CHRISTS
EXALTATION
PVRCHAST
BY
HVMILIATION
.
Wherein
you
may
see
Mercy
and
Misery
meete
together
.
Very
Usefull
-
I.
For
Instructing
the
Ignorant
.
-
II.
For
Comforting
the
Weake
.
-
III.
For
Confirming
the
Strong
.
By
R.
Sibbs
D.
D.
and
Preacher
of
Grayes-Inne
,
London
.
Published
by
T.
G.
and
P.
N.
1
Cor.
15.
45.
The
first
man
Adam
was
made
a
Living
Soule
,
the
last
Adam
was
made
a
Quickning
Spirit
.
LONDON
Printed
by
Tho.
Cotes
,
and
are
to
be
sold
by
Iohn
Bartlet
at
his
shop
,
at
the
Signe
of
the
guilt
Cup
,
neere
S.
Austins
gate
.
1639.
The
Contents
.
-
THe
Coherence
of
the
Text.
p.
1.
2.
&c.
-
The
Text
divided
.
p.
6.
7
-
Christs
death
was
voluntary
.
10.
11
-
That
Christ
should
dye
is
Admirable
.
14.
15
-
That
Christ
rose
againe
as
a
publicke
person
.
16
-
What
became
of
those
that
rose
with
him
.
18
-
The
Spirit
in
heaven
will
supply
all
wants
.
22
-
Iustice
must
be
satisfied
.
25
-
Why
we
are
the
Lords
.
26
-
Excellent
inferences
from
Christs
Resurrection
.
27.
28.
&c.
-
What
a
Lord
Christ
is
.
32.
&c.
ad
40.
-
He
is
a
Lord
both
of
quicke
and
dead
.
41
-
God
doth
all
to
some
good
Ends.
42
-
Divine
truths
depend
on
one
another
.
46
-
Christs
Lordship
full
of
security
and
comfort
.
50.
51.
&c.
-
In
the
Lords
Supper
we
have
to
deale
with
the
Christ
the
Lord
.
64
-
A
Christian
mans
aime
good
.
68
-
Christ
rose
to
be
Lord
of
the
living
.
72.
73
-
He
dyed
to
be
Lord
of
his
Church
.
74.
&c.
-
And
to
be
Lord
of
his
Enemies
.
76
-
And
to
make
good
what
by
death
he
got
.
78.
-
His
Lordship
eternall
both
over
the
living
and
the
dead
.
80
-
How
great
a
happinesse
to
be
under
the
Lord
Christ
.
82.
83
-
Comforts
against
the
feare
of
death
.
84
-
We
must
looke
to
Christ
in
life
and
death
.
86.
90
-
When
we
live
to
Christ
.
88.
92.
&c.
-
Directions
for
our
ayming
at
Christ
in
all
things
.
96.
97
-
Helpes
to
live
to
Christ
.
100.
101.
-
Diverse
desire
him
as
Iesus
,
but
not
as
Christ
.
103.
104.
105.
-
What
it
is
to
dye
to
Christ
.
106.
107.
-
Christs
dying
implies
duty
in
us
.
110
-
Abilities
to
doe
duties
,
part
of
the
covenant
.
113
-
A
signe
to
know
who
is
under
Christs
goverment
.
116.
117.
-
Christs
Lordship
,
assurance
of
our
perseverance
,
118.
&c.
-
What
will
make
us
willing
to
dye
.
122.
-
There
is
more
than
an
exemplary
good
in
Christs
death
.
132
-
The
scope
of
Christs
humiliation
and
exaltation
.
134
-
The
studdy
of
this
scope
is
good
.
138
-
By
what
title
Christ
is
Lord
141
-
Diverse
comforts
from
this
title
of
Christs
Lordship
.
142.
143.
&c.
ad
152
-
An
honour
to
bee
under
Christs
Lordship
.
153
-
It
is
great
security
to
be
under
it
.
158
-
Christs
Lordship
a
Spring
of
duties
and
that
-
1.
One
to
another
.
-
2.
To
those
that
are
not
Christians
.
-
3.
To
Christ
himselfe
.
160.
161.
-
We
must
give
up
our selves
to
this
Lord
.
166.
&c.
-
Christs
Lordship
a
stoppe
against
Sinne.
170.
171.
-
It
is
also
a
comfort
in
affliction
.
172.
&c.
-
Whether
Christ
by
dying
,
merited
for
himselfe
.
178.
179.
-
Christians
must
be
alwayes
projecting
for
his
glory
.
188.
&c.
-
Christs
Lordship
comfortable
in
the
houre
of
death
.
190.
191.
CHRISTS
EXALTATION
PVRCHAST
BY
HV
MILIATION
.
ROM.
14.
9.
For
,
for
this
end
Christ
both
dyed
,
and
rose
,
and
revived
,
that
he
might
be
Lord
both
of
the
dead
and
of
the
living
.
THe
dependance
of
these
words
upon
the
former
I
take
to
be
this
;
the
scope
of
the
Apostle
in
this
Chapter
,
is
to
stay
the
ridged
censures
of
other
,
concerning
weaker
Christians
,
especially
about
matters
of
indifferency
,
or
at
the
least
of
a
lesse
nature
,
In
the
6.
verse
,
saith
he
,
He
that
regards
not
a
day
,
regards
it
not
to
the
Lord
,
he
that
eates
,
eates
to
the
Lord
,
and
he
that
eates
not
to
the
Lord
;
he
eates
not
,
and
gives
God
thankes
,
&c.
His
reason
is
this
,
they
that
in
eating
or
in
not
eating
,
doe
it
with
a
religious
respect
to
the
Lord
:
if
they
eate
,
it
is
to
the
Lord
,
if
they
eate
not
,
it
is
to
the
Lord
,
that
is
,
in
obedience
to
the
Lord
,
they
are
to
be
borne
withall
,
because
they
doe
it
with
religious
respects
,
though
perhaps
there
may
be
a
little
errour
in
the
matter
,
yet
there
be
some
things
of
such
indifferencie
that
they
not
give
denomination
to
the
action
,
if
it
be
to
the
Lord
,
howsoever
the
action
bee
not
altogether
to
be
excused
,
yet
the
person
is
to
be
excused
,
and
is
not
to
bee
hardly
censured
:
therefore
considering
that
they
that
doe
it
,
and
they
that
doe
it
not
,
doe
it
to
the
Lord
,
be
not
hasty
in
your
censures
.
Quest.
How
doth
hee
proove
that
these
holy
Christians
did
eate
,
or
not
eate
to
the
Lord
?
Answ.
From
this
because
they
were
the
Lords
they
that
are
the
Lords
,
they
live
to
him
,
and
dye
to
him
,
and
therefore
they
doe
particular
actions
to
him
,
No
man
,
verse
7.
lives
to
himselfe
,
nor
no
man
dyeth
to
himselfe
,
which
includes
all
particular
actions
,
Whether
we
live
,
we
live
to
the
Lord
,
or
whether
we
dye
we
dye
to
the
Lord
;
whether
we
live
therefore
or
dye
,
we
are
the
Lords
,
he
proves
therefore
that
they
doe
eate
,
or
not
eate
to
the
Lord
,
if
they
bee
good
Christians
,
because
they
are
the
Lords
.
Those
that
are
the
Lords
,
live
to
the
Lord
,
and
doe
all
particular
actions
to
the
Lord
,
such
must
not
be
harshly
censured
,
because
they
are
the
servants
of
the
Lord
.
Quest.
In
the
third
place
how
doth
he
prove
,
that
they
are
the
Lords
that
live
,
and
dye
to
him
?
Ans.
He
prooves
it
from
the
maine
ground
in
the
text
,
For
,
for
this
end
Christ
both
dyed
and
rose
,
and
revived
,
that
he
might
be
Lord
both
of
the
dead
and
of
the
living
.
So
you
see
the
dependance
of
the
reason
,
they
eate
,
or
eate
not
to
the
Lord
:
why
?
because
they
are
the
Lords
.
But
how
is
it
they
are
the
Lords
?
It
is
the
end
of
the
three
actions
of
Christ
here
,
Christ
dyed
,
and
rose
againe
,
and
revived
,
for
this
end
that
hee
might
be
Lord
of
the
dead
and
of
the
living
:
so
you
see
the
connexion
of
these
words
with
the
former
.
In
the
words
you
have
argumentum
&
argumenti
ratio
,
the
argument
,
and
the
reasoning
from
the
argument
,
the
ground
and
the
inference
from
the
ground
,
the
ground
is
,
Christ
dyed
and
rose
againe
and
revived
;
what
is
the
inference
from
that
?
that
he
might
be
Lord
,
of
the
dead
and
of
the
living
.
In
the
words
therefore
wee
will
consider
the
argument
it selfe
,
the
ground
it selfe
,
and
then
the
inference
.
For
,
for
this
end
Christ
both
dyed
,
and
rose
,
and
revived
.
There
are
three
branches
of
the
ground
.
Christ
-
Dyed
.
-
Rose
.
-
Revived
.
Of
the
inference
wee
will
speake
afterwards
,
and
shew
how
these
grounds
inforce
that
inference
,
that
he
should
be
Lord
both
of
the
dead
and
of
the
living
.
Christ
dyed
.
First
of
all
you
must
know
that
Christ
dyed
here
as
a
publicke
person
,
or
else
the
inference
were
not
good
,
Christ
tooke
upon
him
the
person
of
no
man
,
but
the
nature
,
for
this
end
that
he
might
be
a
publicke
person
;
If
Christ
had
taken
the
person
of
any
body
,
there
had
beene
two
persons
of
Christ
,
he
had
dyed
in
one
person
and
not
in
another
;
now
having
the
nature
that
is
common
to
all
men
,
and
not
the
person
of
Peter
or
Iames
,
&c.
when
he
dyed
the
person
dyed
in
that
nature
,
wherein
he
might
dye
,
so
when
it
is
sayd
Christ
dyed
,
wee
must
consider
Christ
as
a
publicke
person
,
not
taking
the
particular
person
of
any
man
,
but
the
generall
nature
of
man
into
union
with
the
second
person
,
Christ
dyed
as
a
publicke
person
.
Secondly
,
Christ
dyed
as
the
second
Adam
;
the
spring
of
all
misery
and
death
was
from
the
first
Adam
,
but
the
second
Adam
was
a
quickning
Spirit
,
he
dyed
as
a
publicke
person
,
and
the
second
Adam
.
We
must
know
moreover
that
he
dyed
as
the
great
high
Priest
of
the
Church
,
offering
to
God
the
Father
a
sacrifice
that
made
him
Lord
over
all
,
as
we
shall
see
after
:
hee
dyed
as
a
Priest
,
as
indeed
he
that
was
fore-signifyed
by
all
the
Sacrifices
,
and
Priests
,
hee
was
both
Priest
and
Sacrifice
,
Heb.
9.
14.
By
the
eternall
Spirit
the
Godhead
,
he
offered
himselfe
to
his
Father
.
Againe
he
dyed
a
voluntary
death
:
for
else
he
had
not
dyed
in
obedience
,
his
death
was
violent
in
regard
of
them
that
forced
it
,
but
it
was
voluntary
in
regard
of
them
that
he
offered
himselfe
for
,
as
a
sweete
Sacrifice
to
his
Father
,
that
voluntarinesse
made
his
death
a
sweete
sacrifice
:
for
whatsoever
the
Father
did
to
him
,
he
joyned
with
the
Father
in
it
,
the
Father
gave
him
,
he
gave
himselfe
,
the
Father
appointed
him
to
bee
so
and
so
,
and
he
joyned
with
the
Father
in
all
things
,
No
man
takes
away
my
life
from
me
saith
hee
himselfe
.
It
was
a
voluntary
death
,
in
regard
of
his
freedome
,
nay
hee
thirsted
after
it
,
as
you
have
it
in
the
Gospell
,
he
longed
after
it
,
upon
higher
considerations
,
howsoever
in
a
lower
consideration
,
as
it
was
a
tormenting
thing
,
and
a
bitter
cup
,
hee
had
a
desire
that
it
might
passe
,
but
it
was
upon
lower
respects
,
upon
hi
her
respects
the
will
of
his
Father
,
and
the
Salvation
of
mankinde
,
hee
thirsted
to
drinke
of
that
cup.
A
man
may
will
,
and
nill
the
same
thing
upon
presenting
of
different
objects
,
and
respects
,
and
reasons
,
that
which
a
man
may
decline
as
wee
say
,
in
this
respect
,
looking
to
a
particular
end
,
that
a
man
may
desire
looking
to
a
higher
end
;
because
man
is
framed
so
,
to
yeeld
to
the
stronger
reason
alway
.
Thereupon
that
is
no
objection
,
he
seemed
sometime
a
little
unwilling
?
It
was
,
looking
upon
something
presented
to
him
,
that
made
him
in
that
respect
unwilling
:
but
looking
upon
other
respects
,
he
gave
himselfe
willingly
,
the
Father
and
he
joyned
together
.
And
therefore
by
the
way
,
when
they
talke
of
the
active
and
passive
obedience
;
there
was
action
,
in
all
his
passion
;
chiefly
in
his
passion
there
was
action
;
for
if
it
had
beene
meere
suffering
without
voluntary
obedience
,
what
obedience
had
that
beene
?
a
beast
may
so
suffer
,
but
against
his
will
,
but
his
voluntary
obedience
was
the
chiefe
,
in
all
his
passion
,
He
humbled
himselfe
to
the
death
of
the
Crosse
,
as
it
is
Phil.
2.
Yet
further
,
as
he
dyed
voluntarily
,
so
he
dyed
as
our
surety
,
therefore
hee
dyed
a
cursed
death
due
to
us
,
Hee
was
made
a
curse
for
us
,
that
hee
might
remove
the
curse
from
us
,
these
,
and
such
like
conclusions
must
be
observed
in
this
,
that
the
Apostle
saith
,
to
this
end
Christ
dyed
,
because
wee
shall
have
use
of
them
afterwards
.
Here
we
might
stay
and
admire
,
that
life
should
dye
!
that
glory
should
become
shame
for
us
:
And
that
hee
that
is
the
Authour
of
all
blessing
should
become
a
curse
!
Indeed
it
is
a
great
mystery
,
that
Christ
being
God
,
should
stoupe
so
low
that
hee
could
joyne
together
the
infinite
Majesty
of
God
,
and
that
low
degree
of
abasement
,
that
he
did
condescend
unto
.
Domine
quo
descendis
,
&c.
Lord
how
farre
goest
thou
?
he
could
not
goe
lower
,
and
be
God
.
God
to
shew
his
love
to
us
,
shewed
himselfe
God
in
this
,
that
he
could
be
God
,
and
goe
so
low
as
to
dye
,
and
not
onely
to
dye
,
but
to
dye
a
shameful
and
cursed
death
for
us
,
but
I
passe
to
the
particulars
:
For
this
end
Christ
both
dyed
and
rose
,
&c.
He
rose
againe
,
and
indeed
,
it
was
impossible
,
but
hee
should
rise
againe
,
because
he
is
the
Lord
of
life
.
Now
the
Lord
of
life
,
and
life
it selfe
could
not
long
dye
,
it
was
but
by
dispensation
that
hee
dyed
,
viz.
to
worke
our
salvation
,
but
he
could
not
be
detained
any
longer
by
the
sorrowes
of
death
,
he
dyed
therefore
,
and
rose
,
he
rose
,
even
as
he
dyed
,
he
rose
a
publicke
person
,
and
as
a
second
Adam
,
to
give
and
infuse
spirituall
life
into
all
his
branches
,
he
rose
as
our
surety
in
our
roome
,
he
rose
in
spight
of
the
Iewes
,
that
laboured
to
keepe
him
downe
,
all
they
could
:
By
the
way
,
this
shewes
that
he
will
rise
in
his
Church
,
and
in
his
children
,
in
his
Religion
,
and
in
his
cause
,
let
the
world
,
and
all
the
devils
in
hell
lay
a
stone
upon
Christ
,
upon
his
cause
,
and
Church
,
and
children
,
they
will
rise
againe
,
even
as
his
blessed
body
did
,
in
spight
of
all
the
watchfullnesse
of
the
Iewes
.
Againe
,
as
he
rose
,
so
he
rose
with
many
,
not
alone
to
shew
(
as
I
said
before
)
that
he
rose
as
a
publicke
person
,
another
man
riseth
as
himselfe
,
the
rest
rise
not
with
him
,
as
caused
by
his
rising
.
But
Christ
rose
as
a
publicke
person
:
Therefore
,
many
rose
with
him
,
the
graves
were
opened
,
to
shew
that
he
rose
as
a
publicke
person
,
as
our
surety
,
as
a
spirituall
head
,
and
as
the
second
Adam
,
who
could
infuse
life
into
others
.
What
became
of
those
bodyes
that
rose
with
him
after
?
the
Scripture
saith
nothing
of
it
,
nor
what
became
of
Moses
body
.
They
rose
to
doe
God
a
service
,
and
Christ
an
honour
,
which
when
they
had
done
,
they
were
content
to
be
disposed
of
by
God
againe
,
and
it
is
likely
,
to
returne
from
whence
they
came
:
for
if
the
head
of
the
Church
,
himselfe
was
content
to
come
from
heaven
into
the
Virgins
wombe
,
and
from
thence
to
the
crosse
,
and
from
thence
to
the
grave
,
and
to
be
abased
for
us
,
those
that
have
the
Spirit
of
Christ
those
blessed
soules
in
heaven
might
well
be
content
for
a
time
to
be
abased
,
to
take
bodies
,
to
doe
a
service
for
their
Lord
and
master
;
who
was
content
to
foregoe
heaven
thirty
foure
yeares
,
and
the
glory
due
to
him
.
Therefore
by
the
way
,
if
God
will
use
us
(
though
we
be
never
so
great
)
for
a
particular
service
to
the
Church
,
shall
wee
stand
upon
it
,
when
the
blessed
Saints
in
heaven
,
those
blissefull
soules
were
content
to
come
,
and
take
bodies
for
a
time
,
to
doe
God
service
,
and
then
to
sleepe
againe
?
Againe
,
he
rose
on
that
day
,
which
was
ever
after
,
and
well
may
still
be
called
the
Lords
day
:
for
a
new
world
beganne
with
his
rising
,
therefore
a
new
Sabbath
;
Saint
Iohn
saith
,
I
was
in
the
Spirit
upon
the
Lords
day
.
If
a
man
be
ever
in
the
Spirit
,
it
is
upon
the
Lords
day
,
when
the
Lord
of
the
day
doth
honour
his
people
,
giving
them
to
enjoy
his
Ordinances
,
and
joyning
effectually
with
them
,
maketh
them
full
of
the
Spirit
,
and
raiseth
up
our
dead
hearts
after
him
.
And
revived
.
Why
is
this
added
to
rising
againe
?
Hee
revived
?
To
shew
that
hee
rose
never
to
dye
againe
,
and
that
indeede
hee
never
meant
to
lay
aside
that
body
againe
,
as
once
he
had
,
to
dye
for
us
.
Consonant
hereunto
is
that
,
Revel.
1.
18.
Behold
,
I
was
dead
,
and
am
alive
,
and
I
live
for
evermore
,
I
have
the
keyes
of
death
,
and
of
hell
.
Hee
lives
for
evermore
,
as
Heb.
7.
Hee
sits
for
evermore
at
the
right
hand
of
God
,
there
making
intercession
for
us
.
He
dies
no
more
.
Againe
,
this
(
revived
)
is
added
,
to
shew
the
kind
of
his
life
,
differing
from
that
life
hee
lived
before
,
that
life
he
lived
,
before
he
dyed
,
was
supported
with
meate
,
and
drinke
,
and
refreshings
:
even
as
our
poore
lives
are
.
It
was
a
life
subject
to
death
,
that
he
dyed
in
,
but
after
his
Resurrection
,
except
it
were
for
a
particular
dispensation
to
confirme
the
faith
of
his
Disciples
,
he
needed
no
more
to
eate
,
or
drinke
,
or
sleepe
,
or
any
naturall
supports
,
and
helpes
,
for
he
was
enlivened
immediately
by
the
Spirit
of
God
which
flowed
into
him
,
he
was
full
of
the
Spirit
,
and
that
did
supply
all
other
things
whatsoever
.
Even
as
in
heaven
,
God
shall
be
all
in
all
,
that
is
,
hee
shall
be
so
immediately
to
us
,
to
supply
all
,
as
we
shall
neither
eate
,
nor
drinke
,
nor
sleepe
,
nor
have
magistrates
,
nor
ministers
,
but
the
Spirit
of
God
will
be
all
in
all
,
so
it
was
with
this
life
of
our
blessed
Saviour
,
when
he
revived
,
the
Spirit
supplyed
the
absence
of
all
other
supports
whatsoever
,
that
he
used
before
he
dyed
.
And
indeed
our
Saviour
Christ
came
to
bestow
that
life
upon
us
,
that
he
lived
after
his
Resurrection
,
not
this
naturall
life
of
ours
,
that
needes
meate
,
and
drinke
,
and
refreshing
,
this
is
not
that
life
,
that
Christ
specially
aimed
at
,
when
he
came
to
dye
,
but
that
spirituall
and
eternall
life
,
that
he
lived
after
the
Resurrection
,
a
life
not
subject
to
death
,
a
spirituall
life
,
not
needing
any
created
support
whatsoever
.
You
see
the
grounds
,
the
inference
from
these
grounds
,
follow
in
these
words
,
That
he
might
bee
Lord
both
of
the
dead
and
of
the
living
.
The
ground
hath
three
branches
,
death
resurrection
,
and
reviving
,
how
all
these
doe
flow
,
and
give
strength
to
this
inference
,
I
will
touch
in
the
particulars
.
First
,
then
Christ
dyed
that
hee
might
be
Lord
of
the
dead
,
and
of
the
living
.
Christ
dyed
,
1
Pet.
3.
to
offer
himselfe
a
sacrifice
to
redeeme
us
by
his
precious
blood
,
wee
are
not
redeemed
with
Gold
or
Silver
,
but
with
the
blood
of
Christ
:
hee
could
not
be
our
Lord
till
hee
had
bought
us
,
now
his
death
was
the
price
of
our
redemption
,
I
say
redemption
,
not
emption
,
a
thing
may
be
bought
,
that
was
never
sold
away
before
:
now
we
were
sold
to
Sathan
,
and
under
a
contrary
government
,
now
Christ
satisfying
divine
justice
,
redeemes
us
,
he
buyes
us
againe
,
wee
had
subjected
our selves
to
the
devill
,
and
put
our selves
under
his
regiment
,
till
we
were
ransomed
by
Christ
,
now
Christ
shall
have
no
right
to
us
,
till
the
price
be
paid
to
divine
justice
;
for
mercy
must
have
justice
satisfied
,
the
attributes
of
God
must
not
fight
one
against
another
.
Christ
therefore
is
Lord
of
us
,
because
by
death
,
he
gave
full
content
to
divine
justice
,
so
that
now
notwithstanding
justice
,
yet
we
are
Christs
,
and
are
saved
,
nay
now
the
justice
of
God
helpes
us
,
the
most
terrible
attribute
justice
,
is
a
ground
of
comfort
:
for
it
stands
not
with
justice
to
have
the
same
debt
paid
twice
.
For
God
is
just
and
faithfull
,
saith
the
Apostle
,
so
then
you
see
there
is
a
ground
from
death
,
why
wee
are
the
Lords
,
we
are
Christs
because
we
cost
him
deare
hee
hath
paid
a
price
for
us
,
that
is
worth
more
then
the
whole
world
.
Now
God
shewed
his
love
in
nothing
more
then
in
this
,
that
he
parted
with
that
that
is
next
himselfe
,
the
greatest
,
his
Sonne
,
who
being
God
,
yet
dyed
in
that
nature
,
that
could
dye
to
redeeme
us
,
and
hereupon
becommeth
Lord
.
Secondly
,
Hee
rose
againe
,
therefore
he
is
Lord
of
the
quicke
and
dead
.
First
,
because
his
rising
againe
,
was
a
manifestation
that
his
death
was
a
ful
satisfaction
to
divine
justice
,
or
else
our
sinnes
should
have
kept
him
in
the
grave
still
,
hee
being
our
surety
:
but
our
surety
being
out
of
prison
,
it
is
a
signe
hee
hath
fully
discharged
all
our
debt
,
and
the
price
is
paid
.
If
the
surety
and
the
creditor
be
agreed
,
we
know
the
debt
is
paid
.
Secondly
,
in
that
hee
rose
againe
,
he
is
Lord
:
because
in
rising
againe
,
he
entred
into
the
possession
,
and
exercise
of
that
Lordship
,
that
he
had
purchased
.
The
right
is
one
thing
,
and
the
use
and
possession
of
the
right
is
another
.
Christ
was
Lord
of
us
before
he
dyed
,
he
was
Lord
of
us
when
he
dyed
:
but
hee
did
not
enter
into
possession
of
this
Lordship
till
he
rose
againe
.
Therefore
he
saith
,
All
power
is
given
to
me
,
both
in
heaven
and
earth
;
when
hee
was
ready
to
goe
up
to
heaven
,
to
shew
that
by
his
resurrection
,
the
right
hee
had
by
death
,
was
manifest
.
Lastly
,
because
his
rising
againe
;
shewed
that
the
father
was
fully
pacified
,
he
obtained
the
gift
of
the
Spirit
,
which
next
Christ
himselfe
,
is
the
greatest
gift
,
God
gave
his
Sonne
first
;
and
then
the
Spirit
that
comes
from
the
Father
and
the
Sonne
.
The
Spirit
was
not
given
till
his
resurrection
and
ascension
,
as
it
is
Iohn
7.
Why
?
because
,
till
all
enemies
were
fully
subdued
by
his
death
,
and
witnessed
to
be
subdued
,
by
his
resurrection
,
the
Spirit
could
not
be
so
fully
given
,
the
Spirit
being
a
declaration
of
the
good
will
of
God
that
sent
it
.
Now
when
the
enemies
of
Christ
were
tryumphed
over
,
and
God
had
shewed
by
the
raising
of
his
Sonne
againe
,
that
he
was
fully
satisfied
.
Then
the
Spirit
comes
,
as
the
Son
of
Gods
favour
,
which
Spirit
doth
enable
us
to
be
subject
to
Christ
,
and
makes
us
come
under
Christs
Kingdome
,
which
is
a
spirituall
government
.
Wherefore
,
because
he
obtained
the
Spirit
for
his
members
upon
his
resurrection
,
thereupon
is
the
inference
good
,
he
rose
againe
,
therefore
he
is
Lord
of
the
quicke
and
of
the
dead
.
Thirdly
,
Hee
revived
,
therefore
he
is
Lord
of
the
quicke
and
of
the
dead
?
reviving
and
taking
such
a
life
,
as
is
not
subject
to
death
any
more
:
hee
is
now
in
heaven
,
to
make
good
that
he
purchased
on
earth
.
He
revived
I
say
,
to
be
a
King
,
Priest
,
and
Prophet
,
at
the
right
hand
of
God
for
ever
,
there
to
rule
his
Church
,
and
to
overrule
all
the
enemies
of
it
,
till
he
hath
subdued
all
,
till
hee
hath
gathered
all
the
Elect
,
and
brought
his
Church
out
of
the
world
,
and
made
his
enemies
his
footestoole
.
You
see
then
the
ground
is
good
,
and
the
inference
is
good
.
Christ
dyed
,
and
rose
,
and
revived
,
that
he
might
be
Lord
of
the
quicke
and
dead
.
I
come
now
to
the
thing
proved
.
That
he
might
be
Lord
both
of
the
dead
,
and
of
the
living
.
Christ
is
Lord
,
both
of
the
dead
and
of
the
living
,
for
the
better
clearing
of
the
point
,
let
us
see
what
is
Lordship
?
Lordship
properly
is
Ius
in
rem
&
personas
,
it
is
a
right
,
and
where
it
is
ful
,
it
is
a
right
with
possession
,
either
in
things
or
persons
.
But
what
manner
of
Lordship
is
this
?
Christ
is
an
universall
Lord
of
and
over
all
,
over
all
the
world
,
both
over
all
the
dead
,
and
all
the
living
,
but
more
especially
,
and
in
a
peculiar
manner
,
he
is
Lord
of
his
Church
;
even
as
a
husband
is
Lord
over
his
wife
,
which
is
a
Lordship
with
sweetenes
:
So
Christs
government
is
with
unspeakeable
,
with
unconceiveable
sweetenesse
.
He
is
Lord
,
as
the
elder
brother
,
as
the
first
begotten
is
over
the
rest
,
for
he
is
the
first
begotten
among
the
dead
,
this
likewise
is
a
sweete
governement
.
It
is
indeed
a
Lordship
,
of
a
King
over
his
subjects
,
as
his
Lordship
is
a
branch
of
his
Kingly
office
,
but
it
is
such
a
Lordship
as
is
for
the
good
of
his
Subjects
,
It
is
not
a
derived
happinesse
,
they
injoy
the
head
,
and
the
subjects
;
Christ
accounts
himselfe
happy
in
his
Church
,
which
is
his
fullnesse
,
the
Church
is
the
fulnesse
of
him
that
filleth
all
things
.
Ephe.
1.
And
more
especially
is
the
Church
most
happy
in
this
governement
,
it
is
such
a
Lordship
,
as
is
indeed
altogether
for
the
good
of
the
Subjects
.
To
us
a
Childe
is
borne
,
to
us
a
Sonne
is
given
.
He
dyed
,
and
rose
,
and
revived
,
and
all
is
for
us
,
a
Christian
may
say
of
Christ
,
that
he
is
totus
in
meos
usus
expensus
,
as
one
well
said
,
he
is
all
mine
,
hee
is
all
expended
for
my
use
and
profit
.
It
is
such
a
Lordship
,
as
makes
all
his
subjects
Kings
,
therefore
it
is
said
,
Rev.
1.
He
loved
us
,
and
gave
himselfe
for
us
,
to
purge
his
Church
,
as
it
is
Ephe.
5.
and
likewise
to
make
us
Kings
and
Priests
;
where
note
,
Christ
hath
a
notable
attendance
upon
him
;
he
is
served
with
none
but
Kings
:
All
Gods
children
are
Kings
,
even
the
meanest
servant
that
is
any
where
in
the
world
,
in
spirituall
respects
is
a
King
,
what
a
Lord
and
King
is
this
,
that
makes
all
his
servants
Kings
.
You
see
therefore
,
as
Christ
is
an
universall
Lord
,
and
also
he
is
a
peculiar
Lord
over
his
Church
.
Againe
,
hee
is
an
independant
2.
Independantly
.
Lord
,
onely
his
Father
joynes
with
him
in
all
,
he
is
subordinate
to
his
Father
as
mediator
,
but
hee
is
independant
in
respect
of
all
humane
authority
whatsoever
,
all
humane
authority
is
derived
from
him
,
By
me
Princes
raigne
,
&c.
His
government
in
regard
of
all
those
governements
,
is
altogether
independant
,
therefore
hee
is
called
the
Lord
of
Lords
,
and
King
of
Kings
,
hee
is
Lord
Paramount
as
we
say
,
over
all
,
and
they
all
are
,
or
should
be
dependant
upon
him
.
And
likewise
he
is
a
3.
Lord
in
the
whole
man
Lord
of
the
whole
man
,
body
and
soule
,
he
is
a
Spirituall
Lord
:
He
commands
not
the
body
onely
,
but
the
Soule
,
he
sits
in
the
throne
of
conscience
especially
,
and
there
he
subdues
the
conscience
and
the
soule
to
him
;
there
he
prescribes
lawes
to
the
conscience
,
and
pacifies
the
conscience
,
and
stablisheth
conscience
,
and
settles
it
against
all
feares
and
terrours
whatsoever
,
he
is
Lord
of
body
and
soule
,
especially
of
the
soule
,
he
bowes
the
necke
of
the
inward
man
,
and
brings
it
wholly
to
be
subject
to
him
,
he
layes
his
command
upon
the
very
soule
it selfe
.
And
he
is
an
eternall
4.
An
Eternall
Lord
.
Lord
,
you
see
here
he
is
Lord
of
the
quicke
and
of
the
dead
,
all
other
Lords
have
nothing
to
doe
with
men
,
when
they
are
dead
they
can
doe
them
no
more
harme
,
they
have
some
power
indeed
over
their
dead
bodies
,
but
alas
that
is
senselesse
;
their
government
ends
in
death
,
because
they
are
Lords
over
the
outward
man
onely
:
but
Christs
Lordship
is
when
we
are
gone
hence
,
and
then
more
especially
;
for
then
wee
are
more
immediately
with
him
,
wee
are
nearer
the
fountaine
,
when
our
soules
are
gone
to
him
,
that
gave
them
:
I
desire
(
saith
S.
Paul
)
to
be
dissolved
and
to
be
with
Christ
,
which
is
best
of
all
,
especially
then
hee
is
Lord
,
when
wee
are
gone
hence
.
In
a
word
,
he
is
an
excellent
Lord
,
for
he
hath
5.
An
Excellent
Lord
.
all
things
that
a
Lord
should
have
:
a
Lord
should
have
three
things
,
authority
,
sutable
vertues
and
abilities
,
power
and
strength
answerable
to
all
:
Now
the
Lord
Christ
hath
all
these
;
and
first
he
hath
authority
,
for
God
the
Father
gave
him
power
over
all
,
hee
purchased
it
,
and
his
Father
gave
it
him
,
he
gave
him
the
heathen
for
his
possession
,
and
All
power
is
given
to
me
,
in
heaven
and
earth
;
and
hee
hath
full
authority
,
as
it
is
Iohn
17.
Thou
hast
given
me
power
over
all
flesh
,
hee
hath
then
authority
.
Secondly
he
hath
all
graces
and
vertues
fit
for
a
Lord
and
governour
,
hee
hath
Righteousnesse
,
Wisedome
,
bounty
,
affections
,
&c.
we
neede
not
make
doubt
of
it
,
for
he
is
the
spring
of
all
these
in
others
;
his
scepter
is
a
Scepter
of
righteousnesse
.
Thirdly
,
hee
hath
strength
answerable
to
his
authority
,
for
he
is
a
Lord
that
is
God
;
sometimes
among
men
authority
wants
power
,
or
other
qualifications
,
but
in
Christ
is
all
:
the
utmost
,
and
greatest
fulnesse
of
all
:
These
things
premised
,
let
us
make
some
use
of
all
.
But
first
let
us
see
why
it
s
sayd
He
is
Lord
both
of
Why
the
dead
are
put
before
the
living
.
the
dead
and
of
the
living
,
prefixing
the
dead
before
the
living
?
To
shew
I
conceive
that
Christ
is
Lord
of
those
that
were
dead
before
,
as
well
as
of
those
that
are
alive
now
.
Christ
is
the
Lord
of
all
from
the
beginning
of
the
world
,
from
Adam
to
the
last
man
that
shall
stand
upon
the
face
of
the
earth
;
therefore
he
is
Lord
of
those
that
were
dead
before
,
as
well
as
of
those
that
are
alive
now
,
and
that
shall
dye
after
,
he
is
Lord
of
the
dead
,
and
of
the
living
:
Now
for
use
,
first
where
he
saith
,
For
this
end
.
It
is
a
point
wondrous
pregnant
,
and
full
of
very
comfortable
use
:
first
shewing
that
the
grounds
of
a
Christians
faith
and
comfort
,
are
very
strong
,
(
as
you
see
how
the
holy
Ghost
dwells
upon
the
argument
)
For
this
end
(
saith
he
)
Christ
dyed
and
rose
againe
,
and
revived
,
that
he
might
be
Lord
of
the
quicke
and
of
the
dead
.
God
doth
all
to
ends
,
it
being
a
point
of
wisedome
to
prefixe
an
end
,
and
worke
to
it
:
If
God
hath
an
end
,
and
providence
in
the
haires
that
fall
from
our
heads
,
hath
he
not
a
farre
greater
in
disposing
of
things
for
the
good
of
the
Church
?
His
Sonne
is
given
to
death
and
raysed
againe
,
it
is
for
the
greatest
end
in
the
world
,
being
the
greatest
worke
,
the
greatest
worke
hath
the
greatest
end
,
such
was
this
end
,
the
Lordship
of
the
Church
;
For
this
end
(
saith
he
)
Christ
dyed
,
and
rose
againe
,
that
hee
might
be
Lord
of
the
dead
,
and
of
the
living
which
is
his
Church
.
And
is
this
Christs
end
to
be
Lord
of
the
living
and
of
the
dead
,
we
must
have
it
then
our
end
too
,
to
serve
Christ
,
to
live
and
dye
to
him
,
for
being
under
him
,
our
ends
must
be
answerable
to
his
,
as
wee
shall
see
after
.
For
this
end
.
Againe
where
it
is
sayd
Vse
2.
he
dyed
,
and
rose
,
and
revived
,
that
he
might
be
Lord
of
the
dead
and
of
the
living
.
It
is
a
profitable
course
(
I
speake
it
onely
in
generall
)
when
wee
thinke
of
the
abasement
of
Christ
,
to
thinke
of
the
end
why
;
so
of
his
exaltation
,
its
good
to
keepe
these
together
to
avoyd
scandall
,
that
might
arise
in
our
minds
from
either
,
though
of
by
it selfe
,
that
God
should
stoupe
so
low
,
least
the
thoughts
of
Christ
dying
and
stouping
so
low
should
offend
us
,
it
s
good
also
to
thinke
of
the
end
that
he
might
bee
Lord
of
quicke
and
dead
,
and
if
that
dazell
thee
againe
,
to
thinke
of
our
Saviour
now
in
glory
,
full
of
majesty
in
heaven
,
and
how
shalt
thou
have
accesse
to
so
glorious
majesty
:
oh
come
downe
againe
!
and
thinke
of
God
incarnate
,
God
going
up
and
downe
in
our
flesh
,
of
God
dying
,
dying
a
cursed
death
,
&
rising
againe
,
thus
in
your
meditations
inter
.
weave
these
thoughts
to
avoyd
scandall
,
thinke
of
his
glory
,
and
that
you
may
not
be
amazed
at
the
glory
,
so
as
to
be
deterred
from
going
boldly
to
him
,
thinke
of
bone
of
our
bone
,
and
flesh
of
our
flesh
,
God
dying
in
our
nature
,
joyne
these
two
together
,
For
this
end
the
Sonne
of
God
both
dyed
,
and
rose
,
and
revived
,
that
he
might
be
Lord
both
of
the
dead
,
and
of
the
living
.
Againe
you
see
here
in
generall
that
the
grand
principall
points
of
religion
,
have
an
influence
into
all
the
particulars
,
and
there
is
a
homogeniall
deduction
,
(
as
we
call
it
)
of
divine
truths
one
from
another
,
all
depend
one
upon
another
,
and
all
divinity
:
for
howsoever
divine
truth
bee
contrary
to
carnall
reason
sometimes
,
yet
there
is
strong
reason
in
all
divine
truth
,
for
one
is
the
cause
of
another
,
and
one
depends
upon
another
,
as
here
,
Christ
dyed
,
and
rose
,
and
revived
,
one
followes
another
:
what
from
all
this
:
to
be
Lord
of
quicke
and
dead
,
how
then
prooves
he
that
he
is
Lord
of
all
?
because
he
dyed
,
and
rose
,
and
revived
,
one
riseth
from
another
,
so
that
though
carnall
reason
be
one
thing
,
and
all
divinity
be
another
,
yet
there
is
reason
,
and
deduction
,
issuing
of
one
thing
from
another
,
in
divinity
most
wisely
and
holily
,
and
it
is
a
part
of
wisedome
to
observe
,
how
conclusions
rise
from
principles
,
as
branches
and
buds
doe
from
rootes
:
indeede
if
we
would
enter
into
serious
considerations
of
the
grounds
of
religion
,
how
they
give
life
and
rise
unto
their
particulars
,
they
would
have
an
influence
into
the
whole
course
of
our
life
,
as
perhaps
wee
shall
see
in
the
particulars
more
clearely
.
For
this
end
,
&c.
Againe
in
generall
,
when
he
saith
Christ
is
Lord
of
the
quicke
and
of
the
dead
,
we
see
thence
the
truth
of
the
Catholike
Church
,
from
the
first
man
living
to
the
end
of
the
Church
,
under
one
head
Christ
:
Christ
is
the
Saviour
of
those
that
were
before
the
Law
,
under
the
Law
,
under
the
Gospell
,
Christ
was
the
Saviour
of
all
,
he
is
the
Saviour
of
the
dead
as
well
as
of
the
living
,
all
come
under
one
head
,
which
hath
no
further
use
than
to
informe
us
,
in
that
one
point
of
doctrine
,
to
shew
that
Christ
is
yesterday
as
well
as
to
day
,
to
Morrow
,
and
for
ever
,
all
that
were
saved
before
,
that
are
saved
now
,
and
that
shall
be
for
ever
,
are
saved
by
Christ
,
there
is
no
other
name
under
heaven
,
whereby
wee
can
be
saved
,
he
is
the
Lord
of
the
dead
and
of
the
living
:
Now
therefore
to
come
more
particularly
,
Christ
is
Lord
both
of
the
dead
and
of
the
living
,
what
a
Lord
we
heard
before
?
This
is
a
point
of
wondrous
comfort
,
and
likewise
a
point
informing
us
of
our
duty
,
and
withall
shewing
us
that
Christ
will
worke
that
duty
in
us
,
because
he
is
a
Lord
,
not
onely
that
should
rule
over
us
,
that
we
should
be
subject
to
him
,
but
to
make
us
subject
to
him
,
it
is
a
point
of
wondrous
comfort
,
and
of
duty
,
and
of
this
issue
that
we
under
the
covenant
of
grace
,
shall
bee
inabled
to
performe
that
duty
to
our
Lord.
And
then
it
is
a
point
of
wondrous
security
,
in
life
,
in
death
,
as
alas
,
sometime
one
thing
amazeth
us
,
sometime
another
,
sometime
wee
are
willing
to
dye
,
Elias
was
afraid
to
live
,
sometime
wee
are
afrayd
of-death
,
as
we
are
all
naturally
:
why
,
come
life
,
or
death
,
come
what
will
come
,
we
are
under
a
Lord
that
is
Lord
of
the
dead
,
and
of
the
living
,
so
it
is
a
point
of
wondrous
security
and
quiet
to
a
Christian
in
all
passages
,
hee
somtimes
lives
,
and
sometimes
dyes
,
but
his
salvation
is
not
at
that
hazzard
to
be
off
and
on
,
but
whether
he
live
or
dye
,
hee
is
sure
to
be
saved
,
for
he
is
under
the
Lord
of
the
living
,
and
the
dead
.
But
to
speake
a
little
of
the
first
;
it
is
intended
for
comfort
,
as
well
as
direction
,
to
duty
,
and
to
be
subject
,
to
submit
to
the
Lord
,
it
is
a
comfort
that
we
have
a
Lord
that
rules
us
for
our
good
,
while
we
are
living
,
and
when
wee
are
dead
,
and
for
ever
:
and
indeed
wee
cannot
have
a
greater
comfort
beloved
than
this
,
that
we
are
not
our
owne
,
but
that
wee
are
bought
with
a
price
,
that
we
are
under
Christ
,
why
what
a
comfort
is
this
,
will
you
say
?
homo
non
est
natus
,
&c.
as
the
naturall
man
sayd
,
a
man
is
not
borne
to
subjection
but
to
honour
,
and
governement
,
what
comfort
is
this
,
to
be
under
Christ
,
to
be
under
a
governour
?
Answ.
Oh
beloved
know
that
it
is
the
greatest
comfort
,
as
the
rule
is
,
every
thing
is
perfect
if
it
be
weake
,
by
that
whereby
it
is
subject
to
a
higher
,
the
vine
is
perfect
by
leaning
to
the
Elme
,
it
would
lye
on
the
Simil.
ground
else
,
and
be
spoyled
:
the
perfection
of
the
weake
creature
the
sheepe
,
is
to
have
a
shepheard
,
the
perfection
of
a
weake
nature
is
to
have
a
ruler
for
their
good
;
the
perfection
of
the
ship
,
is
the
Pylate
,
it
would
dash
on
every
rocke
,
and
bee
tossed
with
every
wave
else
,
and
so
it
is
our
perfection
that
we
are
under
a
Lord
,
such
a
Lord
as
this
is
,
cui
servire
regnare
est
,
&c.
to
whom
to
serve
is
to
reigne
,
for
all
his
servants
are
so
many
Kings
,
it
is
our
perfection
to
bee
subject
to
him
,
therefore
it
is
a
wondrous
comfort
that
Christ
is
become
Lord
of
the
living
and
of
the
dead
:
I
beseech
you
therefore
think
of
it
in
your
meditations
,
all
the
Scripture
aimes
at
this
end
to
comfort
,
whatsoever
is
written
,
is
written
for
our
comfort
,
and
this
is
a
principle
of
divinity
among
the
rest
,
that
a
Christian
is
not
his
owne
man
now
but
he
is
under
Christ
,
and
this
is
a
comfort
both
in
life
,
and
death
at
all
times
,
as
the
Psalmist
saith
,
My
times
are
in
thy
hands
Lord
,
hee
saith
not
my
time
,
but
my
times
are
in
thy
hand
;
so
wee
may
say
our
times
are
in
Christs
hands
,
our
time
of
being
borne
,
our
time
of
living
and
dying
,
and
when
wee
are
dead
,
our
time
of
rising
againe
;
our
time
,
the
whole
current
of
our
time
is
in
thy
hands
,
not
in
the
devills
hands
,
not
in
our
enemies
hands
,
beloved
,
for
they
would
make
short
worke
with
us
then
,
but
our
times
are
in
our
Lords
hands
,
Christ
is
the
Lord
of
our
times
,
the
Lord
of
our
life
,
and
death
,
and
when
we
are
dead
he
is
a
Lord
for
ever
,
for
he
lives
for
ever
,
and
therefore
hee
is
for
ever
a
Lord
.
Beloved
wee
doe
not
live
and
dye
,
at
the
devotion
,
and
good
pleasure
of
any
man
whatsoever
,
they
cannot
stirre
so
much
as
a
hayre
from
our
head
without
the
will
of
this
Lord
,
all
the
devills
in
hell
cannot
stirre
a
haire
of
our
head
,
I
say
nor
all
men
that
are
acted
by
the
Spirit
of
the
devill
,
they
may
threaten
punishment
,
but
alas
they
can
doe
no
more
,
then
this
Lord
of
Lords
,
will
give
them
leave
,
therefore
it
is
a
point
of
wondrous
comfort
.
Object
.
Oh
but
will
a
poore
soule
say
,
Christ
indeed
is
Lord
of
the
living
,
and
of
the
dead
,
but
I
finde
a
great
deale
of
corruption
in
me
,
&c.
and
I
am
a
sinner
.
Answ.
Why
he
is
Lord
over
thee
,
hee
hath
a
sweete
Lordship
over
thee
,
as
well
as
a
commanding
Lordship
,
he
is
not
onely
a
King
but
a
husband
as
it
is
Ephes.
5.
He
gave
him
.
selfe
to
purge
his
Church
,
and
to
make
his
Church
fit
by
little
and
little
,
thou
hast
sinne
and
corruption
,
but
thou
hast
a
mercifull
husband
that
will
beare
with
the
weaker
vessell
,
doth
he
command
others
to
doe
that
,
and
will
hee
not
practise
that
that
hee
enjoynes
others
?
undoubtedly
he
will
,
and
therefore
it
is
a
comfort
,
it
is
a
sweete
government
and
subjection
,
as
of
the
husband
over
the
wife
,
Christ
purgeth
,
and
clenseth
his
Church
,
hee
doth
not
cast
it
away
.
For
I
beseech
you
consider
,
he
that
dyed
for
his
Church
and
children
,
when
they
were
enemies
,
will
he
cast
them
away
now
they
are
poore
friends
,
and
desire
to
please
him
?
as
Saint
Paul
divinely
reasoneth
,
Rom.
5.
Much
more
shall
wee
be
saved
by
his
life
,
If
he
saved
us
by
his
death
,
much
more
now
by
his
life
,
being
in
heaven
,
consider
he
rose
and
lives
for
ever
,
therefore
will
he
cast
us
away
for
some
imperfections
,
that
dyed
for
us
when
we
were
enemies
?
hee
that
will
not
quench
the
smoaking
flaxe
,
nor
break
the
brused
reede
,
will
hee
cast
away
his
poore
children
that
strive
against
their
corruptions
?
hee
will
not
,
nay
he
hath
promised
where
he
hath
begunne
a
good
worke
,
hee
will
finish
it
to
the
day
of
the
Lord
,
though
it
goe
but
slowly
forward
,
yet
that
beginning
is
a
pledge
of
proceeding
,
God
will
never
remove
his
hand
from
his
owne
worke
,
till
he
have
brought
it
to
perfection
;
therefore
let
any
soule
comfort
it selfe
,
that
will
come
under
this
Lord
in
a
word
what
greater
comfort
can
wee
have
than
this
,
that
he
is
such
a
Lord
over
us
,
as
is
Lord
over
all
things
in
the
world
besides
:
for
hee
could
not
be
Lord
of
his
Church
,
except
hee
were
Lord
over
hell
,
and
all
power
were
subject
to
him
,
now
being
so
hee
is
such
a
Lord
of
the
Church
as
can
restraine
the
power
of
all
other
creatures
whatsoever
,
because
else
they
might
annoy
the
Church
,
and
affront
him
in
his
government
by
opposition
,
if
he
were
not
Lord
of
all
things
,
else
as
well
as
of
the
church
,
but
this
is
the
comfort
of
a
Christian
,
hee
is
under
a
Lord
,
that
is
Lord
of
of
all
the
enemies
of
the
Church
,
and
he
is
so
Lord
over
them
till
by
little
and
little
,
hee
make
them
his
footestoole
,
that
that
is
begun
in
this
world
,
shall
bee
consumate
hereafter
by
that
Lordship
,
nay
he
will
make
all
the
enterprizes
of
the
very
enemies
of
his
Church
whatsoever
serviceable
,
to
his
poore
Church
,
for
as
the
Apostle
saith
,
All
things
are
yours
because
yee
are
Christs
,
he
is
such
a
Lord
,
as
that
besides
himselfe
,
being
ours
,
hee
makes
all
the
world
ours
,
yea
the
devill
is
ours
,
for
in
spight
of
him
whatsoever
he
doth
,
it
is
ordained
to
the
salvation
of
the
Church
,
the
Churches
enemies
are
the
servants
of
the
Church
,
the
unvoluntary
servants
,
for
they
waken
the
Church
,
and
scoure
it
,
God
rayseth
them
up
for
the
exercise
of
the
Church
,
and
when
he
hath
done
,
you
know
what
course
he
takes
with
them
,
so
then
he
is
Lord
,
not
only
over
all
,
but
hee
over-rules
their
actions
,
for
the
good
of
the
Church
,
whatsoever
they
are
,
and
hee
makes
all
the
indeavours
,
and
plots
of
the
enemy
for
the
Churches
good
,
all
is
yours
,
life
,
and
death
,
though
it
bee
death
by
tyrants
,
all
kinde
of
death
whatsoever
,
it
is
yours
,
what
a
comfort
is
this
,
that
wee
are
under
such
a
Lord
as
this
?
Especially
,
what
a
comfort
is
this
at
the
houre
of
death
,
when
Christ
;
that
hath
ruled
us
all
our
life
time
before
,
will
take
then
the
government
and
possession
,
of
that
Iewell
that
he
hath
bought
with
such
a
price
,
our
precious
soule
,
that
when
wee
must
part
with
friends
,
and
part
with
this
sweete
body
,
that
the
soule
so
much
loved
,
and
with
the
world
,
and
all
things
in
the
world
,
then
Christ
wil
owneus
for
his
,
when
the
world
wil
owne
us
no
longer
.
Therefore
mee
thinkes
Christians
should
be
at
a
poynt
,
for
life
or
death
,
hee
never
goes
out
of
the
dominion
of
Christ
,
nay
hee
is
nearer
Christ
,
hee
is
more
Christs
,
if
there
bee
any
comparison
to
bee
made
,
when
hee
is
dead
,
then
when
hee
is
alive
,
Blessed
are
those
that
dye
in
the
Lord
.
To
apply
this
a
little
to
the
present
occasion
,
here
in
this
Sacrament
we
are
to
have
Communion
with
this
Lord
,
of
his
death
and
resurrection
.
For
what
is
the
Sacrament
but
are
presentation
of
his
body
broken
,
and
of
his
blood
powred
out
for
us
,
that
hee
might
be
Lord
over
us
?
The
more
communion
and
fellowship
you
have
with
Christ
,
the
more
assurance
you
shall
have
that
you
are
his
,
which
is
indeed
the
grand
comfort
of
all
,
that
wee
are
Christs
,
that
Christ
is
ours
,
for
then
heaven
and
earth
is
ours
,
all
is
ours
.
Now
God
hath
ordained
these
Sacraments
for
this
end
,
the
word
is
the
Scepter
of
his
Kingdome
,
whereby
hee
rules
,
the
Sacrament
is
the
seale
of
the
word
,
therefore
all
good
subjects
that
submit
themselves
to
the
Kingdome
of
Christ
,
must
submit
themselves
to
this
sweet
ordinance
of
Christ
,
that
he
hath
ordained
for
our
good
,
the
word
,
and
Sacraments
,
thereby
we
shall
finde
the
effectuall
working
of
his
Spirit
in
us
,
subjecting
the
whole
inward
man
to
his
graciovs
governement
,
but
having
spoken
of
this
subject
at
large
heretofore
,
I
only
desire
you
to
raise
up
your
thoughts
,
to
consider
whom
you
have
to
deale
with
,
with
him
that
is
Lord
of
the
quicke
,
and
of
the
dead
,
we
have
to
deale
with
the
mighty
Monarch
of
heaven
,
and
earth
,
Christ
;
therefore
come
,
as
with
faith
,
because
he
hath
ordained
these
things
to
strengthen
faith
,
so
come
with
reverence
,
knowing
with
whom
wee
are
to
feast
,
and
to
deale
,
consider
of
these
things
,
and
then
I
hope
that
God
will
vouchsafe
a
blessing
answerable
to
the
intendment
of
his
ordinance
.
THE
SECOND
SERMON
ON
ROM.
14.
9.
For
to
this
end
Christ
both
dyed
,
and
rose
,
and
revived
,
that
he
might
be
the
Lord
,
both
of
the
dead
and
of
the
living
.
I
Shewed
the
dependance
in
the
forenoone
,
a
Christian
by
the
Spirit
of
God
in
him
,
hee
hath
a
blessed
aime
at
all
times
,
howsoever
hee
may
faile
in
particulars
,
yet
his
ayme
is
right
.
This
doubt
rose
from
difference
of
aymes
,
whether
he
should
please
God
or
man
?
his
doubt
rose
in
pleasing
of
God
,
what
might
please
him
most
,
and
because
hee
sees
not
alwaies
what
might
please
him
,
therefore
he
carries
this
honesty
,
that
whatsoever
he
doth
,
he
will
doe
it
to
the
Lord
,
and
whatsoever
he
doth
not
,
he
will
not
doe
it
to
the
Lord
,
his
ayme
is
for
good
at
all
times
.
Now
this
is
proved
from
the
generall
disposition
of
Christians
,
they
live
,
and
dye
to
the
Lord
,
therefore
their
particular
actions
must
be
to
the
Lord
,
if
their
whole
life
and
death
,
bee
to
the
Lord
,
their
actions
must
bee
to
him
.
Now
hee
proves
their
whole
life
,
and
death
are
to
the
Lord
,
because
they
are
the
Lords
,
how
doth
he
prove
that
they
are
the
Lords
?
that
is
Iesus
Christs
,
because
the
Text
saith
here
,
For
this
end
Christ
both
dyed
,
and
revived
,
that
he
might
bee
Lord
both
of
the
dead
,
and
of
the
living
.
And
surely
he
is
Lord
,
he
will
not
misse
of
his
end
;
God
never
misseth
of
his
end
,
because
hee
can
remove
all
impediments
betweene
him
and
his
end
:
Now
it
being
Christs
end
to
be
Lord
of
the
quicke
,
and
of
the
dead
,
hee
is
Lord
,
if
he
be
Lord
,
then
those
that
are
under
him
,
and
led
by
his
Spirit
,
aime
both
in
life
and
death
,
to
glorifie
him
in
all
things
.
This
in
a
word
be
spoken
,
for
the
inference
of
the
words
.
To
this
end
Christ
both
dyed
,
and
rose
,
and
revived
.
Here
you
have
a
ground
and
an
inference
:
An
argument
and
a
reasoning
from
it
.
The
argument
or
ground
is
,
Christ
dyed
,
and
rose
,
and
revived
.
That
that
riseth
thence
is
,
that
he
might
be
Lord
both
of
the
dead
of
of
the
living
.
In
them
ground
it selfe
,
I
told
you
how
Christ
dyed
as
a
publicke
person
,
as
the
second
Adam
,
&c.
and
now
here
you
are
to
take
notice
likewise
that
hee
rose
againe
as
a
publicke
person
,
as
the
second
Adam
,
&c.
And
likewise
hee
rēvived
,
not
to
dye
againe
,
as
in
his
first
life
,
when
hee
beganne
to
live
,
hee
beganne
to
dye
,
but
when
hee
revived
he
did
not
dye
againe
,
he
lives
for
ever
to
make
intercession
for
us
in
heaven
,
Christ
never
dyes
againe
,
Rom.
6.
he
rose
to
a
life
that
shall
never
end
,
for
the
divine
nature
doth
flow
into
his
humane
nature
,
and
doth
immediately
inspire
such
a
spirituall
life
into
it
,
as
it
lives
for
ever
,
by
vertue
of
the
Spirit
of
Christ
,
actuating
,
and
stirring
and
moving
him
,
as
his
naturall
life
did
here
,
when
hee
was
upon
the
earth
.
Christ
dyed
,
and
rose
,
and
revived
.
To
what
end
is
all
this
,
what
is
grounded
hence
,
that
Christ
therefore
is
Lord
of
quicke
,
and
dead
,
this
is
inferred
from
all
three
.
Christ
dyed
,
that
hee
might
reconcile
us
to
God
by
his
death
,
satisfying
justice
,
and
so
justice
being
fully
satisfyed
,
hee
might
have
his
end
in
being
Lord
of
his
Church
,
hee
had
a
minde
to
marry
us
,
but
he
could
not
till
hee
had
rescued
us
,
therefore
to
rescue
us
out
of
divine
justice
,
and
from
the
tyranny
of
Sathan
,
Gods
gaoler
,
he
made
satisfaction
to
divine
justice
.
As
for
Sathan
hee
brought
us
out
of
his
kingdome
by
strong
hand
,
and
so
doth
continually
by
the
power
of
his
Spirit
.
Now
hereupon
it
must
needes
bee
that
hee
must
be
Lord
of
that
hee
paid
so
deare
a
price
for
.
And
then
he
rose
againe
,
for
this
end
that
he
might
be
Lord
,
because
,
howsoever
hee
had
a
title
to
be
Lord
of
the
Church
by
the
union
of
the
humane
nature
with
the
divine
,
he
was
Lord
alway
,
yet
in
regard
of
the
exercise
of
his
Lordship
,
it
was
deferred
till
his
glorious
resurrection
,
and
ascention
,
then
that
that
lay
hid
before
Christs
divine
power
,
majesty
and
Lordship
,
that
appeared
,
and
manifested
it selfe
,
as
it
is
Rom.
1.
He
was
mightily
declared
to
be
the
Sonne
of
God
by
the
resurrection
from
the
dead
,
he
was
the
Sonne
of
God
before
,
but
then
it
was
a
kinde
of
begetting
,
because
it
was
then
manifest
:
things
are
sayd
in
Scripture
and
Divinity
,
to
be
when
they
are
apparent
to
be
,
so
this
day
of
the
resurrection
,
Christ
was
begotten
,
because
it
was
apparent
then
by
raising
himselfe
from
the
dead
,
that
he
was
the
onely
begotten
Sonne
of
God
,
now
that
made
way
for
his
Lordship
,
for
after
his
resurrection
God
gave
him
power
over
all
things
in
heaven
and
earth
,
and
then
upon
the
resurrection
he
had
the
Spirit
in
more
aboundance
,
having
conquered
all
enemies
betweene
God
and
us
,
therefore
he
was
fit
to
be
Lord
by
that
,
because
he
could
give
the
Spirit
to
them
over
whom
hee
meant
to
rule
.
But
then
in
his
owne
person
he
rising
,
triumphed
over
all
opposite
enemies
whatsoever
,
over
death
the
last
enemie
,
and
over
Sathan
,
sinne
,
and
the
Law
,
having
cancelled
all
,
surely
he
hath
over-ruled
all
for
himselfe
,
he
will
over-rule
all
for
his
Church
and
people
,
and
therefore
hee
rose
againe
,
to
bee
Lord
of
quicke
and
dead
:
and
he
may
well
be
,
because
he
is
Lord
of
quicke
and
dead
in
his
owne
person
,
hee
is
Lord
over
all
in
his
owne
person
;
and
therefore
he
is
Lord
over
the
Church
,
and
all
the
enemies
of
the
Church
,
so
farre
as
the
enemies
seized
upon
his
person
,
so
farre
hee
overcame
them
all
,
he
hath
as
much
care
of
his
misticall
person
the
Church
,
as
he
had
on
his
owne
body
,
and
more
too
,
for
he
gave
that
for
the
other
.
And
then
he
revived
to
be
Lord
over
all
,
that
is
,
he
lives
for
ever
to
make
good
what
hee
hath
gotten
by
his
death
,
hee
will
not
lose
the
price
of
his
owne
blood
,
he
is
in
heaven
to
appeare
before
God
,
and
sits
at
the
right
hand
of
God
,
and
rules
there
till
he
have
made
all
his
enemies
his
footestoole
,
till
he
draw
his
Church
home
to
heaven
,
to
himselfe
,
he
lives
for
ever
as
the
Apostle
saith
,
to
make
intercession
,
hereupon
it
must
needes
bee
that
by
living
for
ever
he
is
fitly
qualified
to
bee
Lord
over
all
the
quicke
:
now
I
proceede
.
That
he
might
be
Lord
both
of
quicke
and
dead
.
Christ
is
Lord
both
of
the
dead
and
of
the
living
,
you
see
upon
what
ground
he
is
Lord
of
all
,
as
well
as
of
his
Church
,
he
is
an
eternall
Lord
over
the
dead
and
the
living
,
he
is
a
transcendent
Lord
,
above
all
other
Lords
whatsoever
,
and
he
is
independant
,
he
is
not
obnoxious
to
any
,
all
have
power
from
him
,
and
in
some
sort
indeed
Christ
hath
redeemed
even
all
other
creatures
,
they
are
Christs
,
and
in
some
sort
even
proud
wicked
men
,
that
live
in
the
Church
,
that
have
perhaps
some
parts
(
which
are
the
occasion
of
their
damnation
,
because
of
and
by
them
,
they
are
proud
and
insolent
,
)
they
are
redeemed
by
Christ
,
thus
farre
to
be
serviceable
to
his
Church
to
use
their
parts
to
his
owne
ends
,
they
goe
a
great
way
in
salvation
,
that
so
by
their
parts
,
they
may
be
fit
to
doe
service
to
the
Church
,
so
he
is
Lord
,
not
onely
over
the
Church
,
but
of
others
for
the
service
of
the
Church
.
Now
this
point
,
that
Christ
is
Lord
of
the
dead
and
of
the
living
,
it
yeelds
many
comfortable
uses
,
I
spake
of
some
things
in
generall
,
and
then
wee
came
to
some
particulars
,
as
First
,
seeing
Christ
is
Lord
of
the
quicke
and
of
the
dead
,
wee
may
comfort
our selves
under
the
Soveraignty
of
Christ
:
To
be
Solomons
servant
,
was
accounted
a
great
happynesse
,
those
that
did
observe
the
governement
of
Solomon
,
did
thinke
so
,
as
the
Queene
of
Sheba
:
Alas
,
what
shall
we
thinke
of
those
that
are
under
Christ
,
who
is
greater
then
Solomon
?
A
most
great
,
a
most
wise
,
a
most
loving
,
a
most
gracious
and
powerfull
Lord
over
all
,
therefore
it
is
a
most
comfortable
condition
,
here
in
this
life
,
(
to
adde
a
little
to
that
point
)
however
it
be
service
,
it
is
against
the
nature
of
man
to
serve
a
man
,
yet
not
to
serve
a
more
noble
,
to
serve
God
is
to
reigne
.
Besides
while
we
live
here
,
such
is
our
disposition
,
such
is
the
weakenesse
of
base
sinners
,
that
they
must
be
ruled
by
another
,
and
indeede
our
happinesse
and
security
consists
in
being
ruled
by
another
higher
than
our selves
,
we
are
not
fit
to
bee
our
owne
governours
,
S.
Paul
saith
to
the
Galatians
,
an
heire
in
his
none-age
differeth
little
from
a
servant
,
so
it
is
with
Christians
till
they
be
in
heaven
,
they
differ
little
from
servants
,
and
therefore
they
must
bee
under
tutors
,
and
government
.
And
as
it
is
a
comfortable
,
so
it
is
an
honourable
condition
,
for
Christs
Servants
are
so
many
Kings
,
Christ
is
served
of
none
but
Kings
,
and
such
Kings
as
doe
not
rule
over
slaves
,
but
such
Kings
as
in
Christ
rule
over
the
greatest
,
and
terriblest
enemies
of
all
,
a
Christian
can
thinke
with
comfort
and
incouragement
upon
those
enemies
,
that
make
the
greatest
tyrants
of
the
world
to
quake
;
he
can
thinke
of
death
,
of
sinne
,
of
damnation
,
of
judgement
,
of
the
Law
,
of
all
these
things
:
Christs
Kingdome
is
another
manner
of
Kingdome
than
the
Kingdomes
of
the
world
,
they
are
poore
Kingdomes
,
their
Monarchs
heads
must
lye
as
low
as
the
basest
subject
they
have
,
they
know
not
how
soone
,
and
perhaps
have
a
more
terrible
account
to
give
,
than
any
other
under
them
:
it
is
not
so
in
Christs
Kingdome
.
Therefore
those
Christians
that
are
afraid
of
death
,
they
forget
their
dignity
,
they
forget
him
on
whom
they
depend
;
for
Christ
is
Lord
both
of
the
quick
and
of
the
dead
,
if
so
be
Christ
be
their
Lord
when
they
dye
,
what
neede
they
feare
to
dye
,
and
therefore
let
us
comfort
our selves
when
God
calls
for
us
,
he
is
our
Lord
as
well
when
wee
dye
,
as
while
we
live
,
and
more
too
:
for
then
our
soules
have
more
immediate
communion
with
him
,
can
there
bee
more
comfort
than
this
,
that
we
have
a
Lord
ever
,
that
dyed
for
us
,
that
rose
for
us
,
and
lives
for
ever
,
and
doth
immortalize
his
subjects
too
?
joyne
these
together
,
an
ever-living
Lord
,
and
ever-living
subjects
,
coexistent
I
meane
for
the
time
to
come
,
we
indeed
have
a
beginning
,
(
Christ
had
none
as
God
)
but
we
have
an
eternall
state
to
be
for
ever
,
and
an
eternall
Lord
to
rule
us
for
ever
,
and
to
make
us
happy
forever
,
what
comfort
is
more
than
this
,
that
howsoever
there
be
varietie
of
conditions
in
this
world
,
wee
live
,
wee
dye
,
we
are
in
prosperity
,
we
are
in
misery
,
yet
there
is
no
varietie
in
the
state
of
Salvation
,
Christ
is
not
a
Lord
to
day
and
none
to
morrow
,
but
yesterday
,
to
day
,
and
the
same
for
ever
.
Againe
as
it
is
a
point
of
comfort
,
so
it
is
also
of
duty
,
if
Christ
be
our
Lord
in
life
and
death
,
our
duty
is
to
looke
to
him
in
life
and
death
,
to
live
and
dye
to
him
:
for
our
ayme
must
answere
his
ayme
if
we
ever
intend
to
come
to
heaven
:
for
we
are
understanding
creatures
,
and
have
a
communion
with
him
in
a
poore
measure
;
therefore
what
he
will
make
his
end
must
be
our
end
,
his
end
was
that
whether
we
live
or
dye
,
hee
might
rule
over
us
,
our
end
should
be
in
life
and
death
to
bee
ruled
by
him
.
How
shall
we
live
to
Christ
?
We
live
to
Christ
,
(
this
is
a
ground
of
all
other
duties
that
follow
)
when
we
know
,
and
acknowledge
Christ
hath
a
full
interest
in
us
,
by
being
our
head
,
by
being
our
husband
,
by
being
our
King
,
our
elder
brother
,
he
hath
all
the
sweete
interest
to
us
,
that
any
relation
can
inright
him
to
,
for
all
other
relations
among
men
are
but
shaddowes
of
that
grand
relation
,
there
onely
is
the
realty
of
things
,
he
is
a
true
head
,
a
true
King
,
a
true
elder
brother
,
a
true
husband
of
his
Church
,
all
ours
are
but
,
poore
representations
of
those
glorious
things
,
then
know
and
acknowledge
so
much
,
that
is
the
ground
of
all
living
to
him
.
Vpon
knowing
and
acknowledging
,
issues
all
other
obedience
in
our
life
to
Christ
,
those
that
thus
acknowledge
Christ
,
they
must
be
directed
by
his
will
,
and
not
their
owne
,
as
a
servant
as
farre
as
he
is
a
servant
,
and
a
wife
so
farre
as
she
is
a
wife
,
they
have
no
will
of
their
owne
;
so
he
that
lives
to
Christ
,
and
acknowledgeth
him
to
be
a
Lord
,
he
must
have
no
will
of
his
owne
,
but
hee
must
live
according
to
the
will
of
Christ
,
as
you
have
it
excellently
set
downe
,
1
Pet.
4.
Christ
suffered
for
us
in
the
flesh
,
let
us
arme
our selves
therefore
with
the
same
mind
:
for
he
that
suffered
in
the
flesh
,
hath
ceased
from
sinne
that
he
should
no
longer
live
the
rest
of
his
time
in
the
flesh
,
to
the
lusts
of
men
,
but
to
the
will
of
God
:
It
is
a
comment
upon
this
place
,
Christ
dyed
and
rose
and
revived
,
that
he
might
be
Lord
of
the
quicke
and
of
the
dead
,
that
is
,
that
we
might
live
according
to
his
will
,
and
not
after
our
owne
,
doe
you
thinke
our
Saviour
Christ
would
so
farre
deny
himselfe
,
to
leave
heaven
,
to
take
upon
him
our
base
nature
,
and
be
so
farre
abased
in
it
,
to
let
us
live
as
wee
list
?
oh
no
,
we
must
live
the
rest
of
our
dayes
,
not
according
to
the
lusts
of
men
,
or
our
owne
lusts
,
but
according
to
the
wil
of
God
;
and
therefore
as
the
Apostle
admonisheth
,
Rom.
12.
we
must
search
what
is
the
acceptable
will
of
God
in
all
things
:
what
is
the
end
of
our
hearing
Sermons
,
of
our
reading
,
and
all
the
paines
wee
take
in
the
meanes
of
Salvation
?
not
onely
to
know
what
God
will
doe
to
us
,
but
what
he
will
have
of
us
,
he
will
have
the
directing
of
our
lives
,
and
therefore
if
wee
will
live
to
Christ
,
we
must
labour
to
know
his
good
pleasure
to
us
,
what
he
meanes
to
doe
for
us
,
and
so
his
good
pleasure
with
us
,
what
he
will
have
us
doe
againe
by
way
of
thankefulnesse
,
Christ
squared
his
life
immediately
according
to
his
fathers
will
(
It
is
written
,
in
the
volumne
of
thy
booke
that
I
should
doe
thy
will
oh
God
)
so
all
that
are
Christs
must
have
the
same
Spirit
,
to
direct
all
their
lives
according
to
his
will
;
now
the
most
grand
things
of
his
will
(
for
his
will
is
in
the
Scriptures
)
are
that
we
repent
,
he
commands
all
to
repent
:
his
will
is
that
we
beleeve
in
him
,
his
will
is
our
sanctification
,
as
it
is
1
Thes.
4.
his
will
is
that
we
suffer
,
and
in
suffering
submit
our selves
to
him
,
and
the
Scripture
is
expresse
in
many
other
particulars
,
but
these
especially
are
named
,
to
shew
something
,
wherein
wee
must
direct
our selves
according
to
his
will
,
but
(
not
to
insist
upon
particulars
)
in
all
things
wee
must
labour
to
direct
our
lives
according
to
his
will
.
Secondly
,
that
we
may
live
to
God
,
we
must
aime
at
the
glory
of
Christ
in
all
things
,
and
at
the
credite
of
religion
,
not
at
our
owne
credit
;
if
Christ
be
Lord
of
the
quicke
,
and
dead
,
while
we
live
wee
must
not
seeke
our
owne
glory
but
his
:
the
contrary
to
this
the
Apostle
complaines
of
,
All
seeke
their
owne
,
saith
he
,
and
not
the
things
that
are
of
the
Lord
Iesus
Christ
,
we
must
consider
what
is
for
the
credite
of
religion
,
and
the
honour
of
Christ
,
and
not
what
is
for
our
owne
advantage
:
is
it
not
good
reason
that
wee
should
seeke
the
glory
of
him
that
is
Lord
over
us
,
naturally
proud
man
is
lead
with
a
Spirit
of
selfe-love
,
and
he
seekes
himselfe
in
all
things
,
even
in
his
religion
,
so
farre
as
it
stands
with
his
owne
lusts
he
will
be
religious
and
no
further
,
so
long
as
Gods
will
is
not
contrary
to
his
,
he
will
doe
God
Service
,
but
if
it
crosse
his
will
once
,
then
hee
will
give
God
leave
to
seeke
him
a
servant
.
Thus
man
makes
himselfe
an
Idoll
,
he
sets
up
himselfe
in
the
roome
of
God
,
he
doth
all
things
,
as
from
himselfe
,
so
for
himselfe
,
nor
indeede
can
he
doe
otherwise
,
(
till
hee
put
off
himselfe
wholly
,
and
deny
himselfe
)
a
man
cannot
goe
beyond
himselfe
but
by
grace
,
that
rayseth
a
man
above
himselfe
,
it
makes
him
have
an
eye
to
some
excellency
,
out
of
himselfe
,
conformity
whereto
,
and
interest
whereinto
will
make
him
happy
.
Now
that
we
may
aime
at
Christ
in
all
things
,
it
is
good
to
call
our selves
to
account
for
our
aymes
,
wherfore
we
live
,
&
wherfore
wee
have
are
,
or
doe
any
thing
,
either
in
grace
or
nature
,
it
is
or
should
be
,
not
onely
that
we
may
be
saved
our selves
,
but
that
Christ
in
all
may
bee
glorified
,
wee
neede
not
sever
these
,
for
Christ
joynes
them
both
together
,
and
he
that
seekes
his
owne
Salvation
,
seekes
the
glory
of
God
,
because
God
will
be
glorified
in
saving
us
,
the
end
hath
a
maine
influence
into
all
actions
,
and
as
it
differenceth
man
,
from
other
creatures
,
that
though
he
doth
the
same
action
as
a
beast
,
he
eates
,
and
drinkes
and
sleepes
,
all
for
another
end
,
for
an
end
beyond
himselfe
,
because
he
is
a
reasonable
creature
,
whereas
other
creatures
rest
in
themselves
,
so
it
differenceth
betweene
naturall
men
,
and
Christians
,
they
differ
in
their
aymes
not
in
their
actions
,
both
doe
the
same
thing
,
one
doth
it
for
base
ends
of
his
owne
,
keepes
within
the
circle
of
those
ends
,
the
other
having
a
light
discovering
excellencies
better
than
the
world
can
afford
,
and
having
another
Spirituall
life
above
,
hee
is
thereby
directed
to
further
aymes
in
all
,
yea
even
in
his
civill
actions
.
Saint
Paul
gives
a
rule
,
that
Whether
we
eate
or
drinke
,
or
whatsoever
wee
doe
,
we
should
doe
all
to
the
glory
of
God
:
though
the
action
bee
common
and
civill
not
tending
directly
to
the
glory
of
God
,
as
eating
,
&c.
yet
our
ayme
should
be
in
it
,
at
Christ
and
at
God
,
that
the
body
thereby
being
refreshed
may
bee
fit
to
serve
God
.
And
indeed
there
is
not
the
commonest
action
of
this
life
,
but
we
may
shew
that
we
have
a
good
end
in
it
,
and
therein
glorifie
God
,
therefore
in
Scripture
,
it
is
put
as
a
kinde
of
limitation
,
Obey
in
the
Lord
,
marry
in
the
Lord
,
doe
all
things
in
the
Lord
,
that
is
in
Christ
,
he
shewes
that
wee
should
doe
all
such
things
,
intimating
that
as
we
must
goe
about
such
enterprizes
with
invocation
of
the
name
of
the
Lord
,
&c.
so
chiefely
we
should
doe
them
so
farre
and
no
farther
,
as
they
may
stand
with
the
favour
and
glory
of
Christ
:
In
subordinate
things
,
the
rule
of
subordinate
things
is
to
doe
them
so
farre
as
they
may
helpe
to
the
maine
end
:
Now
the
Service
of
all
other
is
subordinate
to
the
Service
of
Christ
,
and
all
other
bonds
are
serviceable
to
the
maine
bond
in
marriage
,
or
whatsoever
we
may
not
prejudice
the
bond
of
marriage
in
the
Lord
,
marry
not
rich
,
nor
honourable
,
but
in
the
Lord
,
all
things
must
have
their
limitation
to
bee
done
in
the
Lord
,
that
is
,
so
farre
as
they
may
stand
with
pleasing
the
Lord
,
thus
we
see
what
it
is
to
live
to
the
Lord
with
his
good
pleasure
and
likening
.
Now
an
assistant
helpe
(
of
living
to
the
Lord
)
is
a
perpetuall
selfe-deniall
of
our
owne
wisedome
,
will
,
and
affections
in
all
things
,
else
wee
shall
live
to
our selves
,
and
to
the
Lord
we
shall
never
attaine
.
But
you
will
say
this
is
a
hard
saying
;
True
,
but
consider
this
one
thing
,
that
we
are
the
greatest
enemies
to
our selves
of
all
,
and
wee
carry
in
our selves
a
cursed
enmity
to
all
that
is
divine
,
and
supernaturall
,
naturally
we
are
trained
up
to
our
owne
will
,
therefore
we
cannot
indure
the
yoake
of
Christ
without
:
supernaturall
strength
.
Againe
divine
things
perpetually
crosse
the
liking
of
the
soule
,
whereupon
there
is
an
antypathy
betweene
us
and
Christ
,
and
divine
things
,
therefore
there
must
bee
selfe-deniall
of
necessity
.
Now
the
knowledge
of
this
will
bee
a
good
meanes
to
inable
us
to
the
duty
.
Another
helpe
to
this
,
of
living
to
Christ
,
is
to
complaine
of
our selves
to
Christ
,
as
Saint
Paul
Rom.
7.
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
,
&c.
To
informe
against
our
rebellions
,
that
we
live
too
much
to
the
flesh
,
and
too
little
to
the
Spirit
;
too
much
to
our selves
,
and
too
little
to
Christ
,
by
reason
of
that
principle
of
flesh
and
blood
,
and
to
desire
him
to
captivate
all
,
and
bring
all
in
subjection
by
his
Spirit
,
this
is
alway
a
signe
,
of
a
man
lead
by
the
Spirit
,
that
it
directs
him
to
Christ
,
the
Spirit
as
it
comes
from
Christ
,
and
the
father
,
so
it
directs
to
Christ
to
the
pleasing
of
the
Father
,
and
of
Christ
in
all
things
.
Here
I
might
take
just
occasion
,
to
reproove
a
company
of
men
that
live
under
the
Gospell
,
that
will
bee
saved
by
Christ
forsooth
,
but
will
not
have
Christ
a
Lord
to
rule
over
them
,
they
will
be
ruled
by
rules
of
state
,
or
rules
of
flesh
,
and
blood
,
and
their
owne
lusts
,
by
the
rules
of
hell
sometimes
,
so
that
they
may
have
their
owne
aimes
,
their
owne
ambition
satisfied
and
raisethemselves
,
to
their
owne
pitch
a
disposition
cursed
,
and
opposite
to
that
religion
which
they
professe
,
for
our
life
should
be
a
living
to
Christ
,
and
under
Christ
a
living
to
the
Church
and
state
:
But
say
they
Let
us
breake
their
bonds
,
and
cast
their
coards
from
us
,
what
doe
they
thinke
wee
will
be
awed
with
a
company
of
poore
preachers
,
away
with
them
,
we
will
have
our
wills
,
let
us
breake
their
bonds
in
sunder
.
Christ
sits
in
heaven
,
and
laughes
them
all
to
scorne
,
Psal.
2.
they
shall
know
at
length
hee
will
be
no
Saviour
,
where
he
is
no
Lord
,
if
he
may
not
rule
them
by
his
Spirit
and
holy
directions
while
they
live
,
he
will
not
owne
them
when
they
dye
,
for
you
see
the
text
joynes
both
here
,
he
dyed
,
and
he
is
Lord
,
when
hee
dyed
there
came
water
and
blood
out
of
his
side
,
to
shew
that
hee
came
not
onely
to
shed
his
blood
,
to
dye
,
and
to
satisfie
divine
justice
,
but
by
water
to
clense
us
,
and
to
fit
us
to
be
subject
to
his
government
,
therefore
those
that
take
him
as
a
Priest
to
dye
and
will
not
have
him
as
a
Lord
they
rent
his
offices
,
I
doe
but
touch
these
now
.
We
see
what
it
is
to
live
to
Christ
,
let
us
see
:
what
is
it
to
dye
to
the
Lord
?
To
dye
to
the
Lord
is
to
know
and
acknowledge
that
Christ
hath
power
over
us
when
wee
dye
,
thereupon
to
submit
our selves
to
him
,
and
not
to
murmure
and
fret
,
when
he
comes
to
call
for
our
life
and
soule
,
as
if
we
were
unwilling
to
part
with
them
.
Then
againe
to
dye
to
Christ
is
when
upon
any
good
occasion
,
he
calls
for
our
lives
,
in
standing
for
a
good
cause
,
for
the
Church
or
state
,
to
be
ready
to
lay
it
downe
;
there
is
not
the
least
tittle
of
truth
,
but
it
is
better
than
a
mans
life
,
a
man
may
not
onely
dye
,
in
case
of
martyrdome
,
but
in
case
of
justice
and
truth
,
and
so
he
must
be
willing
to
doe
,
if
he
will
dye
to
Christ
.
Againe
wee
dye
to
the
Lord
when
we
carry
our selves
so
when
death
comes
,
as
wee
may
expresse
some
graces
to
glorifie
God
,
even
in
our
very
death
,
when
wee
studdy
to
doe
all
the
good
we
can
,
that
wee
may
dye
fruitefully
,
out
of
this
consideration
,
my
time
is
short
,
I
will
labour
to
bee
sowing
to
the
Spirit
,
as
much
as
I
can
,
not
to
dye
like
fooles
but
wisely
,
knowing
that
there
is
no
further
opportunity
,
here
is
the
time
of
seede
,
hereafter
will
bee
the
time
of
reaping
:
therefore
there
is
no
Christian
,
that
is
master
of
himselfe
at
the
houre
of
death
,
if
some
disease
disable
him
not
,
but
he
studdies
how
to
shew
himselfe
as
fruitfull
as
he
can
at
that
time
;
as
you
see
our
Saviour
when
he
was
to
dye
,
what
long
chapters
there
are
three
together
,
of
his
demeanour
how
hee
strengthned
his
Disciples
,
what
an
excellent
prayer
he
made
to
God
,
see
Moses
how
hee
carryed
himselfe
at
his
death
,
what
excellent
admonitions
hee
gives
;
and
good
Iacob
what
an
excellent
Will
he
made
,
and
S.
Peter
knowing
he
must
put
of
his
earthly
tabernacle
,
he
labours
to
put
them
in
minde
to
glorifie
God
as
Saint
Paul
saith
.
A
Christian
ought
to
end
his
dayes
in
faith
,
and
obedience
;
in
faith
that
God
will
take
his
soule
,
when
he
commits
it
to
him
,
and
he
shall
reigne
for
ever
in
heaven
:
In
obedience
thereupon
,
because
he
beleeves
,
he
dyes
in
faith
,
he
will
dye
in
obedience
,
I
even
offer
my selfe
to
thee
,
because
I
beleeve
thou
wilt
care
for
mee
when
I
am
gone
hence
,
for
thou
art
the
Lord
of
life
and
death
and
thou
art
the
Lord
of
mee
when
I
live
,
and
when
I
am
dead
.
Well
,
as
it
implies
duty
,
so
it
implies
a
gracious
effect
,
that
wee
shall
be
inabled
to
this
duty
,
he
indeed
in
himselfe
is
a
Lord
,
wee
ought
to
acknowledge
him
so
,
nay
,
we
shall
have
the
Spirit
if
wee
be
his
,
to
cause
us
to
acknowledge
him
,
you
have
a
notable
place
,
2
Cor.
5.
15.
to
this
purpose
,
The
love
of
Christ
constraines
us
,
because
wee
thus
judge
,
If
one
dyed
for
all
,
then
we
are
all
dead
,
if
hee
dyed
to
redeeme
us
from
death
,
to
what
end
did
he
dye
?
he
dyed
for
all
,
that
they
that
live
,
might
not
live
to
themselves
,
but
to
him
that
dyed
,
and
rose
againe
:
It
is
nothing
but
this
in
the
Text
,
we
should
live
to
him
.
Now
this
that
wee
should
live
to
him
,
it
is
not
an
aime
of
ours
onely
,
but
an
effect
that
hee
workes
in
us
,
he
dyed
that
we
might
live
to
him
,
for
he
dyed
,
and
rose
,
that
he
might
obtaine
the
Spirit
;
by
this
Spirit
hee
inableth
us
to
live
,
and
dye
to
God
,
as
you
have
it
,
Rom.
8.
at
large
proved
,
those
that
are
Christs
,
have
the
Spirit
of
Christ
,
and
are
led
with
it
.
Beloved
,
it
is
a
part
of
the
new
Covenant
,
that
whatsoever
ourduty
is
,
we
shall
have
ability
to
performe
it
,
by
the
Spirit
of
Christ
,
for
all
the
gracious
promises
of
the
Gospell
,
are
not
onely
promises
upon
condition
,
and
so
a
covenant
,
but
likewise
the
covenant
of
grace
is
a
te
stament
,
and
a
will
,
a
will
is
made
without
conditions
,
a
covenant
with
conditions
,
that
as
hee
hath
made
a
covenant
what
he
would
have
us
to
doe
,
so
his
testament
is
,
that
wee
shall
have
grace
to
doe
so
,
he
will
put
his
Spirit
into
us
,
and
circumcise
our
hearts
,
or
else
beloved
,
there
would
bee
no
more
strength
of
the
covenant
of
grace
,
then
there
was
of
that
of
nature
in
Adam
,
why
did
Adam
fall
?
he
had
not
the
Spirit
to
uphold
him
,
nor
had
he
the
promise
of
it
,
to
keepe
him
that
hee
should
not
fall
,
therefore
the
covenant
of
workes
was
frustrate
,
but
now
the
covenant
of
grace
is
this
,
that
whatsoever
God
requires
,
he
will
give
his
Spirit
,
to
inable
us
to
doe
it
,
that
the
covenant
may
not
bee
frustrate
,
if
God
shold
not
make
good
our
part
as
well
as
his
,
we
shold
not
be
saved
.
Therefore
,
now
in
the
covenant
of
grace
,
wee
may
boldly
goe
to
God
,
and
Christ
,
and
alleadge
unto
him
,
when
any
duty
is
pressed
upon
us
,
and
when
wee
are
about
to
performe
any
duty
,
and
finde
want
of
strength
,
Lord
thou
knowest
I
have
no
strength
of
my selfe
,
I
am
a
barren
wildernesse
,
but
thou
hast
entred
into
a
covenant
of
grace
with
me
,
which
covenant
now
is
a
testament
,
a
free
will
,
that
thou
wilt
give
what
thou
requirest
Lord
,
in
the
use
of
meanes
that
thou
hast
ordained
,
in
attending
upon
thee
,
and
looking
up
to
thee
,
I
desire
that
thou
wouldst
give
me
strength
to
submit
to
thee
,
to
live
,
and
dye
to
thee
,
to
direct
my
course
,
as
I
should
,
this
should
be
the
course
of
a
Christian
,
and
not
to
set
upon
things
in
his
owne
strength
,
but
when
duty
is
discovered
,
looke
to
the
promise
of
grace
,
and
of
the
Spirit
,
and
put
them
into
suite
,
and
alleadge
them
to
Christ
,
in
the
use
of
sanctified
meanes
,
as
reading
,
hearing
,
holy
conference
and
the
like
,
and
hee
will
enable
us
to
doe
that
that
is
our
duty
.
Therefore
a
man
may
know
,
who
is
indeed
under
Christs
governement
,
by
this
,
for
he
that
is
actually
under
Christs
government
,
and
acknowledgeth
him
to
bee
his
Lord
,
hee
hath
ability
to
live
,
and
dye
to
him
,
in
some
comfortable
measure
,
to
deny
himselfe
,
to
goe
out
of
himselfe
,
to
live
and
to
dye
to
the
glory
of
God
.
The
Spirit
of
God
hath
given
him
this
victory
,
and
tryumph
over
his
owne
heart
.
Last
of
all
,
if
this
be
so
,
here
see
the
wondrous
secure
state
of
a
Christian
,
Beloved
,
that
as
Christ
is
his
Lord
,
both
in
life
and
death
,
and
it
is
his
duty
to
subject
himselfe
,
so
Christ
wil
give
him
grace
,
so
to
direct
his
life
.
Therefore
let
us
doe
our
duty
,
attend
upon
the
meanes
,
and
lift
up
our
hearts
to
God
,
let
God
and
Christ
alone
with
all
the
rest
,
let
Christ
alone
with
ruling
us
,
and
with
inabling
us
to
be
ruled
by
him
;
hee
is
Lord
not
onely
over
us
,
but
in
us
,
by
his
Spirit
.
But
theSpirit
breatheth
where
it
listeth
,
there
must
bee
waiting
upon
God
in
his
Ordinances
,
till
we
finde
ability
to
holy
duties
,
and
those
that
have
so
much
patience
to
honour
God
and
Christ
,
so
farre
as
to
attend
in
the
use
of
good
meanes
,
till
the
good
houre
come
,
till
the
Spirit
come
to
subject
their
spirits
to
duty
,
no
doubt
but
God
intends
well
to
them
,
but
those
that
are
so
short
spirited
,
that
if
they
finde
not
ability
to
deny
themselves
,
and
to
live
to
God
,
and
to
breake
off
their
course
of
sinne
,
but
give
over
in
a
kinde
of
base
dispaire
,
it
is
just
with
God
to
leave
them
to
themselves
,
that
they
shall
even
live
and
die
to
themselves
,
that
is
,
they
shall
live
without
respect
to
Christ
,
and
dye
without
respect
to
Christ
at
all
,
as
if
there
were
no
Christ
to
take
care
for
them
.
Now
out
of
this
branch
of
holy
security
,
upon
the
care
&
power
,
and
Lordship
that
Christ
hath
over
us
,
for
the
time
to
come
,
it
riseth
that
a
Christian
may
be
assured
of
his
salvation
,
of
his
perseverance
because
Christ
is
Lord
of
all
,
he
is
Lord
of
his
heart
,
hee
is
Lord
not
onely
of
the
things
without
us
,
but
of
our
spirits
within
us
,
and
hee
will
inable
us
to
subject
our selves
to
him
,
that
neither
things
present
,
nor
things
to
come
,
or
any
thing
,
shall
ever
be
able
to
separate
us
from
the
love
of
God
in
Christ
,
not
onely
from
Gods
love
to
us
,
but
from
our
love
to
God
.
Beloved
,
let
this
incourage
us
,
to
come
under
the
governement
of
Christ
:
There
is
no
security
or
safety
,
but
in
his
governement
,
wee
are
sure
of
nothing
in
this
world
,
but
we
are
sure
of
this
,
that
Christ
,
if
he
be
our
Lord
,
is
our
Lord
for
ever
,
and
that
nothing
in
the
world
shall
ever
be
able
to
separate
us
from
him
.
I
will
close
with
this
,
you
see
Christ
is
ours
,
whether
wee
live
or
dye
,
hee
is
Lord
of
quicke
and
dead
,
let
us
labour
to
live
to
him
,
that
hee
may
rule
over
us
while
we
live
,
else
when
wee
come
to
dye
,
though
we
never
so
much
(
perhaps
out
of
principles
of
selfe
love
)
desire
him
to
be
ours
,
it
is
to
no
purpose
:
while
we
live
,
therefore
let
us
submit
to
his
government
,
and
if
we
live
to
him
,
we
shall
easily
dye
to
him
:
if
we
doe
not
inure
our selves
by
daily
selfe
deny
all
,
and
practising
of
the
duties
of
obedience
to
live
to
him
,
how
shall
wee
come
to
dye
to
him
?
our
life
may
bee
snatched
from
us
against
our
wills
,
wee
may
dye
with
a
kinde
of
fretting
and
indignation
,
that
we
can
live
no
longer
,
that
wee
can
enjoy
our
pleasures
no
longer
,
but
to
dye
meekely
,
and
quietly
,
as
to
a
Lord
,
submitting
our selves
to
him
that
is
the
Lord
of
life
and
death
,
a
man
can
never
doe
it
,
that
hath
not
lived
to
the
Lord
Therefore
I
beseech
you
every
day
be
acquainted
with
the
actions
of
living
to
the
Lord
,
whatsoever
you
doe
to
men
,
doe
it
as
to
the
Lord
,
in
the
Lords
strength
,
to
please
him
,
and
as
it
may
stand
with
his
favour
and
no
further
:
And
especially
take
the
advantage
of
your
younger
yeares
,
to
roote
out
lusts
,
that
will
grow
to
that
head
else
,
that
God
in
his
judgement
,
giving
you
up
to
your selves
,
(
after
long
rebellion
)
you
shal
never
bee
able
to
deny
your selves
to
live
to
Christ
,
and
when
death
comes
to
dye
to
Christ
,
therefore
let
us
inure
our selves
,
to
deny
our selves
,
in
the
practice
of
every
holy
duty
,
as
to
the
Lord
betimes
,
that
so
we
may
get
the
upper
hand
of
our
flesh
,
in
these
holy
performances
,
that
they
may
be
easie
and
sweete
to
us
,
as
indeed
the
yoke
of
Christ
is
after
it
is
worne
a
while
,
the
subjection
of
Christ
is
the
sweetest
subjection
in
the
world
,
it
breedes
the
greatest
peace
,
and
joy
,
and
love
,
and
contentment
to
the
soule
,
and
which
is
more
then
all
,
a
blessed
hope
,
for
the
time
to
come
,
he
that
is
life
,
is
inured
to
holy
duties
,
and
hath
overcome
the
rebellions
of
his
base
flesh
,
when
he
comes
to
dye
,
he
can
say
with
Simeon
,
Lord
now
let
thy
servant
depart
in
peace
,
that
is
,
thou
Lord
of
life
,
now
thou
wilt
have
me
dye
,
I
am
even
content
to
dye
,
to
resigne
my selfe
to
thee
,
who
can
say
so
,
but
he
that
makes
Christ
his
Lord
,
all
his
life
time
?
then
when
death
comes
,
he
is
content
to
yeeld
unto
him
as
a
Lord
,
else
it
will
be
just
in
the
houre
of
death
for
Christ
,
to
say
as
it
is
Iudg.
10.
doe
you
come
to
mee
,
and
commend
your
soules
to
me
?
goe
to
the
lords
you
have
served
,
you
have
served
the
humours
of
such
a
one
,
you
have
alliena'ed
your
soules
to
such
a
one
,
you
have
given
your
soules
to
sinne
,
and
to
such
men
as
are
instruments
of
the
devill
,
you
have
denyed
your
honesty
,
your
faith
,
your
religion
,
goe
to
him
,
goe
to
the
gods
you
have
served
,
they
are
your
lords
,
I
am
not
your
Lord
,
I
was
not
al
your
life
time
,
though
these
speeches
be
not
uttered
,
the
effect
of
them
will
,
the
soule
will
conclude
,
I
have
served
mine
owne
lusts
,
and
the
humours
of
others
all
my
life
time
,
how
can
I
looke
that
the
Lord
should
take
my
Soule
,
therefore
let
it
be
our
daily
practise
,
to
live
to
the
Lord
,
to
have
the
chiefe
aime
of
our
life
in
our
eye
,
to
direct
our
actions
so
,
as
they
may
be
serviceable
to
the
maine
,
else
not
to
performe
them
.
Herein
consists
the
maine
happines
of
a
Christian
,
that
whether
hee
lives
or
dies
hee
is
not
his
owne
,
but
hee
is
his
,
that
can
dispose
of
him
,
better
then
ever
he
could
of
himselfe
,
for
if
wee
had
the
disposing
of
our selves
,
as
Adam
had
,
what
would
become
of
us
?
what
became
of
Adam
,
when
he
was
master
of
himselfe
?
he
lost
himselfe
,
and
all
.
The
second
Adam
hath
bought
us
with
his
blood
,
and
life
,
to
rule
us
for
ever
,
will
hee
then
suffer
us
to
bee
disposed
off
by
our selves
?
No
,
whether
wee
live
or
dye
,
wee
are
his
,
if
we
yeeld
our selves
sweetely
to
his
governement
,
in
life
and
death
.
THE
THIRD
SERMON
ON
ROM.
14.
9.
For
to
this
end
Christ
both
dyed
,
and
rose
,
and
revived
,
that
he
might
be
the
Lord
,
both
of
the
dead
and
of
the
living
.
IN
these
words
,
as
you
heard
heretofore
at
large
,
the
Apostle
labours
to
stay
the
thoughts
,
and
affections
of
men
,
concerning
the
things
of
indifferency
,
that
they
should
not
be
hasty
to
censure
anothers
Servant
,
who
stands
or
falls
to
his
owne
Master
,
as
you
have
it
in
Verse
.
4.
The
reason
is
,
because
whatsoever
they
do
,
they
doe
it
to
the
Lord
,
He
that
regards
a
day
,
regards
it
to
the
Lord
,
hee
that
regards
not
a
day
,
regards
it
not
to
the
Lord
.
Some
things
are
of
that
nature
,
that
the
right
aime
puts
a
qualification
upon
the
actions
,
a
good
end
cannot
qualifie
many
actions
,
but
some
actions
are
of
that
nature
,
that
a
good
aime
doth
not
altogether
justifie
it
,
but
it
frees
the
person
from
some
censure
,
he
doth
it
to
God
,
some
upon
some
conceite
,
may
abstaine
from
a
thing
for
religious
ends
,
and
are
not
to
bee
censured
,
some
againe
performe
it
,
and
are
not
to
be
censured
,
because
they
doe
it
to
the
Lord
,
that
is
,
out
of
religious
respects
.
How
doth
he
prove
that
they
doe
it
to
the
Lord
?
he
proves
it
more
generally
,
ver.
7.
None
of
us
live
to
our selves
,
nor
none
of
us
dye
to
our selves
,
which
I
spake
of
before
.
Then
he
proves
that
we
are
the
Lords
,
because
it
was
the
end
of
Christs
dying
,
and
rising
,
and
reviving
,
that
hee
might
be
Lord
both
of
the
dead
and
of
the
living
,
and
if
he
be
the
Lord
,
then
we
ought
to
live
,
to
this
Lord
of
the
quicke
and
dead
.
We
see
Saint
Paul
here
makes
use
of
a
generall
truth
,
of
a
grand
principle
,
that
we
are
the
Lords
,
and
therefore
live
to
him
,
and
dye
to
him
,
and
doe
particular
actions
to
him
,
or
not
doe
them
to
him
,
to
shew
that
wee
should
have
in
minde
,
information
of
sound
general
truths
,
that
are
the
ground
of
all
particular
practise
,
as
we
shall
see
after
.
For
to
this
end
Christ
both
dyed
,
rose
,
and
revived
,
&c.
The
words
,
they
are
Christs
universall
government
of
the
dead
,
and
of
the
living
,
inferred
from
the
end
of
his
death
,
reviving
,
and
rising
againe
,
a
comfortable
inference
,
from
a
strong
ground
.
We
considered
the
particulars
,
Christs
death
,
rising
,
and
reviving
.
Christ
dyed
as
a
second
Adam
,
as
a
publicke
person
,
in
whom
dying
all
dyed
,
when
other
men
dyed
,
particular
men
dyed
,
when
Paul
was
dead
,
Paul
dyed
,
and
there
was
an
end
,
onely
there
was
an
exemplary
good
,
in
his
death
,
but
there
is
more
then
an
exemplary
good
,
in
the
death
of
Christ
,
Christ
dyed
alone
,
and
singular
in
this
respect
,
because
in
him
dying
,
all
dyed
that
were
his
,
that
the
Father
gave
him
to
dye
for
,
for
they
goe
parallell
,
Gods
gift
,
and
Christs
death
,
hee
did
all
by
commission
,
and
hee
would
not
transgresse
his
commission
,
and
he
dyed
a
violent
and
cursed
death
,
because
otherwise
hee
could
not
have
saved
us
,
that
were
under
a
curse
,
so
as
a
second
Adam
,
hee
rose
,
and
as
a
publike
person
,
therefore
wee
see
in
the
resurrection
of
Christ
,
many
rose
,
it
is
like
enough
they
dyed
againe
,
it
was
for
a
particular
dispensation
,
to
shew
that
Christ
rose
as
a
publicke
person
;
and
it
is
not
strange
to
thinke
so
,
that
to
honour
God
they
should
be
content
to
live
a
w●●●e
,
when
Christ
himselfe
that
was
God
,
was
content
to
bee
man
,
and
to
be
abased
to
death
,
that
grand
mystery
makes
all
other
things
credible
,
he
rose
therefore
as
a
publicke
person
,
to
give
life
to
all
that
he
dyed
for
.
So
hee
revived
,
that
is
more
than
to
rise
againe
,
never
againe
to
lay
downe
his
life
,
as
you
have
it
excellently
set
downe
among
other
places
,
Revel.
1.
18.
I
am
he
that
liveth
and
was
dead
,
and
behold
I
live
for
ever
more
,
amen
,
and
he
seales
it
too
,
I
have
the
keyes
of
hell
and
of
death
,
that
is
,
the
dominion
of
hell
and
death
,
for
inde●●●hrist
is
life
it selfe
,
and
life
cannot
dye
,
as
God
he
could
not
dye
,
and
therefore
he
tooke
upon
him
that
nature
,
wherein
he
might
dye
for
us
,
and
now
having
done
that
dispensation
,
that
office
,
there
is
a
perpetuall
influence
of
life
,
from
the
fountaine
of
life
,
his
Godhead
,
to
his
humanity
,
so
he
never
dyes
any
more
;
then
here
followes
the
scope
and
end
of
all
,
That
he
might
be
Lord
of
the
dead
and
of
the
living
.
The
three
offices
of
Christ
they
have
this
order
,
in
regard
of
manifestation
.
First
,
he
was
a
Prophet
to
instruct
,
and
teach
his
in
himselfe
,
and
likewise
by
his
ministery
:
And
then
a
Priest
to
dye
for
those
that
are
his
,
to
make
intercession
now
for
ever
in
heaven
;
and
then
a
King
:
first
a
Prophet
,
then
a
Priest
,
and
then
a
King
:
He
was
all
at
once
,
the
very
union
invested
him
in
all
these
,
but
in
regard
of
manifestation
,
he
was
first
a
Prophet
to
in
struct
us
of
the
end
of
his
comming
into
the
world
,
and
then
a
Priest
to
doe
that
grand
office
,
that
we
have
most
comfort
by
,
and
then
a
King
to
rule
us
,
he
could
not
be
otherwise
,
for
if
he
had
manifested
himselfe
a
King
,
and
a
Lord
in
his
glory
,
where
had
beene
his
abasement
,
if
they
had
knowne
him
to
be
the
Lord
of
glory
they
would
never
have
curcified
him
;
onely
some
sparkles
of
his
God
.
head
,
and
Lordship
,
and
Kingdome
,
and
royalty
over
all
flesh
,
brake
out
in
his
miracles
,
yea
in
his
greatest
abasement
there
were
some
sparkles
I
say
,
even
when
he
lay
in
the
manger
,
Kings
came
to
adore
him
,
when
he
payd
tribute
,
he
had
it
out
of
a
fish
,
by
a
command
,
by
majesty
,
when
he
was
on
the
crosse
hee
converted
the
good
theese
;
so
somewhat
brake
out
of
him
,
that
he
was
a
person
more
than
ordinary
,
but
that
was
for
speciall
ends
,
ordinarily
hee
went
on
in
a
course
of
abasement
,
and
all
that
he
might
performe
the
great
worke
of
redemption
,
therefore
hee
made
a
stoppe
of
his
glory
and
Kingly
office
,
that
hee
might
not
manifest
himselfe
,
in
that
relation
and
office
;
that
he
might
doe
the
office
of
a
Priest
to
dye
for
us
:
therefore
you
have
it
here
in
the
due
order
;
Christ
dyed
and
rose
againe
,
as
the
high
Priest
of
his
Church
,
that
hee
might
he
Lord
of
the
dead
and
of
the
living
,
he
was
so
before
,
but
he
was
not
manifest
before
:
therefore
he
is
sayd
to
be
manifest
to
be
God
by
the
resurrection
,
Rom.
1.
4.
he
was
God
from
enternity
,
but
he
was
borne
then
,
This
day
have
I
begotten
thee
,
it
is
spoken
of
the
resurrection
,
so
you
see
here
Christs
offices
,
the
state
,
and
condition
of
his
humiliation
,
and
of
his
exaltation
,
and
the
use
and
end
of
all
,
That
he
might
be
Lord
of
the
dead
and
of
the
living
.
And
if
we
be
any
thing
offended
with
that
abasement
,
that
God
should
dye
,
looke
to
his
rising
,
and
reviving
,
and
Lordship
over
all
,
both
quicke
and
dead
,
and
if
we
bee
dazelled
with
his
glory
,
looke
backe
againe
to
God
in
our
flesh
,
and
God
in
our
flesh
abased
,
even
to
the
death
of
the
crosse
;
oh
it
is
a
sweete
meditation
beloved
,
to
thinke
that
our
flesh
is
now
in
heaven
,
at
the
right
hand
of
God
,
and
that
flesh
that
was
borne
of
the
Virgin
,
that
was
layd
in
the
manger
,
that
went
up
and
downe
doing
good
,
that
was
made
a
curse
for
us
,
and
humbled
to
death
,
and
lay
under
the
bondage
of
death
three
dayes
,
that
this
flesh
is
now
glorious
in
heaven
,
that
this
person
is
Lord
over
the
living
and
the
dead
,
it
is
an
excellent
booke
to
studdy
this
,
beloved
studdy
Christ
in
the
state
of
humiliation
and
exaltation
.
That
he
might
be
Lord
of
the
dead
&c.
How
is
Christ
Lord
?
He
is
Lord
of
the
dead
,
those
that
dyed
before
he
was
borne
;
and
of
the
living
those
that
are
since
,
he
is
yesterday
,
that
is
,
to
those
that
were
before
he
was
,
and
to
day
,
that
is
,
when
he
was
,
and
to
morrow
and
for
ever
the
same
,
therefore
he
saith
of
the
dead
and
of
the
living
,
of
the
dead
,
that
is
,
in
reference
to
former
times
,
Christ
is
the
Lambe
of
God
slaine
from
the
beginning
of
the
world
.
By
what
title
is
hee
Lord
?
By
a
title
beloved
,
not
as
God
,
but
by
a
title
of
conquest
as
a
redeemer
:
for
he
dyed
that
he
might
be
Lord
,
we
are
a
bloody
spouse
to
Christ
,
we
are
the
price
of
his
blood
,
he
dyed
that
he
might
bee
Lord
,
he
must
winne
us
before
he
could
have
us
;
thereupon
dying
and
purchasing
us
,
now
hee
is
Lord
of
his
Church
and
Children
by
marriage
,
before
he
could
marry
us
he
must
bee
borne
in
our
nature
,
for
the
husband
and
wife
must
be
of
one
nature
:
and
being
in
bondage
to
a
contrary
King
,
to
Sathan
;
hee
must
redeeme
and
purchase
us
out
of
Sathans
hands
,
so
he
is
a
Lord
by
conquest
,
and
then
he
is
a
Lord
in
a
nearer
relation
,
hee
is
a
Lord
as
a
husband
,
He
is
Lord
both
of
the
dead
and
of
the
living
.
But
the
point
is
sweetest
in
the
use
of
it
,
onely
know
for
a
ground
that
Christ
is
Lord
of
the
dead
and
of
the
living
,
as
mediator
God-man
,
not
as
God
,
but
as
God
man
,
God
in
our
nature
,
and
hereupon
wee
have
diverse
sweete
comforts
:
as
for
example
.
First
of
all
it
shewes
what
we
may
expect
from
Christ
,
what
Christ
will
doe
to
us
,
and
what
wee
ought
to
returne
to
him
againe
,
for
relations
are
bonds
,
especially
when
they
are
so
founded
,
as
this
of
Christs
is
,
to
bee
Lord
over
us
both
in
life
and
death
,
it
is
founded
upon
redemption
,
and
upon
our
Spirituall
marriage
,
relations
are
bonds
,
and
therefore
they
tye
on
his
part
to
shew
what
wee
may
expect
from
him
,
he
is
Lord
of
the
living
,
and
of
the
dead
,
wee
may
expect
on
his
part
,
all
that
a
gracious
Lord
should
doe
,
to
provide
for
his
Church
and
children
,
we
may
expect
that
from
him
,
that
(
wee
can
from
none
else
that
)
hee
should
not
onely
be
Lord
over
us
,
but
that
he
should
make
us
subject
that
hee
should
flow
in
to
us
by
his
holy
Spirit
:
for
here
is
the
prerogative
of
Christ
,
that
he
is
such
a
head
as
quickeneth
dead
members
,
he
is
such
a
husband
as
makes
his
spouse
beautifull
,
he
puts
glory
upon
her
,
no
other
husband
can
doe
it
,
Moses
married
a
blacke
woman
,
but
hee
could
not
alter
her
hue
,
much
lesse
her
disposition
,
it
is
not
in
the
power
of
any
man
,
a
King
cannot
alter
his
subjects
,
but
he
is
such
a
King
as
alters
the
nature
of
his
subjects
,
he
makes
them
subject
,
he
takes
them
out
of
a
contrary
kingdome
,
as
being
not
borne
his
subjects
,
but
borne
anew
by
the
Spirit
,
he
doth
all
provision
,
protection
,
the
changing
of
our
natures
,
the
beginning
of
a
good
worke
,
and
where
this
Lord
begins
a
good
work
,
hee
finisheth
it
to
his
owne
day
:
for
beloved
know
this
for
a
ground
,
that
now
in
the
second
covenant
,
we
are
not
left
as
Adam
was
,
in
the
hands
of
our
owne
free
will
,
to
stand
or
fall
,
but
now
in
the
second
covenant
that
is
founded
upon
Christs
death
,
and
satisfaction
for
us
,
Christ
gives
grace
,
he
gives
his
holy
Spirit
to
bring
us
within
,
the
compasse
,
and
performes
both
our
part
and
his
too
;
he
makes
good
his
owne
to
be
a
gracious
Saviour
to
us
,
and
he
performes
our
part
too
,
or
else
the
second
covenant
,
the
covenant
of
grace
should
be
frustrate
as
the
first
was
,
if
it
were
left
to
our
freedome
,
therefore
that
is
that
that
we
may
expect
from
this
Lordship
of
Christ
,
the
performance
of
the
covenant
of
grace
,
in
writing
his
law
in
our
hearts
,
other
Kings
give
lawes
and
write
them
in
tables
,
but
they
cannot
write
them
in
the
hearts
of
their
subjects
,
but
hee
is
such
a
Law
giver
as
writes
his
owne
will
in
the
heart
,
he
teacheth
the
very
heart
obedience
,
we
are
taught
of
God
to
love
one
another
,
I
will
write
my
law
in
their
bowels
,
and
in
their
inward
parts
,
that
is
,
they
shall
not
onely
know
what
they
should
doe
,
but
they
shall
know
the
doing
,
the
affecting
,
and
performing
of
the
things
;
they
shall
be
able
to
doe
the
things
,
so
Christ
is
a
Lord
over
us
,
not
onely
teaching
us
what
we
should
do
,
and
injoyning
us
in
a
kinde
of
superiority
,
this
is
your
duty
,
and
not
this
,
but
inabling
us
to
doe
that
that
he
commands
,
he
gives
us
the
very
doing
,
the
affections
and
loving
,
he
teacheth
our
hearts
to
love
.
I
say
this
we
may
expect
from
him
,
in
the
use
of
meanes
,
and
subjecting
to
his
ordinances
,
which
is
a
wondrous
prerogative
to
those
that
will
submit
to
his
law
.
We
may
expect
againe
from
this
Lord
advancement
,
he
is
such
a
Lord
as
makes
all
his
subjects
kings
,
the
meanest
man
that
is
a
subject
to
Christ
that
hath
the
Spirit
of
Christ
is
a
King
:
Now
he
is
a
King
over
that
that
all
others
are
slaves
to
,
that
are
not
Christians
,
they
rule
over
others
,
but
they
are
in
thraldome
,
to
their
owne
lusts
,
but
he
is
a
spirituall
King
,
a
King
over
hell
,
and
death
,
and
those
things
,
that
the
very
greatest
of
men
are
afrayd
off
;
as
who
feares
death
most
?
and
hell
most
?
those
that
deserve
it
most
,
by
reason
of
their
great
place
,
sinke
most
in
sin
and
rebellion
against
God
,
and
contract
more
guilt
than
other
men
that
that
they
are
afraid
of
a
true
Christian
as
a
Christian
,
is
most
triumphant
over
,
he
is
a
King
over
those
things
,
for
every
subject
of
this
Prince
is
a
King
.
Christs
manner
of
government
is
hid
now
,
there
is
more
reallity
in
this
,
then
can
be
expressed
therefore
wonder
not
:
In
a
word
Christ
as
our
Lord
binds
himselfe
to
bring
us
to
glory
,
never
to
leave
us
till
hee
hath
brought
us
to
that
place
that
he
is
in
himselfe
,
Father
I
will
that
where
I
am
they
be
also
,
and
hee
purgeth
his
Church
,
Ephes.
5.
That
he
may
make
it
a
glorious
Church
,
he
takes
upon
him
not
onely
to
dye
,
to
redeeme
us
from
hell
,
and
damnation
,
and
to
set
us
in
a
state
of
favour
with
his
father
,
but
to
goen
on
in
a
course
of
fitting
us
till
he
have
brought
us
to
the
glorions
condition
that
he
is
in
,
it
lyes
upon
him
to
doe
it
,
therefore
let
us
doe
our
duty
,
as
wee
shall
see
after
,
and
let
him
alone
with
that
that
belongs
to
him
▪
For
our selves
beloved
this
is
our
honour
,
that
we
are
under
such
a
King
,
such
a
Lord
both
living
and
dying
;
it
was
the
honour
of
those
that
lived
in
Solomons
time
,
that
they
were
under
such
a
wise
Prince
,
the
Queene
of
Sheba
judged
it
so
,
but
what
an
honour
is
it
to
a
Christian
now
,
that
he
is
under
such
a
blessed
Prince
as
Christ
is
:
It
is
a
great
honour
to
be
the
Spouse
of
such
a
husband
,
to
be
the
subject
of
such
a
King
,
to
be
members
of
such
a
head
:
and
therefore
we
should
oft
thinke
of
it
,
to
put
honourable
thoughts
into
us
,
and
I
know
no
greater
way
to
keepe
us
from
sinne
,
from
base
courses
,
than
to
have
our
thoughts
strayned
to
this
high
point
,
to
thinke
of
the
dignity
of
a
Christian
,
what
a
condition
he
is
now
brought
unto
in
Christ
,
and
what
hee
shall
bee
brought
unto
ere
long
,
this
should
make
him
honourable
to
himselfe
,
to
make
him
in
a
holy
state
,
to
thinke
himselfe
too
good
to
defile
his
soule
,
or
body
,
that
is
so
dearely
bought
,
and
so
highly
advanced
shall
such
a
man
as
I
flee
?
saith
Nehemiah
,
oh
looke
to
that
,
shall
such
a
man
as
I
flee
.
It
is
the
honour
beloved
of
a
Christian
,
that
hee
is
Christs
living
and
dying
.
Object
.
But
you
will
say
an
honour
,
it
is
an
honour
to
be
free
,
the
subject
is
bound
,
non
sumus
nati
,
&c.
as
the
heathen
man
sayd
,
we
are
not
borne
to
slavery
,
but
to
honour
and
liberty
,
and
it
is
an
appetite
ingrafted
in
man
,
to
desire
freedome
above
all
things
.
Answ.
It
is
true
,
In
regno
nati
sumus
Deo
,
&c.
wee
are
borne
in
a
Kingdome
,
and
to
serve
Christ
is
to
reigne
,
for
where
there
is
a
subordination
,
it
is
a
prerogative
to
be
under
a
better
:
as
for
the
body
being
baser
than
the
soule
,
it
is
for
the
good
of
it
to
be
under
the
soule
,
because
it
is
more
excellent
,
it
hath
life
,
and
wisedome
,
the
body
is
a
loathsome
dead
thing
of
it selfe
:
the
sheepe
being
a
weake
simple
creature
,
shiftlesse
,
to
bee
guided
by
a
sheepeherd
,
who
is
of
a
superiour
nature
,
and
wise
to
defend
it
,
it
is
its
security
and
safety
,
for
the
Vine
that
is
a
weak
plant
of
it selfe
,
to
have
support
,
it
is
for
the
good
of
it
,
for
man
that
is
in
a
subordination
to
a
higher
nature
to
God
,
for
him
to
be
under
the
government
of
Christ
God
man
,
of
God
in
our
nature
,
it
is
a
great
honour
:
as
they
could
say
in
the
Schooles
,
every
thing
hath
its
perfection
,
by
being
subject
to
a
superiour
,
except
the
highest
of
all
,
which
is
not
subordinate
,
but
independant
,
whatsoever
is
dependant
hath
its
perfection
by
dependance
,
therefore
it
is
an
honour
that
we
bee
under
Christ
,
the
greatest
honour
in
the
world
,
especially
if
wee
consider
what
manner
of
government
Christs
is
,
it
is
a
rationall
government
agreeable
to
our
principles
:
for
he
guides
us
as
a
Prophet
,
he
is
not
onely
a
King
but
a
Prophet
,
to
teach
us
,
he
saith
not
you
shall
doe
this
,
he
stands
not
upon
tearmes
of
will
,
no
he
is
a
Prophet
to
teach
us
,
what
wee
should
obey
,
he
convinceth
us
,
and
then
useth
us
,
that
we
would
not
but
be
der
such
a
government
:
and
then
when
hee
rules
our
will
,
he
doth
it
sweetly
,
he
drawes
it
with
the
cords
of
a
man
as
the
Prophet
speakes
,
that
is
,
by
allurements
,
he
brings
us
to
heaven
by
way
of
love
and
intisements
,
what
greater
rewards
can
there
be
thought
of
than
those
that
Christ
leades
us
by
,
and
drawes
us
to
subjection
by
,
and
therefore
hee
workes
upon
our
will
sweetely
,
by
perswading
us
by
allurements
in
that
kinde
.
In
a
word
,
he
is
such
a
King
as
is
a
husband
,
would
you
have
a
milder
governement
then
that
of
a
husband
,
which
though
it
be
not
a
parity
,
yet
it
comes
as
neare
as
can
be
,
such
a
governement
is
Christs
,
as
hee
is
a
King
,
so
hee
is
a
husband
,
hee
knowes
how
to
beare
with
the
infirmities
of
his
Church
,
he
that
bids
the
husband
to
favour
the
wife
as
the
weaker
vessell
,
doth
not
hee
practise
his
owne
principles
?
will
not
he
favour
his
owne
spouse
as
the
weaker
vessell
think
you
?
that
hath
promised
not
to
quench
the
smoking
flax
,
and
breake
the
bruised
reed
,
undoubtedly
he
will
:
Therefore
it
is
an
honour
to
bee
under
the
governement
of
Christ
,
so
rationally
,
and
sweetely
hee
drawes
us
with
the
cords
of
a
man
,
it
is
the
government
of
a
husband
,
and
of
a
wise
husband
,
I
doe
but
give
a
taste
,
you
may
inlarge
them
in
your
owne
meditations
.
And
as
it
is
our
honour
,
so
it
is
our
security
,
and
safety
to
bee
under
him
,
why
?
because
when
wee
come
sweetely
under
Christs
governement
,
we
need
feare
nothing
,
he
that
feares
Christ
,
all
things
feare
him
,
since
Christ
hath
taken
our
nature
upon
him
,
the
devill
himselfe
is
afraid
of
mans
nature
,
he
trembles
to
think
God
hath
appeared
in
our
nature
,
now
hee
is
afraid
of
a
Christian
,
God
hath
taken
this
nature
.
Then
hee
is
such
a
King
as
wee
may
be
secure
under
him
,
as
a
universall
King
over
all
things
,
that
he
may
be
King
over
his
Church
;
for
hee
hath
all
power
in
heaven
and
earth
,
Mat.
28.
All
power
is
given
to
mee
in
heaven
and
earth
,
and
all
for
the
governement
of
his
Church
,
it
is
our
security
to
bee
under
him
that
governes
al
things
for
the
good
of
the
Church
,
he
saith
Iohn
17.
Thou
hast
given
mee
power
over
all
flesh
.
Christ
hath
all
power
given
to
him
,
in
relation
to
his
Church
,
therefore
hee
hath
power
over
the
devill
,
over
hell
,
and
over
all
wicked
men
,
and
all
Monarches
,
and
opposite
power
is
subject
to
him
,
that
they
shall
serve
the
Church
,
when
they
doe
scourge
the
Church
,
they
are
but
Christs
rod
,
they
are
but
instrumentall
to
Christ
,
they
doe
but
his
worke
,
therefore
it
is
a
great
security
,
and
we
need
to
feare
none
,
if
we
be
under
Christ
.
Againe
,
to
goe
on
,
as
it
is
our
honour
and
security
,
so
it
is
a
Spring
of
duty
,
Christ
is
our
Lord
,
he
is
Lord
of
all
.
Therefore
it
teacheth
us
our
duty
every
way
.
Our
duty
-
-
One
to
another
.
-
To
those
that
are
not
Christians
.
-
To
Christ
himselfe
.
It
teacheth
us
in
all
standings
,
how
to
carry
our selves
.
To
give
a
taste
of
this
,
the
Apostle
presseth
it
oft
,
that
Christ
is
our
Lord
,
and
will
bee
our
judge
.
Therefore
,
for
others
we
ought
not
to
be
hasty
in
judging
or
censuring
,
wee
ought
to
love
them
,
because
wee
have
all
one
Lord
,
this
must
force
love
:
We
have
all
one
Lord
,
one
baptisme
,
&c.
We
are
many
in
our
severals
,
but
we
are
all
one
under
this
bond
,
being
all
under
one
Lord
.
Then
againe
,
it
teacheth
us
how
to
carry
our selves
to
men
,
otherwise
affected
not
to
be
servants
to
the
humours
of
men
,
Christ
rules
over
us
,
both
living
and
dying
,
therefore
bee
not
the
servants
of
men
,
but
according
to
the
scriptures
limitation
,
Marry
in
the
Lord
,
obey
in
the
Lord
,
walke
in
the
Lord
,
doe
all
in
the
Lord
,
that
is
,
so
farre
as
it
may
stand
in
the
will
and
pleasure
of
him
,
that
is
the
Lord
of
Lords
:
For
when
the
authority
of
any
superiour
doth
countermand
against
the
will
of
this
Lord
,
it
ceaseth
to
bind
,
when
they
command
any
thing
in
subordination
,
that
may
stand
with
the
pleasure
of
the
Lord
,
then
the
authority
is
divine
,
wee
obey
Christ
,
in
obeying
them
.
As
Christ
said
to
his
owne
mother
,
when
shee
commanded
things
,
that
shee
had
no
authority
to
doe
,
hee
cals
her
mother
no
longer
,
but
Woman
,
shee
stretching
then
beyond
her
compasse
.
Againe
,
to
goe
on
,
this
should
teach
us
,
in
that
Christ
is
the
Lord
of
the
living
and
of
the
dead
,
to
account
our selves
not
our
owne
,
it
should
teach
us
perfect
selfe
denyall
in
matters
of
religion
,
especially
not
to
be
overwhelmed
of
our
owne
conceites
,
in
the
great
mysteries
,
that
Saint
Paul
cryes
out
of
,
Oh
the
depth
,
you
have
many
that
quarrell
with
those
things
,
and
would
bring
them
to
reason
,
they
will
goe
no
further
in
religion
then
they
can
see
reason
,
whereas
one
saith
,
I
beleeve
,
because
it
is
impossible
,
and
too
farre
above
reason
,
therefore
I
the
rather
beleeve
it
,
it
is
oft
times
good
to
stand
at
a
stay
in
God
,
as
if
wee
were
at
a
nonplus
,
to
admire
at
him
in
the
mysteries
of
Christs
governing
the
Church
,
why
hee
suffers
some
part
of
the
Church
,
that
perhaps
is
better
then
other
parts
,
(
that
are
quiet
and
exempt
from
the
crosse
)
to
be
exercised
,
with
afflictions
,
and
others
not
,
not
to
scandall
at
this
,
and
to
be
overbusie
,
in
searching
out
the
reason
of
this
,
Christ
is
our
Lord
and
he
is
infinite
in
wisedome
,
and
it
is
his
prerogative
to
doe
such
things
,
as
hee
is
not
lyable
to
give
a
reason
of
to
us
,
so
God
will
have
mercy
,
upon
whom
hee
will
have
mercy
.
In
great
mysteries
,
remember
the
soveraignty
of
this
our
Lord
he
is
Lord
of
quicke
and
dead
,
let
this
stoppe
our
judgements
,
and
teach
us
to
deny
our selves
,
when
wee
cannot
give
a
reason
of
them
,
in
a
holy
admiration
,
say
with
Saint
Paul
,
Oh
the
depth
.
And
so
for
our
will
,
he
is
Lord
of
quick
and
dead
,
we
say
of
a
wife
,
she
hath
no
will
,
and
a
servant
is
not
a
distinct
person
,
as
it
were
in
law
,
he
is
anothers
wee
are
Christs
servants
,
his
subjects
,
&
his
spouse
,
and
when
wee
beginne
to
be
Christs
,
wee
have
lost
our
owne
wills
,
we
resigne
them
up
to
Christ
,
thy
will
shall
bee
mine
in
all
things
,
if
thou
wilt
have
me
doe
this
,
I
will
doe
it
,
if
thou
wilt
have
me
suffer
,
I
will
suffer
,
if
thou
wilt
honour
thy selfe
with
my
goods
,
and
with
my
life
,
thou
shalt
have
them
:
Of
thee
I
had
this
body
,
this
soule
,
this
state
,
this
reputation
;
I
have
whatsoever
I
have
from
thee
,
it
is
maintained
by
thee
,
thou
art
mine
,
and
I
am
thine
;
therefore
I
give
up
all
to
thee
backe
againe
,
it
is
a
ground
of
perfect
resignation
,
that
Christ
is
Lord
of
the
quicke
and
of
the
dead
,
therefore
stand
not
upon
tearmes
with
Christ
,
when
hee
calls
for
any
thing
,
in
case
of
suffering
and
sealing
the
truth
,
let
him
have
it
,
it
is
not
lost
,
wee
have
a
better
foundation
in
him
,
then
we
have
in
our selves
,
when
wee
give
any
thing
to
him
,
life
,
or
state
,
or
credit
,
or
whatsoever
,
wee
have
a
better
life
,
a
better
state
and
condition
in
him
,
because
all
is
more
eminently
in
him
,
the
primitive
fountaine
,
then
in
the
derivation
,
and
beames
from
him
,
when
we
lose
any
thing
,
it
is
but
a
beame
from
the
Sunne
,
and
whatsoever
wee
lose
in
particulars
,
we
have
in
the
whole
,
in
the
fountaine
,
againe
,
in
Christ
,
therefore
faith
would
helpe
all
this
;
in
case
of
suffering
,
and
tryall
,
what
,
is
the
cause
good
,
or
no
?
then
I
will
resigne
my selfe
,
and
all
that
I
have
,
and
am
to
Christ
,
hee
is
Lord
both
of
the
quicke
and
of
the
dead
.
Wee
must
know
beloved
that
we
are
redeemed
from
our selves
,
and
therefore
make
this
use
of
it
,
when
wee
are
tempted
to
any
sinne
,
Christ
is
my
Lord
,
I
am
redeemed
from
my
base
lusts
,
what
have
I
to
doe
with
this
anger
?
what
have
I
to
doe
with
this
ambition
?
I
am
no
debter
to
the
flesh
,
I
am
under
Christ
,
I
am
under
grace
,
he
hath
redeemed
mee
from
my
vaine
conversation
,
I
owe
it
nothing
but
mortification
,
and
deny
all
,
therefore
in
all
solicitations
of
corruption
,
learne
this
lesson
,
fetch
arguments
hence
,
Christ
hath
done
great
matters
for
me
,
he
lived
and
dyed
,
and
lives
for
ever
,
that
is
Lord
of
me
living
and
dying
,
there
is
no
greater
slave
,
then
he
that
is
a
slave
to
his
owne
flesh
,
and
to
his
owne
lusts
,
therefore
when
we
are
stirred
to
any
thing
by
our
base
nature
,
which
must
dye
,
or
else
wee
shall
never
live
eternally
,
we
must
kill
it
more
and
more
daily
,
and
death
is
the
summe
and
accomplishment
of
mortification
,
when
wee
are
stirred
to
any
thing
,
go
to
Christ
and
complaine
to
him
,
blessed
Saviour
,
thou
didst
dye
,
and
rise
,
and
revive
,
that
thou
mightst
be
Lord
of
the
living
and
of
the
dead
,
I
beseech
thee
claim
thine
owne
interest
in
me
,
bring
all
into
captivity
,
to
thine
owne
Spirit
,
what
hath
this
base
affection
to
doe
with
me
?
what
have
I
to
doe
with
it
?
I
am
freed
from
it
,
I
am
redeemed
from
my selfe
,
what
have
I
to
doe
with
my selfe
,
but
deny
all
?
I
am
thine
altogether
,
therefore
take
thine
owne
interest
in
me
,
possesse
me
,
fill
me
with
thy
Spirit
,
be
all
in
all
in
mee
,
let
pride
,
and
ambition
,
and
such
things
have
no
footing
in
me
.
It
is
good
powring
out
the
soule
to
God
,
to
that
purpose
,
to
complaine
to
Christ
,
when
it
is
thus
with
us
,
because
it
is
his
office
to
rule
us
.
Now
Lord
Iesus
do
thine
office
,
thy
office
is
to
be
King
,
to
rule
in
me
,
other
lords
would
faine
rule
in
mee
,
pride
,
and
lust
,
and
base
covetousnesse
would
faine
rule
,
as
the
Prophet
saith
,
but
what
hath
other
lords
to
doe
with
me
?
thou
art
my
Lord
,
and
hast
right
to
me
,
living
and
dying
.
It
is
a
point
of
wondrous
comfort
likewise
to
us
,
in
all
afflictions
whatsoever
,
especially
such
,
as
concerne
the
state
of
the
Church
,
we
are
now
in
ill
times
,
if
wee
looke
about
us
,
however
God
continues
better
to
us
then
we
deserve
,
wee
are
as
the
three
young
men
in
the
fiery
furnace
,
untouched
,
when
all
is
in
a
combustion
round
about
us
,
where
is
Christs
ruling
now
?
his
poore
Church
is
thus
used
,
and
trampled
upon
in
France
,
in
the
Palatinate
,
in
Bohemia
,
and
the
Princes
of
Germany
.
Beloved
,
it
is
our
faults
,
perhaps
wee
waken
not
Christ
,
as
the
Disciples
,
they
awaked
Christ
,
when
there
was
a
mighty
storm
,
and
moved
him
to
rebuke
the
winds
,
and
the
waves
,
and
there
followed
a
calme
,
so
should
we
.
Christ
loves
to
bee
awaked
by
our
prayers
,
and
if
the
Church
would
joyne
in
forces
,
one
Church
with
another
,
altogether
they
might
worke
wonders
,
let
us
offer
a
holy
violence
to
Christ
by
prayer
,
and
the
use
of
holy
meanes
;
he
is
Lord
still
of
the
Church
,
and
take
things
at
the
worst
as
they
are
,
hee
is
but
carrying
things
to
his
owne
ends
.
Beloved
,
if
we
consider
things
aright
,
it
can
hardly
bee
otherwise
with
the
Church
then
it
is
,
if
wee
consider
the
former
security
,
and
dullnesse
,
and
want
of
prizing
the
great
things
of
Christ
,
the
ministery
of
the
word
,
and
the
Sacraments
,
we
live
under
the
Gospell
,
in
such
deadnesse
and
such
sinnes
,
as
a
Turke
would
scarce
commit
,
we
are
no
more
affected
with
it
,
then
a
Iew
,
or
a
Turke
,
that
hath
not
the
meanes
,
will
Christ
indure
this
that
wee
should
come
to
bee
carelesse
whether
wee
have
the
Gospell
,
the
blessed
truth
of
God
,
or
no
?
and
grow
sinfull
,
and
have
lesse
conscience
then
a
Turke
or
a
Iew
,
will
Christ
continue
his
blessed
prerogatives
,
and
priviledges
to
such
?
Therefore
,
if
we
doe
but
looke
to
the
ordinary
dispositions
of
most
men
,
a
man
would
thinke
it
impossible
,
but
that
judgement
should
come
,
will
there
be
a
reformation
of
these
men
without
a
Spirit
of
fire
,
without
some
purging
flame
.
Then
againe
,
Christ
is
humbling
his
Church
for
the
advancement
of
it
,
and
suffers
the
enemies
to
triumph
for
their
further
abasement
,
hee
is
compassing
a
blessed
worke
,
there
is
a
great
wheele
a
going
,
but
wee
doe
not
see
the
issue
of
things
,
al
this
great
wheele
the
Lord
rules
and
governes
and
moves
,
you
shall
see
at
length
what
it
will
drive
to
,
wee
see
in
a
clocke
there
are
many
wheeles
one
contrary
to
another
,
but
all
helpes
the
clocke
to
strik
,
all
joyne
in
that
,
so
there
is
a
stroke
,
there
is
somewhat
that
will
come
out
of
all
these
troubles
,
that
seeme
contrary
one
to
another
,
some
up
,
and
some
downe
,
but
all
these
wheeles
,
will
helpe
to
bring
out
some
stroake
,
some
glorious
thing
,
that
posterity
perhaps
may
see
that
is
now
a
working
.
Therefore
let
none
take
scandall
,
Christ
rules
now
in
the
middest
of
his
enemies
.
We
must
not
catch
at
peeces
of
Christs
workmanship
,
as
in
a
poem
,
we
judge
not
by
a
peece
,
but
looke
to
the
Catastrophe
,
wee
looke
to
the
upshot
,
and
closure
of
all
though
all
was
in
a
combustion
,
there
wee
see
all
things
brought
to
an
excellent
and
wise
issue
:
Therefore
I
beseech
you
suspend
your
judgements
a
while
,
and
then
you
shal
see
with
a
spirit
of
faith
,
all
the
enemies
overthrowne
,
even
as
if
we
did
see
it
with
our
eyes
of
sence
,
and
in
the
meane
time
perswade
our selves
,
that
Christ
is
about
a
blessed
worke
,
as
hee
is
King
of
his
Church
.
One
question
the
Papists
moove
upon
such
Texts
as
this
,
that
I
will
assoyle
briefely
,
because
it
may
trouble
some
,
though
it
bee
of
no
great
moment
:
It
is
said
here
that
Christ
dyed
,
and
rose
againe
,
and
revived
,
that
hee
might
be
Lord
of
the
dead
,
and
of
the
living
.
Hence
,
not
onely
Papists
,
but
some
others
,
moove
this
question
,
which
I
will
give
a
little
light
unto
.
Whether
Christ
by
his
dying
and
abasement
did
merit
any
thing
for
himselfe
?
because
it
is
said
here
;
he
did
this
that
hee
might
bee
Lord
of
the
dead
,
&c.
Hee
abased
himselfe
to
the
death
of
the
crosse
.
Therefore
,
God
gave
him
a
name
above
all
names
,
Phil.
2.
The
Papists
they
fall
upon
Calvin
,
that
saith
,
he
did
not
,
(
and
that
makes
me
the
rather
to
touch
it
)
Calvin
,
as
hee
was
a
very
holy
man
,
so
out
of
his
holinesse
,
hee
avoyded
curious
questions
,
as
much
as
he
might
,
therefore
gives
an
excellent
answer
,
saith
he
,
whether
he
did
or
no
,
it
is
curious
to
search
,
it
is
rash
to
define
.
For
satisfaction
,
take
these
grounds
and
all
is
well
.
First
of
all
,
that
Christ
is
perfectly
glorious
now
in
heaven
,
both
body
and
soule
,
there
is
no
question
of
that
,
and
that
he
came
to
this
glory
,
both
of
body
and
soule
,
and
the
manifestation
of
it
,
after
his
abasement
by
his
humiliation
,
first
,
he
must
dye
,
and
suffer
,
and
then
enter
into
glory
.
Againe
remember
this
for
a
ground
that
Christ
as
man
merited
not
the
grace
of
Vnion
or
unction
,
for
how
could
he
merit
before
he
was
?
could
Christ
merit
to
be
united
to
the
second
person
,
that
was
the
greatest
grace
that
ever
was
?
No
,
nor
the
grace
of
unction
,
habituall
grace
in
Christ
whereby
the
humane
nature
was
filled
with
all
grace
,
it
was
upon
unction
,
presently
they
follow
one
another
,
there
was
no
meriting
of
that
thing
,
because
from
the
beginning
of
his
incarnation
it
was
by
union
of
his
nature
,
these
things
being
thought
upon
,
for
other
things
they
are
not
materiall
,
onely
it
is
best
and
safest
,
to
thinke
that
he
did
not
for
himself
merit
any
thing
:
for
if
so
be
all
glory
was
due
to
him
by
vertue
of
union
,
which
he
had
by
grace
,
and
by
vertue
of
unction
,
if
he
had
dyed
presently
,
he
might
have
gone
to
heaven
presently
indeed
without
dying
if
there
had
not
beene
a
dispensation
layd
upon
him
to
dye
for
us
,
and
therefore
by
vertue
of
union
and
unction
that
was
free
,
heaven
was
due
to
him
presently
,
and
all
that
glory
that
hee
had
afterward
.
Why
was
there
a
stop
of
that
glory
?
that
his
body
being
united
to
the
divine
nature
,
was
not
presently
glorified
,
as
now
it
is
in
heaven
,
so
that
hee
lived
in
abasement
,
and
dyed
a
most
cursed
death
.
Beloved
all
this
was
for
us
,
and
then
after
the
dispensation
was
finished
for
us
,
after
Gods
justice
was
satisfied
for
us
,
there
was
no
more
stoppe
or
stay
of
his
glory
,
but
then
his
divine
nature
did
flow
into
his
humane
nature
,
and
then
his
humane
nature
became
glorious
,
so
glorious
as
it
was
capable
of
what
hee
did
was
for
us
,
Therefore
it
is
good
to
thinke
of
the
love
of
Christ
,
that
he
considered
us
and
not
himselfe
,
in
that
his
abasement
as
the
Scripture
runs
in
that
straine
,
To
us
a
Sonne
is
given
,
for
us
a
childe
is
borne
,
he
dyed
for
us
,
hee
gave
himselfe
for
us
,
he
rose
for
us
,
hee
ascended
for
us
,
he
sits
at
the
right
hand
of
God
for
us
,
himselfe
indeede
hath
glory
,
but
together
with
us
,
and
therefore
when
wee
thinke
of
the
glory
of
Christ
,
thinke
of
us
in
him
,
when
we
see
him
borne
,
thinke
he
was
borne
for
me
,
when
wee
see
him
dye
,
thinke
wee
dye
with
him
,
when
wee
see
him
buried
,
thinke
our selves
buried
with
him
;
so
in
the
state
of
exaltation
,
when
wee
see
him
rise
,
and
sit
at
the
right
hand
of
God
,
thinke
he
is
there
to
prepare
a
place
for
me
,
whatsoever
hee
hath
,
or
whatsoever
he
did
,
he
regards
us
in
all
;
therefore
it
somewhat
obscures
the
glory
and
the
love
of
Christ
to
us
,
to
conceive
that
he
had
a
selfe-respect
in
these
things
,
when
he
saith
in
the
text
,
For
this
end
Christ
dyed
,
and
rose
,
and
revived
,
that
he
might
be
Lord
of
quicke
and
dead
,
I
beseech
you
consider
whose
good
he
respects
,
in
this
Lordship
:
is
it
not
a
profitable
Lordship
for
us
?
is
it
not
for
our
good
,
that
he
is
our
Lord
in
life
and
in
death
?
&
not
only
our
Lord
,
but
the
Lord
of
Sathan
,
of
death
,
and
of
all
our
enemies
,
he
is
Lord
over
all
saith
the
Apostle
,
God
over
all
,
blessed
for
ever
therfore
he
is
Lord
over
sinne
,
over
death
,
over
hell
,
over
all
that
we
neede
to
feare
,
it
is
for
us
,
therefore
our
good
is
intended
,
though
there
be
a
redundance
of
glory
in
Christ
,
in
all
these
things
,
yet
thinke
hee
respects
our
good
,
the
best
meditation
of
Christ
,
is
to
thinke
,
all
is
for
us
.
Beloved
is
it
not
a
great
mercy
,
that
hee
should
stop
the
issue
,
and
the
beames
of
glory
that
should
otherwise
have
come
upon
his
humane
nature
,
that
he
should
be
content
to
be
in
the
shape
of
a
servant
?
and
bee
eclipsed
,
in
regard
of
manifestation
,
and
abase
himselfe
to
the
death
of
the
crosse
,
and
all
for
our
redemption
,
when
he
might
have
gone
to
glory
another
way
?
but
as
one
of
the
ancients
saith
well
,
if
he
had
gone
to
heaven
another
way
,
hee
might
have
come
thither
himselfe
,
but
hee
could
not
have
helped
us
that
way
,
therefore
he
would
goe
to
heaven
by
way
of
abasement
,
and
concealement
,
and
stopping
that
of
his
glory
,
that
he
might
helpe
us
,
and
pay
the
price
to
God
for
us
,
and
reconcile
us
:
I
beseech
you
let
us
see
his
love
to
us
in
all
this
;
enough
for
that
question
,
which
I
would
not
have
mentioned
,
but
that
it
hath
a
speciall
use
and
comfort
,
and
may
be
an
incentive
,
to
kindle
love
to
Christ
,
regarding
us
in
his
birth
,
and
life
,
and
death
in
his
resurrection
;
in
his
ascention
,
in
his
glory
,
in
all
.
To
draw
to
a
conclusion
therefore
,
Christ
is
our
Lord
both
in
life
and
death
,
it
is
for
ever
,
oh
beloved
therefore
I
beseech
you
,
let
us
project
for
his
glory
for
ever
as
much
as
we
can
,
he
is
our
Lord
,
when
we
are
dead
,
he
is
the
Lord
of
our
soules
,
of
our
happines
,
we
are
nearer
him
then
,
than
we
are
now
,
hee
that
is
my
Lord
both
living
and
dying
,
and
for
ever
,
shall
not
I
labour
that
when
I
am
dead
there
may
be
a
Church
here
?
that
when
I
am
dead
posterity
may
serve
him
?
and
be
subject
to
him
,
shall
he
for
ever
be
Lord
for
my
good
,
and
shall
not
I
as
much
as
lyeth
in
me
,
lay
a
foundation
for
ever
in
his
service
?
that
when
I
can
serve
him
no
longer
my selfe
,
then
posterity
may
serve
him
.
It
was
a
cursed
wish
of
a
Pagan
Emperour
,
when
I
am
dead
let
heaven
and
earth
be
mingled
if
they
will
:
but
a
Christian
thinkes
Christ
is
mine
,
and
for
my
good
both
living
and
dying
,
nay
I
have
more
good
by
him
when
I
am
dead
than
alive
,
therefore
I
will
labour
that
he
may
have
glory
in
his
Church
by
me
and
mine
,
and
all
my
counsels
,
and
projects
shall
be
,
that
it
may
be
for
ever
and
ever
world
without
end
,
therefore
they
desire
that
God
may
be
served
and
glorified
in
the
Church
for
ever
,
as
he
is
their
Lord
living
and
dying
.
And
let
it
be
our
comfort
in
the
houre
of
death
(
that
may
bee
nearer
us
then
we
are
aware
off
)
that
he
is
not
onely
Lord
of
the
living
but
of
those
that
are
dead
,
he
hath
the
keyes
both
of
hell
and
death
,
that
is
,
he
hath
the
government
of
death
,
and
therefore
shall
I
be
afraid
to
commit
my
soule
to
Christ
?
what
a
ground
is
this
,
comfortably
to
yeeld
our
soules
to
Christ
,
Lord
take
the
soule
,
thatthou
dyedst
to
purchase
,
that
thou
didst
rise
againe-to
justifie
,
that
thou
dost
live
now
in
heaven
to
make
intercession
for
,
that
thou
hast
given
thy
holy
Spirit
,
in
some
measure
to
sanctifie
,
take
this
soule
to
thee
,
it
is
thy
soule
as
much
and
more
than
mine
I
am
not
mine
owne
,
nor
my
soule
is
not
my
owne
,
Into
thy
hands
I
commend
even
thy
Spirit
,
for
thou
hast
redeemed
me
oh
Lord
of
truth
,
thou
hast
redeemed
this
soule
of
mine
,
therefore
now
take
this
soule
,
that
thou
by
thy
Spirit
hast
wrought
in
some
poore
measure
,
to
desire
to
please
thee
,
that
soule
that
thou
hast
sprinkled
with
thy
owne
blood
,
take
that
soule
,
for
thou
art
Lord
both
living
and
dying
,
and
what
a
comfort
is
it
when
death
shall
close
up
our
eyes
,
that
we
can
looke
forward
and
see
then
our selves
nearer
Christ
,
for
then
we
goe
to
Christ
our
husband
,
as
Paul
saith
,
I
desire
to
be
dissolved
and
to
bee
with
Christ
,
which
is
best
of
all
,
when
a
Christian
thinkes
at
death
:
now
I
am
changing
for
the
better
,
Christ
will
not
leave
me
at
the
houre
of
death
,
neither
dying
nor
living
,
butwill
watch
over
my
dust
,
my
dead
body
is
a
member
of
Christ
,
death
may
separate
body
and
soule
,
but
it
cannot
separate
soule
or
body
from
him
,
therefore
take
no
thought
for
body
,
or
soule
for
my
soule
I
know
hee
will
receive
it
,
and
my
body
as
a
good
depositum
is
layd
up
in
the
dust
,
hee
watches
over
all
the
dust
and
ashes
,
and
every
thing
and
will
make
the
earth
faithfull
in
giving
up
that
depositum
,
he
is
Lord
of
me
dying
as
well
as
living
,
shall
I
be
afrayd
to
dye
,
when
in
death
I
commend
my
soule
to
such
a
sweete
Lord
,
and
goe
to
my
husband
and
to
my
King
?
And
that
is
the
end
of
the
Sacrament
,
for
the
Word
and
Sacrament
are
parts
of
the
regiment
of
Christ
,
whereby
he
rules
his
Church
,
hee
rules
his
Church
outwardly
by
the
Word
and
Sacraments
,
and
inwardly
by
his
Spirit
,
his
holy
Spirit
makes
good
his
owne
good
meanes
,
and
therefore
as
the
subjects
of
Christ
,
I
beseech
you
let
us
come
to
the
ordinance
of
Christ
,
he
is
such
a
Lord
as
doth
great
things
by
despised
meanes
,
bread
and
wine
,
poore
meanes
,
but
consider
what
a
mighty
Lord
useth
them
for
our
soules
good
,
and
it
is
his
glory
to
magnifie
himselfe
by
base
and
weake
meanes
,
hee
goes
contrary
to
the
course
of
the
world
,
that
stands
all
upon
outward
excellency
,
therefore
let
no
man
stumble
at
the
meannesse
of
the
meanes
,
but
consider
what
great
things
he
workes
,
by
the
foolishnesse
of
Preaching
,
and
the
meannesse
of
his
Ordinances
the
Sacraments
,
he
beates
downe
strong
holds
,
he
builds
us
up
in
Christ
to
Salvation
,
hee
communicates
himselfe
and
all
his
benefits
to
us
,
therefore
I
beseech
you
come
with
faith
,
come
with
this
perswasion
Christ
will
blesse
his
own
Ordinance
,
and
come
with
comfort
,
Christ
communicates
himselfe
to
us
,
the
nearer
we
come
to
the
fountaine
,
the
more
wee
draw
.
And
come
with
preparation
,
know
with
whom
wee
have
to
deale
,
with
him
that
is
Lord
of
quicke
and
dead
,
come
with
reverence
;
but
these
things
I
have
oft
upon
this
occasion
stood
upon
:
so
much
for
this
Text.
FJNJS
.
Notes, typically marginal, from the original text
Notes for div A12180-e820
Notes for div A12180-e3960