creatures
?
And
therefore
when
they
are
changed
,
then
there
is
a
change
in
the
mind
:
whereas
if
thou
didst
looke
alone
upon
the
unchangeable
GOD
,
this
would
keepe
thee
from
worldly
care
and
sorrow
,
this
would
preserve
in
thee
evenesse
and
aequability
of
minde
.
Therefore
take
heed
of
forgetting
this
,
that
to
be
unchangeable
,
is
proper
to
God
alone
;
Therfore
set
thy
affections
vpon
none
but
him
:
and
if
thou
wilt
doe
so
,
thou
shalt
allwayes
injoy
a
constant
security
of
mind
,
as
if
a
man
were
in
the
uppper
region
,
where
there
is
no
change
of
weather
,
when
as
belowe
here
,
there
is
one
day
foule
,
another
faire
;
so
that
if
a
man
could
live
with
GOD
,
and
walke
with
him
,
and
have
his
conversation
in
heaven
,
he
should
not
be
subject
to
such
change
:
whereas
if
a
man
set
his
minde
upon
earthly
things
,
he
shall
be
still
subject
to
perturbations
and
unevenesse
.
All
griefe
of
mind
comes
from
hence
,
that
thou
lookest
for
unchangeablenesse
from
the
creature
,
where
it
is
not
to
be
had
.
If
thou
wouldest
looke
up
to
God
,
thou
shalt
find
all
things
a
like
there
,
there
is
no
change
with
him
.
When
an
earthen
pot
is
broken
,
it
doth
not
much
trouble
you
,
for
you
remember
it
to
be
but
an
earthen
pot
:
now
every
thing
here
below
,
all
your
friends
,
wife
,
children
,
they
are
but
earthen
vessels
,
and
the
consideration
of
this
would
exceedingly
helpe
you
,
if
you
would
settle
it
on
your
heart
.
Therfore
say
,
what
a
foole
was
I
?
I
did
not
remember
,
they
were
but
a
flower
,
a
vapour
,
and
a
shadow
:
for
so
the
Scripture
calls
them
.
And
shall
a
man
take
on
,
because
a
vapour
is
scattered
,
and
a
flower
withered
,
and
a
shadow
vanished
?
Therefore
remember
,
that
to
bee
unchangeable
is
proper
to
God
alone
:
and
to
be
changeable
is
as
proper
to
the
creature
,
as
to
him
to
be
immutable
.
Secondly
,
You
may
see
from
hence
,
how
to
helpe
that
vanity
to
which
the
creature
is
subject
:
Goe
to
God
to
put
a
stability
into
the
things
thou
enioyest
.
for
if
unchangeablenesse
be
the
property
of
God
,
thou
must
not
seeke
a
stabilitie
from
the
creature
,
but
consider
that
it
hath
no
further
in
it
,
then
God
is
pleased
to
communicate
the
same
to
it
.
Therefore
to
goe
to
him
to
whom
unchangeablenesse
belongs
:
for
as
mutable
as
they
be
,
yet
if
he
will
make
thy
freinds
to
be
stable
,
or
thy
wealth
,
it
shall
be
so
.
Therefore
the
only
way
is
,
to
goe
to
him
,
to
make
those
things
firme
,
which
otherwise
are
unconstant
.
The
love
of
a
freind
is
unconstant
,
for
hee
may
dye
,
the
breath
is
in
his
nostrils
,
and
if
he
doe
live
,
yet
his
thoughts
may
perish
,
and
his
affections
alter
:
So
that
they
shall
faile
thee
as
a
land
floud
doth
in
summer
,
as
Iob
saith
.
It
dries
up
in
summer
time
,
and
yet
that
is
the
time
of
thirst
;
and
so
will
they
faile
thee
in
time
of
neede
:
and
the
like
may
be
said
of
all
things
else
,
so
that
he
whose
comfort
doth
depend
upon
them
,
hath
but
a
dependent
felicity
,
which
is
like
the
motion
of
mills
,
and
ships
,
which
cease
when
the
water
or
wind
failes
them
.
But
yet
as
mutable
as
they
are
,
God
can
put
a
constancy
unto
them
.
Apply
this
therefore
to
thy selfe
.
Thou
livest
now
,
and
art
in
health
and
wealth
,
in
such
and
such
a
place
,
and
such
circumstances
as
may
continue
it
:
the
onely
way
to
establish
thee
in
all
this
is
,
to
goe
to
God
,
and
to
beseech
him
to
put
a
stabilitie
into
thy
condition
.
For
the
creature
,
as
it
is
made
of
nothing
,
and
is
built
upon
a
foundation
of
nothing
:
So
it
is
apt
to
returne
to
nothing
.
And
remember
this
,
that
the
more
retired
,
and
weaned
,
and
fearefull
thy
affections
are
about
any
thing
,
so
that
thou
canst
say
in
good
earnest
;
If
God
will
,
I
shall
injoy
them
to
day
,
and
next
day
,
but
his
will
I
know
not
,
I
know
not
how
long
I
shall
injoy
them
;
if
thou
canst
say
thus
,
thou
shalt
hold
them
the
longer
,
and
the
faster
:
for
that
is
a
signe
that
thou
dependest
upon
God
,
and
not
not
on
the
creature
,
that
thou
trustest
him
,
and
art
not
fastened
to
it
.
Vse
5
If
this
be
so
,
then
unchangeablenesse
is
an
excellency
in
him
:
Learn
to
prize
things
by
their
unchangeablenesse
,
as
Grace
&c.
for
all
his
Attributes
are
exceeding
excellent
.
Then
if
thou
wouldest
judge
of
any
thing
in
the
world
,
thou
must
take
this
as
a
measure
by
which
thou
maist
prize
and
esteeme
it
:
looke
how
changeable
it
is
,
so
much
the
worse
it
is
;
if
it
be
good
,
the
more
immutable
,
the
better
it
is
,
for
all
changeablenesse
commeth
from
weakenesse
.
Therefore
learne
to
value
it
so
:
and
you
shall
finde
this
of
much
use
.
As
we
may
see
in
the
heavens
:
it
is
said
that
they
are
vaine
,
because
they
waxe
olde
as
doth
a
garment
,
but
thou
art
the
same
,
Psal.
102.26
,
27.
Go
through
every
thing
glorious
in
the
world
,
glorious
Churches
,
they
are
subject
to
change
;
as
Ierusalem
,
the
glory
of
all
the
earth
,
it
is
ruinated
,
and
brought
nothing
.
Take
men
that
are
most
eminent
,
yet
because
they
are
subject
to
change
,
by
death
or
by
passions
,
there
is
an
unevennesse
in
them
:
though
they
live
here
like
Gods
in
their
glory
.
Therefore
magnifie
no
man
,
but
labour
to
be
perswaded
of
thy selfe
,
as
a
man
.
I
need
not
speake
to
you
of
riches
,
they
take
to
themselves
wings
and
fly
away
;
nor
of
credit
and
honour
,
they
are
in
the
power
of
them
that
give
them
:
whatsoever
is
changeable
,
according
to
the
mutability
of
it
,
so
value
it
.
But
I
presse
the
contrary
.
Looke
upon
the
things
that
are
not
changeable
,
and
labour
to
prize
them
.
Thou
shalt
find
saving
grace
to
be
unchangeable
,
though
it
may
be
impared
in
degree
,
and
may
recoyle
to
the
root
,
and
may
not
bud
forth
as
at
other
times
,
yet
it
is
unchangeable
,
it
shall
never
be
taken
away
:
So
spir●●uall
life
is
unchangeable
,
when
that
begins
,
then
the
other
shakes
off
,
even
as
old
nailes
doe
;
when
new
grow
under
them
:
therefore
this
should
teach
us
to
value
it
much
.
So
the
word
of
GOD
is
an
unchangeable
thing
,
Isay
40.8
.
The
grasse
withereth
,
the
flower
fadeth
:
but
the
word
of
the
Lord
shall
stand
for
ever
.
So
Matth.
5.
Heaven
and
earth
shall
passe
away
,
but
my
word
shall
not
passe
.
Now
what
use
should
we
make
of
this
?
Then
study
the
word
more
than
any
thing
in
the
world
besides
.
There
is
much
learning
in
the
world
,
and
there
are
many
creatures
:
now
all
other
knowledge
is
of
the
creature
,
and
that
vanisheth
away
with
them
,
but
the
word
of
God
shall
not
passe
,
the
word
indures
for
ever
.
Therefore
looke
what
truthes
thou
canst
get
out
of
the
word
,
which
may
build
up
the
inward
man
,
looke
what
profit
thou
canst
get
from
it
,
that
shall
remaine
for
ever
:
therefore
thou
shouldest
prize
it
much
,
get
it
plenteously
in
thy
heart
,
in
the
wisedome
and
power
of
it
.
We
have
many
imployments
in
this
life
:
but
that
which
is
bestowed
upon
unchangeable
things
,
which
shall
shall
never
alter
,
that
is
the
best
time
spent
.
Lastly
,
all
the
good
workes
thou
doest
,
and
all
the
evill
workes
of
unregenerate
men
unrepented
of
,
shall
remaine
for
ever
.
Looke
what
good
workes
thou
doest
in
the
world
,
they
shall
remaine
with
thee
for
ever
,
they
shall
be
had
in
continuall
remembrance
.
Therefore
thou
shouldest
labour
to
be
abundant
in
good
workes
,
that
is
,
to
be
sure
to
serve
GOD
whatsoever
thou
doest
.
If
thou
be
servant
or
a
labouring
man
;
when
thou
doest
thy
workes
out
of
obedience
to
him
,
even
those
workes
shall
remaine
.
So
looke
in
any
thing
that
thou
hast
done
for
Christ
,
all
these
things
shall
remaine
for
ever
:
what
faithfull
prayers
soever
thou
hast
made
,
or
whatsoever
thou
hast
suffered
for
Christ
,
what
paines
thou
hast
taken
in
preaching
,
or
in
repenting
,
or
in
advancing
the
cause
of
CHRIST
,
these
shall
be
had
in
everlasting
remembrance
.
So
looke
what
sinnes
unrepented
of
thou
hast
committed
.
The
sinnes
of
unregenerate
men
shall
also
remaine
.
All
the
praise
that
comes
from
any
action
,
and
the
pleasure
of
it
,
that
passeth
away
,
and
comes
to
nothing
:
but
looke
what
sinfulnesse
there
is
in
any
worke
,
that
remaines
,
and
if
thou
repent
not
of
it
,
that
sinne
shall
be
reckoned
upon
thy
score
;
and
what
uprightnesse
soever
there
is
in
any
worke
,
that
shall
remaine
.
Therefore
learne
from
hence
to
prize
and
value
onely
those
good
things
that
are
immutable
,
and
proportionably
to
feare
and
shunne
the
evill
.
FINIS
.
THE
FIFTEENTH
SERMON
.
EXOD.
3.13
,
14.
And
Moses
said
unto
God
,
Behold
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
,
the
God
of
your
fathers
hath
sent
mee
unto
you
,
and
shall
say
unto
me
,
what
is
his
name
;
what
shall
I
say
unto
them
?
And
God
said
unto
Moses
,
I
AM
,
THAT
I
AM
,
&c.
AS
wee
are
to
judge
of
other
things
by
the
mutability
of
them
:
so
learne
to
judge
of
thy selfe
,
of
thine
owne
spirit
,
by
that
constancy
that
thou
findest
in
well-doing
,
or
that
mutability
and
unconstancy
that
thou
art
subject
to
.
If
a
man
would
make
a
censure
of
himselfe
,
let
him
consider
,
that
the
nearer
hee
comes
to
unchangeablenesse
in
well-doing
,
the
better
he
is
,
and
the
stronger
he
is
:
againe
,
the
more
mutable
,
the
weaker
.
Thou
art
to
judge
of
thy selfe
,
as
we
use
to
esteeme
of
one
another
.
Now
let
a
man
be
unconstant
,
one
that
we
can
have
no
holde
of
,
that
is
as
fickle
as
the
weather
,
that
will
resolve
upon
such
a
thing
to
day
,
and
change
his
minde
to
morrow
:
what
ever
learning
or
excellency
,
or
what
kindnesse
soever
there
is
in
this
man
,
we
regard
him
not
,
because
he
is
an
unconstant
man
.
Now
learne
thou
to
doe
so
with
thy selfe
,
to
aske
thy selfe
that
question
:
Hast
thou
not
had
many
resolutions
,
that
never
came
to
any
endeavours
?
Hast
thou
not
begun
many
good
workes
,
and
never
finished
them
?
Hast
thou
not
found
that
property
of
folly
in
thee
,
To
begin
stil
to
live
?
Stultitia
semper
incipit
vivere
?
If
this
be
thy
case
,
learne
to
abhorre
thy selfe
for
it
,
and
to
be
ashamed
:
for
all
is
nothing
,
till
we
come
to
a
constant
and
unchangeble
resolution
:
So
that
we
come
to
set
it
downe
with
our selves
as
an
inviolable
law
:
this
is
a
duty
,
and
I
will
doe
it
,
whatsoever
it
cost
me
;
this
is
a
sinne
,
and
I
will
avoid
it
,
whatsoever
come
of
it
.
This
is
a
resolution
that
Daniel
takes
up
,
Dan.
1.8
.
He
determined
in
his
heart
,
that
he
would
not
be
defiled
with
the
Kings
meate
:
and
such
a
resolution
they
were
exhorted
to
in
Acts
11.23
.
With
full
purpose
of
heart
,
to
cleave
unto
God
.
It
is
translated
,
full
purpose
:
but
the
words
are
,
with
a
decree
and
full
resolution
of
heart
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
That
is
,
when
a
man
doth
not
lightly
put
himselfe
upon
an
holy
course
;
but
takes
up
a
strong
resolution
to
goe
through
with
it
;
such
a
resolution
as
Pauls
was
,
Acts
20.22
.
he
knew
what
bands
did
waite
for
him
,
as
for
theeves
it
was
no
matter
,
he
was
bound
in
the
spirit
,
All
is
nothng
:
I
care
not
,
sayes
he
,
so
that
I
may
fulfill
the
Ministery
committed
to
me
.
Such
a
resolution
we
should
have
.
And
according
as
thou
findest
thy selfe
able
to
doe
this
,
so
thou
shouldest
judge
of
thy selfe
.
A
man
that
is
on
and
off
in
his
wayes
,
Salomon
compares
him
to
a
City
whose
walls
are
broken
downe
,
that
is
,
if
a
temptation
come
,
and
set
upon
him
,
it
hath
free
entrance
,
and
the
temptation
comes
in
,
because
his
soule
was
without
guard
and
ward
.
But
on
the
other
side
,
a
man
that
doth
not
stand
trifling
with
the
Lord
,
to
say
,
I
wish
I
could
,
and
I
am
sorry
that
I
cannot
,
but
he
will
goe
through
a
good
course
,
such
a
man
is
like
to
a
City
which
hath
walls
round
about
it
;
that
if
a
temptation
come
,
there
is
something
to
keepe
it
out
.
I
say
,
as
thou
art
to
judge
of
other
things
by
the
mutability
of
them
:
so
of
thy selfe
.
There
is
nothing
better
than
to
have
a
peremptory
resolution
in
well-doing
,
to
be
constant
therein
,
and
there
is
nothing
worse
than
to
bee
peremptory
in
evill
.
Vse
6
If
God
be
immutable
,
then
thou
knowest
whither
to
goe
to
get
this
constancy
,
To
goe
to
God
to
get
constancy
in
well-doing
.
to
make
thy
selfe
unchangeable
,
and
immutable
and
constant
in
well-doing
.
For
,
for
what
end
hath
he
revealed
to
us
that
he
is
unchangeable
?
is
it
not
for
our
use
?
Sure
it
is
,
even
to
teach
us
,
that
when
we
finde
our selves
subject
to
mutability
,
wee
should
goe
to
God
,
and
beseech
him
to
establish
our
hearts
.
No
creature
is
able
to
doe
it
.
Every
creature
is
mutable
,
onely
so
farre
unchangeable
,
as
he
maketh
it
to
be
so
;
he
onely
is
originally
unchangeable
;
all
friends
and
all
other
things
in
the
world
are
no
further
unchangeable
than
he
communicates
it
to
them
,
(
as
was
said
before
:
)
and
the
same
is
true
of
thine
owne
heart
,
and
of
thy
purposes
.
Therefore
thou
must
thinke
with
thy selfe
,
and
make
this
use
of
the
unchangeablenesse
of
God
,
that
hee
onely
can
make
thee
unchangeable
.
Therefore
when
a
man
wants
direction
,
hee
must
goe
to
GOD
:
Iam.
1.5
.
he
is
onely
wise
,
and
can
shew
a
man
what
to
doe
,
when
he
is
in
a
strait
.
And
upon
the
same
ground
when
thou
seest
that
thou
art
unconstant
,
goe
to
him
that
is
unchangeable
,
that
can
make
thee
constant
;
and
desire
him
to
fixe
thy
quicke-silver
,
to
ballance
thy
lightnesse
,
and
that
he
would
settle
and
fill
that
vaine
and
empty
heart
of
thine
with
something
that
may
stay
and
establish
it
.
There
is
no
other
way
:
all
the
meanes
that
can
be
used
,
all
the
motives
that
can
be
put
upon
a
man
,
all
the
reasons
that
can
be
brought
,
are
not
able
to
make
us
constant
,
till
GOD
worke
it
in
us
,
and
for
us
.
Therefore
the
onely
way
is
to
give
GOD
the
glory
of
his
immutability
,
to
goe
to
him
in
a
sense
of
thine
owne
unconstancy
,
and
say
so
;
Lord
,
thou
hast
revealed
thy selfe
to
be
unchangeable
,
that
wee
may
seeke
it
of
thee
,
and
finde
it
in
thee
,
thou
alone
art
originally
and
essentially
so
:
no
creature
is
any
further
than
thou
doest
communicate
it
to
it
.
Therefore
doe
thou
,
LORD
,
make
mee
stable
and
constant
in
well-doing
.
Grace
it selfe
of
it selfe
is
not
immutable
,
for
it
is
subject
to
ebbing
and
flowing
:
and
the
reason
why
we
doe
not
quite
lose
it
,
is
not
from
the
nature
of
grace
,
as
if
it
were
immutable
,
but
because
it
comes
from
and
stickes
close
to
Christ
.
Therefore
goe
to
him
;
he
is
the
roote
that
communicates
sappe
and
life
to
thee
,
because
thou
abidest
ingrafted
in
him
.
Object
.
But
the
Lord
doth
this
by
meanes
:
it
is
not
enough
to
pray
,
and
to
seeke
to
him
,
to
make
me
unchangeable
,
(
so
much
as
humane
infirmity
can
reach
)
but
I
must
use
the
meanes
also
.
Answ.
It
is
true
,
he
doth
it
by
meanes
:
and
if
you
say
,
what
are
those
meanes
?
I
will
shew
it
you
briefly
.
You
shall
finde
that
there
two
causes
of
unconstancy
,
Two
causes
of
inconstancy
,
and
two
means
to
procure
constancy
.
or
mutability
,
or
ficklenesse
:
and
if
you
finde
out
what
the
causes
are
,
you
will
easily
see
the
way
to
helpe
it
.
First
,
Strength
of
lust
:
that
causeth
men
to
be
unconstant
.
Iames
4.8
.
Lusts
get
them
mortified
.
Iam:
4.8
.
Cleanse
your
hands
,
ye
sinners
,
and
purge
your
heart
you
wavering-minded
:
what
is
the
reason
,
that
the
Apostle
bids
them
to
purge
their
hearts
,
that
were
wavering-minded
,
but
because
that
corruption
,
and
those
unruly
affections
that
are
within
,
cause
us
to
be
unconstant
,
to
waver
,
even
as
an
arrow
shot
with
a
strong
hand
,
that
the
winde
makes
to
fly
unconstantly
:
so
a
man
that
resolves
upon
a
good
course
,
and
takes
to
himselfe
good
purposes
and
desires
,
he
having
some
lust
in
him
,
these
thrust
in
,
and
make
him
unstable
;
therefore
purge
your
hearts
you
wavering-minded
.
As
if
he
should
say
,
the
reason
why
you
are
not
stable
,
is
,
because
you
are
not
cleansed
from
these
corruptions
,
which
are
the
cause
of
this
unconstancy
.
So
Psal.
5.9
.
There
is
no
faithfulnesse
in
their
mouth
,
their
inward
part
is
very
filthinesse
,
&c.
The
reason
why
there
is
no
constancie
in
their
speech
,
life
,
and
actions
is
,
because
within
they
are
very
corruption
:
that
is
,
the
sinne
that
is
within
,
is
the
cause
of
all
the
wavering
that
is
in
the
life
of
man
;
were
it
not
for
it
,
there
would
be
no
such
unevennesse
in
our
lives
.
Therefore
if
this
be
the
cause
of
it
,
there
is
no
way
to
helpe
it
,
but
to
get
this
corruption
mortified
,
to
be
cleansed
from
all
pollution
of
flesh
and
spirit
,
as
much
as
may
be
.
Take
a
man
that
sayes
hee
will
amend
his
course
,
that
intends
to
be
diligent
in
his
calling
,
and
thinkes
not
to
turne
to
such
evill
courses
,
but
to
serve
God
with
a
perfect
heart
:
observe
now
what
is
the
reason
that
this
man
breakes
his
purposes
,
and
falls
off
againe
;
it
is
,
because
there
is
some
strong
lust
,
that
comes
like
a
gust
of
a
contrary
winde
,
and
breakes
him
off
from
his
course
.
Therefore
the
first
way
is
,
to
cleanse
thy
heart
,
if
thou
wilt
be
constant
.
The
second
cause
of
unconstancy
,
is
weakenesse
;
Vnconstancy
comes
from
weaknesse
.
if
a
man
were
free
from
that
inward
corruption
,
yet
weakenesse
would
make
a
man
to
bee
unconstant
:
so
much
weakenesse
,
so
much
unconstancy
;
and
so
much
strength
as
a
man
hath
,
so
much
constancy
he
hath
.
For
what
is
the
reason
that
man
is
so
fickle
?
Because
the
banks
of
his
resolution
are
so
weak
to
hold
out
against
temptations
when
they
assault
him
,
&
he
giues
over
because
he
is
not
able
to
resist
them
.
And
this
ground
I
take
out
of
1
Sam.
15.29
.
The
strength
of
Israel
will
not
repent
,
for
he
is
not
as
man
that
hee
should
repent
.
By
repenting
is
meant
a
change
:
now
you
see
the
reason
given
why
the
Lord
is
not
subject
to
change
,
he
is
the
strength
of
Israell
.
For
you
shall
allwayes
finde
in
the
Scripture
,
that
such
attributes
are
given
to
GOD
,
according
to
the
nature
of
the
worke
that
he
hath
in
hand
:
Now
the
reason
why
the
Lord
will
not
repent
is
,
because
he
is
strong
.
To
make
this
appeare
to
you
,
Three
helpes
to
strengthen
purposes
.
you
must
know
,
that
three
things
must
concurre
to
make
a
resolution
strong
.
First
,
there
must
bee
some
reason
that
must
move
him
.
Secondly
,
there
must
bee
an
inclination
of
the
will
to
it
.
Thirdly
,
It
must
be
often
renewed
.
First
,
I
say
,
there
must
be
some
reason
that
must
move
him
:
but
if
that
were
all
,
he
would
not
resolue
,
therefore
hee
must
have
an
inclination
of
the
will
to
it
;
both
these
,
when
they
concurre
,
they
make
the
resolution
up
:
when
the
understanding
is
convinced
,
and
the
will
inclined
,
the
understanding
saith
there
is
reason
for
it
,
and
the
will
saith
,
it
is
good
,
then
this
makes
up
the
resolution
.
As
first
,
when
a
man
hath
any
reason
to
move
him
to
any
action
,
and
it
is
a
strong
reason
,
so
that
hee
answers
all
objections
that
hee
meets
with
,
now
the
resolution
continues
firme
:
but
if
his
reasons
be
not
sufficient
,
but
he
meete
with
objections
that
are
stronger
,
then
the
first
principle
being
taken
away
,
the
resolution
growes
flaggy
and
weake
.
And
so
is
it
in
the
other
also
,
when
a
man
hath
a
desire
to
any
thing
,
if
it
be
so
strong
,
that
nothing
is
stronger
then
it
,
that
can
overtop
,
and
over-rule
it
,
then
he
goes
on
without
any
impediment
:
but
if
it
bee
weake
,
so
that
a
stronger
desire
can
come
,
and
overballance
it
,
then
the
second
principle
is
demolished
,
and
there
is
an
end
of
this
resolution
.
So
that
let
the
reason
on
which
wee
fixe
it
bee
strong
,
and
let
the
inclination
(
which
must
concurre
,
)
be
fix't
and
strong
,
and
then
the
resolution
will
be
accordidg
.
But
I
adde
the
third
,
that
there
must
be
a
renewing
of
this
:
for
though
the
resolution
bee
well
built
,
yet
to
make
it
constant
,
it
must
still
be
renewed
.
For
there
are
some
workes
,
which
must
have
a
third
and
fourth
hand
to
goe
over
them
,
or
else
they
will
fall
,
and
moulder
away
:
And
this
is
the
nature
of
our
resolution
also
,
it
is
not
the
resolution
of
a
day
or
two
,
that
will
serue
the
turne
,
for
the
nature
of
man
is
subject
to
such
weakenesse
,
that
except
our
resolutions
bee
gone
over
and
over
againe
,
they
shrinke
and
come
to
nothing
.
Therefore
the
thing
that
caseth
unconstancy
,
is
one
of
these
three
:
either
weakenesse
of
reason
that
sets
thee
on
worke
,
or
weakenesse
of
the
inclination
and
desire
,
or
else
,
not
renewing
of
this
.
Now
when
you
have
found
out
the
causes
of
weaknesse
,
you
may
easily
finde
out
the
meanes
to
make
you
resolute
in
well
doing
.
As
First
,
Labour
to
get
strong
reasons
for
what
you
resolve
on
.
The
want
of
this
was
the
cause
of
the
mutability
of
the
second
ground
.
It
wanted
depth
of
earth
:
that
is
,
the
seed
was
good
,
and
the
earth
was
good
,
but
it
was
not
deepe
enough
,
and
the
strength
of
the
Sunne
caused
it
to
wither
away
.
So
when
we
shall
have
good
purposes
and
resolutions
,
and
they
have
not
root
inough
,
that
is
,
when
he
hath
not
well
examined
the
thing
,
so
as
to
bee
fully
convinced
of
the
thing
that
he
undertakes
,
he
is
apt
to
be
inconstant
in
it
.
And
this
was
the
reason
of
Eves
inconstancy
,
because
shee
considered
not
the
bottome
that
she
was
built
upon
.
On
the
other
side
,
the
Woman
of
Canaan
when
she
had
fixed
her
faith
upon
a
good
ground
,
she
would
not
be
beaten
off
:
though
she
could
not
answer
the
objection
,
yet
she
would
not
bee
plucked
off
.
Thou
art
the
Messias
,
and
therefore
thou
wilt
shew
mercy
:
and
then
she
had
neede
of
mercy
,
for
her
daughter
was
sicke
,
and
weake
,
and
therefore
she
would
not
be
driven
off
,
shee
would
take
no
deniall
.
So
is
it
with
all
our
resolutions
when
they
have
this
depth
of
earth
.
Therefore
the
best
way
is
,
to
consider
,
and
forecast
the
worst
.
So
our
Saviour
counselleth
to
suspect
the
worst
:
How
canst
thou
that
hast
but
two
hundred
,
goe
against
him
that
hath
a
thousand
,
so
is
it
in
this
case
.
When
you
shall
undertake
a
good
course
,
and
you
goe
out
but
with
weake
reasons
:
if
Sathan
or
a
lust
come
and
object
stronger
reasons
,
this
will
make
thee
give
out
.
Therefore
the
best
way
is
to
forecast
the
worst
,
and
to
outbid
the
Devill
in
every
temptation
.
Therefore
when
hee
shall
come
and
say
,
that
thou
shalt
have
favour
with
men
,
say
to
him
that
the
favour
of
GOD
is
better
;
if
he
shall
tell
thee
of
riches
,
and
wealth
,
say
that
thou
shalt
have
a
treasure
in
heaven
:
if
hee
say
to
thee
that
thou
shalt
have
rest
and
pleasure
in
sinne
,
say
to
him
,
that
the
peace
of
conscience
,
and
joy
in
the
Holy
Ghost
,
is
farre
beyond
that
rest
,
and
pleasure
,
whatsoever
it
be
:
So
in
all
the
temptations
one
the
other
hand
,
it
is
good
to
ponder
them
well
,
that
wee
may
bee
able
to
outbid
him
therein
.
Whatsoever
he
doth
object
,
it
is
one
of
these
two
:
either
some
good
that
thou
shalt
have
,
or
some
evill
.
Now
consider
,
that
as
the
love
and
favour
of
GOD
,
is
a
greater
good
then
all
the
world
can
give
thee
:
So
his
wrath
is
a
greater
evill
,
than
any
the
world
can
doe
to
thee
.
Secondly
,
If
thou
wouldest
have
thy
resolution
strong
,
to
breake
through
all
impediments
,
labour
to
get
vehement
desires
to
over-toppe
all
other
:
that
whatsoever
comes
,
yet
this
may
overballance
them
.
Quest.
But
how
shall
I
come
to
get
such
a
desire
?
Answ.
There
is
no
way
in
the
world
but
this
:
Labour
to
be
humbled
for
thy
sinnes
,
to
get
a
broken
heart
for
them
:
for
then
a
man
comes
to
prize
grace
exceeding
much
,
and
worldly
things
as
nothing
.
For
this
is
a
sure
rule
,
When
thou
feelest
thy
sinnes
to
lie
heavie
upon
thee
,
then
all
the
things
in
the
world
will
appeare
light
:
therefore
labour
to
know
the
bitternesse
of
sinne
;
it
is
that
which
sets
an
edge
upon
all
our
spirituall
desires
:
without
this
a
man
doth
but
cheapen
the
kingdome
of
heaven
,
he
doth
as
the
people
did
with
Rehoboam
,
they
expostulated
with
him
about
their
serving
him
:
so
wee
doe
capitulate
with
the
Lord
,
as
it
were
,
and
stand
upon
termes
with
him
,
untill
we
are
humbled
;
and
then
we
are
ready
to
take
heaven
upon
any
condition
.
Till
a
man
be
thus
humbled
,
his
desires
are
remisse
,
and
weake
,
and
flaggy
desires
;
they
raise
up
great
buildings
upon
no
foundation
;
the
foundation
is
weake
and
crazie
,
and
so
the
building
comes
downe
.
And
hence
is
it
,
that
men
put
their
hand
to
the
plough
,
and
looke
backe
againe
.
A
scholler
will
serve
the
Lord
,
if
hee
may
have
eminency
in
gifts
,
and
outward
excellency
,
or
some
honour
in
the
flesh
;
but
all
this
while
his
desires
are
remisse
:
but
when
he
is
once
humbled
,
then
he
will
say
with
Saint
Paul
,
Lord
,
what
wilt
thou
have
me
to
doe
?
and
I
will
doe
it
,
whatsoever
it
is
,
and
whatsoever
thou
wouldest
have
me
to
suffer
,
I
will
suffer
it
.
He
will
take
the
kingdome
of
heaven
by
violence
:
and
then
his
resolutions
continue
constant
that
way
.
For
what
can
Satan
do
to
him
?
wil
he
take
away
his
pleasure
from
him
,
his
wealth
,
or
his
credit
?
they
are
things
that
hee
hath
despised
before
:
he
can
take
nothing
from
him
,
but
what
he
cares
not
for
.
It
is
the
bitternesse
of
sinne
,
that
makes
him
now
to
prize
Gods
love
and
favour
above
all
thing
.
Thirdly
,
thou
must
renew
thy
resolution
oft
:
it
is
not
enough
to
set
the
heart
in
a
good
frame
of
grace
for
a
day
,
or
two
,
or
for
a
moneth
,
but
thou
must
have
a
constant
course
in
doing
of
it
,
ever
and
anon
:
as
the
Dutch
men
use
to
doe
with
their
bankes
,
that
keepe
them
with
little
cost
,
because
they
looke
narrowly
to
them
;
if
there
be
but
the
least
breach
,
they
make
it
up
presently
,
otherwise
the
water
makes
a
breach
upon
them
.
So
thou
shouldest
doe
with
thy
heart
:
observe
it
from
day
to
day
,
marke
what
objections
come
,
that
thou
canst
not
answer
,
what
lusts
and
desires
doe
overballance
thee
,
and
learne
still
to
renew
thy
reasons
and
resolutions
against
them
:
and
this
will
make
thee
constant
,
and
firme
,
and
peremptory
in
well-doing
.
NOw
I
come
to
the
next
Attribute
,
and
that
is
,
The
Greatnesse
of
God
,
or
his
Infinitenesse
:
The
sixth
Attribute
of
God
;
His
Greatnesse
and
Infinitenesse
.
We
follow
in
this
rather
the
rule
of
the
Scripture
,
than
the
tract
of
the
Schoolemen
,
and
wee
insist
upon
those
that
God
doth
especially
take
to
him
in
Scripture
.
Now
that
God
takes
this
Attribute
to
himselfe
,
you
shall
see
in
2
Chron.
2.5
.
For
great
is
our
God
above
all
Gods
.
Psal.
135.5
.
For
I
know
that
the
Lord
is
great
,
and
that
our
Lord
is
above
all
Gods
.
But
the
place
that
I
would
chiefly
commend
to
you
is
this
:
Psal.
145.3
.
Great
is
the
Lord
,
and
most
worthy
to
be
praised
:
and
his
greatnesse
is
unsearchable
.
Where
you
see
,
that
it
is
an
infinite
,
and
incomprehensible
greatnesse
that
the
Lord
takes
to
himselfe
.
So
Psal.
147.5
.
Great
is
our
God
,
and
of
great
power
:
and
his
understanding
is
infinite
.
In
handling
of
this
,
I
will
shew
you
these
two
things
.
First
,
I
will
shew
you
how
this
greatnesse
of
God
is
gathered
from
the
Scriptures
.
Secondly
,
I
will
shew
you
the
reason
of
it
,
as
I
have
done
in
the
rest
.
The
greatnesse
of
God
is
declared
to
us
in
the
Scripture
by
these
sixe
things
.
The
Greatnes
of
GOD
declared
in
6
things
.
First
,
By
the
workes
of
his
creation
.
By
the
workes
of
Creation
.
The
greatnesse
of
the
workes
doe
shew
the
greatnesse
the
maker
.
Isay
40.12
.
Who
hath
measured
the
heavens
in
the
hollow
of
his
hand
,
and
meted
out
the
heavens
with
a
spanne
,
and
comprehended
the
dust
of
the
earth
in
a
measure
,
and
weighed
the
mountaines
in
scales
,
and
the
hills
in
a
ballance
?
that
is
,
If
you
would
looke
upon
any
worke
,
you
may
judge
of
the
workeman
by
it
;
if
you
see
a
great
building
,
you
conceive
it
to
be
made
by
a
man
of
some
power
:
now
when
you
looke
upon
the
great
building
of
heaven
and
earth
,
you
may
thinke
that
he
that
handles
the
materialls
,
as
an
Architect
doth
handle
the
stones
,
and
lay
them
in
their
place
is
great
:
now
the
Lord
doth
put
the
waters
together
,
as
if
he
held
them
in
his
hand
;
and
hee
measures
out
the
heavens
,
as
a
workeman
measures
out
the
roofe
:
Againe
,
every
workeman
must
worke
by
plummet
and
by
weight
,
now
consider
the
great
mountaines
,
saith
he
,
he
weighes
them
in
scales
,
and
the
hills
in
a
ballance
:
as
this
building
doth
goe
beyond
mans
,
so
doth
the
greatnesse
of
God
exceed
the
greatnesse
of
man
:
and
by
this
you
may
take
a
glimpse
of
the
greatnesse
of
the
Lord
.
Secondly
,
by
the
ensignes
of
his
greatnesse
:
By
the
Ensigns
of
his
Greatnesse
.
The
greatnesse
of
Princes
is
set
out
by
those
outward
signes
,
which
are
the
declaration
of
it
.
Now
when
the
Lord
would
shew
his
greatnesse
,
you
shall
see
how
he
expresseth
it
.
Deut.
4.36
.
When
he
came
out
of
the
Mount
,
they
heard
a
great
voice
,
and
on
the
earth
there
was
a
great
fire
:
by
that
you
may
know
the
greatnesse
of
God
.
For
why
doth
hee
come
out
with
those
ensignes
,
clothed
with
them
,
as
it
were
,
but
that
by
this
you
might
have
a
crevice
opened
to
shew
you
the
greatnesse
of
God
?
So
when
he
appeared
to
Elias
,
and
in
his
apparitions
to
Moses
,
to
the
Prophets
,
Isaiah
,
and
Ezekiel
.
It
is
said
also
,
that
his
voice
was
as
the
sound
of
many
waters
;
and
he
was
so
terrible
,
that
is
was
a
vsuall
saying
among
the
Iewes
;
Who
can
see
God
and
live
?
why
so
?
Because
when
he
appeared
,
when
he
shewed
any
shadow
of
his
greatnesse
,
weake
flesh
could
not
behold
him
,
but
was
swallowed
up
as
it
were
,
with
the
greatnesse
of
his
Majesty
.
Thirdly
,
By
the
workes
of
his
providence
.
By
the
workes
of
his
providence
.
Ezek.
36.23
.
And
I
will
sanctifie
my
great
Name
which
was
prophaned
among
the
heathen
,
which
yee
have
prophaned
in
the
middest
of
them
,
and
the
heathen
shall
know
that
I
am
the
LORD
,
saith
the
Lord
GOD
,
when
I
shall
be
sanctified
in
you
before
their
eyes
.
As
if
hee
should
say
;
They
make
no
account
of
me
now
,
but
when
they
shall
see
me
to
bring
downe
great
Babel
,
then
they
shall
know
and
beleeve
,
that
I
am
a
great
GOD.
So
else
where
in
Ezechiel
hee
compareth
Ashur
,
and
Tire
,
to
a
Lyon
and
Eagle
,
and
a
Cedar
:
and
hee
saith
,
that
hee
will
put
a
hooke
into
the
Lyon
,
and
deplume
the
Eagle
,
and
overtop
the
Cedar
:
that
is
,
hee
will
shew
forth
his
greatnesse
,
at
that
time
,
when
he
shall
bring
downe
those
great
nations
.
So
the
greatnesse
of
GOD
is
seene
in
his
providence
over
every
thing
:
when
he
shall
overthrow
a
whole
kingdome
,
and
a
great
battell
by
a
litle
accident
,
as
great
ships
are
turned
about
by
a
litle
rudder
,
then
his
might
appeares
.
So
in
his
ruling
the
winds
and
seaes
,
and
weather
,
all
this
shewes
the
greatnesse
of
his
excellency
.
Therefore
look
vpon
his
judgements
,
and
likewise
upon
his
mercyes
,
when
you
see
,
how
he
raiseth
men
out
of
the
dust
&c.
All
this
shewes
the
greatnesse
of
God
.
Fourthly
,
It
is
set
out
comparatively
.
To
compare
him
,
with
the
greatest
of
men
,
By
comparing
him
with
the
greatest
things
.
Kings
,
what
are
they
unto
him
,
who
is
the
King
of
Kings
?
Nay
,
take
Nations
which
are
greater
,
nay
take
all
Nations
,
you
shall
see
what
they
are
to
him
.
Isa.
40.15
.
Behold
the
Nations
are
as
a
drop
of
a
bucket
,
and
are
counted
as
the
small
dust
of
the
ballance
:
Behold
he
taketh
up
the
Iles
as
a
very
little
thing
,
&
Lebanon
is
not
sufficient
to
burn
for
a
burnt
offering
.
All
Nations
before
him
are
as
nothing
,
and
they
are
counted
to
him
lesse
then
nothing
and
vanity
.
The
very
scope
of
this
place
is
,
to
sh●w
the
greatnesse
of
God
by
comparison
.
A
bucket
of
water
is
but
a
small
thing
,
but
the
dropps
that
fall
from
it
,
they
are
of
no
use
:
Againe
,
the
dust
of
the
earth
is
but
a
small
thing
,
but
the
dust
of
the
scales
,
that
will
not
so
much
as
turne
them
,
that
must
needes
be
exceeding
little
:
but
all
the
world
is
not
so
much
to
him
,
as
a
litle
dust
.
Another
comparison
you
shall
finde
in
Isa
55.
My
thoughts
are
above
your
thoughts
,
as
the
heaven
is
above
the
earth
.
Beyond
al
things
are
the
thoughts
of
man
;
for
though
Nations
bee
great
,
yet
a
mans
thoughts
goe
beyond
them
:
notwithstanding
the
Lord
is
as
much
beyond
the
scantling
,
and
modell
that
we
draw
of
him
in
our
thoughts
,
as
the
heavens
are
above
the
earth
:
When
you
have
thought
upon
mee
as
much
as
you
can
thinke
;
when
you
have
thought
me
mercifull
,
(
for
that
is
the
thing
which
hee
speakes
of
)
yet
I
am
as
much
more
mercifull
,
then
you
can
thinke
of
me
,
as
the
heavens
are
above
the
earth
.
Fifthly
,
The
Immensenesse
or
extent
of
his
being
.
By
the
Immensity
of
his
being
.
Ier.
23.24
.
Doe
not
I
fill
heaven
and
earth
,
saith
the
Lord
?
When
we
consider
,
that
the
heaven
of
heavens
cannot
containe
him
,
that
largenesse
presented
to
our
mindes
,
will
shew
his
greatnesse
to
us
.
Sixthly
,
His
holinesse
shewes
his
greatnesse
.
Looke
as
men
keepe
a
greater
distance
from
others
,
By
his
holinesse
.
(
as
Princes
doe
)
so
wee
esteeme
them
greater
:
Now
his
holinesse
is
nothing
else
,
but
his
separation
and
distance
from
every
creature
.
Every
thing
is
holy
,
because
it
is
separated
;
it
is
common
,
because
it
is
not
sequestred
from
other
uses
:
now
GOD
is
separated
,
none
may
come
neere
him
;
as
the
Cherubims
cover
their
faces
before
him
;
and
when
he
was
in
the
Mount
,
none
might
approach
neare
to
him
;
if
they
did
,
they
were
to
be
thrust
through
with
a
dart
:
He
dwells
in
light
inaccessible
;
and
therefore
the
great
holinesse
of
GOD
shewes
the
greatnesse
of
Majesty
.
The
reasons
of
this
Infinitenesse
are
these
.
First
,
from
this
very
place
,
Proved
by
4
Reasons
.
I
AM
hath
sent
me
unto
you
;
I
AM
,
shewes
that
he
hath
a
being
from
himselfe
,
if
so
,
then
he
had
no
cause
.
Now
from
hence
,
as
in
that
he
had
no
efficient
nor
finall
cause
,
he
is
eternall
:
so
in
that
he
hath
neither
matter
nor
forme
,
hee
is
infinite
and
incomprehensible
.
And
that
is
the
reason
that
hee
hath
an
unlimited
essence
,
because
all
limitation
proceedes
either
from
the
matter
or
from
the
forme
:
the
forme
is
contracted
by
the
matter
:
againe
,
the
matter
would
be
indefinite
,
but
it
is
contracted
and
bounded
by
the
forme
.
Now
GOD
hath
neither
matter
nor
forme
,
nor
nothing
like
it
:
therefore
hee
is
infinite
.
All
the
creatures
they
have
their
severall
kindes
:
the
Angels
they
have
no
matter
,
yet
they
have
something
in
them
answerable
to
matter
and
forme
,
wherein
they
agree
,
and
disagree
with
other
creatures
:
and
therefore
they
are
one
kinde
of
creatures
,
and
man
another
;
which
shewes
that
they
have
formes
to
bound
and
limit
them
,
and
that
the
essence
of
the
Angels
goes
so
farre
,
and
no
farther
;
and
so
the
essence
of
man
,
&c.
But
in
GOD
there
is
no
similitude
of
any
such
thing
,
there
is
no
Esse
receptum
,
there
is
no
limits
in
him
,
nothing
to
binde
his
essence
:
whereas
they
are
Entia
in
a
certaine
kinde
,
he
is
simpliciter
Ens
,
and
therefore
without
all
limitation
,
and
so
must
be
immense
.
Reas.
2.
Secondly
,
He
is
omnipotent
and
almighty
,
he
can
doe
whatsoever
he
will
:
Whence
I
reason
.
If
he
have
an
infinite
power
,
it
must
needs
proceede
from
an
infinite
cause
;
for
as
a
thing
is
in
working
,
so
it
is
in
being
:
therefore
when
his
power
is
infinite
,
that
must
needes
be
infinite
in
which
it
is
rooted
,
and
from
whence
it
proceedes
.
Reas.
3.
Thirdly
,
That
which
is
beyond
all
that
wee
can
conceive
is
infinite
:
but
GOD
is
so
,
for
if
any
thing
could
be
imagined
more
perfect
than
he
is
,
that
should
be
GOD
and
not
he
:
and
therefore
in
Scripture
,
whatsoever
we
can
conceive
of
him
,
yet
he
is
beyond
it
.
Rom.
11.
His
wayes
are
past
finding
out
;
and
it
is
said
,
that
hee
dwells
in
light
inaccessible
.
Fourthly
,
Consider
it
from
his
workes
:
you
see
that
hee
hath
made
the
world
of
nothing
.
Reas.
4.
Whence
I
reason
:
If
you
would
heate
the
aire
,
it
is
more
easily
heated
than
water
,
because
the
passive
power
is
neerer
the
active
;
and
if
you
would
heate
water
,
you
may
more
easily
heate
it
than
the
earth
:
Now
according
to
the
resistance
,
according
to
the
passive
power
,
such
is
the
active
:
if
the
passive
power
lie
open
,
the
active
power
is
lesse
,
that
workes
upon
it
:
now
when
the
passive
power
is
infinitely
low
,
then
the
active
power
must
be
infinitely
high
,
and
answerable
to
it
.
Therefore
when
GOD
comes
to
make
something
of
nothing
,
the
active
power
must
bee
exceeding
high
,
because
the
passive
power
is
so
low
:
and
therefore
requires
an
infinite
active
power
to
make
something
of
nothing
,
and
consequently
,
hee
must
be
infinite
,
in
whom
this
power
is
seated
.
Vse
1
If
he
be
so
great
a
GOD
,
he
that
is
our
God
,
the
GOD
,
To
know
our
interest
in
this
Great
God
,
and
to
take
up
a
greatnesse
of
minde
answerable
.
who
is
our
Father
,
if
he
be
thus
great
and
incomprehensible
,
learne
you
to
know
what
you
are
then
:
that
you
have
an
infinite
God
to
maintaine
,
defend
and
uphold
you
,
in
all
all
that
you
have
to
doe
,
or
suffer
for
his
will
.
This
will
cause
you
to
take
great
mindes
to
your selves
to
have
a
holy
magnanimity
in
you
:
And
the
consideration
of
this
Attribute
is
of
great
vse
,
to
make
Christians
come
to
have
great
mindes
.
For
what
is
it
that
makes
the
minde
great
?
It
is
the
greatnesse
of
the
object
:
whence
it
is
,
that
Kings
have
great
mindes
,
because
of
their
great
Kingdomes
;
and
great
men
have
great
thoughts
,
because
of
the
great
objects
that
they
have
to
looke
vpon
.
Now
therefore
,
if
thou
wouldest
looke
vpon
the
great
God
,
if
thou
wouldest
consider
that
he
is
thy
Father
,
and
that
all
that
hee
hath
is
thine
,
this
would
likewise
make
thy
minde
exceeding
great
:
it
would
take
from
us
that
pusillanimity
and
narrownesse
of
mind
,
which
we
are
subject
to
;
and
it
is
of
great
moment
it
should
doe
so
.
A
litle
mind
though
it
be
good
,
yet
because
it
is
a
litle
vessell
,
it
can
bee
and
receive
but
a
litle
good
;
whereas
when
the
minde
is
great
it
is
capable
of
great
grace
,
great
actions
,
and
great
indeavours
:
therefore
we
should
get
our
minds
to
be
inlarged
,
by
considering
the
greatnesse
of
GOD
,
and
our
interest
in
it
.
For
want
of
this
it
is
,
that
Christians
are
so
apt
to
bee
led
aside
into
by-wayes
by
the
power
of
great
men
;
because
they
thinke
that
they
are
greatly
graced
when
they
are
look't
after
by
great
men
;
when
as
if
they
did
know
their
owne
greatnesse
,
that
they
are
Sonnes
of
GOD
,
and
heires
of
heaven
,
this
goes
beyond
it
.
Hence
likewise
it
is
,
that
men
are
so
easily
wrought
vpon
by
pleasure
,
profit
,
and
the
like
,
that
they
are
ready
to
transgresse
:
why
is
it
?
It
is
,
because
they
doe
not
know
what
they
are
borne
to
,
that
the
great
GOD
of
heaven
is
theirs
.
So
what
is
the
reason
,
that
the
praise
,
and
credit
of
men
,
doe
so
much
affect
you
?
but
because
we
have
so
litle
mindes
?
whereas
,
if
God
were
knowne
in
his
greatnesse
,
what
would
the
praise
of
great
men
be
to
the
praise
of
the
great
GOD
?
This
would
give
us
much
strength
against
these
temptations
.
And
hence
it
is
that
young
students
that
are
provided
for
,
have
their
mindes
lift
vp
to
vanities
:
whereas
if
their
minds
were
great
,
they
would
despise
them
,
and
labour
to
serve
the
great
GOD
with
their
strength
and
parts
.
And
so
men
that
are
growne
vp
,
if
they
have
estate
inough
,
they
leave
the
high
and
honorable
calling
of
the
Ministery
;
the
reason
is
,
because
they
overvalue
these
outward
things
:
whereas
,
if
a
man
had
,
a
great
mind
,
nothing
would
bee
great
to
him
.
Hence
also
it
is
,
that
men
are
so
stirred
with
variety
of
conditions
;
when
prosperity
comes
,
it
shakes
them
one
way
;
when
crosses
and
adversity
comes
,
it
troubles
them
on
the
otherside
:
and
what
is
the
reason
,
but
because
they
seeme
great
to
them
:
which
appeares
from
hence
,
because
they
stirre
vp
great
affections
.
Therefore
the
way
,
to
walke
even
in
both
conditions
,
is
,
to
get
this
greatnesse
of
mind
:
for
it
is
the
weakenesse
of
minde
,
which
causeth
a
man
to
be
over
affected
with
these
things
,
to
rejoyce
too
much
in
the
one
,
and
to
bee
too
much
affected
with
the
other
.
Even
as
,
wee
see
,
a
weake
eye
,
as
the
eyes
of
Owles
and
Bats
,
cannot
indure
a
great
light
;
and
a
weake
braine
cannot
beare
strong
drinke
:
but
a
strong
eye
,
as
the
eye
of
an
Eagle
,
can
indure
the
greatest
light
;
so
a
strong
minde
,
it
will
indure
great
grace
and
disgrace
,
with
the
same
temper
,
it
will
beare
all
well
enough
,
it
knowes
how
to
want
and
how
to
abound
;
because
he
hath
a
great
and
a
strong
minde
:
whereas
others
have
their
eyes
dazeled
,
and
their
braines
made
giddy
as
it
were
with
the
favour
or
losse
of
great
men
.
Hence
also
it
is
that
wee
are
so
busie
about
worldly
things
,
dignity
,
and
riches
,
&c.
It
is
true
we
should
seeke
after
these
things
,
but
why
doe
we
doe
it
tanto
conatu
?
It
was
Paules
greatnesse
of
mind
,
that
made
him
ambitious
to
preach
the
Gospell
;
to
serve
tables
,
and
such
like
,
were
small
matters
,
hee
would
not
looke
after
them
:
So
if
wee
had
great
minds
,
wee
should
seeke
for
grace
,
and
how
to
increase
in
it
,
how
to
live
an
usefull
,
and
painefull
and
profitable
life
.
Worldly
things
are
too
litle
for
the
mind
to
bestow
it selfe
upon
;
which
would
be
so
to
us
,
if
we
could
see
GOD
in
his
greatnesse
,
and
our
interest
in
it
.
Men
of
little
mindes
and
pusillanimous
,
doe
as
the
Bramble
,
which
reckoned
it
as
a
great
matter
to
reigne
over
the
trees
:
whereas
the
Vine
and
the
Figgetree
esteemed
it
not
so
,
but
chose
rather
to
serve
GOD
and
man
with
their
sweetnesse
and
fatnesse
.
Hence
it
is
that
men
are
so
much
affected
with
the
injuries
of
men
on
the
one
side
,
and
the
feares
of
men
on
the
other
side
:
all
this
ariseth
from
the
littlenesse
of
the
minde
.
Saint
Paul
,
Gal.
5.12
.
the
Galathians
had
done
him
great
injury
,
yet
saith
he
,
Brethren
,
be
as
I
am
,
for
I
am
as
you
are
:
you
have
done
me
great
injury
,
but
I
esteeme
it
not
,
you
have
not
hurt
mee
at
all
.
For
,
a
man
inlarged
to
a
holy
greatnesse
of
mind
,
all
the
injuries
put
upon
him
by
men
,
seeme
small
to
him
:
when
men
are
full
of
complaints
,
and
say
,
they
cannot
beare
such
disgrace
and
slander
,
and
reproach
;
this
doth
not
proceede
from
the
greatnesse
,
but
from
the
weaknesse
of
their
mindes
.
Men
thinke
it
indeede
greatnesse
of
minde
,
not
to
passe
over
these
things
,
not
to
put
up
an
injury
:
but
surely
it
is
a
note
of
a
great
minde
,
to
overlooke
them
all
.
So
it
is
true
on
the
other
side
,
not
to
regard
the
praise
of
men
:
The
Philosopher
could
say
,
that
the
magnanimous
man
did
not
regard
the
praise
of
common
men
,
because
he
was
above
them
;
and
he
is
but
a
weake
man
,
that
would
regard
the
praise
of
children
,
because
they
are
not
able
to
judge
:
so
hee
hath
but
a
weake
minde
,
that
regards
the
praise
of
worldly
men
;
for
they
are
too
little
for
him
to
regard
,
if
hee
did
see
GOD
in
his
greatnesse
.
This
made
Paul
to
say
,
that
hee
did
not
care
for
mans
day
,
let
them
say
what
they
will
by
me
,
better
or
worse
,
I
regard
it
not
.
(
There
is
indeede
a
meete
regard
to
be
had
of
of
them
;
but
if
they
come
into
competition
with
God
,
then
they
must
beare
no
weight
at
all
:
)
and
thus
because
disgrace
and
disparagement
,
&c.
seemed
but
little
to
him
,
he
despised
them
all
.
So
from
this
weaknesse
of
minde
ariseth
that
cowardlinesse
which
wee
see
often
in
men
.
Whence
is
it
that
men
are
so
fearefull
to
holde
out
the
light
of
a
holy
profession
?
is
it
not
from
hence
,
that
they
are
pusillanimous
,
that
they
doe
too
much
esteeme
the
face
of
men
?
A
Lion
,
because
he
knowes
himselfe
to
be
a
Lion
,
if
the
dogges
barke
,
hee
walkes
in
the
street
and
regards
them
not
;
he
turneth
not
his
head
aside
for
them
:
So
a
magnanimous
man
,
that
knowes
himselfe
in
GODS
favour
,
will
passe
by
the
obloquies
of
m●n
.
You
shall
see
David
did
so
:
hee
went
on
in
his
course
like
a
Lion
,
when
Shimei
railed
against
him
,
so
that
the
two
sonnes
of
Zerviah
would
have
cut
off
his
head
;
No
,
let
him
alone
,
saith
he
,
the
Lord
then
raised
him
up
to
a
great
mind
.
So
was
it
with
Paul
,
he
passed
through
evill
report
,
&
good
report
,
&
never
turned
aside
for
any
.
So
Moses
,
&
Ieremy
,
They
shall
smite
thee
with
the
tongue
of
men
,
&c.
sayes
GOD
,
but
I
am
with
thee
.
And
so
,
if
wee
could
see
GOD
in
his
greatnesse
,
all
these
outward
things
would
seeme
nothing
to
us
.
As
a
hundred
torches
appeare
to
be
nothing
,
when
wee
looke
upon
the
Sunne
▪
so
,
if
we
could
consider
aright
of
the
greatnesse
of
God
,
all
the
faire
speeches
of
men
would
be
as
nothing
.
Now
the
way
to
get
this
magnanimity
,
is
to
beleeve
this
greatnesse
of
God
,
and
to
consider
that
wee
are
the
sonnes
of
God
,
and
heires
of
heaven
:
the
cause
of
this
pusillanimity
is
the
want
of
faith
.
If
wee
did
beleeve
that
we
were
the
sonnes
of
God
,
and
did
beleeve
that
GOD
would
be
with
us
,
that
he
was
so
great
a
GOD
,
and
that
hee
did
stand
by
,
and
second
us
,
we
should
not
be
so
fearefull
as
we
are
.
Therefore
strengthen
your
faith
,
that
you
may
have
your
mindes
inlarged
,
that
so
you
may
walke
without
impediments
,
and
be
perfect
with
him
;
as
it
is
said
of
Abraham
,
that
hee
was
perfect
with
God
in
all
his
wayes
.
FINIS
.
THE
SIXTEENTH
SERMON
.
EXOD.
3.13
,
14.
And
Moses
said
unto
God
,
Behold
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
,
the
God
of
your
fathers
hath
sent
mee
unto
you
,
and
they
shall
say
unto
me
,
what
is
his
name
;
what
shall
I
say
unto
them
?
And
God
said
unto
Moses
,
I
AM
,
THAT
I
AM
,
&c.
Answ.
IF
you
aske
the
question
,
Quest.
How
a
man
shall
come
to
this
greatnesse
of
mind
,
what
rise
it
hath
from
the
greatnesse
of
God
?
How
a
man
shall
come
by
this
greatnesse
of
minde
,
and
what
rise
it
hath
from
Gods
greatne●
I
answer
.
First
,
it
ariseth
thus
from
it
.
When
a
man
considers
that
GOD
is
so
exceeding
great
,
and
that
hee
hath
interest
in
him
,
that
will
make
him
to
despise
all
other
things
,
as
small
things
in
comparison
of
him
.
Indeed
,
if
GOD
was
great
,
and
we
had
no
interest
in
him
,
then
there
was
no
cause
why
wee
should
take
to
our selves
this
magnanimity
upon
any
such
ground
:
but
seeing
that
he
is
so
great
,
and
that
his
greatnes
shall
be
improved
to
our
advantage
,
what
addition
can
any
thing
else
make
unto
us
?
You
shall
see
that
Paul
raised
his
heart
upon
this
ground
:
Phil.
3.8
.
considering
the
priviledges
that
hee
had
in
Christ
,
this
makes
him
to
account
other
things
as
nothing
.
Hence
in
Iames
1.10
.
Let
him
that
is
of
a
high
degree
,
rejoyce
in
that
hee
is
made
low
:
that
is
,
let
him
rejoyce
that
hee
is
inabled
to
looke
upon
his
riches
which
he
did
so
highly
magnifie
before
,
to
thinke
them
as
nothing
,
but
as
fading
flowers
;
let
him
rejoyce
in
it
,
because
now
he
is
made
a
greater
man
,
because
he
seemes
too
bigge
for
them
;
they
are
no
such
things
,
as
before
he
thought
them
to
be
:
not
that
they
are
made
lesse
,
but
because
he
is
exalted
and
lifted
above
them
.
Secondly
,
so
likewise
there
is
a
rise
for
it
in
this
regard
,
because
he
is
able
to
defend
us
,
and
protect
us
,
and
beare
us
out
against
all
opposition
.
You
see
that
men
looke
great
,
because
they
have
got
great
men
or
Princes
to
beare
themselves
upon
.
But
when
men
consider
that
they
have
the
great
God
on
their
side
,
to
beare
themselves
upon
,
why
should
not
they
have
great
mindes
?
Thus
Moses
,
Hebr.
11.
regarded
not
the
wrath
of
the
King
,
because
hee
did
see
that
GOD
that
was
invisible
:
that
is
,
when
he
considered
GOD
in
his
greatnesse
,
the
King
and
his
wrath
were
nothing
to
him
.
So
that
the
way
to
get
this
magnanimity
,
is
,
to
beleeve
that
GOD
is
our
GOD
:
and
according
to
the
greatnesse
of
a
mans
faith
,
such
will
be
this
greatnes
and
magnanimity
of
minde
that
we
commend
to
you
.
Saul
,
when
he
was
a
King
,
had
a
new
heart
,
and
a
new
spirit
,
because
when
he
beleeved
in
earnest
that
he
was
a
King
,
he
looked
upon
things
after
another
manner
;
he
had
other
thoughts
and
other
affections
than
he
had
before
:
and
so
would
any
man
else
,
if
he
were
advanced
from
a
meane
estate
to
a
kingdome
.
And
,
if
we
did
beleeve
that
wee
were
the
sonnes
of
the
great
God
of
heaven
and
earth
,
wee
would
have
great
mindes
;
therefore
the
stronger
our
faith
is
,
the
greater
our
minde
is
.
Onely
this
is
to
be
added
;
that
this
faith
must
not
be
in
the
habit
onely
in
thee
,
but
it
must
bee
exercised
and
renewed
continually
:
there
must
not
be
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
actuall
use
of
it
.
And
were
that
which
GOD
said
to
Abraham
,
(
I
am
thy
exceeding
great
reward
,
)
were
this
beheld
of
any
of
us
,
that
GOD
is
so
great
,
and
that
this
greatnesse
is
our
exceeding
great
reward
,
then
all
other
rewards
would
seeme
but
small
things
.
You
shall
see
what
David
did
upon
this
ground
,
in
Psal.
27.1
.
The
Lord
is
my
light
,
and
my
salvation
,
whom
shall
I
feare
?
the
Lord
is
the
strength
of
my
life
,
of
whom
shall
I
be
afraid
?
See
,
here
are
two
things
:
First
,
he
considers
that
GOD
is
his
;
He
is
my
salvation
.
Secondly
,
he
considers
the
greatnesse
,
and
strength
and
power
of
God
;
and
from
thence
he
drawes
this
conclusion
,
whom
shall
I
feare
?
For
in
thee
doe
I
trust
;
that
is
,
in
this
power
and
greatnesse
of
GOD
,
and
the
interest
that
I
have
in
him
.
Psal.
46.1.2.3
.
GOD
is
our
refuge
and
strength
:
a
very
present
help
in
trouble
,
Therefore
will
we
not
feare
though
the
earth
be
removed
,
and
though
the
mountaines
be
carried
into
the
midst
of
the
Sea
:
though
the
waters
thereof
roare
and
bee
troubled
,
and
though
the
mountaines
shake
with
the
swelling
thereof
:
that
is
,
when
GOD
is
seene
in
his
greatnesse
,
when
we
looke
vpon
him
,
and
beleeve
him
to
be
such
a
God
,
and
that
we
have
interest
in
him
,
in
the
greatest
trouble
and
confusion
that
can
befall
vs
:
though
the
earth
be
shaken
,
and
the
mountaines
cast
into
the
midst
of
the
Sea
,
yet
the
minde
will
not
be
shaken
,
but
still
remaines
the
same
.
They
beare
out
all
,
because
they
have
a
great
God
,
to
beare
themselves
vpon
,
who
will
protect
and
defend
them
vpon
all
occasions
.
Vse
2
If
GOD
be
so
great
and
infinite
,
(
as
he
is
)
hence
we
should
learne
to
feare
him
,
Learne
to
feare
for
his
greatnesse
.
and
to
tremble
at
his
word
.
A
great
and
potent
enemy
,
men
will
feare
:
therefore
this
is
one
use
that
we
are
to
make
of
the
greatnesse
of
GOD
,
that
his
wrath
is
exceeding
great
,
and
so
is
his
goodnesse
;
and
both
are
to
be
feared
.
Wee
ought
to
feare
his
wrath
,
lest
it
come
upon
us
,
and
his
goodnesse
least
we
loose
it
:
for
he
is
a
great
God
,
and
his
wrath
is
able
to
crush
in
peices
,
and
to
consume
us
,
as
he
expressed
it
,
when
hee
put
forth
but
some
part
of
his
strength
,
as
when
he
consumed
them
with
their
Censers
,
even
the
company
of
Corah
,
Dathan
,
and
Abiram
.
Who
can
dwell
with
everlasting
burnings
?
as
if
he
should
say
;
he
is
a
great
God
,
who
can
come
neere
him
?
who
can
converse
with
him
?
how
shall
men
deale
with
him
?
Some
of
them
there
made
an
evill
use
of
it
:
but
we
must
learne
to
make
use
of
it
for
our
owne
advantage
;
to
take
heed
,
how
we
provoke
him
:
for
is
it
a
small
thing
to
have
the
great
God
of
heaven
and
earth
our
enemy
?
Let
them
consider
this
,
that
live
without
GOD
in
the
world
,
that
sinne
,
and
will
sinne
,
they
are
told
of
their
particular
faults
,
of
their
idlenesse
&c.
and
they
are
so
and
will
be
so
still
:
but
let
them
consider
that
which
is
spoken
in
1
Cor:
10.22
.
Doe
we
provoke
the
Lord
to
jealousie
?
Are
we
stronger
than
he
?
He
speakes
it
to
them
that
receive
the
Sacrament
unworthily
:
as
if
hee
should
say
;
Both
in
this
,
and
in
all
other
sinnes
that
you
doe
commit
,
you
doe
,
as
it
were
,
contend
with
the
great
God
,
which
is
a
vaine
thing
,
if
you
consider
his
greatnesse
:
for
are
you
stronger
then
he
?
So
Psal.
90.
Who
knowes
the
power
of
his
wrath
?
And
so
should
we
doe
in
regard
of
his
goodnesse
,
Hos
:
3.
vlt:
Men
shall
feare
his
goodnesse
:
that
is
,
if
his
goodnesse
be
so
great
and
infinite
,
as
himselfe
,
then
the
losse
of
it
,
is
a
losse
above
all
things
in
the
world
.
Whatsoever
is
precious
to
us
,
that
we
feare
the
losse
of
,
as
our
liberties
and
lives
:
and
as
things
are
more
precious
to
us
,
the
more
we
feare
the
losse
of
them
.
Now
the
goodnesse
of
God
is
greater
than
all
other
things
,
it
is
beyond
all
these
,
as
having
all
these
in
it
:
therfore
wee
are
to
feare
the
losse
of
it
as
the
greatest
evill
in
the
world
.
Therefore
if
we
could
see
the
extension
of
his
wrath
and
goodnesse
,
the
losse
of
the
one
would
be
the
greatest
losse
,
and
the
other
the
greatest
crosse
;
the
enjoying
of
the
one
the
greatest
good
,
and
the
〈◊〉
of
the
other
the
greatest
evill
in
the
world
:
and
the
consideration
of
this
would
helpe
us
to
guide
our
hopes
and
feares
aright
:
for
a
great
cause
of
misleading
us
in
our
wayes
,
are
the
vaine
hopes
and
feares
that
we
are
subject
to
:
we
feare
the
losse
of
friends
,
and
losse
of
lives
and
liberties
;
but
these
in
comparison
are
not
to
be
feared
.
This
use
Christ
makes
of
it
:
Feare
not
those
that
can
kill
the
body
,
but
feare
the
great
God
,
that
can
destroy
both
body
and
soule
.
The
greatnes
of
his
wrath
wee
should
feare
as
the
greatest
evill
:
and
his
goodnesse
as
the
chiefest
good
:
and
our
thoughts
and
intentions
being
taken
up
about
these
two
,
it
would
set
our
hopes
and
feares
aright
;
and
worldly
things
,
as
credit
,
and
profit
,
&c.
would
seeme
nothing
to
us
,
and
prevaile
nothing
with
us
.
Vse
3
That
no
affection
or
obedience
in
us
is
great
enough
for
him
,
and
therefore
not
to
〈◊〉
our selves
in
either
.
If
GOD
be
so
exceeding
great
,
then
there
is
no
love
enough
,
no
affection
,
no
desire
answerable
to
him
.
If
our
love
were
perfect
,
yet
it
could
not
reach
to
him
,
whose
greatnesse
doth
farre
exceede
it
:
but
being
imperfect
,
as
it
is
,
it
falls
exceeding
short
of
him
.
Therefore
let
no
man
feare
that
he
can
goe
too
farre
,
that
there
can
be
too
much
holinesse
and
strictnesse
in
our
wayes
:
but
let
him
remember
the
great
GOD
of
heaven
and
earth
,
and
what
is
due
to
him
,
and
then
thinke
how
farre
thou
fallest
short
of
that
which
thou
shouldest
doe
to
him
.
It
is
an
expression
of
CHRIST
,
Luke
14.26
.
Mat.
10.37
.
He
that
loveth
father
or
mother
more
than
me
,
is
not
worthy
of
me
.
That
which
I
would
have
observed
out
of
these
places
is
,
He
is
not
worthy
of
me
:
that
is
,
if
men
considered
my
greatnesse
,
and
excellency
,
they
would
easily
see
me
worthy
of
more
love
,
than
this
of
friends
;
and
except
you
can
doe
so
,
except
you
can
prize
my
love
above
these
things
,
yea
even
hate
them
all
,
if
they
come
into
competition
with
me
,
you
are
not
worthy
of
me
.
Consider
therefore
,
how
much
love
he
is
worthy
of
,
and
see
if
there
be
not
reason
for
the
commandement
,
where
we
are
commanded
to
love
the
Lord
with
all
our
strength
:
that
is
,
if
you
would
love
God
with
that
love
that
he
is
worthy
of
,
you
would
love
God
with
all
your
strength
:
that
is
,
whatsoever
strength
a
man
hath
,
his
love
should
put
it
forth
to
doe
service
to
God
.
If
a
man
be
rich
,
he
is
able
to
doe
more
for
God
than
a
poore
man
;
if
he
be
a
Magistrate
,
he
can
doe
more
than
a
private
man
;
if
he
hath
learning
and
knowledge
,
he
hath
much
more
strength
than
another
:
now
the
improvement
of
these
to
the
glory
of
God
,
this
is
to
love
him
with
all
our
strength
.
And
if
you
consider
how
great
a
God
he
is
,
you
will
see
great
reason
why
you
should
love
him
thus
with
all
your
strength
.
Therefore
we
should
check
our selves
when
we
see
the
dulnesse
of
our
hearts
,
how
ready
and
how
apt
wee
are
to
bestow
our
love
upon
any
besides
him
:
we
should
observe
all
those
riverets
wherein
our
love
goes
out
,
and
runnes
to
other
things
,
and
bring
them
backe
againe
into
the
right
channell
.
For
if
you
consider
the
greatnesse
of
God
,
you
will
see
,
that
there
is
no
love
to
spare
.
Object
.
But
may
wee
not
love
him
,
and
love
other
things
also
?
Answ.
You
cannot
with
an
ordinate
,
but
with
a
subordinate
love
you
may
:
that
is
,
you
cannot
love
him
,
and
the
world
,
for
they
are
opposed
.
1
Iohn
2.15
.
1
Iohn
2.15
.
Love
not
the
world
,
neither
the
things
of
the
world
:
if
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
So
Iam.
4.4
.
Iames
4.4
.
Know
ye
not
,
that
the
friendship
of
the
world
is
enmity
with
God
?
whosoever
therefore
will
be
a
friend
of
the
world
,
is
an
enemy
to
God
.
All
our
love
must
be
bestowed
upon
him
,
as
most
worthy
of
it
:
there
is
not
one
particle
to
be
bestowed
upon
any
other
thing
.
But
then
hee
gives
us
our
love
againe
,
and
then
we
may
disperse
it
here
and
there
.
As
for
example
:
he
hath
commanded
hee
to
love
father
and
mother
,
and
friends
:
and
the
ground
that
thou
hast
to
doe
it
,
is
,
because
he
hath
commanded
thee
,
and
gives
thee
leave
to
it
.
So
he
hath
given
thee
leave
to
love
recreations
and
other
things
that
are
sutable
to
our
desires
,
but
you
must
remember
,
that
the
end
is
,
that
you
may
be
made
more
serviceable
to
him
,
to
quicken
and
strengthen
you
to
doe
his
service
,
and
thus
it
may
be
bestowed
upon
other
things
.
But
that
which
we
have
in
hand
,
and
commend
to
your
consideration
is
this
:
that
if
he
be
so
exceeding
great
in
goodnes
,
that
therefore
he
deserves
thy
whole
love
.
1
Cor.
16.22
.
If
any
man
love
not
the
Lord
Iesus
Christ
,
let
him
be
Anathema
,
Maranatha
.
Paul
comes
with
indignation
,
considering
the
great
good
that
Iesus
Christ
had
done
for
us
:
if
any
man
love
not
him
,
he
is
worthy
to
perish
,
let
him
be
accursed
even
to
death
.
I
say
,
if
we
consider
the
greatnesse
that
is
in
him
,
you
shall
see
some
reason
for
that
curse
,
that
indignation
of
the
Apostle
,
whereby
hee
expresseth
it
:
and
so
farre
as
wee
fall
short
,
we
should
goe
to
Christ
,
and
beseech
him
to
make
it
up
,
that
our
defects
may
be
supplied
,
and
that
we
may
be
accepted
in
him
.
Vse
4
Againe
,
If
he
be
so
great
,
then
wee
should
learne
to
reverence
to
him
,
to
come
before
him
with
much
feare
when
wee
performe
any
duty
to
him
.
To
reverence
him
when
wee
come
before
him
;
and
to
feare
him
.
According
as
a
man
is
great
,
so
wee
feare
him
.
This
use
is
made
of
it
in
Mal.
1.14
.
Cursed
be
the
deceiver
,
that
hath
in
his
flocke
a
male
,
and
voweth
and
sacrificeth
to
the
Lord
a
corrupt
thing
:
for
I
am
a
great
King
,
saith
the
Lord
of
hosts
;
and
my
name
is
dreadfull
among
all
Nations
:
that
is
the
reason
,
that
the
Lord
there
useth
to
stirre
them
up
,
I
am
a
great
King
.
So
that
the
consideration
of
his
greatnesse
should
cause
us
to
feare
before
him
.
When
hee
appeared
to
Iacob
,
when
hee
fled
from
his
fathers
house
to
his
uncle
Laban
,
Gen.
28.17
.
Iacob
saith
of
the
place
wherein
God
appeared
to
him
,
Surely
this
place
is
exceeding
fearefull
:
the
reason
was
,
because
God
appeared
there
,
because
hee
was
present
there
,
his
presence
strooke
him
with
an
awefull
reverence
,
that
he
said
,
the
place
was
exceeding
fearefull
.
So
wee
should
thinke
of
his
dreadfull
presence
when
we
come
before
him
.
Eccles.
5.2
.
Be
not
rash
with
thy
mouth
,
and
let
not
thine
heart
be
hasty
to
utter
ony
thing
before
God
:
for
God
is
in
heaven
,
and
thou
on
earth
,
therefore
let
thy
words
be
few
:
that
is
,
he
is
exceeding
great
,
and
he
is
in
heaven
,
therefore
learne
to
feare
him
,
when
you
draw
nigh
unto
him
.
That
which
may
help
us
in
this
,
is
to
consider
how
glorious
his
apparitions
were
,
when
hee
appeared
to
Moses
,
to
the
Prophets
,
as
Eliah
,
and
Ezekiel
:
and
you
must
remember
,
that
though
you
see
not
these
apparitions
,
yet
consider
that
you
have
the
same
GOD
to
deale
withall
:
and
though
hee
doth
not
shew
it
so
now
,
yet
hee
is
as
great
now
as
then
;
and
so
feare
before
him
.
And
this
is
to
sanctifie
GOD
in
our
hearts
:
that
is
,
when
wee
conceive
of
him
as
he
is
,
and
doe
accordingly
feare
,
when
wee
come
before
him
.
And
thus
much
in
generall
of
this
Attribute
.
Now
this
greatnesse
of
God
is
seene
in
foure
particulars
.
First
,
In
the
Infinitenesse
of
his
presence
.
Secondly
,
In
the
Infinitenesse
of
his
power
,
which
is
his
Omnipotence
.
Thirdly
,
In
the
Infinitenesse
of
his
wisedome
.
Fourthly
,
In
the
Absolutenesse
of
his
will
,
that
it
is
without
all
bounds
and
limits
.
THE
SEVENTH
ATTRIBVTE
OF
GOD
;
The
Jnfinitenesse
of
his
presence
,
Or
,
His
Jmmensity
.
FOr
the
first
.
The
Infinitenesse
his
presence
,
The
seventh
Attribute
of
God
:
The
Infinitenesse
of
his
Presence
,
Or
,
His
Immensity
that
is
another
Attribute
which
hee
takes
to
himselfe
in
Scripture
.
As
Ier.
23.24
.
Can
any
man
hide
himselfe
in
secret
places
,
that
I
shall
not
see
him
,
saith
the
Lord
?
Doe
not
I
fill
heaven
and
earth
,
saith
the
Lord
?
That
is
,
he
is
present
every
where
,
in
all
the
parts
of
heaven
and
earth
,
even
as
water
when
it
fills
every
place
,
and
as
the
light
when
it
shines
throughout
the
whole
world
:
So
,
Doe
not
I
fill
heaven
and
earth
,
saith
the
Lord
?
So
,
Eph.
4.6
.
One
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
you
all
.
GOD
fills
all
in
all
.
Quest.
Onely
this
question
may
be
asked
,
Whether
he
be
without
the
world
,
as
well
as
he
is
in
the
world
?
Because
some
have
disputed
it
;
therefore
we
will
briefly
answer
it
.
Answ.
The
Scripture
is
cleare
in
it
,
that
he
is
without
the
world
:
there
is
no
limits
of
his
essence
,
that
wee
can
set
downe
;
hee
is
not
contained
within
the
compasse
of
heaven
and
earth
,
as
you
shall
see
in
2
Chron
2.6
.
But
who
is
able
to
build
him
an
house
,
seeing
the
heaven
of
heavens
cannot
containe
him
?
But
this
is
but
a
curious
question
:
therefore
I
will
leave
it
,
and
will
come
to
shew
the
reason
of
his
omnipresence
,
why
hee
is
immense
,
why
he
is
every
where
,
as
I
have
done
in
the
rest
.
Reas.
1.
1.
This
property
or
Attribute
of
immensity
must
needes
be
given
to
God
,
because
his
essence
is
infinite
,
which
hath
beene
before
proved
.
Now
as
the
argument
holds
good
,
that
according
to
the
substance
of
every
thing
,
such
must
the
quality
be
in
things
that
have
quantity
;
if
the
body
be
great
,
so
must
the
quantity
bee
:
So
,
if
God
be
an
infinite
essence
,
(
as
he
is
)
there
is
as
good
reason
that
he
should
have
an
infinite
presence
accompanying
it
,
as
that
a
great
body
hath
a
quantity
answerable
to
it
.
So
that
he
is
of
an
infinite
being
,
and
therefore
also
of
an
infinite
presence
.
Reas.
2.
2.
You
see
see
it
by
experience
,
and
cannot
deny
it
,
that
his
power
is
every
where
,
he
guides
all
things
,
he
puts
forth
his
power
every
where
:
Now
in
the
Lord
seeing
there
is
no
facultie
as
is
in
man
,
but
whatsoever
is
in
him
,
is
himselfe
;
it
cannot
be
,
but
that
he
himselfe
must
be
in
every
place
where
he
doth
any
thing
.
The
fire
may
heate
afarre
off
,
and
so
may
the
Sunne
,
give
light
to
the
whole
world
,
and
yet
abide
in
the
firmament
,
because
it
hath
a
quality
of
heat
,
and
light
:
but
Almighty
God
is
most
simple
,
there
is
no
composition
in
him
,
no
quality
,
no
executive
power
,
but
hee
is
himselfe
what
he
is
,
and
therefore
what
he
doth
is
done
by
himselfe
immediatly
,
immediatione
suppositi
,
as
the
Schoolemen
expresse
it
.
Lastly
,
I
adde
,
Reas.
3.
that
GOD
must
bee
every
where
present
,
not
onely
within
the
world
,
but
as
Salomon
expresseth
it
,
The
heaven
of
heavens
cannot
containe
him
:
that
is
,
hee
is
without
the
world
as
well
as
within
it
,
because
wee
cannot
deny
but
that
hee
is
able
to
make
other
worlds
as
well
as
this
;
and
then
if
hee
should
not
be
without
the
world
,
he
should
move
himselfe
,
and
change
his
place
:
and
there
should
bee
a
world
where
hee
is
not
present
:
but
he
is
not
capable
of
any
change
,
of
any
motion
or
alteration
of
place
.
Onely
one
caution
must
be
taken
in
:
You
see
that
the
light
is
in
many
places
throughout
the
world
,
but
the
presence
of
GOD
is
not
like
to
that
presence
,
nor
the
presence
of
any
creature
,
because
he
is
totally
present
:
the
creatures
are
not
so
,
but
according
to
the
parts
of
them
,
one
part
here
,
another
there
:
but
GOD
being
without
all
parts
,
whereso
ever
he
is
,
he
must
be
totally
there
.
Therefore
you
must
not
conceive
,
God
is
commensurable
by
the
place
,
as
if
he
were
partly
here
,
and
partly
in
another
place
,
but
he
is
every
where
all
present
.
The
heavens
you
see
have
a
large
place
,
but
they
have
one
part
here
,
another
there
:
but
the
Lord
is
totally
present
,
wheresoever
he
is
present
.
Vse
1
First
,
If
God
be
every
where
present
,
so
that
he
doth
not
doe
any
thing
by
a
mediate
vertue
or
power
,
Hee
governes
the
world
immediately
;
which
is
a
remedy
against
the
complaint
of
evill
Governours
.
but
he
doth
it
by
the
presence
of
his
essence
,
hence
we
gather
:
first
,
that
he
governes
the
world
immediately
.
For
though
there
bee
meanes
vsed
,
yet
hee
is
present
with
those
meanes
.
Other
Kings
must
needes
governe
by
Deputies
and
Viceroyes
;
and
inferiour
Magistrates
of
justice
,
because
they
cannot
be
every
where
:
whence
it
comes
to
passe
,
that
Kings
may
be
good
,
and
yet
the
people
may
be
oppressed
by
their
wicked
instruments
.
But
with
the
Lord
it
is
not
so
:
but
he
guides
immediatly
,
and
being
every
where
present
,
he
needeth
no
Deputies
,
for
he
is
not
capable
of
information
,
as
Kings
are
,
but
sees
all
with
his
owne
eyes
,
and
heares
all
with
his
owne
eares
.
And
againe
,
he
useth
no
Deputies
:
for
the
use
of
Deputies
argues
a
defect
,
as
the
using
of
spectacles
or
crutches
doth
,
if
the
eyes
or
legges
were
well
and
sound
inough
,
a
man
would
not
use
them
;
so
a
man
would
not
write
letters
,
or
use
other
meanes
to
doe
his
businesse
,
but
from
a
defect
;
he
is
not
large
inough
to
doe
his
businesse
immediately
:
But
almighty
God
,
he
is
every
where
present
,
and
in
his
governing
al
things
are
done
by
his
owne
Almighty
power
.
Good
Governours
,
may
have
wicked
instruments
,
contrary
to
their
mindes
,
which
they
know
not
of
,
as
Ely
,
and
Samuel
had
:
but
in
GODS
Government
it
is
not
so
;
therefore
learne
from
hence
,
not
to
complaine
of
the
iniquitie
of
the
times
,
or
the
injustice
of
men
.
It
is
true
,
that
a
kind
mother
may
ignorantly
put
her
child
to
a
wicked
Nurse
,
that
will
abuse
it
:
but
GOD
never
puts
any
of
his
children
to
Nurse
,
but
he
is
present
with
them
,
his
government
is
immediate
.
So
that
that
which
is
said
of
David
,
he
is
a
man
after
Gods
owne
heart
,
it
may
be
said
of
every
King
and
Governour
;
they
doe
,
what
God
would
have
them
to
doe
,
though
it
be
for
evill
,
as
his
was
for
good
,
they
are
men
after
Gods
owne
heart
.
As
it
was
in
the
killing
of
Iesus
Christ
,
even
that
is
said
to
be
done
by
the
determinate
Counsell
of
God
.
And
therefore
let
no
man
complaine
of
his
Governours
:
for
God
governes
not
by
Deputies
,
but
by
himselfe
.
Therefore
let
no
man
say
,
that
hee
hath
an
evill
Master
or
Governour
,
but
let
him
acknowledge
,
that
whatsoever
he
hath
from
man
,
it
is
the
worke
of
the
Almighty
God
,
that
is
every
where
present
:
it
is
he
that
disposeth
of
men
,
and
puts
them
into
such
a
condition
;
for
he
is
the
King
of
heaven
and
earth
.
Therefore
complaine
to
him
,
and
be
patient
,
because
he
hath
done
it
:
doe
not
complaine
of
men
,
and
fret
against
them
,
because
the
Lord
is
not
absent
in
his
kingdome
,
but
is
present
to
guide
and
dispose
them
according
to
his
owne
pleasure
.
Vse
2
Secondly
,
If
GOD
be
every
where
present
in
his
owne
essence
and
person
,
wee
should
the
rather
choose
him
to
be
our
GOD
,
and
rejoyce
much
in
the
amplenesse
of
our
portion
,
seeing
wee
have
such
a
GOD
that
is
every
where
:
Therefore
to
choose
him
and
reioyce
in
him
as
a
friend
in
all
places
.
we
can
goe
no
whither
,
but
he
is
present
with
us
;
wee
have
nothing
to
doe
a
thousand
miles
hence
,
but
he
is
there
,
and
doth
our
businesse
for
us
.
We
seeke
a
multitude
of
friends
,
because
one
cannot
doe
it
,
because
one
doth
one
thing
,
and
another
another
;
one
friend
may
be
a
comfort
to
us
in
one
place
,
but
if
you
come
to
another
place
,
there
you
may
be
destitute
;
friends
cannot
be
every
where
,
hence
we
neede
many
friends
:
but
if
you
looke
upon
the
Lord
,
and
his
omnipresence
,
all
this
is
supplied
in
him
;
hee
is
in
every
place
,
and
hee
can
doe
your
businesses
for
you
,
though
you
be
distant
from
the
place
,
where
they
are
to
be
done
;
and
GOD
is
with
you
every
where
,
as
it
was
his
promise
to
Iacob
,
when
he
went
to
Padan
Aram
,
I
will
be
with
thee
,
saith
the
Lord
.
So
he
said
to
David
;
and
when
Ioseph
went
into
prison
,
the
Lord
went
with
him
.
When
Abraham
was
called
out
of
his
Country
,
the
Lord
bid
him
to
goe
,
I
will
be
with
thee
.
Beloved
,
when
you
consider
this
,
that
GOD
is
every
where
present
,
and
can
doe
every
thing
for
you
,
whereby
he
hath
the
sweetnesse
of
a
thousand
friends
in
him
,
and
the
ability
of
as
many
;
I
say
,
when
wee
consider
this
,
it
should
teach
us
not
onely
to
be
content
,
but
to
say
that
we
desire
no
more
.
Learne
therefore
to
studie
this
Attribute
.
The
more
we
know
him
by
it
,
the
more
comfort
we
gather
from
it
.
As
,
is
it
not
matter
of
great
comfort
,
that
in
all
places
wee
should
have
a
GOD
to
doe
all
our
businesses
?
To
which
purpose
is
that
expression
in
Ier.
23.23
,
24.
Hee
is
a
God
nigh
at
hand
:
that
is
,
though
your
businesse
lie
in
other
Countries
,
yet
I
am
there
to
doe
them
for
you
.
And
againe
,
is
it
not
comfort
to
consider
that
hee
is
with
your
enemies
(
it
may
be
)
in
a
distance
place
?
For
you
thinke
,
that
if
you
were
there
,
you
would
have
something
to
prevent
them
.
Consider
that
hee
is
there
,
and
after
another
manner
,
than
any
man
is
:
hee
is
present
with
their
mindes
,
and
knowes
their
counsells
,
and
moves
their
hearts
,
and
disposeth
of
all
their
counsells
.
As
Elisha
tolde
the
King
of
Arams
counsell
to
the
King
of
Israel
,
(
which
shewed
that
GOD
was
there
.
)
So
also
hee
is
present
with
thy
friends
when
they
are
absent
:
it
may
be
that
they
forget
us
,
yet
he
can
stirre
them
up
,
as
he
did
stirre
up
Cyrus
to
doe
what
hee
did
for
the
people
of
Israel
.
So
likewise
he
is
present
with
our
children
,
when
wee
are
with
GOD
,
when
we
are
gone
out
of
this
world
,
to
provide
for
them
,
and
to
bring
them
up
.
Hee
is
present
with
all
our
affaires
,
and
businesses
;
when
we
are
absent
,
and
know
not
how
things
goe
,
we
are
apt
to
be
sollicitous
:
but
if
we
would
consider
,
that
he
is
a
great
God
,
and
that
he
is
every
where
,
this
should
comfort
us
,
and
stay
our
hearts
.
And
therefore
thinke
with
thy selfe
,
that
thou
hast
a
large
portion
,
because
thou
hast
the
LORD
.
And
this
is
the
second
use
.
Vse
3
Thirdly
,
If
God
be
every
where
present
,
hence
you
may
see
a
ground
for
his
particular
providence
.
It
seemes
something
strange
to
men
,
that
every
small
thing
should
be
disposed
of
by
him
;
See
a
ground
of
his
particular
providence
in
the
smallest
things
.
we
thinke
indeed
that
great
things
are
:
but
for
the
least
things
,
therein
we
are
apt
to
make
a
doubt
,
and
can
hardly
beleeve
it
.
But
this
point
in
hand
is
a
great
confirmation
of
this
truth
.
If
an
horse
stumble
by
the
way
,
wee
thinke
it
a
common
accident
;
if
a
fly
fall
into
a
mans
eye
,
or
if
a
tile
fall
off
from
the
house
,
or
an
axe
head
,
we
looke
upon
them
as
common
accidents
;
but
if
we
consider
that
he
is
present
there
,
it
is
then
an
easie
matter
for
us
to
beleeve
,
that
God
doth
disposed
all
these
:
when
the
axe
head
falls
off
,
it
is
in
his
hand
,
as
before
it
was
in
the
hand
of
the
workeman
.
If
he
be
present
with
every
small
creature
,
with
every
fly
,
with
every
sparrow
and
stone
,
with
every
motion
of
the
creature
,
then
all
the
actions
that
befall
us
,
they
are
all
his
workes
.
In
him
wee
live
,
move
,
and
have
our
being
:
that
is
,
hee
is
present
with
every
creature
.
Therefore
it
is
no
difficulty
to
beleeve
,
that
hee
guides
the
smallest
thing
.
If
an
enemy
hurt
us
,
wee
are
to
thinke
,
that
he
is
but
as
a
staffe
in
Gods
hand
,
as
it
is
said
of
Nebuchadnezzar
.
Every
accident
is
but
as
a
cup
,
as
Christ
saith
of
the
cup
that
was
brought
to
him
by
others
,
Shall
not
I
drinke
of
the
cup
,
which
my
Father
gives
me
?
So
wee
may
say
of
every
affliction
.
The
tongues
of
men
are
but
scourges
in
his
hand
,
hee
can
rule
them
as
he
pleaseth
:
and
so
wee
should
thinke
of
every
action
.
And
indeed
the
more
wee
thinke
of
his
particular
providence
,
the
more
wee
conceive
of
his
infinitenesse
.
For
why
doe
wee
thinke
men
to
bee
present
,
but
because
they
see
and
heare
?
Because
they
doe
something
?
If
the
body
be
there
,
and
the
soule
gone
,
wee
say
,
that
the
man
is
absent
:
it
is
the
action
that
makes
them
present
.
Therefore
the
Schoolemen
say
,
that
the
Angells
are
said
to
bee
present
here
or
there
,
because
they
worke
there
.
Therefore
,
I
say
,
the
more
that
wee
can
see
Gods
hand
in
every
action
,
the
more
wee
acknowledge
his
presence
.
Therefore
we
should
labour
to
bee
abundant
in
considering
the
Omnipresence
of
God
upon
all
occasions
:
as
if
a
man
bee
out
of
the
way
,
and
one
come
and
tells
him
that
he
is
so
,
wee
should
bee
ready
to
say
,
that
GOD
sent
him
.
If
we
are
in
a
strait
,
and
know
not
what
to
doe
,
and
there
come
one
,
and
helps
vs
;
wee
should
say
that
it
comes
from
God
.
So
did
David
when
Abigail
came
and
met
him
;
he
saith
that
the
Lord
sent
her.
1
Sam:
25.32
.
And
this
would
easily
bee
beleived
,
if
we
would
thinke
that
hee
is
present
every
where
.
There
is
no
man
that
speakes
for
us
or
against
us
,
that
doth
us
either
hurt
or
good
,
but
GOD
is
present
with
him
,
and
stirres
him
up
to
it
,
whatsoever
it
be
.
1
Chro.
5.26
.
And
the
God
of
Israel
stirred
up
the
spirit
of
Pul
King
of
Assyria
,
&c.
that
is
,
he
himselfe
was
present
with
his
Spirit
,
he
stirred
him
up
:
(
for
the
thoughts
of
men
have
their
rising
up
,
from
their
spirit
stirring
them
to
good
or
evill
.
)
So
also
for
their
speeches
:
when
Shimei
cursed
David
,
David
saith
,
that
it
was
the
Lord
that
sent
him
.
So
the
Lord
is
present
with
the
creatures
:
it
is
hee
that
acts
them
,
and
sets
them
on
worke
to
doe
us
any
good
.
And
this
is
the
next
vse
that
wee
are
to
make
of
it
.
Vse
4
Fourthly
,
If
GOD
bee
present
every
where
,
it
should
teach
us
patience
,
and
meekenesse
,
and
quietnesse
of
minde
in
all
injuries
and
hard
measure
which
wee
suffer
from
men
.
It
teacheth
us
patience
and
meeknesse
,
when
iniuries
are
offered
.
This
vse
you
shall
see
made
of
it
.
Phil.
4.5
.
Let
your
moderation
be
knowne
unto
all
men
,
The
Lord
is
at
hand
.
Iam.
5.8
.
Bee
yee
also
patient
,
stablish
your
hearts
;
for
the
comming
of
the
Lord
draweth
nigh
.
Therefore
when
any
injury
is
done
you
,
when
you
are
oppressed
by
men
that
have
power
over
you
,
yet
bee
quiet
:
for
GOD
sees
it
,
and
knowes
it
;
and
hee
takes
care
for
you
.
A
man
will
be
ready
to
say
,
shall
I
take
this
?
shall
I
bee
trampled
under
foot
?
as
I
shall
bee
,
if
I
resist
them
not
:
saith
the
Apostle
,
you
neede
not
to
feare
,
for
the
Lord
is
present
.
We
use
to
say
,
if
the
Magistrate
be
not
present
,
we
may
offend
another
,
to
defend
our selves
;
but
if
the
Magistrate
be
present
,
there
is
no
excuse
:
so
here
the
Iudge
stands
at
the
doore
.
Servants
,
Iames
5
,
9
if
their
Masters
be
absent
,
will
defend
themselves
against
their
fellow-servants
;
but
if
the
Master
bee
there
,
and
looke
on
,
they
will
let
them
alone
,
because
he
hath
power
to
punish
,
and
knowes
better
how
to
revenge
them
:
So
is
it
in
this
case
;
when
we
consider
that
GOD
is
present
,
and
that
he
sees
what
we
suffer
,
we
should
be
quiet
,
and
patient
,
and
not
onely
be
patient
within
,
but
let
our
patient
mindes
be
knowne
unto
all
men
,
that
is
,
carry
our selves
so
,
that
men
may
see
it
,
and
take
notice
of
it
.
And
if
you
say
,
that
nothing
is
done
,
but
hee
abuseth
mee
more
and
more
:
I
answer
.
Consider
,
it
is
not
because
the
Lord
is
weake
,
and
cannot
helpe
us
;
or
because
he
is
negligent
,
and
will
not
doe
it
;
no
,
he
is
present
,
and
sees
it
all
the
while
:
but
you
must
consider
,
that
the
due
time
is
not
come
,
therefore
you
must
be
quiet
,
and
not
tumultuous
in
your
thoughts
,
and
revengefull
in
your
spirits
,
because
the
LORD
lookes
on
,
and
will
avenge
you
in
due
time
.
Therefore
this
is
the
thing
added
in
Phil.
4.
Because
,
when
a
man
suffers
any
thing
from
another
man
,
then
he
will
be
ready
to
be
sollicitous
,
how
to
defend
himselfe
,
and
what
he
shall
doe
hereafter
;
saith
the
Apostle
,
Be
you
in
nothing
carefull
,
&c.
for
the
LORD
is
at
hand
:
that
is
,
he
doth
not
stand
by
as
a
looker
on
,
or
a
bare
spectator
,
who
meanes
to
doe
nothing
but
see
the
injuries
done
and
suffered
,
but
he
lookes
on
,
as
one
that
takes
care
for
you
.
Therefore
be
you
in
nothing
carefull
:
but
in
every
thing
by
prayer
,
and
supplication
,
with
thanksgiving
,
let
your
requests
be
made
knowne
unto
GOD.
FINIS
.
THE
SEVENTEENTH
SERMON
.
EXOD.
3.13
,
14.
And
Moses
said
unto
God
,
Behold
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
,
the
God
of
your
fathers
hath
sent
mee
unto
you
,
and
they
shall
say
unto
me
,
what
is
his
name
;
what
shall
I
say
unto
them
?
And
God
said
unto
Moses
,
I
AM
,
THAT
I
AM
,
&c.
Vse
5
AGaine
,
If
GOD
be
present
with
us
,
this
should
stirre
us
up
to
walke
with
him
,
To
walk
with
God
.
to
be
present
with
him
.
Shall
hee
be
present
with
us
,
wheresover
wee
are
;
when
we
goe
by
the
way
,
or
lie
in
our
beds
,
or
sit
in
our
houses
?
and
shall
not
we
take
notice
of
his
presence
,
and
direct
our
thoughts
to
him
,
and
apply
our selves
to
him
?
It
is
an
exceeding
great
dishonour
to
him
.
You
know
,
a
great
man
,
when
he
is
with
you
,
if
you
neglect
him
,
and
apply
your selves
to
inferiour
men
,
he
will
take
it
as
a
great
wrong
done
unto
him
,
to
let
him
sit
alone
,
and
not
to
regard
him
.
And
when
the
Lord
is
with
us
from
day
to
day
,
will
you
not
take
notice
of
him
?
Let
them
consider
this
,
that
suffer
dayes
to
passe
without
any
calling
upon
the
Lord
,
that
never
thinke
of
him
,
nor
consider
that
hee
beholds
all
that
they
doe
:
You
know
,
it
was
the
onely
commendation
of
Enoch
,
that
he
walked
with
God
.
Object
.
But
you
will
say
,
What
is
this
to
walke
with
the
Lord
?
Answ.
It
is
to
see
him
present
with
us
,
and
to
make
our selves
present
with
him
:
and
what
that
is
,
we
will
easily
finde
out
,
when
we
consider
what
it
is
to
be
present
with
any
one
.
The
presence
of
any
man
is
seene
in
three
things
.
A
mans
presence
is
seene
in
three
things
First
,
A
man
that
sees
and
heares
all
things
;
that
we
doe
,
he
is
said
to
be
present
.
Secondly
,
he
that
speakes
to
us
,
he
is
present
with
us
.
Thirdly
,
he
that
acts
or
doth
something
about
us
or
toward
us
,
he
is
present
.
In
this
maner
is
GOD
present
with
us
;
and
so
we
should
be
with
him
.
And
so
is
Gods
with
us
,
and
ours
with
him
.
First
,
we
must
be
present
with
him
,
that
is
,
we
must
see
him
,
as
he
sees
us
.
Hee
that
lookes
upon
the
Lord
,
as
beholding
him
,
as
knowing
all
that
he
doth
,
hee
that
observes
all
these
passages
of
his
providence
toward
him
,
and
about
him
,
hee
makes
himselfe
present
with
the
Lord
.
Secondly
,
he
that
speakes
to
the
Lord
,
and
maketh
knowne
his
secrets
to
him
,
and
opeens
to
him
all
his
desires
,
and
all
his
greifes
upon
all
occasions
,
he
makes
himselfe
present
with
him
.
Thirdly
,
he
that
pleaseth
GOD
in
all
his
actions
,
and
doth
what
is
acceptable
to
him
,
that
doth
what
he
hath
commanded
,
and
abstaines
from
what
hee
hath
forbidnen
,
he
which
behaves
himselfe
after
this
manner
,
makes
himselfe
present
with
the
Lord
.
For
this
last
,
you
shall
see
,
if
you
compare
that
in
Genesis
,
of
Enochs
walking
with
GOD
,
with
that
in
Heb.
11.5
.
To
make
our
actions
agreable
to
the
rule
of
his
will
,
this
is
to
walke
with
the
Lord
:
for
Enoch
is
said
to
walke
with
God
,
in
Genesi
;
and
in
the
Hebrewes
he
is
said
to
please
of
the
Lord
.
And
,
as
wee
must
be
thus
present
with
the
Lord
,
So
secondly
,
wee
must
make
him
present
with
us
.
As
first
,
we
must
looke
upon
him
,
as
one
who
obserueth
all
that
we
doe
.
When
a
man
hath
this
full
perswasion
in
his
heart
,
not
onely
habitually
,
but
actually
,
that
the
Lord
lookes
upon
him
in
all
that
he
speakes
,
and
doth
,
hee
makes
the
Lord
present
with
him
;
So
secondly
,
when
a
man
shall
observe
the
Lord
speaking
to
him
,
which
a
man
doth
in
meditating
in
the
word
.
But
this
is
not
inough
:
but
you
must
observe
what
the
Lord
saith
to
you
upon
every
occasion
,
and
in
every
passage
of
his
providence
also
.
But
you
will
say
,
that
the
Lord
doth
not
speake
to
us
now
as
he
did
to
the
Prophets
.
Yes
,
he
doth
in
a
manner
speake
to
us
.
How
doth
the
Lord
speake
to
us
now
?
Hee
speakes
to
our
consciences
:
that
is
the
immediate
deputy
by
which
he
speakes
to
every
man
.
And
also
hee
speakes
to
us
by
the
suggestions
of
the
Spirit
,
and
the
good
motions
of
it
:
hee
speakes
to
us
by
the
good
counsell
of
our
friends
,
and
of
the
Ministers
,
and
others
;
hee
speakes
to
us
by
the
passages
of
his
providence
(
for
a
man
may
make
knowne
his
will
by
his
actions
,
as
well
as
by
his
word
.
)
I
say
,
to
observe
what
the
Lord
saith
to
us
in
all
these
,
this
is
a
part
of
our
walking
with
him
.
Lastly
,
so
consider
what
hee
doth
,
and
what
the
mercies
are
,
which
hee
shewes
to
thee
:
what
corrections
,
what
judgements
,
what
turnings
of
his
providence
,
what
hee
doth
to
those
that
are
neare
thee
;
(
for
God
would
have
us
to
take
speciall
notice
of
it
,
as
in
Dan.
5.22
.
So
observe
what
is
brought
to
your
knowledge
;
for
as
the
word
of
God
,
so
also
his
workers
ought
to
bee
sought
out
by
them
that
belong
to
him
.
After
this
manner
wee
should
walke
with
the
Lord
from
day
to
day
.
And
it
is
one
thing
required
,
whereof
you
are
put
in
minde
,
when
you
here
that
he
is
every
where
present
,
you
should
bee
present
with
him
upon
all
occasions
,
and
observe
his
dealing
towards
you
,
and
your
carriage
to
him
.
Every
man
walkes
with
something
continually
:
now
looke
what
a
mans
mind
is
busied
about
most
,
that
he
walkes
with
.
And
indeed
,
to
walke
with
any
thing
,
is
to
giue
it
the
honour
that
is
due
onely
to
GOD.
When
a
man
is
busie
about
what
men
thinke
of
him
;
about
his
riches
and
estate
,
how
they
ebbe
and
flow
,
about
his
credit
with
men
;
these
are
the
things
that
a
man
walkes
with
.
Beloved
,
you
are
not
to
goe
a
step
with
any
thing
,
except
hee
send
you
on
such
an
errand
,
as
a
Master
doth
his
servant
;
but
you
are
to
walke
with
him
from
day
to
day
.
It
is
possible
that
a
man
may
bee
in
company
,
and
his
mind
bee
in
another
place
,
and
busied
about
other
things
:
and
where
his
mind
is
,
there
hee
walkes
.
A
man
may
bee
in
the
world
,
and
yet
his
mind
and
conversation
in
heaven
;
as
Enoch
did
the
things
of
this
life
,
and
yet
hee
is
said
to
walke
with
God
:
if
thou
doest
so
,
this
is
a
signe
that
thou
lovest
GOD
;
for
to
walke
with
a
thing
,
it
is
the
best
argument
that
thou
lovest
it
.
Let
a
man
professe
never
so
much
love
to
a
freind
,
if
he
will
not
walke
with
him
,
it
is
but
in
shew
,
and
not
in
truth
.
If
thou
wouldest
shew
thy
love
to
God
,
why
doest
thou
not
walke
with
him
?
If
there
bee
a
freind
that
thou
lovest
,
doest
thou
not
desire
to
bee
with
him
?
And
when
thou
art
in
company
with
him
,
is
it
not
a
signe
also
of
respect
.
As
when
many
are
together
,
all
goe
to
the
chiefe
man
:
so
thou
must
walke
with
GOD.
You
know
what
GOD
saith
to
Abraham
,
Gen.
17.1
.
I
am
God
All-sufficient
:
walke
with
me
,
and
hee
thou
perfect
.
Marke
here
the
connection
:
as
if
he
should
say
,
Abraham
,
when
I
desire
this
,
thou
shouldest
withdraw
thy selfe
from
all
other
creatures
,
and
things
,
to
walke
with
me
:
know
that
there
is
great
reason
for
it
,
for
I
am
All-sufficient
,
thou
needest
no
other
.
If
thou
hast
a
friend
all-sufficient
,
hast
thou
not
need
to
walke
with
him
?
But
as
wee
shewed
you
,
God
is
in
stead
of
ten
thousand
friends
.
A
man
needs
many
friends
,
a
friend
at
Court
,
a
friend
at
home
,
a
friend
abroad
,
to
be
there
where
hee
himselfe
cannot
bee
:
but
wheresoever
thou
goest
,
the
Lord
is
with
thee
:
if
into
banishment
,
banishment
is
nothing
you
will
say
,
if
I
might
have
all
my
companions
with
mee
;
now
remember
,
that
GOD
is
with
thee
:
if
thou
goest
into
imprisonment
,
hee
is
there
.
A
man
will
say
,
that
no
friend
in
the
world
can
doe
so
,
but
yet
the
Lord
doth
.
When
Iacob
went
to
Padax
Aram
,
GOD
promised
him
,
that
he
would
goe
with
him
,
Ioseph
,
when
he
went
into
prison
,
GOD
went
with
him
:
and
with
Paul
when
he
was
in
bonds
.
And
Abraham
was
banished
into
a
strange
Country
,
and
the
Lord
tells
him
,
that
he
would
bee
with
him
there
:
and
that
makes
a
mans
home
and
country
,
and
liberty
to
bee
every
where
,
hee
is
at
home
,
when
he
is
a
broad
;
and
at
liberty
,
when
he
is
in
prison
.
Now
therefore
let
a
man
consider
this
,
that
wheresoever
he
is
,
yet
GOD
is
with
him
;
who
is
able
to
direct
us
in
all
our
doubts
,
to
defend
us
in
all
danger
,
and
to
provide
for
us
in
all
our
necessities
.
And
then
consider
also
what
benefit
comes
by
this
;
thou
shalt
grow
acquainted
with
him
,
and
then
thou
canst
finde
the
way
to
him
upon
all
occasions
whatsoever
,
when
other
men
cannot
.
Another
man
would
faine
goe
to
GOD
,
but
he
knowes
not
the
way
.
Iob.
22.21
.
Acquaint
now
thy selfe
with
him
,
and
be
at
peace
,
thereby
good
shall
come
unto
thee
:
that
is
,
serve
GOD
,
and
thou
shalt
prosper
.
The
meaning
is
this
,
one
that
is
acquainted
with
GOD
,
when
he
hath
any
thing
to
doe
,
he
may
goe
to
GOD
,
and
get
helpe
from
him
,
and
so
bring
his
enterprises
to
passe
:
he
knowes
the
way
to
put
up
a
prayer
to
him
,
and
he
shall
finde
a
present
helpe
upon
all
occasions
.
So
consider
in
the
time
of
death
;
if
thou
hast
accustomed
thy selfe
to
walke
with
God
,
if
in
thy
life
time
thou
hast
beene
acquainted
with
him
,
death
will
be
no
death
to
thee
.
Death
indeede
is
bitter
,
because
it
drawes
a
man
from
his
home
,
from
his
friends
and
acquaintance
,
and
into
a
strange
place
:
and
therefore
you
use
to
say
,
we
know
not
what
we
shall
have
hereafter
,
we
know
what
we
have
here
,
and
therefore
the
soule
trembles
at
it
.
Whence
comes
this
,
but
because
we
have
not
beene
wonted
to
walke
with
the
LORD
?
Is
it
a
great
thing
for
him
to
die
,
when
he
hath
the
same
company
,
and
the
same
friends
with
him
still
?
It
is
but
chancing
the
place
,
not
his
company
:
one
of
the
speeches
repeated
by
the
Authour
at
his
death
:
for
he
is
present
every
where
.
Therefore
our
duty
thence
is
,
no
maintaine
such
a
constant
communion
with
him
,
that
we
may
be
able
to
fetch
helpe
,
and
comfort
,
and
direction
from
him
,
so
that
we
neede
not
turne
aside
to
the
creatures
,
and
be
dependent
upon
them
.
And
indeed
one
that
is
acquainted
with
the
LORD
,
and
hath
full
communion
with
him
,
may
be
satisfied
with
that
alone
:
for
what
is
it
that
makes
a
man
to
desire
company
?
It
ariseth
from
these
two
things
.
First
,
partly
because
one
would
have
fit
objects
to
exercise
his
faculties
upon
:
which
if
hee
had
not
,
they
would
languish
,
and
a
wearisomnesse
would
grow
upon
them
.
Secondly
,
because
hee
would
have
knowledge
and
direction
,
and
helpe
and
advice
,
and
comfort
brought
into
his
empty
heart
,
by
such
friends
as
are
able
to
suggest
it
to
him
:
and
therefore
they
desire
company
.
Now
shall
they
not
finde
this
in
the
Lord
more
than
in
any
creature
?
Is
not
he
then
the
worthiest
and
the
highest
object
,
on
whom
they
should
bestow
their
thoughts
?
Againe
,
cannot
he
fill
thy
heart
with
joy
and
comfort
?
is
not
he
onely
wise
to
give
thee
direction
upon
all
occasions
?
and
is
there
any
then
that
thou
shouldest
choose
to
walke
with
more
than
with
him
?
Every
man
,
the
more
faith
he
hath
,
and
the
more
wisedome
he
hath
,
the
more
able
hee
is
to
walke
with
GOD
,
and
with
himselfe
:
the
more
unbeleeving
,
and
weake
,
and
unconstant
,
the
more
unable
hee
is
to
be
alone
.
And
the
ground
of
it
is
:
By
faith
a
man
walkes
with
God
,
and
by
reflection
hee
walkes
with
himselfe
.
There
are
two
companions
which
a
man
needes
never
to
be
destitute
of
,
GOD
and
himselfe
.
First
,
a
man
walkes
by
faith
when
hee
sees
GOD
present
,
and
speaking
to
him
,
and
hee
speakes
againe
to
the
LORD
:
and
the
stronger
a
mans
faith
is
,
the
more
he
doth
it
.
Againe
,
a
man
walkes
with
himselfe
by
reflection
on
his
owne
actions
,
and
heart
,
and
wayes
;
a
beast
cannot
walke
with
it selfe
,
because
it
cannot
recoyle
and
turne
in
upon
it selfe
;
neither
can
children
or
fooles
,
or
weake
and
unconstant
men
:
therefore
they
cannot
be
without
company
,
it
is
a
hell
to
them
to
be
alone
;
and
the
lesse
a
mans
wisedome
is
,
the
more
he
complaines
of
want
of
company
.
Seeing
therefore
God
is
every
where
present
,
labour
to
strengthen
thy
faith
in
that
his
presence
,
and
so
thou
maist
still
be
with
him
,
and
walke
with
him
.
And
then
secondly
,
labour
to
speake
to
thy selfe
,
to
reproove
and
admonish
thy selfe
,
to
consider
thine
owne
wayes
and
actions
,
to
cheare
and
comfort
thy selfe
,
(
for
these
are
all
the
actions
of
one
that
makes
himselfe
a
companion
:
)
and
hee
that
doth
these
things
,
shall
never
complaine
of
want
of
company
,
and
solitarinesse
.
Vse
.
6
Sixthly
,
If
God
bee
every
where
present
,
then
he
is
present
to
observe
all
the
sinnes
that
thou
committest
,
and
to
observe
all
the
good
that
thou
doest
.
Then
make
this
use
of
it
:
that
the
presence
of
the
Lord
should
be
a
restraint
to
keepe
thee
from
sinning
,
on
the
one
hand
,
and
it
should
incourage
thee
on
the
other
hand
to
abound
in
every
good
worke
.
Hee
observeth
all
the
sinnes
thou
committest
and
all
the
good
thou
doest
:
for
encoragement
and
restrainte
.
Therefore
a
man
should
say
thus
with
himselfe
:
I
dare
not
doe
this
,
because
God
is
present
,
he
stands
by
and
lookes
on
.
It
was
Iosephs
reason
to
his
Mistres
.
Though
we
be
alone
,
yet
God
is
present
,
and
beholdes
it
:
And
how
can
I
doe
this
great
wickednesse
,
and
sinne
against
God
,
As
if
he
should
say
;
though
we
see
him
not
,
yet
he
is
present
,
and
sees
it
,
and
knowes
it
.
And
not
onely
say
,
I
dare
not
doe
it
,
but
thou
shouldest
say
,
I
dare
not
so
much
as
thinke
it
:
for
he
beholdes
the
thoughts
.
You
shall
see
an
excellent
place
for
this
,
if
you
compare
Iob.
31.
verse
:
1.
and
4.
together
,
it
is
one
continued
speech
.
I
have
made
a
covenant
with
mine
eyes
:
why
then
should
I
thinke
upon
a
maid
?
Doth
not
hee
see
my
wayes
and
count
all
my
steps
?
As
if
hee
should
say
;
I
durst
not
give
so
much
as
give
liberty
to
my
thoughts
,
because
hee
beheld
all
my
wayes
.
it
is
a
question
which
those
that
feare
God
have
beene
wont
to
aske
;
How
shall
I
doe
to
bee
rid
of
such
and
such
thoughts
,
that
haunt
mee
continually
?
I
would
very
faine
bee
rid
of
them
.
This
is
an
excellent
way
:
to
consider
that
GOD
himselfe
stands
by
annd
knowes
all
thy
thoughts
,
and
takes
notice
of
them
.
As
put
this
case
;
Suppose
a
wise
and
godly
man
should
stand
by
and
take
notice
of
all
thy
base
thoughts
,
that
passe
through
thy
heart
,
wouldest
thou
not
bee
ashamed
of
thy selfe
?
If
thy
body
were
made
a
glasse
,
and
men
should
see
all
thy
thoughts
through
it
,
wouldst
thou
not
bee
ashamed
of
them
,
and
carefull
in
them
,
as
wee
are
of
our
actions
now
before
men
?
Now
to
consider
that
the
Lord
beholds
them
,
to
consider
that
he
sees
every
thought
,
(
the
least
whereof
is
no
light
matter
,
)
this
would
be
a
meanes
to
restraine
thee
.
Nay
consider
,
that
the
Lord
doth
not
onely
behold
them
,
but
he
ponders
all
thy
actions
,
to
giue
thee
the
fruit
of
them
:
so
that
God
doth
not
stand
by
as
a
meere
looker
on
,
but
he
takes
such
notice
of
all
thy
thoughts
,
that
passe
through
thy
heart
,
and
all
thy
vaine
words
,
that
he
weighes
them
,
as
it
were
.
And
therefore
hee
is
said
in
Scripture
so
often
,
to
ponder
our
wayes
.
He
puts
thy
sins
,
and
those
lusts
in
one
ballance
,
and
his
censure
in
the
other
;
and
gives
thee
according
:
he
puts
weight
for
weight
;
he
gives
thee
correction
,
if
thou
art
his
child
,
and
judgement
if
thou
bee
wicked
.
Therefore
thou
must
consider
who
it
is
that
knowes
them
;
what
a
one
he
is
:
as
it
is
in
Rev.
2.
when
he
tells
his
Churches
that
hee
knowes
them
all
,
then
hee
describes
himselfe
,
what
a
one
he
is
:
as
his
eyes
to
be
of
flaming
fire
,
and
his
feete
like
brasse
.
This
,
if
considered
,
would
make
a
man
to
looke
about
him
.
If
there
was
a
company
set
together
,
and
there
was
an
informer
standing
by
,
and
did
note
downe
in
his
table-book
what
they
did
,
and
did
declare
it
to
their
enemies
,
or
to
the
King
and
Counsell
,
men
would
be
exceeding
wary
,
they
would
ponder
every
word
before
they
spake
:
so
when
GOD
is
present
,
and
beholdeth
all
that
thou
doest
;
hast
thou
not
reason
much
more
to
consider
thy
wayes
?
Men
say
indeed
,
that
the
Lord
is
present
every
where
,
but
our
lives
shew
that
wee
thinke
like
the
Atheists
in
Iob
,
that
God
is
shut
up
in
the
thicke
clouds
,
and
cannot
see
through
them
.
Yea
there
is
noe
man
,
but
needs
an
increase
of
faith
in
this
point
.
For
if
it
were
fully
believed
,
it
could
not
be
,
but
that
wee
should
take
more
heed
to
our
wayes
and
thoughts
than
we
doe
.
Therefore
to
convince
you
of
and
perswade
you
to
this
,
I
will
name
two
places
.
One
you
shall
finde
in
Ephe.
4.6
.
One
God
,
one
Lord
,
who
is
aboue
you
all
,
and
in
you
all
,
and
through
all
.
First
he
is
above
all
.
As
a
man
that
stands
above
can
see
all
that
is
done
below
:
so
the
Lord
lookes
downe
,
and
beholds
all
that
is
done
on
earth
,
as
a
man
in
an
high
place
,
sees
all
that
is
done
below
.
But
it
may
bee
objected
,
though
a
man
be
aboue
,
yet
there
may
be
some
corners
,
some
rockes
and
dens
,
so
that
he
may
hide
himselfe
from
the
eyes
of
him
that
is
aboue
him
:
therefore
it
is
added
,
who
is
in
you
all
;
that
is
,
he
beholds
every
thought
,
every
secret
place
,
every
corner
of
our
hearts
:
he
is
in
you
all
,
and
through
all
.
This
you
shall
find
more
at
large
in
Psa.
139.1
.
O
Lord
thou
hast
searched
me
and
knowne
me
,
thou
knowest
my
downe
sitting
and
mine
up
rising
,
thou
understandest
my
thoughts
afarre
off
&c.
The
meaning
of
it
is
this
.
David
labours
to
perswade
his
owne
heart
,
that
God
is
present
with
him
;
and
he
doth
it
by
the
argument
:
If
I
goe
forward
the
Lord
is
there
;
if
on
this
side
or
that
side
,
yet
still
he
is
present
,
he
compasseth
me
round
about
,
he
is
behind
and
before
:
therefore
it
must
needs
be
,
that
there
is
not
a
word
that
I
speake
or
a
thought
that
I
thinke
,
but
he
sees
and
heares
all
.
Yea
,
he
knowes
my
thoughts
afarre
off
,
that
is
,
as
a
man
that
knowes
what
rootes
he
hath
in
his
garden
,
though
there
be
not
a
flower
appeares
,
yet
he
can
say
,
when
the
spring
comes
,
this
and
this
will
come
up
,
because
he
knowes
the
garden
,
and
knowes
what
roots
are
there
:
So
the
Lord
knowes
a
mans
thoughts
afarre
off
,
because
he
knowes
the
principles
that
are
within
,
and
he
knowes
what
they
would
doe
,
when
occasion
is
offered
;
and
therefore
saith
David
,
I
have
cause
to
feare
exceedingly
before
him
.
Nay
,
he
doth
not
onely
see
mens
thoughts
afarre
off
,
but
he
will
judge
you
afarre
off
for
them
.
Wee
use
to
destroy
hemlocke
even
in
the
middest
of
winter
,
because
wee
know
what
it
will
doe
,
if
it
be
suffered
to
grow
:
so
the
Lord
doth
cut
off
men
long
before
,
because
,
he
knowes
that
they
will
doe
this
and
this
.
Such
passages
of
his
providence
there
may
be
,
as
to
cut
off
children
and
yong
men
out
of
the
foresight
of
the
evill
,
that
they
would
doe
to
his
Church
,
because
he
knowes
their
thoughts
afarre
off
.
So
hee
knowes
thy
thoughts
for
good
afarre
off
:
therefore
though
a
child
of
God
may
bee
cut
off
in
some
undiscovered
sinne
,
when
hee
hath
not
actually
repented
,
yet
GOD
forgives
it
him
,
because
he
knowes
what
he
would
doe
,
if
he
had
time
to
repent
,
and
should
come
to
discover
it
:
and
therefore
GOD
judgeth
him
accordingly
:
and
likewise
if
wee
have
begun
any
good
worke
,
if
we
be
cut
off
before
we
have
finished
it
,
yet
remember
,
that
GOD
knowes
what
wee
would
doe
.
And
seing
hee
doth
this
,
we
should
learne
,
exceedingly
to
feare
before
him
,
to
ponder
our
owne
thoughts
and
speeches
,
seing
GOD
himselfe
takes
notice
of
them
.
So
it
should
bee
a
continuall
incouragement
to
consider
that
GOD
takes
notice
of
all
the
good
that
we
doe
,
as
well
as
of
the
evill
:
Rev.
2.
and
3.
I
know
thy
workes
,
thy
labour
and
thy
patience
,
I
know
thy
sufferings
;
that
is
,
when
a
man
is
miscalled
,
slandered
,
and
evill
spoken
of
,
because
he
serves
and
feares
God
,
because
he
is
none
of
the
worlds
owne
,
and
therefore
it
shewes
forth
its
hatred
in
word
,
when
it
cannot
in
deed
;
(
for
malice
must
have
some
vent
)
yet
I
know
thy
sufferings
,
and
let
it
bee
inough
that
I
know
them
and
register
them
:
there
is
not
the
least
suffering
but
I
take
notice
of
it
,
and
it
shall
bee
rewarded
.
Againe
,
men
take
much
paines
,
and
no
man
regardes
it
;
yet
God
takes
notice
of
their
labour
,
and
their
paines
,
and
not
of
their
workes
onely
,
but
their
labour
in
doing
them
,
and
sees
what
ends
they
put
upon
all
.
Againe
,
men
put
up
injuries
,
and
suffer
much
wrong
,
yet
saith
the
Lord
,
I
know
thy
patience
&c.
What
is
said
of
this
may
be
said
of
all
other
good
actions
.
And
it
is
a
great
honour
to
the
Lord
,
that
we
are
content
with
this
,
that
he
alone
knowes
it
.
And
so
we
may
be
well
inough
;
for
his
knowledge
will
bring
in
a
sure
fruit
with
it
,
as
he
saith
to
Iacob
.
Gen.
31.
I
know
all
the
labour
thou
hast
done
unto
me
.
And
what
followed
that
?
Why
,
God
taught
Iacob
how
to
inlarge
his
wages
,
and
so
translated
Labans
substance
to
him
.
So
Psa.
1.
last
.
The
meaning
is
,
the
Lord
knowes
the
way
of
the
righteous
,
and
therefore
it
doth
prosper
,
and
shall
.
And
he
knowes
the
way
of
the
wicked
,
and
therefore
they
shall
perish
,
Therefore
it
is
inough
to
us
,
that
he
is
present
,
and
sees
it
,
and
knowes
it
.
Againe
this
should
stire
us
up
to
good
duties
,
seeing
he
is
alwaies
present
;
you
dnow
souldiers
though
they
are
some
what
cowardly
otherwise
,
yet
in
the
presence
of
the
Generall
,
if
hee
looke
on
they
will
adventure
much
:
so
servants
that
are
otherwise
idle
,
yet
they
will
doe
eye-service
,
they
will
worke
while
the
Master
lookes
on
:
so
when
we
consider
that
the
Lord
stands
by
,
and
lookes
on
,
and
takes
notice
what
paines
we
take
,
how
we
doe
fight
his
battells
,
and
what
wee
doe
for
him
,
it
should
incourage
us
and
makes
us
abundant
in
the
worke
of
the
Lord
,
seeing
we
know
,
that
our
labour
is
not
in
vaine
in
the
Lord
.
Nay
it
is
an
incouragement
against
the
discouragement
of
men
;
thou
maist
have
discouragement
from
friends
,
from
neighbours
,
and
the
place
where
thou
livest
:
yet
let
this
bee
thy
comfort
,
the
Lord
is
present
;
hee
knowes
thy
dwelling
,
thy
neighbours
,
who
is
for
thee
,
and
who
against
thee
,
he
knowes
the
difficulties
thou
meetest
with
any
performance
,
he
knowes
what
hindrance
thou
hast
,
as
it
is
there
in
the
verse
:
13.
I
know
thy
workes
,
and
where
thou
dwellest
,
even
where
Sathans
seat
is
,
and
thou
holdest
fast
my
name
,
and
hast
not
denied
my
faith
,
even
in
those
dayes
wherein
Antipas
was
my
faithfull
Martyr
,
who
was
slaine
among
you
,
where
Sathan
dwelleth
.
Vse
7
Seventhly
,
this
should
bee
an
exceeding
great
terrour
to
all
men
that
remaine
in
the
state
of
unregeneration
.
The
Lord
is
their
enemy
,
and
they
have
such
an
enemy
from
whome
they
cannot
fly
or
escape
,
Terror
to
wicked
men
,
who
have
such
an
enemy
from
whom
they
cannot
fly
.
which
is
a
miserable
thing
.
On
earth
if
man
have
an
enemy
in
one
place
,
if
he
goe
to
another
he
is
free
;
if
he
have
an
enemy
in
one
land
,
yet
he
may
fly
to
another
,
and
there
be
free
;
and
how
ever
,
yet
when
he
dies
,
he
shall
bee
free
from
the
voice
of
the
oppressors
,
and
the
wearied
shall
bee
at
rest
,
as
Iob
saith
;
his
enemy
can
follow
him
no
further
:
But
consider
what
an
enemy
God
is
,
who
is
every
where
present
;
fly
whither
thou
canst
,
he
followes
thee
,
if
thou
goest
into
another
Country
,
hee
will
be
with
thee
there
;
or
if
thou
diest
and
goe
into
another
world
,
yet
still
he
followes
thee
.
I
presse
it
the
rather
,
because
,
when
some
great
man
makes
request
to
a
man
,
and
God
commands
the
contrary
;
when
the
commands
of
God
and
men
differ
,
they
will
rather
make
God
their
enemy
than
a
powerfull
man
.
Thus
men
wrench
their
consciences
,
because
they
choose
rather
GODS
enmity
than
mens
.
Doe
but
consider
what
it
is
,
to
have
the
Lord
your
enemy
,
he
will
meet
thee
in
every
place
:
Though
man
be
thy
enemy
,
yet
he
meetes
not
with
thee
every
where
;
if
thou
be
in
thy
chamber
,
hee
cannot
come
at
thee
,
but
God
will
meete
with
thee
there
.
And
how
will
he
meet
thee
?
Hee
will
meet
thee
as
a
Lyon
,
and
as
a
Beare
robbed
of
her
whelpes
.
You
shall
see
how
the
Lord
expresseth
it
:
Amos
9.2.3.4
.
Amos
9.2
,
3
,
4.
Though
they
digge
into
Hell
,
thence
shall
my
hand
take
them
:
though
they
climbe
up
to
heaven
,
thence
will
I
bring
them
downe
.
&c.
It
is
a
common
opinion
,
that
if
men
have
strong
freinds
,
strong
Towers
,
and
a
strong
Land
,
that
is
well
beset
the
Sea
,
and
clifts
,
or
great
estates
that
will
defend
them
;
then
they
are
safe
:
but
if
the
Lord
be
thine
enemy
,
none
of
these
will
doe
thee
any
good
,
verse
2.4
.
and
yet
if
a
man
hath
made
peace
with
his
enemies
,
he
thinkes
himselfe
safe
,
as
if
there
were
no
other
enemy
but
mortall
men
.
So
the
Iewes
not
being
killed
,
but
going
into
captivity
onely
,
thought
their
lives
safe
,
their
peace
made
:
but
,
saith
the
Lord
,
If
you
goe
into
captivity
,
yet
there
I
will
command
the
sword
to
slay
you
:
verse
4.
The
meaning
is
this
:
no
condition
that
a
man
can
be
in
,
no
greatnesse
,
though
he
be
compassed
about
with
friends
and
safety
on
every
side
,
can
availe
,
if
God
be
his
enemy
;
he
will
pull
thee
from
the
midst
of
the
sea
:
verse
3.
and
which
yet
is
an
hard
thing
,
to
finde
a
man
in
the
midst
of
the
sea
:
and
all
this
is
but
to
describe
that
no
condition
is
safe
,
when
God
is
a
mans
enemy
.
And
thus
much
for
this
Attribute
.
THE
EIGHTH
ATTRIBVTE
OF
GOD
;
His
Omnipotence
.
THE
next
Attribute
is
the
Omnipotence
of
GOD
:
The
eighth
Attribute
of
God
,
His
Omnipotence
.
for
wee
tolde
you
,
that
this
Infinitenesse
of
GOD
consisted
in
foure
things
.
First
,
In
the
Infinitenesse
of
his
presence
.
Secondly
,
In
the
Infinitenesse
of
his
power
.
Thirdly
,
In
the
Infinitenesse
of
his
wisedome
.
Fourthly
,
In
the
Absolutenesse
of
his
will
.
The
first
of
these
we
have
spoken
of
his
Omnipresence
:
now
we
come
to
speake
of
his
Omnipotence
.
I
will
not
stand
to
prove
it
.
It
is
observed
by
some
Divines
,
that
God
is
almighty
,
is
expressed
seventy
times
in
the
Scripture
.
Mat.
19.26
.
Luke
1.39
.
To
God
nothing
is
impossible
.
He
doth
whatsoever
he
will
:
and
in
Genesis
,
it
is
said
,
The
God
almighty
be
with
thee
,
&c.
Genes.
28.3
.
In
handling
this
Attribute
,
I
will
shew
you
what
it
is
,
and
the
reasons
of
it
,
and
the
objections
against
it
,
as
I
have
done
in
the
rest
.
The
Omnipotence
of
God
lyes
in
this
,
that
hee
is
able
to
doe
whatsoever
is
absolutely
,
simply
,
and
generally
possible
to
be
done
.
Other
things
can
doe
what
is
possible
to
doe
in
their
owne
kinde
;
as
fire
can
doe
what
belongs
to
fire
to
doe
;
and
a
Lion
can
doe
what
is
possible
for
him
to
doe
:
so
men
,
and
Angels
:
but
no
creature
can
doe
what
is
simply
and
absolutely
possible
to
be
done
.
Now
whatsoever
can
be
done
,
when
the
nature
of
the
thing
is
not
repugnant
to
it
,
without
any
limitation
,
that
the
Lord
is
able
to
doe
:
and
herein
is
his
Omnipotence
seene
.
And
the
ground
of
it
is
this
.
Because
all
creatures
are
put
into
their
severall
kindes
;
a
man
is
one
kinde
of
creature
,
he
is
not
an
Angel
;
Angels
are
another
kinde
,
they
are
not
men
;
and
as
they
are
put
in
severall
kindes
,
and
hedged
in
,
and
limited
with
bounds
and
definitions
,
so
is
their
power
limited
;
they
can
doe
what
is
in
their
owne
sphaere
,
and
according
to
their
essence
and
being
,
such
is
their
power
:
But
the
Lord
is
a
being
without
all
limits
and
restraint
,
an
absolute
being
,
and
an
unlimited
essence
;
and
therefore
he
can
be
said
not
onely
to
doe
things
within
such
a
compasse
,
within
this
or
that
kinde
,
but
whatsoever
is
simply
,
and
absolutely
possible
to
be
done
;
even
that
his
power
reacheth
unto
,
and
this
is
properly
his
Omnipotence
.
There
is
no
Attribute
of
GOD
,
that
doth
need
a
greater
degree
of
faith
than
this
:
therefore
reasons
are
not
unnecessary
.
The
first
reason
therefore
is
this
.
Reas.
1.
First
,
consider
,
that
he
that
made
these
great
things
,
he
that
made
the
highest
heavens
,
and
those
heavens
that
thou
seest
,
he
that
made
the
earth
,
and
the
deepe
sea
,
he
that
made
the
wind
,
and
the
treasures
of
snow
,
and
haile
,
hee
that
made
the
Angels
,
hee
that
wrought
so
many
miracles
,
thou
must
thinke
that
hee
that
doth
these
things
can
doe
the
like
:
as
hee
that
hath
made
a
faire
picture
or
statue
,
hee
can
make
another
;
he
that
makes
a
faire
house
,
you
are
ready
to
say
,
that
he
is
able
to
build
another
.
Looke
then
upon
his
great
workes
,
and
you
will
thinke
that
he
is
able
to
doe
the
like
.
This
is
an
argument
very
frequent
in
Scripture
,
when
there
is
any
occasion
of
expressing
Gods
great
power
to
bring
any
thing
to
passe
:
as
hee
that
made
heaven
and
earth
,
he
that
brought
the
children
of
Israell
out
of
Egipt
,
he
that
divided
the
red
sea
,
he
that
wrought
the
wonders
in
Egipt
before
Pharoh
and
all
his
host
;
and
such
like
.
Secondly
,
Reas.
2.
consider
the
manner
how
the
Lord
did
all
these
things
.
You
know
he
did
no
more
,
but
say
,
Let
there
bee
light
,
and
there
was
light
:
Let
the
trees
bring
forth
,
let
the
fishes
multiply
,
and
the
aire
bee
filled
with
fowle
,
and
it
was
so
.
Now
to
doe
such
things
with
a
word
,
with
such
facility
,
is
a
signe
of
an
infinite
power
:
for
when
one
can
doe
great
things
,
with
his
breath
,
or
little
finger
,
we
are
apt
to
say
,
what
could
he
doe
if
he
put
his
whole
strength
to
it
?
So
the
manner
of
his
working
doth
shew
the
infinitenesse
of
his
power
.
Thirdly
,
Reas.
3.
the
further
any
thing
is
off
from
being
,
the
more
power
it
requires
to
bring
it
to
Being
.
As
take
base
materialls
,
and
there
is
greater
power
required
,
to
make
a
faire
building
of
them
;
to
make
a
goodly
statue
of
a
crooked
piece
of
wood
,
is
harder
,
than
that
which
comes
neerer
in
propinquity
to
it
.
Now
no
being
at
all
is
in
a
thousand
times
greater
distance
,
than
the
basest
materialls
are
from
such
or
such
a
being
,
and
therefore
the
power
must
bee
infinitely
greater
that
brings
it
to
being
.
Now
the
Lord
hath
done
this
,
therefore
his
power
must
bee
infinite
great
.
To
make
this
more
plaine
to
you
;
Consider
what
it
is
that
restraines
mans
power
,
so
that
he
can
goe
no
further
:
it
is
because
the
matter
will
not
permit
him
.
If
you
give
him
clay
,
and
straw
,
hee
can
make
bricke
;
but
if
you
give
him
nothing
,
hee
can
doe
nothing
:
so
if
you
give
him
timber
,
he
can
make
an
house
;
but
if
you
give
him
none
of
these
,
hee
can
doe
nothing
.
But
suppose
now
,
there
was
such
an
architectour
,
such
a
builder
,
that
if
he
did
but
imagine
the
modell
or
frame
of
an
house
in
his
minde
,
hee
could
set
it
up
of
nothing
,
or
make
materialls
at
his
pleasure
,
hee
could
make
it
as
bigge
as
he
could
conceive
it
,
then
also
he
could
make
as
many
houses
as
hee
could
thinke
of
,
and
in
as
great
and
large
a
manner
,
as
hee
could
conceive
,
if
there
were
such
a
one
,
there
would
bee
no
restraint
to
him
.
Now
the
Lord
is
such
a
builder
,
whatsoever
he
conceives
,
he
can
make
it
without
any
thing
,
as
he
did
the
heavens
and
the
earth
:
and
therefore
there
is
no
restraint
in
his
power
,
as
there
is
in
the
creature
.
Reas.
4.
Fourthly
,
consider
that
the
Attributes
of
God
are
equall
,
and
needes
must
be
so
,
because
every
Attribute
is
his
essence
,
and
wee
doe
but
distinguish
then
in
our
understanding
:
his
omnipotencie
is
but
the
active
power
,
his
wll
,
the
commanding
;
and
his
understanding
,
the
directing
:
we
distinguish
them
thus
.
But
in
him
they
are
all
one
.
Hence
I
reason
thus
:
the
wisedome
of
GOD
,
the
largenesse
and
infinitenesse
of
his
understanding
and
knowledge
,
what
is
it
not
able
to
conceive
?
You
know
men
are
able
to
thinke
much
,
and
Angells
more
than
men
,
but
GOD
is
able
to
conceive
infinitely
beyond
them
:
For
his
thoughts
are
above
ours
,
as
the
heavens
are
above
the
earth
.
Now
whatsoever
hee
can
conceive
,
his
power
is
able
to
act
it
.
In
man
it
is
not
so
;
he
imagines
and
wills
many
things
,
but
his
power
falls
short
,
because
his
faculties
are
not
as
large
as
the
object
:
but
God
can
imagine
infinitely
,
and
his
power
is
as
large
and
infinite
as
his
wisedome
:
therefore
he
must
be
able
to
doe
things
that
are
infinite
.
So
Psa:
135.
He
doth
whatsoever
he
will
,
to
shew
that
his
power
is
as
large
as
his
will
:
which
cannot
bee
said
of
any
creature
.
Consider
these
things
;
for
when
you
are
in
distresse
,
and
put
to
it
,
you
shall
find
need
of
them
to
perswade
you
that
God
is
Allmighty
.
Now
I
come
to
answer
the
objections
which
are
made
against
this
,
which
are
these
.
Object
.
1
First
,
why
doth
GOD
produce
no
infinite
thing
,
no
infinite
effect
?
All
his
effects
are
finite
:
therefore
we
cannot
see
by
any
thing
hee
doth
,
that
he
is
omnipotent
.
Answ.
It
is
true
in
naturall
causes
,
and
such
causes
as
produce
things
onely
like
to
themselves
,
which
are
called
univocall
causes
,
(
but
I
will
not
trouble
you
with
that
distinction
)
there
the
cause
goes
not
beyond
the
effect
:
as
fire
begets
fire
,
and
it
cannot
but
beget
it
,
and
it
cannot
goe
beyond
it
,
for
it
is
a
naturall
cause
,
and
produceth
effects
like
to
it selfe
;
So
a
Lion
begets
a
Lion
,
because
it
is
a
naturall
cause
.
But
there
are
causes
wherein
it
is
not
so
;
wherein
you
must
not
say
,
that
there
is
no
such
effect
,
and
therefore
the
cause
doth
not
goe
beyond
it
:
that
is
,
in
voluntary
causes
,
wherein
the
cause
not
worke
necessarily
,
but
by
the
liberty
of
his
will
,
and
he
may
be
able
to
doe
much
more
than
he
doth
.
Object
.
2
2.
There
are
some
things
which
GOD
cannot
doe
,
as
things
that
are
past
,
and
have
beene
,
hee
cannot
cause
them
not
to
have
beene
,
&c.
Answ.
The
reason
why
GOD
cannot
doe
these
things
,
is
not
because
there
is
a
restraint
of
his
power
,
but
because
the
things
are
not
possible
to
be
done
;
because
he
cannot
make
truth
to
be
falshood
,
or
things
that
are
,
not
to
be
;
whatsoever
implies
a
contradiction
,
he
cannot
doe
:
and
the
reason
is
,
because
the
things
are
not
to
be
done
:
But
in
things
simply
possible
,
therein
consists
his
omnipotence
:
as
when
it
is
not
contrary
to
the
nature
of
the
thing
,
as
when
the
praedicate
is
not
repugnant
to
the
nature
and
essence
of
the
subject
;
as
a
Lyon
being
a
Lyon
cannot
be
a
man
,
this
is
a
thing
that
cannot
be
done
:
therefore
it
is
no
impeachment
to
his
omnipotence
not
to
doe
it
.
Object
.
3
3.
God
cannot
sinne
,
GOD
cannot
deny
himselfe
,
he
cannot
lye
,
&c.
Answ.
We
need
not
answer
this
:
for
even
for
this
cause
he
is
omnipotent
,
because
hee
cannot
doe
these
things
.
As
if
I
should
say
,
the
Sunne
is
full
of
light
,
it
cannot
be
darke
.
These
are
the
expressions
which
the
Scripture
useth
:
as
Tit.
1.2
.
God
cannot
lie
:
and
2
Tim.
2.13
.
God
cannot
deny
himselfe
.
FINIS
.
THE
EIGHTEENTH
SERMON
.
EXOD.
3.13
,
14.
And
Moses
said
unto
God
,
Behold
when
I
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
,
the
God
of
your
fathers
hath
sent
mee
unto
you
,
and
they
shall
say
unto
me
,
what
is
his
name
;
what
shall
I
say
unto
them
?
And
God
said
unto
Moses
,
I
AM
,
THAT
I
AM
,
&c.
Object
.
4
IF
GOD
produceth
no
infinite
effect
,
and
yet
is
infinite
in
power
,
that
power
which
being
never
brought
into
act
is
in
vaine
.
Answ.
1
To
this
I
answer
,
that
it
is
true
,
when
any
power
is
appointed
and
destinated
to
any
act
,
it
is
so
farre
in
vaine
,
as
it
doth
not
attaine
to
that
end
and
act
:
as
bread
is
appointed
to
nourish
;
if
it
doth
not
,
it
is
not
fit
for
the
end
to
which
it
is
made
,
and
so
in
vaine
:
I
may
say
the
same
of
every
thing
else
.
But
that
is
not
the
end
of
Gods
power
,
to
bring
forth
any
effect
answerable
to
it selfe
:
for
his
power
(
to
speake
properly
)
hath
no
end
,
but
all
things
are
made
for
it
.
In
other
things
,
the
cause
is
proportionable
for
its
end
:
but
he
himselfe
is
the
cause
of
all
other
things
;
all
that
he
doth
,
is
for
himselfe
;
and
therefore
though
hee
doth
not
produce
any
such
effect
,
yet
his
power
is
infinite
.
Secondly
,
when
there
is
a
repugnancy
in
the
nature
of
the
thing
,
it
is
no
shortening
or
limitation
of
his
power
.
Now
a
creature
,
if
it
be
a
creature
,
must
be
finite
:
And
the
Lord
can
doe
what
may
be
done
:
but
to
make
a
creature
infinite
,
is
a
contradiction
.
And
therefore
if
hee
doe
not
doe
it
,
it
is
not
because
hee
cannot
but
because
the
thing
it selfe
cannot
bee
done
.
Wee
now
come
to
the
application
of
this
point
.
Vse
1
If
GOD
be
Almighty
,
then
let
all
those
that
are
in
covenant
with
God
,
and
that
have
interest
in
him
,
that
can
say
,
they
are
the
Lords
,
and
the
Lord
is
theirs
,
let
them
excedingly
rejoyce
in
this
,
that
they
have
an
Almighty
God
for
their
God
.
Let
all
in
Covenant
with
God
reioyce
that
they
have
an
Almighty
God
for
their
God
.
To
have
a
friend
that
is
able
to
doe
all
things
,
(
as
we
tolde
you
before
,
he
is
every
where
present
,
)
it
is
a
great
benefit
:
to
have
a
friend
in
Court
,
in
Country
,
a
friend
beyond
the
seas
,
if
you
shall
have
occasion
to
bee
banished
thither
:
but
if
you
adde
this
,
hee
is
able
to
doe
whatsoever
he
will
,
it
will
adde
much
to
our
comfort
.
A
friend
many
times
is
willing
,
but
he
is
not
able
;
if
able
and
willing
,
yet
not
present
:
but
seeing
he
is
every
where
,
if
thou
hast
any
businesse
to
doe
,
thou
needest
not
to
send
a
letter
,
doe
but
put
up
a
prayer
to
him
,
to
bee
thy
factour
,
to
doe
it
for
thee
,
to
worke
thy
workes
for
thee
,
he
is
every
where
present
,
and
hee
is
Allmighty
also
,
able
to
doe
it
,
therefore
bee
content
to
have
him
alone
for
your
portion
.
That
is
the
cause
,
that
mens
wayes
are
so
unlike
one
to
another
:
because
they
would
graspe
GOD
and
the
creature
.
And
why
doe
they
doe
so
?
Because
they
will
not
bee
content
to
have
GOD
alone
.
And
what
is
the
ground
of
that
?
Because
they
doe
not
thinke
him
indeed
All-sufficient
and
Allmighty
:
for
if
they
did
,
they
need
not
to
joyne
any
other
with
him
.
Object
.
But
you
will
say
,
this
is
against
sence
:
GOD
is
All-sufficient
,
it
is
true
,
it
is
good
to
have
him
:
but
,
doe
we
not
need
many
hundred
things
besides
?
Must
we
not
have
friends
,
house
,
wife
,
&
c.
?
Can
wee
live
without
them
?
Can
wee
live
without
friends
,
estate
convenient
?
What
is
your
meaning
then
to
have
GOD
alone
for
our
portion
?
Answ.
GOD
hath
all
these
in
him
,
that
is
,
hee
hath
the
comfort
of
them
all
:
if
he
bee
Allmighty
and
All-sufficient
,
then
looke
about
,
and
consider
the
multitude
of
the
things
thou
needest
,
and
the
variety
of
comforts
thou
desirest
,
and
thou
shalt
finde
all
in
him
.
That
argument
which
you
are
not
strangers
to
.
He
hath
made
them
all
;
and
there
is
nothing
in
the
effect
,
but
what
is
in
the
cause
,
because
it
gave
it
to
the
effect
first
,
and
it
gives
nothing
,
but
what
it selfe
had
before
:
if
hee
hath
put
in
beames
of
comfort
,
and
this
beauty
in
the
severall
creatures
,
must
they
not
needs
be
in
him
?
Object
.
But
you
will
say
,
that
this
is
but
a
speculation
.
Answ.
But
that
it
is
more
I
will
put
you
to
one
place
,
which
I
desire
you
to
consider
seriously
:
that
is
,
Mar.
10.28.29.30
.
Then
Peter
began
to
say
unto
him
,
Loe
wee
have
left
all
,
and
have
followed
thee
.
And
Iesus
answered
and
said
;
verily
I
say
vnto
you
,
there
is
no
man
that
hath
left
house
,
or
Bretheren
,
or
Sisters
,
or
Father
,
or
Mother
,
or
Wife
,
or
Children
,
or
lands
for
my
sake
and
the
Gospels
;
but
hee
shall
receive
an
hundredfold
now
in
this
time
,
Houses
,
and
Bretheren
,
and
Sisters
,
and
Mothers
,
and
Children
,
and
lands
,
with
persecutions
,
and
in
the
world
to
come
eternall
life
.
When
it
is
said
here
,
hee
shall
receive
the
very
same
;
why
doth
the
Holy
Ghost
repeat
them
in
particular
;
Hee
shall
receive
houses
and
Bretheren
&c.
with
persecution
?
that
is
,
you
shall
bee
stript
of
all
these
things
by
persecution
,
yet
at
the
same
time
,
you
shall
have
them
all
.
At
that
time
when
he
is
in
a
close
prison
,
&
driven
from
all
these
,
hee
shall
receive
them
for
this
present
.
The
meaning
is
this
:
let
a
man
have
communion
with
GOD
,
let
the
Lord
reveale
himselfe
to
a
man
;
if
hee
be
once
pleased
to
come
to
a
man
,
and
sup
with
him
,
if
hee
will
but
communicate
to
a
man
the
consolations
of
the
spirit
,
and
fill
him
with
joy
and
peace
through
beleiving
:
I
say
,
though
hee
be
in
a
close
prison
,
yet
he
shall
have
the
comfort
of
houses
,
Brethren
,
Sisters
;
Mothers
&c.
That
is
,
that
comfort
which
they
would
yeeld
him
,
he
shall
finde
them
altogether
in
GOD.
So
that
if
one
should
come
and
say
to
him
,
what
if
you
should
have
Father
,
Mother
,
and
friends
restored
to
you
,
that
you
may
injoy
them
;
I
say
,
a
man
that
hath
a
neere
communion
with
GOD
,
to
whom
GOD
saies
,
that
hee
will
come
and
sup
with
him
,
at
such
a
time
;
hee
will
say
,
I
doe
not
care
one
jot
for
them
,
for
I
have
that
which
is
better
than
them
all
.
For
example
:
you
see
this
in
the
Apostles
,
that
rejoyced
in
prison
.
What
doe
you
thinke
they
would
have
said
to
men
that
offered
them
riches
?
Would
they
not
have
slighted
them
?
They
did
slight
imprisonment
:
and
in
that
they
did
slight
shame
,
and
prison
&c.
they
would
have
slighted
the
other
by
the
rule
of
contraries
.
Therefore
labour
to
be
content
with
GOD
alone
.
To
make
this
argument
without
doubt
,
consider
what
heaven
is
.
Doe
you
thinke
,
that
there
you
shall
have
a
worse
condition
than
here
?
Here
you
have
need
of
many
comforts
and
conveniences
,
it
is
a
variegate
appetite
,
that
is
,
an
appetite
that
is
full
of
multiplicity
:
why
,
when
you
come
to
heaven
,
you
doe
not
lay
aside
your
nature
,
but
you
desire
still
;
and
there
you
shall
have
none
but
GOD
alone
:
so
that
there
you
shall
bee
in
a
worse
estate
then
here
,
if
all
these
things
were
not
to
bee
found
in
the
Lord
:
if
there
were
not
this
variety
in
the
Lord
,
it
could
not
bee
,
that
in
heaven
you
should
bee
so
happy
.
Here
you
need
Sunne
,
and
Moone
,
and
Starres
,
and
a
thousand
other
things
,
but
there
you
shall
have
none
,
but
I
,
saith
he
,
will
bee
Sunne
,
and
Moone
,
and
all
to
you
:
and
therefore
he
saith
,
that
hee
will
be
all
in
all
,
which
is
the
plurall
number
,
and
signifies
,
all
things
,
I
will
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
this
Allmighty
GOD
,
that
will
bee
All-sufficient
in
heaven
,
if
hee
will
but
communicate
to
a
man
,
and
draw
him
neare
to
his
presénce
,
shall
not
that
be
inough
?
Beloved
,
it
is
certaine
,
that
hee
will
bee
inough
for
your
portion
.
As
for
instance
;
let
a
man
be
stripe
of
all
his
friends
,
and
brethren
and
sisters
,
and
country
,
as
Abraham
was
:
hee
was
stript
of
all
,
and
had
GOD
alone
left
for
his
portion
,
yet
you
see
that
hee
was
exceeding
rich
,
and
made
a
great
Prince
,
and
he
had
a
great
posterity
.
Therfore
let
us
make
this
use
of
it
:
to
care
for
none
but
the
Lord
alone
,
wee
know
not
what
shall
become
of
us
,
wee
may
be
led
into
banishment
,
as
others
now
are
,
and
have
bin
:
now
if
you
have
the
Lord
with
you
,
it
is
inough
.
So
if
any
condition
befall
you
,
if
you
can
bee
content
with
GOD
alone
,
you
are
well
,
what
if
your
friends
deceive
you
?
What
if
you
should
bee
shut
up
in
a
close
prison
?
It
is
nothing
,
he
is
All-sufficient
and
Allmighty
,
and
there
is
no
estate
or
condition
,
but
hee
is
with
you
in
it
,
there
is
no
streit
,
but
he
can
helpe
you
out
.
Therefore
study
these
things
,
and
examine
them
,
and
labour
to
beate
them
upon
your
soules
:
never
rest
,
till
you
have
brought
your
hearts
to
such
a
condition
:
to
say
,
I
know
that
no
man
can
separate
betweene
GOD
and
me
,
and
I
am
content
with
GOD
alone
.
Vse
2
Secondly
,
If
this
be
so
,
then
labour
to
make
use
of
this
power
of
his
.
Make
use
of
his
power
in
all
wants
and
in
all
straits
,
&c.
Why
is
this
Attribute
revealed
to
you
?
is
it
not
for
this
,
that
men
might
make
use
of
this
power
of
his
?
Then
let
every
man
consider
with
himselfe
,
what
he
hath
neede
of
,
what
strait
he
is
in
,
what
businesse
he
would
have
done
:
remember
that
GOD
is
Allmighty
,
and
is
able
to
bring
it
to
passe
;
be
it
poverty
in
your
estates
,
or
debts
,
which
a
man
is
not
able
to
overwrastle
,
if
there
be
a
blemish
in
your
names
,
and
you
cannot
tell
how
to
have
it
healed
,
or
any
weaknesse
in
your
body
;
and
which
is
more
than
all
this
,
if
there
be
a
lust
that
ye
cannot
overcome
,
a
temptation
which
ye
cannot
be
rid
of
,
if
there
be
a
deadnesse
of
spirit
in
you
,
and
indisposednesse
to
holy
duties
,
and
yee
cannot
tell
how
to
get
life
and
quickening
;
remember
that
there
is
an
Allmighty
power
revealed
for
that
end
,
and
it
is
our
parts
to
make
use
of
it
:
though
it
be
an
hereditary
disease
in
thee
,
(
now
you
know
an
hereditary
disease
is
that
which
we
have
from
our
parents
,
)
though
thou
hast
such
a
disease
,
such
a
strong
lust
,
yet
thinke
with
thy selfe
,
the
Lord
is
able
to
heale
this
.
Iam.
4.6
.
A
place
named
before
,
But
he
giveth
more
grace
,
&c.
As
if
he
should
say
:
when
hee
had
tolde
them
of
the
lusts
that
fight
in
their
members
,
this
objection
comes
in
;
Alas
,
wee
are
not
able
to
master
these
lusts
.
It
is
true
,
saith
the
Apostle
,
the
lusts
that
are
in
us
,
doe
lust
against
the
spirit
,
as
naturally
as
the
stone
descends
downeward
:
but
how
should
wee
heale
them
,
say
you
?
How
?
The
Scripture
giveth
more
grace
,
that
is
,
there
is
an
omnipotent
power
which
can
heale
all
this
.
So
Matth.
19.26
.
With
men
this
is
impossible
,
but
with
God
all
things
are
possible
.
It
is
a
place
worthy
consideration
.
Saith
our
Saviour
,
It
is
impossible
for
a
rich
man
to
enter
into
the
kingdome
of
heaven
:
why
,
say
the
Disciples
,
Who
then
can
be
saved
?
Indeed
,
saith
Christ
,
it
is
impossible
with
men
,
but
with
God
all
things
are
possible
.
The
meaning
is
this
;
when
a
man
hath
riches
,
that
is
,
when
the
object
is
present
and
before
him
,
a
man
cannot
of
himselfe
but
set
his
heart
upon
them
;
and
when
a
mans
heart
is
set
upon
them
,
no
man
in
the
world
can
weane
his
heart
from
those
riches
:
what
shall
we
doe
then
?
Why
,
saith
hee
,
the
LORD
hath
an
Allmighty
power
,
he
is
able
to
mortifie
these
lusts
.
We
can
no
more
doe
it
,
than
a
cable
rope
can
goe
through
the
eye
of
a
needle
.
Now
that
which
is
said
of
riches
,
may
be
said
of
any
lust
.
Let
an
ambitious
man
have
honour
,
or
such
an
object
sutable
to
a
carnall
minde
,
hee
cannot
choose
but
set
his
heart
upon
it
:
now
when
that
lust
is
set
upon
an
object
,
a
Camell
may
as
well
goe
through
a
needle
,
as
hee
can
loose
his
heart
from
these
lusts
:
but
yet
the
Lord
can
doe
it
,
With
him
all
things
are
possible
.
And
what
the
Apostle
saith
of
the
Iewes
,
Rom.
11.23
.
The
Lord
can
ingraft
them
in
againe
,
as
bad
as
they
be
,
though
the
wrath
of
GOD
be
gone
over
them
to
the
utmost
,
yet
GOD
can
doe
it
:
so
is
it
true
of
thy selfe
,
and
any
one
else
,
the
Lord
can
,
if
hee
will
;
to
him
nothing
is
impossible
.
Thinke
with
your selves
,
that
he
that
can
draw
such
beautifull
flowers
out
of
so
dry
an
earth
,
as
you
looke
upon
in
winter
;
though
thou
hast
an
heart
as
farre
from
grace
,
as
the
flowers
seeme
to
be
from
comming
forth
in
the
midst
of
winter
,
yet
he
that
can
do
so
in
nature
,
is
able
to
doe
the
like
in
grace
also
,
as
he
did
to
Paul
,
and
Mary
Magdalen
.
Now
consider
what
they
would
have
beene
without
his
power
:
and
by
his
power
we
may
be
as
excellent
as
they
.
To
confirme
this
,
consider
what
a
change
grace
hath
wrought
even
among
us
:
how
many
amongst
us
,
that
of
proud
have
become
humble
,
of
fierce
and
cruell
have
become
gentle
;
of
loose
,
sober
;
of
weake
,
strong
,
&c.
Goe
therefore
to
him
,
beleeve
this
,
and
apply
it
:
and
it
is
sure
it
shall
be
according
to
thy
faith
.
If
a
man
would
goe
to
the
Lord
,
and
say
to
him
,
Lord
,
I
have
such
a
lust
,
and
cannot
overcome
it
,
and
I
want
griefe
and
sorrow
for
sinne
,
thou
that
hast
an
allmighty
power
,
thou
that
didst
draw
light
out
of
darknesse
,
thou
art
able
to
make
such
a
change
in
my
heart
,
thou
hast
an
allmighty
power
,
and
to
thee
nothing
is
impossible
.
I
say
,
let
a
man
doe
so
,
and
the
Lord
will
put
forth
his
power
,
to
effect
the
thing
that
thou
desirest
.
Surely
hee
which
establisheth
the
earth
upon
nothing
,
and
keepes
the
winde
in
his
fists
,
and
bounds
the
water
as
in
a
garment
,
can
fixe
the
most
unsetled
minde
,
and
the
wildest
disposition
,
and
set
bounds
to
the
most
loose
and
intemperate
.
Vse
3
If
God
be
allmighty
,
you
must
beleeve
this
allmightinesse
of
his
:
To
beleeve
this
great
power
of
God
.
and
whereas
you
say
,
wee
doubt
not
of
his
power
,
but
of
his
will
;
I
will
shew
to
you
,
that
all
our
doubts
,
and
discouragements
and
dejections
doe
arise
from
hence
,
not
because
you
thinke
the
LORD
will
not
,
but
because
you
thinke
he
cannot
.
Therefore
you
know
not
your
owne
hearts
in
this
,
in
saying
that
you
doubt
not
of
the
power
of
GOD.
That
men
doubt
as
much
of
the
power
of
God
,
as
of
his
will
,
by
3
instances
.
I
will
make
this
good
to
you
by
these
arguments
.
If
we
did
not
doubt
of
the
power
of
GOD
,
what
is
the
reason
that
when
you
see
a
great
probability
of
a
thing
,
you
can
goe
and
pray
for
it
with
great
chearfulnesse
:
but
if
there
be
no
hope
,
how
doe
your
hands
grow
faint
,
and
your
knees
feeble
in
the
duty
?
You
pray
because
the
duty
must
not
bee
omitted
,
but
you
doe
not
pray
with
a
heart
.
And
so
for
endeavours
:
are
not
your
minds
dejected
,
doe
you
not
sit
still
as
men
discouraged
,
with
your
armes
folded
up
,
if
you
see
every
doore
shut
up
,
and
there
bee
no
probability
of
helpe
from
the
creature
?
And
all
this
is
for
want
of
this
faith
,
would
this
bee
,
if
you
did
beleive
this
Allmighty
power
of
GOD
?
For
cannot
GOD
doe
it
,
when
things
are
not
probable
,
as
well
as
when
there
are
the
fairest
blossomes
of
hope
?
Besides
,
doe
wee
not
heare
this
speech
of
man
?
when
the
times
are
bad
,
doe
not
men
say
;
oh
,
wee
shall
never
see
better
dayes
?
And
when
a
man
is
in
affliction
,
oh
,
he
thinkes
this
will
never
bee
altered
:
'
so
if
he
be
in
prosperity
,
they
thinke
there
will
bee
no
change
.
Whence
comes
this
,
but
because
we
forget
the
Allmighty
power
of
GOD
?
If
wee
thought
that
hee
could
make
such
a
change
in
a
night
,
as
he
doth
in
the
weather
,
as
he
did
with
Iob
,
wee
should
not
bee
so
dejected
in
case
of
adversity
,
and
so
lift
up
in
case
of
prosperity
.
Besides
,
men
have
not
ordinarily
more
ability
to
believe
,
then
the
Israelites
had
which
were
GODS
owne
people
:
yet
consider
,
that
these
very
men
,
that
had
seen
all
those
great
plagues
,
that
the
Lord
brought
upon
the
Egyptians
,
I
therein
meane
,
all
his
Allmighty
power
;
that
saw
his
power
in
bringing
them
through
the
red
sea
,
and
giving
them
bread
and
water
in
the
wildernesse
;
yet
called
his
power
into
question
,
and
said
,
that
GOD
could
not
bring
them
into
the
land
of
Canaan
.
Yee
will
finde
they
did
so
,
Psa:
78.41
.
They
turned
backe
,
and
limited
the
holy
one
of
Israel
.
And
said
,
hee
cannot
doe
this
and
this
:
and
why
?
because
they
have
Cities
walled
up
to
heaven
.
That
is
the
thing
laid
to
their
charge
,
They
limited
the
holy
one
of
Israel
:
that
is
,
they
remembred
not
that
hee
had
an
unlimited
power
,
but
they
thought
,
if
the
Cities
had
bin
low
,
and
the
men
had
bin
but
ordinary
men
,
hee
could
have
done
it
:
but
because
they
were
so
mighty
men
,
and
the
Cities
had
such
high
walls
;
therefore
they
could
not
beleive
,
that
hee
could
bring
them
in
.
Now
if
they
did
so
,
doe
you
not
thinke
it
is
hard
for
you
to
doe
otherwise
?
Yea
take
him
,
that
thinkes
he
doth
not
doubt
of
the
power
of
God
,
bring
that
man
to
a
particular
distresse
,
and
yee
shall
see
him
faile
:
(
for
it
is
one
thing
to
have
a
thing
in
the
notion
,
as
for
a
man
to
thinke
what
hee
would
doe
,
if
hee
were
a
Pilot
,
or
a
Captaine
;
and
an
other
thing
to
have
it
in
the
reall
managing
,
as
when
hee
is
brought
to
fight
:
)
so
is
it
here
.
It
is
one
thing
to
beleive
GODS
Allmighty
power
,
and
who
doubts
of
it
?
But
I
ask
you
,
if
you
have
had
a
triall
of
your
heart
;
if
you
have
bin
brought
to
an
exigent
.
Doe
you
finde
it
so
easie
a
thing
,
to
believe
in
difficulties
,
as
in
facility
?
Object
.
But
you
will
say
,
the
people
of
Israel
were
a
stubborne
and
stiffenecked
rebellious
people
:
and
I
hope
our
faith
is
greater
then
theirs
.
Answ.
I
,
but
doe
you
thinke
that
your
faith
is
greater
than
the
faith
of
Mary
or
Martha
.
Ioh.
11.21
.
Lord
,
if
thou
hadst
bin
here
my
Brother
had
not
died
.
So
verse
32.
If
you
observe
their
reasoning
,
you
shall
see
,
all
this
doubt
was
of
his
power
.
If
thou
hadst
bin
here
,
when
hee
was
sicke
,
and
when
it
was
time
,
thou
mightest
have
raised
him
:
but
now
it
is
too
late
,
hee
hath
bin
dead
foure
dayes
,
and
his
body
is
putrified
.
Here
is
no
doubt
of
his
good
will
:
but
all
the
question
was
of
his
power
.
And
so
it
is
with
us
:
doe
not
we
doe
the
same
,
and
say
with
our selves
,
if
this
had
beene
taken
in
time
,
it
might
have
beene
done
,
but
now
the
case
is
desperate
?
Why
?
is
not
the
Lord
as
well
able
to
helpe
in
desperate
cases
,
if
he
be
Allmighty
?
Object
.
Yea
,
but
these
were
but
weake
women
,
and
we
hope
our
faith
may
be
stronger
than
theirs
?
You
shall
see
there
that
Moses
did
doubt
of
Gods
power
.
When
God
had
promised
to
send
them
flesh
,
and
that
not
for
a
day
or
two
,
or
five
,
or
twenty
▪
but
for
a
moneth
together
,
and
for
so
many
people
:
Moses
saith
,
Lord
,
wilt
thou
send
them
flesh
for
a
moneth
together
?
There
are
sixe
hundred
thousand
men
of
them
,
and
it
is
in
the
wildernesse
.
As
if
he
should
say
,
if
it
had
beene
for
a
day
or
two
,
or
in
a
plentifull
Country
,
or
for
a
few
persons
:
but
there
are
six
hundred
thousand
,
and
it
is
in
the
wildernesse
,
and
that
for
a
moneth
together
.
Here
Moses
was
at
a
stand
,
and
could
not
beleeve
it
.
The
Lord
answeres
him
;
Is
the
Lords
hand
shortened
,
that
he
cannot
helpe
?
thou
shalt
see
,
that
I
am
able
to
doe
it
,
Numb.
11.21
.
It
is
therefore
not
an
easie
thing
to
beleeve
Gods
power
.
Therefore
set
your selves
with
all
your
might
,
to
beleeve
this
Allmighty
power
,
and
know
,
that
all
your
strength
will
be
needfull
for
it
.
It
is
apt
to
man
to
measure
things
according
to
their
owne
modells
,
as
to
thinke
him
to
bee
as
powerfull
,
as
mans
understanding
can
reach
,
and
mercifull
,
as
farre
as
man
can
bee
mercifull
;
but
for
a
finite
creature
to
believe
the
infinite
attributes
of
God
,
hee
is
not
able
to
doe
it
throughly
without
supernaturall
grace
.
You
cannot
believe
that
hee
forgives
so
much
as
hee
doth
,
or
that
his
power
is
so
great
,
as
his
power
is
,
but
(
though
you
observe
it
not
)
you
doe
frame
modells
of
him
according
to
your selves
,
and
you
doe
not
thinke
that
his
thoughts
are
above
yours
,
as
the
heavens
are
above
the
earth
.
Therefore
labour
to
get
faith
in
his
power
.
And
will
you
have
it
to
lie
dead
,
when
you
have
it
?
No.
Therefore
adde
this
for
a
fourth
use
.
Vse
4
Fourthly
,
then
whatsoever
thy
condition
bee
,
whatsoever
strait
thou
art
in
,
be
not
discouraged
,
but
seeke
to
him
;
Seeke
and
pray
to
him
in
all
straits
with
confidence
.
that
is
the
ground
of
your
prayers
.
You
know
the
Lords
prayer
is
concluded
with
this
:
For
thine
is
thy
kingdome
,
power
and
glory
,
for
ever
and
ever
.
As
if
that
were
the
ground
of
all
the
petitions
that
went
before
.
So
if
the
Lord
bee
Allmighty
,
and
hath
an
Allmighty
power
,
then
in
the
most
desperate
case
,
when
there
is
no
hope
or
helpe
in
the
creature
,
that
you
can
discerne
,
yet
then
pray
,
and
pray
strongly
an
confidently
as
men
full
of
hope
,
to
obtaine
what
they
desire
.
And
remember
this
for
your
comfort
:
At
that
time
,
when
you
are
in
affliction
,
and
in
so
great
a
strait
,
that
you
are
hedged
about
,
and
no
hope
,
no
possibility
to
evade
,
that
is
the
time
that
the
Lord
will
shew
forth
his
power
;
for
a
man
is
never
discouraged
but
in
this
case
;
I
have
seene
it
by
many
particular
experiments
:
when
the
case
hath
beene
desperate
,
when
there
hath
beene
no
hope
,
yet
when
God
hath
beene
sought
to
by
fasting
and
prayer
,
there
hath
beene
alteration
above
all
thought
,
according
to
that
expression
used
,
Ephes.
3.20
:
Hee
is
able
to
doe
exceeding
abundantly
above
all
that
we
aske
or
thinke
,
according
to
the
power
that
worketh
in
us
:
that
is
,
when
they
could
not
enlarge
their
thoughts
farre
,
nor
were
able
to
see
there
could
be
any
way
devised
,
yet
enlarging
their
prayers
,
the
LORD
hath
devised
a
way
oftentimes
;
I
will
give
you
some
instances
that
the
Scripture
gives
in
this
case
.
When
Esau
came
against
Iacob
,
was
hee
not
in
a
fearefull
strait
;
there
was
no
hope
,
and
no
possibility
,
Esau
was
too
strong
for
him
;
what
should
he
doe
now
?
he
exposeth
himselfe
to
the
enemy
,
there
was
no
other
remedy
;
and
it
was
an
enmity
of
twenty
yeares
continuance
,
and
the
Text
saith
,
that
Iacob
feared
,
and
yet
the
LORD
delivered
him
,
when
he
had
prayed
to
him
.
So
when
Laban
came
against
him
,
GOD
bid
him
that
he
should
doe
him
no
hurt
.
So
Daniel
,
when
he
was
cast
into
the
Lions
den
,
when
all
the
Lions
were
present
with
their
mouthes
opened
ready
to
devoure
,
yet
the
Lord
stopped
their
mouthes
,
they
could
doe
him
no
hurt
.
So
is
it
in
many
cases
amongst
us
;
when
our
enemies
are
ready
to
devoure
us
,
then
GOD
comes
in
in
the
nicke
,
betweene
the
cup
,
and
the
lip
,
and
workes
a
way
for
our
delivery
.
Therefore
never
be
discouraged
whatsoever
thy
case
be
:
it
is
a
very
great
matter
to
say
,
that
the
Lord
can
doe
such
a
thing
,
though
you
thinke
it
but
a
small
thing
.
As
when
the
Leper
could
goe
to
Christ
,
and
say
,
Lord
,
thou
canst
make
me
cleane
if
thou
wilt
,
then
the
Lord
did
so
.
It
was
a
great
matter
for
those
three
children
in
Dan.
3.
to
be
able
to
say
,
when
the
fire
was
ready
prepared
,
and
the
King
was
wroth
,
and
there
was
no
resistance
,
yet
they
said
,
The
Lord
is
able
to
save
us
out
of
thy
hand
O
King
!
The
LORD
did
take
this
so
well
at
their
hands
,
that
the
LORD
did
helpe
them
,
and
save
them
.
On
the
contrary
side
,
when
a
man
doth
doubt
of
his
power
,
you
shall
see
how
much
moment
it
is
of
.
As
that
Prince
said
to
Eliah
,
Though
God
should
make
windowes
in
heaven
,
yet
there
could
not
be
such
a
plenty
,
as
hee
spake
of
:
now
the
LORD
was
so
displeased
with
it
,
that
he
destroyed
him
for
it
.
So
the
Israelites
did
not
beleeve
that
the
LORD
could
bring
them
into
the
land
of
Canaan
,
therefore
the
Lords
anger
was
kindled
against
them
for
this
:
Psal.
78.
But
to
draw
this
use
to
a
conclusion
.
Learne
to
bring
your
hearts
to
this
,
whatsoever
your
case
is
,
still
to
beleeve
his
power
,
and
to
be
able
to
say
still
,
the
Lord
can
doe
it
;
and
it
is
not
a
small
matter
to
be
able
to
say
so
.
When
the
Churches
are
very
low
,
and
there
is
no
hope
,
and
you
see
little
helpe
,
a
man
should
goe
and
pray
with
such
chearfulnesse
and
such
hope
,
and
confidence
,
as
if
it
was
the
easiest
thing
in
the
world
to
helpe
them
;
which
you
would
doe
,
if
you
did
beleeve
that
GOD
is
Allmighty
.
You
know
what
the
case
of
the
Church
was
in
Ahasuerus
time
,
yet
fasting
and
praying
made
a
great
change
in
the
suddaine
.
Nay
when
the
Church
is
downe
,
yet
pray
with
as
great
hope
,
as
if
it
had
the
best
props
to
holde
it
up
,
for
the
Lord
is
able
to
raise
it
up
againe
.
I
will
give
you
two
instances
,
that
you
may
consider
the
Lords
power
on
both
sides
;
his
power
to
raise
it
up
from
a
low
condition
;
(
as
now
,
if
you
consider
the
miserable
estate
of
the
Church
in
Christendome
at
this
time
:
)
as
it
appeares
by
the
vision
of
the
dry
bones
in
Ezekiel
:
the
meaning
whereof
is
,
that
when
the
people
are
as
low
as
low
may
be
,
like
dead
men
,
buried
men
,
men
scattered
to
the
foure
windes
,
yet
saith
the
Lord
,
I
will
put
life
into
them
;
I
will
raise
them
and
make
them
a
great
army
,
and
I
will
put
grace
into
them
,
and
make
them
living
men
;
that
is
,
though
the
Church
be
never
so
low
,
yet
the
Lord
can
put
life
into
it
,
and
make
a
wonderfull
change
.
Again
,
there
is
no
Church
so
safe
,
(
as
we
doe
thinke
our selves
now
,
and
as
the
Palatinate
did
thinke
themselves
)
but
that
yet
the
Lord
can
make
a
sudden
change
,
and
bring
them
downe
,
as
well
as
hee
could
raise
these
dry
bones
;
and
as
he
hath
done
to
others
already
.
This
you
shall
see
.
Lam.
4.12
.
The
Kings
and
all
the
inhabitants
of
the
world
,
would
not
have
beleived
,
that
the
adversary
and
the
enemy
could
have
entred
into
the
gates
of
Ierusalem
.
Ierusalem
was
so
strong
,
there
was
such
probability
of
safety
,
that
no
man
would
ever
have
beleived
that
the
enemy
and
the
adversary
should
ever
have
entred
into
the
gates
thereof
.
Yet
the
Allmighty
power
of
GOD
brought
them
downe
on
a
suddaine
,
and
laide
them
flat
to
the
ground
.
Therefore
let
the
case
bee
what
it
will
bee
,
suppose
a
nation
bee
never
so
strong
,
yet
GOD
can
bring
them
downe
;
and
let
it
bee
never
so
weake
and
low
,
yet
the
Lord
is
able
to
raise
them
up
.
And
it
is
true
of
every
particular
thing
also
;
then
beleive
this
Allmighty
power
of
GOD
,
and
apply
it
,
whatsoever
thy
case
bee
;
consider
that
thou
hast
to
doe
with
an
Allmighty
God
.
Object
.
But
you
will
say
,
the
case
may
bee
such
,
as
there
is
no
helpe
,
the
Lord
hath
declared
his
will
by
an
event
;
and
the
case
is
such
as
never
was
helped
,
and
will
you
have
us
to
beleeve
it
now
,
because
there
is
an
Allmighty
power
?
Answ.
You
must
learne
to
doe
in
this
case
,
as
Christ
did
:
Lord
if
thou
wilt
,
let
this
cuppe
passe
from
me
;
yet
not
my
will
but
thine
be
done
.
Iust
after
this
manner
you
ought
to
doe
in
every
one
of
these
cases
,
where
there
is
no
hope
:
you
must
say
thus
,
Lord
,
it
is
possible
to
thee
to
doe
it
,
be
the
case
as
desperate
as
it
will
be
.
As
suppose
a
man
hath
a
stone
in
the
bladder
,
which
we
thinke
an
incurable
disease
,
because
the
stone
is
so
hard
,
and
cannot
be
softened
,
yet
it
is
possible
to
him
;
he
can
so
lodge
it
,
and
bed
it
,
that
it
shall
doe
you
no
hurt
;
and
if
he
doe
take
away
this
life
,
yet
he
gives
you
a
better
;
if
it
doe
paine
you
here
,
yet
he
will
give
you
joy
and
peace
,
which
is
farre
better
than
to
indure
a
little
paine
in
the
flesh
.
I
say
,
you
ought
to
doe
as
Christ
did
in
this
case
;
and
remember
this
,
that
in
such
a
case
,
your
businesse
is
not
with
the
power
,
but
with
the
will
of
GOD
:
that
is
,
you
must
say
,
Lord
I
know
it
is
possible
that
this
cup
may
passe
,
but
Lord
,
here
is
all
the
matter
;
it
is
my
desire
that
it
should
passe
,
and
it
may
be
it
is
thy
will
that
it
shall
not
,
Lord
,
if
this
be
the
case
,
it
is
meet
my
will
should
yeeld
,
and
that
thy
will
should
be
done
:
As
if
Christ
should
have
said
,
Lord
,
I
will
give
thee
this
honour
,
that
thou
canst
remove
this
cup
from
mee
,
but
if
thou
doest
not
,
it
is
not
thy
will
to
doe
so
;
and
I
am
content
.
So
doe
thou
give
the
Lord
this
glory
of
his
power
in
every
case
,
that
hee
can
doe
it
,
if
it
be
his
will
.
Be
it
that
thy
desire
is
to
be
delivered
from
such
or
such
an
affliction
;
consider
this
:
Is
it
meete
Gods
will
should
yeeld
to
thine
,
or
thine
to
his
?
Then
bring
thy
heart
downe
,
and
be
content
that
it
should
be
so
.
Object
.
But
you
will
say
;
it
is
hard
to
doe
this
,
to
be
willing
to
undergoe
such
an
affliction
.
Answ.
Consider
it
is
Gods
will
;
and
therefore
if
it
were
not
best
for
thee
,
yet
thou
shouldest
honour
him
so
farre
,
as
to
preferre
his
will
before
thine
own
:
but
it
being
his
will
,
thou
shalt
be
assured
if
thou
art
one
that
belongs
to
him
,
that
it
shall
be
best
for
thee
.
Christ
was
no
loser
when
he
yeelded
to
his
Fathers
will
,
for
God
heard
him
in
what
he
prayed
for
:
as
it
is
Heb.
5.
though
the
Lords
will
passed
on
him
,
and
he
dranke
of
the
cup.
So
thou
must
yeeld
to
his
will
whatsoever
it
is
,
be
content
with
what
is
done
,
and
beleeve
that
thou
shalt
be
no
loser
by
it
in
the
end
,
but
thou
shalt
have
what
thou
desirest
,
though
not
in
that
manner
that
thou
wouldest
have
it
to
be
done
.
FINIS
.
THE
TABLE
.
A.
-
Absolute
.
-
THe
perfection
of
God
absolute
.
Part.
1
,
Pag.
121
-
Adorne
.
-
The
spirit
of
man
how
it
should
be
adorned
.
Part.
2
,
Pag.
15
-
Adorning
of
the
spirit
commends
us
to
God
.
Part.
2
,
Pag.
18
-
Adversaries
.
-
The
truth
of
the
Scriptures
proved
by
the
testimony
of
the
adversaries
.
Part.
1
,
Pag.
53
-
Advantage
.
-
Hee
that
puts
himselfe
from
Gods
worke
for
his
owne
advantage
,
makes
himselfe
his
end
.
Part.
1
,
Pag.
149
-
Affections
.
-
Affections
inordinately
set
on
a
thing
,
make
it
a
god
.
Part.
1
,
Pag.
90
-
Affections
sinfull
must
be
purged
out
.
Part.
2
,
Pag.
62
-
Affections
to
the
creatures
,
what
raiseth
them
.
Part.
2
,
Pag.
204
-
Affections
strong
breed
strong
afflictions
.
Ibid.
-
Agreement
.
-
Agreement
of
the
prophecies
in
Scripture
.
Part.
1
,
Pag.
52
-
Alcoran
.
-
Alcoran
of
Mahomet
barbarous
.
Part.
1
,
Pag.
84
-
Almighty
.
-
God
is
almighty
.
Part.
2
,
Pag.
128
-
That
God
is
almighty
,
70
times
repeated
in
Scripture
.
Part.
2
,
Pag.
177
-
Wee
should
rejoyce
that
our
God
is
almighty
.
Part.
2
,
Pag.
186
-
Alone
.
-
To
beleeve
that
God
is
God
alone
.
Part.
1
,
Pag.
85
-
To
behold
God
alone
in
serving
him
.
Part.
2
,
Pag.
36
-
Why
men
are
not
content
with
God
alone
.
Part.
2
,
Pag.
187
-
Angels
.
-
Angels
used
in
guiding
the
course
of
things
.
Part.
1
,
Pag.
35
-
Antiquity
.
-
Antiquity
of
Scripture
proves
them
true
.
Part.
1
,
Pag.
57
-
Apprehension
.
-
Apprehension
of
things
makes
them
heavy
or
easy
.
Part.
2
,
Pag.
30
-
Arts.
-
Arts
why
invented
.
Part.
1
,
Pag.
3
-
Assent
.
-
Assent
double
.
Part.
1
,
Pag.
46
-
Assent
bred
differently
in
the
Saints
and
others
.
Part.
1
,
Pag.
62
-
Atheisme
.
-
Atheisme
of
two
kindes
.
Part.
1
,
Pag.
24
-
Atheisme
,
the
effects
of
it
.
Part.
1
,
Pag.
25
-
Iunius
converted
from
atheisme
Part.
1
,
Pag.
56
-
Attributes
.
-
Attributes
of
God
of
two
sorts
Part.
1
,
Pag.
119
B.
-
Beast
,
see
Man
.
-
Before
.
-
God
before
all
things
.
Part.
1
,
Pag.
120
-
If
God
had
any
cause
,
somewhat
was
before
him
.
Part.
1
,
Pag.
140
-
Being
.
-
Being
properly
onely
in
God
.
Part.
1
,
Pag.
97
-
Being
of
God
explained
in
five
things
.
Ibid.
-
Being
given
to
all
things
by
God
.
Part.
1
,
Pag.
99
-
Wee
should
give
God
the
praise
of
his
being
.
1.112
-
All
things
but
God
are
capable
of
not
being
.
1.142
-
What
being
hee
must
have
that
is
eternall
.
Part.
1
,
Pag.
157
-
God
the
first
being
.
Part.
2
,
Pag.
50
-
God
not
capable
of
any
new
being
.
Part.
2
,
Pag.
73
-
Beginning
.
-
He
that
is
eternal
must
be
without
beginning
.
Part.
1
,
Pag.
157
-
Body
.
-
Body
must
bee
kept
downe
.
Part.
2
,
Pag.
23
-
Body
,
gestures
of
it
used
in
Gods
worship
.
Part.
2
,
Pag.
38
-
Busie
.
-
Why
men
are
so
busie
in
worldly
things
.
Part.
2
,
Pag.
132
C.
-
Cast
off
.
-
We
should
take
heed
God
cast
us
not
off
.
Part.
2
,
Pag.
80
-
The
time
of
Gods
casting
off
unknowne
.
Part.
2
,
Pag.
83
-
Cause
.
-
The
creatures
should
be
without
cause
,
if
they
were
not
made
.
Part.
1
,
Pag.
8
-
God
the
first
cause
.
Part.
1
,
Pag.
39
-
God
without
all
cause
.
Part.
1
,
Pag.
140
-
God
a
voluntary
cause
.
Part.
2
,
Pag.
181
-
Change
.
-
Change
in
the
creature
whence
it
is
.
Part.
2
,
Pag.
75
-
Change
in
us
a
token
of
good
.
Part.
2
,
Pag.
94
-
When
we
thinke
our
condition
cannot
change
,
we
doubt
of
Gods
power
.
Part.
2
,
Pag.
195
-
See
Imperfect
.
-
Chronology
.
-
Chronology
of
Scripture
exact
.
Part.
1
,
Pag.
55
-
Church
.
-
Churches
testimony
proves
the
truth
of
Scripture
.
Part.
1
,
Pag.
58
-
Scriptures
of
greater
authority
than
the
Church
.
Part.
1
,
Pag.
59
-
God
will
shew
himselfe
God
in
raising
the
Churches
.
Part.
1
,
Pag.
87
-
Not
to
faint
in
the
misery
of
the
Churches
.
Part.
1
,
Pag.
109
-
Christ
.
-
Christ
his
humanity
alone
not
to
be
worshipped
.
Part.
2
,
Pag.
45
-
See
Mahomet
.
-
Cleaue
.
-
What
makes
us
cleave
to
a
thing
.
Part.
1
,
Pag.
86
-
Conceive
.
-
God
is
beyond
all
that
we
can
conceive
.
Part.
2
,
Pag.
129
-
Complaint
.
-
Complaint
and
griefe
whence
it
ariseth
.
Part.
1
,
Pag.
104
-
Command
.
-
The
creature
at
Gods
command
.
Part.
1
,
Pag.
138
-
Confusion
.
-
Confusion
,
when
the
body
rules
the
spirit
.
Part.
2
,
Pag.
21
-
Comfort
,
see
God
,
see
Heaven
.
-
Composition
.
-
God
without
composition
.
Part.
2
,
Pag.
49
-
Counsell
,
see
Eternity
.
-
Covenant
.
-
How
to
know
we
are
in
covenant
with
God
.
Part.
2
,
Pag.
85
-
Covenant
twofold
.
Part.
2
,
Pag.
86
-
Covenant
not
frustrate
by
our
sinnes
.
Part.
2
,
Pag.
87
-
Constancy
.
-
To
judge
of
our
spirits
by
constancy
in
well-doing
.
2
;
111
-
Constancy
in
ill
nothing
worse
.
Part.
2
,
Pag.
113
-
Constancy
,
to
beg
it
of
God
.
Ibid.
-
Constancy
,
two
meanes
to
get
it
.
Part.
2
,
Pag.
115
-
Company
.
-
Company
,
why
it
is
desired
.
Part.
2
,
Pag.
166
-
Companions
that
a
man
may
alway
have
Part.
2
,
Pag.
167
-
Company
,
the
more
griefe
in
want
of
it
,
the
lesse
wisedome
.
Ibid.
-
Contradiction
,
see
Infinite
.
-
Content
.
-
To
be
content
with
GOD
,
though
with
crosses
,
Part.
1
,
Pag.
130
-
To
be
content
with
a
simple
condition
.
Part.
2
,
Pag.
54
-
Content
bred
by
godlinesse
:
Part.
2
,
Pag.
58
-
Creature
.
-
Creatures
,
to
learne
the
vanity
of
them
.
Part.
1
,
Pag.
116
-
Creatures
of
themselves
can
doe
nothing
for
us
.
Part.
1
,
Pag.
137
-
Creatures
,
difference
betweene
God
and
them
.
Part.
1
,
Pag.
146
-
Creatures
,
not
to
goe
to
them
but
God
.
Part.
2
,
Pag.
67
-
Creatures
,
difference
betweene
God
and
them
in
respect
of
his
unchangeablenes
:
Part.
2
,
Pag.
103
-
Creatures
,
not
to
expect
much
from
them
:
Ibid
:
-
Creation
.
-
Workes
of
creation
shew
the
greatnesse
of
God
:
Part.
2
,
Pag.
123
-
Gods
omnipotence
in
the
creation
.
Part.
2
,
Pag.
178
-
Crosses
.
-
Crosses
,
God
doth
his
good
by
them
:
Part.
1
,
Pag.
41
-
Crosses
,
faith
strengtheneth
in
them
,
how
:
Part.
1
,
Pag.
105
-
See
Content
.
D.
-
Dead
,
Death
.
-
He
that
beleeveth
not
Christ
,
would
not
beleeve
one
rising
from
the
dead
:
Part.
1
,
Pag.
42
-
We
cannot
see
reason
for
many
things
till
death
:
Part.
1
,
Pag.
103
-
Death
sweetned
by
walking
with
God
:
Part.
1
,
Pag.
165
-
Decree
.
-
Decree
of
God
unchangeable
,
yet
unknowne
:
Part.
2
,
Pag.
92
-
Defend
.
-
GOD
is
able
to
defend
us
:
Part.
2
,
Pag.
166
-
Delay
.
-
Delay
of
GOD
should
not
offend
us
,
why
.
Part.
1
,
Pag.
168
-
Delay
seemes
long
,
why
:
Part.
1
,
Pag.
169
-
Depend
,
Dependent
.
-
Not
to
depend
on
many
things
:
Part.
2
,
Pag.
56
-
Dependent
felicity
to
trust
in
the
creature
:
Part.
2
,
Pag.
106
-
Desires
.
-
Desires
must
bee
strong
that
helpe
resolution
:
Part.
2
,
Pag.
121
-
How
to
get
strong
desires
:
Ibid
:
-
Despise
.
-
What
makes
a
man
despise
outward
things
:
Part.
2
,
Pag.
138
-
Destroy
.
-
A
man
destroyeth
himselfe
,
how
Part.
1
,
Pag.
10
-
Die
,
Dying
.
-
Mortifying
of
lusts
a
dying
daily
:
Part.
1
,
Pag.
66
-
Heathen
gods
die
,
therfore
false
Part.
1
,
Pag.
81
-
Direction
.
-
Men
desire
company
for
direction
:
Part.
2
,
Pag.
166
-
Discontent
.
-
Discontent
,
whence
it
is
:
Part.
1
,
Pag.
123
-
Dispose
.
-
Affliction
and
prosperity
disposed
by
GOD
:
Part.
1
,
Pag.
40
-
To
be
content
with
GODS
disposing
of
us
:
Part.
1
,
Pag.
124
-
Doe
,
Doing
.
-
We
are
present
with
GOD
by
doing
his
will
:
Part.
2
,
Pag.
161
-
To
consider
what
GOD
doth
to
us
:
Part.
2
,
Pag.
162
-
Some
things
that
GOD
cannot
doe
,
why
:
Part.
2
,
Pag.
182
-
Double
.
-
Double-minded
man
who
:
Part.
2
,
Pag.
60
-
Sinful
affections
make
the
heart
double
:
Part.
2
,
Pag.
62
E.
-
Effects
.
-
Three
effects
of
a
firme
assent
that
there
is
a
GOD
:
Part.
1
,
Pag.
70
-
Efficacy
.
-
Efficacy
of
the
creature
from
GOD
:
Part.
1
,
Pag.
137
-
Enemy
.
-
What
an
enemy
GOD
is
to
wicked
men
:
Part.
2
,
Pag.
175
-
End
.
-
All
creatures
have
an
end
:
Part.
1
,
Pag.
9
-
We
should
doe
nothing
for
our
owne
ends
:
Part.
1
,
Pag.
146
-
End
of
mens
callings
appointed
by
GOD
:
Part.
1
,
Pag.
147
-
When
a
man
makes
himselfe
his
end
:
Part.
1
,
Pag.
148
-
Ending
.
-
Hee
that
is
eternall
must
be
without
ending
:
Part.
1
,
Pag.
157
-
See
Advantage
.
-
Ensignes
.
-
Ensignes
of
GODS
greatnes
:
Part.
2
,
Pag.
124
-
Equall
.
-
Attributes
of
GOD
equall
:
Part.
2
,
Pag.
53
-
Equality
of
GODS
Attributes
prove
him
omnipotent
:
Part.
2
,
Pag.
180
-
Erre
,
see
Rule
.
-
Essence
.
-
Essence
of
GOD
what
:
Part.
1
,
Pag.
94
-
Essence
of
GOD
infinite
,
2
:
148
-
Eternall
,
Eternity
.
-
Eternity
of
GOD
:
Part.
1
,
Pag.
156
-
Eternity
5
things
in
it
:
Part.
1
,
Pag.
157
-
Why
God
must
be
eternall
:
Part.
1
,
Pag.
158
-
Foure
differences
betweene
the
eternity
of
GOD
,
and
duration
of
the
creatures
:
Part.
1
,
Pag.
159
-
Eternall
things
to
be
minded
more
:
Part.
1
,
Pag.
161
-
Eternity
,
an
exhortation
to
consider
of
it
:
Part.
1
,
Pag.
165
-
Eternity
,
motives
to
consider
it
:
Part.
1
,
Pag.
167
-
Eternity
what
:
Part.
1
,
Pag.
168
-
Love
and
enmity
of
GOD
eternall
:
Part.
1
,
Pag.
171
-
Hatred
and
joy
in
GOD
from
eternity
:
Part.
2
,
Pag.
78
-
Counsels
of
God
from
eternity
:
Part.
1
,
Pag.
81
-
Evill
.
-
Things
are
not
alway
evill
that
we
think
are
:
Part.
1
,
Pag.
42
-
Everlasting
.
-
GOD
from
everlasting
:
other
gods
new
:
Part.
1
,
Pag.
79
-
GODS
being
everlasting
.
Part.
1
,
Pag.
98
-
Events
.
-
Events
contrary
to
mans
preparations
.
Part.
1
,
Pag.
39
-
Exalt
.
-
To
exalt
GOD
as
GOD
:
Part.
1
,
Pag.
135
-
Excellency
.
-
Excellency
outward
not
to
be
sought
after
:
Part.
2
,
Pag.
17
-
Excellency
outward
of
3
sorts
:
Ibid
:
F.
-
Faculties
.
-
Men
desire
company
to
exercise
their
faculties
:
Part.
2
,
Pag.
166
-
Faint
,
see
Church
.
-
Faith
.
-
That
there
is
a
GOD
,
proved
by
faith
:
1
,
19
,
45
-
Faith
what
.
Part.
1
,
Pag.
20
-
Faith
in
this
that
there
is
a
GOD
should
be
confirmed
:
Part.
1
,
Pag.
61
-
Faith
of
elect
and
others
differ
:
Part.
1
,
Pag.
62
-
Faith
though
the
same
hath
severall
acts
:
Part.
1
,
Pag.
72
-
Faith
strengthened
by
revealing
GODS
name
:
Part.
1
,
Pag.
103
-
False
.
-
The
gods
,
and
religion
of
the
Gentiles
false
:
Part.
1
,
Pag.
80
-
The
religion
of
Mahomet
false
.
Part.
1
,
Pag.
82
-
Feare
.
-
Why
we
should
feare
God
:
Part.
1
,
Pag.
171
-
See
Goodnesse
.
-
Fire
.
-
The
Spirit
as
Fire
:
Part.
2
,
Pag.
15
-
Fill.
-
The
Lord
fills
heaven
and
earth
Part.
2
,
Pag.
45
-
Flee
.
-
God
such
an
enemy
as
the
wicked
cannot
flee
from
:
Part.
2
,
Pag.
174
-
Force
.
-
Force
in
the
motion
of
a
spirit
:
Part.
2
,
Pag.
3
-
Foundation
.
-
Foundation
of
faith
stable
:
Part.
2
,
Pag.
51
-
Friendship
.
-
Friendship
of
God
to
be
esteemed
:
Part.
1
,
Pag.
129
-
Future
.
-
Future
things
knowne
onely
to
God
.
Part.
1
,
Pag.
79
G.
-
GOD.
-
God
,
that
he
is
:
Part.
1
,
Pag.
3
-
That
there
is
a
God
:
Part.
1
,
Pag.
5
-
Creatures
should
be
God
,
if
they
were
not
made
:
Part.
1
,
Pag.
8
-
A
God
sought
naturally
by
all
:
Part.
1
,
Pag.
14
-
That
there
is
a
God
,
consequents
of
it
:
Part.
1
,
Pag.
28
-
Meanes
to
confirme
our
faith
,
that
there
is
a
God
:
Part.
1
,
Pag.
68
-
That
God
is
God
,
and
none
besides
him
:
Part.
1
,
Pag.
75
-
5
Arguments
,
that
there
is
no
other
God
:
Part.
1
,
Pag.
76
-
God
,
what
he
is
:
Part.
1
,
Pag.
94
-
God
,
how
to
conceive
of
him
in
prayer
:
Part.
2
,
Pag.
44
-
GOD
,
how
said
to
come
and
goe
:
Part.
2
,
Pag.
77
-
GOD
,
the
comfort
of
all
things
in
him
:
Part.
2
,
Pag.
188
-
See
Affections
.
-
Good
,
Goodnesse
.
-
The
commands
of
GOD
for
our
good
:
Part.
1
,
Pag.
127
-
Eternity
makes
things
infinitely
good
:
Part.
1
,
Pag.
160
-
To
feare
GOD
for
his
goodnes
:
Part.
2
,
Pag.
14
-
See
Observe
.
-
Government
.
-
Government
of
the
world
by
GOD
Part.
2
,
Pag.
150
-
See
Spirit
.
-
Grace
,
Gracious
.
-
Grace
of
GOD
free
:
Part.
1
,
Pag.
125
-
The
Lord
is
gracious
:
Part.
2
,
Pag.
46
-
To
goe
to
GOD
for
grace
:
Part.
2
,
Pag.
69
-
See
Light
,
Sin
,
Vnchangable
.
-
Grieve
,
see
Himselfe
.
-
Greatnesse
.
-
Greatnesse
of
GOD
:
Part.
2
,
Pag.
123
-
Greatnesse
of
GOD
declared
in
sixe
things
;
Ibid
:
-
Greatnesse
of
GOD
compared
:
Part.
2
,
Pag.
126
-
Greatnesse
of
mind
to
be
sought
Part.
2
,
Pag.
129
-
What
makes
the
mind
great
:
Part.
2
,
Pag.
130
-
Greatnesse
outward
why
men
are
led
away
with
it
:
Ibid
:
-
Greatnesse
of
minde
how
gotten
:
Part.
2
,
Pag.
137
-
To
feare
GOD
for
his
greatnes
:
Part.
2
,
Pag.
140
H.
-
Hate
.
-
Pollution
of
spirit
to
hate
it
:
Part.
2
,
Pag.
12
-
How
to
come
to
hate
it
.
Part.
2
,
Pag.
13
-
Heathen
.
-
Passages
of
Scripture
acknowledged
by
Heathen
.
Part.
1
,
Pag.
53
-
Heaven
.
-
No
want
of
outward
comforts
in
heaven
.
Part.
2
,
Pag.
19
-
See
Humble
.
-
Helpe
.
-
No
case
so
desperate
but
GOD
can
helpe
:
Part.
2
,
Pag.
203
-
Hindred
.
-
GOD
cannot
be
hindred
:
Part.
2
,
Pag.
52
-
High
.
-
Not
to
put
our selves
to
things
too
high
:
Part.
1
,
Pag.
149
-
Himselfe
.
-
Being
of
God
of
himselfe
.
Part.
1
,
Pag.
98
-
GOD
may
doe
things
for
himselfe
.
Part.
1
,
Pag.
144
-
what
he
doth
that
greiues
most
for
things
that
concerne
himselfe
.
Part.
1
,
Pag.
150
-
Hope
.
-
Hope
of
the
Saints
whereon
built
:
Part.
1
,
Pag.
63
-
Holinesse
.
-
Holinesse
of
Scripture
:
Part.
1
,
Pag.
52
-
Holinesse
what
:
Part.
2
,
Pag.
37
-
Holinesse
expressed
outwardly
:
Part.
2
,
Pag.
39
-
Holinesse
of
God
shewes
his
greatnesse
Part.
2
,
Pag.
127
-
Holy
ghost
.
-
Holy
ghost
guided
penmen
of
Scripture
:
Part.
1
,
Pag.
48
-
Humble
.
-
An
Humble
man
takes
heauen
how
Part.
1
,
Pag.
121
-
Humanity
,
see
CHRIST
.
I.
-
I
am
.
-
I
am
,
what
meant
by
it
:
Part.
1
,
Pag.
95
-
Idolatry
.
-
To
keepe
our
hearts
from
Idolatry
:
Part.
1
,
Pag.
88
-
Idolatry
of
two
kinds
:
Ibid
:
-
Idolatry
3
grounds
of
it
:
Part.
1
,
Pag.
82
-
Idolatry
to
resolve
on
things
by
our
owne
strength
:
Part.
1
,
Pag.
112
-
Image
.
-
Image
of
God
:
Part.
1
,
Pag.
15
-
Image
of
God
in
the
soule
double
:
Part.
1
,
Pag.
16
-
Immediate
,
see
Government
.
-
Impure
.
-
The
life
and
doctrine
of
Mahomet
impure
Part.
1
,
Pag.
84
-
Immense
.
-
The
Immensity
of
Gods
being
:
Part.
1
,
Pag.
97
-
Immensity
of
Gods
being
shews
his
greatnesse
:
Part.
2
,
Pag.
127
-
Immensity
of
God
:
Part.
2
,
Pag.
147
-
Immensity
of
God
we
should
rejoyce
in
it
:
Part.
2
,
Pag.
152
-
Immensity
of
God
we
should
studie
it
.
Part.
2
,
Pag.
153
-
Imperfection
.
-
Imperfection
negatiue
in
the
Saints
:
Part.
1
,
Pag.
121
-
Imperfection
where
there
is
change
:
Part.
2
,
Pag.
73
-
See
perfect
.
-
Impenitence
.
-
Impenitence
punnished
in
Gods
children
:
Part.
2
,
Pag.
99
-
Immutable
.
-
Immutability
of
God
Part.
2
,
Pag.
72
-
5
:
reasons
of
Gods
Immutability
:
2
,
73
-
Grace
in
it selfe
not
immutable
:
Part.
2
,
Pag.
115
-
Inconstancy
.
-
Inconstancy
,
to
be
humbled
for
it
.
Part.
2
,
Pag.
112
-
Inconstancy
,
two
causes
of
it
:
Part.
2
,
Pag.
115
-
Inconstancy
from
weaknesse
:
Part.
2
,
Pag.
117
-
Indeavour
.
-
Indeavours
help
not
when
God
hath
cast
off
a
man
:
Part.
2
,
Pag.
83
-
Indeavour
,
not
taken
away
by
Gods
decree
:
Part.
2
,
Pag.
92
-
Infinite
.
-
God
is
infinite
:
Part.
2
,
Pag.
74
-
To
make
a
creature
infinite
,
were
a
contradiction
:
Part.
2
,
Pag.
186
-
See
Essence
,
Presence
.
-
Invisible
.
-
To
be
invisible
,
a
property
of
a
spirit
:
Part.
2
,
Pag.
2
-
Inquire
.
-
Somewhat
in
God
we
must
not
inquire
into
.
Part.
1
,
Pag.
100
-
Injuries
.
-
Injuries
of
men
,
why
we
are
so
affected
with
them
:
Part.
2
,
Pag.
133
-
How
to
be
patient
in
injuries
:
Part.
2
,
Pag.
156
-
Influence
.
-
To
beleeve
there
is
a
God
hath
influence
into
the
whole
life
:
Part.
1
,
Pag.
64
-
Iustification
.
-
Faith
strengthened
in
matters
of
justification
,
whence
.
Part.
1
,
Pag.
71
-
Iust
,
see
Will
.
-
Iudgements
.
-
Iudgements
spirituall
the
greatest
:
Part.
2
,
Pag.
27
-
Iudgements
dispensed
by
God
now
as
in
former
time
:
2
:
98
-
Iudgements
of
God
different
in
time
,
and
meanes
.
2
:
101
K.
-
Kill
.
-
Lusts
must
be
killed
:
2
:
13
-
Knowledge
.
-
Knowledge
experimentall
that
there
is
a
God
:
1
:
63
L.
-
Labour
.
-
Labour
,
how
it
is
sweetned
:
1
:
151
-
Lame
.
-
Performances
lame
when
the
body
is
not
exercised
:
2
:
40
-
Law
.
-
Law
written
in
mens
hearts
proves
that
there
is
a
God
:
Part.
1
,
Pag.
13
-
Liberty
.
-
Gods
presence
gives
liberty
:
Part.
2
,
Pag.
164
-
Life
.
-
God
onely
the
living
God
:
Part.
1
,
Pag.
80
-
Life
,
the
shortnesse
of
it
should
make
us
thinke
of
eternity
:
Part.
1
,
Pag.
167
-
Light
.
-
What
makes
all
outward
things
light
:
Part.
1
,
Pag.
163
-
Prophecies
of
Scripture
limited
to
a
set
time
:
Part.
1
,
Pag.
50
-
God
without
limits
:
Part.
1
,
Pag.
121
-
Our
obedience
to
God
should
not
be
limited
:
Part.
2
,
Pag.
142
-
When
wee
limit
God
,
wee
doubt
of
his
power
:
Part.
2
,
Pag.
195
-
Lips
.
-
Our
spirits
must
be
neare
God
,
as
our
lips
:
Part.
2
,
Pag.
33
-
Long
,
see
Short
.
-
Low.
.
-
We
should
not
rest
in
things
too
low
:
Part.
1
,
Pag.
149
-
GODS
power
can
raise
from
a
low
condition
:
Part.
2
,
Pag.
201
-
Love
.
-
GODS
immutability
makes
us
love
him
:
Part.
2
,
Pag.
88
-
Love
of
other
things
must
be
subordinate
to
the
love
of
GOD
:
2.144
-
To
walke
with
GOD
a
signe
of
love
:
Part.
2
,
Pag.
163
-
Lusts.
-
Lusts
defile
the
spirit
of
man
:
Part.
2
,
Pag.
6
-
The
tenth
commandement
against
lust
:
Part.
2
,
Pag.
7
-
Lusts
restrained
hatefull
to
GOD
:
Part.
2
,
Pag.
9
-
Lusts
mortified
make
us
constant
in
well-doing
:
Part.
2
,
Pag.
115
-
See
Doing
.
M.
-
Magnanimity
.
-
An
holy
magnanimity
in
enjoying
of
GOD
:
Part.
1
,
Pag.
134
-
Magnanimity
false
:
Ibid
-
Mahomet
.
-
Mahomet
denied
two
things
in
Christ
:
Part.
1
,
Pag.
84
-
See
false
.
-
Maiesty
.
-
Majesty
of
Scripture
proue
the
truth
of
them
:
Part.
1
,
Pag.
56
-
Majesty
of
GOD
1
,
76.77
-
Man
.
-
That
there
is
a
GOD
proued
by
the
making
of
man
:
Part.
1
,
Pag.
6
-
Difference
betweene
the
actions
of
man
and
beast
:
Part.
1
,
Pag.
17
-
Heathen
Gods
men
:
Part.
1
,
Pag.
81
-
Matter
.
-
GOD
without
matter
:
Part.
2
,
Pag.
127
-
GOD
can
worke
without
matter
:
Part.
2
,
Pag.
180
-
Merit
.
-
All
that
we
can
doe
cannot
merit
of
GOD
:
Part.
1
,
Pag.
123
-
Mercie
.
-
Mercie
of
GOD
how
it
is
over
all
his
workes
:
Part.
2
,
Pag.
54
-
Mercie
we
should
goe
to
God
for
it
:
Part.
2
,
Pag.
68
-
See
Iudgement
.
-
Minde
.
-
To
worship
GOD
with
all
the
minde
.
Part.
2
,
Pag.
35
-
See
Great
.
-
Miracles
.
-
Miracles
proove
the
truth
of
the
Scriptures
:
Part.
1
,
Pag.
48
-
Mahomets
religion
wanted
miracles
:
Part.
1
,
Pag.
84
-
Monuments
.
-
Monuments
,
none
more
ancient
than
those
in
Scripture
:
Part.
1
,
Pag.
11
-
Morrow
.
-
Morrow
,
not
to
boast
of
it
:
Part.
1
,
Pag.
118
-
Move
,
Motion
.
-
GOD
not
subject
to
motion
.
Part.
1
,
Pag.
170
-
A
spirit
moves
it selfe
and
other
things
:
Part.
2
,
Pag.
3
-
Multiplication
.
-
No
multiplication
in
GOD
:
Part.
2
,
Pag.
48
-
Mutability
.
-
How
to
comfort
our selves
in
the
mutability
of
things
:
Part.
1
,
Pag.
172
-
Mutability
of
the
creature
forgotten
:
Part.
2
,
Pag.
203
N.
-
Nature
.
-
Nature
,
the
course
of
it
altered
since
the
creation
.
Part.
1
,
Pag.
32
-
Faith
strengthened
from
Gods
workes
in
Nature
:
Part.
2
,
Pag.
193
-
Need.
-
God
hath
no
need
of
any
creature
.
Part.
2
,
Pag.
193
-
Nothing
.
-
Outward
things
nothing
in
two
respects
:
Part.
1
,
Pag.
131
O.
-
Object
,
Objection
.
-
Single
heart
lookes
but
upon
one
object
.
Part.
2
,
Pag.
60
-
Objections
against
this
principle
,
that
there
is
a
God
:
Part.
1
,
Pag.
30
-
Observe
.
-
GOD
observeth
all
wee
doe
:
Part.
2
,
Pag.
168
-
See
Sinne.
-
Omnipotent
.
-
Omnipotency
of
GOD
:
Part.
2
,
Pag.
176
-
Omnipotency
of
GOD
wherein
;
Part.
2
,
Pag.
177
-
Omnipresence
.
-
A
caution
concerning
the
omnipresence
of
GOD
Part.
2
,
Pag.
14
-
Originall
.
-
Originall
of
all
creatures
Part.
1
,
Pag.
6
-
Love
,
wisedome
&c.
originally
in
GOD
:
Part.
2
,
Pag.
49
-
Owne
.
-
Two
cases
when
God
punnisheth
his
owne
children
:
Part.
2
,
Pag.
99
-
Outward
.
-
Outward
man
stirrs
up
the
inward
:
Part.
2
,
Pag.
40
P.
-
Parts
.
-
GOD
:
what
parts
:
Part.
2
,
Pag.
50
-
Perish
.
-
Why
it
is
nothing
to
GOD
,
that
many
perish
:
Part.
1
,
Pag.
127
-
Particular
.
-
Prophecies
of
Scripture
particular
:
Part.
1
,
Pag.
50
-
Perspicuouse
.
-
Prophecies
of
Scripture
perspicuouse
:
Part.
1
,
Pag.
50
-
Perfect
,
-
GOD
is
perfect
:
Part.
1
,
Pag.
120
-
Perfection
what
Ibid
-
5
differences
betweene
perfection
in
God
,
and
in
the
creatures
:
Part.
1
,
Pag.
121
-
To
praise
GOD
for
his
perfection
:
Part.
1
,
Pag.
129
-
4
Signes
of
praising
Gods
perfection
.
Ibid
:
-
Place
.
-
A
spirit
not
held
in
any
place
:
Part.
2
,
Pag.
4
-
Pleasure
.
-
Pleasures
,
why
men
are
carried
away
with
them
:
Part.
2
,
Pag.
131
-
Power
.
-
Power
of
GOD
every
where
:
Part.
2
,
Pag.
149
-
Power
of
GOD
the
end
of
it
:
Part.
2
,
Pag.
185
-
Power
of
GOD
,
we
should
believe
it
;
Part.
2
,
Pag.
194
-
Power
of
GOD
doubted
of
:
Part.
2
,
Pag.
197
-
Power
of
GOD
manifested
:
Part.
2
,
Pag.
199
-
Pollution
.
-
Pollution
of
spirit
to
find
it
out
.
Part.
2
,
Pag.
10
-
Pollution
,
directions
to
finde
it
out
.
Part.
2
,
Pag.
11
-
See
Prayer
.
-
Prayer
.
-
Fervency
in
prayer
one
ground
of
it
:
Part.
1
,
Pag.
71
-
Pray
against
pollution
of
spirit
.
Part.
2
,
Pag.
14
-
Men
may
pray
much
,
yet
not
aright
.
Part.
2
,
Pag.
42
-
Prayer
,
two
times
of
it
:
Part.
2
,
Pag.
43
-
He
that
is
rejected
of
GOD
cannot
pray
:
Part.
2
,
Pag.
93
-
Prayer
heard
of
God
now
as
in
former
time
.
Part.
2
,
Pag.
103
-
Power
of
God
should
make
us
pray
.
Part.
2
,
Pag.
198
-
Praise
.
-
Praise
of
men
why
men
are
led
away
with
it
Part.
2
,
Pag.
131
-
See
weakenesse
.
-
Presence
,
Presently
-
Presence
of
God
infinite
:
Part.
2
,
Pag.
148
-
How
men
are
present
:
Part.
2
,
Pag.
155
-
Why
God
auengeth
not
presently
:
Part.
2
,
Pag.
157
-
Presence
seene
in
3.
things
:
Part.
2
,
Pag.
160
-
How
we
are
present
with
God
.
Ibid.
-
How
wee
make
God
present
with
us
:
Part.
2
,
Pag.
161
-
Prophets
,
Prophecies
.
-
Prophecies
in
Scripture
prove
the
truth
of
it
.
Part.
1
,
Pag.
50
-
Poets
the
Gentiles
Prophets
:
Part.
1
,
Pag.
81
-
Providence
.
-
Providence
of
God
,
the
greatnesse
of
it
proves
that
there
is
no
other
God
.
Part.
1
,
Pag.
79
-
Greatnesse
of
God
seene
in
his
providence
.
Part.
2
,
Pag.
125
-
The
ground
of
Gods
particular
providence
.
Part.
2
,
Pag.
154
-
Provoke
,
See
Casting
off
.
-
Prosper
.
-
Those
that
trust
not
in
God
may
prosper
:
Part.
1
,
Pag.
115
-
Profession
.
-
why
men
leaue
their
profession
:
Part.
2
,
Pag.
88
-
Fearfulnes
in
profession
whence
:
Part.
2
,
Pag.
134
-
Promiscuously
.
-
Outward
things
dispensed
promiscuously
Part.
2
,
Pag.
28
-
Probabilities
.
-
When
we
are
incouraged
by
probabilities
we
doubt
of
Gods
power
:
Part.
2
,
Pag.
194
-
Punish
,
see
owne
.
-
Purity
.
-
Purity
of
Scriptures
prove
them
true
:
Part.
1
,
Pag.
56
-
Purposes
.
-
Purposes
of
GOD
brought
to
passe
by
wayes
vnknowne
to
us
:
Part.
1
,
Pag.
36
-
Stronge
lusts
breake
stronge
purposes
:
Part.
2
,
Pag.
116
-
Purposes
3.
helpes
to
strengthen
them
:
Part.
2
,
Pag.
117
-
Purposes
must
be
renewed
:
Part.
2
,
Pag.
118
Q.
-
Quantity
.
-
God
simple
without
quantity
.
2
,
74.
R.
-
Reall
.
-
Miracles
in
Scripture
reall
.
Part.
1
,
Pag.
49
-
Reason
.
-
Difference
betweene
faith
and
reason
:
Part.
1
,
Pag.
46
-
Reason
for
that
faith
beleeveth
:
Ibid.
-
Reason
raised
by
faith
.
Part.
1
,
Pag.
47
-
Purposes
grounded
on
reason
.
Part.
2
,
Pag.
118
-
Wee
must
get
strong
reasons
for
our
resolution
.
Part.
2
,
Pag.
119
-
Regard
.
-
We
should
regard
the
Lord
in
three
things
.
Part.
1
,
Pag.
171
-
Rejoyce
,
see
Immensity
.
-
See
Almighty
.
Religion
,
see
False
.
Repentance
.
-
Repentance
,
how
attributed
to
God
.
Part.
2
,
Pag.
76
-
Gods
gifts
and
calling
without
Repentance
.
Part.
2
,
Pag.
84
-
Resolution
.
-
Resolution
,
meanes
to
helpe
it
.
Part.
2
,
Pag.
119
-
Resolution
must
be
renewed
:
Part.
2
,
Pag.
122
-
See
Desire
.
-
Reject
,
see
Pray
.
-
Rest.
-
Of
resting
in
things
concerning
a
mans
selfe
.
Part.
1
,
Pag.
151
-
Reward
.
-
He
that
lookes
for
reward
from
men
,
makes
himselfe
his
end
Part.
1
,
Pag.
15
-
Reverence
.
-
We
should
reverence
God
why
Part.
2
,
Pag.
145
-
Righteous
.
-
GOD
righteous
in
his
wayes
:
Part.
2
,
Pag.
79
-
Roote
.
-
The
roote
of
all
sin
what
:
Part.
1
,
Pag.
66
-
Rule
.
-
That
which
goeth
by
a
rule
may
erre
:
Part.
1
,
Pag.
144
-
We
should
let
the
Spirit
rule
:
Part.
2
,
Pag.
19
-
How
to
know
when
the
Spirit
beareth
rule
:
Part.
2
,
Pag.
22
-
See
confusion
.
S.
-
Scandall
.
-
GOD
punnisheth
his
owne
children
in
case
of
Scandall
:
Part.
2
,
Pag.
99
-
Scriptures
.
-
Scriptures
proved
true
by
faith
3.
wayes
:
Part.
1
,
Pag.
48
-
Scriptures
proved
by
themselues
:
Part.
1
,
Pag.
56
-
Difference
betweene
penmen
of
scripture
and
other
writers
:
Part.
1
,
Pag.
80
-
Whence
it
is
that
men
take
the
judgement
of
scripture
rather
then
mens
fancies
:
Part.
1
,
Pag.
70
-
How
to
understand
scriptures
:
Part.
2
,
Pag.
78
-
Seek
.
-
How
to
know
we
seeke
to
God
Part.
1
,
Pag.
130
-
Serve
,
service
.
-
He
that
neglects
GODS
service
makes
him
not
his
end
:
Part.
1
,
Pag.
150
-
Why
we
should
labour
to
serve
GOD
:
Part.
1
,
Pag.
172
-
Secure
.
-
GODS
power
in
bringing
downe
those
that
are
secure
:
Part.
2
,
Pag.
202
-
Seeing
.
-
We
are
present
with
GOD
by
seeing
of
him
:
Part.
2
,
Pag.
160
-
GOD
present
with
us
by
seeing
us
:
Part.
2
,
Pag.
161
-
Short
.
-
The
good
the
creatures
do
us
is
short
:
Part.
1
,
Pag.
138
-
To
GOD
no
time
long
or
short
:
Part.
1
,
Pag.
160
-
Sinne.
-
The
perfection
of
GOD
to
bee
vncapable
of
sinne
:
Part.
1
,
Pag.
122
-
Sinne
3.
things
in
it
:
Part.
1
,
Pag.
166
-
Sinne
and
grace
to
be
thought
on
cheifly
:
Part.
1
,
Pag.
167
-
Sinne
observed
by
GOD
:
Part.
2
,
Pag.
168
-
GOD
therefore
Omnipotent
because
he
cannot
sinne
:
Part.
2
,
Pag.
182
-
See
Light
.
-
Simplicity
.
-
Simplicity
of
God
what
.
2
,
1.
-
Simplicity
of
God
proved
by
6
reasons
.
Part.
2
,
Pag.
49
-
Simplicity
,
two
things
in
it
:
Part.
2
,
Pag.
60
-
See
Quantity
.
-
Singlenesse
.
-
Singlenesse
of
heart
what
.
Part.
2
,
Pag.
37
-
Singlenesse
to
be
laboured
for
.
Part.
2
,
Pag.
59
-
Sicknesse
.
-
Sicknesse
in
the
body
of
the
world
.
1.33
-
Soule
.
-
A
God
proved
by
the
soule
of
man
.
Part.
1
,
Pag.
15
-
Soule
,
the
acts
of
it
depend
not
on
the
body
:
Part.
1
,
Pag.
18
-
God
in
the
world
as
the
soule
in
the
body
.
Part.
1
,
Pag.
23
-
Spawne
.
-
Spawne
of
sinne
in
the
lusts
of
the
spirit
2
;
10
-
Speake
.
-
Speaking
to
GOD
makes
us
present
with
him
.
2
;
161
-
GOD
present
with
us
by
speaking
to
us
;
Ibid.
-
How
GOD
speakes
to
us
now
;
Part.
2
,
Pag.
162
-
Spirit
:
-
GOD
a
spirit
:
Part.
2
,
Pag.
2
-
What
kinde
of
spirit
God
is
;
Ibid
-
4
Properties
of
a
spirit
.
Ibid
-
Gods
eye
especially
on
the
spirit
of
man
.
Part.
2
,
Pag.
4
-
How
to
fit
our
spirits
for
communion
with
God
:
Part.
2
,
Pag.
6
-
Pollution
of
spirit
,
how
hatefull
to
God
,
Part.
2
,
Pag.
7
-
Spirit
broken
pleaseth
God
.
Part.
2
,
Pag.
8
-
Directions
for
cleansing
the
spirit
:
Part.
2
,
Pag.
10
-
Gods
government
chiefly
on
mens
spirits
:
Part.
2
,
Pag.
25
-
Spirit
GOD
guides
onely
:
Part.
2
,
Pag.
28
-
Spirit
,
the
guiding
of
it
of
great
consequence
:
Part.
2
,
Pag.
29
-
GOD
must
be
worshipped
in
spirit
.
Part.
2
,
Pag.
32
-
To
serve
GOD
in
spirit
what
:
Part.
2
,
Pag.
33
-
How
to
conceive
of
a
spirit
:
Part.
2
,
Pag.
45
-
See
Adorne
,
Iudgement
.
-
Stability
.
-
Stability
in
that
we
enjoy
to
be
begged
of
GOD
:
2
10
,
-
Stronger
.
-
The
assent
in
the
elect
stronger
that
there
is
a
God
,
than
in
others
.
Part.
1
,
Pag.
62
-
Substantiall
.
-
Perfection
in
God
substantiall
.
Part.
1
,
Pag.
122
-
Succession
.
-
God
without
succession
.
Part.
1
,
Pag.
98
-
Hee
that
is
eternall
,
must
be
without
succession
.
Part.
1
,
Pag.
157
-
Suffer
.
-
Why
men
rather
sinne
than
suffer
:
Part.
1
,
Pag.
25
T.
-
Temptations
.
-
Temptations
,
we
must
outbid
them
.
Part.
2
,
Pag.
120
-
Testament
.
-
Testament
both
olde
and
new
acknowledged
by
Mahomet
.
Part.
1
,
Pag.
82
-
Testimony
,
see
Adversaries
,
Church
.
-
Theologie
.
-
Theologie
what
.
Part.
1
,
Pag.
1
-
Theologie
,
wherein
it
differeth
from
other
sciences
.
Part.
1
,
Pag.
2
-
Theologie
,
the
parts
of
it
.
Part.
1
,
Pag.
3
-
Difference
in
points
of
Theologie
.
Part.
1
,
Pag.
5
-
Time
.
-
Time
dispensed
by
God
.
Part.
1
,
Pag.
158
-
All
time
present
with
God
.
1.159
-
Time
of
outward
things
short
.
Part.
1
,
Pag.
162
-
God
the
Lord
of
time
.
Part.
1
,
Pag.
174
-
Time
as
a
field
to
be
sown
.
Ibid.
-
Time
double
.
Part.
2
,
Pag.
83
-
See
Iudgement
.
-
Thoughts
.
-
How
to
be
rid
of
ill
thoughts
.
Part.
2
,
Pag.
169
-
Together
.
-
God
possesseth
all
things
together
.
Part.
1
,
Pag.
159
-
Trust.
-
To
trust
in
God
.
Part.
1
,
Pag.
171
V.
-
Vanity
.
-
Vanity
〈…〉
our
owne
stre●●●●
1
1●3
-
See
〈◊〉
-
Vessells
.
-
All
outward
things
earthen
vessells
.
Part.
2
,
Pag.
105
-
Visible
.
-
Miracles
of
Scripture
visible
:
Part.
1
,
Pag.
48
-
Vnderstanding
.
-
Objects
of
the
understanding
of
two
sorts
.
Part.
1
,
Pag.
21
-
Vnchangeable
.
-
Men
make
excuses
from
this
,
that
Gods
decree
is
unchangeable
.
Part.
2
,
Pag.
95
-
Vpon
what
occasion
the
doctrine
of
Gods
unchangeablenesse
is
revealed
.
Part.
2
,
Pag.
96
-
The
end
,
and
use
of
the
doctrine
of
Gods
unchangeablenesse
:
Part.
2
,
Pag.
97
-
To
prize
things
by
their
unchangeablenesse
.
Part.
2
,
Pag.
106
-
Grace
unchangeable
.
Part.
2
,
Pag.
107
-
See
Decree
.
-
Vnmixed
.
-
The
perfection
of
God
unmixed
.
Part.
1
,
Pag.
121
-
Voluntary
,
see
Cause
.
W
-
Walke
.
-
To
walke
with
God
.
Part.
2
,
Pag.
159
-
To
walke
with
God
what
:
Part.
2
,
Pag.
160
-
See
Love
.
-
Want
.
-
How
faith
is
strengthened
in
our
wants
.
Part.
1
,
Pag.
103
-
Perfection
of
GOD
without
want
:
Part.
1
,
Pag.
122
-
To
make
use
of
Gods
power
in
our
wants
;
Part.
2
,
Pag.
19●
-
Weaknesse
.
-
Weaknesse
,
to
regard
praise
of
men
;
Part.
●
,
Pag.
133
-
See
Inconstancy
.
-
Weaned
.
-
To
use
outward
things
with
weaned
hearts
;
Part.
2
,
Pag.
57
-
Weary
.
-
The
soule
not
weary
in
its
action
;
Part.
1
,
Pag.
19
-
Wheeles
.
-
Observations
from
the
wheeles
in
Ezek:
1.
Part.
1
,
Pag.
35
-
Will
.
-
God
wills
not
things
because
they
are
just
,
but
they
are
just
because
he
wills
them
:
Part.
1
,
Pag.
143
-
Gods
power
large
as
his
will
:
Part.
2
,
Pag.
181
-
Men
doubt
more
of
Gods
power
than
his
will
Part.
2
,
Pag.
194
-
No
losse
by
yeelding
to
Gods
will
:
Part.
2
,
Pag.
204
-
Wisedome
.
-
Wisedome
carnall
opposite
to
sincerity
.
2.65
-
See
Company
:
-
Word
.
-
Word
of
God
unchangeable
,
Part.
2
,
Pag.
108
-
Workes
.
-
Workes
of
God
,
the
greatnesse
of
them
:
1
,
78
:
-
Good
workes
unchangeable
:
Part.
2
,
Pag.
108
-
Gods
greatnesse
seene
in
his
workes
:
Part.
2
,
Pag.
129
-
World
:
-
World
,
the
dissolution
of
it
proved
:
Part.
1
,
Pag.
31
-
World
,
why
we
are
sent
into
it
,
Part.
1
,
Pag.
168
-
World
,
God
without
it
as
well
as
in
it
:
Part.
2
,
Pag.
148
-
God
able
to
make
other
worlds
1.149
-
Worship
,
see
Spirit
,
Christ
.
-
Worth
:
-
Want
of
worth
in
us
must
not
discourage
us
from
comming
to
God
.
Part.
1
,
Pag.
125
FJNJS
.
ERRATA
.
Part.
1.
Page
50
,
line
2
,
blot
out
all
.
p
:
53
,
l
:
17
,
for
nicurus
read
Nisurus
.
p
:
56
,
l
:
15
,
r
:
in
such
a
manner
.
p
:
59
,
l
:
27
,
for
this
argument
r
:
themselves
.
p
:
62
,
l
:
21
,
blot
out
●ven
p
:
6●
,
l.
18
,
for
where
r
:
when
▪
p.
71
,
l
:
28
,
for
the
r
:
this
.
p
:
80
,
l
:
10
,
blot
out
but
p
:
86
,
l
:
9
,
for
device
;
r
:
Divines
.
p
:
87
,
l
:
8
,
for
Esay's
r
:
Asa's
.
p
:
88
,
l
:
●4
,
for
head
r
:
hand
.
p
:
97
,
l
:
28
,
for
place
r
:
phras●
p
:
108
,
l
:
5
,
blot
out
upon
.
p
:
109
,
l
:
9
;
for
at
r
:
●o
p
:
121
,
l.
25
,
for
you
r
:
them
;
p
:
128
,
l.
12
,
for
Isay
56
,
17
;
r.
Deut.
6
,
24
;
p.
129
,
l
:
1
for
in
r
:
●t
,
l
:
10
,
for
,
for
that
r
▪
such
in
the
margent
,
for
entitling
r
:
exalting
;
p
143
,
l.
15
for
and
r
,
as
;
p.
145
,
l
:
3
,
for
filled
r
:
fitted
;
p
:
149
,
l.
17
,
for
all
r.
ought
;
p.
150.
l.
ult.
for
measure
r
,
manner
:
p
:
164
,
l
16
for
,
dlace
,
rplace
p
:
165
,
l
:
26
,
for
behold
r.
beloved
;
p.
167
l.
10
,
blot
out
and
no
more
p
173
,
l
30
,
begin
Vse
5
,
at
Seeing
God
,
&c.
Part.
2.
Page
21.
line
ult
read
,
to
the
nature
of
a
spirit
.
p
42
,
l
●
,
r.
were
no
God
p
44
l
11
,
for
out
of
a
conceit
,
r.
without
deceit
;
p.
50
,
l.
19
for
some
r
something
;
p
▪
53
,
l.
22
,
for
or
r
and
;
p
62
,
l
:
29
,
for
miscarriage
r.
dissembling
;
p.
65
,
l
12
,
for
thing
r.
meanes
;
p
72
,
l.
12
,
for
will
not
be
,
r.
is
not
;
p
76
,
l
13
,
for
seemes
r
is
sayd
;
p
80
,
l.
18
,
for
eternity
r
tymes
;
p
105
,
l
22
,
r
,
it
hath
it
;
p
,
118
,
l
,
116
,
for
nothing
r
,
no
other
desire
;
p
,
119
,
l
,
6
,
for
caseth
r
,
causeth
;
p
,
120
,
l
,
8
,
for
suspect
r
,
expect
,
p
,
122
,
l
,
1
,
for
all
this
while
r
,
otherwise
;
p
,
12●
,
l
,
29
,
r
,
of
the
maker
;
p
,
123
,
l
,
7
,
for
handles
r
,
did
handle
;
p
,
133
,
l
,
3
,
for
feares
r
,
favours
,
p
,
138
,
l
,
3
,
for
if
God
was
great
r
,
though
God
were
great
,
p
,
142
,
l
,
●2
,
for
losse
,
r
,
enduring
;
p
,
144
,
l
,
15
,
for
an
ordinate
r
,
coordinate
;
p
,
147
,
l
,
14
r
,
infinitenesse
of
,
&c
,
p
,
148
,
l
,
24
,
for
quality
r
,
quantity
;
p
,
149
,
l
,
24
,
for
and
r
,
or
;
p
,
151
,
l
,
24
,
for
governours
r
,
go●●●nment
,
p
,
1●4
,
l
,
10
for
need
r
,
reason
p
,
169
,
l
,
7
,
for
a
glasse
r
,
of
glase
p
,
170.
l
,
14
,
r
no
man
;
p
,
1●0
,
l
,
22
,
for
then
,
r
,
them
,
p
,
181
,
l
,
5
,
for
as
large
as
the
obiect
r
,
of
equall
largenes
,
p.
182
,
l
,
●
,
for
not
worke
,
r
,
doth
not
worke
.
p
,
186
,
l
,
9
,
for
proportionable
for
its
end
r
,
ap●o●●t●d
for
the
effect
as
its
end
;
p
,
195
,
l
,
14
,
for
man
r
,
many
,
p
,
1●8
,
l
,
17
,
for
his
power
is
r
,
it
is
,
p
,
201
,
l
18
for
as
it
r
,
as
if
it
.
p.
203
,
l.
14
,
for
is
farre
better
than
to
indure
,
r.
will
farre
exceed
the
enduring
.
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