Excellency
of
the
GOSPEL
above
the
LAW.
2
COR.
3.
17
,
18.
Now
the
Lord
is
that
Spirit
,
and
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
.
But
wee
all
with
open
face
beholding
as
in
a
glasse
the
glory
of
the
Lord
,
are
changed
into
the
same
Image
,
from
glory
to
glory
,
even
as
by
the
spirit
of
the
Lord
.
THe
Apostle
beginneth
this
Chapter
with
the
commendation
of
his
Ministry
,
having
beene
put
upon
it
by
their
undervaluing
of
him
;
yet
so
,
as
together
with
himselfe
he
commendeth
them
as
his
best
and
onely
Testimoni●l
,
and
Letters
of
commendation
,
vers.
2.
and
so
maketh
way
for
himselfe
to
fal
into
a
more
set
and
large
commendation
of
the
glorious
Gospell
it selfe
,
whereof
God
hath
made
him
so
able
a
Minister
to
them
,
vers.
6.
And
because
the
excellency
of
any
thing
is
best
commended
by
comparing
and
setting
by
it
something
else
that
excels
,
in
it selfe
,
and
yet
is
exceeded
by
it
;
therefore
he
carrieth
along
his
commendation
of
the
Ministery
of
the
Gospell
through
the
whole
Chapter
▪
by
comparing
it
with
the
Law
,
and
the
Ministery
of
the
Old
Testament
.
This
comparison
is
made
by
the
Apostle
,
First
,
A
comparison
〈…〉
the
Law
and
the
Gospell
.
more
briefly
,
in
laying
down
some
distinct
properties
and
prerogatives
of
the
Gospell
wherein
it
excelleth
the
Law
,
vers.
6.
as
,
1.
that
this
was
the
Min●stery
of
the
New
Testament
,
that
of
the
Law
of
the
Old
:
2.
and
not
of
the
letter
,
as
the
Law
was
;
but
of
the
Spirit
:
3.
nor
of
death
,
for
the
Letter
killeth
:
but
of
life
,
for
the
Spirit
qaickeneth
.
And
then
,
by
Inferences
drawne
from
these
properties
thus
briefly
summed
up
,
the
Apostle
more
largely
illustrates
the
transcendent
Glory
of
the
Gospell
and
howfarre
it
exceedeth
the
glory
of
the
Law
,
although
it
be
granted
the
Law
be
glorious
.
As
1.
if
that
which
was
but
a
ministration
of
the
Letter
written
and
ingraven
in
s●ones
was
glorious
,
verse
the
seventh
;
that
is
,
if
the
litterall
notions
and
bare
knowledge
of
the
Law
,
which
(
like
so
many
dead
words
or
Characters
)
maketh
no
a●●eration
at
all
,
but
leaueth
their
hearts
hard
and
stony
,
like
the
Tables
on
which
the
law
was
written
,
which
remained
stones
still
.
If
this
was
glorious
,
even
the
litterall
●●owledge
of
the
Law
.
as
〈◊〉
was
,
both
in
the
Jewes
own
account
of
themselves
,
and
in
the
judgement
of
the
Nations
amongst
whom
they
liued
:
How
shall
not
the
ministration
of
the
Spirit
bee
rather
glorious
?
verse
the
eighth
:
the
meaning
whereof
is
largely
explained
in
the
third
Verse
;
where
the
Corinthians
are
said
to
be
an
Epistle
written
not
with
inke
,
or
dead
Letters
,
but
with
the
Spirit
of
the
living
God
;
which
kind
of
writing
leaveth
not
the
heart
a
heart
of
stone
,
as
the
dead
writing
of
the
Law
did
,
but
changeth
it
into
a
heart
of
flesh
,
and
maketh
such
a
through
alteration
in
the
wholeman
,
as
the
writing
within
,
in
the
Tables
of
their
hearts
,
is
knowne
and
read
of
all
men
:
so
that
their
lives
and
conversations
being
answerable
to
that
spirituall
and
gracious
writing
of
Christ
in
their
hearts
,
they
are
manifestly
declared
to
be
the
Epistle
of
Christ
:
and
therefore
such
a
Ministry
as
this
is
,
by
which
the
Spirit
of
the
living
God
is
received
,
(
and
no
by
the
Law
,
Gal.
3.
2.
)
which
is
a
Spirit
of
glory
,
and
worketh
gloriousthings
both
in
the
hearts
and
lives
of
men
,
must
needs
be
rather
glorious
.
2.
Another
Inference
wee
have
in
the
9.
verse
;
if
the
ministration
of
condemnation
be
glorious
;
that
is
,
if
that
word
which
concluded
men
under
sinne
,
and
pronounced
the
sentence
of
death
upon
them
bee
glorious
;
much
more
doth
the
ministration
of
righteousnesse
exceed
in
glory
:
For
it
is
more
glorious
to
pardon
than
to
condemne
;
to
give
life
,
than
to
destroy
.
It
is
the
glory
of
a
man
to
passe
over
an
offence
,
Prov.
19.
and
in
God
it
is
called
the
riches
of
his
glory
,
Rom.
9.
23
The
Law
,
which
was
made
glorious
,
in
terrifying
,
condemning
,
and
stopping
the
mouthes
of
men
,
in
so
much
as
they
had
not
a
word
to
say
for
themselves
,
hath
no
glory
,
by
reason
of
the
glory
of
the
Gospell
that
excelleth
,
even
in
this
respect
that
it
bringeth
such
a
righteousnesse
,
as
by
the
merit
whereof
,
and
satisfaction
given
by
it
,
we
are
justified
and
have
peace
towards
God
,
notwithstanding
the
utmost
rigour
of
the
Law
.
3.
The
Apostle
argueth
further
,
verse
the
eleventh
,
if
that
which
is
done
away
was
glorious
,
as
the
old
Covenant
is
,
which
was
made
old
by
the
comming
of
the
New
,
Heb.
8.
and
by
it
removed
as
a
thing
growne
weake
and
shaken
,
Heb.
12.
much
more
that
which
remaineth
,
which
is
the
New
Covenant
which
cannot
bee
shaken
but
shall
remaine
,
and
is
the
everlasting
Gospell
,
Rev.
14.
is
more
glorious
:
as
Gods
last
works
exceed
the
former
,
and
taketh
away
the
remembrance
of
them
in
comparison
;
as
when
hee
createth
New
heavens
,
and
a
New
earth
,
the
former
shall
not
be
remembred
nor
come
into
minde
.
Esa.
65.
4.
There
is
another
excellency
of
the
Gospell
above
the
Law
,
which
the
Apostle
addeth
,
and
insisteth
upon
it
more
largely
then
upon
all
the
rest
;
and
that
is
,
the
comfortable
plainnesse
and
perspicuity
of
the
Doctrine
and
Ministry
of
it
,
verse
the
twelfth
;
Seeing
we
have
such
hope
,
wee
use
great
plainnesse
of
Speech
.
In
which
it
excelled
the
Ministry
of
Moses
,
which
was
in
much
difficulty
and
obscurity
,
and
that
in
a
threefold
respect
layd
downe
in
the
13
,
14
,
and
15
verses
.
1.
The
Matter
of
it
was
terrible
,
tending
to
the
shame
,
confusion
of
face
,
and
condemnation
of
the
hearers
;
insomuch
as
they
were
notable
to
stand
before
him
nor
stedfastly
to
behold
his
face
,
it
was
such
a
dazling
and
amazing
light
that
shined
in
his
Ministry
.
2.
The
Manner
of
delivery
was
in
obscure
and
darke
expressions
,
that
the
Children
of
Israel
could
not
see
to
the
end
of
that
which
is
abolished
:
that
is
,
they
could
not
see
the
drift
and
scope
of
his
Ministery
,
by
reason
of
the
Types
and
Shadowes
,
which
was
the
vaile
hee
put
upon
his
face
.
3.
Their
minds
were
blinded
,
there
was
a
vaile
upon
their
hearts
,
which
is
evident
by
experience
in
the
Jewes
at
this
day
;
who
so
cleave
in
their
affections
to
Moses
,
and
to
the
Shadowes
and
Ceremonies
of
his
Ministry
,
that
they
reject
the
scope
and
end
of
it
,
which
is
Jesus
Christ
crucified
.
And
they
can
doe
no
other
;
for
although
the
vaile
that
was
upon
Moses
face
by
removed
,
as
it
is
by
the
doctrine
of
the
Gospell
,
which
sheweth
us
in
all
possible
plainnesse
what
the
drift
and
meaning
of
Moses
was
in
all
those
Types
and
Ceremonies
,
yet
untill
the
Gospel
in
the
Spirit
and
efficacy
of
it
commeth
home
to
their
hearts
,
and
taketh
off
the
vayle
that
is
upon
their
hearts
also
:
that
is
,
untill
their
naturall
blindnesse
and
obstinacy
be
taken
away
,
which
cannot
be
(
but
is
rather
increased
)
by
the
Law
,
(
for
although
Moses
bee
read
,
yet
untill
this
day
remaineth
the
same
vayle
untaken
away
,
)
the
Jewes
will
unavoydably
abide
in
their
Ignorance
and
bondage
.
Now
in
opposition
to
this
darknesse
and
obscurity
of
the
Law
in
all
those
respects
,
the
Apostle
exalteth
the
Gospell
in
this
high
and
excellent
privilege
of
it
,
That
it
is
plaine
,
and
evident
,
and
full
of
demonstration
;
and
that
the
light
of
it
is
not
terrifying
and
amazing
,
but
sweet
and
comfortable
;
so
that
wee
may
with
much
liberty
and
boldnesse
of
Spirit
looke
constantly
upon
the
great
&
glorious
things
set
before
us
in
it
,
although
it
be
no
other
but
the
glory
of
the
Lord
Jesus
Christ
.
And
there
is
moreover
such
an
efficacy
and
working
power
in
this
Ministery
of
the
Gospell
,
as
it
will
not
suffer
men
to
remaine
the
same
without
alteration
,
as
they
did
under
Moses
Ministery
,
though
hee
was
read
daily
;
but
it
will
change
them
even
into
the
Image
of
Jesus
Christ
,
and
the
carry
them
on
still
in
that
Image
and
likenesse
from
one
degree
of
glory
to
another
,
after
a
most
admirable
and
spirituall
manner
of
working
.
This
speciall
excellency
and
prerogative
of
the
Gospell
is
laid
downe
in
the
two
last
verses
of
this
Chapter
,
which
are
the
words
upon
which
wee
shall
more
largely
insist
in
the
following
discourse
.
Vers.
17.
Now
the
Lord
is
that
Spirit
,
and
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
.
The
Lord
is
that
Spirit
that
takes
away
the
vaile
,
The
Explication
of
the
words
.
that
is
spoken
of
before
.
Hee
sets
downe
what
Christ
is
,
by
what
he
doth
;
Christ
is
that
Spirit
,
because
he
gives
the
Spirit
.
And
then
a
sweet
effect
of
the
Spirit
of
Christ
,
Where
the
Spirit
of
Christis
,
there
is
liberty
.
The
Spirit
here
is
not
taken
for
the
person
of
God
;
as
if
the
Holy
Ghost
had
said
,
The
Lord
is
a
Spirit
,
and
not
a
bodily
thing
,
though
that
be
a
truth
.
And
as
it
is
not
meant
naturally
,
so
not
personally
,
Christ
is
that
Spirit
,
as
if
Christ
were
the
holy
Ghost
,
that
were
a
confusion
of
persons
;
nor
as
restrained
to
the
third
person
;
the
holly
Ghost
is
the
Spirit
.
Neither
(
as
some
heretofore
would
have
it
)
to
shew
that
the
Spirit
is
Iehovah
,
God
:
It
is
neither
to
shew
that
Christ
is
God
,
nor
that
the
Spirit
is
God
,
nor
that
Christ
is
the
holy
Ghost
:
But
it
is
meant
in
regard
of
a
speciall
dispensation
,
The
Lord
is
that
Spirit
;
that
is
,
the
Lord
Iesus
Christ
,
who
is
the
Lord
of
his
Church
by
marriage
,
office
,
&c.
is
that
Spirit
;
that
is
,
hee
1.
hath
the
Spirit
in
himselfe
eminently
;
and
,
2.
dispenseth
and
giveth
the
Spirit
unto
others
;
all
receiving
the
Spirit
from
him
as
the
common
root
and
fountaine
of
all
spirituall
gifts
.
First
,
he
was
that
Spirit
,
as
having
the
holy
Ghost
in
himselfe
as
man
,
1.
Christ
hath
the
Spirit
in
himselfe
the
holy
Ghost
filled
the
Humane
Nature
,
and
made
it
spirituall
:
The
Spirit
is
all
in
all
in
the
Humane
nature
of
Christ
,
and
whatsoever
hee
doth
,
he
doth
,
as
it
were
,
being
full
of
the
Spirit
,
in
himselfe
.
He
gives
the
Spirit
as
God
,
and
receives
it
as
man
;
so
hee
both
gives
and
receives
:
the
Spirit
proceedeth
from
the
Father
and
the
Sonne
as
God
,
but
the
Spirit
sanctified
Christ
as
man
,
as
it
did
in
the
Virgins
womb
;
the
holy
Ghost
sanctified
that
blessed
masse
of
his
body
;
it
sanctified
him
,
and
filled
him
with
all
graces
and
gifts
;
whereupon
it
is
said
he
received
the
Spirit
without
measure
;
Christ
hath
the
Spiri●
in
greater
measure
than
any
other
.
that
is
,
in
●bundance
:
Christ
hath
the
Spirit
in
himselfe
in
a
more
eminent
excellent
manner
than
all
others
;
and
it
must
needs
be
so
for
these
reasons
:
1.
From
the
neere
union
betweene
the
Humane
na●ure
and
the
Divine
,
they
●re
one
person
;
therefore
●here
is
more
Spirit
in
Christ
than
in
all
creatures
,
●ut
them
together
;
then
in
all
the
Angels
,
and
all
men
,
because
the
Divine
nature
is
nearer
to
Christ
,
then
it
is
to
the
Angels
,
or
to
any
creature
.
2.
Christ
hath
the
Spirit
without
measure
,
both
in
regard
of
extention
and
intention
(
as
we
say
,
)
he
hath
all
graces
in
all
degrees
,
even
next
to
an
infinite
;
all
others
have
it
in
their
measure
and
proportion
.
3.
The
Spirit
doth
rest
upon
Christ
invariably
;
in
other
men
that
have
the
Spirit
it
ebbes
and
flowes
,
it
is
sometimes
more
,
and
sometimes
lesse
;
there
be
spirituall
desertions
,
not
onely
in
regard
of
comfort
,
but
in
regard
of
grace
(
though
not
totally
;
)
but
the
Spirit
rests
●n
Christ
eternally
in
a
full
●easure
:
and
therefore
you
have
it
thus
in
Esa.
11.
2.
The
Spirit
of
the
Lord
shall
rest
upon
him
,
the
Spirit
of
Wisedome
and
Vnder
standing
,
the
Spirit
of
Counsell
and
might
,
&c.
4.
By
reason
of
his
place
or
offices
in
relation
to
the
Church
,
as
Head
,
Husband
,
King
,
Priest
,
Prophet
,
&c.
the
Head
is
made
by
nature
the
seat
of
the
more
noble
faculties
;
as
of
Seeing
,
Hearing
,
Understanding
,
Iudgeing
;
and
is
furnished
accordingly
with
greater
plenty
of
spirits
,
for
the
ruling
and
governing
the
whole
body
;
so
Christ
is
the
head
of
the
Church
,
and
the
governement
of
all
the
world
is
laid
upon
him
,
and
all
excellencies
are
derived
from
him
unto
all
his
members
,
as
from
the
Root
life
is
derived
unto
all
the
branches
;
and
therefore
he
must
needs
have
the
Spirit
in
greatest
abundance
:
his
fulnesse
of
the
Spirit
is
as
the
fulnesse
of
the
fountaine
,
ours
is
but
as
the
fulnesse
of
the
Cister●●
;
hee
hath
grace
in
the
Spring
,
wee
have
it
but
in
the
Conduit
;
his
graces
are
primitive
,
ours
derivative
;
we
have
nothing
but
what
wee
have
received
;
therefore
it
is
sayd
,
hee
hath
the
oyle
of
gladnesse
powred
upon
him
above
his
fellowes
.
Hee
hath
his
name
from
Annoynting
,
Christ
.
Hee
was
annoynted
;
that
is
,
separated
and
ordained
to
the
office
of
Media●orship
,
by
annoynting
,
not
properly
,
that
is
,
with
any
materiall
oyle
,
but
with
the
Spirit
;
this
was
in
regard
of
his
Humane
nature
onely
,
but
it
was
above
his
fellowes
;
that
is
,
above
all
Kings
and
Priests
,
for
they
are
his
fellowes
in
regard
of
titles
;
hee
was
above
them
all
,
for
all
have
their
annoynting
from
him
,
therefore
he
is
the
King
of
Kings
,
and
the
Prophet
of
Prophets
&c.
Also
above
all
his
fellowes
;
as
we
take
his
fellowes
;
for
Christians
,
they
are
his
fellowes
;
I
goe
to
my
God
,
and
your
God
,
&c.
he
is
the
first
borne
amongst
them
,
and
in
all
things
hee
hath
the
preeminence
.
5
Hee
is
to
be
as
the
patterne
,
we
are
to
follow
him
▪
wee
are
predestinated
to
be
conformed
to
●im
,
and
to
grow
up
to
that
fulnesse
which
is
in
him
;
and
in
thi●
respect
there
is
cause
why
hee
should
have
the
Spirit
and
all
the
graces
of
it
is
greater
abundance
,
that
hee
might
exceed
all
,
even
Christians
of
greatest
growth
and
perfection
:
hee
is
to
bee
a
patterne
and
example
to
all
,
to
the
strongest
as
wel
as
to
the
weake
.
Eve●
Paul
himselfe
,
who
was
〈◊〉
Leader
to
others
,
for
the
excellency
of
the
grace
〈◊〉
Christ
that
was
in
him
,
〈◊〉
a
follower
of
Christ
;
Be
〈◊〉
followers
of
mee
,
as
I
am
of
Christ
.
Q.
When
did
this
fulnesse
of
the
Spirit
come
upon
Christ
,
when
had
hee
it
?
Ans.
There
was
a
fulnesse
of
the
Spirit
powred
out
upon
Christ
in
the
union
of
the
Humane
nature
with
the
Divine
;
Vnion
and
Vnction
went
together
:
there
was
annoynting
of
the
Spirit
,
together
with
the
union
of
the
Spirit
.
2.
There
was
a
more
full
manifestation
of
the
Spirit
in
his
Baptisme
;
when
the
holy
Ghost
fell
on
him
in
the
shape
of
a
Dove
,
then
he
received
the
Spirit
,
hee
was
to
enter
into
the
Minist●ry
of
the
Gospell
;
the
Spirit
of
the
Lord
God
was
upon
him
,
because
hee
had
anoynted
him
to
Preach
good
tidings
unto
the
meek
,
&c.
Esa.
61.
1.
3.
But
the
fullest
degree
of
declaration
and
manifestation
of
the
Spirit
upon
Christ
,
When
the
fullest
manifestation
of
the
spirit
in
Christ
was
was
after
his
Resurrection
:
after
he
had
satisfied
fully
for
our
salvation
,
then
the
stop
of
his
glory
was
taken
away
:
For
to
worke
our
salvation
,
there
was
a
keeping
backe
of
the
glory
of
Christ
from
his
Humane
nature
,
that
hee
might
bee
abased
to
suffer
for
us
;
when
hee
had
fully
suffered
for
us
,
that
stay
of
his
glory
,
his
abasement
was
taken
away
,
and
then
nothing
appeared
but
all
glory
and
Spirit
in
Christ
.
All
things
were
put
under
his
feet
,
and
he
was
set
upon
his
Throne
as
a
glorious
King
:
His
Priestly
Office
appeared
in
his
death
;
his
Propheticall
Office
,
before
his
death
;
but
then
hee
appeared
to
be
King
,
and
Lord
of
all
in
the
Resurrection
.
Thus
wee
see
how
Christ
is
that
Spirit
;
that
is
,
hee
is
full
of
the
Spirit
in
regard
of
himselfe
.
Secondly
,
he
is
that
Spirit
in
regard
of
his
dispensations
towards
his
Church
and
Children
:
2
Christ
giveth
the
Spirit
.
The
Lord
is
that
Spirit
;
that
is
,
1.
of
all
truths
,
and
2.
of
all
persons
,
to
give
life
and
quickning
to
them
.
First
of
truths
:
1.
To
all
truths
and
Ordinances
.
what
is
the
scope
of
the
whole
scriptures
,
but
Christ
?
from
the
first
Promise
of
the
blessed
Seed
,
The
Seed
of
the
woman
shall
break
the
Serpents
head
,
to
the
end
of
the
book
?
What
is
all
the
Scriptures
without
Christ
?
The
Law
is
a
dead
letter
,
yea
and
so
is
the
Gospell
too
without
Christ
,
hee
is
that
Spirit
which
gives
life
unto
all
the
Scriptures
;
Moses
without
Christ
is
but
a
shadow
without
a
body
,
or
a
body
without
a
soule
.
Take
away
Christ
,
what
was
the
Brazen
Serpent
?
What
was
the
Arke
?
What
were
the
Sacrifices
?
What
is
all
?
Is
not
Christ
all
in
all
these
?
The
Kings
,
and
Pr●ests
,
and
〈◊〉
they
were
types
of
Christ
,
all
the
Promises
they
were
made
and
fulfilled
in
Christ
,
the
Law
Ceremoniall
aymed
at
Christ
,
the
Law
Morall
is
to
drive
us
to
Christ
,
Christ
is
the
Spirit
of
all
;
and
the
Scripture
without
Christ
,
it
is
but
a
meere
dead
thing
,
it
is
but
a
shell
without
a
kernell
,
as
it
is
to
the
Iewes
at
this
day
.
2.
Christ
is
that
Spirit
,
in
regard
of
persons
,
2
To
all
persons
that
are
spirituall
.
quickning
them
;
hee
is
an
universall
Principle
of
spirituall
life
,
infusing
it
into
al
his
Church
and
Children
:
Christ
is
alwayes
with
his
Church
from
the
beginning
of
the
world
,
and
will
bee
to
the
end
.
It
was
no
losse
to
the
Church
that
Christ
in
his
bodily
presence
l●ft
it
,
for
hee
left
them
the
Comforter
,
his
Spirit
,
by
which
he
wrought
greater
workes
after
his
Ascension
than
hee
did
before
.
He
is
annoynted
with
the
oyle
of
gladnesse
and
grace
,
above
his
fellowes
,
but
all
was
for
his
fellowes
;
whatsoever
he
is
,
or
hath
,
all
is
for
his
Church
and
Children
;
for
us
he
was
borne
,
for
us
he
was
given
;
hee
is
a
King
,
a
Priest
,
a
Prophet
for
us
:
he
dyed
for
us
,
he
rose
againe
for
us
.
And
he
doth
all
he
doth
toward
the
Church
,
Why
Christ
worketh
all
by
the
Spirit
.
as
hee
hath
the
Spirit
,
and
by
the
Spirit
.
The
Father
is
the
first
in
the
Trinity
,
from
whom
all
comes
;
and
the
Son
by
whom
all
things
are
;
but
the
holy
Ghost
is
the
immediat
worker
of
all
things
,
next
the
creature
;
all
things
are
applied
from
God
the
Father
,
through
the
Sonne
,
by
the
Spirit
:
what
Christ
wrought
,
and
what
the
Father
in
wisdome
devised
,
was
applyed
by
the
Spirit
:
and
so
the
framing
of
us
to
be
fit
for
such
a
glorious
condition
as
wee
have
by
Christ
,
is
also
by
the
Spirit
.
And
this
is
the
reason
why
Christ
giveth
the
Spirit
to
those
to
whom
hee
purposeth
to
give
faith
or
love
,
or
to
worke
any
gracious
worke
.
For
where
Christ
saveth
he
doth
it
not
onely
by
merit
and
satisfying
the
wrath
of
God
for
us
,
but
also
by
san●tifying
and
effectuall
working
in
us
,
that
he
might
be
a
perfect
Saviour
.
Now
the
Essentiall
vigour
and
operative
Principle
in
all
things
,
either
wrought
by
or
from
the
Father
or
the
Sonne
,
is
the
Spirit
.
As
in
Man
there
is
his
will
from
which
he
resolveth
and
purposeth
,
there
is
wisedome
and
understanding
by
which
hee
proceedeth
,
and
then
there
is
a
vigorous
power
in
man
by
which
he
executeth
and
doth
all
:
so
is
it
in
this
working
of
God
;
the
Father
plotteth
and
determineth
of
what
is
to
be
done
;
the
Sonne
,
who
is
the
wisdome
of
the
Father
,
dispenseth
what
the
Father
willeth
;
the
holy
Spirit
,
the
power
of
both
,
finisheth
and
worketh
all
upon
us
,
and
therefore
hee
is
called
the
power
of
the
highest
,
Luk.
1.
35.
Whatsoever
works
come
from
God
to
the
creature
in
generall
,
and
are
wrought
in
the
world
as
works
of
Creation
and
providence
,
are
immediately
by
the
holy
Spirit
,
nakedly
considered
,
as
the
third
person
comming
from
the
Father
and
the
Sonne
.
And
in
those
speciall
workes
,
wrought
in
his
Church
and
on
his
Children
,
all
things
commeth
from
the
holy
Ghost
,
but
not
simply
considered
as
the
third
person
,
but
as
hee
is
the
Spirit
of
Christ
;
that
is
,
first
sanctifying
and
filling
the
Humane
Nature
of
Christ
,
and
then
sanctifying
and
filling
us
;
Christ
could
not
give
the
holy
Ghost
immediately
to
us
,
wee
being
in
enmity
with
God
,
and
separated
from
him
through
our
sinnes
,
but
he
must
first
take
it
to
himselfe
,
who
having
by
his
death
and
sufferings
reconciled
us
to
his
Father
,
and
purchased
the
Spirit
for
us
,
may
now
dispense
and
give
forth
his
Spirit
to
us
.
If
we
had
stood
in
Adam
,
wee
should
not
have
received
grace
so
as
now
we
doe
;
for
we
should
have
received
it
from
the
first
Adam
but
as
from
a
man
;
now
wee
receive
it
not
from
meere
man
,
but
(
which
is
much
more
)
from
the
second
Adam
,
who
is
God-man
:
nay
,
Adam
himselfe
received
not
his
grace
after
so
glorious
a
manner
as
we
doe
,
for
he
received
it
from
the
Spirit
nakedly
considered
as
the
third
person
in
the
Trinity
,
and
as
all
other
creatures
received
their
excellencies
:
but
wee
receive
it
from
the
holy
Spirit
,
which
doth
not
onely
proceed
from
the
Father
and
the
Son
,
but
commeth
,
as
it
were
,
through
our
owne
nature
(
which
was
marvellously
united
to
God
the
Sonne
,
and
made
one
with
him
)
unto
us
,
and
worketh
in
us
.
The
first
Adam
was
a
living
soule
,
the
last
Adam
was
a
quickning
Spirit
:
he
quickened
himselfe
when
he
was
dead
,
and
hee
quicke●s
all
his
members
too
:
first
,
hee
receives
the
Spirit
himselfe
,
and
the
same
Spirit
that
filled
and
sanctified
his
humane
nature
,
the
sam●
Spirit
sanctifieth
his
Church
which
hee
loves
even
as
himselfe
,
as
he
loveth
that
his
owne
humane
nature
,
which
the
holy
Ghost
sanctified
,
so
doth
he
love
his
owne
mysticall
body
,
his
Church
,
being
mystically
united
to
him
,
and
sanctifieth
it
by
the
same
Spirit
.
Christ
dispenseth
his
Spirit
unto
us
,
Christ
communicateth
the
Spirit
to
u●
divers
wayes
:
as
,
as
Head
of
his
Church
;
and
this
he
doth
in
divers
respects
.
1.
As
he
is
God
,
1.
Of
influence
by
way
of
immediate
influence
;
he
powreth
it
out
upon
us
as
the
prime
and
pricipall
cause
;
and
this
he
doth
as
God
,
not
as
man
,
for
the
Man-hood
cannot
worke
above
it selfe
,
it
cannot
doe
the
worke
of
God
,
it
cannot
worke
grace
or
give
the
Spirit
.
2.
As
he
is
Man
,
2.
By
way
of
merit
(
considered
as
joyned
together
with
the
God-head
)
by
way
of
merit
and
satisfaction
,
he
procureth
the
Spirit
to
bee
given
&
powred
out
,
which
is
done
by
the
Father
and
the
Sonne
on
all
those
who
are
beloved
in
the
Sonne
;
so
that
the
Spirit
is
given
by
Christ
,
with
the
Father
,
as
Mediator
,
Meritoriously
:
for
hee
by
suffering
and
satisfying
,
procured
the
gift
.
Christ
himselfe
is
the
first
gift
,
yea
the
greatest
that
ever
was
given
,
the
giving
of
Christ
to
dye
,
to
satisfie
the
wrath
of
God
,
and
to
obtaine
eternall
life
:
Next
to
〈◊〉
maine
gift
is
the
gift
of
the
Spirit
,
in
which
is
the
seed
of
all
gifts
and
graces
;
and
this
we
have
by
his
Merit
and
Mediatorship
.
Yet
this
wee
must
likewise
remember
,
that
although
Christ
be
sayd
to
give
the
Spirit
,
as
he
doth
,
yet
the
holy
Spirit
giveth
it selfe
too
;
for
there
is
such
an
unity
in
the
Trinity
of
consent
and
nature
,
that
though
the
Father
and
the
Sonne
send
the
Spirit
,
yet
the
Spirit
comes
of
his
owne
selfe
;
though
the
Father
and
the
Sonne
give
the
Spirit
,
yet
the
Spirit
giveth
himselfe
.
3.
Wee
have
the
Spirit
from
Christ
not
onely
by
way
of
Merit
,
3.
By
way
of
example
.
but
in
some
kind
by
way
of
Example
;
hee
is
the
exemplary
cause
of
all
graces
in
us
;
looking
to
whom
,
wee
are
transformed
(
as
wee
shall
see
afterwards
)
from
glory
to
glory
:
For
when
wee
consider
that
Christ
hath
done
so
much
for
us
,
as
to
save
us
,
and
redeeme
us
,
and
dye
for
us
,
this
begetteth
a
love
in
us
to
Christ
,
and
makes
us
often
to
thinke
of
him
,
and
desirous
to
imitate
him
,
as
wee
usually
doe
such
as
we
love
and
highly
esteeme
of
.
The
dispensation
of
the
Spirit
is
in
most
abundance
Christ
giveth
the
Spirit
in
greatest
abundance
after
his
Resurrection
.
after
the
resurrection
of
Christ
,
as
hee
appeared
in
himselfe
then
to
bee
most
spirituall
and
glorious
after
he
rose
againe
,
so
then
being
as
the
Sun
in
its
full
height
and
perfect
beauty
,
casteth
his
beames
most
plentifully
abroad
,
and
that
for
these
reasons
:
1.
Because
then
hee
having
finished
the
worke
of
Redemption
,
and
satisfied
the
wrath
of
God
fully
,
and
given
contentment
to
Divine
Justice
,
and
accomplished
all
by
his
death
,
there
was
nothing
to
hinder
the
blessed
gift
of
the
Spirit
.
It
is
sayd
,
that
before
,
the
holy
Ghost
was
not
given
,
because
Christ
was
not
glorified
:
The
gift
of
the
holy
Ghost
especially
depends
upon
the
glorifying
of
Christ
,
when
he
had
fulfilled
the
worke
of
Redemption
,
and
was
raised
to
glory
,
God
being
pacified
,
gave
the
holy
Ghost
as
a
gift
of
his
favour
.
2.
Then
againe
after
his
Resurrection
and
Ascension
he
did
give
the
holy
Ghost
more
abundantly
than
before
to
his
Church
,
because
now
hee
is
in
heaven
,
and
hath
the
advantage
of
the
place
,
being
exalted
on
high
:
As
that
glorious
creature
the
Sunne
,
by
the
advantage
it
hath
,
being
placed
in
the
heavens
above
us
,
is
able
to
shine
upon
the
greatest
part
of
the
earth
at
all
times
;
and
wee
need
not
call
the
Sunne
downe
from
its
place
to
come
into
our
houses
,
or
fields
,
or
gardens
;
no
,
where
it
is
seated
in
its
proper
place
or
orbe
,
it
hath
the
best
opportunity
in
most
abundance
and
largest
extent
to
send
downe
heat
,
and
light
,
and
influence
to
inferiour
things
:
So
Christ
doth
his
Church
more
good
now
he
is
in
heaven
,
from
whence
he
sends
the
Spirit
,
then
hee
could
doe
if
hee
were
below
;
because
though
his
Humane
nature
be
confined
in
heaven
,
his
person
is
every
where
:
and
being
ascended
now
farre
above
all
heavens
,
he
giveth
gifts
more
liberally
and
plentifully
,
insomuch
as
he
filleth
all
things
,
Eph.
4.
Ephes.
4.
10.
hee
enlargeth
the
tents
of
his
Gospel
,
and
hath
taken
in
a
greater
people
to
himselfe
.
We
see
in
Winter
when
the
Sunne
is
low
and
neare
the
earth
,
all
things
are
dead
,
and
cold
;
but
when
the
Sunne
in
the
Spring
commeth
to
over-top
us
,
to
bee
in
a
higher
point
above
us
,
wee
see
how
all
things
put
a
new
garment
upon
them
,
there
is
a
new
vigour
and
freshnesse
in
them
;
so
there
was
more
abundant
vigour
of
the
Spirit
when
Christ
came
in
the
Flesh
,
his
vertue
appeared
much
more
every
way
then
before
.
But
when
this
blessed
Sonne
of
righteousnesse
was
advanced
,
and
seated
at
the
right
hand
of
his
Father
,
where
his
Nature
was
perfectly
inriched
,
and
perfectly
adorned
with
all
kind
of
graces
whatsoever
in
the
highest
glory
of
them
;
his
influence
of
light
and
heat
now
beginneth
to
be
increased
,
and
the
efficacy
and
working
of
it
to
bee
felt
every
where
.
The
glorious
beams
of
the
Sunne
beganne
to
be
scattered
,
and
the
light
of
the
Gospel
to
shine
to
a
greater
number
of
people
;
now
there
was
no
respect
of
persons
,
whether
Jew
or
Gentile
,
bond
or
free
,
male
or
female
,
all
was
one
,
the
Commission
was
enlarged
to
all
;
Mark
.
16.
Goe
preach
the
Gospell
to
every
Creature
;
and
with
the
Word
the
Spirit
went
,
and
was
received
,
and
those
that
were
added
to
the
Church
,
even
such
as
should
be
saved
,
were
many
thousands
.
Thus
have
wee
opened
the
meaning
of
the
words
,
and
shewed
how
Christ
is
that
Spirit
,
both
in
respect
of
the
Spirits
being
eminently
in
him
,
and
his
giving
of
it
,
and
spirituall
gifts
by
it
;
all
the
vigour
,
and
life
,
and
influence
we
have
,
that
is
spirituall
and
supernaturall
,
and
above
the
ordinary
course
,
is
from
the
Spirit
▪
and
whatsoever
the
Spirit
hath
,
or
doth
for
us
,
is
done
as
sent
from
Christ
,
in
whom
the
Spirit
is
in
all
fulnesse
:
Now
wee
shall
shew
how
many
wayes
the
consideration
of
these
truths
will
be
profitable
and
usefull
to
us
in
the
course
o●
our
lives
,
and
for
the
comfort
of
our
spirits
.
Vse
.
Christ
is
the
Spirit
of
the
Scriptures
,
of
all
Truths
of
all
Ordinances
.
Wee
may
be
this
bee
able
to
reconcile
the
Scriptures
,
one
place
with
another
,
where
they
s●eme
to
contradict
:
The
Law
is
said
to
be
a
〈…〉
,
a
ministr
ation
of
condemnation
,
&c.
2.
Cor.
●
.
but
in
the
19.
Psal.
there
it
is
sayd
,
The
Law
of
the
Lord
is
perfect
,
converting
the
soule
,
&c.
These
places
are
thus
reconciled
:
The
Law
is
said
to
be
dead
,
so
it
is
without
Christ
,
without
the
Spirit
which
quickneth
,
and
so
is
●he
Gospell
too
,
even
a
savour
of
death
;
and
so
are
the
Sacraments
also
as
well
as
the
Word
,
dead
Ordinances
if
Christ
be
not
in
them
.
The
Law
is
sayd
to
be
perfect
,
and
to
convert
the
soule
;
so
it
doth
when
the
Spirit
goeth
along
with
●t
,
as
it
did
ordinarily
before
Christ
came
in
the
flesh
,
as
in
Davids
time
;
but
after
Christ
was
come
,
who
was
the
substance
of
those
shadowes
,
they
became
beggerly
Rudiments
,
as
in
Pauls
time
;
and
the
Spirit
did
not
worke
with
them
,
but
with
the
Gospel
,
the
hearing
of
Faith
,
Gal.
3.
2.
Vse
.
And
we
may
understand
likewise
from
hence
,
what
the
reason
is
that
an
Ordinance
Why
the
Ordinances
of
God
are
no
more
effectuall
unto
us
.
at
one
time
differeth
so
much
from
it selfe
at
another
time
in
respect
of
the
life
and
comfort
of
it
,
as
we
often
find
even
in
our
owne
experience
;
as
also
why
the
same
Ordinance
(
be
it
the
Word
or
Sacrament
,
&c.
)
at
the
same
time
is
profitable
to
one
,
and
another
hath
no
benefit
at
all
by
it
:
This
is
from
the
presence
or
absence
of
Christ
,
who
is
that
Spirit
.
What
is
the
reason
that
Wine
,
or
Aqua-vitae
,
doth
more
refresh
and
strengthen
then
common
water
?
It
is
of
the
same
substance
,
of
the
same
colour
that
other
water
is
?
but
there
is
more
spirit
in
it
;
all
things
worke
answerable
to
the
spirits
that
is
in
them
So
what
is
the
reason
that
●he
reading
or
hearing
of
●he
same
thing
affecteth
one
,
●nd
not
another
at
all
?
the
●ubstance
of
the
thing
is
the
●ame
,
but
the
spirit
is
not
●he
same
;
the
spirit
goeth
with
the
one
,
and
not
with
●he
other
.
Wee
grant
that
our
negligence
in
preparation
and
attention
,
our
pride
and
earthly-mindednesse
,
our
want
of
faith
to
mingle
with
the
Word
;
these
,
or
●he
like
,
may
be
causes
why
wee
are
many
times
sent
●mpty
away
:
yet
this
still
●ust
be
observed
as
a
most
●vident
truth
,
that
all
the
efficacy
and
fruit
of
any
Or●inance
dependeth
upon
Christs
being
present
in
it
who
is
that
Spirit
that
quickneth
.
〈◊〉
most
powerfull
meanes
that
ever
was
ordayned
for
our
good
,
will
be
dead
and
heartlesse
if
hee
be
not
there
,
by
his
Spirit
to
put
life
into
it
:
It
may
seem●
strange
what
Iohn
saith
,
chap.
6.
The
flesh
profiteth
nothing
.
The
flesh
of
Christ
,
Iohn
6.
63
our
nature
which
Christ
tooke
,
and
in
which
so
much
was
wrought
for
us
,
which
is
the
greatest
Ordinance
o●
〈…〉
this
flesh
profiteth
not
nor
will
there
be
any
benefit
of
it
,
if
it
be
not
applied
unto
us
spi●●●ually
;
for
it
is
not
the
flesh
simply
considered
,
but
as
by
it
,
and
with
it
we
receive
the
Spirit
of
Christ
;
which
Spirit
quickneth
and
maketh
the
fl●sh
o●
Christ
meat
indeed
.
As
i●
is
with
the
flesh
of
Christ
,
〈◊〉
with
all
other
ordinan●es
,
the
Scriptures
profit
●othing
,
preaching
profit●th
nothing
,
the
Sacra●ents
will
profit
nothing
,
●●here
is
none
of
these
will
〈◊〉
meate
indeede
,
unlesse
〈◊〉
spirit
of
Christ
quic●●en
them
.
Therefore
we
ought
to
〈◊〉
with
all
the
ordi●●nces
of
God
,
a
desire
●●at
Christ
would
joyne
●●is
spirit
,
and
make
them
●ffectuall
:
wee
ought
to
●ome
to
the
ordinances
in
〈◊〉
dependance
upon
Christ
●or
a
blessing
upon
them
,
〈◊〉
for
his
presence
in
●●em
,
who
is
the
life
and
●cope
of
all
,
and
then
wee
●hould
not
finde
such
dul●esse
,
and
deadnesse
in
them
.
It
is
the
sinne
o●
this
age
this
formality
,
Formality
is
the
sin
of
this
age
it
is
the
sinne
of
those
tha●
have
any
thing
in
them
(
set
desperate
drunkard●
and
roarers
and
such
wretches
a
side
,
as
plainely
discover
themselves
to
be
acted
by
the
spirit
o●
the
Devill
)
take
them
tha●
conforme
themselves
i●
any
fashion
to
religion
,
the
killing
sinne
that
they
ly●
under
is
this
same
dea●
formality
;
they
will
heare
a
Sermon
now
and
then
,
looke
on
a
booke
,
and
i●
may
be
pray
morning
and
evening
;
but
never
looke
up
to
the
living
and
quickning
spirit
Iesus
Christ
,
so
that
all
they
doe
is
dead
and
loathsome
,
like
sal●
that
hath
no
savour
.
What
is
the
best
liquor
if
it
hath
lost
its
life
and
spirit
,
but
flat
and
unsavory
?
and
blood
when
the
spirits
are
out
of
it
,
what
is
it
but
loathsome
goare
,
so
are
all
their
performances
,
even
like
sacrifices
that
had
no
fire
in
them
,
the
Lord
loathed
such
sacrifices
as
he
did
Cains
,
and
so
hee
doth
all
our
flat
and
livelesse
services
,
yea
and
our
persons
too
,
being
as
Iude
saith
,
fleshly
,
and
not
having
the
spirit
.
Vse
.
3
What
neede
is
there
,
that
we
should
sanctifie
all
we
take
in
hand
by
prayer
,
when
we
goe
to
heare
a
Sermon
,
when
wee
take
up
the
Bible
to
reade
a
Chapter
alone
by
our selves
,
or
in
our
families
,
we
should
lift
up
our
eyes
and
hearts
,
and
voyces
to
heaven
,
we
should
say
to
Christ
,
Lord
joyne
thy
Spirit
,
be
present
with
us
,
without
thee
thy
Word
is
dead
,
our
hearts
are
dead
,
and
will
harden
under
the
meanes
,
and
darken
in
the
light
,
and
we
shall
fall
under
the
heavie
condemnation
of
these
secure
and
formall
times
,
if
thou
leavest
us
.
Vse
4
Christ
is
sayd
to
be
that
spirit
,
to
send
the
spirit
as
God
,
and
to
receive
it
as
man
,
in
fulnesse
,
Comfort
that
Christ
hath
●ulnes
of
the
Spirit
.
and
that
for
our
sakes
,
it
is
a
point
of
much
comfort
,
that
there
is
such
abundance
of
Spirit
in
our
nature
in
Christ
,
and
for
the
behalfe
of
the
Church
,
that
wee
have
a
fulnesse
to
receive
of
:
It
was
a
comfort
to
Iosephs
brethren
,
and
that
family
,
that
Ioseph
was
full
of
honour
,
and
rules
the
second
in
the
kingdome
,
therefore
they
should
want
nothing
that
was
good
in
Egypt
;
is
it
not
a
comfort
for
Christians
to
know
that
Christ
is
the
spirit
,
that
he
hath
the
spirit
to
give
,
the
spirit
of
wisedome
in
all
straights
,
the
spirit
of
truth
to
keepe
us
from
all
errours
,
the
spirit
of
strength
for
all
services
,
the
spirit
of
comfort
for
all
afflictions
,
hee
that
is
their
Lord
,
hath
abundance
of
spirit
in
him
,
and
for
them
;
therefore
when
we
want
any
grace
,
or
gift
of
the
spirit
,
wee
should
goe
to
Christ
,
for
God
doth
all
by
Christ
,
Christ
doth
all
by
the
spirit
,
desire
Christ
that
hee
would
vouchsafe
his
spirit
to
rule
us
,
counsell
us
,
comfort
us
,
and
strengthen
us
.
Therefore
in
our
emptinesse
,
(
as
indeede
we
are
empty
creatures
of
our selves
)
let
us
goe
to
Christ
for
the
spirit
,
he
hath
received
that
fulnesse
for
us
,
desire
him
that
out
of
his
fulnesse
,
he
would
vouchsafe
to
give
unto
us
.
It
is
the
reason
why
Christians
are
so
dead
,
Why
Christians
are
so
dark
spirited
and
so
dull
,
and
so
darke
in
their
spirits
,
they
doe
not
first
consider
themselves
,
and
then
goe
to
Christ
,
we
should
all
,
in
all
exigents
whatsoever
,
make
use
of
this
our
great
high
Treasurer
,
the
great
high
Steward
of
heaven
and
earth
,
of
this
our
Ioseph
,
the
second
Person
in
heaven
,
he
is
at
the
right
hand
of
God
,
and
all
to
fill
his
Church
with
his
spirit
,
our
comfort
is
now
that
our
strength
and
comfort
lyes
hid
in
Christ
,
that
is
neere
to
us
as
man
,
and
neere
to
God
as
God
,
he
is
betweene
the
Father
and
us
,
he
is
neere
the
Father
as
being
of
the
same
nature
with
him
,
hee
is
neere
us
as
being
of
the
same
nature
with
us
,
so
being
a
Mediatour
in
office
,
and
being
so
fit
for
a
Mediator
in
nature
what
a
comfort
is
this
.
Indeed
there
is
no
comming
to
God
,
no
entercourse
betweene
God
and
us
immediately
,
but
betweene
God-man
and
God
and
us
,
who
is
the
Mediatour
betweene
God
and
us
,
hee
comes
betweene
,
in
Christ
we
goe
to
God
,
in
our
flesh
in
our
nature
,
and
in
Christ
,
and
from
Christ
,
and
by
Christ
,
we
have
all
grace
and
comfort
;
from
Christ
we
have
all
as
God
,
together
with
the
holy
Ghost
,
and
the
Father
,
and
wee
have
all
in
Christ
as
a
head
and
husband
,
and
we
have
all
through
Christ
,
as
mediator
by
his
merit
,
therefore
wee
should
goe
to
Christ
every
way
.
Vse
5
Let
us
labour
to
bee
in
Christ
that
we
may
get
the
Spirit
it
is
of
great
necessity
that
wee
should
have
it
.
Above
all
things
next
to
redemption
by
Christ
,
labour
for
the
spirit
of
Christ
.
Christ
is
our
Saviour
,
not
onely
by
merit
and
satisfaction
,
but
by
efficacy
and
grace
,
that
is
,
as
hee
hath
purchased
us
for
his
people
by
his
blood
;
so
hee
will
subdue
our
corruptions
,
Motives
to
stirre
us
up
to
get
the
Spirit
.
and
rule
us
by
his
Spirit
.
Rom.
8.
13.
For
first
,
Hee
that
hath
not
the
Spirit
of
Christ
,
is
none
of
his
;
those
that
have
not
the
efficacy
of
the
spirit
in
them
to
rule
them
,
shall
not
have
benefit
by
his
death
to
reconcile
them
,
for
these
goe
alway
together
,
Christ
as
a
King
to
rule
,
and
as
a
Priest
to
dye
,
He
came
by
blood
and
by
water
;
to
satisfie
,
and
to
sanctifie
.
Secondly
,
there
is
a
necessity
of
the
Spirit
,
that
we
may
be
new
Creatures
:
it
was
the
Spirits
brooding
upon
the
Chaos
that
brought
forth
all
,
so
the
Spirit
must
sit
upon
our
soules
before
any
change
will
be
made
:
Now
there
is
a
necessity
that
wee
bee
changed
,
and
that
wee
bee
new
,
or
else
wee
can
never
bee
inhabitants
of
the
new
heavens
and
the
new
earth
,
we
must
have
the
Spirit
of
God
:
therefore
Zech.
4.
6.
as
in
the
materiall
Temple
,
It
s
not
by
might
or
by
power
,
but
by
the
Spirit
;
So
in
rearing
up
spirituall
Temples
,
it
is
not
by
strength
of
wit
or
parts
,
but
by
the
Spirit
;
therefore
the
Spirit
is
necessary
for
us
,
even
as
our
being
in
grace
is
necessary
.
The
holy
Apostles
wee
know
till
the
Spirit
came
more
abundantly
upon
them
;
what
darke
creatures
they
were
?
but
when
the
holy
Ghost
was
come
upon
them
,
how
full
of
life
,
and
light
,
and
courage
they
were
,
that
the
more
they
suffered
,
the
more
they
might
suffer
:
So
it
will
bee
with
Christians
,
the
more
spirituall
they
grow
,
the
more
lightsome
and
couragious
,
the
more
strong
,
the
more
lively
and
vigrous
to
all
duties
:
the
holy
Ghost
is
the
substantiall
vigour
of
all
creatures
what
soever
;
all
the
spirituall
vigour
of
every
thing
,
comes
from
the
holy
Spirit
,
and
the
holy
Spirit
from
Christ
.
For
nothing
can
worke
above
it selfe
,
nature
cannot
worke
above
nature
;
That
which
elevates
nature
above
it selfe
,
and
sets
a
spirituall
stampe
,
and
puts
divine
qualities
upon
it
,
is
the
Spirit
of
God
.
That
divine
quality
is
called
Spirit
:
There
is
the
flesh
,
and
the
spirit
;
all
in
us
is
flesh
by
nature
,
and
what
soever
is
spirituall
and
divine
,
commeth
from
the
Spirit
,
and
therefore
it
is
called
Spirit
;
you
see
therefore
a
necessity
of
the
working
of
the
Spirit
,
even
as
there
is
a
necessity
to
bee
new
creatures
,
and
to
bee
spirituall
.
If
we
will
be
spirituall
,
wee
must
have
it
from
him
,
that
is
first
spirituall
,
the
Spirit
himselfe
,
that
is
the
principle
and
fountaine
of
all
that
is
spirituall
.
Thirdly
,
wee
are
called
oft
times
to
doe
,
and
suffer
such
things
as
are
above
nature
,
and
therefore
wee
must
have
a
spirit
above
nature
,
when
wee
feele
sin
,
to
beleeve
the
forgivenesse
of
sinnes
;
when
wee
see
death
,
to
beleeve
life
everlasting
;
and
when
wee
are
in
extremity
,
to
beleeve
God
present
with
us
to
deliver
us
;
to
beleeve
contraries
in
contraries
,
is
a
strange
almighty
worke
of
faith
,
by
the
works
of
the
Spirit
.
It
is
above
the
work
of
nature
to
dye
,
to
end
out
dayes
with
comfort
,
and
to
resigne
up
our
soules
;
for
nature
sees
nothing
but
darknesse
,
and
desolation
in
the
grave
and
destruction
〈◊〉
nothing
can
make
a
man
comfortable
in
death
,
but
that
which
rayseth
him
above
nature
,
the
Spirit
of
God
.
Now
these
things
and
many
such
like
,
we
must
do
and
suffer
,
if
we
be
Christians
,
and
therefore
wee
must
have
the
Spirit
to
enable
us
to
doe
all
.
The
Spirit
the
soule
of
the
soule
.
The
spirit
is
to
the
soule
,
as
the
soule
is
to
the
body
;
what
is
the
body
without
the
soule
?
a
ca●k●ss●
,
a
loathsome
dead
thing
;
what
is
the
soule
without
the
spirit
?
a
Caos
of
darknesse
and
confusion
.
Well
,
How
to
know
if
we
have
the
Spirit
.
how
shall
we
know
whether
we
have
the
spirit
of
Christ
or
no
?
We
may
know
it
partly
by
that
I
sayd
before
.
1.
It
's
working
.
The
Spirit
is
a
vigorous
working
thing
,
and
therefore
all
three
persons
,
take
up●n
them
the
name
of
Spirit
,
but
the
Holy
Ghost
especially
,
because
he
is
the
spirituall
vigour
.
The
Spirit
is
an
operative
thing
,
the
spirits
are
the
quintessence
,
and
extraction
of
things
,
that
is
nothing
but
operation
,
God
that
is
nothing
but
a
pure
act
is
said
to
be
a
spirit
,
those
that
have
the
spirit
of
God
,
are
full
of
act
,
and
vigour
,
the
spirits
of
dull
creatures
,
are
active
,
when
they
are
ex●racted
,
shall
the
spirits
of
bodies
bee
vigrous
,
and
shall
not
the
Holy
Ghost
be
vigrous
,
that
is
a
substantial
vigour
?
therefore
,
if
a
man
have
the
Spirit
of
God
in
him
,
it
will
worke
in
him
,
it
is
very
operative
.
Therefore
it
is
compared
to
fire
,
The
spirit
compared
to
fire
.
in
diverse
respects
,
for
,
first
,
Fire
it
is
of
a
working
nature
,
1.
It
is
active
.
it
is
the
instrument
of
nature
,
if
we
had
not
fire
,
what
could
we
worke
?
all
Fabrickes
and
all
things
,
are
done
by
Fire
,
especially
mettalls
,
they
are
framed
,
and
made
mallyable
by
fire
.
So
the
Holy
Ghost
,
it
is
a
working
thing
and
softneth
the
heart
,
and
makes
us
mallyable
,
it
makes
us
fit
for
the
impression
of
all
good
.
Secondly
Fire
,
againe
,
2.
It
transformes
things
.
though
bodies
be
darke
,
it
makes
them
lightsome
like
it selfe
,
Iron
is
a
darke
body
,
but
if
the
fire
penetrate
it
,
it
makes
it
lightsom
:
We
are
darke
creatures
of
our
selves
,
if
we
have
the
Spirit
it
makes
us
light
.
Againe
,
3.
It
carries
upwards
.
Fire
it
mak●s
chearefull
,
and
it
ascends
upward
;
if
a
man
have
the
Spirit
of
God
,
his
conversation
will
be
upward
,
his
conversation
will
bee
heavenly
,
he
minds
the
things
of
God
,
he
doth
not
grovel
here
below
,
so
in
diverse
such
respects
,
the
Holy
Ghost
is
compared
to
Fire
,
and
hath
such
effects
in
us
,
in
some
sort
wee
finde
our
understandings
enlightned
,
and
our selves
quickened
,
and
carryed
up
to
be
above
nature
,
in
holy
and
heavenly
actions
,
and
then
it
is
a
good
signe
that
we
have
the
Spirit
of
Christ
.
A
part
will
follow
the
whole
,
as
we
see
a
part
of
the
earth
,
it
falls
to
the
center
,
because
all
the
earth
is
heavy
,
all
the
whole
earth
fals
down
to
the
Center
,
and
therefore
every
little
clod
will
doe
it
,
so
Christ
our
head
that
hath
abundance
of
the
Spirit
is
in
Heaven
,
and
if
we
have
the
spirit
,
we
will
follow
him
,
and
minde
the
things
where
Christ
is
.
Where
the
Spirit
of
Christ
is
likewise
,
2.
It
is
convincing
.
Ioh.
16.
it
convinceth
,
as
it
is
Iohn
16.
that
is
,
it
brings
a
cleare
evident
conviction
with
it
,
that
the
truth
of
God
,
is
the
truth
of
God
:
It
is
no
doubtfull
thing
,
therfore
when
a
man
st●ggers
in
the
truth
,
in
this
and
that
course
,
whether
he
should
doe
this
,
or
that
,
it
is
a
signe
,
hee
hath
not
the
spirit
,
or
that
he
hath
it
in
a
very
little
measure
,
because
the
Spirit
is
a
convincing
thing
,
as
light
it
convinceth
a
man
,
he
doth
not
doubt
of
that
that
he
seeth
at
noone
day
,
so
that
that
a
man
seeth
by
the
Spirit
,
he
is
convinced
of
,
when
a
man
doubts
,
and
wavers
,
whether
hee
should
take
a
good
course
or
a
bad
,
and
wavers
,
it
is
a
signe
,
he
is
carnall
,
and
hath
not
the
Spirit
of
God
,
for
if
hee
had
the
Spirit
it
would
convince
him
,
and
set
him
downe
,
you
must
take
this
course
,
if
you
will
bee
saved
,
To
convince
what
.
That
is
said
to
convince
,
that
saith
more
for
a
thing
then
any
thing
can
say
against
it
.
Now
when
a
man
hath
the
Spirit
of
God
,
he
can
say
more
for
God
and
for
good
things
,
and
good
wayes
then
all
the
devils
in
hell
,
by
discouragement
can
say
against
them
.
Therefore
,
when
a
man
cannot
say
any
thing
for
God
,
and
for
good
causes
to
purpose
,
he
hath
not
the
spirit
of
God
,
the
spirit
of
God
would
so
convince
him
,
that
hee
should
answer
all
cavils
,
and
objections
.
The
argument
is
wondrous
large
,
I
give
you
but
a
tast
to
know
whether
the
Spirit
of
Christ
be
in
you
or
no.
In
a
word
,
3.
It
makes
us
like
Christ
.
if
Christ
bee
that
spirit
,
and
have
infused
the
spirit
into
us
,
it
will
make
us
like
him
,
it
will
transforme
us
into
his
likenesse
,
it
will
make
us
holy
and
humble
,
and
obedien●
as
hee
was
,
even
to
the
death
;
these
things
,
migh●
bee
largely
followed
,
bu●
we
have
occasion
to
spea●
of
these
,
in
other
portio●●
of
Scripture
,
therfore
that
yee
may
get
the
Spirit
of
God
,
Directions
to
get
the
Spirit
.
take
these
directions
.
We
must
goe
to
Christ
,
1.
Labour
to
know
Christ
.
studdy
Christ
,
if
wee
will
have
the
Spirit
,
studdy
the
Gospell
of
Christ
,
what
is
the
reason
that
before
Christ
,
there
was
so
little
spirit
in
comparison
?
there
was
but
a
little
measure
of
the
knowledge
of
Christ
,
the
more
Christ
is
discovered
,
the
more
is
the
spirit
given
,
Why
there
was
so
little
spirit
before
Christs
time
.
and
according
to
the
manifestation
of
Christ
what
he
hath
done
for
us
,
and
what
hee
hath
,
the
more
the
riches
of
Christ
is
unfolded
in
the
Church
,
the
more
the
Spirit
goes
along
with
them
▪
The
more
the
free
grace
,
and
love
of
God
in
Christ
alone
is
made
knowne
to
the
Church
,
the
more
Spirit
there
is
,
and
againe
backe
againe
,
the
more
spirit
,
the
more
knowledge
of
Christ
;
for
there
is
a
reciprocall
going
of
these
two
,
the
knowledge
of
Christ
,
and
the
Spirit
:
What
is
the
reason
,
that
in
Popery
,
the
Schoolemen
that
were
witty
to
distinguish
,
that
there
was
little
spirit
in
them
?
they
savoured
not
the
Gospell
,
they
were
wondrous
quick
in
distinctions
,
Why
so
little
spi●rit
in
Popery
.
but
they
savoured
not
the
matters
of
grace
,
and
of
Christ
,
it
was
not
fully
discovered
to
them
,
but
they
attributed
it
to
satisfaction
,
and
to
merits
,
and
to
the
Pope
,
the
head
of
the
Church
,
&c.
They
divided
Christ
,
they
knew
him
not
,
and
dividing
Christ
,
they
wanted
the
Spirit
of
Christ
,
and
wanting
that
spirit
,
they
taught
not
Christ
as
they
should
,
they
were
darke
times
,
as
themselves
confessed
,
especially
about
nine
hundred
,
and
a
thousand
yeares
after
Christ
,
because
Christ
was
vayled
then
in
a
world
of
idle
ceremonies
(
to
darken
the
Gospell
and
the
victory
of
Christ
)
that
the
Pope
made
,
who
was
the
Vicare
of
Sathan
,
these
were
the
Doctors
of
the
Church
then
,
and
Christ
was
hid
,
and
wrapped
,
in
a
company
of
idle
traditions
,
and
ceremonies
of
men
,
and
that
was
the
reason
that
things
were
obscure
.
Now
when
Christ
,
and
all
good
things
by
Christ
,
1.
The
knowledge
of
Christ
makes
life
and
death
comfortable
.
and
by
Christ
onely
are
discovered
,
the
vaile
is
taken
off
:
now
of
late
for
these
hundred
yeares
,
in
the
time
of
reformation
,
there
hath
beene
more
spirit
,
and
more
light
somenesse
and
comfort
,
Christians
have
lived
,
and
dyed
more
comfortably
,
why
?
because
Christ
hath
beene
more
knowne
;
and
as
it
is
with
the
Church
,
so
it
is
with
particular
Christians
,
the
more
they
studdy
Christ
,
and
the
fulnesse
that
is
in
Christ
,
and
all
comfort
in
him
alone
to
be
had
,
Wisedome
,
Righteousnesse
,
Sanctification
,
and
redemption
,
the
more
men
grow
up
in
the
knowledge
of
Christ
,
the
more
they
grow
spirituall
,
and
the
more
spirituall
they
grow
,
the
more
they
grow
in
the
knowledge
of
Christ
,
therefore
if
wee
would
have
the
spirit
,
let
us
come
neere
to
Christ
,
and
labour
to
know
him
more
,
who
is
the
fountaine
of
all
that
is
spirituall
.
Then
againe
if
wee
would
be
spirituall
,
2.
Not
to
trust
to
any
performance
without
Christ
.
let
us
take
heed
we
trust
not
too
much
to
dead
things
,
without
Christ
,
to
have
a
kinde
of
Popery
in
the
worke
done
,
to
thinke
that
reading
,
and
hearing
,
and
receiving
the
Sacrament
,
and
that
the
government
of
the
Church
will
doe
it
,
as
if
it
were
as
man
would
have
it
,
put
case
there
were
all
these
,
(
which
are
excellent
good
things
,
)
but
what
are
all
these
without
the
spirit
of
Christ
,
a
man
may
bee
dead
with
all
these
,
though
he
heare
never
so
much
,
and
receive
the
Sacrament
never
so
often
,
if
a
man
goe
not
to
Christ
the
quickning
spirit
in
this
manner
;
Lord
these
,
and
my
soule
too
,
are
dead
things
without
thy
spirit
,
therefore
quicken
me
,
joyn
Christ
with
all
our
performances
,
without
which
all
is
nothing
,
and
then
he
will
be
spirituall
to
us
.
And
when
wee
goe
to
Christ
,
3.
Be
careful
in
use
of
meanes
.
for
the
spirit
(
as
we
must
beg
it
,
if
wee
will
have
it
,
(
God
will
give
the
holy
Ghost
to
them
that
aske
him
)
remember
that
we
use
the
meanes
carefully
,
reading
,
and
hearing
,
and
holy
communion
of
Saints
,
because
though
these
without
the
spirit
▪
can
doe
nothing
,
yet
the
spirit
is
not
given
but
by
these
,
these
are
the
golden
conduites
of
the
spirit
of
Christ
:
no
man
is
ever
spirituall
but
they
are
readers
,
and
hearers
,
and
conferrers
of
good
things
,
and
attenders
upon
the
meanes
of
Salvation
,
because
God
will
worke
by
his
owne
tooles
,
and
instruments
;
therefore
it
is
sayd
,
Revel.
1.
That
Iohn
was
full
of
the
spirit
upon
the
Lords
day
,
Let
a
Christian
sanctifie
the
Sabbath
,
as
he
should
doe
,
he
will
be
in
the
Spirit
on
the
Lords
day
,
more
than
on
other
dayes
:
Why
?
Because
then
he
is
reading
,
and
hearing
,
and
conferring
,
and
in
some
spirituall
course
,
and
the
more
a
man
on
the
Lords
day
is
in
a
spirituall
course
,
the
more
he
is
in
the
spirit
;
Iohn
was
in
the
Spirit
on
the
Lords
day
,
so
much
for
those
words
,
The
Lord
is
that
Spirit
.
And
where
the
Spirit
of
the
Lord
is
,
there
is
Liberty
.
WE
see
here
what
the
Spirit
works
where
it
is
;
The
Spirit
workes
liberty
.
Where
the
Spirit
of
the
Lord
is
,
there
is
Liberty
,
I
will
name
,
the
instance
that
I
gave
before
,
that
I
may
the
better
goe
on
,
we
say
the
sunne
is
heate
,
and
influence
;
not
that
it
is
so
,
for
they
bee
accidents
,
but
the
sunne
appeares
to
us
for
our
comfort
in
heate
and
influence
,
therefore
we
call
it
by
that
name
,
we
say
of
a
man
,
he
is
all
spirit
,
so
Christ
is
all
spirit
,
the
sunne
is
all
light
,
and
where
the
light
and
heate
of
the
sunne
is
,
there
is
fruitfulnesse
,
so
Christ
is
all
spirit
,
and
where
the
spirit
of
Christ
is
,
there
is
spirituall
liberty
.
It
were
expense
of
time
to
no
purpose
,
Liberty
desired
of
all
men
.
to
tell
you
of
the
divers
kinds
of
liberty
;
in
a
word
,
liberty
is
that
that
all
desire
,
but
our
miscarriage
is
in
the
meanes
of
it
,
the
way
to
attaine
to
it
,
here
we
see
whence
to
have
it
,
from
the
spirit
of
Christ
:
liberty
is
a
sweete
thing
,
especially
liberty
from
the
greatest
enemies
of
all
,
if
outward
liberty
be
such
a
sweete
thing
,
liberty
from
tyranny
and
base
servitude
,
it
is
a
thing
that
mans
nature
delights
in
,
and
the
contrary
man
,
as
a
man
abhorres
,
and
hee
hath
not
the
nature
of
a
man
,
that
doth
not
abhorre
it
,
what
shall
we
thinke
then
of
the
liberty
of
the
spirit
,
from
the
great
enemies
that
daunt
the
greatest
Monarches
in
the
world
?
liberty
from
the
anger
of
the
great
God
,
and
liberty
from
Sathan
Gods
executioner
,
liberty
from
the
terrour
of
conscience
,
from
the
feare
of
death
,
and
hell
,
and
judgement
;
what
shall
wee
thinke
of
liberty
in
these
respects
?
therefore
we
speake
of
great
matters
here
,
beloved
when
wee
speake
of
liberty
.
-
Now
liberty
is
either
-
Christian
or
Evangelicall
.
Liberty
two
fold
.
You
may
thinke
this
a
nice
difference
,
but
there
is
some
realty
in
it
.
Christian
liberty
,
1.
Christian.
is
that
that
belongs
to
all
,
even
to
those
before
Christ
,
though
they
have
not
the
terme
of
Christians
,
yet
they
were
members
of
Christ
,
Christ
was
head
of
the
Church
,
Yesterday
,
and
to
day
,
and
for
ever
.
Evangelicall
2.
Evangelicall
liberty
is
that
that
is
more
appropriated
to
the
times
of
the
Gospell
since
the
comming
of
Christ
,
now
the
liberty
that
belongs
to
Christians
as
Christians
,
is
perpetuall
from
those
grand
enemies
,
the
greatest
enemies
of
all
spirituall
and
inward
liberty
.
In
Evangelicall
liberty
besides
that
,
there
is
another
outward
liberty
,
from
the
ceremoniall
and
morrall
law
,
and
such
like
and
a
liberty
from
the
restraint
of
the
law
:
the
Iewes
were
under
many
restraints
,
that
under
the
Gospell
in
this
time
wee
are
not
;
I
speake
therefore
of
liberty
as
it
runnes
through
all
ages
of
the
Church
,
not
of
Evangelicall
meerely
since
the
time
of
Christ
,
where
the
spirit
is
,
both
these
liberties
are
now
since
the
comming
of
Christ
:
now
in
that
the
holy
Ghost
saith
here
,
where
the
spirit
of
Christ
is
there
is
liberty
;
it
supposeth
that
We
are
in
bondage
before
wee
have
the
spirit
of
Christ
.
We
are
in
bondage
without
the
Spirit
.
That
is
a
supposed
ground
and
truth
,
and
indeed
so
it
is
:
for
out
of
Christ
wee
are
slaves
,
the
best
of
us
all
are
slaves
;
in
Christ
,
the
meanest
of
all
,
is
a
free
man
,
and
a
King
,
out
of
Christ
,
there
is
nothing
but
thraldome
,
wee
are
under
the
kingdome
of
the
devill
,
when
he
cals
us
we
come
wee
are
in
thraldome
under
the
wrath
of
God
,
under
the
feare
of
death
,
and
damnation
,
and
all
those
spiritual
enemies
,
that
I
neede
not
mention
,
they
are
well
enough
knowne
to
you
,
by
often-repetition
,
there
is
no
man
but
he
is
a
slave
,
till
hee
be
in
Christ
,
and
the
more
free
a
man
thinks
himselfe
to
be
,
and
labours
to
be
,
the
more
slave
hee
is
:
for
take
a
man
that
labours
to
have
his
liberty
,
to
doe
what
he
list
,
he
thinkes
it
the
happyest
condition
in
the
world
,
and
others
thinke
it
the
best
condition
,
to
have
liberty
not
to
be
tyrannized
over
by
others
,
The
more
liberty
without
Christ
,
the
more
slavery
.
It
is
the
disposition
of
mans
nature
without
grace
,
they
account
it
a
happinesse
to
have
their
wils
over
all
other
,
but
the
more
liberty
in
this
,
the
more
slavery
.
Why
?
The
more
liberty
that
a
man
hath
to
doe
lawlessely
what
he
wil
,
contrary
to
justice
&
equity
,
the
more
he
sins
:
the
more
he
sinnes
the
more
he
is
inthrawled
to
sinne
,
the
more
he
is
inthrawled
to
sin
,
the
more
he
is
in
bondage
to
the
devill
,
and
becomes
the
enemy
of
God
,
therefore
if
a
man
would
picke
out
the
wretchedest
man
in
the
world
,
I
would
picke
out
the
greatest
man
in
the
world
if
he
be
naught
,
that
hath
most
under
him
,
hee
hath
most
liberty
,
and
seekes
most
liberty
,
and
accounts
it
his
happinesse
that
hee
may
have
his
liberty
,
this
is
the
greatest
thraldome
,
and
it
will
prove
when
he
dyes
,
and
comes
to
answer
for
it
,
the
greatest
thraldome
of
all
,
therefore
the
point
needes
not
much
proofe
,
that
if
wee
be
not
in
Christ
,
wee
are
slaves
,
Aug.
de
civit
.
Dei
.
as
Augustine
saith
in
his
Booke
,
De
,
civit
.
Dei
,
hee
is
a
slave
though
he
domineere
,
and
rule
.
A
man
till
he
be
in
Christ
is
a
slave
,
not
of
one
man
or
of
one
lord
over
him
,
but
he
hath
so
many
lords
,
as
hee
hath
so
many
lusts
.
There
are
but
two
Kingdomes
Two
kingdomes
.
that
the
Scripture
speaks
of
,
that
is
,
the
kingdome
of
Sathan
,
and
darknesse
,
and
the
Kingdome
of
Christ
,
all
therefore
that
are
not
in
the
Kingdome
of
Christ
,
in
that
blessed
liberty
,
they
must
needes
be
shoaled
under
the
other
kingdome
of
Sathan
.
This
is
a
ground
,
therefore
I
speake
shortly
of
it
,
as
an
insentive
,
and
provocation
,
to
stirre
us
up
,
to
get
into
Christ
,
to
get
the
Spirit
of
Christ
,
that
we
may
have
this
spirituall
liberty
,
or
else
we
are
al
slaves
,
notwithstanding
all
our
civill
liberties
whatsoever
they
be
.
Now
where
the
Spirit
of
Christ
is
,
there
is
liberty
,
there
is
freedome
from
that
bondage
,
that
we
are
in
by
nature
,
and
which
is
strengthened
by
a
wicked
course
of
life
,
for
though
we
be
all
slaves
by
nature
,
borne
slaves
,
yet
notwithstanding
by
a
wicked
course
of
life
,
we
put
our selves
into
bonds
and
tangle
our selves
,
Sins
bonds
.
so
many
sins
and
so
many
repetitions
of
sinne
,
so
many
cords
,
the
longer
a
man
lives
,
the
greater
slave
he
is
;
Now
when
the
Spirit
of
Christ
comes
,
it
frees
us
from
all
;
both
from
the
naturall
,
and
from
the
customary
slavery
.
Now
this
liberty
is
wrought
by
Christ
,
Liberty
wrought
by
Christ
applyed
by
the
Spirit
.
and
applyed
by
the
Spirit
,
what
Christ
workes
,
hee
makes
it
ours
by
his
Spirit
,
which
takes
all
from
Christ
,
as
Christ
doth
all
by
the
Spirit
,
so
the
Spirit
takes
all
from
Christ
,
all
the
comfort
it
hath
,
is
from
reasons
taken
from
Christ
,
from
grounds
from
Christ
,
and
doctrines
from
Christ
,
but
yet
both
have
their
efficacy
,
Christ
,
as
the
meritorious
cause
,
How
the
Spirit
workes
liberty
.
and
the
Spirit
,
as
the
applying
cause
;
The
spirit
discovers
the
state
of
bondage
we
are
in
by
nature
,
and
it
discovers
withall
a
more
excellent
condition
,
By
conviction
.
and
as
it
discovers
,
so
likewise
the
spirit
of
God
brings
us
to
this
state
,
by
working
faith
,
in
that
that
Christ
hath
done
for
us
,
Christ
hath
freed
us
by
his
death
from
the
curse
of
the
Law
,
from
the
wrath
of
God
,
from
death
and
damnation
,
By
Faith
.
and
the
like
:
Now
whatsoever
Christ
hath
done
,
the
Spirit
workes
faith
,
to
make
this
our
own
by
uniting
us
to
Christ
;
when
Christ
and
wee
are
one
,
his
sufferings
are
ours
,
and
his
victory
is
ours
,
all
is
ours
,
By
Love
.
then
the
Spirit
perswading
us
of
the
love
of
God
,
and
Christ
redeeming
us
from
that
cursed
slavery
wee
were
in
,
that
Spirit
,
it
workes
love
in
us
,
and
other
graces
whereby
the
dominion
of
sinne
is
broken
more
,
and
more
,
and
wee
are
set
at
liberty
by
the
Spirit
.
Now
the
Spirit
doth
not
worke
liberty
properly
,
originally
,
but
Christ
is
the
grand
redeemer
,
but
Christ
redeemeth
two
wayes
.
Christ
redeemeth
two
wayes
,
1.
By
Price
.
He
redeemes
us
by
paying
the
price
,
and
so
he
only
redeemeth
,
for
he
payed
the
price
to
divine
justice
,
wee
are
in
bondage
to
the
wrath
of
God
under
his
justice
,
and
so
there
must
be
satisfaction
to
justice
,
before
wee
can
bee
free
.
Then
we
are
in
bondage
to
Sathan
,
2.
By
strong
hand
.
as
Gods
Executioner
,
and
Iaylor
,
now
from
him
we
are
freed
by
strong
hand
,
so
Christ
free●eth
us
by
his
holy
Spirit
,
working
such
graces
in
us
,
as
makes
us
see
the
loathsomenes
of
that
bondage
,
working
likewise
grace
in
us
to
be
in
love
with
a
better
condition
,
that
the
Spirit
discovers
to
us
,
so
that
the
Spirit
brings
us
out
by
discovery
,
and
by
power
.
All
that
Christ
freeth
by
vertue
of
redemption
,
paying
the
price
for
all
those
hee
frees
likewise
by
his
Spirit
,
discovering
to
them
their
bondage
,
and
the
blessed
condition
,
whereunto
they
are
to
bee
brought
to
a
state
of
freedome
;
which
freedome
hee
perfects
by
little
and
little
,
till
he
bring
them
to
a
glorious
freedome
in
heaven
.
And
the
reason
of
this
,
All
that
Christ
redeemes
,
he
frees
by
his
Spirit
.
that
where
Christ
doth
free
by
way
of
redemption
,
to
dye
,
and
satisfie
Gods
justice
for
any
,
to
those
hee
gives
his
Spirit
,
by
which
Spirit
they
are
set
at
liberty
,
the
reasons
are
manifold
,
to
name
one
or
two
:
Christ
doth
save
all
that
hee
doth
save
answerable
to
the
nature
of
the
party
saved
,
1.
Because
we
are
saved
as
men
.
hee
saves
them
as
reasonable
persons
,
for
he
saves
us
that
he
may
make
us
friends
,
hee
saves
us
as
men
,
and
redeemes
us
as
men
,
he
doth
not
only
pay
a
price
for
us
as
wee
buy
a
thing
that
is
dead
,
but
likewise
he
frees
us
,
so
as
wee
may
understand
to
what
,
and
by
whom
wee
are
freed
,
and
what
condition
wee
are
freed
from
,
therefore
there
must
be
a
spirit
joyned
with
the
worke
of
Christ
,
to
informe
us
throughly
,
being
creatures
fit
to
bee
informed
.
And
God
intending
to
come
into
covenant
with
us
,
that
we
may
be
friends
with
him
,
2.
We
are
freed
to
be
friends
with
God
.
(
which
is
our
glory
,
and
happinesse
)
he
acquaints
us
as
frends
with
all
the
favours
and
blessings
,
that
hee
hath
done
for
us
,
hee
acquaints
us
what
misery
hee
brings
us
out
of
,
and
what
happinesse
he
brings
us
unto
,
and
what
is
our
duty
,
this
is
the
worke
of
the
spirit
to
shew
us
what
he
hath
done
for
us
,
that
we
may
be
friends
.
And
then
it
is
a
ground
to
love
God
,
3.
We
cannot
love
God
●lse
.
God
saveth
us
by
a
way
of
love
,
in
the
covenant
of
grace
,
his
desire
is
,
that
wee
may
love
him
againe
,
and
maintaine
love
;
Now
how
can
this
bee
without
the
Spirit
of
God
,
discover
what
God
in
Christ
hath
done
for
us
,
therefore
there
must
bee
the
Spirit
,
to
shew
to
the
eye
of
the
soule
,
and
to
tell
us
this
Christ
hath
done
for
us
.
Then
againe
there
must
be
a
fitting
for
Heaven
,
4.
Because
we
must
be
fitted
for
heaven
.
for
that
glory
that
God
intends
us
in
election
,
now
this
fitting
must
be
altogether
by
the
Spirit
,
the
same
Spirit
that
sanctifyed
Christ
in
the
wombe
,
the
same
Spirit
that
annointed
Christ
,
annoints
all
those
that
are
Christs
,
that
they
may
be
fit
for
so
glorious
a
head
,
so
there
must
bee
the
Spirit
as
well
as
Christ
in
the
worke
of
redemption
and
liberty
.
Now
this
Spirit
of
God
doth
set
us
at
liberty
,
The
Spirit
sets
us
at
liberty
,
in
all
the
course
of
salvation
in
all
the
course
,
and
whole
carriage
of
Salvation
,
from
the
beginning
to
the
end
.
Hee
sets
us
at
liberty
at
the
first
in
calling
us
.
He
sets
us
at
liberty
when
we
are
justified
.
Hee
sets
us
at
liberty
,
when
he
sanctifieth
us
.
And
hee
sets
us
then
at
liberty
fully
in
glorification
.
First
of
all
the
Spirit
of
God
is
a
Spirit
of
liberty
,
1.
In
our
first
calling
.
when
we
are
first
called
powerfully
and
effectually
:
For
living
in
the
Church
,
sets
us
not
at
liberty
,
unlesse
the
spirit
stir
us
up
to
answere
a
divine
call
:
for
many
are
called
,
but
few
are
chosen
.
In
the
Church
,
there
is
Hagar
and
Ishmael
,
as
well
as
Isaack
,
there
are
hypocrites
as
well
as
sound
Christians
,
there
is
outward
baptisme
as
well
as
inward
,
there
is
outward
circumcision
of
the
flesh
,
as
well
as
inward
of
the
Spirit
,
a
man
may
have
all
these
outward
priviledges
,
and
yet
notwithstanding
be
a
slave
in
the
bosome
of
the
Church
;
for
Ishmael
was
a
bondslave
,
though
he
were
in
the
house
of
Abraham
▪
therefore
the
first
beginning
of
spirituall
liberty
is
when
the
spirit
of
God
in
the
ordinances
,
1.
The
heart
must
answere
Gods
call
.
in
the
meanes
of
Salvation
,
stirres
up
the
heart
to
answere
Gods
call
as
it
were
,
when
we
are
exhorted
to
beleeve
,
and
repent
,
the
Spirit
gives
power
to
Eccho
to
God
,
Ioh.
9.
25.
Lord
I
beleeve
,
helpe
thou
my
unbeleefe
;
Lord
I
repent
,
and
desire
to
repent
more
,
and
more
;
when
the
spirit
of
God
in
the
ordinance
saith
,
Psal.
27.
seeke
my
face
,
Thy
face
Lord
will
I
seeke
,
be
thou
mine
Lord
,
and
I
will
be
thine
,
this
spirituall
Eccho
,
and
answere
of
the
soule
,
comes
from
the
Spirit
of
God
in
calling
,
and
it
is
the
first
degree
of
liberty
.
Now
this
answere
of
the
soule
,
2.
We
must
practise
that
we
answere
.
by
the
power
of
the
spirit
,
overpowring
our
corruptions
,
is
together
with
the
obedience
of
the
inward
man
,
to
goe
out
,
for
man
answereth
the
call
,
not
onely
by
the
speech
of
the
heart
,
Lord
I
doe
it
,
but
he
doth
it
indeede
,
therefore
when
by
the
power
of
the
Spirit
,
we
come
out
of
the
world
,
and
out
of
our
corruptions
and
walke
more
freely
in
the
wayes
of
God
,
then
we
are
set
at
spirituall
liberty
,
now
the
Spirit
doth
all
this
:
for
if
it
were
not
the
Spirit
that
perswaded
the
soule
,
when
the
Minister
speakes
,
alas
all
ministeriall
perswasions
are
to
no
purpose
,
if
the
Spirit
doe
not
stirre
up
the
soule
to
answere
,
all
speech
is
to
no
purpose
from
men
;
but
this
the
Spirit
doth
,
in
the
first
place
he
openeth
the
eyes
with
spirituall
eye
salve
,
to
see
our
naturall
bondage
,
he
openeth
our
eyes
to
see
,
I
must
come
out
of
this
condition
,
if
I
will
be
saved
of
necessity
,
or
else
I
am
miserable
for
ever
,
and
it
is
enough
for
the
soule
of
a
miserable
man
if
he
be
convinced
to
see
his
misery
,
and
bondage
what
he
is
by
nature
,
for
let
us
be
convinced
of
that
once
,
and
all
the
rest
of
the
linkes
of
the
golden
chaine
of
Salvation
will
follow
;
let
a
m●n
be
convinced
that
he
is
as
the
Scripture
saith
he
is
,
and
as
hereafter
he
shall
finde
to
his
cost
,
you
shall
not
neede
to
bid
him
come
out
of
his
conversation
,
and
condition
,
and
worldly
course
,
that
he
is
in
,
all
this
will
follow
where
there
is
conviction
of
Spirit
,
therefore
the
first
worke
of
the
Spirit
in
Spirituall
liberty
is
to
convince
us
of
sinne
and
misery
,
and
then
to
worke
as
I
sayd
an
answere
of
the
soule
,
and
an
obedience
of
the
whole
man
,
this
I
will
not
bee
long
in
,
being
a
cleare
point
.
Where
the
Spirit
is
,
there
is
liberty
:
againe
in
matter
of
justification
,
2.
Liberty
in
justification
.
there
is
a
liberty
and
freedome
of
conscience
from
sinne
,
and
the
curse
of
sinne
,
and
all
the
danger
that
followes
upon
sinne
by
the
Spirit
.
Object
.
But
you
will
say
the
liberty
of
justification
is
wrought
by
Christ
,
wee
are
justified
by
the
obedience
of
Christ
,
and
the
righteousnesse
of
Christ
is
imputed
to
us
.
Answ.
It
is
true
,
Christ
is
our
righteousnesse
,
but
what
is
that
to
us
except
wee
have
something
to
put
it
on
?
No
benefit
by
Christ
without
union
.
except
we
be
united
to
Christ
what
good
have
wee
by
Christ
,
if
Christ
bee
not
ours
?
if
there
be
not
a
spirituall
marriage
,
what
benefit
have
we
by
him
,
if
we
have
not
him
to
pay
our
debt
,
for
his
riches
to
bee
ours
,
and
our
debt
to
bee
his
,
there
must
be
a
union
first
.
Now
this
union
is
wrought
by
the
Spirit
,
it
is
begun
in
effectuall
calling
,
from
this
union
there
comes
to
bee
a
change
,
his
righteousnesse
is
mine
,
as
if
I
had
obeyed
,
and
done
it
by
my selfe
,
and
my
debts
,
and
sinnes
are
his
,
this
is
by
the
Spirit
,
because
the
union
betweene
Christ
and
mee
is
by
the
Spirit
:
for
whatsoever
Christ
hath
done
;
it
is
nothing
to
me
till
there
be
a
Vnion
,
and
then
freedome
is
by
the
Spirit
likewise
,
because
the
Spirit
of
God
workes
faith
in
me
,
not
onely
to
unite
and
knit
me
to
Christ
,
Double
worke
of
faith
.
but
faith
to
perswade
me
,
that
Christ
is
mine
,
and
that
all
his
is
mine
,
and
that
my
debts
are
his
;
this
supernaturall
hand
of
faith
the
Spirit
workes
,
to
lay
hold
upon
Christ
,
and
then
to
perswade
me
;
for
the
Spirit
is
a
lightsome
thing
,
and
together
with
the
graces
it
tells
mee
the
graces
it
workes
:
As
reason
,
besides
reason
,
it
tells
me
that
I
use
reason
when
I
doe
,
it
hath
a
reflex
act
,
so
the
Spirit
of
Christ
,
it
hath
a
reflex
act
upon
it selfe
,
for
being
above
reason
,
it
doth
not
onely
lay
hold
upon
Christ
,
it
doth
not
onely
doe
the
worke
,
but
it
tels
me
that
I
doe
so
when
I
doe
;
therefore
it
not
onely
tells
me
that
Christ
is
mine
,
when
I
beleeve
,
but
it
assures
mee
that
I
doe
beleeve
,
it
carries
a
light
of
its
owne
;
I
know
the
light
by
the
light
,
and
reason
by
reason
,
and
faith
by
faith
,
together
with
the
reflex
act
joyning
with
it
;
so
that
the
reflect
act
joyning
with
it
,
so
that
the
Spirit
is
the
cause
of
liberty
in
justification
in
that
respect
,
as
it
is
a
meanes
of
union
,
whereupon
there
is
a
passage
of
all
that
is
Christs
to
be
mine
,
and
mine
to
be
Christs
:
and
likewise
it
assures
me
that
I
doe
beleeve
,
when
I
doe
beleeve
without
errour
,
for
the
Spirit
is
given
me
to
know
the
things
that
I
have
by
Christ
,
not
onely
to
know
the
priviledges
by
Christ
,
but
the
graces
of
Christ
.
And
beloved
unlesse
the
Spirit
should
doe
it
,
The
heart
fu●l
of
fear●s
without
the
Spirit
.
it
would
never
be
done
:
for
the
soule
of
man
is
so
full
of
terrours
,
and
feares
,
and
jelousies
that
except
the
Spirit
of
God
witnesse
to
my
spirit
,
that
God
is
reconciled
in
Christ
,
and
that
Christs
righteousnesse
is
mine
,
I
could
never
be
perswaded
of
it
,
for
the
soule
it
alway
thinkes
,
God
is
holinesse
it selfe
,
and
I
am
a
masse
of
sinne
,
what
reason
have
I
to
thinke
that
God
will
bee
so
favourable
to
such
a
wretch
,
to
such
a
lumpe
of
sinne
as
I
am
?
were
it
not
that
God
the
Sonne
hath
satisfied
God
the
Father
,
God
hath
satisfied
God
,
and
the
Spirit
certifies
my
conscience
,
so
the
Spirit
that
searcheth
the
deepe
things
of
God
,
that
knows
wh●●
love
is
in
the
brest
of
God
,
and
therefore
he
searcheth
the
heart
,
hee
searcheth
the
heart
of
God
,
and
he
searcheth
my
spirit
,
except
the
Spirit
should
tell
me
that
God
the
Sonne
hath
satisfied
,
and
God
the
Father
will
accept
of
the
satisfaction
of
God
the
Sonne
,
I
should
never
bleeve
it
,
therefore
God
must
stablish
the
heart
in
a
gracious
liberty
of
justification
,
as
well
as
that
God
the
Sonne
hath
wrought
it
.
It
is
no
wonder
that
men
of
great
parts
without
grace
are
full
of
terrours
and
despaire
,
Why
men
of
great
parts
without
grace
are
full
of
feares
.
for
the
more
parts
and
wit
a
man
hath
,
without
the
Spirit
of
God
,
the
more
hee
disputes
against
himselfe
,
and
entangles
himselfe
with
desperate
thoughts
,
but
when
the
Spirit
is
brought
to
speake
peace
to
the
soule
in
Christ
,
and
makes
the
soule
to
cast
it selfe
on
him
for
salvation
,
then
Gods
Spirit
is
above
the
conscience
,
though
conscience
be
above
all
things
else
,
yet
God
is
above
conscience
,
and
can
still
the
conscience
,
and
the
Spirit
tells
us
that
God
the
Father
is
reconciled
by
the
death
of
God
the
Sonne
,
and
when
God
witnesseth
what
God
hath
wrought
,
then
conscience
is
at
peace
.
Thus
we
see
how
the
Spirit
sets
us
at
liberty
in
the
great
matter
of
justification
.
3.
In
Sanctification
.
So
likewise
in
the
matter
of
holy
life
,
in
the
whole
course
of
a
holy
life
,
Where
the
Spirit
of
Christ
is
,
there
is
liberty
;
and
freedome
,
from
the
slavery
of
sinne
,
for
there
the
understanding
is
freed
from
the
bondage
of
ignorance
,
and
there
the
will
is
freed
from
the
bondage
of
rebellion
,
there
the
affections
likewise
,
and
the
whole
inward
,
and
outward
man
is
freed
,
but
this
liberty
of
holinesse
,
inherent
liberty
,
it
doth
spring
from
the
liberty
that
wee
have
by
justification
,
Sanctification
springs
from
justification
.
by
the
righteousnesse
of
Christ
,
whereby
we
are
perfectly
righteous
,
and
freed
from
all
the
title
that
Sathan
hath
in
us
,
wee
are
freed
from
the
curse
of
God
,
from
the
Law
,
are
inabled
in
a
course
of
Sanctification
,
to
goe
on
from
grace
to
grace
;
the
Spirit
of
Christ
comes
after
justification
;
for
whom
God
gives
forgivenesse
unto
,
hee
gives
his
Spirit
to
sanctifie
them
,
the
same
Spirit
that
assures
mee
of
the
pardon
of
my
sinne
,
sanctifies
my
nature
;
where
the
Spirit
is
of
sanctification
it
breakes
the
ruling
power
of
sinne
,
before
then
the
whole
life
is
nothing
but
a
continuall
sinning
,
Liberty
of
disposition
.
&
offending
of
God
:
but
now
there
is
a
gracious
liberty
of
disposition
,
a
largenesse
of
heart
which
followes
the
liberty
of
condition
,
when
a
man
is
free
in
state
and
law
,
from
wrath
,
and
from
the
sentence
of
damnation
,
then
he
hath
a
free
and
volentary
disposition
wrought
to
serve
God
freely
without
feare
,
or
constraint
.
When
a
man
is
under
the
bondage
of
the
Law
,
when
he
is
under
the
feare
of
death
,
being
armed
with
a
sting
,
whatsoever
he
doth
,
he
doth
it
with
a
slavish
minde
,
where
the
Spirit
of
God
is
,
there
is
the
Spirit
of
adoption
,
the
Spirit
of
Sonnes
which
is
a
free
Spirit
:
the
sonne
doth
not
duties
to
his
father
out
of
constraint
,
and
feare
,
but
out
of
nature
;
the
spirit
alters
our
nature
and
disposition
,
it
makes
us
sonnes
,
and
then
we
doe
all
freely
;
God
doth
inlarge
the
hearts
of
his
children
,
they
can
deny
themselves
in
a
good
worke
,
they
are
zealous
of
good
workes
;
it
is
the
end
of
their
redemption
,
as
it
is
Tit.
2.
We
are
redeemed
to
be
a
peculiar
people
,
zealous
of
good
workes
:
for
then
we
have
a
base
esteeme
of
all
things
that
hinder
us
from
freenesse
in
Gods
service
,
Christians
esteeme
basely
all
things
but
Christ
.
as
worldlinesse
,
&c.
what
doth
a
Christian
when
hee
seeth
his
gracious
liberty
in
Chrst
?
the
love
of
the
world
and
worldly
things
,
he
is
ready
to
part
with
all
for
the
service
of
God
,
he
is
so
free
hearted
that
hee
can
part
with
life
it selfe
,
Paul
saith
of
himselfe
,
My
life
is
not
deare
to
me
,
so
I
may
finish
my
course
with
joy
:
as
we
see
in
the
Martyres
and
others
,
how
free
they
were
;
even
of
their
very
blood
.
What
shall
wee
thinke
of
those
therefore
,
that
if
we
get
any
thing
of
them
,
it
must
bee
as
a
sparkle
out
of
the
flint
:
duties
come
from
Christians
as
water
out
of
a
spring
,
they
are
naturall
,
and
not
forced
to
issue
so
farre
forth
as
they
are
spirituall
.
I
confesse
that
there
is
remainders
of
bondage
,
where
the
Spirit
sets
at
liberty
,
Double
principle
in
a
Christian
.
for
there
is
a
double
principle
in
us
,
while
we
live
in
this
world
,
of
nature
and
grace
,
therefore
there
will
be
conflict
in
every
holy
duty
,
the
flesh
will
draw
backe
,
when
the
spirit
would
be
liberall
,
the
flesh
will
say
,
oh
but
I
may
want
?
When
the
Spirit
would
bee
most
couragious
,
the
flesh
will
say
,
but
there
is
danger
in
it
,
so
that
there
is
nothing
that
we
can
doe
but
it
must
be
gotten
out
of
the
fire
,
we
must
resist
,
yet
notwithstanding
here
is
liberty
to
doe
good
,
because
here
is
a
principle
that
resists
the
backewardnesse
of
the
flesh
.
In
a
wicked
man
there
is
nothing
but
flesh
,
Liberty
in
in
Sanctification
,
to
conflict
not
from
it
.
and
therefore
there
is
no
resistance
and
we
must
understand
the
nature
of
this
Spirituall
liberty
in
sanctification
,
it
is
not
a
liberty
freeing
us
altogether
from
conflict
,
and
deadnesse
,
and
dulnesse
,
and
the
like
,
but
it
is
a
liberty
inabling
us
to
combate
,
not
freeing
us
from
combate
;
it
is
a
liberty
to
fight
the
battells
of
the
Lord
against
our
owne
corruptions
,
not
freeing
us
from
it
,
that
is
the
liberty
of
glory
in
heaven
,
when
there
shall
be
no
enemie
within
,
or
without
.
Therefore
let
not
Christians
be
discouraged
with
the
backwardnesse
,
Comfort
against
the
dulnesse
of
the
flesh
.
and
untowardnesse
of
the
flesh
,
to
good
duties
,
if
we
have
a
principle
in
us
to
fight
against
it
,
to
inable
us
to
fight
against
our
corruptions
,
and
to
get
good
duties
out
of
it
,
in
spight
of
it
,
it
is
an
argument
of
a
new
nature
,
God
will
perfect
his
owne
beginnings
,
and
subdue
the
flesh
more
and
more
,
by
the
power
of
his
spirit
:
We
see
our
blessed
Saviour
,
what
a
sweete
excuse
hee
makes
for
his
Disciples
,
when
they
were
dead
hearted
and
drowsie
,
when
they
should
have
comforted
him
in
the
garden
,
oh
saith
he
,
The
spirit
is
willing
,
but
the
flesh
is
weake
.
Indeede
there
is
a
double
hinderance
in
Gods
people
,
Double
hindrance
of
good
duties
.
when
they
are
about
holy
duties
,
sometimes
from
their
very
mould
,
&
nature
,
considered
not
as
corrupted
,
the
very
mould
without
the
consideration
.
And
then
consider
it
as
it
is
made
more
heavie
and
dull
be
the
flesh
,
and
corruptions
in
them
▪
as
there
be
invincible
infirmities
and
weakenesses
in
nature
,
sometimes
deadnesse
after
labour
,
and
expense
of
spirits
,
creepes
in
invincibly
that
a
man
cannot
overcome
those
necessities
of
nature
,
so
that
the
spirit
may
be
willing
,
and
the
flesh
weake
,
the
flesh
without
any
great
corruption
;
God
lookes
upon
our
necessities
,
as
the
father
saith
free
me
from
my
necessities
,
as
we
see
Christ
made
an
excuse
for
them
:
It
was
not
so
much
corruption
,
though
that
were
an
ingredient
in
it
,
as
nature
in
it selfe
;
Christ
saw
a
great
deale
of
gold
in
the
Oare
,
therefore
wee
see
how
he
excuseth
them
:
therefore
when
wee
are
dull
let
us
strive
,
Christ
is
ready
to
make
excuse
for
us
,
if
our
hearts
bee
right
,
The
spirit
is
willing
but
the
flesh
is
weake
,
I
speake
this
for
the
comfort
of
the
best
sort
of
Christians
,
that
thinke
they
are
not
set
at
liberty
by
the
Spirit
,
be-because
they
finde
some
heavinesse
,
and
dulnesse
in
good
duties
,
as
I
said
,
there
is
sinne
in
us
while
we
live
here
,
but
it
reignes
not
after
a
man
hath
the
Spirit
of
Christ
,
the
Spirit
of
Christ
maintaines
a
perpetuall
combate
,
and
conflict
against
sinne
;
it
could
subdue
sinne
all
at
once
,
if
God
saw
it
good
,
but
God
will
humble
us
while
wee
live
here
,
and
exercise
us
with
spirituall
conflicts
,
therefore
God
sees
it
sufficient
to
bring
us
to
heaven
,
to
set
up
a
combate
in
us
,
that
we
are
able
by
the
helpe
of
the
Spirit
to
fight
Gods
battles
,
against
the
flesh
,
so
that
the
dominion
of
sinne
,
may
be
broken
in
us
,
and
excellently
saith
Paul
,
Rom.
8.
2.
Rom.
8.
2.
The
law
of
the
spirit
of
life
,
in
Christ
Iesus
hath
freed
me
from
the
law
of
sinne
,
and
of
death
.
The
law
of
the
Spirit
of
life
,
that
is
,
the
commanding
power
of
the
Spirit
of
Christ
,
that
commands
as
a
law
in
the
hearts
of
Gods
people
,
it
frees
us
from
the
law
,
that
is
,
from
the
commanding
power
of
sinne
,
and
death
,
so
that
the
dominion
and
tyranny
of
sinne
is
broken
by
the
Spirit
of
Christ
,
and
so
we
are
set
at
a
gracious
liberty
,
in
some
respects
wee
are
under
grace
,
therefore
sinne
shall
not
have
dominion
over
us
,
as
the
Apostle
speakes
.
Againe
by
the
Spirit
of
Christ
in
Sanctification
we
are
made
Kings
,
Christians
,
Kings
over
their
lusts
.
to
rule
over
our
owne
lusts
,
in
some
measure
,
not
Kings
,
to
be
freed
altogether
from
them
,
but
Kings
to
strive
against
them
:
It
is
a
liberty
to
fight
,
and
in
fighting
to
overcome
at
last
:
When
the
Israelites
had
a
promise
that
God
would
give
their
enemies
into
their
hands
,
the
meaning
was
not
that
hee
would
give
them
,
without
fighting
a
blow
,
but
I
will
give
them
into
your
hands
,
you
shall
fight
and
be
of
good
comfort
,
in
fighting
you
shall
overcome
,
so
this
liberty
of
Sanctification
,
it
is
not
a
liberty
that
we
should
have
no
combate
with
our
corruptions
,
but
a
gracious
liberty
to
keepe
them
under
,
till
by
subduing
them
by
little
and
little
,
we
get
a
perfect
victory
;
what
greater
incouragement
can
a
man
have
,
to
fight
against
his
enemie
,
then
when
he
is
sure
of
the
victory
,
before
he
fights
of
finall
victory
,
you
see
then
how
the
Spirit
brings
a
liberty
into
the
soule
,
it
brings
us
out
of
that
cursed
kingdome
of
Sathan
and
sinne
,
it
brings
us
out
of
the
curse
of
God
,
and
the
law
in
justification
,
and
it
brings
us
from
the
dominion
and
tyrannie
of
sinne
,
by
a
Spirit
of
Sanctification
.
But
this
is
not
all
that
is
in
liberty
,
Freedome
from
the
consequents
of
sinne
.
for
the
Spirit
doth
not
onely
free
●s
from
all
that
is
ill
,
from
sinne
,
but
from
that
that
followes
it
,
there
is
some
ill
that
followes
,
as
feare
and
terrours
of
conscience
,
&c.
they
follow
sinne
and
death
and
wrath
,
and
such
like
,
the
subjection
to
these
:
now
where
the
Spirit
of
God
is
,
it
frees
from
the
ill
consequents
,
from
the
tayle
that
followes
sinne
;
where
the
Spirit
is
,
it
frees
us
from
feare
,
for
the
same
Spirit
that
tells
us
in
justification
that
God
is
appeased
,
the
same
Spirit
frees
us
from
the
feare
of
damnation
,
and
death
and
judgement
,
from
the
terrours
of
an
evill
conscience
,
being
sprinkled
with
the
blood
of
Christ
,
we
are
freed
from
feare
.
And
it
frees
not
onely
from
the
feare
of
ill
things
,
Freedome
to
good
things
.
but
it
shewes
immunity
,
and
freedome
to
good
,
liberty
implies
here
two
things
,
a
freedome
from
ill
,
from
a
cursed
condition
,
and
likewise
a
liberty
to
a
better
,
a
liberty
from
ill
,
and
to
good
,
we
must
take
it
in
the
just
latitude
,
because
the
benefits
of
Christ
are
compleate
,
not
onely
privative
but
positive
,
not
onely
to
free
us
from
ill
,
but
to
conferre
all
good
to
us
,
as
much
as
our
nature
is
capable
of
,
as
much
as
these
soules
of
ours
are
capable
of
,
they
shall
be
made
free
and
glorious
and
happy
in
heaven
,
God
will
leave
no
part
of
the
soule
unfilled
,
no
corner
of
the
soule
empty
,
by
little
and
little
he
doth
it
,
as
we
shall
see
in
the
next
verse
,
when
we
are
called
out
of
Sathans
kingdome
we
are
not
onely
called
out
of
that
cursed
state
,
but
we
are
made
free
of
a
better
kingdome
,
we
are
mede
the
members
of
Christ
,
we
are
infranchised
,
and
so
in
justification
we
are
not
onely
freed
from
damnation
,
from
the
justice
and
wrath
of
God
,
but
likewise
wee
can
implead
our
righteousnesse
whereby
we
have
title
to
heaven
which
is
a
blessed
priviledge
,
and
prerogative
,
we
are
not
onely
free
from
the
curse
of
the
law
,
but
likewise
wee
have
other
gracious
prerogatives
and
priviledges
,
we
are
not
onely
freed
from
the
dominion
of
sinne
,
but
we
are
likewise
set
at
liberty
by
the
spirit
,
to
doe
that
that
is
good
,
wee
have
a
voluntary
free
spirit
to
serve
God
with
as
great
chearefulnesse
as
we
served
our
lusts
before
,
and
as
we
are
freed
from
the
rigour
and
curse
of
the
law
,
so
we
have
prerogatives
to
good
answerable
,
we
are
now
by
the
Spirit
set
at
liberty
to
delight
in
the
law
,
to
make
the
law
our
councellour
,
to
make
the
Word
of
God
our
councellour
,
that
that
terrified
and
affrighted
us
before
,
now
it
is
our
direction
,
Vse
of
the
l●w
before
and
after
we
be
in
Christ
.
even
as
he
that
was
a
severe
Schoolemaster
to
one
in
his
under
yeares
,
after
when
hee
comes
to
yeares
,
becomes
a
wise
Tutor
to
guide
and
direct
him
,
so
the
law
that
terrified
and
whipped
us
when
we
were
in
bondage
,
till
we
be
in
Christ
,
it
scares
us
to
Christ
,
that
law
after
comes
to
bee
a
Tutor
,
to
tell
us
this
we
shall
doe
,
to
councell
us
,
and
say
this
is
the
best
way
,
and
wee
come
to
delight
in
those
truthes
,
when
they
are
discovered
to
us
in
the
inward
man
;
and
the
more
we
know
,
the
more
wee
would
know
,
because
wee
would
please
God
every
day
better
,
so
that
besides
freedome
from
that
that
is
ill
,
and
the
consequents
of
ill
,
there
is
a
blessed
immunity
,
and
prerogative
,
and
priviledge
,
that
is
meant
here
by
liberty
.
For
Gods
workes
are
compleate
,
we
must
know
when
he
delivers
from
ill
he
advanceth
to
good
,
his
workes
are
full
workes
alwayes
,
he
doth
not
things
by
halves
,
therefore
wee
have
through
Christ
,
and
by
the
Spirit
,
not
onely
freedome
from
that
that
is
ill
,
but
advancement
to
all
that
is
comfortable
,
and
graciously
good
.
And
one
thing
give
me
leave
to
touch
,
Liberty
of
judgement
and
will
which
though
it
bee
more
subtile
,
yet
it
is
usefull
,
that
the
text
puts
mee
to
speake
of
,
Where
the
Spirit
of
God
is
,
there
is
liberty
of
the
inward
man
,
liberty
of
judgement
,
and
liberty
of
will
,
where
the
Spirit
of
God
is
not
there
is
no
liberty
,
no
free
will
,
a
little
to
touch
upon
that
.
That
which
we
call
free
will
,
Freedome
of
will
.
Naturall
.
it
is
either
taken
for
a
naturall
power
and
indowment
that
God
hath
put
upon
the
soule
,
and
so
the
will
is
alway
free
in
earth
,
and
in
hell
:
the
divils
will
is
free
so
,
free
to
evill
,
there
is
the
naturall
freedome
,
for
freedome
it
is
a
dowrie
upon
the
will
,
invested
upon
the
will
,
that
God
never
takes
from
it
,
to
doe
it
freely
,
that
is
upon
reason
that
it
sees
,
be
it
good
or
evill
;
so
I
meane
not
freedome
,
but
I
take
freedome
for
ability
and
strength
to
that
that
is
good
:
2.
Ability
to
good
.
for
any
liberty
,
and
ability
to
that
that
is
good
,
is
onely
from
the
spirit
;
and
the
defence
of
Luthers
,
Luther
.
and
others
that
wrote
of
this
freedome
is
sound
,
and
good
,
that
the
will
of
man
is
slavish
altogether
,
without
the
Spirit
of
God
,
Where
the
Spirit
is
there
is
liberty
.
Liberty
as
it
is
taken
for
power
and
ability
to
doe
good
.
In
a
word
,
there
is
alway
a
liberty
of
the
subject
,
of
the
person
,
a
liberty
of
the
understanding
,
but
not
of
the
object
,
to
this
or
that
thing
,
a
liberty
to
supernaturall
objects
comes
from
supernaturall
principles
,
nothing
moves
above
its
owne
spheare
,
nothing
is
acted
above
its
owne
activity
,
that
God
hath
put
into
it
:
now
a
naturall
man
can
doe
nothing
but
naturally
,
for
nothing
can
worke
above
it selfe
,
by
its
owne
strength
,
no
more
than
a
beast
can
worke
according
to
the
principles
of
a
man
,
therefore
the
soule
of
man
hath
no
liberty
at
all
to
that
which
is
spiritually
good
,
without
a
supernaturall
principle
,
that
rayseth
it
above
it selfe
,
and
put
it
into
the
ranke
of
supernaturall
things
.
First
the
Spirit
of
God
puts
a
new
life
into
the
soule
of
a
man
,
The
Spirit
puts
a
new
life
in
us
.
and
then
when
hee
hath
done
that
,
it
preserves
that
life
against
all
opposition
,
and
together
with
preserving
that
life
,
it
applyes
that
inward
life
and
power
it
hath
put
into
it
,
to
particular
workes
,
for
when
wee
have
a
new
life
,
yet
wee
cannot
doe
particular
actions
without
the
exciting
power
,
of
the
Spirit
of
God
,
the
Spirit
stirres
up
to
every
particular
thing
,
when
the
soule
would
be
quiet
of
it selfe
,
the
moving
comes
from
the
Spirit
of
God
,
as
every
particular
moving
in
the
body
,
comes
from
the
soule
,
so
the
Spirit
it
puts
a
new
life
,
it
applyes
that
life
,
it
applyes
the
soule
to
every
action
.
Where
the
Spirit
of
God
therefore
is
not
,
And
then
applies
it
to
action
.
there
is
no
liberty
to
any
supernaturall
action
,
but
where
the
Spirit
of
God
is
,
there
is
liberty
,
It
followes
both
the
negatively
,
and
affirmatively
;
there
is
a
liberty
of
will
to
that
that
is
good
,
so
then
this
riseth
from
hence
,
againe
that
where
the
Spirit
of
God
is
efficatious
,
and
effectuall
in
his
working
,
there
it
robbes
not
the
soule
of
liberty
but
perfects
that
liberty
.
You
have
some
Divines
(
too
many
indeede
)
that
hold
that
the
holy
Ghost
,
The
Spirit
in
conversion
doth
more
then
perswade
.
onely
workes
by
way
of
perswasion
upon
the
soule
,
and
by
way
of
mooving
as
it
were
without
,
but
he
doth
not
enter
into
the
soule
nor
alter
and
change
the
soule
,
hee
doth
not
worke
upon
the
soule
as
an
inward
worker
,
but
onely
as
an
outward
intreater
,
and
perswader
,
and
allurer
,
propounding
objects
,
and
with
objects
perswasions
,
and
allurements
;
this
is
too
shallow
a
conceite
for
so
deepe
a
businesse
as
this
,
for
the
Spirit
works
more
deepely
than
so
,
it
puts
a
new
life
into
the
soule
,
it
takes
away
the
stony
heart
,
and
gives
a
fleshly
heart
;
those
phrases
of
Scripture
are
too
weighty
,
to
fasten
such
a
shallow
sence
upon
them
,
onely
as
to
intreate
them
to
be
converted
,
as
a
man
would
intreate
a
stone
to
be
warme
,
and
to
come
out
of
its
place
,
he
might
intreate
long
enough
,
but
the
Spirit
with
that
speech
,
it
puts
a
new
life
and
power
,
and
then
acts
and
stirres
that
power
to
all
that
is
good
.
Object
.
Oh
say
they
,
(
which
is
their
maine
objection
)
here
is
a
prejudice
to
the
liberty
of
the
will
,
this
is
to
overthrow
the
nature
of
man
?
Answ.
Oh
by
no
meanes
,
this
is
no
prejudice
to
the
liberty
of
the
will
;
The
worke
of
the
Spirit
takes
not
away
freedome
.
for
the
Spirit
of
God
is
so
wise
an
agent
that
he
workes
upon
the
soule
,
preserving
the
principles
of
a
man
,
it
alters
the
judgement
by
presenting
greater
reasons
,
and
further
light
than
it
saw
before
,
and
then
it
alters
the
will
,
that
we
Will
contrary
to
that
wee
did
before
,
by
presenting
to
the
will
greater
reasons
to
be
good
,
than
ever
it
had
to
be
ill
before
:
then
the
soule
chooseth
freely
of
its
owne
will
any
thing
when
it
doth
it
upon
discovery
of
light
,
and
reason
,
with
advisement
and
reason
,
then
the
soule
doth
things
freely
,
when
i●
doth
them
upon
the
designment
of
reason
,
when
judgement
tells
me
this
is
good
.
Now
when
the
Spirit
changeth
the
soule
,
it
presents
such
strong
reasons
to
come
out
of
that
cursed
estate
I
am
in
,
and
to
come
to
the
blessed
estate
in
Christ
,
that
the
will
presently
followes
that
that
the
understanding
presents
as
the
chiefe
good
of
all
,
here
the
freedome
is
preserved
,
because
the
will
is
so
stirred
by
the
holy
Ghost
,
as
that
it
stirres
it selfe
,
being
stirred
by
the
holy
Ghost
,
and
upon
this
ground
,
it
sees
a
better
good
.
So
that
grace
takes
not
away
liberty
no
;
it
stablisheth
liberty
:
though
we
hold
that
in
effectuall
grace
the
Spiri●
of
God
workes
upon
the
soule
throughly
,
yet
notwithstanding
wee
preserve
liberty
,
because
we
say
that
the
soule
works
of
its
owne
principles
,
notwi●hstanding
grace
,
because
the
Spirit
of
God
acts
,
The
Spirit
preserves
the
soule
in
its
manner
of
working
.
and
leades
the
soule
according
to
the
nature
of
the
soule
,
the
Spirit
of
God
preserves
things
in
the
manner
of
doing
of
things
,
it
is
the
manner
of
doing
of
the
reasonable
creature
,
to
doe
things
freely
,
therefore
the
Spirit
working
upon
the
soule
it
preserves
that
Modus
,
though
it
worke
effectually
upon
the
soule
,
and
the
more
effectually
it
workes
upon
the
soule
,
the
more
free
the
soule
is
,
because
it
seeth
reason
to
doe
good
;
therefore
the
more
we
give
to
the
Spirit
in
the
question
of
grace
,
and
nature
,
the
more
we
stablish
liberty
and
prejudice
it
not
:
Rules
concerning
liberty
.
Where
these
three
or
foure
rules
are
observed
,
there
liberty
is
preserved
,
though
there
be
a
mighty
working
of
the
holy
Spirit
,
As.
First
,
1.
When
it
is
done
with
advisment
of
reason
.
where
the
will
chooseth
,
and
makes
choise
,
and
inclines
to
a
thing
with
the
advisement
of
reason
,
alway
that
must
be
,
or
else
it
is
not
a
humane
action
,
now
when
the
Spirit
of
God
sets
the
will
at
liberty
,
a
man
doth
that
he
doth
with
full
advisement
of
reason
,
for
though
God
worke
upon
the
will
it
is
with
inlightning
of
the
understanding
at
the
same
time
,
and
all
grace
in
the
will
comes
through
the
understanding
as
all
heate
upon
inferiour
things
it
comes
with
light
,
All
heate
comes
through
light
.
so
that
though
heate
ch●rish
the
earth
,
it
comes
with
light
,
so
all
the
worke
upon
the
soule
,
is
by
the
heate
of
the
Spirit
,
but
it
comes
from
the
light
of
the
understanding
so
the
freedome
of
the
soule
is
preserved
,
because
it
is
with
light
.
Againe
,
where
freedome
is
,
2.
A
power
to
argue
on
both
sides
.
there
is
a
power
to
apprehend
other
things
,
as
well
as
that
it
doth
,
to
reason
on
both
sides
,
I
may
doe
this
or
that
,
for
that
power
to
reason
on
both
sides
,
is
proper
to
the
soule
alway
:
now
grace
takes
not
alway
that
power
to
reason
on
both
sides
,
for
when
a
man
is
set
at
liberty
from
the
base
slavery
of
ill
,
to
doe
good
,
he
can
reason
with
himselfe
,
I
might
have
done
this
,
and
that
if
I
would
be
damned
,
so
that
the
judgement
is
not
bound
to
one
thing
onely
but
the
judgement
tells
him
,
hee
might
have
done
otherwise
,
if
he
would
,
but
he
sees
hee
must
doe
this
if
hee
will
not
bee
damned
.
Againe
,
where
there
is
liberty
,
3.
There
is
a
power
to
choose
many
things
.
and
freedome
there
is
an
enla●gement
to
understand
more
things
then
one
,
or
else
there
were
no
freedome
,
and
though
the
soule
bee
determined
to
chuse
one
thing
,
and
not
many
,
yet
of
it selfe
it
hath
power
to
choose
many
things
:
to
make
this
cleere
a
little
,
some
creatures
are
confined
to
one
thing
,
out
of
the
narrownesse
of
the
parts
they
have
,
some
are
confined
to
one
thing
out
of
the
largenesse
of
parts
,
these
seeme
contrary
,
but
thus
,
I
will
give
this
instance
to
make
it
cleere
;
the
creature
that
is
unreasonable
,
is
alway
confined
to
one
manner
of
working
,
because
they
want
understanding
to
worke
in
a
diverse
manner
;
birds
make
their
nests
,
and
Bees
make
their
hives
alwayes
after
one
manner
,
because
of
their
narrownesse
,
that
they
have
not
choyse
.
Now
when
the
Spirit
sets
a
man
at
liberty
to
holy
things
,
he
is
confined
to
good
,
especiall
this
is
in
heaven
,
this
is
out
of
largenesse
of
understanding
,
apprehending
many
goods
,
and
many
ills
,
and
that
good
that
hee
conceives
to
be
the
best
good
out
of
a
large
understanding
he
is
determined
,
to
that
one
,
so
that
though
the
Spirit
of
God
take
away
as
it
were
that
present
liberty
that
a
man
cannot
doe
ill
,
it
will
not
suffer
him
to
be
so
bad
as
he
was
,
yet
it
leaves
him
in
a
state
of
good
to
doe
a
multitude
of
good
things
.
And
then
though
it
confine
him
to
a
state
of
happinesse
,
that
he
cannot
will
the
contrary
,
yet
here
is
no
liberty
taken
a
way
,
because
it
is
done
out
of
strength
of
knowledge
,
not
out
of
narrownesse
,
because
there
is
no
more
things
for
him
to
judge
,
but
out
of
largenesse
,
telling
him
this
is
the
best
of
all
,
and
carries
all
the
soule
after
it
,
the
glory
of
heaven
robbes
not
a
man
of
is
power
.
What
is
the
reason
,
they
are
determined
eternally
to
that
that
is
good
?
Is
it
for
want
of
understanding
that
the
Angels
choose
not
ill
?
No
,
The
Angels
determined
to
that
that
is
good
.
they
know
what
ill
is
by
speculation
,
but
there
is
a
strength
of
understanding
to
know
that
that
is
good
,
and
the
understanding
where
it
hath
a
full
light
,
it
carries
the
will
to
choose
,
therefore
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
,
notwithstanding
all
objections
to
the
contrary
,
the
Spirit
takes
not
away
,
nay
it
strengthneth
,
the
liberty
of
the
soule
:
it
is
an
idle
objection
and
a
great
stay
of
many
that
are
willing
to
be
deceived
:
oh
if
grace
confine
a
man
,
determine
him
,
as
the
word
is
,
sway
him
one
way
perpetually
,
that
hee
holds
on
to
the
end
,
and
leaves
him
not
at
liberty
to
his
will
,
this
confining
and
swaying
one
way
,
it
is
an
abridging
him
of
his
liberty
,
&c.
No
,
for
it
comes
not
from
weakenesse
of
understanding
,
but
from
strength
of
understanding
,
and
it
is
perfect
liberty
to
doe
well
:
therefore
on
the
contrary
,
it
is
so
farre
from
abridgeing
the
liberty
of
the
soule
that
it
cannot
doe
ill
,
or
that
it
cannot
but
persevere
,
to
doe
good
,
that
●t
is
the
strength
of
liberty
.
For
I
would
know
whether
the
first
Adams
liberty
,
Difference
in
the
liberty
of
the
two
Adams
.
were
greater
or
the
liberty
in
heaven
the
second
Adams
liberty
?
our
liberty
in
grace
,
or
that
in
glory
?
the
liberty
of
the
first
man
was
,
that
he
might
not
sinne
,
if
hee
would
?
the
liberty
of
Christ
,
was
that
he
could
not
sinne
at
all
:
which
thinke
you
was
the
chiefe
,
he
that
could
not
or
hee
that
might
sinne
,
if
hee
would
?
was
there
not
a
more
gracious
,
and
blessed
liberty
in
Christ
,
than
in
Adam
,
when
he
might
not
sinne
if
he
would
.
Is
this
a
worse
liberty
then
when
a
man
cannot
sinne
,
so
when
the
Spirit
of
God
beares
that
sway
over
the
soule
,
and
takes
away
that
potentiallity
,
and
possibility
to
sinne
,
that
a
man
cannot
sinne
,
because
hee
will
not
,
his
will
is
so
carried
by
the
strength
of
judgement
:
this
is
the
greatest
good
,
I
will
not
moove
out
of
this
circle
,
if
I
goe
out
of
this
I
shall
be
unhappy
,
and
this
is
the
greatest
liberty
of
all
.
What
doe
we
pray
in
the
Lords
prayer
but
for
this
liberty
?
Thy
will
bee
done
,
that
is
,
take
me
out
of
my
owne
will
more
,
and
more
,
conforme
my
will
to
thine
in
all
things
,
the
more
I
doe
so
,
the
more
liberty
I
have
,
the
strength
of
that
petition
is
,
that
we
may
have
perfect
liberty
in
serving
God
.
The
greatest
,
and
sweetest
liberty
is
,
when
wee
have
no
liberty
to
sinne
at
all
,
Greatest
liberty
not
to
have
liberty
to
sinne
.
when
we
cannot
sinne
,
it
is
greater
chastity
not
to
have
power
to
resist
to
be
impregnable
in
continence
,
and
sobriety
,
when
there
is
such
a
measure
of
these
graces
,
as
they
are
not
to
bee
overcome
,
it
is
greater
strength
than
when
they
may
be
prevailed
over
,
so
men
mistake
to
thinke
this
the
greatest
liberty
to
have
power
to
good
or
evill
,
that
is
,
Imperfection
to
have
power
to
good
,
and
evill
.
the
imperfection
of
the
creature
;
man
was
at
the
first
created
free
to
either
good
or
evill
of
himselfe
,
that
he
might
fall
of
himselfe
,
this
was
not
strength
,
but
a
thing
that
followed
the
creature
,
that
came
out
of
nothing
,
and
that
was
subject
to
fall
to
his
owne
principles
againe
,
but
to
have
the
soule
stablished
that
it
shall
not
have
freedome
to
ill
,
it
is
so
stablished
in
good
,
it
hath
the
understanding
so
englightned
,
and
the
will
so
con●irmed
and
strengthned
,
that
it
is
without
danger
of
temptation
,
that
is
properly
glorious
liberty
,
and
that
is
the
better
endowment
of
both
,
so
that
we
see
it
cleerely
,
that
grace
takes
not
away
liberty
,
but
establisheth
it
.
Now
besides
this
inward
spirituall
liberty
,
that
we
have
by
the
Spirit
,
Outward
liberty
.
there
is
an
outward
preserving
liberty
that
must
bee
a
little
touched
,
and
that
is
two
fold
.
A
liberty
of
preaching
the
Gospell
,
1.
Of
Preaching
the
Gospell
.
and
a
liberty
of
discipline
as
well
call
it
,
of
government
,
2.
Of
Discipliue
.
that
is
in
the
Church
of
God
,
and
should
be
(
at
least
)
in
all
places
,
because
wee
are
men
,
and
must
have
such
helpes
.
Now
these
are
liberties
that
the
Spirit
bestowes
upon
the
Church
,
wheresoever
there
is
an
inward
spirituall
liberty
men
are
brought
into
the
Church
by
the
liberty
of
the
Gospell
,
and
preserved
by
government
:
there
must
be
a
subjection
to
Pastors
,
there
must
be
teaching
,
and
some
discipline
,
or
else
all
will
be
in
a
confusion
.
Now
this
inward
liberty
is
wrought
by
the
liberty
of
the
Gospell
?
Quest.
What
is
the
liberty
of
the
Gospell
?
Ans.
When
there
is
a
blessed
liberty
in
the
Church
,
to
have
true
liberty
opened
,
the
Charter
of
our
liberty
.
Quest.
What
is
the
Charter
of
our
liberty
?
Answ.
The
Word
of
God
,
when
the
Charter
,
and
Patent
of
our
liberty
is
layd
open
,
in
laying
it
open
,
we
come
to
have
interest
in
those
liberties
,
therefore
,
the
liberty
of
the
Temple
,
the
liberty
of
the
Church
,
of
the
Word
and
Sacraments
,
and
some
order
in
the
Church
with
it
,
it
brings
in
spirituall
liberty
and
preserves
it
,
it
is
as
it
were
the
bonds
,
and
sinewes
of
the
Church
:
Now
where
the
Spirit
of
God
is
with
the
Gospell
,
there
is
this
liberty
of
the
Gospell
,
there
are
the
doores
of
the
Temple
and
Sanctuary
set
open
,
as
blessed
be
God
,
this
kingdome
hath
had
,
with
the
Spirituall
liberty
,
there
is
an
outward
liberty
of
the
Tabernacle
of
God
,
and
the
house
of
God
,
that
wee
can
all
meete
to
heare
the
Word
of
God
,
and
to
receive
the
Sacraments
,
that
we
can
all
meete
to
call
upon
God
in
Spirit
,
and
in
truth
,
and
these
outward
liberties
beloved
are
blessed
liberties
?
for
where
God
gives
these
outward
liberties
,
hee
intends
to
bestow
,
and
to
convey
Spirituall
liberty
:
how
shall
we
come
to
Spirituall
liberty
without
unfolding
the
Charter
,
Spirituall
liberty
comes
by
outward
liberty
.
the
Word
of
God
?
therefore
Christ
hath
established
a
ministery
,
Apostles
,
and
Doctors
,
and
Pastors
to
edifie
the
Church
,
to
the
end
of
the
world
;
and
therefore
wee
see
where
there
is
no
outward
liberty
of
unfolding
the
Word
,
where
there
is
no
outword
liberty
of
the
ministery
,
there
wants
this
inward
liberty
:
for
God
by
the
preaching
of
the
Gospell
,
sets
us
at
liberty
.
Againe
when
Christ
preached
the
Gospell
first
,
it
was
the
yeere
of
Iubile
.
Yeere
of
Iubile
in
preaching
of
the
Gospell
.
Now
in
the
yeare
of
Iubile
,
all
servants
were
set
at
liberty
,
and
those
that
had
not
sold
their
inheritances
might
recover
them
againe
,
if
they
would
:
this
Iubile
was
a
type
of
the
Spirituall
liberty
that
the
Gospel
sets
us
at
:
those
that
have
served
sinne
,
and
Sathan
before
,
if
they
will
regard
the
gracious
promises
of
the
Gospell
,
they
may
of
slaves
of
sinne
and
Sathan
,
become
the
free
men
of
Iesus
Christ
.
But
in
those
times
some
would
be
servants
still
,
and
would
not
be
set
at
liberty
,
their
eares
were
boared
for
perpetuall
slaves
,
and
it
is
pitty
but
their
eares
should
be
boared
for
everlasting
slaves
,
that
now
in
the
glorious
Iubile
of
the
Gospell
,
resolve
still
to
be
slaves
.
When
a
Proclamation
of
liberty
was
made
to
come
out
of
Babylon
all
that
would
,
many
would
sticke
there
still
;
so
many
are
in
love
with
Egypt
and
Babylon
,
and
slavery
,
it
is
pitty
but
they
should
bee
slaves
:
but
those
that
have
more
noble
spirits
,
as
they
desire
liberty
,
so
they
should
desire
spirituall
liberty
especially
,
and
here
you
see
how
to
come
by
it
,
Where
the
Spirit
of
the
Lord
is
,
there
is
liberty
,
and
where
the
ordinance
of
God
is
,
that
is
,
the
ministery
of
the
Spirit
,
there
is
the
Spirit
,
where
these
outward
liberties
are
,
it
is
a
signe
that
God
hath
an
intendment
to
set
men
at
Spirituall
liberty
.
Those
therefore
that
are
enemies
of
the
dispensation
of
the
Gospell
,
Enemies
of
the
Gospell
enemies
to
spirituall
liberty
.
in
the
ministery
,
they
are
enemies
to
spirit●all
liberty
,
and
it
is
an
argument
that
a
man
is
in
bondage
to
Sathan
,
when
hee
is
an
enemy
any
way
of
the
unfolding
of
the
Word
of
God
,
for
it
is
an
argument
that
he
is
licentious
,
that
he
will
not
be
called
to
Spirituall
liberty
,
but
live
according
to
the
flesh
,
when
he
will
not
heare
of
the
liberty
of
the
Spirit
,
as
you
have
some
kinde
of
men
,
that
account
it
a
bondage
;
Let
us
breake
their
bonds
,
Psal.
2.
and
cast
away
their
coards
,
why
should
we
be
tyed
with
the
Word
,
and
with
these
holy
things
?
it
is
better
that
wee
have
no
preaching
,
no
order
at
all
,
but
live
every
man
as
he
would
,
though
they
speake
not
so
in
words
,
yet
their
lives
and
prophane
carrige
,
shew
that
they
regard
not
outward
liberties
,
and
that
argueth
that
they
are
in
spirituall
bondage
,
and
that
they
have
no
interest
in
spirituall
liberty
,
because
they
are
enemies
of
that
whereby
spirituall
liberty
is
preserved
.
Therefore
the
Gospell
is
set
out
by
that
phrase
,
The
Gospell
the
kingdome
of
God
,
why
?
The
Kingdome
of
God
,
not
onely
the
Kingdome
of
God
set
up
in
our
hearts
,
the
Kingdome
of
the
Spirit
,
but
likewise
where
the
Gospell
is
preached
,
there
is
the
Kingdome
of
God
,
why
?
because
with
the
dispensation
of
divine
truth
,
Christ
comes
to
rule
in
the
heart
,
by
the
outward
kingdome
comes
the
spirituall
kingdome
,
they
come
under
one
name
.
Therefore
those
that
would
have
the
spirituall
kingdome
of
God
,
by
grace
and
peace
to
rule
in
their
hearts
,
till
they
reigne
for
ever
in
heaven
,
they
must
come
by
this
doore
,
by
the
ministery
,
by
the
outward
ordinance
,
the
ordinance
brings
them
to
grace
,
and
grace
to
glory
,
and
it
is
a
good
and
a
sweete
signe
of
a
man
spiritually
set
at
liberty
,
brought
out
of
the
kingdome
of
Sathan
,
A
good
signe
of
spiritual
liberty
.
and
freed
from
the
guilt
of
sinne
,
and
from
the
dominion
of
sinne
,
which
is
broken
in
Sanctification
,
when
we
can
meekely
and
cheerefully
submit
to
the
ordinance
of
God
,
with
a
desire
to
have
his
spirituall
thraldome
discovered
,
and
to
have
spirituall
duties
unfolded
,
and
the
riches
of
Christ
layd
open
,
when
hee
heares
these
things
,
with
a
tast
,
and
relish
,
and
a
love
,
it
is
a
signe
God
loves
his
soule
,
and
that
he
hath
interest
in
spirituall
liberty
,
because
he
can
improve
the
Charter
of
his
soule
so
well
,
Where
the
Spirit
of
the
Lord
is
,
there
is
liberty
.
And
besides
this
liberty
in
this
world
,
Liberty
of
glory
.
there
is
a
liberty
of
glory
,
called
the
liberty
of
the
Sonnes
of
God
;
Rom.
8.
The
liberty
of
our
bodies
from
corruption
,
the
glorious
liberty
in
heaven
,
when
we
shall
be
perfectly
free
;
for
alas
in
this
world
we
are
free
to
fight
,
not
free
from
fight
,
and
we
are
free
not
from
misery
,
but
free
from
thraldome
to
misery
,
but
then
we
shall
be
free
from
the
encounter
and
incombrance
,
all
teares
shall
be
wiped
from
our
eyes
,
wee
shall
be
free
from
all
hurt
of
body
,
in
sickenesse
and
the
like
,
and
free
from
all
the
remainders
of
sinne
in
our
soules
,
that
is
perfect
liberty
,
perfect
redemption
and
perfect
adoption
,
both
of
body
and
soule
:
And
that
we
have
by
the
spirit
too
,
for
where
the
Spirit
of
God
is
,
there
is
that
to
in
this
world
,
in
the
beginnings
of
it
:
for
beloved
what
is
peace
of
conscience
,
and
joy
in
the
holy
Ghost
?
is
it
not
the
beginnings
of
heaven
?
is
it
not
a
Grape
of
the
heavenly
Canaan
?
is
not
the
Spirit
that
wee
have
here
,
an
earnest
of
that
inheritance
?
an
earnest
penny
,
and
an
earnest
is
a
peece
of
the
bargaine
,
it
is
never
taken
away
,
but
is
made
up
with
the
bargaine
,
therefore
when
by
the
Spirit
,
we
have
the
beginnings
of
grace
,
and
comfort
,
we
have
the
beginnings
of
that
glorious
liberty
,
and
it
assures
us
of
that
glorious
liberty
as
sure
as
we
have
the
earnest
;
for
God
never
repents
of
his
bargaine
that
he
makes
with
his
children
;
grace
in
some
sort
is
glory
,
as
we
see
in
the
next
verse
;
because
grace
is
the
beginning
of
glory
,
it
frees
the
soule
from
terrour
,
and
subjection
to
sinne
,
from
the
thraldome
of
sinne
,
so
the
life
of
glory
is
begunne
in
grace
,
we
have
the
life
of
glory
begunne
by
the
Spirit
,
this
glorious
life
.
Vse
.
1
If
we
have
all
these
blessed
liberties
To
labour
for
the
Spirit
that
sets
us
at
liberty
.
in
this
world
and
in
that
to
come
▪
by
the
Spirit
,
then
we
should
labour
to
have
the
Spirit
of
Christ
,
or
else
we
have
no
liberty
at
all
,
and
labour
every
day
more
,
and
more
to
get
this
spirituall
liberty
in
our
consciences
,
to
have
our
consciences
assured
by
the
Spirit
that
our
sinnes
are
forgiven
,
and
to
feele
in
our
consciences
a
power
,
to
bring
under
sinne
,
that
hath
tyrannized
over
us
before
,
let
us
every
day
more
and
more
labour
to
finde
this
spirituall
liberty
,
and
prize
dayly
more
the
ordinances
of
God
,
sanctified
to
set
us
at
liberty
,
Attend
upon
the
Ordinances
of
God
.
attend
upon
spirituall
meanes
,
that
God
hath
sanctified
wherin
he
will
convey
the
Spirit
,
there
were
certaine
times
wherein
the
Angell
came
to
stirre
the
waters
of
the
poole
,
so
the
Spirit
of
God
stirres
the
waters
of
the
Word
,
and
Ordinances
,
and
makes
them
effectuall
,
attend
upon
the
ordinances
of
God
,
the
Communion
of
Saints
,
&c.
and
the
Spirit
of
God
will
slide
into
our
soules
in
the
use
of
holy
meanes
,
there
is
no
man
but
hee
findes
experience
of
it
,
he
findes
himselfe
raysed
above
himselfe
in
the
use
of
holy
meanes
.
The
more
we
know
the
Gospell
,
the
more
we
have
of
the
Spirit
,
and
the
more
Spirit
we
have
,
the
more
liberty
we
enjoy
:
If
we
prize
and
value
outward
liberty
as
indeede
we
doe
,
and
wee
are
naturally
moved
to
doe
it
,
how
should
wee
prize
the
Charter
of
our
spirituall
liberty
,
the
Word
of
God
?
and
the
promises
of
Salvation
,
whereby
wee
come
to
know
all
our
liberty
,
where
we
have
all
the
promises
opened
to
us
;
the
promise
of
forgivenesse
of
sinnes
,
of
necessary
grace
,
the
promise
of
comfort
in
all
conditions
whatsoever
:
therefore
let
us
every
day
labour
to
grow
farther
and
farther
both
in
the
knowledge
,
and
in
the
taste
,
and
feeling
of
this
Spirituall
liberty
.
Vse
2
Oh
beloved
what
a
blessed
condition
it
is
,
to
have
this
spirituall
liberty
,
The
comfort
of
Spirituall
liberty
.
doe
but
see
the
blessed
use
,
and
comfort
of
it
,
in
all
conditions
;
for
if
a
man
hath
the
Spirit
of
God
,
to
set
him
at
Spirituall
liberty
in
all
temptations
,
either
to
sinne
,
he
hath
the
Spirit
of
God
to
free
him
from
temptation
;
or
if
temptation
catch
hold
on
him
for
sinne
,
he
hath
the
Spirit
of
God
to
flye
too
,
the
blood
of
Christ
,
to
shew
that
if
he
confesse
his
sinnes
,
and
lay
hold
on
Christ
,
he
hath
pardon
of
sinne
,
and
the
blood
of
Christ
speakes
better
things
,
than
the
blood
of
Abel
,
it
speakes
mercy
and
peace
,
if
hee
by
faith
sprinkle
it
upon
his
soule
,
if
he
know
the
liberty
of
justification
,
and
make
use
of
it
;
what
a
blessed
liberty
is
this
,
when
wee
have
sinned
?
In
restraint
of
the
outward
man
,
In
outward
restraint
.
if
ever
God
restraine
us
to
humble
us
,
what
a
blessed
thing
is
this
,
that
the
Spirit
is
at
liberty
?
and
that
is
the
best
part
of
a
man
;
a
man
may
have
a
free
conscience
,
and
minde
in
a
restrayned
condition
,
and
a
man
may
be
restrayned
in
a
free
state
,
in
the
guilt
of
sinne
,
bound
over
to
the
wrath
of
God
,
and
bound
over
to
another
evill
day
,
a
man
in
the
greatest
thraldome
,
may
have
liberty
,
what
a
blessed
condition
is
this
?
So
in
sickenesse
In
sickenesse
.
to
consider
that
there
is
a
glorious
liberty
of
the
Sonnes
of
God
,
and
a
redemption
of
body
,
as
well
as
of
soule
,
that
this
base
body
of
mine
shall
bee
like
Christs
glorious
body
,
that
there
is
a
resurrection
to
glory
,
the
resurrection
will
make
amends
for
all
these
sicknesses
,
and
ills
of
body
,
what
a
comfort
is
it
to
thinke
of
the
resurrection
to
glory
.
And
to
when
death
comes
to
know
that
by
the
blood
of
Christ
,
In
death
.
there
is
a
liberty
to
enter
into
heaven
,
that
Christ
by
his
blood
hath
opened
a
passage
to
heaven
.
And
so
in
all
necessities
to
thinke
I
have
a
liberty
to
the
Throne
of
Grace
,
In
all
wants
.
I
am
free
of
heaven
,
I
am
free
of
the
company
of
Saints
in
earth
,
and
in
heaven
too
,
I
am
free
to
have
Communion
with
God
,
I
have
a
freedome
in
all
the
promises
,
what
a
sweet
thing
is
this
,
in
all
wants
,
and
necessities
to
use
a
spirituall
liberty
,
to
have
the
eare
of
God
,
as
a
favourite
in
heaven
,
not
onely
to
be
free
from
the
wrath
of
God
,
but
to
have
his
favour
,
to
have
his
eare
in
all
our
necessities
,
what
a
blessed
liberty
is
this
?
that
a
man
may
goe
with
boldnesse
to
the
throne
of
grace
,
by
the
Spirit
of
Christ
?
Beloved
it
is
invalluable
,
there
is
not
the
least
branch
of
this
spirituall
liberty
,
but
it
is
worth
a
thousand
worlds
,
how
should
we
value
it
?
and
blesse
God
for
giving
Christ
to
wroke
this
blessed
liberty
,
and
for
giving
his
spirit
to
apply
it
to
us
more
and
more
,
and
to
set
us
more
and
more
at
spirituall
liberty
,
for
both
the
Father
,
and
the
Sonne
,
and
the
holy
Ghost
,
all
joyne
in
this
Spirituall
liberty
;
the
Father
gives
the
Sonne
,
and
he
gives
the
Spirit
,
and
all
to
set
us
free
:
It
is
a
comfortable
and
blessed
condition
.
Vse
.
3
But
how
shall
we
know
whether
we
be
set
at
liberty
or
no
?
because
all
will
pretend
a
liberty
from
the
law
,
●●gnes
of
Spirituall
liberty
.
and
from
the
curse
of
God
,
and
his
wrath
in
justifica●ion
,
and
though
it
be
the
foundation
of
all
,
I
will
not
speake
of
that
,
but
of
that
that
alwayes
accompanies
i●
,
a
liberty
of
holinesse
,
a
liberty
to
serve
God
,
a
liberty
from
bondage
,
to
lusts
,
and
to
Sathan
.
Therefore
,
Wheresoever
the
Spirit
of
God
is
,
there
is
a
liberty
of
holinesse
,
1.
Liberty
from
the
dominion
of
any
one
sinne
.
to
free
us
from
the
dominion
of
any
one
sinne
,
we
are
freed
to
serve
him
in
holinesse
all
the
dayes
of
our
lives
,
where
the
Spirit
therefore
is
it
will
free
a
man
from
thraldome
to
sinne
,
even
to
any
one
sinne
:
for
the
Spirit
discovers
to
the
soule
,
the
odiousnesse
of
the
bondage
,
for
a
man
to
be
a
slave
to
Sathan
,
who
is
his
enemy
,
a
cruell
enemie
,
what
an
odious
thing
is
this
?
Now
whosoever
is
in
thralled
to
any
lust
,
is
in
thraldome
to
Sathan
by
that
lust
,
therefore
where
this
liberty
is
,
there
cannot
be
slavery
to
any
one
lust
;
Sathan
therefore
cares
not
how
many
sinnes
one
leaves
,
One
sinne
inthralls
as
well
as
many
.
if
he
live
in
any
one
sinne
,
for
hee
hath
them
in
one
sinne
,
and
can
pull
them
in
by
one
sinne
,
as
children
when
they
have
a
bird
they
can
give
it
leave
to
flye
,
so
it
bee
in
a
string
,
Simil.
to
pull
it
backe
againe
,
so
Sathan
hath
men
in
a
string
,
if
they
live
in
any
one
sinne
,
the
Spirit
of
Christ
is
not
there
,
but
Sathans
Spirit
,
and
he
can
pull
them
in
when
hee
will
.
Simil.
The
beast
that
runnes
away
with
a
coard
about
him
,
he
is
catched
by
the
coard
againe
,
so
when
we
leave
many
sinnes
,
and
yet
notwithstanding
carry
his
coards
about
us
,
hee
can
pull
us
in
when
hee
lists
,
such
are
prisoners
at
liberty
more
than
others
,
but
notwithstanding
they
are
slaves
to
Sathan
by
that
,
and
where
Sathan
keepes
possession
by
one
sinne
,
and
rules
there
,
there
is
no
liberty
:
for
the
Spirit
of
Sanctification
where
it
is
,
is
a
counterpoyson
to
the
corruption
of
nature
,
and
it
is
opposite
to
it
,
in
all
the
powers
of
the
soule
,
if
suffers
no
corruption
to
get
head
.
Againe
where
this
liberty
from
the
Spirit
is
,
2.
Freedome
to
good
duties
.
there
is
not
onely
a
freedome
from
all
grosse
sinnes
,
but
likewise
a
blessed
freedome
to
all
duties
,
an
inlargement
of
heart
to
duties
,
Gods
people
are
a
voluntary
people
,
those
that
are
under
grace
,
Psal.
110.
they
are
annointed
by
the
Spirit
,
and
the
Spirituall
annoyntment
makes
them
nimble
,
Christian
is
nothing
but
annointed
;
now
he
that
is
truely
annoynted
by
the
Spirit
,
Christian
annointed
is
nimble
and
quicke
,
and
active
in
that
that
is
good
in
some
degree
,
and
proportion
,
one
use
of
annoynting
is
to
make
the
members
nimble
,
and
agile
,
and
strong
,
so
the
Spirit
of
God
is
a
Spirit
of
chearefulnesse
,
and
strength
where
it
is
,
therefore
those
that
finde
some
chearefulnes
,
and
strength
to
preforme
holy
services
,
to
heare
the
Word
,
to
pray
to
God
,
and
to
performe
holy
duties
,
it
is
a
signe
that
this
comes
from
the
Spirit
of
God
,
the
Spirit
sets
them
at
this
liberty
,
because
otherwise
spirituall
duties
,
are
as
opposite
to
flesh
,
and
blood
,
as
fire
and
water
.
When
we
are
drawne
therefore
to
duties
,
as
a
Beare
to
stake
,
as
we
say
with
forraigne
motives
,
Forced
duties
without
liberty
.
for
feare
,
or
out
of
custome
,
with
extrinsicall
motives
,
and
not
from
a
new
nature
,
this
is
not
from
the
Spirit
,
this
performance
is
not
from
the
true
liberty
of
the
Spirit
;
for
the
liberty
of
the
Spirit
is
,
when
actions
come
off
naturally
without
force
of
f●are
or
hope
,
or
any
extrinsicall
motive
;
a
childe
needes
not
extrinsicall
motives
,
to
please
his
father
,
when
hee
knowes
he
is
the
child
of
a
loving
father
,
it
is
naturall
,
so
there
is
a
new
nature
in
those
that
have
the
Spirit
of
God
to
stirre
them
up
to
duty
,
though
Gods
motives
may
helpe
as
the
sweete
incouragements
and
rewards
,
but
the
principall
is
to
doe
things
naturally
,
not
for
feare
,
or
for
giving
content
to
this
or
that
man
.
Artificiall
things
move
from
a
principle
without
them
,
Hypocrites
have
forraine
motives
.
therefore
they
are
artificiall
:
clockes
and
such
things
have
weights
that
stirre
all
the
wheeles
they
goe
by
▪
and
that
moove
them
,
so
it
is
with
an
artificiall
Christian
,
that
composeth
himselfe
to
a
course
of
religion
,
he
moves
with
weights
without
him
,
he
hath
not
an
inward
principle
of
the
Spirit
to
make
things
naturall
to
him
,
and
to
excite
and
make
him
doe
things
na●urally
,
and
sweetely
,
Where
the
Spirit
of
God
is
,
there
is
freedome
,
that
is
,
a
kinde
of
naturall
freedome
not
forced
,
nor
moved
by
any
sorraigne
extrinsicall
motive
.
Againe
where
the
freedome
of
Spirit
is
,
3.
Courage
against
opposition
.
there
is
a
kinde
of
courage
against
all
opposition
whatsoever
joyned
with
a
kinde
of
light
,
and
strength
of
faith
breaking
through
all
opposi●ions
,
a
consideration
of
the
excellent
state
I
am
in
,
of
the
vilenesse
of
the
state
we
are
mooved
to
by
opposition
,
when
the
Spirit
discovers
these
things
with
a
kinde
of
conviction
,
what
is
all
opposition
,
to
a
Spirituall
man
?
it
addes
but
courage
,
and
strength
to
him
to
resist
,
the
more
opposition
the
more
courage
he
hath
,
in
Acts
,
4.
When
they
had
the
Spirit
of
God
,
they
opposed
opposition
,
and
the
more
they
were
opposed
,
the
more
they
grew
,
they
were
cast
in
prison
,
and
rejoyced
,
and
the
more
they
were
imprisoned
the
more
couragious
they
were
still
,
there
is
no
setting
against
this
winde
,
nor
no
quenching
of
this
fire
,
by
any
humane
power
,
where
it
is
true
;
for
the
Spirit
of
God
where
it
sets
a
man
at
liberty
indeed
,
it
gathers
strength
by
opposition
.
See
how
the
Spirit
triumphed
in
the
Martyres
over
all
opposition
,
fire
,
and
imprisonment
and
all
,
the
Spirit
in
them
set
them
at
liberty
,
from
such
base
feares
,
that
it
prevailes
in
them
over
all
.
The
Spirit
victorious
.
The
Spirit
of
God
where
it
is
,
is
a
victorious
Spirit
,
it
frees
the
soule
from
base
feares
of
any
creature
,
Rom.
8.
If
God
be
on
our
side
who
shall
bee
against
us
?
It
is
sayd
of
Saint
Stephen
,
that
they
could
not
withstand
the
Spirit
by
which
he
spake
,
and
Christ
promiseth
a
Spirit
,
that
all
the
enemies
shall
not
bee
able
to
withstand
,
so
those
that
are
Gods
children
,
in
the
time
of
opposition
,
when
they
understand
themselves
,
and
that
to
which
they
stand
,
God
gives
them
a
Spirit
,
against
which
all
their
enemies
cannot
stand
,
the
Spirit
of
Christ
in
Stephen
put
such
a
glory
upon
him
,
that
he
looked
as
if
he
had
beene
an
Angell
,
so
the
Spirit
of
liberty
where
it
is
,
it
is
with
boldnes
,
and
strength
and
courage
,
against
opposition
:
Those
therefore
that
are
awed
with
every
petty
thing
for
standing
in
a
good
cause
,
they
have
not
the
Spirit
of
Christ
,
for
where
that
is
,
if
frees
men
from
these
base
feares
,
especially
if
the
cause
be
Gods
.
Againe
,
where
the
Spirit
of
liberty
is
,
4.
Boldnesse
with
God
.
it
gives
boldnesse
with
God
himselfe
,
and
thus
it
is
knowne
especially
where
it
is
,
where
the
Spirit
is
,
there
is
liberty
,
what
to
doe
?
even
to
goe
to
God
himselfe
,
that
otherwise
is
a
consuming
fire
;
for
the
Spirit
of
Christ
goes
through
the
mediation
of
Christ
to
God
,
Christ
by
his
Spirit
leades
us
to
God
,
he
that
hath
not
the
Spirit
of
God
cannot
goe
to
God
with
a
spirit
of
boldnesse
,
therefore
when
a
man
is
in
affliction
,
in
the
time
of
temptation
,
or
great
affliction
,
especially
when
there
is
opposition
,
hee
may
best
judge
what
hee
is
in
truth
,
when
a
man
is
in
temptation
,
or
opposition
from
the
world
,
within
or
without
,
and
can
goe
boldly
to
God
and
powre
out
his
soule
to
God
freely
,
and
boldly
as
to
a
father
,
this
comes
from
the
Spirit
of
liberty
:
where
the
Spirit
of
Christ
is
not
though
the
parts
be
never
so
strong
,
or
never
so
great
,
it
will
never
doe
thus
,
Carnall
men
sinke
in
extreaminty
.
take
another
man
in
the
time
of
extremity
,
he
sinkes
,
but
take
a
child
of
God
in
extremity
,
yet
he
hath
a
Spirit
to
goe
to
God
,
and
to
cry
Abba
Father
,
to
goe
in
a
familiar
manner
to
God
,
Saul
was
a
mighty
man
,
when
he
was
in
anguish
;
hee
could
not
goe
to
God
;
Caine
could
not
goe
to
God
;
Iudas
a
man
of
great
knowledge
,
hee
could
not
goe
to
God
,
his
heart
was
naught
,
hee
had
not
the
Spirit
of
Christ
,
but
the
spirit
of
the
devill
,
and
the
spirit
of
bondage
,
bound
him
over
for
his
treason
,
to
hell
,
and
destruction
,
because
he
had
not
the
Spirit
to
go
to
God
,
but
accounted
him
his
enemy
,
he
had
betrayed
Christ
,
if
he
had
said
as
much
to
God
,
as
he
did
to
the
Scribes
,
and
Pharisees
.
he
might
have
had
mercy
,
in
the
force
of
the
thing
.
I
speake
not
of
the
decree
of
God
,
but
in
the
nature
of
the
thing
it selfe
,
if
hee
had
said
so
much
to
Christ
and
to
God
,
he
might
have
found
mercy
,
so
let
a
man
be
never
so
great
a
sinner
,
if
he
can
goe
to
God
,
and
spread
his
soule
,
and
lay
open
his
sinnes
,
with
any
remorse
,
if
hee
can
come
,
and
open
his
soule
in
confession
,
and
in
petition
,
and
begge
mercy
of
God
,
in
Christ
,
to
shine
as
a
Father
upon
his
soule
,
this
Spirit
of
liberty
to
goe
to
God
,
it
argues
that
the
Spirit
of
Christ
is
there
,
because
there
is
liberty
to
goe
to
God
;
in
Rom.
8.
speaking
there
of
comfort
in
afflictions
,
this
is
one
among
the
rest
,
that
the
children
of
God
have
the
Spirit
of
God
,
to
stirre
up
sighes
,
and
groanes
.
Now
where
the
Spirit
of
God
stirres
up
sighes
,
and
groanes
,
God
understands
the
meaning
of
his
owne
Spirit
,
there
is
the
spirit
of
liberty
,
and
there
is
the
Spirit
of
Sons
,
for
a
spirit
of
liberty
is
the
Spirit
of
a
Sonne
,
a
man
may
know
that
hee
is
the
Sonne
of
God
,
and
a
member
of
Christ
,
and
that
he
hath
the
spirit
of
Liberty
in
him
,
if
he
can
in
affliction
,
and
trouble
,
sigh
and
groane
to
God
in
the
name
and
mediation
of
Christ
,
for
the
Spirit
stirres
up
groanes
,
and
sighes
,
they
come
from
the
Spirit
.
That
familiar
boldnesse
whereby
wee
cry
,
Abba
,
Father
,
Abba
Father
,
the
voyce
of
Sonnes
.
it
comes
from
Sonnes
,
they
onely
can
cry
so
,
this
comes
from
the
Spirit
,
if
we
be
Sonnes
,
then
wee
have
the
Spirit
,
whereby
we
cry
Abba
Father
,
so
if
wee
can
goe
to
God
with
a
sweete
familiarity
,
Father
have
mercy
upon
mee
,
forgive
mee
,
looke
in
the
bowels
of
pitty
upon
mee
,
this
sweete
boldnesse
,
and
familiarity
,
it
comes
from
the
Spirit
of
Liberty
,
and
shewes
that
wee
are
Sonnes
,
and
not
bastards
.
Your
strong
,
Proud
Rebels
die
desperately
.
rebellious
,
sturdy
hearted
persons
,
that
thinke
to
worke
out
their
misery
,
out
of
the
strength
of
parts
,
and
friends
,
&c.
they
dye
in
despaire
,
their
sorrowes
are
too
good
for
them
,
but
when
a
broken
Soule
goes
to
God
in
Christ
with
bo●●nesse
,
this
opening
of
the
Soule
to
God
,
it
is
a
signe
of
Liberty
,
and
of
the
Liberty
of
Sonnes
,
for
this
liberty
here
,
is
the
liberty
of
Sonnes
,
of
a
Spouse
,
of
Kings
,
of
members
of
Christ
,
the
sweetest
liberty
that
can
be
imagined
,
it
is
the
liberty
that
those
sweete
relations
breede
of
a
wife
to
the
husband
,
and
of
loving
Subjects
to
their
Prince
,
and
of
Children
to
their
Father
,
here
is
a
sweet
liberty
,
and
where
the
Spirit
of
God
is
,
there
is
all
this
sweete
Liberty
.
There
are
three
degrees
that
a
man
is
in
,
Three
degrees
in
the
way
to
heaven
.
that
is
in
the
way
to
Heaven
.
The
state
of
nature
,
when
he
cares
neith●●
for
heaven
nor
hell
,
Of
Nature
.
in
a
manner
,
so
he
may
have
sensuall
nature
pleased
,
and
goe
on
without
feare
or
wit
,
without
grace
,
nay
without
the
principles
of
nature
,
so
hee
may
satisfie
himselfe
in
a
course
of
sin
,
that
is
the
worst
state
,
the
state
of
nature
.
But
God
,
if
hee
belong
to
him
,
Vnder
the
Law
.
will
not
suffer
him
to
bee
in
this
sottish
,
and
bruitish
condition
long
,
but
brings
him
under
the
Law
,
that
is
,
hee
sets
his
owne
corrupt
nature
before
him
,
he
shewes
him
the
course
of
his
life
,
and
then
hee
is
afraid
of
God
,
Depart
from
me
,
I
am
a
sinner
,
as
Adam
,
hee
ranne
from
God
when
hee
had
sinned
,
that
was
sweete
to
him
before
,
so
a
bruite
man
,
when
he
is
awakened
with
conscience
of
sinne
,
considering
that
there
is
but
a
step
betweene
him
&
hel
,
&
considering
what
a
God
hee
hath
to
deale
with
,
and
that
after
death
,
there
is
eternall
damnation
,
when
the
Spirit
of
God
hath
convinced
him
of
this
,
then
hee
is
in
a
state
of
feare
,
and
when
hee
is
in
this
state
,
hee
is
unfit
to
have
liberty
to
runne
to
God
,
he
useth
all
his
power
,
to
shift
from
God
all
he
can
,
and
hates
God
,
and
wisheth
there
were
no
God
,
and
trembles
at
the
very
thought
of
God
,
and
of
death
,
&c.
Oh
,
State
of
liberty
.
but
if
a
man
belong
to
God
,
God
wil
not
leave
him
in
this
condition
,
(
and
though
this
be
better
then
the
first
,
it
is
better
that
a
man
were
out
of
his
wits
almost
,
then
to
bee
senselesse
as
a
blocke
)
there
is
another
condition
spoken
of
here
,
that
is
,
of
liberty
when
God
by
his
Spirit
discover●
to
him
in
Christ
,
〈◊〉
of
sinnes
,
the
gracious
face
of
God
,
ready
to
receive
him
,
Come
unto
me
all
ye
that
are
weary
,
and
heavy
laden
,
Mat.
11.
28.
faith
Christ
,
and
where
sinne
hath
abounded
,
grace
more
abounds
,
when
a
man
heares
this
still
sweet
voyce
of
the
Gospell
,
hee
begins
then
to
take
comfort
to
himselfe
,
then
hee
goes
to
God
freely
:
Now
all
in
this
state
of
freedome
,
take
them
at
the
worst
,
they
have
boldnes
to
goe
to
God
;
David
in
his
extremity
,
Difference
of
men
in
extremity
.
hee
runnes
to
God
,
David
trusted
in
the
Lord
his
God
,
when
he
was
at
his
wits
end
,
what
doth
Saul
in
his
extremity
?
he
runs
to
his
swords
point
,
take
a
man
under
nature
,
or
under
the
Law
,
in
extremity
,
the
greater
wit
he
hath
,
the
more
hee
intangleth
himselfe
,
his
wit
serves
to
intangle
him
,
to
weave
a
web
of
his
owne
despaire
;
but
take
a
gracious
man
,
that
is
acquainted
with
God
in
Christ
,
in
such
a
man
there
is
a
liberty
to
goe
to
God
,
at
the
lowest
,
for
hee
hath
the
Spirit
of
Christ
in
him
,
what
did
the
Spirit
in
Christ
himselfe
direct
him
to
doe
,
at
the
lowest
?
Oh
my
God
,
my
God
,
In
the
deepest
discertion
,
yet
my
God
,
there
was
a
liberty
to
goe
to
God
,
so
take
a
Christian
that
hath
the
same
spirit
in
him
,
as
indeed
he
hath
My
God
still
,
he
ownes
God
,
and
knows
him
in
all
extremity
.
Many
are
discovered
hence
,
Want
of
boldnesse
shewes
want
of
freedome
.
to
have
no
spirit
of
God
in
them
,
In
trouble
,
whether
goe
they
?
to
their
purse
,
to
their
friends
to
any
thing
,
they
labour
to
overcome
their
troubles
one
way
or
other
,
by
Phisicke
and
the
like
,
but
never
to
goe
with
boldnesse
and
comfort
,
and
a
kind
of
familiarity
to
God
,
they
have
no
familiarity
with
God
,
therefore
they
have
not
a
Spirit
of
liberty
.
Againe
,
5.
Freedome
in
regard
of
the
creature
.
where
this
spirit
of
liberty
is
,
as
there
is
a
freedome
to
goe
to
God
,
so
in
regard
of
the
creature
,
and
the
things
here
below
,
there
is
a
freedome
from
popular
,
vulgar
conceites
,
from
the
errors
of
the
times
,
and
the
slavish
courses
of
the
times
.
There
are
alway
two
sorts
of
wicked
persons
in
the
world
;
Two
sorts
of
wicked
men
.
The
one
who
accounts
it
their
heaven
,
1.
Such
as
Lord
it
over
others
.
and
happinesse
,
to
domineere
over
others
,
to
bring
them
into
subjection
,
and
to
rule
over
their
consciences
if
they
can
,
and
sell
all
to
please
them
,
conscience
,
and
all
:
2.
That
respect
their
private
gaine
.
Another
sort
againe
,
so
they
may
gaine
,
they
will
sell
their
liberty
,
their
reason
,
and
all
,
if
it
be
but
for
a
poore
thing
,
so
they
may
get
any
thing
that
they
value
in
the
world
,
to
make
them
beasts
,
as
if
they
had
no
reasonable
understanding
soules
,
much
lesse
grace
,
betweene
those
two
,
some
domineering
,
and
others
beastly
serving
;
A
few
that
goe
upon
tearmes
of
Christianity
,
are
of
sound
judgement
,
now
where
the
Spirit
of
God
is
,
there
is
liberty
,
that
is
,
a
freedome
not
to
inthrall
our
judgements
to
any
man
,
much
lesse
conscience
.
The
judgement
of
man
enlightned
by
reason
,
is
above
any
creature
,
for
reason
is
a
beame
of
God
,
and
al
the
persons
in
the
world
ought
not
to
think
to
have
power
over
a
man
,
to
say
any
thing
against
his
knowledge
,
it
is
to
say
against
God
,
if
it
be
but
in
civill
matters
,
be
it
what
it
will
,
judgement
is
the
sparke
of
God
,
Reason
an
inferiour
light
to
grace
.
nature
is
but
Gods
candle
,
it
is
a
light
of
the
same
light
that
grace
is
of
,
but
inferiour
,
for
a
man
to
speake
against
his
conscience
to
please
men
,
where
is
liberty
?
for
a
man
to
inthrall
his
conscience
to
please
another
man
,
no
man
that
hath
the
spirit
of
a
man
will
be
so
pharisaicall
,
to
say
as
another
man
saith
,
and
to
judge
as
another
man
judgeth
,
and
to
doe
all
,
as
an
other
man
doth
,
without
seeing
some
reason
himselfe
,
going
upon
the
principles
of
a
man
himselfe
.
It
is
true
of
a
man
,
as
a
man
unlesse
he
will
unman
himselfe
.
It
is
much
more
true
of
a
Christian
man
,
he
will
not
for
base
feares
,
and
ingagements
,
inthrall
his
conscience
,
and
sell
heaven
and
happinesse
,
and
his
comfort
,
for
this
and
that
,
and
those
that
doe
it
though
they
talke
of
liberty
,
they
are
slaves
,
though
they
domineere
in
the
world
,
the
curse
of
Caine
is
upon
them
,
they
are
slaves
of
slaves
.
Therefore
,
A
Christian
in
dependant
,
in
respect
of
other
men
.
where
the
Spirit
of
Christ
is
,
there
is
an
independant
liberty
,
a
man
is
independant
upon
any
other
man
,
further
then
he
sees
it
agrees
wi●h
the
rules
of
Religion
,
and
he
is
dependant
onely
upon
God
▪
and
upon
divine
principles
and
grounds
.
The
Apostle
saith
,
The
Spirituall
man
judgeth
all
things
,
and
is
judged
of
none
:
so
farre
as
a
man
is
led
with
the
Spirit
,
he
discernes
things
in
the
light
of
the
Spirit
,
hee
judgeth
all
things
to
be
as
they
are
,
in
the
light
of
the
Spirit
,
and
is
judged
of
none
,
his
meaning
is
not
,
that
none
will
usurpe
judgement
of
him
,
for
that
they
will
do
,
the
emptyest
men
are
most
rash
,
and
censorious
,
but
he
is
judged
of
none
aright
,
it
is
a
fooles
bolt
,
but
the
Spirituall
man
indeed
,
passeth
a
right
verdict
,
upon
persons
,
and
things
,
as
farre
as
he
is
spirituall
;
And
that
is
the
reason
that
carnall
men
,
Why
carnall
men
hate
those
that
are
Spirituall
.
especially
hate
spirituall
men
above
all
things
;
they
hate
men
that
have
a
naturall
conscience
,
that
judge
according
to
the
light
of
reason
,
for
that
is
above
any
creature
,
when
a
man
will
not
say
white
is
blacke
,
that
good
is
evill
,
to
please
any
man
in
the
world
,
a
man
that
hath
a
naturall
conscience
will
not
doe
this
,
and
this
is
very
distastefull
,
where
men
Idolize
themselves
they
love
not
such
,
but
such
as
are
slaves
to
them
,
but
much
more
when
a
man
is
spirituall
he
j●dgeth
all
things
,
and
censureth
them
,
and
their
courses
,
for
he
is
above
all
,
and
seeth
all
beneath
him
,
therefore
the
greatest
men
in
the
world
are
holy
men
,
they
are
above
all
other
men
,
Christians
the
onely
great
men
.
and
without
usurpation
,
they
passe
a
censure
upon
the
course
and
state
of
other
men
,
though
they
be
never
so
great
(
howsoever
the
Image
of
God
is
upon
them
,
in
regard
of
their
authority
,
and
the
like
:
)
yet
in
their
dispositions
they
are
base
,
and
slaves
to
their
corruptions
,
and
to
Sathan
,
they
are
not
out
of
the
base
rancke
of
nature
,
Now
a
man
that
is
a
child
of
God
,
hee
is
taken
into
a
better
condition
,
and
hath
a
spirituall
liberty
in
him
;
hee
judgeth
all
things
,
and
is
judged
of
none
,
they
may
call
him
this
and
that
,
it
is
but
malice
,
and
a
spice
of
the
sinne
against
the
holy
Ghost
,
but
their
hearts
tells
them
he
is
otherwise
,
he
shall
judge
them
ere
long
,
for
The
Saints
shall
judge
the
world
,
therefore
Christians
should
know
,
and
take
notice
of
their
excellency
,
where
the
Spirit
of
God
is
,
there
is
liberty
to
judge
all
things
as
farre
as
they
come
within
their
reach
and
calling
,
to
judge
aright
of
all
things
;
therefore
we
should
know
how
to
maintaine
the
credite
of
a
Christian
,
that
is
,
to
maintaine
a
liberty
independant
upon
all
but
God
,
and
other
things
with
reservation
,
as
farre
as
they
agree
with
conscience
and
religion
:
thus
we
see
,
how
we
may
judge
of
this
liberty
;
Where
the
Spirit
of
the
Lord
is
,
there
is
liberty
.
He
doth
not
say
licenciousnesse
to
shake
off
all
governement
:
Where
the
Spirit
is
there
is
liberty
,
not
licentiousnesse
.
for
by
too
much
licenciousnesse
,
all
liberty
is
lost
,
but
where
the
Spirit
of
God
is
,
there
is
liberty
:
for
a
true
Christian
is
the
greatest
servant
,
A
Christian
a
free
man
,
and
a
servant
.
and
the
greatest
freeman
in
the
world
,
for
he
hath
a
Spirit
that
will
yeeld
to
none
,
in
things
Spirituall
he
reserves
a
liberty
for
his
judgement
,
yet
for
outward
conformity
of
life
and
conversation
,
he
is
a
servant
to
all
,
to
doe
them
good
,
love
makes
him
a
servant
.
Christ
was
the
greatest
servant
that
ever
was
,
he
was
both
the
servant
of
God
,
and
our
servant
:
and
there
is
none
so
free
,
the
greater
portion
of
the
Spirit
,
the
more
inward
and
Spirituall
freedome
;
and
the
more
freedome
,
the
more
disposition
to
serve
one
another
in
love
,
and
to
doe
all
things
,
that
a
man
should
doe
outwardly
:
all
things
that
are
lawfull
,
we
must
take
heede
of
that
,
mistake
not
this
Spirituall
liberty
,
it
stands
with
conformity
,
to
all
good
lawes
,
and
all
good
orders
,
and
there
is
a
great
mistake
of
carnall
men
for
want
of
this
,
What
carnall
men
judge
liberty
.
they
thinke
it
liberty
to
doe
as
men
list
;
it
is
true
,
if
a
man
have
a
strong
and
a
holy
understanding
,
to
be
a
good
leader
to
it
,
but
it
is
the
greatest
bondage
in
the
world
,
to
have
most
freedome
in
i●l
,
as
I
sayd
before
,
those
that
are
most
free
in
ill
,
are
most
slaves
of
all
,
for
their
corruptions
will
not
suffer
them
to
heare
good
things
,
to
bee
where
good
things
are
spo●en
,
to
accompany
with
those
that
are
good
,
their
corruptions
hath
them
in
so
narrow
a
custodie
,
The
tyran●●
of
lusts
.
some
kinde
of
men
their
corruptions
are
so
malignant
and
binding
,
that
they
will
not
suffer
them
,
to
be
in
any
opportunity
,
wherein
their
corruptions
may
be
restrayned
at
all
,
but
they
hate
the
very
sight
of
persons
that
may
restraine
them
,
and
all
lawes
that
might
restraine
them
.
Now
this
is
the
greatest
slavery
in
the
world
,
for
a
man
to
have
no
acquaintance
,
with
that
that
is
contrary
to
his
corrupt
disposition
.
Well
,
new
Lords
new
Lawes
,
as
soone
as
ever
a
man
is
in
Christ
,
and
hath
Christs
Spirit
,
he
hath
another
law
in
his
soule
to
rule
him
,
contrary
to
that
that
there
was
before
,
before
he
was
ruled
by
the
law
of
his
lusts
,
that
carried
him
whither
he
would
,
but
now
in
Christ
he
hath
a
new
Lord
,
and
a
new
law
,
and
that
rules
him
according
to
the
regiment
of
the
Spirit
,
The
Law
of
the
Spirit
of
life
in
Christ
,
hath
freed
me
from
the
Law
of
sinne
and
of
death
.
Vse
.
4
Againe
,
seeing
where
the
Spirit
of
God
is
,
Not
to
grieve
the
Spirit
.
there
is
this
sweete
and
glorious
liberty
,
let
us
take
heede
by
all
meanes
that
we
doe
not
grieve
the
Spirit
,
when
wee
finde
the
holy
Ghost
,
in
the
use
of
any
good
meanes
to
touch
upon
our
soules
,
oh
give
him
entrance
,
and
way
to
come
into
his
owne
chamber
,
as
it
were
to
provide
a
roome
for
himselfe
,
as
Cyprian
Cyprian
.
saith
,
Consecra
habitaculum
,
&c.
enter
into
thy
bed
chamber
,
consecrate
a
habitation
for
thy selfe
,
so
let
us
give
him
way
to
come
into
our
soules
,
when
hee
knockes
by
his
sweete
motions
.
Wee
that
live
in
the
Church
,
there
is
none
of
us
all
but
our
hearts
tell
us
that
we
have
of●en
re●isted
the
holy
Ghost
,
we●
might
have
beene
saved
,
if
we
had
not
beene
rebellious
,
and
opposite
;
Grieve
not
the
Spirit
by
any
meanes
.
Quest.
How
is
the
Spirit
grieved
?
Ans.
Especially
these
two
or
three
wayes
.
Answ.
The
Spirit
being
a
Spirit
of
holinesse
,
is
grieved
with
uncleane
courses
,
The
Spirit
is
grieved
,
with
uncleane
motions
,
With
uncleane
courses
.
and
words
,
and
actions
,
he
is
called
the
holy
Spirit
,
and
he
stirres
up
in
the
soule
holy
motions
like
himselfe
,
he
breathes
into
us
holy
motions
,
and
hee
breathes
out
of
us
good
,
and
holy
,
and
savory
words
,
and
stirres
us
up
to
holy
actions
.
Now
when
we
give
liberty
to
our
mouthes
,
to
speake
rottenly
,
to
sweare
,
(
I
am
ashamed
almost
to
name
that
word
)
when
we
give
liberty
to
such
filthinesse
,
is
not
this
a
grieving
of
the
Spirit
,
if
we
have
the
Spirit
at
all
?
If
wee
have
not
a
care
to
grieve
our selves
,
doe
we
not
grieve
all
about
us
,
therefore
take
heed
of
all
filthy
unholy
words
,
thoughts
,
or
carriages
,
it
grieves
the
Spirit
.
Then
the
Spirit
is
a
Spirit
of
love
,
Malice
,
and
canckor
.
take
heede
of
cankor
,
and
malice
,
wee
grieve
the
Spirit
of
God
by
cherishing
cankor
,
and
malice
,
one
against
another
,
it
drives
away
the
sweete
spirit
of
love
,
therefore
make
conscience
of
grieving
the
Spirit
,
he
will
not
rest
in
a
malicious
heart
,
who
is
the
Spirit
of
love
.
Againe
,
Pride
.
the
Spirit
of
Christ
,
wheresoever
it
is
,
it
is
joyned
with
a
spirit
of
humility
,
God
gives
grace
to
the
humble
,
it
empties
the
soule
,
that
it
may
fill
it
,
it
empties
it
of
what
is
in
it
of
windy
vanity
,
and
fills
it
with
it selfe
,
therefore
those
that
are
filled
with
vaine
,
high
,
proud
conceites
,
they
grieve
and
keepe
out
the
good
Spirit
of
God
;
for
wee
should
empty
our
soules
,
that
the
Spirit
of
God
may
have
a
large
dwelling
there
,
Sinnes
against
conscience
,
or
else
we
grieve
the
Spirit
;
in
a
word
,
any
sinne
against
conscience
,
grieves
the
Spirit
of
God
,
and
hinders
spirituall
liberty
,
because
Where
the
Spirit
of
God
is
,
there
is
liberty
;
would
we
preserve
liberty
?
Hinder
our
liberty
.
we
must
preserve
the
Spirit
,
if
we
sinne
against
conscience
,
wee
hinder
liberty
every
way
,
we
hinder
our
liberty
to
good
duties
,
when
a
man
sinnes
against
conscience
,
hee
is
dead
to
good
actions
,
conscience
tells
him
,
why
doe
you
goe
about
it
,
you
have
done
this
and
that
?
he
is
shackled
in
his
performances
,
he
cannot
goe
so
naturally
to
prayer
,
and
to
hearing
,
conscience
layes
a
clogge
upon
him
,
hee
is
shackled
,
in
prayer
In
Prayer
.
especially
he
hath
not
liberty
to
the
throne
of
grace
,
how
dares
hee
looke
to
heaven
,
when
hee
hath
grieved
the
Spirit
of
God
and
broken
the
peace
of
his
conscience
?
what
communion
hath
he
with
God
,
so
it
hinders
peace
with
God
,
a
man
cannot
looke
Christ
in
the
face
,
as
a
man
when
hee
hath
wronged
another
man
,
he
is
ashamed
to
looke
on
him
,
so
the
soule
when
it
hath
runne
into
sinnes
against
conscience
it
is
ashamed
to
looke
on
Christ
,
and
to
goe
to
God
againe
,
therefore
any
sinne
against
conscience
grieves
the
Spirit
,
and
hinders
all
sweete
liberty
that
was
before
,
it
takes
away
the
degree
of
it
.
It
hinders
boldnesse
with
men
:
It
hinders
boldnesse
with
men
.
for
what
makes
a
man
couragious
in
his
dealings
with
men
?
a
cleere
conscience
;
let
it
be
the
stoutest
man
in
the
world
,
let
him
maintaine
any
lust
against
conscience
it
will
make
him
so
farre
a
slave
,
for
when
it
comes
to
the
crossing
of
that
lust
once
,
then
you
shall
see
he
will
even
betray
all
his
former
stoutnesse
,
and
strength
,
if
a
man
be
covetous
,
and
ambitious
,
he
may
be
stout
for
a
time
,
but
when
he
comes
to
bee
crossed
it
will
take
away
all
liberty
,
that
a
man
hath
to
cherish
any
sinne
.
In
a
word
,
to
preserve
this
liberty
,
Goe
to
Christ
to
free
us
from
corruption
.
let
us
goe
to
Christ
,
from
whom
wee
have
this
liberty
,
complaine
to
him
,
when
wee
finde
any
corruption
stirring
,
goe
to
the
Lord
in
the
words
of
S.
Austine
and
say
,
Now
Lord
free
me
from
my
necessities
,
I
cannot
serve
thee
as
I
should
doe
,
nor
as
I
would
doe
,
I
am
inthralled
to
sinne
,
but
I
would
doe
better
,
I
cannot
doe
so
well
as
I
would
,
free
mee
from
my
necessities
:
complaine
of
our
corruptions
to
God
;
as
the
woman
in
the
Law
,
when
●he
complayned
,
if
she
were
assaulted
,
she
saved
her
life
by
complaying
,
so
let
us
complaine
to
Christ
,
if
we
finde
violence
offered
to
us
by
our
corruptions
,
I
cannot
by
my
owne
strength
set
my selfe
at
liberty
from
this
corruption
,
Lord
give
mee
thy
Spirit
to
doe
it
,
set
me
more
and
more
at
liberty
,
from
my
former
bondage
,
and
from
this
that
hath
inthralled
me
,
so
complaine
to
Christ
,
and
desire
him
to
doe
his
office
;
Lord
thy
office
is
To
dissolve
the
workes
of
the
devill
:
And
goe
to
the
Spirit
,
it
is
the
office
of
the
holy
Ghost
to
free
us
,
to
be
a
Spirit
of
liberty
:
now
desire
Christ
and
the
holy
Ghost
to
doe
their
office
of
setting
us
at
Spirituall
liberty
:
and
this
we
must
doe
in
the
use
of
meanes
,
Avoyd
●ccasion●
.
and
avoyding
of
occasions
,
and
then
it
will
be
efficatious
to
preserve
that
Spirituall
liberty
,
as
will
tell
our
consciences
that
wee
are
no
hypocrites
,
and
that
will
end
in
a
glorious
liberty
in
the
life
to
come
.
And
let
this
be
a
comfort
to
all
poore
strugling
,
The
office
of
Christ
by
his
Spirit
.
and
striving
Christians
,
that
are
not
yet
set
at
perfect
liberty
from
their
lusts
and
corruptions
;
that
it
is
the
office
of
the
Spir●t
of
Christ
,
as
the
King
of
the
Church
,
it
is
his
office
by
his
Spirit
to
purge
the
Church
perfectly
,
to
make
it
a
glorious
spouse
;
at
last
he
will
doe
his
owne
office
,
and
besides
this
liberty
of
grace
joyned
with
conflict
in
this
world
there
is
another
liberty
of
glory
,
when
I
shall
bee
freed
from
all
oppositions
without
,
and
from
all
conflict
and
corruption
within
▪
It
is
called
The
liberty
of
the
Sonnes
of
God
,
Rom.
8
and
those
that
looke
not
more
and
more
,
for
the
gracious
liberty
to
be
free
from
passions
,
and
corruptions
here
,
they
must
not
looke
for
the
glorious
liberty
in
heaven
,
but
those
that
live
a
conflicting
life
,
and
pray
to
Christ
more
and
more
for
the
Spirit
of
liberty
,
to
set
up
a
liberty
in
us
,
these
may
looke
for
the
liberty
of
the
Sonne
of
God
,
〈◊〉
will
be
ere
long
,
when
wee
shall
be
out
of
reach
,
and
free
from
corruption
,
when
the
Spirit
of
God
shall
be
all
in
all
.
Now
our
lusts
will
not
suffer
the
Spirit
to
bee
all
in
all
,
but
in
heaven
he
shall
,
there
shall
be
nothing
to
rise
against
him
:
This
that
hath
beene
spoken
shall
suffice
for
that
17.
verse
,
The
Lord
is
the
Spirit
,
and
where
the
Spirit
of
the
Lord
is
there
is
〈◊〉
:
I
proceede
to
the
next
verse
,
which
I
purpose
to
dwell
more
on
.
VERSE
.
XVIII
.
But
we
all
as
in
a
glass
,
with
open
face
behold
the
glory
of
the
Lord
,
and
are
changed
into
the
same
Image
,
from
glory
to
glory
,
as
by
the
Spirit
of
the
Lord
.
AS
the
Sunne
riseth
by
degrees
,
till
he
come
to
shine
in
glory
,
so
it
was
with
the
Sonne
of
righteousnesse
,
hee
discovered
himselfe
in
the
Church
by
little
and
little
:
the
latter
times
now
are
more
glorious
than
the
former
▪
and
because
comparisons
give
lustre
,
the
blessed
▪
Apostle
to
set
forth
the
excellency
of
the
administration
of
the
covenant
of
grace
under
the
Gospell
,
he
compares
it
with
the
administration
of
the
same
covenant
in
the
time
of
the
law
,
and
in
the
comparison
prefers
that
administration
under
the
Gospell
,
is
more
excellent
.
Difference
betweene
the
Law
,
and
the
Gospell
.
Now
besides
other
differences
in
the
Chapter
,
he
insists
upon
three
especially
,
-
they
differ
in
-
Generality
.
-
Evidence
.
-
Efficacie
.
First
in
regard
of
the
generalitie
We
all
now
with
open
face
&c.
In
the
number
.
Moses
onely
beheld
the
glory
of
the
Lord
in
the
Mount
,
but
We
all
,
not
all
men
,
but
all
sound
Christians
that
have
their
eyes
opened
,
all
sorts
of
beleevers
,
behold
this
glory
:
no
envy
in
Spirituall
things
.
In
Spirituall
things
there
is
no
envie
,
every
one
may
be
partaker
in
solidum
,
intirely
of
all
.
Envie
is
in
the
things
of
this
life
,
where
the
more
one
hath
,
the
lesse
another
hath
,
it
is
a
matter
of
glory
,
and
excellencie
,
the
more
are
partakers
of
Spirituall
things
:
the
Iewes
rejoyced
that
the
Gentiles
should
be
called
,
and
wee
now
rejoyce
in
hope
,
and
should
rejoyce
mervelously
,
if
we
could
see
it
effected
,
that
the
Iewes
should
be
taken
in
againe
;
the
more
the
better
,
Wee
all
.
And
then
for
evidence
,
We
behold
with
open
face
,
In
the
evidence
.
that
is
,
with
freedome
,
and
boldnesse
,
which
was
not
in
the
time
of
the
law
,
for
they
were
affraid
to
looke
upon
Moyses
,
when
hee
came
downe
from
the
Mount
,
his
cou●●enance
was
so
majesticall
and
●●●rible
,
but
We
all
with
open
face
,
freely
,
boldly
,
and
cheer●fully
,
looke
,
upon
the
glory
of
God
in
the
Gospell
;
the
light
of
the
Gospell
is
an
alluring
com●●rting
light
,
the
light
of
the
law
was
dazelling
and
terrifying
.
As
in
,
a
Glasse
,
they
beheld
God
in
a
glasse
,
but
it
was
not
so
cleere
a
glasse
,
they
beheld
him
as
it
were
in
the
water
,
wee
behold
him
,
in
Christ●ll
,
we
see
God
in
the
glasse
of
the
Word
,
and
Sacraments
,
but
they
in
a
wor●●
of
Ceremonies
,
Chris●
was
to
them
swadled
,
and
wrapped
up
in
a
great
many
types
.
And
then
for
the
power
and
efficacie
,
the
Gospell
is
beyond
the
law
,
Efficasie
.
the
law
had
not
power
to
convert
,
to
change
into
its
owne
likenesse
,
but
now
the
Gospell
,
which
is
the
ministry
of
the
Spirit
;
it
hath
a
transforming
,
changing
power
,
into
the
likenesse
of
Christ
,
whom
it
preacheth
,
we
are
changed
From
glory
to
glory
▪
it
is
a
graduall
change
,
not
all
at
once
,
but
from
glory
to
glory
,
from
one
degree
of
grace
to
another
,
for
grace
is
here
called
glory
,
we
are
changed
from
the
state
of
grace
,
till
he
come
to
heaven
the
state
of
glory
.
And
then
the
cause
of
all
,
It
is
by
the
Spirit
of
the
Lord
;
The
Spirit
runnes
through
all
,
it
is
by
the
Spirit
of
the
Lord
,
that
we
behold
,
it
is
the
Spirit
of
the
Lord
that
takes
away
the
vayle
,
it
is
by
the
Spirit
,
that
we
are
changed
from
glory
to
glory
.
Thus
you
see
how
many
wayes
the
administration
of
the
covenant
of
grace
now
,
is
more
excellent
than
the
administration
of
the
Covenant
of
grace
was
then
:
Foure
excellencies
in
the
covenant
of
grace
since
Christ
.
In
a
word
i●
hath
foure
excellencies
especially
as
,
First
,
Freedome
.
liberty
and
freedome
,
from
the
bondage
of
ceremonies
,
and
of
the
law
,
in
a
great
part
they
had
little
Gospell
,
and
a
great
deale
of
Law
mingled
with
it
,
we
have
much
Gospell
,
and
little
Law
,
wee
have
more
freedome
,
and
liberty
.
And
thereupon
we
have
more
clearenesse
,
Clearnesse
.
wee
see
Christ
more
clearely
,
with
open
face
wee
behold
the
glory
of
the
Lord
.
And
thirdly
,
there
is
more
intenti●n
of
grace
,
Intention
.
the
spirit
workes
more
strongly
now
,
even
to
a
change
,
the
ministery
of
the
Gospell
hath
the
Spirit
with
it
,
whereby
wee
are
changed
from
the
hear●roote
inwardly
,
and
thorowly
.
And
l●stly
,
in
the
extension
,
it
is
more
large
,
Extention
.
Wee
all
,
Gentiles
,
as
well
as
Iewes
,
Behold
,
&c.
Hence
,
let
us
seriously
and
fruitfully
consider
,
in
what
excellent
times
the
Lord
hath
cast
us
,
that
we
may
answer
it
with
thankfullnesse
,
and
obedience
,
God
hath
reserved
us
to
these
glorious
times
,
better
then
ever
our
forefathers
saw
.
There
are
three
m●ine
parts
of
the
Text
,
Three
parts
of
the
Text.
our
communion
and
fellowship
with
God
in
Christ
,
wee
all
now
in
a
glasse
,
Behold
the
glory
of
the
Lord
.
And
then
our
conformity
thereupon
,
by
beholding
,
we
are
changed
into
the
same
Image
.
The
third
is
the
cause
of
both
,
the
cause
why
wee
b●hold
the
glory
of
God
,
and
why
by
beholding
we
are
changed
from
glory
to
glory
,
it
is
the
Spirit
of
God
.
This
Text
hath
many
theames
of
glory
,
all
is
glorious
in
it
;
there
is
the
glorious
mercy
of
God
in
Christ
,
who
is
the
Lord
of
glory
,
the
Gospel
in
which
wee
see
the
grace
of
God
,
and
of
Christ
,
The
glorious
Gospell
,
the
change
by
which
wee
are
changed
▪
a
glorious
change
,
from
glory
to
glory
,
and
by
a
glorious
power
,
by
the
Spirit
of
〈◊〉
,
Lord
,
all
here
is
glorious
.
Therefore
blessed
be
God
,
and
blessed
be
Christ
,
and
blessed
be
the
Spirit
,
and
blessed
be
the
Gospell
,
and
wee
blessed
that
live
in
these
blessed
and
glorious
times
,
but
to
come
to
the
words
.
But
we
all
as
in
a
glasse
,
&c.
The
happinesse
of
man
consists
especially
in
two
things
,
Happinesse
of
man
in
two
things
.
-
In
Communion
with
-
In
Conformity
to
-
God
.
The
meanes
how
to
attaine
them
,
both
,
are
laid
downe
in
this
Verse
.
I
shall
speake
of
them
in
order
.
First
,
of
our
communion
with
the
chiefe
good
:
And
then
of
the
conformity
wr●ught
upon
that
communion
.
And
in
the
Communion
first
of
Gods
discovering
of
himselfe
by
his
Spirit
.
And
then
of
our
apprehension
of
him
,
by
beholding
.
We
all
with
open
face
,
behold
the
glory
of
the
Lord
,
&c.
In
the
glasse
of
the
Gospell
,
we
see
Christ
,
and
in
Christ
the
glory
of
God
shining
,
especially
of
his
mercy
.
The
point
then
here
is
,
that
,
Doct.
The
grace
and
free
mercy
of
God
is
his
glory
,
The
mercie
of
God
his
glory
.
Now
in
our
falne
estate
,
the
glory
of
God
is
especially
his
mercy
shining
in
Iesus
Christ
.
What
is
glory
?
Glory
implyeth
these
things
.
Glory
what
?
First
excellency
,
Excellency
.
nothing
is
glorious
but
that
that
is
excellent
.
Secondly
,
evidence
Evidence
.
and
manifestation
,
for
nothing
is
glorious
,
(
though
it
be
excellent
)
if
it
appeare
not
so
,
therefore
Light
is
said
to
bee
glorious
,
because
the
rayes
of
it
appeare
,
and
runne
into
the
eyes
of
all
as
it
were
,
and
therefore
we
call
things
that
are
glorious
by
the
name
of
Light
,
illustrissimus
,
and
Clarissimus
,
tearmes
taken
from
light
,
because
where
glory
is
,
there
must
be
manifestation
,
thus
light
,
it
is
a
creature
of
God
that
manifests
it selfe
and
other
things
.
Thirdly
,
victoriousnesse
,
Victory
.
in
glory
there
is
such
a
degree
of
excellency
,
as
is
victorious
,
and
convincing
that
it
is
so
indeed
:
conquering
the
contrary
,
that
opposeth
it
,
Light
causeth
darkenesse
to
vanish
presently
,
when
the
Sunne
which
is
a
glorious
creature
appeares
,
where
are
the
Starres
?
And
where
are
meaner
men
in
the
appearance
of
a
glorious
Prince
?
they
are
hid
,
the
meaner
things
are
shaddowed
by
glory
.
Againe
,
Witnesse
.
usually
glory
hath
with
it
the
suffrage
,
and
approbation
of
others
or
else
it
hath
not
its
right
end
,
that
is
,
why
doth
God
create
such
glory
in
nature
as
Light
,
and
such
like
?
but
that
men
may
behold
the
Light
?
and
why
are
Kings
,
and
great
men
glorious
at
certaine
times
,
but
that
there
bee
beholders
?
if
there
were
no
beholders
there
would
bee
no
glory
Now
to
apply
this
to
the
point
in
hand
,
The
glory
of
the
Lord
,
That
is
,
his
attributes
,
especially
that
of
grace
,
mercy
,
and
love
in
Christ
,
that
especially
is
his
excellency
.
And
there
is
an
evidence
and
manifestation
of
it
,
it
appeares
to
us
in
Christ
,
The
grace
of
God
hath
appeared
,
Christ
is
called
grace
,
hee
is
the
grace
of
God
invested
,
and
cloathed
with
mans
nature
,
when
Christ
appeared
,
the
grace
,
and
mercy
,
and
love
of
God
appeared
.
Then
againe
it
is
victorious
,
shining
to
victory
,
over
all
that
is
contrary
:
For
alasse
beloved
,
what
would
become
of
us
?
if
there
were
not
grace
above
sinne
,
and
mercy
above
misery
,
and
power
in
Christ
Iesus
,
above
all
the
power
in
Sathan
,
and
death
.
And
then
they
have
a
testimony
of
all
that
belong
to
God
,
for
they
have
their
eyes
opened
to
behold
this
glory
,
and
by
beholding
are
transformed
from
glory
to
glory
,
as
we
shall
see
after
.
So
that
whatsoever
may
be
said
of
glory
,
may
bee
said
of
this
glory
,
whence
all
other
glory
indeed
is
derived
.
The
glory
of
the
Lord
.
By
the
glory
of
the
Lord
then
is
meant
especially
the
glory
of
his
mercy
,
and
love
,
in
Iesus
Christ
.
The
severall
attributes
of
God
shine
upon
severall
occasions
,
Severall
attributes
shine
on
severall
occasions
.
they
have
as
it
were
severall
theaters
whereon
to
discover
their
glory
.
In
Creation
there
was
power
most
of
all
,
in
governing
the
world
,
wise
providence
;
In
hell
,
justice
in
punishing
sinners
.
But
now
to
man
in
a
lapsed
estate
,
what
attribute
shines
most
,
and
is
most
glorious
?
Oh
it
is
mercy
,
and
free
grace
.
If
grace
and
mercy
were
hid
,
All
attributes
terrible
without
mercie
.
our
state
being
as
it
is
,
since
the
fall
,
what
were
all
other
attributes
but
matter
of
terrour
?
to
thinke
of
the
wisedome
,
and
power
,
and
justice
of
God
,
would
adde
aggravations
,
hee
is
the
more
wise
,
and
powerfull
to
take
revenge
on
us
,
&c.
grace
is
the
glorious
attribute
,
whereby
God
doth
as
it
were
set
himselfe
to
triumph
over
the
greatest
ill
that
can
be
over
sinne
,
that
that
is
worse
than
the
devill
himselfe
,
cannot
prevaile
over
his
grace
:
There
is
a
greater
height
,
and
depth
,
and
breadth
,
there
are
greater
dimensions
,
in
love
and
mercy
in
Christ
,
then
there
is
in
our
sinnes
,
and
miseries
,
and
all
this
is
gloriously
discovered
in
the
gospell
.
Doe
you
wonder
then
why
the
grace
of
God
hath
found
such
enemies
as
it
hath
done
alway
:
Especially
in
Popery
,
Why
men
are
enemies
to
Gods
free
grace
.
where
they
mingle
their
workes
with
grace
;
For
the
opposite
heart
of
man
being
in
a
frame
of
enmity
to
God
,
sets
it selfe
most
against
that
that
God
will
be
glorified
in
,
therefore
we
should
labour
to
vindicate
nothing
so
much
as
grace
.
We
have
a
dangerous
incroaching
Sect
risen
up
,
enemies
to
the
grace
of
God
,
that
palliate
,
and
cover
their
plot
cunningly
and
closely
,
but
they
set
nature
against
grace
,
let
us
vindicate
that
upon
all
occasions
;
for
we
live
by
grace
,
and
we
must
dye
by
grace
,
and
stand
at
the
day
of
judgement
by
grace
;
not
in
our
owne
righteousnesse
,
but
in
the
righteousnesse
of
Christ
,
being
found
in
him
;
but
because
it
is
a
sweete
point
and
may
serve
us
all
in
steed
,
to
consider
that
God
will
honour
himselfe
gloriously
in
this
sweete
attribute
,
let
us
see
a
little
how
the
glory
of
God
shines
in
Christ
more
then
otherwise
,
parallell
it
with
other
things
a
little
.
The
glory
of
God
was
in
Adam
,
for
Adam
had
the
Image
of
God
upon
him
,
The
glory
of
God
in
the
Gospell
greater
than
that
in
Adam
.
and
had
communion
and
fellowship
with
God
,
but
there
is
greater
glory
now
shining
in
the
Gospell
,
in
Iesus
Christ
to
poore
sinners
;
for
when
man
stood
in
innocency
,
God
did
good
to
a
good
man
,
and
God
was
amiable
and
friendly
to
a
friend
;
Adam
was
the
friend
of
God
then
.
Now
to
doe
good
to
him
that
is
good
,
and
to
maintaine
sweete
communion
with
a
friend
,
this
is
good
indeede
,
and
it
was
a
great
glory
of
Gods
mercy
that
he
would
raise
such
a
creature
as
man
hereto
.
But
now
in
Iesus
Christ
there
is
a
further
glory
of
mercy
,
for
here
God
doth
good
to
ill
men
,
and
the
goodnesse
of
God
is
victorious
,
and
triumphant
over
the
greatest
misery
,
and
the
greatest
ill
of
man
.
Now
in
the
Gospell
God
doth
good
to
his
greatest
enemies
,
herein
as
it
is
Rom.
5.
God
set
forth
,
and
commended
gloriously
his
love
,
that
When
we
were
enemies
,
he
gave
his
Sonne
for
us
,
therefore
here
is
greater
glory
of
mercy
,
and
love
,
shining
forth
to
fallen
man
in
Christ
,
than
to
Adam
in
innocency
.
The
glory
of
God
shines
in
the
heavens
,
The
glory
of
God
in
Gospell
above
that
in
Creation
.
The
heavens
declare
the
glory
of
God
,
and
the
firmament
sheweth
his
handy
Worke
:
Every
creature
hath
a
beame
of
Gods
glory
in
it
,
the
whole
world
is
a
Theater
of
the
glory
of
God
,
but
what
is
the
glory
of
Creation
,
of
preservation
,
and
governing
of
the
world
,
to
the
glory
of
his
mercy
,
and
compassion
that
shines
in
Christ
?
The
glory
of
the
creature
is
nothing
to
this
,
for
all
the
Creatures
were
made
of
nothing
,
but
here
the
glory
of
mercy
is
such
in
Christ
,
that
God
became
a
Creature
himselfe
.
Nay
to
goe
higher
to
the
Angels
themselves
,
Gods
glory
to
man
more
than
to
Angels
.
it
is
not
Philangelia
,
but
Philanthropia
that
out-shines
all
,
God
is
not
called
the
lover
of
Angels
,
he
tooke
not
upon
him
,
the
nature
of
Angels
,
but
the
nature
of
man
,
and
man
is
the
spouse
of
Christ
,
the
member
of
Christ
,
Angels
are
not
so
,
they
are
but
ministring
Spirits
for
the
good
of
them
that
shall
be
saved
,
Christ
as
it
is
Eph.
1.
when
he
rose
againe
,
he
was
advanced
above
all
principalities
,
and
powers
,
therefore
above
the
Angelicall
nature
:
now
Christ
and
the
Church
are
all
one
,
1
Cor.
14.
they
make
but
one
misticall
body
,
the
Church
is
the
Queene
,
and
Christ
is
the
King
,
therefore
Christ
misticall
the
Church
,
is
above
all
Angelicall
nature
whatsoever
,
the
Angells
are
not
the
Queene
and
Spouse
of
Christ
,
so
the
glory
of
Gods
goodnesse
is
more
to
man
,
to
sinfull
man
,
after
he
beleeves
and
is
made
one
with
Christ
,
than
to
any
creature
whatsoever
,
thus
God
hath
dignified
and
advanced
our
nature
in
Iesus
Christ
,
comparisons
give
lustre
,
therefore
this
shewes
plainely
unto
us
Christians
that
the
glory
of
the
mercy
,
and
love
,
and
kindnesse
,
of
God
to
man
in
Christ
,
shines
more
than
his
glory
,
and
mercy
,
and
kindnesse
,
to
all
the
creatures
in
the
world
besides
,
therefore
here
is
a
glory
with
an
excell●ncie
.
On
the
other
side
nothing
more
terrible
than
to
consider
of
God
,
The
glory
of
Gods
mercy
shineth
in
Christ
.
out
of
Christ
,
what
is
he
but
a
consuming
fire
,
but
to
consider
of
his
mercy
,
his
glorious
mercy
in
Iesus
Christ
,
nothing
is
more
sweete
:
for
in
Iesus
Christ
God
hath
taken
upon
him
,
that
sweete
relation
of
a
Father
,
The
Father
of
mercy
,
and
God
of
all
Comfort
,
so
that
the
nature
of
God
is
lovely
in
Christ
,
and
our
nature
in
Christ
is
lovely
to
him
;
and
this
made
the
Angels
,
who
though
they
have
not
increase
of
grace
by
Christ
,
yet
having
increase
of
comfort
and
glory
,
when
Christ
was
borne
to
sing
from
heaven
,
Glory
to
God
on
high
,
&c.
what
glory
?
why
the
glory
of
his
mercy
,
of
his
love
,
of
his
grace
to
sinfull
men
.
Indeede
there
is
a
glory
of
wisedome
to
reconcile
justice
,
and
mercy
together
,
and
a
glory
of
truth
to
fulfill
the
promise
,
but
that
that
sets
all
attributes
for
our
Salvation
on
work
,
was
mercy
and
grace
,
therefore
that
is
the
glory
of
God
especially
here
meant
,
for
as
wee
say
in
morallity
,
that
is
the
greatest
vertue
,
that
other
vertues
serve
,
so
in
Divinity
,
that
attribute
which
others
serve
,
is
the
greatest
of
all
;
in
our
salvation
wisedome
,
yea
and
justice
it selfe
,
serves
mercy
:
for
God
by
his
wisedome
devised
away
to
content
justice
,
by
sending
his
Sonne
to
take
our
nature
,
and
in
that
nature
,
to
give
satisfaction
to
justice
,
that
there
might
be
a
harmonie
among
the
a●tributes
:
to
make
some
use
of
this
.
Vse
.
1
Doth
God
manifest
his
To
imbrace
this
mercy
.
glory
?
(
I
will
not
speake
at
large
of
glory
being
an
endlesse
argument
,
but
confine
it
to
the
glory
of
grace
,
and
mercy
in
the
Gospell
,
which
therefore
is
called
the
glory
of
the
Gospell
)
I
say
doth
God
shew
such
glorious
mercy
in
Christ
?
then
I
beseech
you
let
us
justifie
God
,
and
justifie
this
course
that
God
hath
taken
to
glorifie
his
mercy
in
Iesus
Christ
,
by
imbracing
Christ
:
It
is
sayd
of
the
proud
Pharisees
,
they
despised
the
counsell
of
God
;
God
hath
powred
out
mercy
bowels
of
mercy
,
in
Christ
crucified
,
therefore
in
embracing
Christ
we
justifie
the
counsell
of
God
concerning
our
salvation
.
Doe
but
consider
what
a
loving
God
wee
have
,
God
joynes
our
good
with
his
glory
.
who
would
not
bee
so
farre
in
love
with
his
onely
Sonne
,
as
to
keepe
him
to
himselfe
,
when
we
had
neede
of
him
;
a
God
that
accounts
himselfe
most
glorious
in
those
attributes
that
are
most
for
our
comfort
,
he
accounts
not
himselfe
so
glorious
for
his
wisedome
,
for
his
power
,
or
for
his
justice
,
as
for
his
mercy
and
grace
,
for
his
Philanthropia
,
his
love
of
man
;
shall
not
we
therefore
even
be
in
flamed
with
a
desire
of
gratifying
him
,
who
hath
j●yned
his
glory
with
our
salvation
,
that
accounts
himselfe
glorious
in
his
mercy
,
above
all
other
attributes
?
shall
the
Angels
that
have
not
that
benefit
by
Christ
as
wee
have
,
shall
they
in
our
behalfe
,
out
of
love
to
us
,
and
zeale
to
Gods
glory
,
sing
from
heaven
,
Glory
to
God
on
high
,
and
shall
wee
be
so
dead
,
and
frozen
hearted
that
reape
the
crope
,
as
not
to
acknowledge
this
glory
of
God
,
breaking
out
in
the
Gospell
?
the
glory
of
his
mercy
and
rich
grace
;
the
Apostle
is
so
full
when
he
falls
upon
this
Theame
,
that
hee
cannot
speake
without
words
of
amplification
,
and
enlargement
,
one
while
he
calls
it
rich
grace
,
another
while
hee
stands
in
admiration
,
Oh
the
depth
of
the
Love
of
God
,
What
deserves
admiration
but
glorious
things
,
To
admire
the
love
of
God
.
the
best
testimony
that
can
be
given
of
glorious
things
,
is
when
wee
admire
them
;
now
if
wee
would
admire
,
is
there
any
thing
so
admirable
that
wee
can
say
,
oh
the
height
,
and
depth
,
as
we
may
of
the
love
of
God
in
Christ
?
there
are
all
the
dimensions
of
unparalleld
glory
,
height
,
and
breadth
,
and
depth
:
therefore
I
beseech
you
let
us
often
even
stand
in
admiration
of
the
love
of
God
to
us
in
Christ
;
So
God
loved
the
world
,
the
Scripture
leads
to
this
admiration
,
by
phrases
that
cannot
have
a
podesis
,
a
redition
backe
againe
,
So
,
how
?
we
cannot
tell
how
,
so
as
is
beyond
all
expression
,
the
Scripture
it selfe
is
at
a
stand
for
words
,
Oh
base
nature
,
that
wee
are
dazled
with
any
thing
,
but
that
that
wee
should
most
admire
.
How
few
of
us
spend
our
thoughts
this
way
to
consider
Gods
wonderfull
and
admirable
mercy
,
and
grace
in
Christ
,
when
yet
there
is
no
object
in
the
world
so
sweete
and
comfortable
as
this
is
,
that
the
very
Angels
pry
into
,
they
desire
to
pry
into
the
mystery
of
our
Salvation
by
Christ
,
they
are
students
therein
,
the
Cherubins
,
they
were
set
upon
the
mercy
seate
,
having
a
counterview
,
one
upon
another
,
implying
a
kinde
of
admiration
,
they
pry
into
the
secrets
of
Gods
love
in
governing
his
people
,
and
bringing
them
to
Heaven
,
shall
they
doe
it
,
and
shal
not
we
study
,
and
admire
these
things
that
God
may
have
the
glory
,
God
made
all
for
his
glory
beloved
,
and
the
wicked
for
the
day
of
wrath
,
as
Solomon
saith
,
and
hath
he
not
new
made
all
for
his
glory
?
is
not
the
new
creature
more
for
his
glory
then
the
old
creature
?
therefore
if
we
will
make
it
good
,
that
wee
are
new
creatures
,
let
us
seeke
to
glorifie
God
every
way
,
not
in
word
alone
,
but
in
heart
,
admiring
him
,
and
in
life
,
conversing
with
him
.
And
that
we
may
glorifie
God
in
deed
,
We
may
glory
in
Gods
love
without
danger
.
let
us
glory
in
Gods
love
,
for
wee
must
glory
in
this
glory
,
nature
beloved
is
glorious
of
it selfe
,
and
vaine-glorious
,
but
would
you
glory
without
vanity
?
go
out
of
your selves
,
and
see
what
you
are
in
Christ
,
in
the
grace
,
and
mercy
,
and
free
love
of
God
,
culling
us
out
from
the
rest
of
mankinde
,
and
there
you
may
glory
safely
over
sin
,
and
death
,
and
hell
,
for
being
justified
freely
from
our
sinnes
,
you
can
thinke
of
death
,
of
the
damnation
of
others
,
of
hell
without
feare
,
God
forbid
saith
Saint
Paul
,
that
I
should
glory
in
any
thing
,
but
in
the
crosse
of
Christ
,
that
is
,
in
the
mercy
of
God
appointing
such
a
meanes
for
satisfaction
.
Let
not
the
wise
man
glory
in
his
wisedome
,
nor
the
strong
man
glory
in
his
strength
,
&c.
There
is
danger
in
such
glorying
,
it
is
subject
to
a
curse
,
but
if
a
man
will
glory
,
let
him
glory
in
the
Lord
.
Vse
.
2
Againe
,
if
God
account
his
mercy
,
and
love
in
Christ
,
especially
his
glory
,
shall
wee
thinke
that
God
will
admit
of
any
partner
with
Christ
,
in
the
matter
of
salvation
,
If
as
the
Psalmist
saith
,
He
made
us
,
and
not
wee
our selves
.
shall
wee
thinke
that
wee
have
a
hand
in
making
our selves
againe
.
Will
God
suffer
his
glory
to
be
touched
upon
,
by
intercessions
of
Saints
merits
,
and
satisfactions
,
and
free
will
,
grace
is
not
glorious
,
if
we
adde
the
least
thing
of
our
owne
to
it
,
cannot
wee
make
a
haire
of
our
head
,
or
the
grasse
that
we
trample
upon
,
but
there
must
be
a
glory
and
power
of
God
in
it
?
and
can
wee
bring
our selves
to
Heaven
,
therefore
,
away
with
that
,
Hayle
Mary
full
of
grace
.
Hayle
Mary
freely
beloved
,
is
the
right
interpretation
,
and
they
that
attribute
matter
of
power
and
grace
,
and
favour
to
her
,
as
in
that
,
Oh
beseech
thy
Sonne
,
&c.
they
take
away
that
wherein
God
,
and
Christ
will
bee
glorified
,
and
attribute
it
to
his
Mother
,
and
other
creatur●s
.
I
doe
but
touch
this
to
bring
us
into
loathing
,
and
abomination
of
that
Religion
,
that
sets
somewhat
of
the
creature
,
against
that
wherein
God
will
bee
glorifyed
above
all
.
Againe
,
let
us
stay
our selves
when
wee
walke
in
darkenesse
,
with
the
consideration
of
the
gloriousnesse
of
Gods
mercy
in
Iesus
Christ
,
Glorious
mercy
will
satisfie
conscience
.
here
called
,
The
glory
of
the
Lord
.
It
is
no
lesse
mercy
,
then
glorious
mercy
,
that
will
satisfie
us
,
when
wee
are
in
distresse
of
conscience
,
and
if
this
will
not
,
what
will
,
let
Sathan
aggravate
our
sinnes
as
much
as
may
be
,
and
joyne
with
conscience
in
this
businesse
,
y●
set
this
glorious
mercy
against
all
our
sinnes
,
make
the
most
of
them
,
they
are
the
sinnes
of
a
finite
creature
,
but
here
is
infinite
mercy
triumphing
,
and
rejoycing
over
justice
,
having
gotten
the
victory
over
it
,
Oh
beloved
,
when
the
time
of
temptation
comes
,
and
the
houre
of
death
,
and
conflict
with
conscience
,
and
a
confluence
,
and
concurrence
of
all
that
may
discourage
,
Sathan
will
bestirre
himselfe
,
and
he
is
a
cunning
Rethoritian
to
set
all
the
colours
upon
sinne
,
especially
in
the
time
of
despaire
,
bee
as
cunning
to
set
all
colours
upon
mercy
,
glorious
mercy
.
If
God
were
glorious
in
all
other
attributes
,
and
not
it
mercy
,
what
would
become
of
us
?
The
glory
of
other
attributes
without
mercy
,
tends
to
despaire
,
glorious
in
wisedome
to
find
us
out
,
glorious
in
justice
,
to
deale
with
us
in
rigour
,
these
affright
,
but
that
that
sweetneth
all
other
attributes
,
is
his
mercy
.
What
a
comfort
is
this
to
sinfull
man
,
Comfort
from
Gods
mercy
.
that
in
casting
himself
upon
Christ
,
and
upon
Gods
mercy
in
Christ
,
hee
yeelds
glory
to
God
?
that
God
hath
joyned
his
glory
with
our
speciall
good
,
that
here
is
a
sweete
concurrence
,
betweene
the
Summus
finis
,
and
the
Summum
Bonum
of
man
.
The
last
end
of
man
of
all
,
is
the
glory
of
God
,
for
that
is
as
it
were
the
point
of
the
circle
from
which
all
came
:
(
for
he
made
all
for
his
glory
)
and
in
which
all
ends
,
so
is
the
chiefe
good
,
therefore
by
the
way
,
it
is
a
vaine
conceite
for
some
to
thinke
,
Oh
wee
must
not
looke
to
our
owne
Salvation
so
much
,
this
is
selfe-love
.
It
is
true
to
severe
the
consideration
of
the
glory
of
Gods
mercy
,
How
we
may
looke
at
our
owne
Salvation
.
and
goodnesse
in
it
,
but
see
both
these
wrapped
,
and
knit
together
indissolvable
,
our
Salvation
,
and
Gods
glory
,
wee
hinder
Gods
glory
if
we
beleeve
not
his
mercy
in
Christ
to
us
,
so
at
once
,
we
wrong
our selves
and
him
,
and
wee
wrong
him
not
in
a
meane
attribute
,
but
in
his
mercy
and
goodnesse
,
wherein
hee
hath
appointed
to
glorifie
himselfe
most
of
all
,
and
therefore
I
beseech
you
let
us
yeeld
to
him
the
glory
of
his
mercy
,
and
let
us
thinke
that
when
wee
sinne
,
wee
cannot
glorifie
him
more
,
then
to
have
recourse
to
his
mercy
,
when
Sathan
tempts
us
to
runne
from
God
,
and
discourageth
us
,
as
hee
will
doe
at
such
times
,
How
to
thinke
of
mercy
in
temptation
.
then
have
but
this
in
your
thoughts
,
God
hath
set
himselfe
to
bee
glorious
in
mercy
,
above
all
other
attributes
,
and
this
is
the
first
moving
attribute
that
stirres
up
all
the
rest
,
and
therfore
God
will
account
himselfe
honoured
,
if
I
have
recourse
to
him
,
let
this
thought
therefore
be
as
a
City
of
refuge
,
when
the
avenger
of
blood
followes
thee
,
flee
presently
to
this
sanctuary
,
thinke
thus
,
let
not
mee
deny
my selfe
comfort
and
God
glory
at
once
,
Where
sinne
abounds
,
grace
abounds
much
more
.
Though
sinnes
after
conversion
staine
our
profession
,
more
then
sinnes
before
conversion
,
yet
notwithstanding
goe
to
the
glorious
mercy
of
God
still
,
to
seventy
times
seventy
times
,
there
is
yet
mercy
for
these
:
we
beseech
you
bee
reconciled
,
saith
Saint
Paul
to
the
Corinthians
,
when
they
were
in
the
state
of
grace
,
and
had
their
pardon
before
,
let
us
never
be
discouraged
from
going
to
Christ
.
Oh
but
I
haue
offended
often
,
Often
offences
exclude
not
from
mercy
.
and
grievously
?
What
saith
the
Prophet
?
My
thoughts
are
not
as
your
thoughts
,
but
as
high
as
the
Heavens
are
above
the
earth
,
&c.
Therefore
,
howsoever
amongst
men
,
oft
offences
breed
an
eternall
allyenation
,
yet
notwithstanding
,
with
God
it
is
not
so
,
but
so
oft
as
we
can
have
Spirit
to
goe
to
God
for
mercy
,
and
spread
our
sinnes
before
him
,
with
broken
and
humble
hearts
,
so
often
we
may
take
out
our
pardon
,
Compare
Exod.
33.
with
Exod.
34.
Moses
,
in
Chap.
33.
had
desired
to
see
the
face
of
God
,
there
was
some
little
curiosity
perhaps
in
it
,
How
God
shewed
Moses
his
glory
.
God
told
him
that
none
could
see
him
,
and
live
,
to
see
the
face
of
God
in
himselfe
,
must
be
reserved
for
heaven
,
we
are
not
proportioned
for
that
sight
.
But
in
the
next
Chapter
,
there
he
shewes
himselfe
to
Moses
,
and
how
doth
he
shew
himselfe
,
and
his
glory
to
Moses
?
The
Lord
,
the
Lord
,
gracious
,
mercifull
,
long
suffering
,
cloathed
all
in
sweete
attributes
,
he
will
be
knowne
by
those
names
,
now
,
then
if
wee
would
know
the
name
of
God
,
and
see
God
as
hee
is
pleased
,
and
delighted
to
discover
himselfe
to
us
,
let
us
know
him
by
those
names
that
he
proclaimes
there
,
shewing
that
the
glory
of
the
Lord
,
in
the
Gospell
especially
shines
in
mercy
,
and
as
I
said
before
,
it
must
bee
glorious
mercy
,
that
can
satisfie
a
distressed
conscience
,
how
soever
,
in
the
time
of
ease
and
peace
,
we
thinke
a
little
mercy
will
serve
the
turne
,
but
when
conscience
is
once
awaked
,
it
must
be
glorious
,
and
infinite
mercy
must
allay
it
.
And
therefore
those
that
finde
their
consciences
any
thing
wounded
with
any
sinne
,
Exhortation
to
accept
mercy
.
stand
not
out
any
longer
with
God
,
come
,
and
yeeld
,
lay
downe
your
weapons
,
there
is
mercy
ready
,
the
Lord
is
glorious
in
his
mercy
in
Iesus
Christ
,
it
is
a
victorious
triumphing
mercy
,
over
all
sinne
and
unworthinesse
whatsoever
.
Looke
upon
God
,
in
the
face
of
Iesus
Christ
,
as
you
have
it
in
,
2
Cor.
4.
6.
God
who
commanded
Light
to
shine
out
of
darkenesse
,
hath
shined
in
our
hearts
,
to
give
us
the
Light
of
the
knowledg
of
God
,
in
the
face
of
Iesus
Christ
.
In
the
face
of
Christ
,
God
is
lovely
,
lovelinesse
and
excellency
is
in
the
face
above
all
the
parts
of
the
body
.
The
Glory
of
God
.
Wee
are
never
in
such
a
condition
as
we
ought
to
be
,
When
we
account
grace
glorious
.
except
grace
be
glory
to
us
,
and
when
is
grace
glory
to
a
sinner
?
Oh
when
he
feeles
the
weight
and
burthen
of
his
sinne
,
and
languishing
desires
.
Oh
that
I
might
have
a
droppe
of
mercy
,
then
grace
is
glory
,
not
onely
in
Gods
esteeme
,
but
in
the
eye
of
the
sinner
,
indeed
we
are
never
soundly
humbled
,
till
grace
in
our
esteeme
be
glory
,
that
is
,
till
it
appeare
excellent
and
victorious
,
I
beseech
you
remember
it
,
we
may
have
use
of
it
,
in
the
time
of
desertion
.
How
is
this
grace
of
God
in
Christ
,
conveyed
to
us
yet
nearer
?
By
the
Gospell
.
As
in
a
glasse
.
The
Gospell
is
the
good
Word
of
God
,
Heb.
6.
It
reveales
the
good
God
to
us
,
and
the
good
Christ
,
it
is
a
sweete
word
:
for
Christ
could
doe
us
no
good
without
the
word
,
if
there
were
not
an
obligation
,
a
covenant
made
betweene
God
and
us
,
Necessity
of
the
Gospell
.
the
foundation
of
which
covenant
,
is
the
satisfaction
of
Christ
,
if
there
were
not
promises
built
upon
the
covenant
of
grace
,
whereby
God
hath
made
himselfe
a
debtor
,
what
claime
could
a
sinfull
soule
have
to
Christ
,
and
to
Gods
mercy
?
but
God
hath
bound
himselfe
in
his
word
,
therefore
the
grace
of
God
shines
in
Christ
,
and
all
that
is
in
Christ
,
is
conveyed
to
us
,
by
the
word
,
by
the
promise
.
The
Gospell
then
is
a
sweete
word
.
You
know
that
breeding
promise
of
all
others
,
Gen.
3.
The
seed
of
the
woman
,
that
repealed
and
conveyed
the
mercy
of
God
in
Christ
to
Adam
:
So
the
continuance
of
that
and
all
the
sweet
and
gracious
promises
,
bud
from
that
,
all
meete
in
Christ
,
as
in
a
cen●er
,
all
are
made
for
him
,
and
in
him
,
he
is
the
summe
of
all
the
promises
,
all
the
good
things
wee
have
,
are
parsels
of
Christ
,
Christ
,
he
is
the
word
of
the
Father
,
that
discovers
all
from
the
bosome
of
his
Father
,
therefore
he
is
named
the
Word
,
the
Gospell
is
the
word
from
him
.
Christ
was
discovered
to
the
Apostles
,
and
from
the
Apostles
to
us
,
to
the
end
of
the
world
by
his
Spirit
accompanying
the
ordinance
,
so
the
Myrrour
wherein
,
we
see
the
glorious
mercy
of
God
,
is
first
Christ
,
God
shines
in
him
,
and
then
there
is
another
glasse
wherein
Christ
is
discovered
,
the
glasse
of
the
Gospell
,
thus
it
pleaseth
God
to
condiscend
,
to
stoope
to
us
poore
sinners
,
to
reveale
his
glory
,
the
glory
of
his
mercy
,
fitly
,
and
sutable
in
a
Saviour
,
God-man
,
God
condescends
in
giving
the
Gospell
.
God
incarnate
,
God
our
Brother
,
God
our
Kinsman
,
and
to
doe
it
all
yet
more
familiarly
to
discover
it
in
a
word
:
and
then
to
ordaine
a
Ministery
,
together
with
the
Word
,
to
lay
open
the
riches
of
Christ
,
for
it
is
not
the
Gospell
,
considered
nakedly
,
but
the
Gospell
unfolded
by
the
Ministery
.
Christ
is
he
great
Ordinance
of
God
,
for
our
Salvation
,
the
Gospell
is
the
great
Ordinance
of
God
,
to
lay
open
the
unsearchable
riches
of
Christ
,
the
casket
of
this
Iewell
,
the
treasury
of
his
treasure
,
the
grace
and
love
and
mercy
of
God
,
are
treasured
in
Christ
,
and
Christ
and
all
good
things
are
treasured
in
the
Gospell
,
that
is
the
rich
Myne
,
and
the
Ministery
of
the
Gospell
,
layes
open
that
Myne
to
the
people
.
Nay
God
yet
goes
further
,
hee
gives
his
holy
Spirit
with
the
Ministery
,
it
is
the
Ministery
of
the
Spirit
,
that
howsoever
there
are
many
that
are
not
called
,
and
converted
in
the
Gospell
,
yet
the
Spirit
of
God
is
before
hand
with
them
.
There
are
none
under
the
Gospell
,
Motions
of
the
Spirit
in
men
unconverted
.
but
the
Spirit
gives
them
sweete
motions
,
hee
knockes
at
their
hearts
,
he
allures
and
perswades
them
,
and
if
they
yeeld
not
,
it
is
because
of
the
rebellion
of
their
hearts
,
there
is
more
grace
of
the
Spirit
offered
,
then
is
entertained
so
that
the
mouthes
of
men
shall
bee
stopped
,
thus
God
descends
,
and
Christ
,
and
grace
,
the
Gospell
,
the
Ministery
,
the
Spirit
,
all
in
way
of
love
to
us
,
that
we
may
doe
all
in
a
way
of
love
to
God
againe
,
it
should
therefore
worke
us
to
doe
all
with
ingenious
hearts
to
him
againe
.
The
Gospel
is
the
glasse
,
wherein
wee
see
this
glory
.
Christ
indeed
in
some
sort
is
the
glasse
,
for
wee
cannot
see
God
out
of
Christ
,
but
he
is
a
terrifying
sight
,
but
in
the
glasse
Christ
,
wee
can
see
God
,
as
we
see
the
Sunne
in
the
water
:
If
we
cannot
see
the
Sunne
in
his
glory
that
is
but
a
creature
,
God
must
be
seene
in
some
glasse
.
how
can
we
see
God
himselfe
,
but
in
some
glasse
?
therefore
we
must
see
him
in
Christ
,
and
so
his
sight
is
comfortable
.
And
in
the
dispensing
of
the
Gospell
,
especially
in
the
Preaching
and
unfolding
of
the
word
,
the
riches
of
God
in
Christ
are
unfolded
and
not
onely
unfolded
,
but
the
Spirit
in
unfolding
,
conveyes
the
sence
,
assurance
,
and
perswasion
thereof
unto
us
.
There
is
such
a
connexion
,
betweene
the
Evangelicall
truth
of
God
,
and
Iesus
Christ
,
that
they
have
both
one
name
,
to
insinuate
to
us
that
as
wee
wil
be
partakers
of
Christ
,
so
it
must
bee
of
Christ
,
as
hee
is
revealed
in
the
Gospell
,
not
in
conceites
of
our
owne
,
the
Word
is
truth
,
and
Christ
is
truth
,
they
have
the
same
name
,
for
were
there
never
so
much
mercy
and
love
in
God
,
if
i●were
concealed
from
us
,
that
wee
had
nothing
to
plead
,
that
wee
had
not
some
title
to
it
by
some
discovery
of
it
in
his
will
,
the
Word
and
the
seale
of
the
Word
,
the
Sacraments
(
for
the
Sacrament
is
but
a
visible
Word
,
they
make
one
entyre
thing
,
the
Word
and
Sacraments
,
the
one
is
the
evidence
,
the
other
the
seale
)
what
comfort
could
wee
take
in
it
?
Now
his
will
is
in
the
promise
,
God
hath
ingaged
himselfe
by
his
promise
.
wherein
there
is
not
onely
a
discovery
of
what
he
doth
or
will
doe
,
but
hee
hath
ingaged
himselfe
,
If
we
beleeve
wee
shall
not
perish
,
but
have
life
,
and
Come
unto
me
,
and
bee
refreshed
saith
Christ
,
every
one
that
thirsts
,
come
and
be
satisfied
,
and
now
wee
may
claime
the
performance
of
what
hee
hath
spoken
,
and
bind
him
by
his
owne
word
,
he
cannot
deny
himselfe
,
so
now
we
see
him
comfortably
in
the
glasse
of
the
Word
and
Sacraments
.
These
three
goe
together
,
We
cannot
see
Divine
things
but
in
a
glasse
.
the
glory
of
God
,
Christ
the
foundation
of
all
grace
,
in
the
covenant
of
grace
,
and
then
the
Gospell
of
grace
,
the
Gospell
of
the
Kingdome
,
the
Gospell
of
life
,
that
discovers
the
gracious
face
of
God
shining
in
Christ
,
we
have
Communion
with
God
through
Christ
,
with
Christ
through
the
Gospell
,
therefore
in
the
Gospell
we
behold
as
in
a
glasse
the
glory
of
God
.
This
is
sutable
to
our
condition
while
we
are
here
below
,
we
cannot
see
divine
things
,
otherwise
than
in
a
glasse
,
that
sight
of
God
that
we
shall
have
in
heaven
,
immediately
without
the
Word
and
Sacraments
,
that
is
of
a
higher
nature
,
when
our
natures
shall
be
perfect
,
but
while
we
live
here
wee
cannot
see
God
but
in
Christ
,
and
we
cannot
see
him
but
in
the
Word
and
Sacraments
,
such
is
the
imperfection
of
our
sight
,
and
such
is
the
luster
and
glory
of
the
object
,
the
glory
of
God
,
that
we
cannot
perfectly
see
it
but
in
a
glasse
;
God
saith
to
Moses
,
None
can
see
me
and
live
,
his
meaning
is
none
can
see
me
as
I
am
,
none
can
see
me
immediatly
and
live
,
if
we
would
see
God
,
and
the
glory
of
God
immediately
without
a
glasse
,
we
must
see
it
in
heaven
,
we
must
dye
first
,
we
must
passe
through
death
to
see
God
face
to
face
as
he
is
then
,
not
as
he
is
,
but
more
familiarly
than
we
can
now
,
then
God
will
represent
himselfe
so
as
shall
be
for
our
happinesse
,
though
not
simply
as
he
is
,
for
he
is
infinite
,
and
how
should
finite
comprehend
infinite
,
we
shall
apprehend
him
,
but
not
comprehend
him
:
while
we
are
in
earth
therefore
,
we
must
bee
content
to
see
him
in
a
glasse
,
which
is
the
Gospell
,
especially
unfolded
.
Now
in
this
word
glasse
in
which
we
see
the
glory
of
God
,
is
implyed
both
,
A
Perfection
,
And
some
Imperfection
.
Perfection
,
because
it
is
as
a
cleare
Christall
glasse
in
regard
of
the
glasse
that
was
before
,
for
those
under
the
law
saw
Christ
,
in
a
glasse
of
Ceremonies
,
and
as
I
sayd
before
,
there
is
difference
betweene
ones
seeing
his
face
in
water
,
and
in
a
Christall
glasse
,
so
then
this
implies
perfection
in
regard
of
the
former
state
.
Againe
in
regard
of
heaven
it
implyes
imperfection
,
for
there
we
shall
not
see
in
a
glasse
,
sight
in
a
glasse
is
imperfect
though
it
be
more
perfect
than
that
in
water
:
for
we
know
out
of
the
principles
of
learning
and
experience
that
reflections
weaken
,
and
the
more
reflections
,
the
more
weake
,
when
wee
see
a
thing
by
reflection
,
we
see
it
weakly
,
and
when
we
see
it
by
a
second
reflection
,
from
that
we
see
it
more
weakely
,
when
we
see
the
sunne
on
the
wall
,
Sight
,
weak
here
,
perfect
in
heaven
.
or
any
thing
that
is
light
,
it
is
weaker
than
the
light
of
the
sunne
it selfe
,
when
a
man
seeth
his
face
in
a
glasse
,
it
is
a
weaker
representation
,
than
to
see
face
to
face
,
but
when
we
see
the
sunne
upon
the
wall
,
reflexing
upon
another
wall
,
the
third
reflexion
is
weaker
than
the
first
,
the
more
reflections
the
more
weake
,
so
here
all
sight
by
glasses
is
not
so
powerfull
,
as
that
sight
and
knowledge
which
is
face
to
face
,
in
heaven
;
that
is
the
reason
that
S.
Iames
saith
,
that
hee
that
seeth
his
face
in
a
glasse
is
subject
to
forget
,
what
is
the
reason
that
a
man
cannot
remember
himselfe
,
when
he
seeth
his
face
in
a
glasse
so
well
as
he
can
remember
another
mans
face
when
he
seeth
it
?
because
he
seeth
himselfe
onely
by
reflection
,
therefore
it
is
a
weaker
presentation
to
him
,
and
the
memory
and
apprehension
of
it
is
weaker
,
when
he
seeth
another
face
to
face
,
hee
remembers
him
longer
,
because
there
is
a
more
lively
representation
,
it
is
not
a
reflection
,
but
face
to
face
.
So
there
is
imperfection
in
this
sight
that
wee
have
of
God
,
while
wee
are
here
as
in
a
glasse
,
it
is
nothing
to
that
when
we
shall
see
face
to
face
without
the
Word
and
Sacraments
or
any
other
Medium
,
which
sight
what
it
is
,
we
shall
know
better
when
we
are
there
,
we
cannot
now
discover
it
,
it
is
a
part
of
heaven
to
know
what
apprehensions
we
shall
have
of
God
there
,
but
sure
it
is
more
excellent
than
that
that
is
here
,
therefore
this
implyes
imperfection
.
We
consist
of
body
and
soule
in
this
world
,
Our
soules
helped
by
our
sences
.
and
our
soules
,
are
much
confined
and
tyed
to
our
sences
,
imagination
propounds
to
the
soule
greater
things
than
the
sences
,
so
God
helpes
the
soule
by
outward
things
that
worke
upon
the
sences
,
sence
upon
the
imagination
,
and
so
things
passe
into
the
soule
.
God
frames
his
manner
of
dealing
sutable
to
the
nature
he
hath
created
us
in
,
therefore
he
useth
the
Word
,
and
Sacraments
and
such
things
whereby
hee
makes
impressions
,
upon
the
very
soule
it selfe
.
And
this
indeed
(
by
the
way
)
makes
Spirituall
things
so
difficult
as
they
are
oft
times
,
What
makes
spirituall
things
difficult
.
because
wee
are
too
much
inthralled
to
imagination
and
sence
,
and
cannot
abstract
and
raise
our
minds
from
outward
sensible
things
to
spirituall
things
:
therefore
you
have
some
,
all
the
dayes
of
their
life
spend
their
time
in
the
barke
of
the
Scriptures
,
and
they
are
better
than
some
others
that
are
all
for
notion
,
and
out
side
,
such
things
as
frame
to
the
imagination
,
and
never
come
to
know
the
Spirit
of
the
Scriptures
,
but
rest
in
outward
things
in
languages
and
tongues
,
and
such
like
,
whereas
these
things
leade
further
,
or
else
they
come
not
to
their
perfection
,
the
Scripture
is
but
a
glasse
,
to
see
some
other
excellencies
in
it
,
Vse
of
a
glasse
.
We
see
as
in
a
glasse
.
Now
the
use
of
a
glasse
among
us
,
especially
is
two
fold
:
It
is
either
to
helpe
weakenesse
of
sight
,
To
helpe
weake
sight
.
against
the
excellencie
of
the
object
,
when
there
is
a
weake
sight
,
and
an
over
excellent
object
,
then
a
glasse
is
used
,
or
some
polite
and
cleare
body
,
as
we
cannot
see
the
sunne
in
it selfe
,
the
eye
is
weake
,
and
the
sunne
is
glorious
,
these
two
meeting
;
therefore
together
we
helpe
it
by
seeing
the
Sunne
in
water
as
in
an
eclipse
,
if
a
man
would
judge
of
an
eclipse
,
he
must
not
looke
on
the
sunne
,
but
see
it
in
water
,
and
there
behold
and
discerne
these
things
,
so
to
see
the
glory
of
God
in
himselfe
,
it
is
too
glorious
an
object
,
our
eyes
are
too
weake
,
how
doth
God
helpe
it
,
he
helpes
it
by
a
glasse
,
by
God
manifest
in
the
flesh
,
and
by
the
Word
,
and
Sacraments
whereby
we
come
to
have
Communion
with
Christ
:
to
apply
this
more
particularly
.
Now
that
we
are
to
receive
the
Sacrament
,
Sacraments
glasses
.
conceive
the
Sacraments
are
glasses
,
wherein
wee
see
the
glory
of
the
love
,
and
mercy
of
God
in
Christ
:
for
take
the
bread
alone
,
as
it
doth
not
represent
,
and
figure
better
things
,
and
what
is
it
?
and
take
the
wine
alone
,
as
it
doth
not
represent
better
things
,
and
what
is
the
wine
?
but
an
ordinary
poore
creature
;
Oh
but
take
them
as
they
are
galsses
,
as
things
that
convey
to
the
soule
,
and
represent
things
more
excellent
than
themselves
,
so
they
are
glorious
ordinances
,
take
a
glasse
,
as
a
glasse
it
is
a
poore
thing
,
but
take
the
glasse
as
it
represents
a
more
excellent
thing
than
it selfe
,
so
they
are
of
excellent
use
,
so
bread
and
wine
must
not
be
taken
as
naked
elements
,
but
as
they
represent
and
convey
a
more
excellent
thing
than
themselves
,
that
is
Christ
and
all
his
benefits
,
the
love
,
and
mercy
,
and
grace
of
God
in
Christ
,
and
so
they
are
excellent
glasses
:
therefore
I
beseech
you
now
when
you
are
to
receive
the
Sacrament
let
your
mindes
be
more
occupied
than
your
sences
,
when
you
take
the
bread
thinke
of
the
body
of
Christ
broken
,
and
when
you
thinke
of
uniting
the
bread
into
one
substance
,
thinke
of
Christ
and
you
made
one
,
when
the
wine
is
powred
out
,
thinke
of
the
blood
of
Christ
powred
out
for
sinne
,
when
you
thinke
of
the
refreshing
by
the
wine
,
thinke
of
the
refreshing
of
your
spirits
,
and
soules
by
the
love
of
God
in
Christ
,
and
of
the
love
of
Christ
,
that
did
not
spare
his
blood
for
your
soules
good
,
how
doth
Christ
crucified
,
and
shedding
his
blood
,
refresh
the
guilty
soule
,
as
wine
refresheth
the
weake
Spirits
,
thus
consider
them
as
glasses
,
where
better
things
are
presented
,
and
let
your
mindes
bee
occupied
as
well
as
your
sences
,
and
then
you
shall
be
fit
receivers
,
as
in
a
glasse
.
We
behold
,
&c.
God
when
he
made
the
World
,
this
glorious
frame
of
the
creatures
,
and
all
their
excellencies
,
he
created
light
,
to
discover
it selfe
,
and
all
other
excellencies
:
for
light
is
a
glorious
creature
,
it
discovers
it selfe
,
it
goes
with
a
majesty
,
and
discovers
all
other
things
,
good
and
bad
whatsoever
;
and
together
with
light
God
created
sight
in
man
,
and
other
sences
,
to
apprehend
the
excellencie
of
the
creation
,
what
were
all
this
goodly
frame
of
creatures
,
the
sunne
,
and
moone
,
and
starres
,
and
glory
of
the
earth
,
if
there
were
not
light
to
discover
,
and
sight
to
apprehend
it
by
?
Is
it
so
in
this
outward
creation
of
the
old
heavens
,
and
old
earth
that
must
be
consumed
with
fire
,
and
is
it
not
much
more
in
the
new
creation
?
there
is
excellent
glory
,
mervailous
glory
,
wondrous
grace
,
and
Christ
,
&c.
must
there
be
light
,
and
must
there
not
be
an
eye
to
discover
this
?
surely
there
must
,
therefore
it
is
sayd
here
We
behold
.
God
puts
a
Spirituall
eye
by
his
Spirit
into
all
true
beleevers
,
whereby
they
behold
this
excellent
glory
,
this
glorious
grace
,
that
God
may
have
the
glory
,
and
wee
the
comfort
,
those
are
the
two
maine
ends
,
God
intends
his
owne
glory
,
and
our
Salvation
,
there
must
be
a
beholding
,
how
should
he
have
glory
,
and
wee
comfort
,
unlesse
all
were
conveyed
by
spirituall
sight
?
Well
then
the
Spirit
creates
,
and
workes
in
us
Spirituall
sences
;
with
Spirituall
life
there
are
Spirituall
sences
,
sight
,
and
taste
,
and
feeling
,
sight
is
here
put
for
all
;
We
behold
.
There
are
many
degrees
of
sight
,
Degrees
of
sight
.
it
is
good
to
know
them
,
therefore
I
will
name
some
of
them
.
We
see
God
in
his
creatures
,
In
the
creatures
.
for
The
heavens
declare
the
glory
of
God
,
they
are
a
booke
in
folio
,
there
God
is
layd
open
in
his
creatures
,
that
is
a
goodly
sight
,
but
what
is
this
to
the
knowledge
of
him
in
his
will
to
us
,
what
he
meanes
to
us
?
the
creatures
discover
not
what
he
meanes
to
us
.
Besides
therefore
the
sight
of
God
in
the
creatures
,
In
the
Word
.
there
is
a
sight
of
God
in
his
will
,
in
his
Word
and
promises
,
there
we
see
what
he
is
,
his
grace
is
revealed
in
Christ
and
what
his
good
will
to
us
is
,
and
his
will
from
us
,
what
he
will
doe
to
us
,
and
what
he
will
have
from
us
againe
,
there
wee
see
him
as
a
spouse
sees
her
husband
in
a
loving
letter
,
which
concernes
her selfe
,
we
see
him
as
the
heire
sees
a
deed
made
to
him
with
an
inheritance
,
he
sees
with
application
,
it
is
not
a
bare
sight
,
but
a
sight
with
seeling
,
and
discovery
of
a
favour
,
so
the
sight
in
the
Word
and
Sacraments
,
it
is
a
higher
sight
,
Of
Christ
in
the
flesh
.
there
was
a
sight
of
Christ
when
he
was
in
the
flesh
,
when
hee
was
covered
with
the
vaile
of
our
flesh
upon
earth
,
it
was
a
swee●e
sight
,
Abraham
desired
to
see
it
,
and
Simeon
when
he
saw
it
,
was
willing
to
be
dissolved
,
and
to
depart
he
had
enough
,
but
that
outward
sight
is
nothing
without
another
inward
sight
of
faith
.
There
is
a
sight
therefore
of
faith
,
Of
faith
.
and
other
sights
are
to
no
purpose
if
they
be
without
this
,
a
sight
of
God
shining
in
Christ
,
and
this
is
perfected
in
heaven
,
in
the
sight
of
glory
,
when
we
see
him
as
hee
is
:
Now
there
is
a
comfort
in
all
these
sights
to
see
him
in
his
Word
and
workes
,
it
was
a
glorious
thing
to
see
him
in
his
bodily
presence
,
and
by
faith
to
see
God
in
Christ
,
to
see
his
face
in
Christ
,
oh
it
is
a
sweete
and
lovely
sight
to
see
God
shining
in
Christ
,
oh
but
what
is
all
this
to
the
sight
of
him
after
in
glory
?
Now
this
beholding
meant
here
especially
,
is
the
beholding
of
faith
in
the
Ordinances
,
in
the
Word
and
Sacraments
;
We
all
behold
,
as
in
the
glasse
of
the
Word
and
Sacraments
,
by
the
eye
of
faith
;
faith
is
expressed
by
beholding
,
by
knowledge
,
for
indeede
faith
is
nothing
but
knowledge
with
application
,
therefore
faith
includes
knowledge
,
what
is
faith
but
o
know
God
and
Christ
,
and
the
promises
as
mine
,
Christ
in
the
Sacrament
as
mine
as
verily
,
as
the
outward
things
are
mine
,
knowledge
,
with
application
is
faith
,
therefore
,
when
I
●ay
faith
,
I
include
knowledge
,
We
behold
.
The
knowledge
of
the
minde
is
compared
to
the
eye
of
the
body
,
Faith
compared
to
sight
.
knowledge
and
faith
is
compa●ed
to
seeing
,
and
beholding
,
for
many
reasons
.
First
,
because
sight
is
the
most
g●orious
,
It
is
the
noblest
sence
.
and
noble
sence
,
it
is
the
highest
in
situation
,
and
the
quickest
in
apprehension
,
for
in
a
moment
,
presently
sight
apprehends
its
obj●ct
in
the
highest
heavens
,
so
it
is
with
faith
,
it
is
the
most
noble
sight
of
all
,
and
it
is
quicke
as
sight
is
,
for
faith
is
that
Eagle
in
the
cloud
,
it
breakes
through
all
,
and
sees
in
a
moment
Christ
in
heaven
,
it
lookes
backeward
,
and
sees
Christ
upon
the
crosse
it
lookes
forward
,
and
seeeth
Christ
to
come
in
glory
,
faith
is
so
quicke
a
grace
,
that
it
presents
things
past
,
things
above
,
things
to
come
,
and
all
in
a
moment
,
so
quicke
is
this
Eagle-eye
of
Faith
.
Againe
,
It
is
largest
it
is
the
largest
sence
,
for
we
can
see
,
almost
the
whole
hemisphere
at
one
view
,
that
a
little
thing
in
the
eye
shold
apprehend
so
much
in
a
moment
,
as
it
is
quick
in
apprehension
,
so
it
is
large
in
comprehension
.
Againe
,
It
is
the
surest
.
it
is
the
most
sure
sence
,
sight
more
then
hearing
,
therefore
,
that
divine
act
of
knowledge
is
compared
to
seeing
,
beleeving
is
compared
to
beholding
,
when
faith
lookes
upon
God
in
the
glasse
of
the
word
,
and
promises
,
it
is
as
certaine
as
the
object
is
certaine
;
Now
how
certaine
is
the
object
?
the
mercy
,
and
love
of
God
in
Christ
,
who
is
truth
it selfe
,
is
most
certaine
.
Then
it
is
that
sence
,
that
workes
most
upon
the
soule
,
It
is
most
working
.
sight
:
for
what
the
body
seeth
,
the
soule
is
affected
and
mooved
with
the
affections
of
desire
,
and
love
,
rise
out
of
sight
,
it
workes
upon
the
affections
most
;
therefore
the
knowledge
that
stirres
up
the
affections
,
and
works
upon
the
heart
,
is
compared
to
sight
,
it
affects
us
marveilously
,
for
answerable
to
our
faith
,
we
love
,
and
joy
,
and
delight
,
it
alters
the
frame
of
the
whole
man
,
therefore
it
is
expressed
here
,
by
beholding
,
divine
,
spirituall
knowledge
,
it
workes
upon
the
heart
.
So
wee
see
why
this
beholding
spirituall
of
the
understanding
,
and
soule
is
compared
to
outward
sight
,
it
is
called
beholding
,
because
it
is
a
most
noble
spirituall
act
of
the
soule
,
and
it
is
most
certaine
and
sure
,
faith
is
the
evidence
of
things
not
seene
,
and
it
workes
upon
the
heart
and
soule
.
Vse
.
Therefore
,
wee
should
labour
to
cleare
this
eye
of
the
soule
,
that
wee
may
behold
the
glory
of
God
,
in
the
glasse
of
the
Gospell
.
Quest.
How
shall
wee
have
the
eye
of
our
soules
fit
to
behold
the
glory
of
God
?
Answ.
Wee
must
fixe
the
eye
of
the
soule
,
fixe
our
mediation
upon
the
glory
of
God
,
How
to
keepe
the
eye
of
the
soule
cleare
.
and
the
excellency
of
Christ
;
a
moving
,
To
●ixe
it
on
the
object
.
rouling
eye
seeth
nothing
,
therfore
we
must
set
some
time
apart
to
fixe
our
meditations
upon
these
excellent
things
in
the
Gospell
.
Then
againe
,
Remoove
hinderances
.
wee
must
labour
to
have
the
hinderances
remooved
both
within
,
and
without
.
Sight
within
,
Inward
.
is
hindred
by
some
inward
suffusion
,
wee
must
labour
that
the
soule
be
cleansed
and
purged
from
all
carnall
passions
and
desires
,
and
base
humours
,
that
wee
may
clearely
behold
this
spirituall
object
,
unlesse
the
soule
be
spirituall
,
it
can
never
behold
spirituall
things
,
the
bodily
eye
cannot
apprehend
rationall
things
,
nor
the
rationall
eye
,
beholds
not
spirituall
things
,
therfore
there
must
bee
a
spirituall
eye
,
the
soule
must
be
purged
,
and
sanctified
by
the
Spirit
,
there
must
bee
some
proportion
betweene
the
soule
and
spiritual
things
,
before
the
soule
can
behold
them
,
therefore
as
the
soule
must
bee
fixed
upon
this
meditation
,
so
the
Spirit
of
God
must
sanctifie
and
purge
the
soule
.
Outward
Outward
.
hindrances
of
sight
,
as
dust
in
the
eyes
,
and
clouds
,
&c.
they
hinder
sight
,
Sathan
labours
to
hinder
the
sight
of
the
soule
from
beholding
the
glory
of
God
shining
in
the
Gospell
,
with
the
dust
of
the
world
,
as
the
Apostle
saith
in
the
next
chapter
:
The
God
of
this
world
blindes
the
eyes
of
men
,
that
they
behold
not
the
glory
of
God
shining
in
the
Gospell
,
therefore
if
the
Gospel
be
hid
,
it
is
hid
to
them
that
perish
,
that
are
lost
,
in
whom
the
god
of
this
world
hath
blinded
their
mindes
,
that
they
beleeve
not
,
least
the
light
of
the
glorious
Gospel
of
Christ
should
shine
upon
them
,
therefore
take
heed
of
too
much
worldly
things
,
of
fixing
our
soules
upon
the
dust
of
the
world
,
upon
things
here
below
,
the
sight
of
Christ
,
and
of
God
in
Christ
,
it
is
not
gotten
by
looking
below
,
by
fixing
the
soule
upon
base
things
below
,
let
us
looke
therefore
that
our
soules
be
inwardly
cleansed
,
and
fixed
upon
spirituall
things
,
and
then
we
shall
the
better
behold
the
glory
of
God
shining
in
the
Gospell
.
And
we
should
preserve
this
sight
of
faith
by
hearing
,
Spirituall
sight
presered
by
hearing
.
begets
seeing
in
Religion
,
death
came
in
by
the
eare
at
the
first
;
Adam
hearing
the
Serpent
,
that
hee
should
not
have
heard
,
death
came
in
by
the
eare
,
so
life
comes
in
by
the
eare
,
we
heare
,
and
then
wee
see
,
as
we
have
heard
,
so
have
wee
seene
,
say
they
in
the
Psalme
:
It
is
true
in
Religion
,
most
of
our
sight
comes
by
hearing
,
which
is
the
sence
of
learning
,
God
will
have
it
so
;
therefore
wee
should
maintaine
all
we
can
,
this
beholding
of
the
glory
of
the
Lord
,
in
the
glasse
of
the
Word
,
and
for
that
end
heare
much
.
You
will
aske
mee
,
The
best
glasse
to
know
Christ
in
.
what
is
the
best
glasse
of
all
to
see
and
know
Christ
in●
If
you
aske
a
Papist
,
he
will
shew
you
crucifixes
,
and
such
kinde
of
things
;
Oh
but
to
behold
Christ
in
the
glasse
of
the
word
,
with
a
Spirit
of
faith
,
that
is
the
best
picture
,
and
representation
that
can
bee
,
it
is
skarce
worth
spending
so
much
time
,
as
to
con
fute
that
foolery
,
to
have
any
grace
wrought
in
the
heart
,
by
such
abominable
meanes
as
that
is
,
as
they
use
it
,
take
it
at
the
best
,
it
is
but
a
bastardly
helpe
,
and
bastardly
meanes
breed
a
bastardly
devotion
,
for
will
God
worke
grace
in
the
heart
,
by
meanes
of
mans
devising
?
If
pictures
bee
any
teachers
,
they
are
teachers
of
lyes
saith
the
Prophet
,
and
in
the
Church
of
God
,
till
Pastors
,
and
Teachers
became
Idols
,
Idols
never
became
Teachers
,
then
came
the
Doctrine
of
Idols
teaching
of
simple
people
,
when
Idols
became
teachers
a
thousand
yeares
after
Christ
.
So
that
the
best
picture
to
see
Christ
in
,
is
the
Word
,
and
Sacraments
,
and
the
best
eye
to
see
him
with
,
is
the
eye
of
Faith
,
in
the
Word
and
Sacraments
,
keepe
that
cleare
,
and
we
need
no
crucifixes
,
no
such
bastardly
helpes
,
of
bastard●
ly
devotion
,
devised
by
proud
men
,
that
would
not
be
beholding
to
God
for
his
Ordinances
:
But
a
touch
is
almost
too
much
,
for
such
things
that
are
so
cleare
to
men
that
have
spirituall
eyes
,
in
Gal.
3.
See
what
Saint
Paul
saith
,
what
his
judgement
was
:
Oh
foolish
Galathians
,
before
whom
Christ
hath
been
painted
and
cruci●ied
,
how
was
he
painted
?
nothing
but
by
the
preaching
of
Christ
crucified
in
the
Gospell
,
and
the
riches
of
Christ
in
the
Gospell
,
and
in
the
Sacraments
laid
open
,
doe
you
thinke
there
were
any
other
crucifixes
in
the
world
then
?
With
open
face
.
The
manner
of
this
beholding
is
with
open
face
,
there
must
be
a
double
vayle
taken
away
before
we
can
behold
the
glory
of
God
;
the
vayle
of
obscurity
,
and
the
vayle
of
slavery
,
the
vayle
of
ignorance
,
and
infidelity
within
▪
and
the
vayle
of
the
things
themselves
,
these
two
vayles
are
both
taken
a
way
before
we
can
with
open
face
behold
the
glory
of
the
Lord
:
the
inward
vayle
is
taken
away
by
the
Spirit
of
God
illuminating
our
understandings
,
and
giving
us
a
Spirit
of
faith
;
the
outward
vayle
of
the
obscurity
,
of
the
things
is
taken
away
by
the
teaching
,
and
ministery
of
the
Gospell
,
having
that
helpe
to
know
the
meaning
of
the
Scriptures
,
so
that
now
in
these
glorious
times
of
the
Gospell
,
both
the
vayles
are
taken
away
,
that
we
may
behold
without
hinderance
the
glory
of
God
shining
in
the
Gospell
,
for
now
we
enjoy
the
ministery
of
the
Spirit
,
the
Spirit
is
effectuall
to
shine
in
our
hearts
,
and
then
we
have
the
gifts
of
men
,
outward
gifts
,
whereby
the
vayle
of
ignorance
is
●aken
away
in
regard
of
the
things
themselves
,
the
things
are
unfolded
.
If
the
things
of
themselves
be
darke
,
The
vayle
tooke
away
.
or
if
they
be
lightsome
,
and
there
be
no
sight
within
,
or
if
there
be
sight
,
and
that
sight
be
vayled
,
there
can
be
no
seeing
,
but
now
to
Gods
elect
he
takes
away
all
these
vayles
,
he
shines
in
wardly
,
and
gives
outward
light
in
the
helpe
of
meanes
,
and
yet
not
withstanding
while
we
live
here
,
there
is
alwayes
some
obscurity
,
and
darknesse
,
But
in
part
.
for
the
vayle
of
the
Scriptures
is
not
quite
tooke
away
,
there
is
some
darkenesse
of
the
Scriptures
,
and
likewise
the
vayle
of
ignorance
,
and
infidelity
is
not
altogether
taken
away
,
there
are
some
remainders
of
ignorance
,
of
infidelity
,
and
hardnesse
of
heart
,
but
yet
in
a
great
measure
it
is
taken
away
here
,
and
shall
by
little
and
little
tooke
away
till
wee
come
to
see
God
face
to
face
in
heaven
.
With
open
face
.
Coverings
had
two
uses
in
the
Iewish
state
.
Two
fold
use
of
a
vayle
.
They
had
a
use
of
subjection
,
therefore
the
Women
had
their
vayles
in
token
of
subjection
.
And
they
had
a
use
likewise
of
obscurity
to
hinder
the
offensive
lustre
of
that
that
is
glorious
,
therefore
Moses
put
a
vayle
on
his
face
,
when
he
came
downe
from
the
mount
;
now
in
Christ
Iesus
in
the
Gospell
,
both
these
vayles
are
taken
away
in
some
respects
,
the
vayle
of
subjection
and
slavery
,
so
farre
as
it
is
a
slavery
is
taken
away
,
the
Spirit
of
Christ
workes
liberty
,
as
I
sayd
before
,
now
wee
serve
God
as
Sonnes
,
and
not
as
servants
any
longer
,
the
vayle
of
subjection
is
taken
away
,
onely
there
is
a
spouse
like
filiall
subjection
,
the
servile
subjection
we
are
freed
from
.
And
then
the
vayle
that
hid
the
things
is
taken
away
too
,
so
now
with
open
face
,
we
behold
the
glory
of
the
Lord
;
now
the
things
themselves
,
Christ
and
the
gracious
promises
of
grace
and
glory
and
comfort
,
they
are
clearely
layd
open
without
any
vayle
;
how
comes
it
then
that
we
see
them
not
?
Why
men
see
not
though
the
Gospell
be
unvailed
.
there
is
a
vayle
over
our
hearts
,
the
more
shame
for
us
,
that
when
the
things
are
unvayled
wee
should
have
a
vayle
upon
our
hearts
,
of
ignorance
and
unbeleefe
,
therefore
if
any
beleeve
not
,
it
is
because
The
god
of
this
world
hath
blinded
their
eyes
;
where
the
meanes
of
Salvation
are
,
and
Christ
layd
open
in
the
meanes
,
if
men
doe
not
beleeve
,
the
fault
is
not
in
the
things
,
for
they
are
unvayled
,
they
are
discovered
and
layd
open
,
the
fault
is
in
us
,
there
is
a
vayle
over
the
hea●t
,
there
is
a
cloud
of
ignorance
and
unbeleefe
,
that
keepes
the
heart
from
beholding
the
glory
of
the
mercy
of
God
in
Christ
.
With
open
face
.
We
see
the
glory
of
God
with
boldnesse
in
the
Gospell
,
Boldnesse
in
the
Gospell
.
we
goe
boldly
to
God
,
Christ
takes
us
by
the
hand
,
and
leades
us
to
his
Father
,
we
have
boldnesse
and
accesse
to
God
through
Christ
by
the
Spirit
,
as
S.
Paul
teacheth
in
diverse
places
,
God
is
not
terrible
to
us
,
now
in
Christ
Gods
nature
is
Fatherly
and
sweete
to
us
,
Christ
in
the
Gospell
is
our
head
,
therefore
wee
goe
boldly
to
God
in
Christ
,
and
Christ
by
his
Spirit
brings
us
to
his
Father
,
we
may
boldly
lay
open
our
soules
in
prayer
,
and
all
our
complaints
before
him
as
to
a
Father
,
we
come
not
as
malefactors
to
a
judge
,
as
slaves
to
a
Lord
,
but
as
children
to
a
father
,
as
a
wife
to
her
spouse
,
with
open
face
in
the
Gospell
,
wee
behold
God
,
that
is
,
with
boldnesse
we
goe
to
him
:
the
Gospell
by
shining
upon
us
takes
away
a
Spirit
of
feare
,
Feare
taken
away
by
the
Gospell
.
and
bondage
,
the
more
we
see
Christ
the
lesse
feare
,
the
more
love
the
lesse
feare
,
the
more
we
see
the
grace
of
God
in
Christ
,
it
diminisheth
a
Spirit
of
feare
,
and
puts
into
us
a
Spirit
of
love
and
boldnesse
,
for
it
presents
to
us
in
Christ
,
full
satisfaction
to
divine
justice
,
that
when
we
offer
Christ
to
the
Father
whom
he
hath
sent
and
sealed
for
us
,
God
cannot
refuse
a
Saviour
of
his
owne
sending
,
and
sealing
and
appointing
to
satisfie
his
justice
,
therefore
wee
goe
boldly
to
the
throne
of
grace
,
it
is
a
mervailous
priviledge
,
that
wee
see
God
clearely
in
the
Gospell
,
with
open
face
,
with
a
Spirit
of
boldnesse
,
the
vayle
of
ignorance
being
taken
away
,
for
the
sight
of
God
to
a
conscience
that
is
naturall
,
and
is
not
convinced
of
the
mercy
of
God
by
the
Spirit
,
it
is
a
terrible
sight
,
a
guilty
conscience
cannot
see
a
man
but
it
trembles
,
it
cannot
see
a
judge
without
trembling
,
and
will
not
the
trembling
conscience
,
the
guilty
soule
,
flee
from
the
face
of
God
a
pace
,
that
trembles
at
the
sig●t
of
a
man
?
What
is
so
contrary
,
as
the
nature
of
God
,
to
the
nature
of
man
out
of
Christ
?
the
unholy
,
impure
,
and
uncleane
nature
of
man
to
the
pure
,
holy
nature
of
God
,
if
Christ
had
not
taken
our
nature
,
and
sanctified
it
in
himselfe
,
and
satisfied
justice
in
it
,
what
boldnesse
could
this
uncleane
nature
of
ours
have
had
to
goe
to
the
holy
God●
let
us
I
beseech
you
be
wrapped
up
in
admiration
of
the
singular
love
of
God
to
us
,
especially
in
the
dayes
of
the
Gospell
,
that
now
we
see
in
a
glasse
,
in
a
cleare
glasse
the
love
of
God
in
Christ
,
and
with
open
face
boldly
we
may
goe
to
God
.
Sometimes
when
the
soule
is
bold
in
sinne
,
Boldnesse
in
sinne
weakneth
boldnesse
of
faith
it
weakeneth
boldnesse
and
faith
,
and
makes
us
looke
upon
that
object
that
our
sinnes
hath
deserved
,
upon
a
wise
God
:
for
howsoever
we
may
behold
his
glorious
face
in
Christ
,
yet
if
we
behold
sinne
against
conscience
,
God
will
hide
himselfe
,
Christ
will
hide
his
face
,
and
hide
the
promises
,
and
leave
us
to
terrours
of
conscience
,
and
the
soule
shall
not
apprehend
his
gracious
face
in
Christ
,
but
that
correction
that
our
sinne
hath
deserved
,
God
hath
power
over
the
soule
,
and
makes
the
soule
appreh●nd
what
obj●ct
he
will
,
and
he
presents
to
a
bold
soule
that
runnes
into
sinne
what
it
deserves
,
hell
for
the
present
;
there
is
no
terrours
to
the
terrour
of
a
Christian
that
is
bold
in
sinne
,
till
God
shine
upon
him
in
his
grace
againe
,
sinnes
against
conscience
especially
wasting
sinnes
,
weaken
fai●h
,
that
wee
cannot
goe
so
boldly
to
God
,
therefore
those
that
say
when
they
sinne
against
conscience
,
that
all
the
cause
of
their
griefe
is
because
they
doe
not
conceive
the
free
mercy
of
God
,
they
are
ignorant
of
Gods
wayes
,
God
is
wise
,
and
though
hee
pardon
sinne
,
(
as
sinne
is
pardoned
in
heaven
,
before
it
be
pardoned
in
the
conscience
)
they
shall
never
be
pardoned
in
thy
conscience
,
till
God
have
made
thy
conscience
smart
for
it
,
and
God
will
let
wrath
into
thy
conscience
,
and
thy
faith
shall
stagger
,
it
is
a
sinne
for
faith
to
stagger
,
it
should
not
doe
so
,
but
it
will
●remble
,
and
quake
,
till
wee
have
humbled
our selves
before
God
.
What
is
the
way
,
after
wee
have
had
boldnesse
and
sweete
familiarity
with
God
,
and
it
hath
beene
interrupted
by
sin
,
how
shall
we
recover
our selves
?
Surely
,
to
apprehend
our
sinnes
to
be
pardonable
in
Christ
,
How
to
●ecov●r
boldnesse
with
God
.
and
that
God
is
an
everlasting
Father
,
and
that
the
covenant
of
grace
is
everlasting
,
and
that
there
is
mercy
in
Isra●ll
,
for
this
thing
,
and
the
conceite
of
mercy
,
must
worke
our
hearts
to
griefe
and
shame
that
is
certaine
:
for
marke
in
the
Gospell
,
Come
unto
me
all
ye
that
are
weary
,
and
heavy
laden
,
hee
cals
us
when
we
find
our
consciences
afflicted
,
and
tormented
,
Hee
came
to
save
that
which
was
lost
:
by
the
blessed
power
of
the
Spirit
,
&
the
blood
of
Christ
is
as
a
fountaine
for
Iudah
,
and
Ierusalem
to
wash
in
,
and
the
blood
of
Christ
purgeth
us
from
sinne
,
and
Christ
bids
us
for
daily
trespasses
aske
pardon
,
daily
therefore
conceive
goodnesse
in
God
still
,
an
everlasting
current
of
mercy
,
and
this
must
work
upon
us
griefe
,
and
shame
,
and
recover
and
strengthen
our
faith
againe
,
for
Gods
children
after
breaches
arise
the
stronger
,
rather
then
ever
they
were
before
,
but
this
onely
by
●he
way
,
we
see
here
how
Gods
glorious
grace
is
conveyed
to
us
,
and
what
is
wrought
in
us
to
apprehend
it
,
a
spirituall
eye
to
see
it
,
in
the
glasse
of
the
Gospell
,
and
with
open
face
wee
behold
it
,
wee
may
goe
boldly
to
the
throne
of
grace
.
I
beseech
you
let
not
this
priviledge
be
forgotten
,
this
priviledge
of
the
Gospell
,
what
is
the
glory
of
the
times
we
live
in
,
but
Gods
face
discovered
in
Christ
?
in
the
Gospel
faith
is
wrought
in
us
,
to
apprehend
this
,
to
see
Gods
face
openly
,
and
that
we
may
come
boldly
with
Benjamin
our
elder
brother
,
come
with
Esaus
garments
,
come
with
Christ
,
and
wee
cannot
be
too
bold
,
remember
alway
there
must
be
a
reverent
familiarity
,
because
hee
hath
Majesty
mixed
with
his
bowels
of
mercy
,
both
are
mixed
together
,
beames
and
bowels
,
so
our
carriage
to
him
must
bee
loving
and
familiar
,
as
he
is
full
of
bowels
of
mercy
,
but
then
he
hath
Majesty
,
a
reverent
familiarity
is
fit
for
a
father
,
and
for
so
gracious
,
and
so
sweete
a
God
,
therfore
that
phrase
wee
see
in
the
Scriptures
,
We
goe
boldly
,
and
cry
Ab.
ba
Father
;
Father
is
a
word
of
reverence
,
that
is
,
we
goe
boldly
to
God
in
Christ
,
&
open
our
wants
as
to
a
Father
,
with
love
,
and
reverence
,
as
it
is
said
here
,
with
open
face
,
let
us
not
forget
this
priviledge
.
We
all
.
Here
is
the
generality
,
Wee
all
,
before
,
in
Moses
time
,
hee
alone
went
into
the
Mount
and
saw
God
,
but
now
,
We
all
,
●ewes
,
and
Gentiles
,
where
the
Gospell
is
Preached
,
Wee
all
.
Therefore
,
you
see
here
the
Church
is
enlarged
by
the
comming
of
Christ
.
And
it
was
a
comfort
to
Saint
Paul
,
and
to
all
good
Christians
,
to
thinke
of
the
inlargement
of
the
Church
,
by
taking
in
the
Gentiles
,
as
it
will
be
a
comfort
hereafter
to
thinke
of
the
inlargeing
of
the
Church
,
by
taking
in
the
lewes
againe
.
The
more
the
better
in
religion
.
Why
is
it
a
priviledge
for
many
,
that
we
all
?
because
in
matters
of
grace
and
glory
there
is
no
envy
at
all
,
all
may
share
without
prejudice
,
all
cannot
be
Kings
here
upon
earth
,
nor
all
cannot
bee
great
men
,
because
the
more
one
hath
,
the
lesse
another
hath
,
but
in
Christ
and
in
Religion
,
all
may
be
gracious
,
God
respects
every
one
,
as
if
there
were
none
but
them
,
hee
respects
all
as
one
,
and
one
,
as
if
there
were
none
but
he
,
every
man
in
solidum
(
as
Civillians
expresse
it
)
entirely
enjoyeth
Christ
,
as
if
there
were
none
but
he
,
he
is
to
all
as
one
,
and
to
one
,
as
if
there
were
none
but
hee
,
Comfort
in
community
in
Religion
there
is
no
envy
as
I
said
,
in
grace
and
glory
,
where
all
may
share
alike
,
and
that
is
the
reason
why
it
is
alway
comfortable
,
to
thinke
of
community
in
Religion
it
is
joyned
with
comfort
.
And
indeed
so
it
is
matter
of
comfort
to
see
a
communion
of
many
in
one
:
for
what
is
the
misticall
body
of
Christ
Iesus
,
but
many
members
joyned
in
one
body
,
under
one
gracious
and
glorious
head
?
and
therefore
it
is
a
deformed
sight
to
see
fraction
;
and
disunion
it
is
that
the
divell
rules
in
,
divide
&
rule
,
it
is
fit
for
the
devill
,
God
and
Christ
rule
in
union
,
the
same
Spirit
of
God
that
knits
the
members
to
the
head
by
faith
,
knits
the
members
one
to
another
in
love
,
and
all
grace
is
derived
from
the
head
to
the
members
,
as
they
are
united
to
the
body
,
if
there
be
therefore
disunion
,
there
is
no
grace
conveyed
so
farre
as
there
is
disunion
,
there
is
no
grace
conveyed
from
the
head
:
for
the
body
growes
up
as
compact
under
one
head
.
Therefore
let
us
labour
to
cherish
union
,
To
labour
for
union
.
and
as
we
hate
distraction
it self
,
so
hate
distraction
and
division
,
for
dissipation
causeth
distraction
,
therefore
by
all
meanes
labour
for
union
,
especially
now
wee
are
to
take
the
Communion
,
that
is
a
seale
of
our
Communion
with
Christ
by
faith
,
and
one
with
another
;
by
love
let
us
labor
to
bring
our
hearts
to
a
holy
Communion
,
none
gaines
by
disunion
,
but
the
devill
himselfe
,
alway
his
pollicy
is
to
make
the
breach
greater
where
any
is
,
therefore
let
us
labour
by
all
meanes
to
bee
united
,
the
more
joyne
together
in
the
blessed
mysteries
of
the
Gospell
;
the
more
comfort
,
and
the
more
glory
when
all
live
,
and
joyne
together
in
holy
things
,
of
God
,
and
in
sweete
love
one
to
another
,
it
is
the
glory
of
that
place
,
and
society
,
and
state
,
so
much
for
that
,
We
all
.
And
are
changed
.
I
shewed
before
,
how
mans
happinesse
stands
partly
in
commnnion
with
God
,
and
partly
in
his
conformity
,
and
likenesse
to
God
.
And
surely
whersoever
there
is
communion
,
there
will
be
conformity
.
This
conformity
is
here
set
downe
springing
from
communion
.
We
all
behold
the
glory
of
God
,
now
reconciled
in
Iesus
Christ
,
what
doth
that
beholding
worke
?
a
conformity
,
we
are
Changed
into
the
same
Image
,
from
glory
to
glory
.
In
these
words
we
see
,
First
,
a
necessity
of
a
change
,
changed
we
must
be
:
Then
in
this
change
,
there
must
bee
a
patterne
of
conformity
,
wee
are
changed
into
the
Image
of
Christ
,
who
is
the
pretotipe
,
the
first
type
,
and
Idea
of
all
perfection
,
we
are
changed
into
the
same
Image
.
And
then
,
how
this
change
is
wrought
to
the
Image
of
Christ
,
it
is
by
beholding
the
glory
of
Christ
in
the
Gospel
,
there
is
a
transforming
power
,
in
beholding
the
glory
of
Gods
mercy
in
Christ
,
it
is
not
a
delighting
object
,
onely
to
see
the
mercy
of
God
in
Christ
,
but
it
is
a
powerfull
object
that
hath
an
influence
upon
the
soule
.
And
then
the
state
of
man
after
this
change
,
it
is
a
glorious
condition
,
Wee
are
changed
from
glory
.
And
then
it
is
a
growing
condition
,
wee
are
changed
from
glory
to
glory
,
still
till
wee
come
to
that
pitch
,
where
there
can
be
no
growth
,
when
the
soule
shall
bee
filled
with
the
fulnesse
of
God
,
as
the
Apostle
speakes
,
when
the
soule
shal
have
(
all
the
powers
that
it
hath
to
receive
,
and
retaine
,
&
comprehend
)
al
the
corners
of
it
filled
,
so
we
grow
from
glory
to
glory
till
then
,
these
things
follow
one
another
:
To
begin
with
the
first
.
There
is
a
necessity
of
a
change
.
Necessity
of
a
chang
.
In
the
state
we
are
,
wee
must
bee
changed
,
as
Christ
tels
Nichodemus
,
there
must
bee
a
change
,
and
such
a
change
as
is
a
new
birth
,
it
must
bee
all
new
,
as
a
bell
,
if
there
be
but
a
cracke
in
it
,
Simil.
it
must
be
new
molded
,
and
cast
againe
,
it
is
good
for
nothing
else
,
so
the
soule
of
man
,
if
there
be
but
a
flaw
,
but
a
cracke
all
is
naught
,
it
must
be
cast
,
and
molded
againe
anew
,
we
must
be
set
in
tune
againe
,
all
is
out
of
tune
,
before
the
soule
can
make
any
sweete
harmonie
in
the
eares
of
God
,
there
must
bee
a
change
,
there
is
no
comming
to
Heaven
without
a
change
,
what
neede
I
presse
this
,
it
is
so
easie
a
point
in
religion
?
except
wee
be
borne
anew
,
wee
cannot
enter
into
heaven
.
But
to
cleare
from
evidence
of
reason
the
necessity
of
a
change
in
the
whole
man
.
Reasons
why
our
nature
m●st
be
changed
.
First
,
because
we
are
in
a
contrary
state
to
grace
,
and
to
God
,
Because
naturally
we
are
opposite
to
God
.
we
are
dead
,
there
must
be
life
in
us
before
wee
come
to
heaven
,
we
are
enemies
,
and
of
enemies
wee
must
be
made
friends
;
how
shall
we
be
sit
for
communion
else
with
God
,
wherein
our
happinesse
stands
,
without
conformity
?
communion
is
between
friends
,
before
those
that
are
in
an
opposite
condition
can
bee
friends
,
there
must
be
an
alteration
,
and
this
alteration
it
must
be
on
Gods
part
,
or
on
our
part
:
Now
who
must
change
,
God
that
is
unchangeable
,
or
wee
that
are
corrupt
,
and
changeable
?
God
will
not
change
,
there
is
no
reason
hee
should
,
hee
is
goodnesse
it selfe
,
alway
unchangeable
,
his
perfection
stands
in
an
indivisible
point
,
he
cannot
alter
a
whit
,
there
is
not
a
shaddow
of
change
in
God
,
therefore
,
when
there
is
difference
betweene
God
and
us
,
the
change
must
be
on
our
part
,
we
must
be
changed
,
as
it
is
Rom.
12.
and
other
places
,
In
the
Spirit
of
our
mindes
,
wee
must
bee
wholly
molded
anew
,
where
there
is
a
condition
so
opposite
,
as
the
frame
of
our
hearts
is
to
God
,
he
being
holinesse
,
and
we
a
masse
and
lumpe
of
sinne
,
of
necessity
there
must
bee
a
change
,
God
intends
in
the
Gospell
to
bring
us
neere
himself
,
and
Christs
end
is
to
bring
us
to
God
,
as
it
is
1
Pet.
3.
18.
all
the
Gospell
is
to
bring
us
back
to
God
from
whom
wee
fell
,
now
our
nature
as
I
sayd
is
defiled
,
and
unholy
,
and
we
cannot
bee
friends
with
God
,
till
there
be
a
likenesse
in
disposition
to
God
,
therefore
our
natures
must
be
sutable
to
the
sweete
,
and
holy
,
and
pure
nature
of
God
in
some
measure
.
We
enter
into
a
covenant
with
God
,
in
the
covenant
of
grace
,
and
how
can
we
maintaine
the
covenant
of
grace
,
without
some
likenesse
to
God
and
Christ
?
in
that
regard
of
necessity
there
must
be
a
change
,
Simile
.
and
this
change
must
be
on
our
part
,
as
we
see
in
an
instrument
,
those
strings
that
are
out
of
tune
,
are
brought
to
them
that
are
in
,
so
it
is
we
that
must
change
and
alter
and
not
God
,
God
is
alway
unchangeable
like
himselfe
in
his
love
,
and
it
is
our
comfort
that
he
is
so
unchangeable
in
his
mercy
,
and
holinesse
,
and
justice
,
therefore
I
say
the
chang
must
be
on
our
part
.
Flesh
and
blood
(
as
it
is
)
cannot
enter
into
heaven
,
that
is
,
the
nature
of
man
,
as
it
is
corrupted
,
we
must
have
new
judgements
of
things
,
and
new
desires
,
and
new
esteeme
,
new
affections
new
joyes
,
new
delights
,
new
conversation
,
new
company
,
all
the
frame
of
the
soule
must
be
new
,
there
must
be
a
new
bent
of
soule
,
it
must
be
turned
another
way
,
the
face
of
the
soule
must
looke
cleane
another
way
,
whereas
before
it
looked
to
the
world-ward
and
to
things
below
,
now
it
must
looke
to
God-ward
and
heaven
ward
:
therefore
those
that
are
in
their
pure
naturalls
,
that
feele
no
change
in
themselves
,
what
shall
we
thinke
of
them
?
they
are
not
in
the
state
of
grace
,
for
of
necessity
there
must
be
a
change
:
There
is
a
double
change
,
Change
double
.
reall
,
and
graduall
.
First
a
reall
change
,
from
ill
to
good
.
And
then
a
graduall
change
,
from
better
to
better
,
from
glory
to
glory
.
The
first
change
is
from
the
state
of
nature
to
grace
,
at
our
first
conversion
,
when
God
puts
the
first
forme
,
and
stampe
upon
us
.
And
then
a
change
in
grace
,
from
glory
to
glory
,
wee
must
bee
changed
.
Then
againe
we
all
expect
glory
in
heaven
,
and
how
can
wee
doe
that
except
we
befitted
for
it
?
We
cannot
●lse
be
fitted
for
heaven
.
the
Church
is
the
fitting
place
for
glory
,
we
enter
into
heaven
in
the
Church
here
,
we
are
hewed
and
squared
here
,
if
we
bee
not
holy
here
,
wee
shall
never
enter
into
heaven
,
there
must
be
a
change
begun
here
if
ever
it
bee
perfected
in
heaven
,
no
uncleane
thing
shall
come
there
,
as
soone
as
ever
Sathan
an
Angell
of
light
sinned
,
he
was
tumbled
out
of
heaven
,
it
will
brooke
no
uncleane
thing
,
no
uncleane
thing
shall
ever
come
there
againe
,
therefore
our
nature
must
be
altered
sutable
to
that
place
,
and
glorious
condition
,
before
we
come
to
heaven
,
except
we
be
new
borne
,
we
cannot
enter
into
the
Kingdome
of
God
,
there
is
direct
Scripture
for
it
:
Beloved
this
is
forgot
,
men
trust
to
the
grace
and
mercy
of
God
,
and
looke
not
after
a
ch●nge
,
and
this
holds
many
from
imbracing
the
Gospell
in
the
truth
of
it
,
from
knowing
Christ
as
the
truth
is
in
him
,
they
heare
they
must
be
changed
,
which
they
are
unwilling
to
,
they
beleeve
that
God
is
mercifull
,
and
that
Christ
dyed
,
&c.
they
snatch
so
much
of
the
Gospell
,
as
may
serve
to
build
them
up
in
selfe-love
,
so
farre
they
thinke
all
is
well
,
but
when
they
see
such
grace
as
must
teach
them
to
deny
ungodlinesse
,
and
worldly
lusts
and
such
grace
as
must
change
and
alter
them
,
this
they
cannot
brooke
,
they
are
content
to
goe
to
heaven
if
they
may
have
it
in
a
way
to
hell
,
in
maintaining
their
corruptions
,
being
proud
and
covetous
,
and
worldly
,
as
they
are
,
this
must
not
be
of
necessity
,
there
must
be
a
change
.
Nay
I
say
more
,
beside
the
former
reasons
,
Every
true
Christian
desires
it
.
the
soule
that
truely
desires
mercy
and
favour
,
desires
alwayes
power
against
finne
,
pardon
and
power
goe
together
,
in
Gods
gift
and
in
the
desire
of
a
Christians
soule
,
there
is
no
Christian
soule
but
hee
desires
the
grace
of
sanctification
to
change
him
,
as
much
as
the
grace
of
pardon
,
for
he
lookes
upon
corruption
and
sinne
,
as
the
vilest
thing
in
the
world
,
and
upon
grace
,
and
the
new
creature
,
as
the
best
thi●g
in
the
world
,
there
is
no
man
changed
but
he
hath
those
apprehensions
of
sanctification
.
Remember
this
against
some
weake
conceites
likewise
,
A
change
in
Sanctification
as
well
as
justification
.
that
would
have
▪
all
the
change
in
justification
,
they
rent
Christs
Offices
,
as
if
he
were
all
Priest
,
and
not
a
King
to
governe
,
as
if
he
were
righteousnesse
,
and
not
sanctification
,
as
if
he
had
merit
to
dye
for
us
,
and
to
give
us
his
righteousnesse
and
no
efficacy
to
change
our
natures
,
as
if
in
the
covenant
of
grace
God
did
not
write
his
law
in
our
hearts
,
but
onely
forgive
our
sinnes
,
hee
doth
both
in
the
covenant
of
grace
,
and
where
God
makes
a
combination
,
we
must
not
breake
it
,
efficacy
and
merit
,
justification
,
and
sanctification
,
water
and
blood
goe
together
,
there
must
bee
a
change
:
but
to
follow
the
point
a
little
further
.
There
must
be
change
,
because
no
holy
action
can
come
from
an
unchanged
power
and
faculty
,
We
can
performe
no
holy
action
else
.
actions
spring
from
powers
and
faculties
,
they
are
sutable
to
them
,
therefore
there
must
bee
a
change
in
the
powers
,
and
faculties
of
the
soule
,
before
there
be
a
change
in
the
life
and
conversation
,
these
three
follow
in
nature
.
The
forme
,
and
living
,
and
being
of
things
,
and
powers
,
And
action
issuing
from
the
power
;
so
in
the
life
of
grace
and
sanctification
there
is
a
power
,
and
ability
to
beleeve
in
God
,
and
to
be
holy
,
and
to
love
God
,
and
then
the
actions
of
love
Spring
from
that
power
,
we
live
and
then
we
have
a
power
to
move
in
nature
,
being
,
and
life
,
and
moving
goe
together
,
so
if
wee
have
a
being
in
grace
,
we
have
a
power
to
move
;
I
beseech
you
therefore
consider
the
necessity
of
a
change
,
of
the
inward
man
,
of
the
powers
,
&
faculties
of
the
soule
,
can
the
eye
see
without
a
power
of
seeing
,
or
the
eare
heare
without
a
faculty
of
hearing
?
can
the
soule
performe
sanctified
actions
without
a
sanctified
power
?
it
is
impossible
.
And
especially
the
alteration
and
change
is
in
the
will
,
The
change
especially
on
the
will
.
which
some
would
have
untouched
they
would
have
it
free
,
those
that
would
have
no
more
given
to
grace
than
needes
must
,
but
grace
workes
upon
the
will
most
of
all
,
divinity
rules
the
will
especially
:
for
the
bent
of
the
will
makes
a
good
,
or
a
bad
man
,
and
the
desires
of
the
will
carry
the
whole
man
with
it
,
we
are
as
the
bent
is
of
our
will
,
we
are
as
the
choyse
of
our
will
is
,
if
the
choyse
and
bent
,
and
by
as
be
the
right
way
,
by
the
Spirit
it
is
good
;
if
the
will
bee
not
inclined
,
and
wrought
to
goe
the
best
way
,
there
is
no
worke
of
grace
at
all
,
though
all
grace
come
in
through
the
understanding
enlightned
,
that
is
the
first
,
yet
it
goeth
into
the
will
,
it
passeth
through
the
understanding
into
the
will
,
and
it
puts
a
new
taste
,
and
rellish
upon
the
will
,
and
affections
.
Well
you
see
therefore
that
the
grace
wrought
in
the
Gospell
,
it
is
not
a
meere
perswasion
,
and
intreaty
,
&c.
but
a
powerfull
worke
of
the
Spirit
entring
into
the
soule
,
and
changing
it
,
and
altering
and
turning
the
bent
,
and
inclination
of
the
will
heaven-ward
,
whereas
by
corruption
of
nature
,
turnes
the
soule
downeward
to
things
below
,
when
the
Spirit
of
God
entreth
into
the
soule
,
it
is
not
onely
by
meere
outward
perswasion
,
to
leave
it
to
the
liberty
of
will
,
but
it
altereth
the
taste
of
the
will
,
the
soule
is
carried
up
▪
and
is
shut
to
things
below
,
it
useth
the
world
as
though
it
used
it
not
,
we
must
have
great
conceites
to
the
worke
of
grace
,
the
Scripture
hath
great
words
of
it
,
it
is
an
alteration
,
a
change
,
a
new
man
,
a
new
creature
,
new
birth
,
&c.
we
see
the
necessity
of
a
change
.
Againe
another
reason
is
this
,
God
qualifies
whom
he
dignifies
.
God
where
he
cals
and
dignifies
he
also
qualifies
,
Princes
cannot
qualifie
those
they
rayse
,
but
God
whom
he
advanceth
to
glory
he
fits
and
qualifies
for
glory
,
where
he
bestowes
his
mercies
and
favours
to
life
everlasting
,
he
calls
to
great
matters
,
and
hee
also
changeth
them
.
If
Saul
were
changed
when
he
came
to
bee
a
King
,
in
regard
of
a
new
quality
,
shall
wee
thinke
that
God
will
call
any
to
the
participation
of
his
glorious
mercy
in
Christ
,
in
pardoning
their
sinne
,
and
accepting
them
to
life
eternall
,
but
he
will
change
them
?
No
,
whosoever
he
calls
to
glory
he
changeth
,
and
altereth
their
dispositions
,
to
bee
fit
for
so
glorious
a
condition
as
a
Christian
is
called
to
,
there
must
bee
a
change
.
Proud
men
love
not
to
heare
of
this
,
it
is
a
prejudice
to
their
former
authority
,
what
,
I
that
was
accounted
▪
a
wise
man
,
now
to
be
a
foole
,
I
that
was
accounted
so
and
so
,
to
alter
all
my
frame
and
course
,
and
to
turne
the
streame
another
way
,
the
world
will
say
I
grow
madde
?
I
say
because
grace
altereth
and
changeth
all
,
Old
things
are
past
away
,
and
all
things
are
become
new
,
those
that
are
carnall
and
proud
,
cannot
indure
a
change
;
because
it
is
some
prejudice
to
their
reputation
,
but
it
must
be
so
if
they
looke
for
salvation
,
thus
you
see
that
point
prooved
enough
.
Into
the
same
Image
.
The
patterne
to
which
wee
are
changed
,
is
the
image
of
Christ
.
It
is
a
rule
,
and
a
true
rule
,
the
first
in
every
kinde
is
the
measure
of
all
the
rest
,
it
is
the
Idea
,
the
patterne
,
and
platforme
of
all
the
rest
;
now
Christ
is
the
first
,
for
hee
is
the
first
borne
,
the
first
fruites
,
the
first
beloved
,
therefore
he
is
the
patterne
of
all
the
rest
,
and
the
measure
of
all
other
,
the
nearer
we
come
to
Christ
the
better
we
are
,
for
that
that
is
the
measure
of
a
thing
,
the
nearer
it
answereth
to
that
the
better
:
Now
Christ
is
the
best
,
and
our
nature
in
Christ
is
joyned
to
the
God-head
in
one
person
,
therefore
we
are
changed
to
the
likenesse
of
Christ
,
the
second
Adam
,
for
as
before
we
are
changed
we
are
corrupted
,
and
depraved
according
to
the
likenesse
of
the
first
Adam
after
his
fall
,
and
as
before
his
fall
,
if
he
had
not
fallen
we
had
beene
borne
according
to
his
likenesse
that
is
good
and
righteous
,
so
now
being
fallen
,
as
soone
as
by
faith
wee
are
planted
,
and
grafted
into
the
second
Adam
we
are
changed
into
his
likenesse
:
Christ
as
it
were
it
Gods
master-peece
,
that
is
,
the
excellentest
worke
and
devise
,
and
frame
of
heaven
that
ever
was
,
to
set
up
such
a
Mediator
,
to
reconcile
justice
and
mercy
,
in
bringing
God
and
man
into
one
person
,
now
Christ
being
Gods
Master-peece
the
best
and
:
most
excellent
frame
of
all
,
he
is
fit
to
be
the
patterne
of
all
excellency
whatsoever
,
therefore
hee
is
the
Image
,
the
Idea
,
the
patterne
,
and
platforme
of
all
our
sanctification
.
Christ
the
second
Adam
is
the
Image
into
which
we
are
changed
,
All
good
in
Christ
opposite
to
the
ill
in
Adam
.
we
are
not
changed
to
the
Image
of
the
first
Adam
by
grace
,
but
to
the
Image
of
the
second
Adam
:
There
is
from
him
a
derivation
of
all
good
,
opposite
to
all
the
ill
wee
drew
from
the
first
Adam
,
wee
drew
from
the
first
Adam
the
displeasure
of
God
;
by
the
second
,
we
obtaine
the
favour
of
God
by
his
death
,
and
satisfafaction
;
with
the
wrath
of
God
,
we
drew
corruption
from
the
first
Adam
,
in
the
second
wee
have
grace
,
from
the
first
Adam
wee
have
death
,
and
all
the
miseries
that
attend
death
,
and
follow
it
.
In
the
second
Ada●
we
have
life
and
all
happinesse
,
till
it
end
in
glory
;
In
a
word
,
whatsoever
ill
we
have
in
the
first
Adam
,
it
is
repaired
abundantly
in
the
second
,
when
we
are
changed
into
his
Image
,
therefore
,
when
you
read
of
the
Image
of
God
in
the
New
Testament
,
it
must
be
understood
,
of
the
Image
of
God
in
Iesus
Christ
,
the
second
Adam
.
Now
this
Image
confists
in
knowledge
,
in
holinesse
and
righteousnesse
,
if
we
compare
Col
,
3.
with
Ephes.
4.
this
was
perfect
in
Christ
,
who
was
the
Image
of
his
Father
,
and
wee
must
bee
like
Christ
,
the
second
Adam
in
sanctification
.
Now
the
grounds
why
wee
must
bee
conformable
to
the
Image
of
the
second
Adam
,
and
not
to
the
first
,
are
these
;
Because
the
second
Adam
is
farre
excelling
the
first
Adam
,
and
as
I
said
,
we
must
be
conformed
to
the
best
Image
,
as
wee
have
borne
the
Image
of
the
first
,
so
we
must
beare
the
Image
of
the
second
,
as
it
is
in
1
Cor.
15.
And
then
the
Image
of
God
in
the
second
Adam
,
is
more
durable
:
for
all
excellencies
,
and
grace
is
more
firmely
set
on
Christ
then
ever
they
were
upon
Adam
,
it
is
set
upon
him
with
such
a
character
and
stampe
,
as
shall
never
bee
altred
,
when
God
set
his
Image
on
the
first
Adam
,
it
was
raced
,
and
decayed
,
and
lost
by
the
malice
of
the
devill
,
because
it
was
not
set
on
so
firmly
,
Adam
being
a
man
,
and
a
good
man
,
yet
hee
was
a
man
changeable
;
But
Christ
is
God
man
,
in
one
nature
,
God
hath
set
such
a
stamp
of
grace
on
the
humane
nature
,
being
eternally
united
to
the
God-head
,
that
shall
never
be
altred
,
therefore
we
are
renewed
according
to
the
Image
of
God
,
as
it
is
stamped
on
Christ
,
not
as
it
was
stamped
on
the
first
Adam
.
And
that
is
the
reason
,
Why
the
〈◊〉
of
Gods
children
is
un●lt●rable
.
why
the
state
of
Gods
children
is
unalterable
,
why
,
being
once
gracious
they
are
so
for
ever
,
if
God
set
the
stampe
of
the
Spirit
of
Christ
on
them
,
it
is
firme
,
as
it
is
upon
Christ
,
it
never
alters
in
Christ
,
nor
in
those
that
are
members
of
Christ
,
the
alteration
is
in
growth
from
better
to
better
:
Gods
children
sometimes
a
little
deface
that
image
by
sinne
,
security
,
and
the
like
,
but
as
a
peece
of
coyne
that
is
a
little
defaced
,
yet
it
hath
the
old
stampe
still
,
and
is
acknowledged
for
good
coyne
,
so
a
Christian
in
all
desertions
,
in
the
worst
state
,
he
hath
the
stampe
still
,
though
it
be
darkened
by
his
carelessenesse
,
yet
after
it
receives
a
fresh
stampe
,
it
is
an
everlasting
stampe
,
when
once
wee
are
Gods
coyne
,
wee
are
never
reprobate
silver
,
and
all
is
,
because
we
are
renewed
according
to
the
Image
of
Christ
,
and
grace
is
firmely
set
in
our
nature
in
Christ
,
so
sure
that
all
the
devils
in
hell
cannot
race
it
out
,
and
hee
is
the
quickening
Spirit
,
and
therefore
able
to
transforme
us
to
his
likenesse
,
better
then
the
first
Adam
was
,
therefore
the
Image
of
God
is
the
likenesse
of
the
second
Adam
,
and
wee
are
changed
into
that
.
Now
the
reasons
why
the
second
Adam
changeth
us
into
his
owne
Image
are
many
;
Why
Christ
changeth
us
into
his
Image
.
First
,
because
hee
is
a
powerfull
head
that
changeth
all
his
members
,
He
is
a
powerfull
head
and
husband
.
a
powerful
roote
that
changeth
all
his
branches
into
his
owne
nature
,
a
powerful
husband
that
changeth
his
owne
Spouse
,
I
say
,
he
is
a
quickning
Spirit
,
a
publicke
person
,
and
the
roote
of
all
beleevers
as
the
first
Adam
,
was
of
us
all
,
as
wee
are
naturall
men
.
Againe
,
it
is
meete
that
brethren
should
bee
all
a
alike
,
We
are
predestinate
to
his
likenesse
.
therefore
,
as
it
is
in
Romanes
8.
Wee
are
predestinate
to
bee
conformed
to
Christ
,
hee
is
the
first
among
many
brethren
,
the
chiefe
brethren
must
bee
all
alike
,
therefore
wee
being
predestinate
to
salvation
,
it
was
fit
we
should
be
predestinate
to
be
conformable
to
our
elder
brother
,
that
brethren
might
bee
of
one
nature
and
disposition
,
it
is
fit
that
the
husband
and
wife
should
be
of
one
disposition
,
Christ
is
the
husband
,
and
wee
are
the
Spouse
,
therfore
by
grace
he
alters
,
and
cleanseth
,
and
purgeth
his
Spouse
,
as
it
is
,
Ephe.
5.
He
loved
his
Spouse
,
and
gave
himselfe
for
it
,
that
he
might
purge
it
,
and
make
it
a
glorious
Spouse
.
It
is
meete
the
wife
should
be
the
glory
of
the
husband
,
as
S.
Paul
saith
,
that
is
,
that
she
should
reflect
the
excellencies
of
her
husband
;
therefore
that
the
Church
might
be
the
glory
of
Christ
,
and
reflect
the
excellencies
of
Christ
,
she
is
changed
to
bee
like
Christ
more
and
more
daily
,
there
is
a
kind
of
congruity
that
brethren
should
be
like
,
and
that
the
Spouse
and
the
Husband
should
be
alike
,
therefore
God
hath
ordained
that
we
should
be
like
him
in
a
threefold
degree
,
in
suffering
,
in
grace
,
and
in
glory
,
whosoever
will
bee
like
him
in
glory
,
must
be
like
him
in
grace
,
first
Gods
election
,
and
ordaining
must
have
its
issue
,
that
is
,
the
representation
of
the
likenesse
of
Christ
in
our
natures
.
Againe
,
the
end
of
Christs
comming
was
to
destroy
the
workes
of
the
devill
,
Christs
end
is
to
destroy
sathans
work
in
us
.
to
deface
all
Sathans
workes
,
especially
his
worke
in
us
,
the
image
of
Sathan
in
our
dispositions
,
for
every
man
by
nature
,
carries
the
image
of
the
devill
on
him
,
till
the
Image
of
Christ
be
stamped
on
,
and
the
image
of
Sathan
raced
out
:
for
in
man
there
is
naturally
an
opposition
to
the
truth
,
a
hatred
of
God
,
and
of
good
things
,
now
Christ
comming
to
dissolve
the
workes
of
the
devill
,
puts
out
this
image
,
and
sets
his
owne
stampe
and
Image
upon
the
Soule
,
therefore
unlesse
Christ
change
us
to
his
owne
Image
,
hee
should
misse
of
the
end
of
his
comming
,
these
,
and
many
such
reasons
there
are
to
prove
,
that
wee
are
restored
,
according
to
the
Image
of
Christ
Iesus
,
and
why
Christ
will
change
us
to
his
owne
likenesse
,
to
adde
one
more
;
The
end
of
Christ
is
,
that
wee
should
enter
into
a
sweete
communion
with
him
,
We
could
have
no
communion
with
Christ
else
.
therefore
he
will
set
such
a
stampe
upon
us
,
as
he
may
delight
in
us
,
and
bee
friends
,
now
if
hee
should
not
change
our
natures
,
what
correspondence
could
there
be
betweene
Christ
and
us
,
now
when
he
hath
altred
,
and
changed
us
,
he
lookes
on
us
as
carrying
his
stampe
and
image
.
Vse
.
1
If
this
be
so
,
that
we
are
changed
into
the
image
of
the
second
Adam
,
lesus
Christ
;
Then
I
beseech
you
,
To
stu●●dy
Christ
.
let
us
labour
every
day
more
and
more
to
study
Christ
,
that
so
by
beholding
Christ
,
wee
may
be
transformed
into
his
likenesse
;
for
the
looking
upon
Christ
is
a
transforming
sight
,
therfore
let
us
looke
into
his
disposition
,
as
it
is
set
forth
in
the
Gospell
,
and
to
his
carriage
,
and
looke
to
his
priviledges
that
so
wee
may
receive
grace
for
grace
,
grace
sutable
to
his
grace
,
disposition
sutable
to
his
disposition
,
conversation
sutable
to
his
conversation
,
and
priviledge
,
and
prerogative
sutable
to
his
pre
rogative
,
that
wee
may
bee
like
him
every
way
.
What
was
his
disposition
,
and
carriage
?
it
were
too
large
to
unfold
it
to
you
as
it
is
in
the
Gospell
,
but
because
we
must
be
changed
into
the
Image
of
Christ
,
it
is
good
to
looke
to
that
picture
,
that
wee
may
resemble
that
Image
as
much
as
may
be
,
you
see
in
the
Gospell
how
he
carryed
himselfe
-
To
-
his
Friends
.
-
Enemies
.
-
the
Devill
.
-
Himselfe
.
You
see
how
full
of
love
he
was
,
what
drew
him
from
heaven
to
earth
?
and
so
to
his
crosse
,
and
to
his
grave
,
but
love
to
mankinde
,
you
see
how
full
of
goodnesse
he
was
,
he
went
about
doing
all
the
good
he
could
,
how
much
good
doth
that
speech
savour
of
that
Paul
speakes
of
him
,
It
is
a
more
blessed
thing
to
give
than
to
receive
,
see
how
full
of
zeale
he
was
,
he
whipped
the
buyers
and
sellers
out
of
the
Temple
,
he
was
full
of
goodnesse
,
it
was
his
meate
and
drinke
to
doe
good
,
it
was
as
naturall
to
him
as
for
a
fountaine
to
streame
out
.
Christs
carriage
.
And
as
I
sayd
for
his
carriage
toward
his
friends
to
those
that
were
good
,
Toward
his
friends
.
how
sweete
and
indulgent
was
he
,
where
there
was
any
beginnings
of
goodnesse
he
did
incourage
it
,
To
weake
Christians
.
he
never
sent
any
backe
againe
,
but
those
that
went
backe
againe
of
their
owne
head
,
as
the
young
man
,
Christ
sent
him
not
backe
,
he
was
so
full
of
sweetenesse
to
weake
Christians
,
nay
he
discovered
himselfe
most
to
the
weakest
,
hee
was
never
more
familiar
with
any
than
with
the
woman
of
Samaria
that
was
an
adultresse
,
and
Mary
that
had
beene
a
sinner
,
how
sweetely
did
hee
appeare
to
her
first
?
how
sweete
was
he
to
sinners
when
they
repented
,
how
ready
to
forgive
and
pardon
?
see
it
in
Peter
,
hee
never
cast
him
in
the
teeth
with
his
Apostacy
,
he
never
upbrayded
him
with
it
,
he
never
so
much
as
tells
him
of
it
,
onely
he
lookes
upon
him
,
and
afterward
Lovest
thou
me
,
&c.
hee
would
not
quench
the
smoaking
flaxe
,
nor
breake
the
bruised
reede
,
To
those
that
had
but
seeming
grace
so
gentle
and
sweete
a
Saviour
have
we
,
hee
was
sweete
to
those
that
were
good
in
the
lowest
degree
of
goodnesse
,
nay
where
there
was
but
a
representation
of
goodnesse
,
as
in
the
young
man
,
he
kissed
,
and
imbraced
him
,
when
he
came
and
sayd
,
What
good
thing
shall
I
do●
to
inherit
eternall
life
,
hee
imbraced
him
,
and
made
much
of
him
;
and
so
to
the
Pharisee
,
Thou
art
not
farre
from
the
kingdome
of
God
,
he
laboured
to
pull
him
further
,
he
was
of
a
winning
,
gaining
disposition
,
those
that
were
good
he
loved
them
,
and
carried
himselfe
so
to
all
as
much
as
might
be
,
shall
we
not
labour
to
be
of
his
disposition
?
not
to
set
people
further
off
,
but
to
be
of
a
gayning
,
winning
nature
.
See
how
obedient
hee
was
to
his
father
,
To
his
Father
.
Not
my
Will
but
thine
be
done
,
both
in
active
,
and
passive
obedience
in
all
things
he
looked
to
his
fathers
will
,
being
●ubordinate
to
him
,
wheresoever
there
is
subordination
there
ought
to
be
obedience
;
now
there
is
a
subordination
to
God
as
our
Father
in
Christ
,
therefore
wee
should
labour
to
be
obedient
even
to
death
as
Christ
was
,
our
happinesse
stands
in
subordination
,
the
happinesse
of
the
inferiour
is
in
subjection
to
the
superiour
that
may
doe
him
good
,
therefore
we
must
be
obedient
to
God
as
Christ
was
,
wee
see
hee
prayed
whole
nights
.
For
his
owne
particular
how
holy
,
To
himselfe
.
and
heavenly
was
he
,
he
takes
occasion
of
vines
,
of
stones
,
of
water
,
of
sheepe
,
and
all
things
to
be
heavenly
minded
,
to
rayse
his
soule
upon
all
occasions
,
and
when
hee
rose
from
the
dead
,
and
conversed
with
his
disciples
what
was
his
talke
?
he
discoursed
all
of
matters
,
of
the
kingdome
of
heaven
,
so
his
whole
disposition
was
heavenly
,
and
holy
in
himselfe
;
and
patient
in
wrongs
done
to
him
,
he
did
not
returne
injury
for
injury
,
you
see
how
meeke
he
was
;
I
give
you
but
a
touch
of
every
particular
,
you
may
by
proportion
apply
the
rest
,
he
was
in
his
owne
particular
holy
,
and
heavenly
,
and
full
of
purity
,
and
holinesse
,
and
heavenlinesse
.
What
was
he
to
his
enemies
?
did
he
call
for
fire
from
heaven
,
To
his
enemies
.
when
they
wronged
him
,
was
he
all
on
a
heate
?
when
his
poore
Disciples
being
more
flesh
than
Spirit
,
would
have
fire
from
heaven
;
You
know
not
what
spirit
you
are
of
,
saith
he
,
he
shed
teares
for
those
that
shed
his
blood
,
Oh
lerusalem
,
Ierusalem
,
&c.
that
afterward
crucified
him
,
and
upon
the
crosse
you
see
there
to
his
very
enemies
,
Father
forgive
them
,
they
know
not
what
they
doe
,
so
then
if
we
will
be
like
to
Christ
,
consider
how
he
carryed
himselfe
to
God
in
devotion
,
and
obedience
,
and
how
in
himselfe
hee
was
full
of
purity
and
holinesse
,
unspotted
every
way
,
how
to
his
friends
,
to
all
that
had
any
goodnesse
in
them
,
and
how
to
his
enemies
,
he
prayed
for
his
very
enemies
.
And
for
the
Devill
himselfe
,
To
the
Devill
.
deale
with
him
as
Christ
did
,
that
is
,
have
no
termes
with
him
,
although
he
come
to
us
in
our
nearest
friends
,
hee
came
to
Christ
in
Peter
,
Sathan
avoyd
,
saith
he
,
if
the
devill
come
to
us
in
our
wives
,
in
our
children
,
in
our
friends
,
avoyd
Sathan
,
Sathan
comes
to
us
sometime
in
our
friends
,
to
give
corrupt
judgement
to
maintaine
false
causes
,
to
doe
this
or
that
that
may
cracke
our
conscience
,
discerne
the
devill
in
our
best
friends
,
for
sometime
they
may
be
the
trunkes
of
the
devill
,
the
devill
may
conveigh
his
Spirit
through
Peter
,
let
us
immitate
Christ
,
discerne
betweene
our
friends
love
,
and
the
subtilty
of
the
devill
in
them
,
and
be
able
to
give
them
an
avant
,
avoyd
Sathan
:
wee
see
Christ
when
hee
encountred
Sathan
,
he
fights
not
with
Sathans
weapons
,
and
when
he
was
to
deale
with
his
instruments
,
but
with
the
Word
of
God
,
he
gives
not
reproach
for
reproach
,
nor
sophistrie
for
sophistrie
,
but
It
is
written
,
shewing
that
we
must
encounter
Sathan
with
Gods
armorie
,
with
weapons
out
of
the
booke
of
God
.
And
then
when
Sathan
would
confesse
him
,
and
make
much
of
him
,
Oh
thou
art
the
Sonne
of
God
,
he
would
have
nothing
to
doe
with
him
,
so
those
that
are
manifestly
led
with
the
Spirit
of
Sathan
,
and
would
presse
kindnesses
on
us
,
have
nothing
to
doe
with
them
so
farre
:
as
we
say
of
the
devill
,
he
is
not
alway
a
lyer
,
but
he
alway
cozeneth
,
so
take
those
that
are
lead
by
the
Spirit
of
the
devill
,
that
are
Iesuited
Papists
,
they
lye
not
in
all
,
but
there
is
cozening
in
all
,
for
all
is
but
snaring
kindnesse
and
gifts
that
will
hurt
more
,
all
offers
from
Sathan
,
and
those
that
are
led
with
the
Spirit
of
Sathan
,
wee
ought
to
suspect
,
as
Christ
we
see
when
Sathan
offered
him
a
kindnesse
,
hee
saw
he
was
to
bee
tooke
heed
of
,
therefore
saith
he
away
,
you
and
your
kindnesse
;
so
have
nothing
to
doe
with
devillish
men
,
those
are
best
at
ease
,
and
prosper
most
that
have
least
to
doe
with
them
,
those
that
see
they
are
alway
deceivers
though
they
be
not
alway
lyers
,
those
that
are
nearest
hostility
prosper
best
,
thus
you
see
a
taste
of
Christs
carriage
to
his
friends
,
to
his
enemies
,
to
Sathan
:
and
for
hypocrites
hee
speakes
Woe
to
them
,
To
Hypocrites
.
he
hated
them
above
all
the
proud
Pharisees
.
I
might
spend
much
time
in
going
over
particulars
in
the
Gospell
,
to
see
what
expressions
there
are
of
Iesus
Christ
.
Vse
2
I
beseech
you
make
this
use
of
it
,
when
in
the
Gospell
you
reade
of
any
expression
,
How
to
reade
the
life
of
Christ
in
the
Gospell
.
of
his
love
and
gentlenesse
,
of
his
obedience
and
humility
,
in
washing
his
Disciples
feete
;
and
Learne
of
me
for
I
am
meeke
,
&c.
and
Come
unto
me
all
ye
that
are
weary
,
and
heavie
laden
,
then
thinke
this
is
the
expression
of
my
blessed
Saviour
,
the
socond
Adam
,
to
whose
Image
I
must
bee
conformed
,
and
transformed
,
and
changed
,
and
therefore
when
you
are
moved
and
tempted
to
sinne
,
from
your
owne
corruption
,
or
from
Sathan
,
reason
thus
with
your selves
,
would
our
blessed
Saviour
if
he
were
upon
earth
doe
thus
,
would
hee
speake
thus
,
would
he
not
doe
thus
if
he
were
here
now
,
would
he
not
be
ready
to
doe
this
good
turne
?
surely
he
would
,
and
I
must
bee
changed
into
his
Image
and
likenesse
,
therefore
let
me
consider
what
my
blessed
Saviour
would
doe
in
the
like
case
,
surely
our
blessed
Saviour
would
not
staine
,
and
defile
his
body
,
he
would
not
make
his
tongue
an
instrument
of
untruth
to
deceive
others
,
he
would
not
bee
covetous
and
injurious
:
Art
thou
a
Christian
or
no
?
If
thou
be
a
Christian
thou
hast
the
anoynting
of
Iesus
Christ
,
that
annoynting
that
was
poured
on
him
as
the
head
,
it
runnes
downe
to
thee
as
a
member
,
as
Arons
oyntment
ranne
downe
to
his
skirts
,
if
thou
be
the
skirt
of
Christ
,
the
meanest
Christian
,
thou
hast
the
same
grace
if
thou
be
a
Christian
,
and
therefore
thou
must
expresse
Christ
,
that
as
thou
art
partaker
of
his
name
,
so
thou
must
be
partaker
of
his
anoynting
if
thou
be
a
Christian
why
doest
thou
thus
?
doth
this
suite
with
thy
profession
?
dost
thou
carry
the
Image
of
Sathan
,
and
dost
thou
thinke
to
bee
a
Christian
,
except
it
be
in
tytle
and
profession
onely
?
No
,
there
is
no
Christian
,
but
if
he
be
a
true
Christian
,
he
is
changed
into
the
likenesse
of
Christ
,
into
his
Image
,
therefore
it
is
a
good
thought
upon
all
occasions
,
every
day
to
thinke
what
would
my
blessed
Saviour
say
,
if
he
were
here
?
and
what
did
he
in
the
like
case
,
when
he
was
upon
earth
?
I
must
be
led
by
the
Spirit
of
Christ
,
or
else
I
am
none
of
his
,
therefore
let
us
shame
our selves
when
we
are
moved
by
our
corruptions
,
and
temptations
to
doe
any
thing
contrary
to
this
blessed
Image
.
And
consider
the
more
we
grow
into
the
likenesse
of
Christ
,
The
more
we
are
like
Christ
the
more
beloved
of
God
.
the
more
wee
grow
in
the
love
of
God
,
who
delights
in
us
as
hee
doth
in
his
owne
Sonne
,
This
is
my
beloved
Sonne
,
in
whom
I
am
well
pleased
;
now
the
more
like
we
are
to
Christ
,
the
more
hee
is
pleased
with
us
.
And
the
more
we
shall
grow
in
love
one
to
another
,
And
of
one
another
.
for
the
liker
pictures
are
to
the
first
patterne
,
Simil.
the
liker
they
are
one
to
another
,
so
the
liker
wee
grow
to
Christ
,
the
liker
we
are
one
to
another
,
and
the
more
like
,
the
more
love
.
Who
keepes
Christ
a
live
in
the
world
,
Who
keepe
Christ
alive
in
the
world
.
but
a
company
of
Christians
that
carry
his
resemblance
,
as
wee
say
of
a
childe
that
is
like
his
father
,
this
man
cannot
dye
as
long
as
his
sonne
is
alive
,
because
he
resembleth
his
father
,
so
as
long
as
Christians
are
in
the
world
that
have
the
Spirit
of
Christ
,
Christ
cannot
dye
,
he
lives
in
them
,
and
Christ
is
alive
no
otherwise
in
the
world
,
than
in
the
hearts
of
gracious
'
Christians
,
that
carry
the
picture
and
resemblance
of
Christ
in
them
.
But
how
are
we
changed
into
the
likenesse
of
Christ
?
How
we
come
to
be
like
Christ
.
how
come
wee
to
be
like
him
?
When
once
we
beleeve
in
Christ
,
we
are
graft
into
the
similitude
of
his
death
,
and
into
the
likenesse
of
his
resurrection
;
it
is
a
point
somewhat
misticall
,
yet
it
is
stood
upon
in
the
Scriptures
,
in
Rom.
6.
especially
at
large
.
How
come
we
to
dye
to
sinne
,
by
vertue
of
Christs
death
?
and
to
live
to
righteousnesse
by
the
fellowship
of
Christs
resurrection
?
it
is
sayd
we
are
transformed
into
the
likenesse
of
Christ
,
the
phrases
of
Scripture
shew
it
,
but
to
stand
upon
these
phrases
a
little
.
Beloved
as
it
was
in
Christs
owne
person
,
How
we
are
dead
and
risen
with
Christ
.
when
Christ
dyed
,
whole
Christ
dyed
,
and
was
crucified
,
but
yet
the
death
it selfe
,
the
crucifying
was
terminate
,
in
the
humane
nature
,
the
humane
nature
dyed
,
and
not
the
Godhead
,
yet
by
reason
of
the
union
,
whole
Christ
dyed
,
and
was
Crucified
,
the
Lord
of
glory
was
crucified
,
as
the
Scripture
speaks
,
and
as
it
was
in
Christ
naturall
,
so
it
is
in
Christ
misticall
,
whole
Christ
misticall
was
crucified
,
whole
Christ
misticall
is
risen
againe
,
notwithstanding
the
crucifying
was
terminate
in
Christ
the
head
,
not
in
the
members
as
his
death
was
terminate
in
his
humane
nature
it
ended
,
and
was
confined
in
that
,
so
this
crucifying
belonged
to
the
head
,
and
the
head
rose
,
yet
whole
Christ
,
all
beleevers
as
soone
as
they
are
one
with
Christ
,
by
reason
of
the
misticall
union
,
they
are
dead
and
crucified
in
Christ
their
head
,
and
risen
and
sit
in
heavenly
places
,
in
Christ
their
head
,
so
then
a
true
beleever
,
when
he
is
made
one
with
Christ
,
he
reasons
thus
,
my
corruption
of
nature
,
this
pride
of
heart
that
naturally
I
have
,
this
enmity
of
goodnesse
,
this
is
crucified
,
for
I
am
one
with
Christ
,
when
he
dyed
I
in
my
head
did
dye
,
and
this
pride
and
covetousnesse
,
and
worldlinesse
,
this
base
and
filthy
carnall
disposition
,
was
crucified
in
Christ
my
head
,
I
in
my
head
was
crucified
,
and
I
in
my
head
now
am
risen
,
and
sit
in
heaven
,
therefore
now
I
am
in
some
sort
glorious
,
therefore
I
minde
things
above
in
my
head
,
and
therefore
because
of
the
necessary
conformity
of
the
members
to
the
head
,
therefore
I
must
more
and
more
dye
to
sinne
,
be
crucified
to
sinne
,
and
rise
by
the
Spirit
of
Christ
,
and
ascend
with
him
,
the
more
I
know
,
and
consider
,
and
meditate
of
this
,
the
more
I
am
transformed
into
the
likenesse
of
his
death
and
resurrection
;
but
to
goe
a
little
further
.
Quest.
What
things
in
Christs
death
did
especially
discover
themselves
to
us
,
(
when
we
once
beleeve
)
to
our
comfort
?
Ans.
Three
things
.
In
regard
of
us
,
Three
things
comfortable
to
us
in
Christs
death
.
wonderfull
love
that
he
dyed
for
for
us
.
In
regard
of
sinne
,
wonderfull
hatred
that
hee
would
dye
for
sinne
.
And
wonderfull
holinesse
and
love
of
grace
,
he
shewed
his
hatred
of
sinne
,
that
hee
would
shed
his
heart
blood
for
it
,
and
wanting
the
glory
of
God
as
it
were
,
by
feeling
the
wrath
of
God
for
a
time
,
even
in
hatred
to
sinne
.
There
were
these
two
affections
pregnant
in
Christ
upon
the
crosse
,
wondrous
love
for
us
to
dye
for
us
,
and
wondrous
hatred
of
sinne
to
purge
it
,
for
which
he
dyed
,
and
wondrous
holinesse
from
whence
hatred
of
sinne
came
;
Whence
hatred
of
sinne
proceedes
.
whence
doth
hatred
of
sinne
come
but
from
wonderfull
purity
,
and
holiness
,
that
cannot
indure
sinne
.
Thus
when
the
soule
considers
it
is
one
with
Christ
,
it
hath
the
same
affections
that
Christ
had
,
Christ
in
love
to
us
dyed
,
can
I
apprehend
that
love
of
Christ
when
hee
dyed
,
and
was
crucified
,
and
tormented
for
my
sinne
,
but
out
of
love
,
I
must
hate
sinne
againe
?
And
when
I
consider
how
Christ
stood
affected
to
sinne
upon
the
crosse
,
when
hee
dyed
to
purge
it
,
and
to
satisfie
for
i●
,
c●n
I
have
other
affections
,
being
one
with
him
,
then
hee
had
upon
the
crosse
?
I
cannot
,
so
whether
I
consider
his
love
to
me
,
or
the
hatred
he
bore
to
sinne
,
considering
my selfe
one
with
him
,
by
a
mysticall
union
,
I
shall
have
the
same
affection
of
love
to
him
,
and
bee
like
him
every
way
,
to
love
what
hee
loves
,
and
to
hate
what
hee
hates
.
I
cannot
but
hate
sinne
,
and
hating
sinne
,
I
must
act
his
part
anew
,
that
is
,
as
he
dyed
for
sinne
,
so
I
dye
to
sinne
,
as
hee
was
crucified
for
it
,
so
it
is
crucified
in
me
,
as
he
was
peirced
,
so
hee
gives
corruption
a
stabbe
in
me
,
as
hee
was
buryed
,
so
my
corruption
is
buryed
,
and
as
he
dyed
once
never
to
dye
againe
,
so
I
follow
my
sinnes
to
the
grave
,
to
death
,
and
consumption
of
old
Adam
,
that
hee
never
riseth
againe
,
so
I
say
,
the
consideration
of
my
union
with
Christ
,
that
I
in
Christ
did
dye
,
and
was
crucified
,
because
my
head
dyed
,
and
was
crucified
.
And
then
it
puts
that
affection
into
mee
that
was
in
Christ
,
and
makes
me
act
Christs
part
,
to
dye
to
sin
daily
more
and
more
,
these
,
&
the
like
thoughts
are
stirred
up
in
a
christian
,
which
Saint
Paul
aimes
at
,
in
Rom.
6.
and
other
places
.
So
by
the
vertue
of
his
resurrection
,
I
am
conformable
more
and
more
,
to
the
graces
in
him
,
for
as
the
power
of
Gods
Spirit
raised
him
up
,
when
hee
was
at
the
lowest
,
when
he
had
beene
three
dayes
in
the
grave
,
so
the
Spirit
in
every
Christian
,
rayseth
them
up
at
the
lowest
to
comfort
,
to
a
further
degree
of
grace
,
more
and
more
,
nay
,
when
they
are
fallen
into
any
sinne
,
or
any
affliction
for
sinne
,
the
same
power
that
raised
Christ
when
hee
was
in
the
grave
;
for
our
sinnes
in
the
lowest
humiliation
that
could
bee
,
it
raiseth
them
from
their
sinnes
daily
,
that
they
gather
strength
from
their
sinnes
,
the
power
that
raised
Christ
at
the
lowest
,
raiseth
a
Christian
at
the
lowest
in
sinne
,
and
in
affliction
for
sinne
,
for
when
he
is
tripped
,
and
undermined
by
his
corruptions
,
God
by
that
power
that
raised
Christ
at
the
lowest
,
recovers
and
strengthens
him
,
and
makes
him
afresh
revenge
himselfe
upon
his
sinne
,
and
when
hee
is
at
the
lowest
,
in
the
grave
,
the
same
power
will
raise
him
like
Christ
every
way
,
so
you
see
how
we
are
changed
to
the
liknesse
of
Christ
.
How
shall
wee
know
then
whether
we
have
the
Image
of
Christ
stamped
upon
us
,
How
to
know
if
we
be
changed
to
Christs
Image
.
or
no
?
If
wee
be
changed
into
the
likenesse
of
Christ
,
we
shall
be
changed
in
our
understandings
,
to
judge
of
things
as
he
did
,
his
ayme
was
to
please
his
father
in
all
things
,
if
we
have
the
same
ends
,
and
the
same
opinion
,
and
esteeme
of
things
,
he
judged
matters
of
grace
,
and
of
the
kingdome
of
God
above
all
other
,
for
the
soule
is
more
worth
then
the
whole
world
,
see
the
judgement
that
he
passed
upon
things
:
Seeke
ye
first
the
Kingdome
of
God
,
and
all
other
things
shall
be
cast
upon
you
.
We
must
bee
changed
in
our
judgement
,
if
we
will
have
his
Image
upon
us
.
Wee
must
bee
like
him
in
our
will
,
in
our
choyce
,
in
the
cleaving
,
and
purpose
,
and
resolution
of
our
will
,
wee
must
have
the
bent
of
our
soule
,
as
his
was
,
our
soules
must
be
edged
,
and
pointed
as
his
was
,
wholly
for
heaven
,
and
the
Kingdome
of
God
:
And
so
for
our
affections
there
must
bee
a
change
in
them
,
in
our
love
,
and
joy
,
and
delight
,
we
must
love
,
and
joy
,
and
delight
,
in
whatsoever
he
did
.
Now
the
way
to
stirre
us
up
to
this
,
is
to
see
what
Image
wee
naturally
carry
,
and
to
see
our selves
in
the
glasse
of
the
Law
,
if
a
man
consider
thus
,
if
Christs
Image
be
not
upon
me
,
I
carry
the
image
of
the
devill
,
this
would
make
him
labour
to
get
another
Image
upon
him
:
For
beloved
at
the
day
of
judgement
,
Christ
will
not
owne
us
,
if
he
see
not
his
Image
upon
us
,
Caesar
will
owne
Caesars
coyne
,
if
hee
see
his
image
upon
it
.
Whose
image
and
superscription
is
this
?
Give
unto
Caesar
,
that
which
is
Caesars
.
If
Christ
see
his
stampe
on
us
,
he
will
owne
us
at
the
day
of
judgment
,
or
else
not
.
Naturally
we
are
all
opposite
to
Christ
,
naturally
wee
are
full
of
pride
and
mallice
,
of
the
spirit
of
the
world
,
and
the
devill
,
get
out
this
by
all
meanes
,
or
else
Christ
will
not
owne
us
at
the
day
of
judgement
,
hee
will
not
looke
upon
us
,
he
cannot
abide
to
see
us
,
if
we
have
not
his
image
,
wee
must
beare
the
image
of
the
second
Adam
,
as
wee
did
the
image
of
the
first
.
Againe
,
the
law
of
God
that
was
written
in
Adams
heart
,
it
is
expressed
,
and
coppyed
out
,
there
see
our selves
,
there
see
all
the
curses
,
there
see
our selves
guilty
of
the
breach
of
every
commandement
,
if
wee
understand
the
law
spiritually
,
that
desire
of
women
,
and
revengefull
thoughts
,
are
murther
,
and
adultery
,
understand
the
law
spiritually
,
and
see
our selves
in
that
glasse
,
see
our selves
utterly
condemned
,
this
will
make
us
flye
to
the
glasse
of
the
Gospell
,
that
we
may
be
changed
into
the
Image
of
Christ
.
There
is
another
image
that
we
more
desire
to
be
changed
into
,
Most
desire
to
be
changed
into
the
likenesse
of
the
world
.
we
are
transformed
into
the
likenesse
of
the
world
,
cast
into
the
mould
of
the
times
,
we
labour
to
have
those
opinions
that
the
times
have
,
and
those
wayes
of
getting
,
and
rising
to
preferment
that
the
world
hath
,
and
to
have
that
carriage
and
disposition
every
way
that
the
world
hath
,
and
so
frame
to
the
spirit
of
the
world
in
al
things
,
that
so
wee
may
not
be
observed
by
others
,
and
crossed
in
our
pleasures
,
and
preferments
,
and
profits
,
wel
,
this
desire
to
be
transformed
into
the
likenesse
of
the
world
,
to
have
the
spirit
of
the
world
,
what
will
it
come
to
in
the
end
?
The
world
shall
bee
condemned
,
if
wee
will
bee
condemned
with
the
world
,
let
us
labour
to
bee
transformed
into
the
opinion
of
the
world
,
and
to
goe
with
the
streame
,
and
the
errours
of
the
time
,
if
we
desire
to
be
damned
.
The
world
must
bee
condemned
,
it
is
the
kingdome
of
Sathan
wherein
hee
rules
,
therefore
,
there
is
no
image
or
likenesse
for
us
to
be
transformed
into
,
if
we
will
bee
saved
,
and
have
comfort
,
but
the
Image
of
Christ
,
and
can
wee
have
a
better
likenesse
to
be
transformed
into
,
then
the
image
of
him
,
by
whom
wee
hope
to
be
saved
?
then
to
be
like
him
from
whom
wee
hope
for
so
great
a
matter
as
Salvation
is
.
Againe
,
that
wee
may
be
changed
into
the
likenesse
of
Christ
,
Meditate
on
Christ
.
let
us
fix
our
meditations
upon
him
,
and
we
shall
find
a
change
we
know
not
how
,
insensible
,
as
those
that
stand
in
the
Sunne
,
for
other
purposes
,
they
find
themselves
lightned
,
and
heate
,
so
let
us
set
our selves
about
holy
meditations
,
and
we
shall
finde
a
secret
insensible
change
,
our
soules
will
be
altered
and
changed
,
wee
know
not
how
,
there
is
a
vertue
goes
with
holy
meditation
,
a
changing
,
transforming
vertue
,
and
indeed
we
can
think
of
nothing
in
Christ
,
but
it
wil
alter
and
change
us
to
the
likenesse
of
it selfe
,
because
we
have
all
from
Christ
,
can
wee
thinke
of
his
humility
,
and
not
be
humble
?
can
wee
thinke
,
was
God
humble
,
and
shall
base
wo●●es
be
proud
,
shall
I
bee
fierce
,
when
my
Saviour
was
meeke
,
can
a
proud
fierce
heart
,
apprehend
a
sweete
meeke
Saviour
?
No
;
the
heart
must
bee
sutable
to
the
thing
apprehended
,
it
is
impossible
that
a
heart
that
is
not
meeke
,
and
sweetened
,
and
brought
low
,
should
apprehend
a
loving
,
and
humble
Saviour
,
there
must
be
a
sutablenesse
betweene
the
heart
and
Christ
:
As
hee
was
borne
of
a
humble
Virgin
,
so
he
is
borne
and
conceived
in
a
humble
heart
,
Christ
is
borne
,
and
conceived
,
and
lives
,
and
growes
in
every
Christian
,
and
in
a
humble
,
and
lowl●
heart
,
made
like
him
by
his
Spirit
,
that
is
the
wombe
.
The
heart
that
is
sutable
,
that
is
the
heart
that
hee
is
formed
in
.
Againe
,
to
be
changed
into
this
image
,
The
sight
of
remainder
of
sin
.
when
we
are
once
in
the
state
of
grace
,
let
us
looke
to
the
remainder
of
our
corruptions
,
the
best
of
us
shall
see
,
that
that
will
make
us
looke
after
Christ
,
look
to
our
world
limindednes
,
to
our
passions
,
to
our
rebellions
,
to
our
darkenesse
and
deadnesse
of
spirit
,
and
then
goe
to
Christ
;
Lord
thou
hast
appointed
Christ
,
to
be
a
head
,
to
be
a
full
vessell
,
that
of
his
grace
,
wee
might
have
grace
for
grace
,
hee
was
annoynted
with
the
oyle
of
gladnesse
above
his
fellowes
,
but
for
his
fellows
,
I
am
earthly
minded
,
hee
is
heavenly
,
I
am
full
of
rebellions
,
of
lusts
,
all
is
at
peace
in
him
,
the
Image
of
God
is
perfect
in
him
,
and
hee
is
a
head
to
infuse
grace
,
a
head
of
influence
as
well
as
of
eminence
,
he
is
not
onely
above
me
,
but
he
hath
all
grace
for
me
,
therefore
goe
to
Christ
,
I
need
thy
heavenly
mindednesse
,
and
some
portion
of
thy
meekenesse
,
of
thy
spirituall
strength
,
I
am
weake
,
and
darke
,
and
dead
,
shine
on
me
,
thou
haste
fulnesse
for
mee
,
so
goe
to
Christ
,
and
draw
upon
every
occasion
,
vertue
,
and
life
,
from
Christ
our
head
,
this
is
to
know
what
is
meant
by
being
transformed
to
Christ
our
head
.
There
are
two
conformities
beloved
exceeding
comfortable
to
us
,
and
wee
must
meditate
on
both
.
First
,
Christs
conformity
to
us
,
he
was
transfigured
into
our
likenesse
,
he
became
man
in
love
to
us
,
not
onely
man
,
but
in
the
forme
of
a
servant
,
base
man
,
he
tooke
mans
nature
,
and
mans
base
condition
,
Phil.
2
,
here
is
the
ground
of
our
comfort
,
that
Christ
tooke
our
forme
,
hee
transfigured
himselfe
to
our
basenesse
,
and
shall
not
we
labour
to
be
transformed
,
to
be
like
him
,
that
out
of
love
stooped
so
low
to
bee
like
us
?
let
us
but
thinke
of
this
beloved
,
our
blessed
Saviour
tooke
our
nature
on
him
,
pure
and
holy
by
his
Spirit
,
he
followed
sinne
to
death
,
he
was
conceived
,
and
lived
,
and
dyed
without
sinne
,
to
satisfie
for
sinne
,
and
now
by
his
Spirit
,
hee
cleanseth
out
sinne
,
he
pursued
,
and
chased
out
sinne
from
his
conception
,
in
all
the
passages
of
his
life
,
so
we
should
be
like
him
,
drive
away
sin
,
get
the
Spirit
,
that
our
nature
in
us
,
may
be
as
it
was
in
him
,
holy
,
and
pure
,
and
spirituall
,
shall
he
be
conformed
to
us
,
and
shall
not
we
conforme
to
him
,
many
such
reasons
,
and
considerations
there
bee
,
to
moove
us
to
be
changed
into
the
Image
of
Christ
.
Christ
in
this
worke
of
changing
is
all
in
all
,
Christ
all
in
all
in
changing
us
.
for
first
of
al
by
Christs
death
and
satisfaction
to
divine
justice
,
The
gift
of
the
Spirit
.
we
have
the
Spirit
of
God
that
doth
all
,
For
Christ
.
for
the
Spirit
is
the
gift
of
Gods
love
,
next
to
Christ
,
the
greatest
:
Now
Christ
having
reconciled
God
,
God
being
reconciled
gives
the
Spirit
,
our
sinnes
being
forgiven
,
the
fruite
of
Gods
love
is
the
Spirit
,
so
wee
have
the
Spirit
by
the
merit
of
Christ
.
Againe
,
we
have
it
from
Christ
,
From
Christ
.
as
a
head
derived
unto
us
,
we
have
the
Spirit
for
Christ
,
and
from
Christ
,
Christ
receives
the
Spirit
first
,
and
then
he
sendsit
into
our
hearts
,
so
for
Christs
sake
,
and
from
Christ
as
a
head
,
we
have
the
Spirit
.
Againe
,
from
Christ
we
have
the
patterne
of
all
grace
whatsoever
,
The
patterne
of
all
grace
from
Christ
.
to
which
wee
are
changed
,
the
patterne
of
all
grace
is
from
Christ
,
he
begins
to
us
in
every
grace
.
Againe
,
in
the
fourth
place
,
The
reasons
of
this
c●ange
from
Christ
the
reasons
inducing
are
all
from
Christ
:
for
we
are
not
only
changed
by
power
,
but
by
reason
,
there
is
the
greatest
reasons
in
the
world
to
be
a
christian
,
and
to
come
out
of
the
state
of
nature
,
when
our
understanding
is
enlightned
to
see
the
horrible
state
of
nature
,
with
the
angry
face
of
God
with
it
,
and
then
to
have
our
eyes
opened
at
the
same
time
to
see
the
glorious
,
and
gracious
face
of
God
in
Iesus
Christ
,
here
is
the
greatest
wisedome
in
the
world
to
come
out
of
that
cursed
state
to
a
better
:
now
the
reasons
of
this
change
are
fetched
from
Christ
,
that
by
knowing
Christ
,
we
know
by
reflection
the
cursed
state
out
of
him
,
and
to
see
the
glorious
benefits
by
Christs
redemption
,
&
glorification
,
these
set
before
the
eye
of
the
soule
,
and
then
the
heart
wrought
upon
by
these
reasons
;
if
Christ
gave
himselfe
for
me
,
shall
not
I
give
my selfe
to
Christ
,
Paul
hath
his
heavenly
Logicke
,
Christ
dyed
for
us
,
that
we
might
live
to
him
,
so
we
have
the
merit
of
the
Spirit
from
Christ
,
the
derivation
of
the
Spirit
from
Christ
as
a
head
and
the
patterne
of
grace
from
Christ
,
and
the
inducing
reasons
all
from
Christ
,
in
this
changing
to
his
Image
.
Againe
in
that
Christ
is
the
Image
to
which
wee
are
changed
,
To
see
all
that
is
good
and
comfortable
in
Christ
,
first
let
us
learne
if
we
would
see
any
thing
excellent
,
and
comfortable
in
our selves
,
see
it
in
Christ
first
,
there
is
nothing
comfortable
in
man
but
it
is
in
Christ
first
,
as
the
first
Image
,
the
first
receiver
of
all
,
Christ
Iesus
himselfe
,
if
wee
would
see
the
love
of
God
see
the
love
of
God
in
Christ
our
head
first
,
in
him
that
is
Gods
beloved
,
if
we
would
see
the
gifts
that
God
hath
blessed
us
with
spirituall
blessings
,
but
it
is
in
Christ
,
we
have
it
from
our
head
first
,
if
we
would
see
Gods
favour
,
This
is
my
beloved
Sonne
in
whom
I
am
well
pleased
,
I
am
well
pleased
in
him
,
and
in
all
his
,
that
are
one
misticall
body
with
him
,
if
we
would
see
comfortably
our
ill
done
away
,
our
sinnes
removed
,
see
it
in
Christ
abased
,
in
Christ
crucified
,
and
made
a
curse
,
see
them
all
wiped
away
in
the
crosse
of
Christ
:
If
we
would
see
glory
upon
the
removall
of
our
sinnes
,
see
it
in
Christ
first
,
he
is
first
risen
,
and
therefore
wee
shall
rise
,
he
is
ascended
and
sits
in
heavenly
places
,
therefore
we
ascend
and
sit
in
heavenly
places
with
him
,
all
that
we
have
or
looke
to
have
comfortable
in
us
,
see
it
in
the
first
patterne
,
and
platforme
in
Christ
,
the
reason
is
cleare
in
Rom.
8.
We
are
elected
,
and
predestinate
,
to
be
conformed
to
the
Image
of
his
Sonne
,
we
are
predestinate
to
bee
conformed
to
Christ
in
all
things
,
to
be
loved
as
hee
is
,
to
bee
gracious
as
he
is
,
to
rise
to
be
glorious
,
to
be
freed
,
and
justified
afterward
from
all
our
sins
,
as
he
our
surety
was
,
wee
are
ordained
to
be
conformable
to
him
every
way
.
In
a
word
the
flesh
of
Christ
it
was
holy
,
it
was
a
suffering
flesh
,
and
then
a
glorious
flesh
,
now
it
is
glorious
,
so
our
nature
must
be
like
this
Image
,
it
must
be
sanctified
flesh
,
by
the
same
Spirit
that
sanctified
the
masse
that
hee
was
made
of
in
the
wombe
,
it
must
be
suffering
flesh
,
in
conformity
to
him
,
for
the
flesh
that
he
tooke
was
suffering
flesh
,
and
he
had
a
Kingdome
of
patience
before
he
had
a
Kingdome
of
glory
,
so
we
must
goe
through
a
Kingdome
of
patience
to
the
Kingdome
of
glory
&
then
upon
conformity
in
holinesse
with
Christ
,
comes
our
conformity
in
glory
,
when
wee
are
content
to
be
conformed
to
Christ
in
our
suffering
flesh
,
then
wee
shall
be
conformed
to
Christ
in
our
glorious
flesh
,
for
our
flesh
must
be
used
as
his
was
,
it
must
be
holy
and
patient
,
and
suffering
,
and
then
it
shall
be
glorious
,
so
in
all
things
we
must
looke
to
Christ
first
,
hee
must
have
the
preheminence
.
Beloved
of
all
contemplations
under
heaven
,
there
is
no
contemplation
so
sweete
and
powerfull
,
as
to
see
God
in
Christ
,
and
to
see
Christ
first
abased
for
us
,
and
our selves
abased
in
Christ
,
and
crucified
in
Christ
,
and
acquitted
in
Christ
,
and
then
rayse
our
thoughts
a
little
higher
,
see
our selves
made
by
little
and
little
glorious
in
Christ
,
see
our selves
in
him
rising
,
and
ascending
,
and
sitting
at
the
right
hand
of
God
,
in
heavenly
places
,
see
our selves
by
a
Spirit
of
faith
,
in
heaven
already
with
Christ
,
what
a
glorious
sight
and
contemplation
is
this
?
If
wee
first
looke
upon
our selves
what
we
are
,
we
are
as
branches
cut
off
from
the
tree
,
as
a
river
cut
off
from
the
spring
that
dyes
presently
,
what
is
in
us
but
we
have
it
by
derivation
from
Christ
,
who
is
the
first
,
the
spring
of
all
grace
,
the
summe
of
all
the
beames
that
shine
upon
us
,
we
are
as
branches
cut
off
,
therefore
now
to
see
Christ
,
and
our selves
in
Christ
,
this
transformes
us
to
bee
like
his
Image
,
it
is
the
sweetest
contemplation
that
can
be
.
We
see
this
change
is
wrought
by
beholding
,
This
change
wrought
by
beholding
.
the
beholding
the
glory
of
God
in
the
Gospell
,
it
is
a
powerfull
beholding
,
for
saith
he
,
we
are
changed
by
beholding
,
to
the
Image
of
Christ
;
sight
workes
upon
the
imaginations
in
bruite
creatures
,
as
Labans
sheepe
,
when
they
saw
the
party
coloured
roddes
it
wrought
upon
their
imaginations
,
and
they
had
lambes
sutable
:
will
sight
worke
upon
imagination
,
and
imagination
worke
a
reall
change
in
nature
?
and
shall
not
the
glorious
sight
of
Gods
mercy
,
and
love
in
Christ
,
worke
a
change
,
in
our
soule
,
is
not
the
eye
of
faith
more
strong
to
alter
and
change
than
imagination
naturall
?
certainely
the
eye
of
faith
apprehending
Gods
love
,
and
mercy
in
Christ
,
it
hath
a
power
to
change
,
the
Gospell
it selfe
together
with
the
Spirit
,
hath
a
power
to
change
,
wee
partake
by
it
of
the
divine
nature
.
This
glasse
of
the
Gospell
hath
an
excellencie
and
an
eminencie
above
all
other
glasses
,
The
excellencie
of
the
glasse
of
the
Gospell
.
it
is
a
glasse
that
changeth
us
,
when
wee
see
our selves
and
our
corruptions
in
the
glasse
of
the
law
,
there
we
see
our selves
dead
,
the
law
findes
us
dead
,
and
leaves
us
dead
,
it
cannot
give
us
any
life
,
but
when
we
looke
into
the
Gospell
and
see
the
glory
of
God
,
the
mercy
of
God
,
the
gracious
promises
of
the
Gospell
,
wee
are
changed
into
the
likenesse
of
Christ
whom
wee
see
in
the
Gospell
:
it
is
an
excellent
glasse
,
therefore
that
hath
a
transforming
power
to
make
beautifull
,
such
a
glasse
would
be
much
prized
in
this
proud
world
,
such
a
glasse
is
the
Gospell
.
Therefore
let
us
b●●
in
love
with
this
glasse
above
all
other
glasses
whatsoever
,
nothing
can
change
us
but
the
Gospel
,
the
Gospell
hath
a
changing
power
,
as
you
have
it
Isay
11.
there
the
Lyon
shall
feede
with
the
Lambe
,
&c.
For
the
whole
earth
shall
be
full
of
the
knowledge
of
the
Lord
:
the
knowledge
of
Christ
lesus
is
a
changing
knowledge
,
that
changeth
a
man
even
from
an
untractable
fierce
creature
,
to
be
tractable
,
sweete
,
and
familiar
,
so
that
the
knowledge
of
God
in
Iesus
Christ
,
you
see
it
is
a
transforming
knowledge
,
and
changeth
us
into
the
Image
of
Christ
to
the
likenesse
of
Christ
.
Especially
upon
this
ground
,
Vpon
what
ground
we
are
changed
by
beholding
.
that
when
wee
looke
upon
Christ
,
and
God
in
Christ
,
we
see
our selves
there
,
in
the
love
of
Christ
,
and
in
the
love
of
God
,
and
thereupon
wee
are
moved
to
be
changed
to
Christ
,
not
by
seeing
Christ
alone
,
or
by
seeing
God
in
Christ
alone
,
but
by
seeing
Gods
love
in
Christ
to
us
,
and
Christs
love
to
us
,
for
the
Spirit
of
faith
which
is
given
together
with
the
Gospell
,
it
sees
Christ
giving
himselfe
for
me
,
and
sees
God
the
Fathers
love
in
me
in
Christ
,
and
giving
me
to
Christ
,
when
the
Spirit
of
faith
with
this
appropriation
seeth
God
mine
in
Christ
,
and
seeth
Christ
mine
,
and
sees
my selfe
in
the
love
of
God
,
and
in
the
love
of
Christ
,
hereupon
the
soule
is
stirred
up
from
a
holy
desire
,
to
bee
like
Christ
Iesus
,
that
loved
me
so
much
,
and
to
be
conformable
to
God
all
I
can
:
For
if
the
person
be
great
and
glorious
,
and
our
friend
too
,
there
is
a
naturall
desire
to
be
like
such
to
imitate
them
,
and
expresse
them
all
we
can
.
Now
when
wee
see
our selves
in
the
love
of
God
and
Christ
,
out
of
the
nature
of
the
thing
it selfe
,
it
will
stirre
us
up
to
be
like
so
sweete
,
and
gracious
,
and
loving
a
Saviour
.
There
are
three
sights
that
hath
a
wondrous
efficasie
,
Three
efficatious
sights
.
and
they
goe
together
.
God
sees
us
in
Christ
,
and
therefore
loves
us
,
as
we
are
in
Christ
.
Christ
sees
us
in
the
love
of
his
father
,
and
therefore
loves
us
as
hee
sees
us
in
his
fathers
love
.
Wee
see
our selves
in
Christ
,
and
see
the
love
of
God
to
us
in
Christ
,
these
three
sights
are
the
foundation
of
all
comfort
,
God
gives
us
to
Christ
,
and
sees
us
as
given
to
him
,
in
his
election
,
Christ
sees
us
as
given
of
the
Father
,
as
you
have
it
Iohn
17.
And
loves
us
as
wee
are
loved
of
the
Father
,
and
then
sees
us
as
his
owne
members
,
and
wee
by
a
Spirit
of
Faith
see
Christ
,
and
see
our selves
in
Christ
,
and
given
to
Christ
by
the
Father
,
hereupon
comes
a
desire
of
imitation
and
expression
of
Iesus
Christ
,
when
we
see
our selves
in
Christ
God
lookes
upon
us
in
Christ
,
and
we
looke
upon
our selves
in
Christ
,
and
when
we
looke
upon
the
mercy
of
God
in
Christ
,
it
kindleth
love
,
and
love
kindleth
love
,
as
fire
kindleth
fire
:
Fire
hath
that
quality
,
that
it
turnes
all
to
it selfe
.
Now
the
meditation
of
the
glorious
love
of
God
in
Christ
it
workes
love
,
and
love
is
an
affection
of
changing
,
love
transformes
as
fire
doth
,
the
love
of
God
warmes
us
,
and
wee
are
fit
for
all
impressions
,
as
things
that
are
warme
,
Iron
is
a
dull
and
heavy
thing
,
yet
when
it
is
warmed
it
is
bright
,
and
plyable
,
and
hath
as
much
as
may
be
,
of
the
nature
of
fire
imprinted
upon
it
,
so
our
dead
,
and
dull
,
and
unflexible
,
and
unyeelding
soules
become
mallyable
,
and
flexible
by
the
love
of
Christ
shining
upon
them
,
his
love
transformes
them
,
and
kindles
them
,
so
here
is
the
way
,
how
the
glory
of
Gods
love
in
Christ
transformes
us
,
because
the
discovery
of
the
bowels
of
mercy
in
God
towards
us
,
kindles
love
to
him
,
and
that
being
kindled
it
workes
likenesse
,
for
love
to
greatnesse
transformes
us
,
it
workes
a
desire
to
be
like
those
that
are
great
,
where
there
is
dependance
,
there
is
a
desire
to
be
like
,
even
among
men
,
much
more
considering
that
God
so
loves
our
nature
in
Christ
,
and
that
our
nature
is
so
full
of
grace
in
Christ
as
it
is
,
the
love
of
God
in
Christ
,
that
hath
done
so
much
for
us
,
it
breedes
a
desire
to
be
like
Christ
in
our
disposition
,
all
wee
can
.
By
looking
to
the
glory
of
God
in
Christ
,
wee
see
Christ
,
as
our
husband
,
and
that
breedes
a
disposition
in
us
,
to
have
the
affections
of
a
Spouse
,
wee
see
Christ
as
our
head
,
and
that
breedes
a
disposition
in
us
,
to
be
members
like
him
.
Quest.
How
shall
wee
know
then
that
wee
see
God
in
Christ
,
and
the
glory
of
God
in
the
Gospell
comfortably
?
Answ.
Hath
this
sight
a
transforming
power
in
thee
,
to
the
Image
of
Christ
?
How
to
knoW
if
we
see
the
glory
of
God
as
we
ought
.
to
make
thee
like
him
;
if
it
have
not
a
transforming
power
,
it
is
a
barren
empty
contemplation
,
that
hath
no
efficacy
or
comfort
at
all
,
so
farre
as
the
sight
of
Gods
love
in
Christ
,
breedes
conformity
to
Christ
,
so
farre
it
is
graciour
and
comfortable
,
see
therefore
whether
thou
art
transformed
to
the
Image
of
Christ
,
if
there
be
not
a
change
,
there
is
no
beholding
of
Christ
to
speake
off
,
no
man
ever
sees
the
mercy
of
God
in
Christ
by
the
eye
of
faith
,
but
he
is
changed
.
For
beloved
,
as
there
must
be
a
change
,
so
it
is
in
this
order
,
from
beholding
the
mercy
of
God
in
Christ
,
for
can
you
imagine
that
any
soule
can
see
it selfe
in
the
glasse
of
Gods
love
in
Iesus
Christ
,
that
it
should
see
in
the
Gospell
Christ
,
and
in
him
,
God
reconciled
unto
him
in
particular
,
but
that
soule
out
of
the
apprehension
of
Gods
love
in
Christ
,
will
love
God
againe
,
and
be
altered
and
changed
?
It
is
impossible
such
a
sight
therefore
,
whereby
we
see
our selves
in
this
glasse
,
as
when
we
looke
in
a
glasse
and
see
our
owne
Image
,
we
see
our
owne
selves
in
Christ
,
and
the
love
of
God
,
such
a
sight
altereth
and
changeth
alway
,
it
works
love
,
and
love
is
the
worker
of
imitaiton
:
Love
workes
imitation
.
for
what
doth
make
one
labour
to
expresse
another
,
in
their
disposition
,
carriage
,
and
conversation
?
Oh
it
is
love
,
as
children
imitate
their
Parents
,
love
is
full
of
invention
,
and
of
this
kinde
of
invention
,
that
it
studdies
to
please
the
person
loved
,
as
much
as
it
can
every
way
,
hereupon
we
come
to
be
desirous
to
be
like
Christ
,
because
we
see
the
glory
of
Gods
mercy
shining
in
Christ
.
The
adversaries
of
the
grace
of
God
,
they
fall
foule
upon
us
,
because
we
preach
justification
by
the
free
mercy
,
and
love
of
God
in
Christ
;
Oh
say
they
,
this
is
to
dead
the
spirits
of
men
,
that
they
have
no
care
of
good
workes
.
Beloved
,
can
there
bee
any
greater
insentive
,
and
motive
in
the
world
,
to
sanctification
,
to
expresse
Christ
,
and
to
studdy
Christ
,
then
to
consider
what
favour
and
mercy
wee
have
in
Christ
?
how
we
are
justified
,
and
freed
by
him
,
by
the
glorious
mercy
of
God
in
Christ
?
there
cannot
be
a
greater
,
therfore
we
see
here
,
they
depend
one
upon
another
,
by
seeing
in
the
glasse
of
the
Gospell
,
the
glory
of
God
,
we
are
transformed
from
glory
to
glory
:
An
excellent
glasse
the
Gospell
is
,
by
seeing
Gods
love
in
it
,
wee
are
changed
:
The
Law
is
a
glasse
too
,
but
such
a
glasse
as
Saint
Iames
speakes
of
,
that
when
a
man
lookes
into
it
,
and
sees
his
duty
,
he
goes
away
,
and
forgets
all
,
the
Law
discovers
our
sinne
and
misery
.
Indeed
it
is
a
true
glasse
,
if
wee
looke
there
,
wee
shall
see
the
true
picture
of
old
Adam
,
and
of
corruption
,
but
it
is
such
a
glasse
as
workes
nothing
upon
us
,
but
when
this
glasse
is
held
out
by
the
Ministers
of
the
word
,
whose
office
it
is
to
hold
the
glasse
to
people
,
when
they
see
the
love
of
God
in
Christ
,
this
is
a
changing
transforming
glasse
,
to
make
them
that
were
deformed
,
and
disfigured
before
,
that
bore
upon
them
the
image
of
Sathan
before
,
now
to
be
transformed
to
be
like
Christ
,
by
whom
they
must
bee
saved
.
Is
there
any
studdy
in
the
world
,
therefore
more
excellent
then
that
of
the
Gospell
,
and
of
the
mercy
of
God
in
Christ
,
that
transformes
&
changes
men
from
one
degree
of
grace
to
another
,
as
it
followes
in
the
Text.
Therefore
,
those
that
finde
themselves
to
be
the
old
men
still
that
have
lived
in
corrupt
courses
,
and
doe
so
still
,
let
them
not
thinke
to
have
any
benefit
by
the
Gospell
,
they
deceive
themselves
,
they
never
knew
God
:
for
hee
that
saith
he
hath
communion
with
God
,
and
walkes
in
darkenesse
,
hee
is
a
lyer
,
Saint
Iohn
gives
him
the
lye
,
for
God
is
light
,
how
can
a
man
see
himselfe
in
the
love
of
God
,
and
remaine
in
a
darke
state
opposite
to
love
,
will
it
not
alter
a
man
?
It
will
not
suffer
him
to
live
in
sinnes
against
conscience
,
let
no
man
that
doth
so
,
thinke
he
hath
benefit
by
Christ
,
that
knowledge
is
but
a
notionall
knowledge
,
a
speculation
,
a
swimming
knowledge
,
it
is
not
a
spirituall
knowledge
,
because
wheresoever
the
knowledge
of
God
in
Christ
is
to
purpose
,
there
is
a
change
,
and
conversion
of
the
whole
man
,
there
is
a
new
judgement
,
and
new
affections
,
the
bent
and
byas
of
them
is
another
way
then
they
were
before
,
there
is
a
change
which
is
called
a
turning
in
the
Scripture
,
those
things
that
were
before
them
before
,
are
now
behind
them
,
and
those
things
that
were
behind
them
,
Repentance
a
turning
.
are
now
before
them
,
whereas
they
turned
their
backe
upon
God
and
good
things
,
now
they
turne
their
faces
,
they
looke
God-ward
,
and
Heaven-ward
,
and
to
a
better
condition
;
for
this
change
is
nothing
else
but
a
conversion
:
therefore
a
man
may
say
as
hee
said
,
I
am
not
I
,
those
that
have
seene
Christ
,
it
makes
them
differ
from
themselves
,
this
sight
workes
a
change
.
If
there
were
not
a
change
it
would
make
God
forsworne
,
If
there
were
not
a
change
,
God
would
be
forsworne
.
as
it
is
Luke
1.
in
Zacharies
song
,
He
hath
sworne
that
being
delivered
out
of
the
hands
of
our
enemies
,
wee
should
serve
him
without
feare
in
holinesse
and
righteousnesse
all
the
dayes
of
our
lives
:
If
any
man
therefore
say
he
is
delivered
from
his
enemies
,
that
he
thinkes
hee
shall
not
be
damned
and
goe
to
hell
;
and
yet
doth
not
live
in
holinesse
and
righteousnesse
,
he
makes
Gods
oath
frustrate
,
for
Gods
oath
joynes
both
together
,
He
hath
sworne
that
being
delivered
out
of
the
hands
of
our
enemies
,
we
should
serve
him
without
feare
,
without
slavish
feare
,
but
with
a
feare
of
reverence
,
in
holinesse
and
righteousnesse
,
all
the
dayes
of
our
life
:
Whosoever
therefore
are
in
a
state
of
deliverance
,
have
grace
granted
them
whereby
they
may
serve
God
in
holinesse
,
and
righteousnesse
all
the
dayes
of
their
life
,
they
are
changed
into
the
same
Image
.
From
Glory
to
Glory
.
By
glory
is
meant
especially
grace
here
,
and
that
which
accompanies
the
grace
of
God
,
the
favour
of
God
,
when
wee
are
perswaded
of
it
by
the
Spirit
,
by
which
grace
is
wrought
in
us
,
upon
grace
in
us
there
followes
peace
,
and
joy
,
and
comfort
,
and
many
such
things
which
the
Scripture
accounts
to
be
glory
.
We
say
there
are
foure
degrees
of
the
glory
of
a
Christian.
Foure
degrees
of
the
glory
of
a
Christian.
First
initiall
glory
,
in
his
first
conversion
,
and
thereupon
the
knowledge
of
his
deliverance
from
that
cursed
and
damnable
state
that
he
is
in
,
the
knowledge
likewise
of
his
title
to
life
everlasting
,
he
comes
to
have
friendship
with
God
,
he
comes
to
have
his
nature
renewed
that
he
may
be
friends
with
God
,
there
must
be
an
assimulation
by
the
Spirit
like
God
in
a
holy
disposition
:
Now
upon
the
favour
of
God
wee
come
to
be
friends
with
God
,
and
to
have
our
natures
altred
,
and
hereupon
comes
those
glorious
qualifications
,
as
peace
,
and
joy
,
and
consolation
in
all
conditions
,
and
liberty
,
and
boldnesse
to
the
throne
of
grace
,
this
is
glory
beloved
.
Is
it
not
a
glory
to
be
friends
with
God
,
and
to
have
God
deale
with
us
as
friends
,
to
reveale
his
secrets
to
us
of
his
love
,
and
grace
in
Christ
,
to
discover
the
hidden
mysteries
of
his
love
to
us
,
that
was
hid
from
the
beginning
of
the
world
?
we
never
know
it
till
our
effectuall
calling
,
till
our
first
conversion
,
for
God
to
be
friends
with
us
all
our
life
,
Abraham
was
the
friend
of
God
,
and
then
to
have
our
nature
renewed
,
to
have
our
shame
layd
aside
:
Sin
makes
us
shamefull
.
indeed
sin
makes
us
shamefull
,
it
is
the
dishonour
,
and
abasement
of
the
soule
:
The
very
change
of
our
nature
to
bee
such
as
God
may
delight
in
,
this
is
glory
,
the
Image
of
God
is
glory
,
therefore
in
Rom.
3.
it
is
sayd
we
are
stripped
,
and
deprived
of
the
glory
of
God
since
the
fall
,
that
is
,
of
the
Image
of
God
by
Adams
sinne
,
whereby
we
resembled
God
in
holinesse
,
so
grace
whereby
we
resemble
God
is
the
Image
and
likenesse
of
God
,
and
that
is
the
glory
of
man
;
If
one
should
aske
what
is
the
best
glory
of
a
man
?
that
intrinsicall
glory
,
that
charactarizeth
a
man
indeede
,
it
is
the
stampe
of
Christ
upon
him
,
the
Image
of
the
second
Adam
,
in
his
soule
to
be
like
him
.
And
hereupon
those
glorious
qualifications
that
follow
upon
it
,
Glorious
comforts
in
religion
.
glorious
peace
,
and
glorious
joy
,
glorious
and
unspeakeable
comfort
,
above
all
discomforts
whatsoever
,
as
indeede
the
comforts
of
religion
,
are
comforts
triumphing
,
and
prevayling
above
all
discomforts
,
there
are
no
comforts
but
those
in
religion
;
that
are
above
the
discomforts
we
meete
with
in
this
world
,
for
what
can
bee
set
against
the
wrath
of
God
,
against
hell
and
damnation
,
but
the
comforts
of
the
Gospell
,
now
when
a
man
is
in
the
state
of
grace
,
and
hath
these
glorious
things
following
him
,
sweete
and
glorious
peace
that
passeth
understanding
,
that
all
the
world
,
and
all
the
devills
in
hell
cannot
shake
,
and
joy
in
the
holy
Ghost
,
and
comforts
above
all
discomforts
whatsoever
.
And
then
glorious
liberty
he
hath
to
come
into
the
presence
of
God
upon
all
occasions
,
being
a
friend
of
God
,
are
not
these
things
glorious
beloved
?
and
these
belong
to
every
Christian.
Now
as
a
Christian
growes
in
assurance
of
his
Salvation
,
Growth
in
grace
glory
.
and
further
friendship
with
God
,
and
further
peace
,
and
joy
,
and
comfort
,
there
is
a
further
degree
of
glory
,
the
growth
of
grace
is
glory
,
therefore
in
2
Pet.
1.
hee
followes
the
point
at
large
when
we
adde
grace
to
grace
,
he
saith
it
gives
a
further
entrance
,
into
the
kingdome
of
God
:
for
the
Kingdome
of
God
is
begun
in
grace
here
,
and
the
further
we
grow
in
grace
,
the
more
we
enter
into
the
kingdome
of
grace
,
and
the
further
we
enter
into
that
,
the
nearer
we
are
to
the
Kingdome
of
glory
.
The
next
degree
of
glory
is
when
the
soule
enjoyes
the
presence
of
God
in
heaven
,
The
glory
of
the
soule
in
heaven
.
then
the
upshot
and
conclusion
,
the
closure
,
and
consummation
of
all
,
at
the
day
of
judgement
,
Of
bodie
,
and
soule
at
the
resurrection
.
when
body
and
soule
shall
bee
united
againe
,
then
is
perfect
glory
,
here
it
is
insinuated
,
when
hee
saith
we
are
changed
from
glory
to
glory
,
that
is
,
from
grace
to
grace
,
till
all
end
in
glory
,
which
is
the
perfection
of
all
in
heaven
,
when
body
and
soule
shall
bee
both
glorious
,
From
glory
to
glory
.
In
this
is
considerable
,
first
that
grace
is
glory
;
And
then
that
grace
being
glory
,
is
growing
in
a
continuall
course
till
it
come
to
perfection
,
wee
grow
from
glory
to
glory
,
from
one
degree
of
grace
to
another
.
Grace
whereby
wee
resemble
Christ
is
glory
,
Grace
is
glory
.
and
indeed
so
it
is
,
It
is
Gods
image
.
for
the
Image
and
likenesse
of
God
is
our
glory
,
what
was
Adams
glory
;
but
his
likenesse
to
God
?
he
was
created
in
Gods
Image
,
and
what
is
our
glory
?
to
be
like
Christ
,
therefore
grace
is
our
glory
.
Mans
perfection
is
his
glory
,
Mans
perfection
.
but
the
renewing
of
Gods
Image
in
grace
is
mans
perfection
,
therefore
it
is
his
glory
.
That
which
makes
a
man
terrible
to
all
opposites
whatsoever
is
glory
,
Terible
to
al
opposites
.
but
grace
makes
a
man
terrible
to
the
Devill
,
and
to
wicked
men
,
both
grace
in
one
man
,
and
grace
in
the
Church
,
for
the
Church
is
Terrible
like
an
army
with
banners
,
when
the
Ordinances
of
God
are
set
up
in
glory
,
and
there
is
glorious
obedience
to
them
in
the
Church
,
it
is
terrible
to
the
enemies
as
an
army
with
banners
,
for
there
is
a
luster
and
glory
in
all
that
is
Gods
,
both
in
the
persons
of
beleevers
,
and
likewise
in
the
Ordinances
of
God
;
grace
is
glorious
as
the
wise
man
saith
,
Wisedome
.
Wisedome
makes
a
mans
face
to
shine
.
Is
not
wisedome
a
glorious
thing
,
to
see
a
wise
understanding
man
able
to
guide
himselfe
and
others
?
it
puts
a
beauty
upon
a
man
,
to
be
a
wise
,
and
understanding
man
:
Humility
.
humility
makes
a
man
glorious
,
for
it
makes
God
put
glory
upon
a
man
when
a
man
is
glorious
,
and
understands
it
not
,
as
Moses
when
his
face
shined
,
he
knew
not
that
it
shined
himselfe
,
many
humble
men
are
glorious
and
thinke
not
so
,
they
are
glorious
,
and
they
shine
,
though
they
see
it
not
.
It
is
not
a
glorious
thing
to
be
taken
out
of
our selves
,
Selfe
denia●l
.
to
deny
our selves
,
to
offer
a
holy
violence
to
our selves
,
and
to
our
corruptions
,
is
not
this
a
glorious
thing
,
when
others
lye
grovelling
like
slaves
under
their
corruptions
,
to
stand
vnmoveable
in
all
the
changes
of
the
world
,
and
in
all
entercourse
of
troubles
to
stand
as
a
rock
in
the
middest
of
all
unmoveable
,
founded
upon
the
love
of
God
in
Christ
,
and
the
hope
of
glory
after
,
not
to
be
shaken
with
the
winde
of
temptations
from
his
standing
,
at
least
not
to
be
shooke
off
his
standing
,
this
is
glorious
to
have
a
constant
Spirit
.
Is
it
not
glorious
to
have
admittance
boldly
by
grace
,
Boldnesse
with
God
.
to
goe
into
the
presence
of
God
at
all
times
,
to
be
prevailer
with
God
,
faith
overcomes
,
not
onely
the
world
but
God
himselfe
,
it
bindes
him
with
him
owne
promise
?
is
not
faith
a
glorious
grace
that
triumphs
over
the
great
God
himselfe
,
binding
him
with
his
owne
Word
and
promise
?
Is
not
love
a
glorious
grace
,
Love
.
that
melts
one
into
the
likenesse
of
Christ
?
beloved
get
love
,
it
is
the
onely
artificiall
worker
of
imitation
,
it
melts
us
into
the
likenesse
of
Christ
it
constraines
,
it
hath
a
kinde
of
holy
violence
in
it
,
no
water
can
quench
it
,
wee
shall
glory
in
sufferings
,
for
that
we
love
,
nothing
can
quench
that
holy
fire
that
is
kindled
from
heaven
,
it
is
a
glorious
grace
.
Hope
,
Hope
.
what
doth
it
?
when
it
casts
anchor
in
heaven
,
it
keepes
us
in
all
the
waves
,
it
purgeth
our
natures
to
bee
like
the
thing
hoped
for
,
there
is
no
grace
but
it
is
glorious
,
so
that
grace
is
glory
,
the
Image
of
God
is
glory
,
it
makes
a
man
glorious
,
it
makes
him
shine
.
Beloved
doe
but
represent
to
your
thoughts
,
such
a
one
as
Ioseph
,
of
a
sweete
,
wise
,
and
loving
Spirit
,
it
is
an
excellent
state
,
to
see
a
man
in
his
place
,
in
the
common
wealth
,
what
a
glorious
sight
is
it
to
see
a
Ioseph
,
a
Nehemiah
,
to
see
a
man
like
Paul
,
all
on
fire
for
the
glory
of
God
,
and
the
good
of
the
Church
,
the
care
of
all
the
Churches
lay
upon
him
,
the
conceite
of
a
man
shining
in
grace
,
what
a
glorious
representation
in
our
thoughts
is
it
.
And
so
in
men
now
living
,
when
we
see
wisedome
,
and
love
tending
to
the
common
good
,
when
wee
see
a
spirit
of
mortification
,
when
wee
see
a
Spirit
of
love
,
that
is
not
for
it selfe
but
for
other
men
,
a
Spirit
of
love
above
selfe-love
,
all
for
the
good
of
others
,
as
Christ
went
about
doing
good
,
It
makes
them
so
lovely
and
glorious
,
as
that
no
object
in
the
world
is
so
glorious
,
as
to
see
a
man
in
whom
the
Image
of
Christ
is
,
it
puts
a
glory
upon
him
.
Besides
it
puts
an
inward
glory
upon
a
man
,
when
it
makes
him
rejoyce
,
The
Spirit
of
glory
rests
upon
him
;
nay
in
imprisonments
and
abasements
,
take
a
good
man
in
any
condition
he
is
glorious
,
his
carriage
is
glorious
,
you
shall
not
see
flesh
and
blood
,
no
revengefull
humor
,
The
glorious
condition
of
a
Christian.
when
flesh
and
blood
is
subdued
,
and
nothing
appeares
in
a
man
,
but
the
Image
of
Christ
,
he
is
a
glorious
creature
,
in
the
greatest
abasement
that
can
be
,
when
Paul
was
in
the
stockes
,
what
a
glorious
condition
was
he
in
,
when
he
sung
at
midnight
when
the
Spirit
of
glory
was
upon
him
,
to
see
the
Martyres
suffer
without
revenge
,
to
pray
for
their
enemies
,
that
they
had
a
Spirit
that
conquered
all
wrongs
,
and
feare
of
death
,
and
displeasure
of
men
,
a
triumphant
Spirit
above
all
things
below
,
to
r●yse
them
above
incouragements
,
and
discouragements
,
what
a
glorious
thing
was
this
,
to
see
a
man
in
his
right
principles
,
with
the
Image
of
God
upon
him
,
he
sees
all
things
below
beneath
him
,
this
is
glorious
to
see
a
man
that
overcomes
the
world
,
that
cares
no
more
for
the
offers
of
preferment
on
the
right
hand
,
or
for
threatnings
on
the
other
hand
,
all
is
nothing
to
him
,
he
breakes
it
as
Sampson
did
his
cords
,
to
see
such
a
victorions
spirit
,
is
not
this
glorious
?
to
see
a
glorious
soule
,
that
is
above
all
earthly
things
whatsoever
,
that
tramples
the
world
under
foote
,
as
the
Woman
cloathed
with
the
Sunne
,
treades
the
moone
under
her
foote
;
the
Church
cloathed
with
Christ
,
who
is
the
glory
of
the
Church
,
tramples
all
earthly
things
under
feete
,
grace
is
victorious
and
conquering
,
prevayling
over
those
corruptions
that
prevayle
over
ordinary
men
.
A
Christian
as
David
,
when
he
had
Saul
in
the
Cave
,
overcomes
himselfe
,
it
is
an
argument
of
a
great
deale
of
strength
of
grace
.
Christ
overcame
himselfe
on
the
crosse
,
he
prayed
for
his
enemies
,
so
when
the
nature
of
man
is
so
subject
to
the
power
of
grace
,
that
though
there
be
rebellions
in
us
(
as
there
will
be
,
while
we
are
in
this
world
)
yet
they
cannot
overpower
the
principle
of
grace
,
all
this
while
a
man
is
a
glorious
Christian
,
because
he
is
not
subject
to
the
common
humors
,
and
infirmities
,
and
weakenesses
of
men
,
therefore
that
makes
a
Christian
glorious
,
when
he
brings
every
thought
,
and
affection
,
and
every
corruption
as
much
as
may
be
,
to
the
subjection
of
the
Spirit
of
glory
,
to
the
Spirit
of
Christ
in
him
,
though
old
Adam
stirre
in
him
,
yet
he
brings
him
downe
that
hee
doth
not
discover
himselfe
to
the
scandall
of
the
Gospell
,
and
profession
,
and
to
the
weakening
of
the
love
of
good
things
,
in
the
hearts
of
others
it
shall
not
break
out
,
he
subjects
these
rising
thoughts
,
here
grace
is
glorious
.
Another
man
cannot
doe
this
,
Difference
betweene
a
Christan
and
another
man
.
he
cannot
love
God
,
he
cannot
deny
himselfe
,
hee
cannot
resist
temptations
not
inwardly
,
he
may
forbeare
an
action
out
of
feare
,
but
a
Christian
can
love
,
and
feare
,
and
delight
in
good
things
,
and
he
can
resist
,
and
hee
can
enjoy
the
things
of
this
life
,
in
a
subordinate
manner
to
better
things
,
a
worldling
cannot
doe
it
,
there
is
a
glory
upon
a
Christian
,
a
derivative
glory
from
Christ
,
for
we
shine
in
his
beames
,
wee
are
changed
according
to
his
Image
from
glory
to
glory
.
Object
.
The
thing
is
not
much
questionable
that
grace
is
glorious
,
but
it
may
bee
objected
doth
grace
make
one
glorious
,
then
how
comes
the
world
to
despise
such
as
have
grace
?
such
as
are
like
Christ
?
I
answere
it
is
from
blindnesse
,
Answ.
from
Spirituall
drunkennesse
,
Why
the
world
despise
those
that
are
gracious
.
and
madnesse
,
they
cannot
discerne
of
things
,
they
are
besotted
,
they
see
no
difference
;
From
blindnesse
of
carnall
men
.
therefore
they
cannot
discerne
things
that
are
excellent
,
but
take
a
man
in
his
right
principles
,
take
a
sober
man
,
and
he
will
see
an
excellency
in
a
Christian
above
himselfe
.
Againe
grace
is
not
made
so
much
of
oft
times
in
the
world
,
From
Saints
infirmities
.
because
it
is
joyned
with
so
many
infirmities
,
our
life
is
hid
with
Christ
,
it
is
hid
under
infirmities
,
and
under
afflictions
oft
times
,
and
being
hidden
it
doth
not
appeare
so
much
in
this
world
.
And
then
againe
however
men
force
upon
themselves
a
contempt
of
grace
,
It
is
but
a
forced
contempt
.
and
of
the
best
things
,
yet
notwithstanding
it
is
but
forced
,
for
their
conscience
stoopes
at
it
,
witnesse
conscience
when
it
gives
evidence
on
their
death
bed
,
take
a
man
when
he
is
himselfe
,
when
he
is
sober
,
when
he
is
best
able
to
judge
,
when
those
things
are
taken
from
him
,
that
obscured
and
darkened
his
judgement
,
and
then
you
shall
have
him
justifie
all
things
that
are
good
,
both
grac●
and
the
meanes
of
grace
.
Againe
it
must
be
so
,
that
we
may
bee
conformable
to
Christ
,
We
must
be
conformed
to
Christ
.
the
world
misguideth
the
state
of
a
Christian
,
they
thinke
them
vile
and
base
persons
,
so
they
did
Christ
the
head
of
the
Church
,
you
see
how
Christ
was
esteemed
,
his
glory
was
vayled
with
our
nature
,
and
with
misery
a
while
,
but
it
sparkled
out
oft
times
in
his
miracles
:
Now
this
was
that
hee
might
suffer
,
and
performe
the
worke
of
Salvation
,
for
the
devill
nor
the
wicked
world
would
never
have
done
that
they
did
to
him
,
if
his
glory
had
broken
forth
to
the
full
luster
of
it
.
So
it
is
with
the
body
misticall
of
Christ
,
the
world
misjudgeth
of
them
,
it
appeares
not
now
what
they
shal
be
hereafter
,
nor
what
they
are
now
indeed
,
because
God
will
have
them
conformable
to
Christ
:
If
so
bee
that
the
glory
of
Christians
were
discovered
in
the
true
lustre
,
who
would
wrong
a
Christian
if
they
did
see
him
indeede
to
be
a
member
of
Christ
,
and
an
heire
of
heaven
,
the
care
of
Angels
,
and
the
price
of
Christs
death
,
if
they
did
see
him
in
his
excellency
,
all
the
world
would
admire
him
,
and
make
another
man
of
him
,
then
of
Potentates
,
and
Monarches
;
but
how
then
should
he
be
conformable
to
his
head
in
afflictions
?
the
head
was
to
save
us
by
death
,
hee
must
be
abased
,
the
world
must
take
him
as
a
strange
man
,
and
we
that
must
be
conformed
to
him
,
wee
must
passe
as
unknowne
men
in
the
world
,
Grace
in
others
either
imitated
or
envied
.
but
not
so
unknowne
,
but
that
grace
breakes
out
sometimes
to
admiration
,
and
imitation
,
and
when
it
hath
not
imitation
,
it
stirres
up
envy
,
and
mallice
in
others
,
in
the
children
of
the
devill
,
therfore
,
notwithstanding
all
objections
,
grace
is
glory
,
it
makes
us
like
Christ
,
who
is
glorious
,
who
is
the
Lord
of
glory
.
And
then
it
drawes
glory
with
it
glorious
peace
,
and
glorious
comfort
,
and
joy
in
the
Holy
Ghost
,
the
attendants
of
grace
in
the
hearts
of
Gods
people
,
is
it
not
as
I
said
a
glorious
thing
,
for
a
man
to
have
that
peace
in
him
that
passeth
all
understanding
,
that
shall
settle
,
and
quiet
his
soule
in
all
tumults
in
the
world
,
when
all
things
are
turned
upside
downe
,
for
a
Christian
to
stand
unmooveably
built
upon
the
Rocke
:
Whence
comes
this
glorious
pitch
,
but
from
grace
,
grace
,
and
peace
,
one
follow
another
,
then
for
a
man
to
have
inward
joy
and
comfort
in
the
midst
of
afflictions
,
and
disconsolations
in
the
world
,
it
is
a
wonderfull
and
a
gloriousthing
,
it
in
called
joy
unspeakeable
,
and
glorious
grace
,
therefore
in
regard
of
that
that
followes
it
,
in
this
world
it
is
glory
.
Hence
it
is
,
that
the
wise
man
saith
,
that
the
Righteous
is
more
excellent
then
his
neighbour
,
The
excellency
of
Christians
above
others
.
hee
is
more
glorious
then
another
man
,
as
pearles
are
above
pebbles
,
he
is
more
excellent
in
life
,
in
death
,
and
after
death
especially
,
for
there
is
a
growing
from
glory
to
glory
,
he
is
glorious
in
life
,
more
glorious
in
death
,
when
his
soule
shall
be
put
into
glory
in
heaven
,
and
most
of
all
glorious
,
when
Christ
shall
come
to
be
glorious
in
his
Saints
,
as
it
is
in
●
Thess.
so
he
is
excellent
in
life
,
and
in
death
,
and
for
ever
,
for
another
man
,
that
is
but
a
man
,
a
man
,
said
I
,
nay
,
if
a
man
be
but
a
man
,
hee
is
either
like
a
devill
in
subtilety
,
or
a
beast
in
sensuallity
,
hee
carries
the
image
either
of
a
beast
,
or
of
the
devill
,
besides
a
man
,
Two
sorts
of
carnall
men
.
a
righteous
man
therefore
that
hath
the
Image
of
God
stamped
upon
him
,
hee
is
better
then
another
man
every
way
,
for
hee
is
in
a
higher
ranke
of
creatures
,
grace
sets
a
man
as
farre
above
other
men
,
as
other
men
are
above
other
creatures
.
At
the
first
the
creatures
reverenced
God
in
Adam
,
they
came
and
tooke
their
names
from
him
,
they
were
subject
to
him
,
so
grace
is
a
glorious
majesticall
thing
,
wicked
men
,
even
Herod
reverenced
grace
in
Iohn
Baptist
,
and
evill
men
reverence
it
in
their
hearts
,
in
Gods
people
,
though
their
mouthes
speake
against
it
,
a
Christian
is
a
Spirituall
man
,
as
reason
lifts
a
man
above
other
creatures
,
so
the
Image
of
God
set
upon
a
man
,
it
lifts
,
&
raiseth
him
above
other
men
.
Vse
.
1
If
grace
,
and
the
Image
of
God
,
To
labour
for
grace
that
we
may
be
glorious
.
and
Christ
,
in
us
be
glory
,
and
make
us
excellent
,
let
us
all
labour
for
grace
above
all
things
,
we
all
as
I
said
before
,
desire
liberty
,
and
as
we
desire
liberty
,
so
wee
desire
glory
,
but
we
know
not
the
way
how
to
come
to
it
,
in
seeking
liberty
,
wee
seeke
licensiousnesse
,
in
seeking
glory
,
we
seeke
it
from
men
,
that
cannot
give
it
,
we
seeke
glory
in
outward
things
that
are
nothing
,
what
is
the
glory
of
all
outward
things
,
but
the
shining
of
a
rotten
peece
of
wood
,
in
the
night
time
?
or
as
a
glow-worme
?
what
is
all
this
glory
,
but
a
flash
?
it
is
nothing
,
if
we
would
seek
true
glory
indeed
,
as
naturally
all
doe
,
let
us
seeke
grace
,
thereby
we
resemble
Christ
,
the
Lord
of
glory
,
thereby
wee
are
glorious
in
the
eyes
of
Christ
,
thereby
wee
are
glorious
both
without
and
within
,
though
this
glory
for
the
present
bee
hid
,
thereby
we
are
terrible
to
the
devill
,
and
all
enemies
:
For
ever
since
his
head
was
crushed
by
Christ
,
that
broke
the
Serpents
head
,
he
is
afraid
of
mans
nature
in
Christ
,
he
is
afraid
of
Christians
,
as
knowing
that
they
be
better
then
himselfe
,
and
hee
shall
bee
judged
by
them
ere
long
,
the
devill
shall
be
judged
by
Christians
,
therefore
let
us
studdy
for
this
glory
,
No
man
glorious
but
a
Christian
.
a
man
is
never
glorious
till
he
be
a
Christian.
It
is
said
of
Antiochus
that
he
was
a
vile
person
,
what
,
though
hee
was
a
King
?
yes
;
let
a
man
be
never
so
great
in
the
world
,
if
he
be
a
wicked
man
,
a
man
that
dishonoureth
his
tongue
,
that
shold
be
his
glory
,
that
hath
not
the
language
of
Canaan
,
that
dishonors
,
and
defiles
his
body
,
that
should
be
the
Temple
of
the
Holy
Ghost
,
a
man
that
carries
a
malicious
,
and
malignant
Spirit
,
that
hath
the
image
of
the
devill
in
his
soule
,
if
hee
bee
never
so
great
a
person
,
he
will
be
vile
ere
long
,
when
all
relations
shall
end
in
death
,
all
excellencies
must
bee
layd
downe
in
death
,
therefore
seeing
all
other
excellencies
cannot
keepe
a
man
from
being
a
vile
person
,
let
us
labour
for
that
that
will
put
a
glory
upon
us
,
labour
for
the
Image
of
Christ
to
be
stamped
upon
our
soule
.
There
is
a
great
humour
in
this
age
in
looking
to
peeces
of
workemanship
,
if
a
man
have
skill
to
discerne
a
peece
as
they
call
it
,
it
is
more
then
ordinary
:
Beloved
,
what
a
vanity
is
this
(
though
these
pictures
be
lawfull
,
they
are
a
kind
of
mute
poetry
)
but
what
is
this
to
the
having
of
the
glorious
Image
of
Christ
stamped
upon
us
,
to
bee
glorious
in
the
eye
of
God
and
in
the
very
judgement
of
carnall
men
?
There
is
nothing
so
excellent
as
grace
,
and
nothing
so
base
as
sinne
,
indeed
there
is
nothing
base
but
sinne
,
and
nothing
excellent
but
grace
,
so
that
Gods
children
,
not
onely
in
their
glorious
riches
,
and
prerogatives
to
be
the
Sonnes
of
God
and
heires
of
Heaven
,
are
glorious
,
but
they
have
an
inward
glory
:
The
Spouse
of
Christ
is
glorious
within
:
Insomuch
that
Christ
is
in
love
with
his
owne
graces
,
he
wonders
at
his
owne
graces
in
his
children
.
Vse
2
Againe
,
oppose
this
to
the
scorne
and
hatred
of
the
world
,
Oppose
this
glory
to
the
base
esteem
of
carnall
men
.
base
minded
persons
that
disgrace
goodnesse
,
that
their
illnesse
may
bee
the
lesse
discerned
,
they
labour
to
make
all
alike
,
all
they
can
by
slaunders
,
at
least
that
their
illnesse
may
not
appeare
,
oppose
the
judgment
of
Gods
Spirit
that
esteemes
grace
glory
a
gainst
all
the
judgement
of
the
base
world
:
Beloved
,
they
shall
know
one
day
,
that
those
that
they
despise
shall
judge
them
,
and
their
hearts
secretly
tell
them
so
,
what
makes
them
maligne
men
better
then
themselves
?
they
have
a
secret
conceit
,
he
is
above
me
,
The
spirituall
man
judgeth
all
things
,
he
is
a
man
that
discernes
by
a
spirituall
eye
,
he
judgeeth
and
condemneth
my
wayes
,
and
hereafter
he
will
judge
mee
,
a
secret
conscience
in
him
,
makes
him
feare
a
good
man
,
though
hee
deprave
and
maligne
him
,
yet
his
heart
stoupes
.
Vse
.
3
Againe
,
is
grace
glory
,
when
God
sets
it
on
us
,
shall
wee
cast
our
crowne
in
the
dirt
?
shall
wee
defile
,
and
blemish
our
glory
by
sinniug
against
conscience
?
wee
forget
our
excellency
,
that
grace
is
glory
,
it
teacheth
us
how
to
carry
our selves
to
our selves
:
If
there
be
grace
is
us
,
let
us
be
honorable
to
our selves
.
It
is
a
good
caveat
that
wee
should
be
venerable
to
our selves
,
that
is
,
Christians
should
take
a
holy
state
to
themselves
.
What
?
I
that
am
an
Heire
of
Heaven
,
I
that
am
a
King
,
I
that
am
a
Conquerour
,
I
that
am
the
Sonne
of
God
,
I
that
am
a
Freeman
,
should
I
tangle
my selfe
with
these
things
,
shall
I
goe
and
staine
my selfe
?
Is
it
not
an
unsightly
thing
to
see
a
golden
pillar
daubed
with
dirt
?
or
to
see
a
crowne
cast
in
the
dirt
?
God
hath
put
a
crowne
upon
me
,
he
hath
made
me
a
King
,
he
hath
made
me
an
Heire
of
Heaven
,
hee
hath
made
me
his
Sonne
,
he
hath
put
a
glory
upon
mee
,
shall
I
abase
my selfe
to
devillish
base
courses
?
No
,
I
will
be
more
honorable
in
my
owne
eyes
.
Let
us
thinke
our selves
too
good
for
the
base
services
of
Sathan
,
these
thoughts
we
should
take
to
our selves
,
these
are
not
proud
thoughts
,
but
befitting
our
condition
,
when
wee
are
tempted
to
any
base
course
whatsoever
it
is
,
it
is
contrary
to
my
calling
.
Vse
4
And
let
us
comfort
our selves
in
the
worke
of
grace
,
though
it
bee
wrought
in
never
so
poore
a
measure
,
Comfort
our selves
in
the
disparagements
of
the
world
.
in
all
the
disparagements
of
the
world
,
for
those
that
are
besotted
with
false
vaine-glory
,
they
have
the
eyes
of
their
soules
put
out
,
and
dimmed
,
and
dazled
with
false
glory
,
they
cannot
judge
of
the
glory
of
a
Christian
,
they
want
eyes
,
therefore
let
us
bee
content
to
passe
in
the
world
as
hidden
,
Christ
passed
concealed
in
the
world
,
onely
now
and
then
,
the
beames
of
his
glory
brake
forth
in
his
miracles
,
so
wee
must
be
content
,
for
our
glory
is
hid
in
Christ
,
for
the
most
part
,
and
it
is
clouded
with
the
imputations
and
malice
of
men
,
and
sometimes
with
infirmities
,
as
it
will
in
this
world
,
let
us
comfort
our selves
with
this
,
that
wee
are
glorious
howsoever
,
and
glorious
within
,
and
this
glory
will
breake
out
in
a
holy
conversation
,
and
it
is
better
to
be
glorious
in
the
eyes
of
God
,
and
Angels
,
and
good
men
,
and
in
the
consciences
of
ill
men
,
then
to
have
glory
from
their
mouthes
,
mallice
will
not
suffer
them
to
glorify
them
with
their
mouthes
,
but
their
consciences
must
needes
stoope
to
goodnesse
,
for
God
hath
put
a
majesty
into
goodnesse
,
that
any
man
that
is
a
man
,
that
is
not
a
beast
,
that
hath
naturall
principles
,
will
reverence
it
,
and
the
consciences
of
such
men
wil
make
them
speake
the
truth
one
day
,
and
they
shall
say
We
fooles
thought
these
men
mad
,
but
,
N●w
wee
see
our selves
fooles
:
therefore
in
the
disparagements
of
worldly
men
,
that
know
not
where
true
glory
lies
,
let
us
be
content
with
this
,
that
God
hath
made
us
truely
glorious
,
by
working
a
change
in
a
comfortable
measure
,
let
us
comfort
our selves
in
this
.
Vse
5
Againe
,
by
this
wee
may
know
whether
wee
have
grace
in
us
or
no
;
If
we
thinke
grace
to
be
glory
,
To
know
whether
we
have
grace
by
our
esteeme
of
it
let
us
have
tha●
judgement
and
conceit
of
grace
of
the
change
of
our
natures
,
In
himselfe
(
by
the
Spirit
of
God
,
and
the
truth
of
God
)
as
the
Holy
Ghost
hath
here
,
calling
it
glory
,
that
very
judgement
shewes
that
there
is
an
alteration
in
our
affections
,
that
we
are
changed
,
in
the
spirit
of
our
minds
,
that
we
have
a
right
conceite
of
heavenly
things
:
for
none
but
a
Christian
indeed
can
judge
grace
to
be
glory
,
that
can
truely
thinke
so
:
for
if
a
man
thinke
grace
to
be
glory
truely
,
if
hee
be
convinced
by
the
power
of
the
spirit
,
he
will
be
gracious
:
for
there
is
an
instinct
in
all
men
by
nature
,
to
glory
in
something
you
have
the
gulls
of
the
world
,
they
glory
in
somthing
,
in
swaggering
,
beastly
courses
,
you
have
devillish
men
glory
that
they
can
circumvent
others
,
rather
then
men
will
have
no
glory
,
they
will
glory
in
that
that
is
shame
indeed
,
man
having
a
disposition
alway
to
glory
in
something
,
if
hee
be
convinced
that
grace
is
glory
he
will
be
gracious
:
Therefore
,
I
beseech
you
enter
into
your
owne
soules
,
and
see
what
conceites
you
have
of
the
Image
of
God
,
of
the
graces
of
Christianity
,
and
then
certainely
it
will
raise
a
holy
ambition
,
to
have
that
stampe
set
upon
you
.
Againe
,
this
is
another
evidence
that
a
man
is
gracious
,
In
others
.
if
he
can
looke
upon
the
life
of
another
that
is
better
then
he
,
with
a
conceite
that
it
is
glory
,
and
loving
of
it
as
glory
,
many
men
see
grace
in
other
men
,
but
with
a
maligning
eye
,
they
see
it
to
disgrace
it
,
for
naturally
this
is
in
men
,
they
are
so
vaineglorious
,
and
ambitions
,
that
when
they
see
the
lives
of
other
men
outshew
theirs
,
instead
of
imitation
,
they
goe
to
base
courses
,
they
obscure
and
darken
that
light
with
slanders
,
that
they
will
not
imitate
in
their
courses
.
This
is
in
the
better
sort
of
men
,
the
prouder
,
and
greater
sort
of
men
,
what
grace
they
will
not
imitate
,
they
will
defame
,
they
will
not
be
outshined
by
any
thing
;
therefore
,
those
that
can
see
so
farre
into
the
life
of
another
man
,
as
they
love
it
,
and
honour
the
grace
of
God
in
another
man
,
it
is
a
signe
there
is
some
worke
of
glory
begunne
in
them
,
men
can
indure
good
things
in
bookes
,
and
by
reports
,
and
good
things
of
men
that
are
dead
,
&c.
but
they
cannot
indure
good
things
running
in
their
eies
,
especially
when
it
comes
in
a
kind
of
competition
,
and
comparison
,
they
love
not
to
bee
out-shined
.
From
glory
to
glory
.
Wee
see
the
state
of
Gods
children
here
,
The
state
of
grace
and
glory
,
both
goe
under
one
name
.
and
the
state
in
Heaven
,
come
both
under
one
name
,
both
are
glory
.
The
children
of
God
are
Kings
here
,
they
shall
be
Kings
in
Heaven
,
they
are
Saints
here
,
as
they
be
Saints
in
Heaven
,
there
is
an
adoption
of
grace
,
as
well
as
an
adoption
of
glory
,
Rom.
8.
There
is
a
regeneration
here
,
of
our
soules
,
there
is
a
regeneration
of
soule
and
body
then
.
We
are
new
creatures
here
,
and
we
shall
be
new
creatures
there
.
Quest.
Why
doe
all
come
under
one
name
,
the
state
of
glory
in
Heaven
,
and
the
state
of
grace
here
,
is
there
no
difference
?
Answ.
Yes
,
but
the
difference
is
in
degrees
,
and
not
otherwise
:
Heaven
must
be
begun
here
.
for
Heaven
must
be
begunne
here
,
if
ever
wee
meane
to
enter
into
Heaven
hereafter
,
we
enter
into
the
subburbs
here
,
we
must
be
new
creatures
here
,
we
are
kings
here
,
we
are
Heires
apparant
here
,
we
are
adopted
here
,
we
are
regenerate
here
,
we
are
glorious
here
,
before
we
be
glorious
hereafter
,
therfore
beloved
,
we
may
read
our
future
state
in
our
present
,
wee
must
not
thinke
to
come
de
scelo
in
celum
,
(
as
he
saith
)
out
of
the
filth
of
sinne
to
Heaven
,
but
Heaven
must
be
begunne
here
,
you
see
both
have
the
same
name
,
grace
and
glory
.
Therefore
,
wouldst
thou
know
,
what
thy
condition
shall
be
afterwards
?
read
it
in
thy
present
disposition
,
if
there
be
not
a
change
,
and
a
glorious
change
here
,
never
looke
for
a
glorious
change
hereafter
,
what
is
not
begunne
in
grace
,
shall
never
be
accomplished
in
glory
,
both
grace
here
,
and
glory
hereafter
,
comming
under
the
same
name
it
forceth
this
.
And
likewise
it
is
a
ground
of
comfort
,
Comfort
,
that
grace
and
glory
have
the
same
name
.
for
why
have
we
the
same
terme
here
,
when
we
are
in
the
state
of
grace
,
why
are
we
decked
and
adorned
with
the
same
title
,
as
wee
shall
bee
in
heaven
?
It
is
partly
for
certainety
,
grace
is
glory
as
well
as
the
perfection
of
it
is
glory
,
to
shew
that
where
grace
is
truely
begun
,
it
will
end
in
glory
;
all
the
powers
in
the
world
cannot
interrupt
Gods
gracious
progresse
and
way
;
what
is
begun
in
grace
,
will
end
in
glory
,
where
the
foundation
is
layd
,
God
will
be
sure
to
put
up
the
roofe
,
he
never
repents
of
his
beginnings
,
Salomon
saith
that
the
righteous
is
like
to
the
Sun
,
that
growes
brighter
,
and
brighter
,
till
hee
come
to
his
full
strength
,
so
the
state
of
the
godly
growes
more
and
more
,
from
light
to
light
,
till
hee
come
to
full
strength
.
Difference
betweene
the
state
of
the
godly
and
wicked
.
The
state
of
the
wicked
is
cleane
contrary
;
the
state
of
the
wicked
is
like
the
declining
day
,
the
Sunne
growes
downe
and
downe
till
it
bee
twilight
,
and
thence
to
darkenesse
,
and
then
to
utter
darkenesse
,
so
they
being
darke
in
themselves
,
they
grow
from
the
darkenesse
of
misery
,
and
terrour
of
conscience
to
eternall
darkenesse
,
blacke
dismall
darkenesse
in
hell
,
but
the
state
of
the
godly
it
is
like
the
course
of
the
Sunne
after
midnight
,
that
is
growing
up
,
up
still
till
it
come
to
mid
day
,
so
the
state
of
the
godly
it
is
alway
on
the
mending
hand
,
it
is
alwayes
a
growing
state
,
it
is
a
hopefull
condition
,
they
goe
from
glory
to
glory
,
and
therefore
let
us
be
assured
of
eternall
glory
for
the
time
to
come
,
as
sure
as
we
are
of
the
beginnings
of
grace
here
wrought
,
you
see
then
a
maine
difference
betweene
the
godly
and
others
,
other
men
grow
backeward
proficere
in
pejus
as
we
say
,
they
take
degrees
backe
from
worse
to
worse
,
till
they
end
in
utter
desolation
and
destruction
for
ever
,
but
the
other
riseth
by
degrees
,
till
they
come
to
that
happinesse
that
can
admit
no
further
degrees
,
all
the
glory
of
the
world
ends
in
vanity
and
in
nothing
,
but
the
glory
of
a
Christian
that
begins
in
grace
,
you
see
it
proceedes
from
glory
to
glory
,
alway
growing
and
amending
:
If
men
were
not
spiritually
mad
,
would
they
not
rather
be
in
a
condition
alway
amending
and
growing
more
and
more
hopefull
still
,
than
to
bee
in
a
condition
alway
declining
,
and
most
subject
to
decline
when
it
is
at
the
toppe
.
There
is
no
consistence
in
any
humane
felicity
,
but
it
is
in
precipite
neere
a
downefall
when
it
is
at
the
highest
,
Gods
children
are
neere
rising
when
they
are
at
the
lowest
,
there
is
a
Spirit
of
glory
lights
,
and
not
onely
so
,
but
rests
on
them
,
it
doth
not
light
upon
them
,
and
then
goe
away
,
it
is
not
as
a
flash
or
blaze
of
flaxe
,
or
so
,
but
the
Spirit
rests
,
and
growes
still
upon
them
,
from
glory
to
glory
;
the
state
of
a
Christian
it
is
comfortable
that
is
soundly
converted
,
when
he
shall
thinke
every
day
brings
me
nearer
my
glory
,
every
day
I
rise
,
I
am
somewhat
happier
than
I
was
the
day
before
,
because
I
am
somewhat
more
glorious
,
and
nearer
to
eternall
glory
,
when
another
wretch
that
lives
in
sinnes
against
conscience
,
may
say
I
am
somewhat
nearer
hell
,
nearer
eclipsing
and
ebbing
,
and
declining
than
before
,
so
every
day
brings
terrour
to
the
one
,
and
matter
of
comfort
to
the
other
.
From
glory
to
glory
.
Grace
we
see
is
glory
,
especially
when
it
is
in
strength
,
Grace
glorious
when
it
is
in
strength
.
and
the
more
grace
growes
,
the
more
glory
,
the
more
it
shines
the
more
glory
:
we
say
of
fire
,
the
more
it
burnes
the
lesse
it
smoakes
,
the
lesse
infirmity
appeares
that
may
disgrace
it
,
the
more
grace
,
the
more
light
and
luster
,
and
the
lesse
infirmity
:
glory
belongs
to
the
growth
of
grace
in
this
world
;
for
is
not
a
Christian
,
a
glorious
Christan
,
when
he
is
a
growne
Christian
,
when
he
sends
a
luster
as
a
pearle
,
when
as
a
glorious
light
,
he
shines
to
the
example
of
others
;
when
he
is
able
,
as
Paul
saith
gloriously
of
himselfe
,
I
can
doe
all
in
Christ
that
strengthneth
me
,
to
want
,
and
to
abound
,
cast
him
into
any
condition
what
you
will
,
he
is
like
himselfe
;
cast
Ioseph
into
prison
he
is
Ioseph
still
,
cast
Paul
in
the
dungeon
he
is
Paul
still
,
and
is
never
more
glorious
,
than
in
the
middest
of
afflictions
,
so
grace
growing
to
some
perfection
is
glorious
;
Wisedome
makes
a
mans
face
to
shine
saith
Salomon
,
so
it
is
true
of
all
other
graces
in
some
perfection
,
they
make
a
man
shine
,
there
is
nothing
in
the
world
so
glorious
as
a
Christian
that
is
growne
to
some
perfection
,
indeed
he
is
so
glorious
that
the
eye
of
the
world
when
it
is
cast
upon
him
,
it
stirres
up
envie
,
as
carnall
persons
when
they
see
a
Christian
man
unmoveable
in
the
middest
of
all
motions
,
and
unchangeable
in
all
changes
,
when
nothing
can
alter
him
,
but
he
goes
on
,
they
wonder
at
the
condition
of
this
man
,
when
as
indeede
his
grounds
,
and
resolutions
are
above
all
discouragements
,
or
incouragements
that
the
world
can
afford
:
David
was
a
King
,
and
a
Prophet
,
and
David
was
a
holy
man
,
and
David
for
constitution
of
body
was
ruddy
,
and
of
a
sweete
complection
,
and
David
for
the
manner
of
his
Kingdome
,
was
a
King
of
a
great
people
,
there
were
many
excellencies
of
David
,
oh
but
what
doth
David
account
the
prerogative
of
a
man
?
Blessed
is
the
man
whose
sinnes
are
forgiven
,
in
whose
spirit
there
is
no
guile
,
that
is
,
that
is
truely
sanctified
in
Spirit
,
that
is
in
the
state
of
justification
,
and
as
a
witnesse
of
that
,
of
the
forgivenesse
of
his
sinnes
,
hath
a
spirit
without
guile
,
happy
is
that
man
,
not
that
is
a
King
or
a
Prophet
,
or
a
strong
man
,
or
a
beautifull
man
,
or
hath
this
indowment
or
that
,
but
happy
is
the
man
whose
sinnes
are
forgiven
,
and
whose
spirit
is
sanctified
.
From
glory
to
glory
.
We
see
then
that
there
must
be
an
increase
,
Grace
of
a
growing
nature
.
a
growing
from
glory
to
glory
,
there
is
no
stoppe
nor
stay
to
be
made
in
religion
,
there
must
be
of
necessity
a
desire
to
grow
better
and
better
,
for
glory
will
grow
still
to
glory
,
grace
will
never
cease
till
it
end
in
glory
.
Both
in
our
dispositions
that
have
it
wrought
in
us
,
From
our
disposition
.
we
shall
desire
it
may
increase
in
us
the
Image
of
God
and
Christ
,
more
and
more
:
And
in
Gods
purpose
where
he
beginnes
hee
From
Gods
purpose
.
makes
an
end
,
whether
we
looke
to
him
,
that
will
not
have
us
,
in
a
state
of
imperfection
,
he
hath
not
chosen
us
to
imperfection
,
but
to
perfection
;
and
he
hath
called
us
not
to
imperfection
,
but
to
perfection
,
he
hath
elected
us
to
perfection
,
he
hath
chosen
us
to
be
spotlesse
,
not
to
be
conflicting
with
our
corruptions
,
and
to
bee
halting
alway
as
Iacob
,
we
shal
have
perfect
strength
,
we
are
called
and
elected
to
perfection
,
therefore
there
is
no
standing
at
a
stay
in
religion
,
there
must
be
a
perpetuall
growth
,
it
is
our
disposition
to
desire
and
endeavour
it
still
.
For
beloved
it
is
that
that
is
inbred
to
all
things
that
are
imperfect
,
to
hasten
to
perfection
,
till
they
come
to
their
ubi
,
to
their
pitch
,
we
see
it
in
graine
,
weake
graine
,
till
it
come
to
the
full
growth
,
it
breakes
through
clods
,
through
harder
things
than
it selfe
,
there
is
a
nature
in
corne
and
seedes
,
that
have
a
beginning
of
life
in
their
kinde
in
them
,
till
those
seedes
come
to
growth
,
they
put
out
themselves
with
a
great
deale
of
strength
against
opposition
,
so
grace
is
of
such
a
strong
nature
,
being
intended
by
God
to
perfection
,
it
will
not
rest
in
meane
beginnings
,
but
puts
it selfe
forward
still
,
and
breakes
through
opposition
:
I
will
not
stand
upon
the
common
place
of
growth
in
grace
,
it
is
a
large
discourse
,
and
I
touched
it
upon
many
occasions
,
you
see
the
necessity
of
it
,
there
must
be
a
growth
from
glory
to
glory
.
A
growth
not
in
parts
as
we
say
,
for
at
the
first
regeneration
,
in
the
first
beginning
,
when
we
are
gracious
,
there
is
the
beginning
of
a
new
life
,
and
there
is
the
seedes
of
all
graces
,
but
especially
this
growth
is
in
intention
,
and
extention
,
grace
growes
more
and
more
in
strength
and
extends
,
and
reacheth
it selfe
further
and
further
to
the
use
of
many
;
grace
growes
I
say
in
the
intention
of
it selfe
,
and
extends
,
and
reacheth
it selfe
to
the
use
of
more
,
the
more
a
Christian
lives
,
when
he
is
in
a
right
state
,
and
frame
as
a
Christian
should
be
,
he
is
of
more
strength
in
all
particular
graces
,
and
doth
the
more
good
,
and
shines
more
in
his
life
and
conversation
to
others
.
And
likewise
as
there
is
a
growth
in
intention
,
and
extention
,
so
there
is
a
growth
in
the
quality
and
purity
of
grace
:
for
the
longer
a
man
lives
,
those
graces
that
he
hath
grow
more
refined
;
when
a
Christian
is
but
a
new
Christian
,
he
tasts
much
of
the
old
stocke
,
as
all
fruite
at
the
first
will
taste
of
the
stocke
,
Simil.
so
there
is
no
fruite
of
righteousnesse
that
comes
from
a
man
,
at
his
first
conversion
,
but
it
tasts
a
great
deale
of
old
Adam
,
it
savours
of
the
old
stock
,
the
more
hee
live
,
and
growes
spirituall
,
the
more
that
that
comes
from
him
relisheth
of
the
Spirit
,
the
more
refined
is
his
wisedome
,
the
more
refined
is
his
love
,
the
more
refined
from
selfelove
,
his
joy
and
delight
is
more
refined
.
Object
.
Hence
we
may
answere
an
objection
by
the
way
,
an
old
man
seemes
not
to
grow
in
grace
,
he
seemes
not
to
be
so
good
a
man
,
not
to
be
so
zealous
,
as
when
he
was
young
,
not
so
forward
.
Answ.
Beloved
,
in
those
that
are
young
,
Grace
more
refined
in
aged
Christians
.
there
is
a
great
deale
of
nature
joyned
with
a
little
grace
,
and
that
grace
in
them
makes
a
greater
expression
,
because
it
is
carryed
with
the
current
of
nature
,
but
in
age
it
is
more
refined
,
that
that
is
,
that
knowledge
they
have
is
more
pure
,
and
more
setled
,
and
that
love
and
affection
is
more
refined
,
there
is
lesse
selfe-love
,
and
that
zeale
they
have
it
is
joyned
with
more
heavenly
discretion
,
there
is
lesse
wild
fire
,
there
is
lesse
strange
fire
with
,
though
there
be
lesse
heate
of
nature
,
that
it
doe
not
worke
in
outward
demonstrations
to
the
eye
of
the
world
,
yet
it
is
more
refined
,
and
pure
,
so
grace
growes
thus
likewise
in
the
purity
and
perfection
of
it
;
Not
altogether
pure
,
for
somewhat
will
sticke
to
our
best
performances
,
savouring
of
the
worst
principle
in
nature
,
for
as
we
carry
flesh
and
spirit
alway
,
so
that
that
comes
from
them
will
savour
of
corruption
,
yet
lesse
in
a
growne
Christian
,
that
is
a
father
in
Christianity
than
in
another
.
From
glory
to
glory
.
Grace
is
glory
in
regard
of
the
state
before
,
The
least
degree
of
grace
glory
in
respect
of
the
state
of
nature
.
the
least
degree
of
grace
is
glory
in
regard
of
the
state
of
nature
;
but
grace
is
not
glory
properly
till
it
come
to
a
growth
,
grace
is
not
glorious
so
in
comparison
to
other
Christians
,
that
are
growne
,
in
regard
of
the
state
of
nature
,
grace
is
glory
take
it
in
the
lowest
,
for
is
not
this
a
glory
for
a
man
to
be
taken
into
the
fellowship
of
Christ
?
to
be
the
Sonne
of
God
,
and
an
heire
of
heaven
,
to
have
Angels
for
his
attendants
,
to
be
begotten
by
the
glorious
Gospell
,
the
Word
of
God
that
imortall
seede
,
whatsoever
thing
is
about
a
Christian
it
is
glorious
,
is
not
he
glorious
that
hath
God
the
Father
,
and
God
the
Son
the
Lord
of
glory
,
and
the
holy
Ghost
the
Spirit
of
glory
,
and
the
glorious
Gospell
,
and
glorious
Angels
for
his
attendants
?
every
thing
is
glorious
in
a
Christian
,
in
every
Christian
there
is
this
,
so
grace
is
a
kinde
of
glory
,
but
notwithstanding
wee
must
not
content
our selves
with
that
,
grace
is
then
especially
glory
when
it
comes
to
growth
,
we
must
labour
that
grace
may
appeare
,
what
is
glory
?
properly
glory
is
excellency
,
and
victory
over
the
contrary
with
manifestation
,
excellency
manifested
;
Now
a
man
is
sayd
to
bee
glorious
in
grace
,
when
his
grace
comes
to
be
excellent
in
view
,
and
victorious
over
the
contrary
with
publick
manifestation
.
Vse
.
1
Now
this
we
ought
to
labour
for
,
though
grace
be
glory
in
respect
of
the
former
estate
,
To
labour
for
strength
of
grace
.
yet
in
the
ranke
of
Christians
,
wee
ought
to
be
glorious
,
that
is
,
more
and
more
gracious
,
both
In
regard
of
God
,
Priviledges
of
growth
in
grace
.
that
God
may
have
the
more
glory
from
us
,
the
more
grace
,
the
more
esteeme
from
him
,
because
we
resemble
him
,
And
in
regard
of
Christ
Iesus
,
the
more
glorious
we
are
,
the
more
wee
resemble
him
.
Let
us
labour
to
be
more
and
more
glorious
,
in
regard
likewise
of
the
Church
,
whom
we
shall
benefit
more
,
the
more
we
grow
in
grace
,
the
more
we
shall
prevaile
with
God
by
our
prayers
,
who
prevayled
more
with
their
prayers
than
Moses
,
and
such
men
?
Againe
when
grace
is
glorious
,
that
is
,
with
victory
and
full
manifestation
,
the
more
we
are
fit
to
give
a
luster
,
and
light
,
that
others
seeing
it
may
glorifie
God
,
to
draw
others
to
the
love
of
grace
,
when
they
see
grace
glorious
;
now
grace
is
then
glorious
in
us
,
that
others
may
be
incouraged
,
when
wee
can
resist
strong
temptations
,
when
we
are
not
like
children
carried
away
with
the
winde
of
every
doctrine
,
this
is
a
glorious
thing
,
when
a
Christian
can
hold
his
owne
in
the
worst
times
,
when
it
is
a
witty
thing
to
be
a
Christian
,
as
Hillary
sayd
in
a
time
of
schisme
,
it
required
a
great
deale
of
wit
to
be
a
Christian
,
it
requires
a
great
deale
of
wit
and
studdy
,
to
hold
a
man
on
in
Christianity
.
And
for
a
man
to
bee
strong
against
temptations
and
the
world
whether
it
frowne
or
fawne
,
that
hee
cares
for
neither
,
but
holds
his
owne
,
is
not
this
a
glorious
thing
?
when
a
man
shall
carry
himselfe
as
a
Lyon
,
breake
through
oppositions
in
ill
times
,
and
fall
square
,
cast
him
as
you
will
,
in
all
conditions
,
here
is
a
glorious
Christian
,
therefore
though
grace
be
glory
,
that
must
not
content
us
,
but
wee
must
labour
to
have
such
a
measure
of
glory
as
that
we
may
be
glorious
in
our
owne
ranke
:
is
it
not
a
glorious
thing
when
a
man
can
breake
through
doubts
,
and
feares
,
that
trouble
other
folke
too
much
?
as
the
sunne
is
sayd
to
be
in
glory
when
he
is
gotten
on
high
,
there
are
many
clouds
in
the
morning
,
but
when
the
funne
is
gotten
to
his
height
at
noone
day
hee
scatters
all
,
so
a
Christian
is
in
his
glory
,
and
exaltation
,
when
he
can
scatter
doubts
and
feares
and
terrours
,
that
trouble
other
weake
,
beginning
Christians
;
therefore
when
we
are
troubled
with
scruples
,
with
this
,
and
that
,
we
should
labour
to
get
out
of
them
,
that
grace
may
be
glorious
,
to
shew
that
we
have
gotten
such
a
light
,
and
such
a
convincing
knowledge
,
and
that
wee
are
so
rooted
in
fa●th
,
and
grace
,
that
the
Spirit
of
Christ
in
us
,
hath
broken
through
all
these
clouds
,
and
mists
,
and
made
us
glorious
.
From
glory
to
glory
.
Our
glory
it
is
not
like
a
torrent
that
runs
a
maine
for
a
time
,
and
after
is
dryed
up
for
ever
,
grace
it
is
a
continuing
,
and
an
increasing
thing
,
it
continues
still
,
as
the
streame
that
it
is
fed
with
is
an
ever-living
spring
,
so
is
grace
,
it
is
fed
with
the
grace
in
Christ
,
and
he
is
a
never-dying
spring
,
a
fountaine
,
for
that
grace
in
him
is
fed
with
his
divinity
,
therefore
there
must
be
a
perpetuall
Spring
in
Christ
,
so
where
Christ
hath
opened
a
spring
in
the
heart
,
hee
will
feede
that
grace
perpetually
.
Vse
2
Let
none
be
discouraged
that
have
grace
begun
in
them
,
God
will
goe
on
with
his
own
grace
,
Not
to
be
discouraged
in
the
weaknesse
of
grace
.
when
hee
hath
begunne
a
good
Worke
,
hee
will
finish
it
to
the
day
of
the
Lord
:
Though
grace
be
little
at
the
first
,
yet
it
shall
not
stay
there
,
it
growes
up
we
know
not
how
,
but
at
last
it
is
glorious
indeed
,
for
till
grace
be
growne
,
it
is
little
discerned
from
other
things
,
as
betweene
weeds
and
herbes
,
there
i●
little
difference
when
they
be
green
,
till
they
be
growne
,
grace
is
little
at
the
first
,
as
a
graine
of
Mustardseed
,
Ierusalem
is
not
built
in
a
day
,
as
wee
say
of
Rome
,
you
have
some
that
are
a
weaker
sort
of
Christians
,
that
are
good
,
they
would
faine
be
in
Canaan
,
as
soon
as
ever
they
are
out
of
Egypt
,
and
I
cannot
blame
them
,
but
hereupon
they
are
discomforted
,
as
soone
as
ever
they
have
grace
in
them
,
they
would
have
their
pitch
presently
out
of
spiritual
covetousnesse
,
Oh
that
I
had
more
knowledge
,
and
more
victory
,
&c.
these
desires
are
good
,
for
God
puts
not
in
vaine
desires
into
the
hearts
of
his
children
,
but
they
must
be
content
to
be
lead
from
glory
to
glory
,
from
one
degree
of
grace
to
another
,
Christ
himselfe
grew
more
in
favour
with
God
and
man
,
as
that
little
stone
grew
to
a
mountaine
,
Dan.
2.
so
we
must
bee
content
to
grow
from
grace
to
grace
,
there
is
a
graduall
proceeding
in
the
new
creature
,
wee
must
not
be
presently
in
Canaan
,
God
will
lead
us
through
the
wildernesse
,
through
temptations
,
and
crosses
,
before
wee
come
to
Heaven
,
many
because
they
see
they
are
farre
short
of
others
,
that
are
stronger
Christians
,
therefore
they
thinke
they
have
no
grace
at
all
.
Therefore
let
those
that
are
on
the
growing
hand
,
though
they
bee
short
of
many
that
are
before
them
,
let
them
not
be
discouraged
with
their
over-little
beginnings
,
God
leads
his
by
degrees
to
heaven
.
for
it
is
Gods
Ordinance
&
course
in
this
world
,
to
bring
his
children
by
little
and
little
through
many
stations
,
as
they
were
led
in
the
wildernesse
from
standing
to
standing
,
and
from
place
to
place
,
so
God
brings
his
children
by
many
standings
to
Heaven
,
and
it
is
one
part
of
a
Christians
meekenesse
,
to
subject
to
Gods
wisedome
in
this
kinde
,
and
not
to
murmure
,
that
they
are
not
so
perfect
as
they
would
be
,
or
as
they
shall
be
,
but
rather
to
magnifie
the
mercy
of
God
that
there
is
any
change
,
in
such
defiled
and
polluted
soules
,
that
hee
hath
vouchsafed
any
spirituall
light
of
understanding
,
any
love
of
good
things
,
that
the
bent
of
their
affections
are
turned
to
a
contrary
course
,
then
they
were
before
,
that
God
hath
vouchsafed
any
beginnings
,
rather
magnifie
his
mercy
,
then
quarrell
with
his
dispensation
,
that
he
doth
not
this
all
at
once
,
and
indeed
,
It
is
our
owne
fault
that
we
are
not
more
perfect
.
if
we
enter
into
our
owne
hearts
,
it
is
our
fault
that
wee
are
not
more
perfect
,
but
let
us
labour
to
be
meeke
,
and
say
,
Lord
since
thou
hast
ordained
that
I
shall
grow
from
glory
to
glory
,
from
one
degree
of
grace
to
another
,
let
me
have
grace
to
magnifie
thy
mercy
,
that
thou
hast
given
me
any
goodnesse
,
rather
then
to
murmure
that
I
have
no
more
,
and
bee
content
in
the
use
of
meanes
,
and
indeavour
to
grow
further
,
though
wee
have
not
so
much
as
others
have
:
Not
to
be
discouraged
in
seeming
interruption
of
spirituall
growth
.
Nay
wee
may
not
be
discouraged
,
because
of
the
weaknesse
of
grace
,
but
we
may
not
be
discouraged
with
a
seeming
interruption
in
our
spirituall
growth
;
God
sometimes
works
by
contraries
,
hee
makes
men
grow
by
their
puttings
backe
,
and
to
stand
by
their
falls
:
sometimes
,
when
God
wil
have
a
man
grow
,
hee
will
suffer
him
to
fall
,
that
by
his
fall
he
may
grow
in
a
deeper
hatred
of
sinne
,
and
in
jealousie
over
his
owne
heart
,
and
a
nearer
watchfulnesse
over
his
owne
wayes
,
that
he
may
grow
more
in
love
with
God
for
pardoning
of
him
,
and
grow
more
strong
in
his
resolution
for
the
time
to
come
,
that
he
may
grow
more
in
humility
,
none
growes
so
much
as
those
that
have
their
growth
stopped
for
a
time
:
Let
none
be
discouraged
when
they
find
a
stop
;
but
consider
that
God
is
working
grace
in
another
kind
,
the
Spirit
appeares
in
one
grace
,
when
it
doth
not
in
another
,
it
grows
in
one
grace
,
when
it
doth
not
in
another
;
sometime
the
Spirit
will
have
us
grow
in
humility
,
as
the
juyce
of
the
herbes
runnes
to
the
roote
in
the
Winter
,
it
is
in
the
leaves
in
the
Spring
,
it
is
in
the
seede
in
Autumne
,
as
the
life
,
sometime
appeares
in
the
plant
in
one
part
,
and
sometime
in
another
,
so
the
Spirit
of
God
appeares
sometime
in
humility
,
sometime
in
joy
,
sometime
in
spiri●uall
strength
and
courage
:
Let
none
bee
discouraged
over
much
when
they
finde
a
stoppe
,
for
there
is
no
interruption
of
spirit
altogether
,
and
this
little
interruption
is
like
a
sickenesse
that
will
make
them
grow
and
shoote
up
more
,
afterwards
it
spends
the
humours
that
hinders
growth
,
there
is
such
a
mystery
in
the
carrying
of
men
from
glory
to
glory
,
that
it
makes
men
more
glorious
sometimes
by
base
sinnes
,
I
would
have
no
man
discouraged
,
therfore
,
indeed
God
will
worke
so
,
that
hee
shall
wish
he
had
not
given
him
occasion
to
shew
his
strength
in
his
weakenes
,
his
glory
in
his
shame
,
but
God
,
The
least
beginnings
and
the
perfection
of
grace
have
the
same
name
,
and
why
.
?
where
hee
hath
begunne
,
he
will
go
through
with
the
worke
,
and
will
turne
all
to
good
.
And
to
incourage
us
,
here
grace
begunne
hath
the
same
name
as
grace
perfect
,
both
are
glory
,
why
doth
God
call
them
by
one
name
?
To
incourage
Christians
,
he
tels
them
that
if
it
be
begunne
it
is
glory
,
not
that
it
is
so
properly
,
but
if
it
be
begunne
,
it
shall
never
end
,
till
it
come
in
Heaven
,
therefore
God
stiles
grace
in
all
the
latitude
from
the
highest
,
to
the
very
beginnings
,
by
the
same
name
,
to
incourage
Christians
,
if
they
be
within
the
doore
of
the
Temple
,
though
they
be
not
so
farre
as
those
that
are
in
high
and
glorious
places
,
yet
they
are
going
thither
to
incourage
Christians
to
know
that
unavoydably
,
and
undefesably
,
they
shall
come
to
perfection
of
glory
,
if
it
be
begunne
,
and
God
lookes
not
on
Christians
,
as
they
are
in
their
imperfections
,
and
beginnings
,
but
that
that
in
time
hee
meanes
to
bring
them
to
,
he
intends
to
bring
them
to
glory
,
therfore
he
gives
grace
the
stile
of
glory
:
As
in
the
creatures
,
God
looked
not
on
the
seedes
of
trees
as
such
,
but
he
looked
on
them
as
seedes
that
he
meant
to
make
trees
of
,
Simile
.
and
when
God
lookes
upon
his
children
,
he
lookes
not
on
them
as
they
are
children
,
but
as
they
shall
be
perfect
men
.
Doth
the
wisedome
of
God
looke
on
the
seedes
of
trees
,
as
he
intends
to
make
them
trees
,
and
doth
he
not
looke
upon
Christians
,
that
are
babes
in
grace
,
as
he
intends
to
make
them
men
,
to
come
to
the
perfect
stature
of
Christ
,
he
viewes
us
at
once
in
our
beginnings
and
perfections
,
all
is
presented
at
once
to
him
,
therefore
he
gives
one
name
to
the
whole
state
of
grace
,
grace
and
glory
,
all
is
glory
,
I
beseech
you
therefore
,
if
there
be
any
goodnesse
,
any
blessed
change
in
us
,
let
us
be
comforted
;
for
he
that
hath
brought
us
to
the
beginnings
of
glory
,
will
never
faile
,
till
hee
hath
brought
us
to
perfect
glory
in
heaven
,
and
there
our
change
shall
rest
,
there
is
no
further
change
there
,
when
we
are
once
in
our
element
.
For
even
as
God
,
when
he
made
man
,
he
rested
from
all
his
worke
upon
the
Sabboth
,
No
change
in
Heaven
.
man
was
his
excellent
peece
;
so
the
Spirit
of
God
will
rest
sanctifying
and
altering
of
us
,
when
we
are
once
in
Heaven
,
in
that
eternall
Sabboth
,
then
wee
shall
neede
no
changes
from
glory
to
glory
,
wee
shall
for
ever
be
filled
with
the
fulnesse
of
God
,
till
which
time
there
is
no
creature
,
in
the
world
so
changable
as
a
Christian.
For
,
first
you
see
hee
was
made
in
Gods
Image
,
and
likenesse
in
his
state
of
standing
:
After
he
fell
there
was
a
change
,
to
his
second
state
of
sinne
.
After
the
state
of
fall
,
there
is
a
change
to
the
state
of
grace
.
After
that
,
from
one
degree
of
grace
to
another
in
this
world
till
hee
dye
,
and
Then
the
soule
is
more
perfect
and
glorious
,
but
at
the
last
,
when
body
and
soule
shall
be
united
,
there
shall
bee
no
more
change
,
there
shall
bee
an
end
of
all
alteration
.
So
we
see
that
God
intends
by
his
spirit
to
bring
us
to
perfection
,
though
by
little
and
little
,
to
perfection
of
glory
as
farre
as
our
nature
is
capable
,
and
this
shall
be
at
the
latter
day
.
Quest.
Why
not
before
?
why
not
in
this
world
?
Ans.
Beloved
;
wee
are
not
capable
here
of
that
fullnesse
of
glory
,
Why
we
are
not
brought
to
per●●ction
here
.
Saint
Peter
on
the
Mount
had
but
a
glimpse
of
the
glory
of
Heaven
,
and
he
was
spiritually
drunke
as
it
were
,
he
knew
not
what
he
said
,
we
are
not
capable
,
therefore
wee
must
grow
here
from
glory
to
glory
,
till
we
come
to
that
perfection
of
glory
.
God
that
gives
us
the
earnest
,
could
make
up
the
bargain
here
,
if
we
were
capable
of
it
,
but
we
are
not
.
God
will
have
a
differ●nce
betweene
the
millitant
,
and
the
tryumphant
Church
,
and
will
traine
us
up
here
,
to
live
the
life
of
faith
,
till
we
come
to
live
the
life
of
sight
,
the
life
of
vision
for
ever
in
Heaven
.
Doth
God
by
his
Spirit
,
change
us
by
his
Spirit
to
the
liken●sse
of
Christ
,
from
glory
to
glory
,
till
he
have
brought
us
to
perfection
of
glory
in
Heaven
;
Oh
let
us
comfort
our selves
in
our
imperfections
here
,
we
are
here
lame
Mephibosheths
,
hee
was
a
Kings
Sonne
,
but
he
was
lame
,
we
are
spiritually
lame
and
defective
,
though
we
be
Kings
Sons
,
Oh
but
we
shal
grow
from
glory
to
glory
,
till
all
end
in
perfection
in
Heaven
,
what
a
comfort
is
this
in
our
imperfections
?
that
as
every
day
we
live
in
this
world
,
cuts
off
a
day
of
our
life
:
for
we
live
so
much
the
shorter
,
so
every
day
we
live
,
brings
us
nearer
to
Heaven
,
that
as
we
decay
in
the
life
of
nature
every
day
,
so
we
grow
up
another
way
,
from
glory
to
glory
,
till
we
come
to
perfect
glory
in
Heaven
,
is
not
this
a
sweete
comfort
?
Let
us
comfort
our selves
with
these
things
.
Vse
.
3
Againe
,
if
the
state
of
Gods
people
bee
thus
sweet
and
comfortable
,
and
full
of
well
grounded
hopes
,
that
glory
shall
goe
further
on
to
glory
,
and
end
in
glory
.
Then
why
should
we
be
afraid
of
death
?
Not
to
●●are
death
for
grace
will
but
end
in
glory
,
a
meane
glorious
estate
will
but
even
be
swallowed
up
of
a
truely
glorious
estate
,
indeed
grace
is
swallowed
up
of
glory
,
even
as
the
Rivers
are
swallowed
up
of
the
Ocean
,
glory
takes
away
nothing
but
perfects
all
better
by
death
:
why
should
wee
bee
afraid
of
death
,
we
are
afraid
of
our
glory
,
and
of
the
per●ection
of
our
glory
.
Degrees
in
the
glory
of
a
Christian.
There
be
degrees
of
glory
,
there
is
glory
begunne
here
in
grace
,
and
there
is
the
glory
of
the
soule
after
death
,
and
the
glory
,
both
of
soule
and
body
,
for
ever
in
heaven
,
and
these
make
way
one
to
another
.
A
Christian
is
glorious
while
he
lives
,
and
hee
growes
in
glory
while
he
lives
,
he
is
more
glorious
when
he
dyes
,
for
then
his
soule
hath
perfectly
the
image
of
Christ
stamped
upon
it
;
but
he
is
most
glorious
at
the
day
of
resurrection
,
when
body
and
soule
shall
be
glorious
,
when
he
shall
put
downe
the
very
Sunne
it selfe
,
all
glory
shall
be
nothing
to
the
glory
of
the
Saints
,
They
shall
shine
as
the
Sun
in
the
firmament
.
And
indeed
there
will
be
no
glory
but
the
glory
of
Christ
,
and
of
his
Spouse
,
all
other
glory
shall
vanish
and
come
to
nothing
,
but
the
glory
of
the
King
of
Heaven
,
and
his
Queene
that
hee
hath
chosen
to
himselfe
,
to
sollace
himselfe
eternally
with
,
when
the
spirituall
marriage
shal
be
accomplished
they
shall
be
for
ever
glorious
together
,
why
then
should
we
be
afraid
of
death
?
for
then
there
shall
be
a
further
degree
of
glory
of
the
soule
,
and
after
that
a
further
degree
of
body
and
soule
,
when
our
bodies
shall
be
conformable
to
the
glorious
body
of
Christ
,
when
they
shall
be
spirituall
,
as
it
is
in
1
Cor.
15.
I
beseech
you
therefore
let
us
learne
this
to
comfort
our selves
,
against
those
darker
times
of
dissolution
,
when
we
shall
see
an
end
of
all
other
glory
,
all
wordly
glory
shall
end
in
the
dust
,
and
lie
downe
in
the
grave
,
when
we
must
say
that
rottennesse
is
our
Father
,
and
the
worme
our
Mother
,
we
can
claime
no
other
kinne
in
regard
of
our
body
,
yet
then
we
shall
be
more
glorious
in
regard
of
our
soules
,
Christ
shall
put
a
robe
of
glory
upon
us
,
and
then
afterward
wee
shall
be
more
glorious
still
.
Therefore
it
is
base
infidelity
to
be
afraid
of
our
dissolution
,
when
indeed
it
is
not
a
dissolution
,
but
a
way
to
glory
,
we
should
rather
consider
the
conjunction
,
then
the
dissolution
,
death
takes
in
peeces
body
and
soule
,
but
it
joynes
the
soule
to
Christ
,
it
makes
the
soule
more
glorious
then
it
was
before
,
we
goe
from
glory
to
glory
,
our
Saviour
Christ
saith
,
Hee
that
beleeveth
in
mee
shall
never
dye
,
What
doth
he
meane
by
that
?
Indeed
,
he
shall
never
dye
,
for
grace
shall
bee
swallowed
up
of
glory
,
as
soone
as
ever
the
life
of
nature
it
gone
,
he
lives
the
life
of
glory
presently
,
so
he
never
dies
,
there
is
but
a
change
of
the
life
of
grace
,
and
of
nature
,
for
the
life
of
glory
.
What
that
glory
shall
be
at
that
day
,
A
part
of
heaven
to
know
the
glory
of
it
.
it
is
a
part
of
that
glory
to
know
:
for
indeede
it
is
beyond
expression
,
and
beyond
the
comprehension
of
our
mindes
;
they
cannot
conceive
it
,
nor
our
tongues
expresse
it
,
Peter
as
I
sayd
seeing
but
a
glimpse
of
it
sayd
,
It
is
good
for
us
to
be
here
;
he
forgot
all
his
former
troubles
,
and
afflictions
:
If
such
a
little
glimpse
of
glory
could
so
possesse
the
soule
of
that
blessed
man
Peter
,
as
that
it
made
him
forget
all
his
former
miseries
,
and
all
his
afflictions
whatsoever
,
to
be
in
love
with
that
condition
above
all
others
,
what
shall
the
glory
of
heaven
be
then
?
shall
we
thinke
then
of
our
former
misery
and
basenesse
,
and
trouble
,
and
persecution
?
oh
no.
Vse
.
4
Againe
let
us
be
exhorted
by
this
,
to
try
the
truth
of
grace
in
us
,
To
tr●
the
truth
of
our
graces
.
by
our
care
to
grow
,
and
proceed
further
from
glory
to
glory
,
still
to
be
more
glorious
in
Christianity
:
beloved
of
necessity
it
must
be
so
,
let
us
not
deceive
our selves
in
our
naturall
condition
,
doe
we
content
our selves
that
we
live
a
sicke
mans
life
?
no
,
we
desire
health
,
when
we
have
health
,
is
that
all
?
no
;
when
we
have
health
wee
desire
strength
too
,
that
we
may
encounter
oppositions
:
Is
it
so
in
nature
that
life
is
not
enough
but
health
,
and
that
is
not
enough
but
strength
too
,
and
is
it
not
so
much
more
in
the
new
creature
,
in
the
new
nature
,
in
the
divine
nature
,
if
there
be
life
there
will
be
a
desire
to
have
health
,
that
our
sicke
soules
may
be
more
,
and
more
healed
,
that
our
actions
that
come
from
our
facul
ies
sanctified
,
be
not
sicke
actions
,
that
they
be
not
weake
languishing
actions
,
that
we
may
have
healed
soules
,
that
God
together
with
pardoning
grace
,
may
joyne
healing
grace
to
cure
our
soules
dayly
more
and
more
,
that
we
may
be
more
able
to
performances
,
and
then
when
we
have
got
spirituall
health
,
let
us
desire
spirituall
strength
to
encounter
oppositions
,
and
temptations
to
goe
through
afflictions
,
to
make
way
through
all
things
that
stand
in
our
way
to
heaven
;
let
us
not
deceive
our selves
,
this
will
be
so
,
if
there
be
truth
of
grace
,
still
a
further
and
further
desire
of
grace
,
carrying
us
to
a
further
and
further
endeavour
.
The
more
wee
grow
in
grace
,
the
more
God
smells
a
sweete
sacrifice
from
us
,
that
that
comes
from
us
is
more
refined
,
and
lesse
corrupt
,
it
yeelds
better
acceptance
to
God
.
And
then
for
others
,
the
more
wee
grow
in
grace
,
the
more
we
grow
in
ability
,
in
nimblenesse
and
cheerefulnesse
to
doe
them
good
,
and
that
that
comes
from
us
findes
more
acceptance
with
others
▪
being
carryed
with
a
strong
Spirit
of
love
,
and
delight
,
which
alway
is
accepted
in
the
eyes
of
men
.
The
more
we
grow
in
grace
,
the
more
cheerefull
we
shall
be
in
regard
of
our selves
;
the
better
we
are
,
the
better
we
may
be
;
the
more
we
doe
,
the
more
we
may
doe
,
for
God
further
instills
the
oyle
of
grace
to
give
us
strength
and
cheerefulnesse
in
good
actions
,
so
that
they
come
off
with
delight
,
our
owne
cheerefulnesse
increaseth
as
our
growth
increaseth
:
In
a
word
you
see
glory
tends
to
glory
,
and
that
is
enough
to
stirre
us
up
to
grow
in
it
,
seeing
glory
here
which
is
grace
,
tends
to
glory
in
heaven
,
wee
should
never
rest
till
wee
come
to
that
perfection
,
till
the
glory
of
grace
,
end
in
glory
indeede
;
for
what
is
the
glory
of
heaven
but
the
perfection
of
grace
,
and
what
is
the
beginnings
of
grace
here
,
but
the
beginnings
of
glory
,
grace
is
glory
begun
,
and
glory
is
grace
perfected
,
therefore
if
wee
would
be
in
heaven
as
much
as
may
be
,
and
enter
further
and
further
into
the
Kingdome
of
God
,
as
Peter
saith
,
2
Pet.
1.
Let
us
be
alway
adding
grace
to
grace
,
and
one
degree
to
another
,
put
somewhat
to
the
heape
still
,
that
so
wee
may
goe
from
glory
to
glory
,
from
knowledge
to
knowledge
,
from
faith
to
faith
,
from
one
degree
to
another
.
Object
.
But
it
will
be
objected
that
Christians
sometimes
stand
at
a
stay
,
sometimes
they
seeme
to
goe
backe
.
Answ.
In
a
word
to
answere
that
,
Christians
grow
when
they
thinke
they
doe
not
.
some
because
they
cannot
see
themselves
in
growing
,
they
thinke
they
grow
not
at
all
;
it
is
but
ignorance
,
for
we
see
the
Sunne
mooves
,
though
we
see
him
not
in
mooving
:
wee
know
things
grow
,
though
we
see
them
not
in
growing
;
therefore
it
followes
not
,
that
because
we
perceive
not
our
growth
from
grace
to
grace
,
that
therefore
wee
grow
not
.
But
put
the
case
indeed
that
Christians
decay
in
their
first
love
,
and
in
some
grace
,
there
is
a
suspension
of
growth
,
it
is
that
they
may
grow
in
some
other
graee
;
God
sees
it
needefull
they
should
grow
in
the
roote
,
and
therefore
abaseth
them
,
in
the
sense
of
some
infirmity
,
and
then
they
spring
out
a
maine
againe
,
as
after
a
hard
winter
comes
a
glorious
spring
:
upon
a
checke
,
grace
breakes
out
more
gloriously
;
and
there
is
a
mystery
in
Gods
government
in
that
kinde
,
that
God
often
increaseth
grace
by
the
sight
,
and
sense
of
our
infirmities
:
God
shewes
his
powerfull
govenment
in
our
weakenesse
,
for
Gods
children
never
hate
their
corruption
more
than
when
they
have
beene
overcome
by
it
,
then
they
begin
to
be
sensible
of
it
,
that
there
is
some
hidden
corruption
that
they
discerned
not
,
before
that
it
is
fit
they
should
take
notice
off
,
the
best
man
living
knowes
not
himselfe
till
he
comes
to
temptation
,
that
discovers
himselfe
to
himselfe
,
temptation
discovers
corruption
,
and
makes
it
knowne
,
and
then
stirres
up
hatred
for
it
,
as
love
stirres
up
indeavour
,
so
hatred
aversation
,
and
loathing
:
It
is
profitable
for
Gods
children
to
fall
sometimes
,
they
would
never
be
so
good
as
they
are
else
,
they
would
not
wash
for
spots
,
but
when
they
see
they
are
foule
indeede
,
then
they
goe
to
wash
,
but
this
is
a
mystery
God
will
have
it
so
for
good
ends
.
It
checkes
the
disposition
of
some
good
people
they
thinke
they
have
not
grace
,
because
they
have
but
a
little
,
this
phrase
shewes
that
we
have
not
all
at
once
,
God
carries
us
by
degrees
,
from
glory
to
glory
,
from
one
degree
of
grace
to
another
,
Gods
children
when
they
have
truth
of
grace
wrought
in
them
,
their
desires
goe
beyond
their
endeavour
and
strength
,
their
desires
are
wondrous
large
,
and
their
prayers
are
answerable
to
their
desires
,
therefore
in
the
Lords
prayer
,
what
say
we
?
Thy
Kingdome
come
,
thy
will
be
done
in
earth
as
it
is
in
heaven
;
can
it
be
so
in
this
world
?
No
,
but
we
must
pray
till
we
come
to
it
,
we
must
pray
till
we
come
to
heaven
,
where
prayer
shall
cease
,
so
the
prayers
,
and
desires
of
Gods
people
transcend
their
indeavours
their
prayers
are
infinite
:
hereupon
the
chiefe
thing
in
conversion
being
the
desire
,
the
turning
of
the
streame
of
the
will
,
when
they
finde
their
will
and
desire
good
,
and
their
indeavour
to
fall
short
of
their
purposes
,
they
say
surely
I
have
no
good
,
because
I
have
not
that
I
would
have
,
as
if
they
should
have
heaven
upon
earth
,
we
must
grow
from
glory
to
glory
;
and
thanke
God
for
that
beginning
,
it
is
Gods
mercy
that
he
would
worke
the
least
degree
of
grace
in
such
rebellious
hearts
as
all
of
us
have
,
that
hee
would
worke
any
goodnesse
,
any
change
,
though
never
so
little
,
God
lookes
not
to
the
measure
,
so
much
as
to
truth
:
for
he
will
bring
truth
to
perfection
,
though
it
be
never
so
little
,
Why
God
brings
us
on
by
little
and
little
.
let
us
be
comforted
in
it
:
and
it
is
Gods
government
,
to
bring
his
children
to
glory
by
little
,
and
little
that
so
there
may
bee
a
dependance
of
one
Christian
upon
another
,
the
weaker
on
the
stronger
,
and
that
there
may
be
pitty
,
and
sweet●
affections
of
one
Christian
to
another
,
and
that
there
may
be
perpetuall
experience
of
Gods
mercy
in
helping
weake
Christians
,
and
a
perpet●all
experience
of
that
which
is
the
true
ground
of
comfort
,
justification
that
we●
must
needes
be
justified
,
and
stand
righteous
before
God
,
by
Christs
absolute
righteousnesse
,
having
experience
of
our
imperfect
righteousnesse
;
so
a
little
measure
of
grace
in
us
is
for
great
purpose
,
therefore
let
none
bee
discouraged
especially
considering
that
God
whom
we
desire
to
please
,
vallues
us
by
that
little
good
we
have
,
and
esteemes
us
by
that
condition
he
meanes
to
bring
us
to
ere
long
,
to
perfection
,
so
long
as
we
take
not
part
with
our
corruptions
,
but
with
the
Spirit
of
God
,
and
give
way
to
him
,
and
let
him
have
his
worke
in
us
,
so
long
be
of
good
comfort
in
any
measure
of
grace
whatsoever
.
Vse
5
Againe
in
that
grace
is
of
a
growing
nature
in
all
changes
,
and
alterations
,
Not
to
decay
in
grace
whatsoever
we
decay
in
let
us
not
decay
in
grace
,
beg
of
God
;
Lord
whatsoever
thou
takest
from
me
,
take
not
thy
Spirit
from
me
,
take
not
thy
stampe
from
me
,
let
mee
grow
in
the
inward
man
although
I
grow
not
in
the
world
,
let
us
labour
to
grow
from
glory
to
glory
though
wee
lose
otherwise
,
that
is
well
lost
,
and
parted
with
in
the
world
,
that
is
with
the
gaine
of
any
grace
,
because
grace
is
glory
:
It
is
a
good
sickenesse
that
gets
more
patience
,
and
more
humility
,
it
is
a
good
lo●se
that
makes
us
grow
lesse
worldly
minded
,
and
more
humble
by
it
,
all
other
things
,
are
vanity
in
comparison
,
and
that
grace
that
we
get
by
the
losse
of
them
is
well
gayned
,
grace
is
glory
,
and
the
more
we
grow
in
grace
,
the
more
we
grow
in
glory
.
Therefore
I
bese●ch
you
labour
to
thrive
that
way
,
to
grow
up
heaven-ward
,
dayly
more
and
more
,
in
our
disposition
.
Beloved
,
the
more
grace
we
get
,
the
more
glory
,
and
the
more
like
we
are
to
Christ
,
and
to
God
,
the
more
we
adorne
our
profession
,
and
the
more
wee
shame
Sathan
,
and
his
instruments
,
and
stop
their
mouthes
;
the
more
duties
come
off
naturally
and
sweetely
from
us
,
without
constraint
,
it
is
good
for
us
to
be
growne
Christians
,
that
we
neede
not
be
cumbred
with
corruptions
,
the
more
wee
grow
,
the
more
nimble
and
cheerefull
,
and
voluntary
we
shall
be
in
duty
,
wee
shall
partake
more
of
that
annoynting
that
ma●es
us
nimble
in
Gods
service
:
There
is
nothing
in
the
world
so
glorious
as
a
growne
Christian
;
therefore
let
us
be
in
love
with
the
state
of
Christianity
,
especially
with
growne
Christians
,
of
all
things
,
Christians
compared
to
the
best
things
.
he
is
compared
with
the
best
;
if
he
be
a
house
,
he
is
a
temple
;
if
he
be
a
plant
,
he
is
a
Cedar
growing
up
;
if
hee
be
a
flower
,
he
is
a
Lilly
rising
,
and
growing
fresher
;
if
he
be
a
stone
,
he
is
a
pearle
he
growes
in
estimation
,
and
use
more
and
more
.
Beloved
if
we
had
spirituall
eyes
to
see
the
state
of
a
Christian
,
of
a
growne
Christian
especially
wee
would
labour
above
all
things
to
thrive
in
this
way
,
have
we
not
many
workes
to
doe
?
have
we
not
many
enemies
to
resist
?
have
we
not
many
graces
to
perfect
?
are
we
not
to
dye
,
and
to
appeare
before
God
?
are
we
not
to
enjoy
the
blessings
of
God
purely
,
and
doe
not
these
things
require
a
great
deale
of
strength
of
grace
?
oh
they
doe
;
therefore
labour
above
all
things
in
the
world
to
behold
Gods
love
in
Christ
,
and
to
behold
Christ
,
that
by
this
sight
we
may
grow
from
glory
to
glory
.
And
this
will
make
us
willing
to
dye
,
what
makes
a
man
willing
to
dye
,
but
when
he
knowes
he
shall
goe
from
glory
to
greater
glory
,
after
death
is
the
perfection
of
glory
,
then
we
are
glorious
indeed
,
when
we
are
in
heaven
,
a
weake
sight
here
by
faith
changeth
us
,
but
a
strong
sight
when
we
shall
see
face
to
face
perfectly
changeth
us
,
then
we
shall
be
like
him
,
when
we
shall
see
him
face
to
face
.
A
wicked
man
cannot
desire
death
,
A
●icked
man
cannot
desire
heaven
.
he
cannot
desire
heaven
it selfe
,
why
?
because
heaven
is
the
perfection
of
grace
,
glory
is
,
but
grace
he
loves
not
.
Therefore
it
is
a
certaine
evidence
of
future
glory
,
for
a
man
to
love
grace
,
and
to
grow
,
I
say
such
a
man
is
willing
to
dye
,
a
wicked
man
that
hates
grace
,
that
loves
not
Christ
in
his
Image
,
in
his
children
,
or
in
his
truth
,
he
hates
glory
that
is
the
perfection
of
grace
,
for
peace
,
and
joy
,
and
comfort
,
they
are
but
those
things
that
issue
from
grace
,
and
spring
from
grace
,
grace
is
the
●hiefe
part
of
heaven
,
the
perfection
of
the
Image
of
God
the
perfection
of
all
the
powers
,
to
be
like
Christ
,
but
for
peace
,
and
comfort
that
springs
from
it
,
a
wicked
man
loves
peace
and
quiet
,
but
to
have
his
nature
altered
he
loves
not
that
,
and
if
he
love
not
grace
how
can
hee
love
glory
,
there
is
no
man
but
a
Christian
,
that
loves
heaven
.
We
are
ready
to
drop
away
dayly
,
now
to
be
in
a
state
unchanged
,
it
is
a
fearefull
thing
,
unlesse
we
be
changed
by
the
Spirit
of
God
,
we
shall
be
afrayd
to
dye
,
we
cannot
desire
to
be
in
heaven
:
the
v●ry
heaven
of
heavens
is
the
perfection
of
grace
,
to
see
God
to
be
all
in
all
,
and
by
the
sight
of
God
to
be
transformed
into
his
likenesse
,
it
is
the
chiefe
thing
in
heaven
,
therefore
I
beseech
you
let
us
labour
more
and
more
,
to
grow
in
grace
,
set
Christ
before
us
.
Let
me
adde
this
one
●hing
,
make
use
of
our
patternes
among
us
,
Christ
is
now
in
heaven
,
but
there
will
be
the
Spirit
of
Christ
in
his
children
to
the
end
of
the
world
,
and
grace
is
sweetely
convayed
from
those
that
we
live
amongst
we
grow
up
in
grace
by
growing
in
a
holy
communion
one
with
another
,
Christ
will
kindle
lights
in
every
generation
,
therefore
let
us
labour
to
have
the
spirit
of
those
wee
live
with
given
to
us
,
in
conversing
,
to
be
like
Christ
in
his
m●mbers
,
to
love
the
Image
of
Christ
in
his
children
,
and
to
converse
with
them
,
to
be
altred
into
their
likenesse
,
this
will
change
us
to
the
glorious
likenesse
of
Christ
more
and
more
.
Those
that
care
not
what
company
they
keepe
those
that
despise
the
Image
of
Christ
in
those
among
whom
they
live
,
can
they
grow
in
grace
?
We
shall
give
account
of
all
the
good
examples
we
have
had
,
Account
must
be
giv●n
for
examples
.
doth
God
kindle
lights
for
nothing
?
we
should
glorifie
God
for
the
Sunne
and
Moone
,
and
Stars
,
and
other
creatures
,
is
not
a
Christian
more
glorious
than
all
the
creatures
in
the
world
?
we
should
glorifie
God
for
grace
in
Christians
,
and
labour
to
be
transformed
to
them
that
we
may
grow
the
liker
to
Christ
,
that
we
may
grow
more
and
more
glorious
,
I
speake
this
to
advance
the
Communion
of
Saints
more
and
more
,
as
wee
desire
to
partake
more
and
more
of
this
grace
,
and
to
grow
from
glory
to
glory
.
Vse
6
Againe
,
considering
that
God
meanes
to
bring
us
To
beare
the
reproach
of
Christ
.
by
little
and
little
,
by
degrees
to
perfect
glory
of
body
and
soule
,
and
condition
in
Heaven
to
be
like
Christ
,
let
this
make
us
be
content
to
bee
vile
for
Christ
in
this
world
as
David
said
,
when
he
was
scorned
,
I
will
be
yet
●ore
vile
,
doe
you
thinke
,
I
thinke
much
to
shew
my selfe
thus
,
for
the
honour
of
God
,
when
Michall
scoffed
,
I
will
be
more
vile
.
Let
us
bee
content
to
goe
out
of
the
campe
,
and
beare
the
reproach
of
Christ
,
beare
the
reproach
of
Religion
,
let
the
world
scorne
us
,
for
the
profession
of
Religion
,
God
is
bringing
us
from
glory
to
glory
,
till
hee
bring
us
to
perfect
glory
,
and
shall
we
suffer
nothing
for
him
?
let
us
bee
content
to
bee
more
vile
,
and
to
beare
the
reproach
of
Religion
,
the
very
worst
thing
in
Religion
,
the
reproach
of
Christ
,
as
Moses
made
a
wise
choyse
,
it
is
better
then
the
treasures
of
Egypt
,
the
most
excellent
things
in
the
world
,
are
not
so
good
as
the
worst
thing
in
Religion
,
because
reproach
ends
with
assurance
of
comfort
,
that
God
will
take
away
that
,
and
give
us
glory
after
:
Therefore
let
us
not
bee
discouraged
from
a
Christian
course
but
goe
through
good
report
,
and
bad
report
,
break
through
al
,
to
finish
our
course
with
joy
,
as
Saint
Paul
speakes
of
himselfe
.
Vse
7.
And
doth
God
bring
us
from
glory
to
glory
,
til
he
have
brought
us
to
perfection
of
glory
,
To
be
thankfull
for
glory
beforehand
then
I
be●eech
you
,
let
us
before
hand
be
thankfull
to
God
,
as
we
see
in
the
Epistles
of
blessed
Saint
Paul
.
and
Peter
:
Blessed
be
God
,
the
Father
of
our
Lord
Iesus
Christ
,
that
hath
begotten
us
to
an
inheritance
immortall
,
undefiled
,
reserved
in
Heaven
,
saith
Saint
Peter
,
and
so
Saint
Paul
,
let
us
beginne
the
imployment
of
Heaven
before
hand
:
for
why
doth
God
discover
to
us
,
that
he
wil
bring
us
to
glory
,
why
doth
he
discover
it
to
our
faith
,
that
excellent
state
?
that
we
might
beginne
Heaven
on
earth
,
as
much
as
might
be
,
and
how
shall
we
doe
that
?
by
the
imployment
of
Heaven
,
what
is
that
?
Holy
,
holy
,
holy
Lord
God
of
Hosts
.
There
is
nothing
but
magnifying
,
and
glorifying
of
God
,
there
shall
be
no
neede
of
Prayer
,
there
are
prayses
alway
,
and
so
much
as
we
are
in
the
prayses
of
God
,
and
glorifying
of
God
for
his
mercy
,
and
love
in
Christ
,
so
much
wee
are
in
Heaven
before
our
time
:
I
beseech
you
,
therefore
be
stirred
up
in
consideration
of
this
,
that
wee
are
leading
on
by
degrees
,
from
glory
to
glory
,
till
wee
come
to
perfection
,
let
us
even
give
God
the
praise
of
all
before
hand
:
for
it
is
as
sure
as
if
wee
had
it
:
For
one
way
how
things
to
come
,
are
present
is
by
faith
.
Glory
to
come
is
present
two
or
three
wayes
already
,
that
may
stirre
us
up
to
glorifie
God
before
hand
.
The
glory
to
come
,
is
present
to
Christ
our
head
,
wee
in
our
Husband
are
in
Heaven
,
In
our
head
.
now
he
hath
taken
Heaven
for
us
.
And
in
regard
of
faith
,
that
is
the
evidence
of
things
not
seene
:
it
is
the
nature
of
faith
,
By
Faith
.
to
present
things
to
come
as
present
,
to
fai●h
,
glory
to
come
is
present
,
present
in
Christ
,
and
we
are
part
of
Christ
,
Christ
misticall
,
and
members
,
and
we
in
our
head
,
are
in
Heaven
already
,
and
sit
there
,
and
to
faith
,
that
makes
things
present
that
are
to
come
,
we
are
in
heaven
already
.
And
we
have
the
earnest
of
Heaven
,
In
the
first
fruites
.
the
first
fruites
of
the
Spirit
,
wee
have
grace
which
is
glory
,
the
beginnings
of
glory
,
we
have
the
first
fruites
and
earnest
:
Now
,
an
earnest
is
never
taken
away
,
but
is
made
up
by
the
bargaine
with
the
rest
,
so
the
earnest
of
the
Spirit
of
God
,
the
first
fruites
,
of
peace
,
and
joy
,
of
comfort
and
liberty
,
to
the
throne
of
grace
,
these
are
the
beginnings
of
Heaven
,
therefore
be
much
in
praising
God
,
Oh
that
wee
could
be
so
,
if
wee
could
get
into
a
frame
and
disposition
to
blesse
God
,
we
could
never
be
miserable
,
no
not
in
the
greatest
afflictions
:
for
thankefulnesse
hath
joy
alway
,
when
a
man
is
joyfull
,
he
can
never
be
miserable
,
for
joy
inlargeth
the
soule
,
when
is
a
man
most
joyfull
?
but
in
a
state
of
thankfulnesse
,
and
what
makes
us
thankfull
so
much
as
to
consider
the
wonderfull
things
that
are
reserved
in
another
world
,
the
glory
that
God
is
leading
us
to
by
little
and
little
,
from
glory
to
glory
,
till
wee
bee
perfect
.
Even
as
by
the
Spirit
of
the
Lord
.
As
,
here
is
taken
according
to
the
phrase
in
the
Greeke
,
and
there
is
the
like
word
in
the
Hebrew
,
it
signifieth
likenesse
,
and
similitude
sometimes
,
and
sometimes
otherwise
,
it
is
not
here
meant
as
if
we
were
like
the
Spirit
of
the
Lord
,
but
this
change
is
wrought
even
as
by
the
Spirit
of
the
Lord
,
that
is
,
it
is
so
excellent
,
and
so
strong
that
you
may
know
that
it
is
done
by
none
but
the
Spirit
of
God
.
Againe
,
As
by
the
Spirit
of
the
Lord
,
that
is
,
so
farre
as
the
Spirit
of
the
Lord
changeth
us
,
it
implyeth
those
two
things
,
that
is
,
it
is
done
by
the
power
of
the
Spirit
,
that
we
may
know
it
is
done
by
the
Spirit
of
the
Lord
,
and
then
as
by
him
and
no
further
,
for
we
no
further
shine
then
he
enlighteneth
us
,
as
the
ayre
,
it
is
no
further
light
,
then
the
Sun
shines
into
it
,
so
we
have
no
more
glory
,
strength
,
comfort
,
and
peace
,
or
any
thing
gracious
,
and
glorious
,
then
the
Spirit
of
God
shines
into
us
:
Therefore
he
saith
,
As
by
the
Spirit
of
the
Lord
.
It
is
so
glorious
,
and
excellent
,
and
so
farre
forth
as
he
doth
it
,
as
by
the
Spirit
of
the
Lord
,
so
he
expresseth
the
meaning
of
that
phrase
.
Now
you
see
here
,
the
Doctrine
is
cleare
,
that
all
that
I
have
spoken
of
before
,
comes
from
the
Spirit
of
the
Lord
,
and
from
no
other
cause
.
The
beholding
,
the
transforming
,
the
degrees
of
transforming
,
from
glory
to
glory
,
the
taking
away
of
the
vayle
,
all
is
from
the
Spirit
of
the
Lord
:
To
goe
over
the
particulars
,
The
Holy
Ghost
doth
open
our
eyes
,
to
behold
the
glory
of
the
Lord
,
and
therefore
he
is
called
the
Spirit
of
illumination
.
The
Holy
Ghost
takes
away
the
vaile
of
ignorance
,
and
unbeleife
,
and
thereupon
hee
is
called
the
Spirit
of
Revelation
.
The
Holy
Ghost
upon
revealing
the
love
of
God
to
us
in
Christ
and
the
love
of
Christ
to
us
,
and
illuminating
our
understandings
,
to
see
these
things
,
he
breedes
love
to
God
againe
,
shewing
the
love
of
God
to
us
,
and
thereupon
he
is
called
the
Spirit
of
Love
,
now
when
Gods
love
is
shed
into
us
by
the
Spirit
of
illumination
,
and
Revelation
,
then
we
are
changed
according
to
the
Image
of
Christ
,
and
thereupon
the
Holy
Ghost
,
from
the
working
of
a
change
,
is
called
the
Spirit
of
sanctification
,
because
he
is
not
onely
the
holy
temple
of
that
blessed
Person
,
but
he
makes
us
holy
,
and
because
this
change
is
a
glorious
change
,
a
change
from
one
degree
of
grace
to
another
,
till
we
come
to
be
perfect
in
Heaven
,
hereupon
it
is
called
a
Spirit
of
glory
,
as
Saint
●eter
saith
,
the
spirit
of
glory
resteth
on
you
,
that
is
,
the
Spirit
of
peace
,
of
love
,
of
comfort
,
of
joy
,
&c.
The
Spirit
in
regard
of
this
blessed
attribute
,
working
all
these
,
he
is
called
the
Spirit
of
glory
;
the
Spirit
hath
diverse
names
,
according
to
the
diverse
operations
hee
workes
in
the
Saints
,
and
People
of
God
,
as
here
the
Spirit
of
Illumination
,
of
Revelation
,
of
love
,
of
sanctification
,
of
glory
,
all
is
by
the
Spirit
;
whatsoever
is
wrought
in
man
,
it
is
by
the
Spirit
;
all
comes
from
the
Father
as
the
Fountaine
,
and
through
the
Sonne
as
Mediator
,
but
whatsoever
is
wrought
it
is
by
the
Holy
Ghost
in
us
,
which
is
the
substantiall
vigour
in
the
Trinity
;
all
the
vigour
,
and
operation
in
the
Trinity
upon
the
creature
,
it
is
by
the
Holy
Ghost
,
the
third
person
.
As
in
the
creation
,
the
Spirit
mooved
upon
the
waters
,
and
mooving
there
,
and
brooding
on
them
,
framed
the
whole
module
of
the
creatures
,
all
were
framed
by
the
Holy
Ghost
,
so
the
Holy
Ghost
upon
the
water
of
our
soules
frames
the
new
creature
,
frames
all
this
change
,
from
glory
to
glory
,
all
is
by
the
Holy
Spirit
:
Therefore
it
is
here
in
the
passive
tearme
,
We
are
changed
from
glory
to
glory
,
as
by
the
Spirit
of
the
Lord
,
so
in
the
chayne
of
Salvation
,
you
have
passive
words
in
them
all
:
Whom
God
foreknew
he
chose
,
and
whom
hee
chose
,
hee
justified
,
and
whom
he
justified
,
he
glorified
,
all
because
they
come
from
God
,
and
the
Spirit
of
God
,
so
here
we
are
transformed
from
glory
to
glory
,
all
is
by
the
Spirit
of
God
,
the
third
person
,
for
beloved
even
as
from
God
toward
us
all
things
come
through
the
Sonne
by
the
Spirit
,
so
backe
againe
,
all
things
from
us
to
God
,
must
come
by
the
Spirit
,
and
through
Christ
,
wee
doe
all
by
the
Spirit
,
as
all
things
are
wrought
in
us
by
the
Spirit
.
God
gives
us
the
Spirit
of
Prayer
,
and
supplication
,
and
the
Spirit
of
Sanctification
;
and
we
pray
in
the
Spirit
,
and
worke
in
the
Spirit
,
and
walke
in
the
Spirit
,
wee
doe
all
in
the
Spirit
,
to
shew
that
the
Spirit
doth
all
in
all
,
in
this
new
creature
,
and
worke
of
Sanctification
,
it
is
by
no
lesse
then
the
Spirit
of
the
Lord
For
beloved
,
as
it
was
God
that
redeemed
us
,
so
it
is
God
that
must
change
us
:
as
it
was
God
that
wrought
our
Salvation
,
and
reconciled
us
,
no
l●sse
person
could
doe
it
,
so
it
must
bee
God
that
must
perswade
us
of
that
glorious
worke
,
and
fit
us
for
it
by
his
holy
Spirit
,
it
is
God
that
must
knit
us
to
our
head
Christ
,
and
then
by
little
and
little
transforme
us
to
that
blessed
condition
,
The
work●
of
the
whole
Trinity
in
mans
salvation
.
that
Christ
hath
purchased
for
us
;
God
the
Sonne
doth
the
one
,
and
God
the
Spirit
doth
the
other
,
you
have
all
the
three
persons
in
this
place
,
for
wee
see
the
glory
of
God
the
Father
,
Sonne
,
and
Holy
Ghost
,
shining
in
lesus
Christ
.
Christ
is
the
Image
,
according
to
which
we
are
changed
,
the
Spirit
is
he
that
changeth
us
,
according
to
that
Image
,
God
shewes
his
mercy
in
Christ
,
we
knowing
,
and
apprehending
the
mercy
of
God
in
Christ
by
the
Spirit
,
are
changed
by
that
Spirit
,
from
glory
to
glory
,
so
that
the
blessed
Trinity
,
as
they
have
a
perfect
unity
in
themselves
,
in
nature
,
for
they
are
all
one
God
,
so
they
have
a
most
perfect
unity
in
their
love
,
and
care
,
and
respect
to
mankinde
,
we
cannot
want
the
worke
of
any
one
of
them
all
,
their
worke
is
for
the
good
of
mankind
.
The
Father
in
his
wisedome
decreed
,
and
laid
the
foundation
,
how
mercy
and
justice
might
be
reconciled
in
the
death
of
the
mediator
,
Christ
wrought
our
Salvation
,
the
Holy
Ghost
assures
us
of
it
,
and
knits
us
to
Christ
,
and
changeth
and
fits
us
to
be
members
of
so
glorious
a
head
,
and
so
translates
,
and
transformes
us
more
and
more
,
from
glory
to
glory
.
It
is
a
comfortable
consideration
to
see
how
our
salvation
,
and
our
fitting
for
salvation
,
till
wee
be
put
in
full
possession
of
it
stands
upon
the
unity
of
the
three
glorious
persons
in
the
Trinity
,
that
all
joyne
in
one
for
the
making
of
man
happy
.
I
will
name
two
or
three
Doctrines
,
before
I
come
to
that
which
I
meane
to
dwell
on
:
As
first
that
,
The
Spirit
comes
from
Christ
.
Doct.
It
is
said
here
,
By
the
Spirit
of
the
Lord
,
that
is
,
of
Christ
,
Because
Christ
doth
spirare
,
as
well
as
the
Father
:
the
Father
doth
spirare
,
and
the
Son
doth
breath
,
the
Holy
Ghost
proceedes
by
way
of
spiration
from
both
;
therefore
the
Spirit
is
not
only
the
Spirit
of
the
Father
,
but
of
the
Sonne
,
as
we
see
here
,
The
Spirit
of
the
Lord
.
Christ
sends
the
Spirit
,
as
well
as
the
Father
,
I
will
send
you
the
Comforter
,
The
Holy
Ghost
proceedes
from
the
Father
and
the
Sonne
,
and
hee
doth
report
to
us
the
love
of
the
Father
,
and
of
the
Sonne
,
and
therefore
,
2
Cor.
13.
The
shut●ing
up
of
the
Chapter
,
The
grace
of
our
Lord
Iesus
Christ
,
the
love
of
God
the
Father
,
and
the
communion
of
the
Holy
Ghost
,
&c.
As
the
Holy
Ghost
hath
communion
in
proceeding
from
the
Father
and
the
Sonne
,
and
knowes
the
secrets
of
both
,
so
he
reveales
them
to
us
,
the
love
of
God
the
Father
,
and
the
Sonne
,
and
the
communion
of
the
the
Holy
Ghost
,
so
,
the
Holy
Ghost
proceedes
from
the
Sonne
,
as
well
as
from
the
Father
,
he
is
called
here
the
Spirit
of
the
Lord
.
Then
againe
,
the
Spirit
is
a
distinct
person
from
Christ
,
it
is
said
before
,
The
Lord
is
that
Spirit
,
that
might
trouble
men
how
to
know
that
The
Lord
is
that
Spirit
,
men
might
thinke
that
Christ
is
all
one
with
the
Spirit
,
No
;
here
the
Spirit
is
said
to
be
the
Spirit
of
the
Lord
,
he
meanes
,
he
is
another
distinct
person
from
Christ
,
and
the
Spirit
is
God
as
well
as
Christ
,
because
the
Spirit
hath
the
operations
of
God
attributed
to
him
,
to
change
and
transfrome
,
and
make
new
,
wee
are
changed
into
the
same
Image
from
glory
to
glory
,
Even
as
by
the
Spirit
of
the
Lord
,
creation
,
and
renovation
of
all
new
,
is
from
an
Almighty
power
,
all
the
power
in
Heaven
and
earth
cannot
make
that
that
was
not
to
be
,
especially
that
that
was
contrary
and
opposite
to
be
,
now
for
a
man
in
opposition
,
and
enmity
to
Religion
,
to
be
changed
to
a
better
Image
,
to
the
Image
of
Christ
,
it
argueth
an
Almighty
power
,
these
Doctrinall
poynts
I
doe
but
onely
touch
,
I
come
to
that
that
I
judge
more
usefull
,
that
is
,
that
What
soever
●
good
in
us
it
comes
from
the
Spirit
of
God
.
Doct.
What
need
I
stand
upon
reasons
,
whatsoever
is
above
nature
,
it
must
come
from
Gods
Spirit
,
the
Spirit
is
the
Authour
of
all
things
above
nature
,
grace
whereby
wee
are
like
Christ
,
it
is
above
nature
,
therefore
it
must
bee
by
the
Spirit
of
God
.
Besides
,
that
which
riseth
of
nothing
,
and
is
opposite
,
and
hath
Sathan
to
oppose
it
,
it
must
have
an
Almighty
power
to
work
it
.
Therefore
whosoever
workes
any
thing
,
that
is
supernaturally
good
in
us
,
hee
must
be
above
the
devill
,
we
cannot
so
much
as
call
Iesus
,
with
a
feeling
,
but
by
the
Spirit
of
God
;
we
cannot
thinke
a
good
thought
,
all
is
by
the
Spirit
whatsoever
is
gracious
,
and
comfortable
in
us
.
I
should
bee
overtroublesome
to
you
,
to
be
much
in
so
cleare
a
common
argument
as
this
is
,
therfore
I
wil
hasten
to
make
some
use
of
it
.
Vse
.
1
And
therefore
put
out
of
your
thoughts
,
I
beseech
you
,
Not
to
rest
too
much
in
outward
performances
.
when
you
look
to
have
any
grace
or
comfort
wrought
,
shut
out
of
your
hearts
too
much
relying
upon
any
outward
thing
,
thinke
not
that
education
can
make
a
man
good
,
or
plodding
can
make
a
man
good
in
bodily
exercise
,
in
hearing
much
,
in
conferring
much
,
in
custome
or
education
or
any
paines
of
our
owne
,
these
are
things
that
the
Spirit
will
be
effectuall
in
,
if
we
use
them
as
wee
should
,
but
without
the
Spirit
what
are
they●
nay
,
what
is
the
body
of
Christ
without
the
Spirit
?
The
flesh
prositeth
nothing
,
what
is
the
Sacrament
,
and
the
Word
,
dead
things
without
the
Spirit
of
the
Lord
,
nothing
can
worke
upon
the
soule
,
no
outward
thing
in
the
world
,
but
the
Spirit
of
God
,
and
the
Spirit
of
God
workes
upon
the
soule
by
the
meanes
of
grace
,
by
gracious
habits
and
qualities
wrought
:
for
he
doth
not
worke
upon
the
soule
immediately
,
before
he
alter
and
change
the
soule
,
the
Spirit
workes
upon
the
s●ule
by
altering
,
and
changing
of
it
,
and
when
it
hath
altered
the
soule
,
then
it
joynes
with
the
soule
,
and
alters
and
changeth
it
according
to
the
Image
of
Christ
,
more
and
more
still
.
I
beseech
you
in
your
dayly
practise
all
learne
this
,
that
you
trust
not
too
much
to
any
outward
performance
,
or
taske
,
to
make
Idols
of
outward
things
,
people
when
they
would
change
their
dispositions
,
and
bee
better
,
they
take
a
great
deale
of
p●ines
in
hearing
,
and
reading
,
and
praying
,
The
Spirit
quickens
all
ordinances
.
all
these
are
things
necessary
,
but
they
are
dead
things
without
the
Spirit
of
Christ
;
therefore
in
the
use
of
all
those
outward
things
,
whatsoever
they
be
,
looke
up
to
●hrist
,
that
is
,
the
quickning
Spirit
,
that
sends
the
Spirit
into
our
hearts
,
the
Spirit
must
enliven
and
give
vigour
to
all
these
things
,
and
then
somewhat
will
be
done
in
religion
,
in
hearing
,
and
reading
,
and
praying
,
and
receiving
the
Sacrament
;
Therefore
in
all
these
looke
to
the
Spirit
first
;
hee
laboureth
in
vaine
that
relieth
not
wholly
upon
the
Spirit
of
God
,
that
trusts
not
to
a
higher
strength
than
his
owne
,
it
must
be
a
higher
strength
than
our
owne
,
that
must
worke
any
good
in
our
soules
,
either
grace
,
or
comfort
,
or
peace
,
and
therefore
in
the
use
of
all
things
,
as
the
proverbe
is
,
oculos
,
ad
coelum
,
&c.
let
the
eye
bee
to
heaven
,
when
the
hand
is
at
the
sterne
at
the
same
time
,
and
then
we
shall
be
transformed
,
and
changed
by
the
Spirit
of
God
.
Know
that
in
all
meanes
alway
the
spirit
is
the
principle
efficient
blessing
,
cause
of
all
,
and
therefore
before
we
set
upon
any
thing
that
is
good
,
The
Word
and
Spirit
compared
to
the
blood
and
arterie●
.
wherein
we
looke
for
any
spirituall
good
,
desire
God
by
his
holy
Spirit
that
hewould
●loath
what
shall
be
sayd
;
words
are
winde
without
the
Spirit
,
the
Spirit
must
goe
with
the
ordinances
,
as
the
Arteries
goe
together
with
the
Veines
.
You
know
in
the
Veines
in
the
body
there
are
Arteries
that
goe
with
them
,
they
convey
the
spirits
,
the
veynes
convey
the
blood
,
that
is
a
dull
thing
without
the
Spirits
of
it selfe
,
if
there
were
no
Spirits
in
the
Arteries
,
what
would
the
blood
in
the
veines
be
,
nothing
but
a
heavie
uncomfortable
humour
,
but
the
Arteries
that
come
from
the
heart
,
the
fountaine
of
life
,
being
joyned
,
and
conveying
the
spirits
,
they
quicken
the
blood
that
comes
from
the
Liver
,
so
the
veines
and
arteries
joyne
together
to
make
the
blood
cheerefull
:
The
Word
and
truth
of
God
are
like
the
blood
in
the
veines
,
there
is
a
great
deale
of
matter
in
them
,
but
there
is
no
life
at
all
,
there
must
the
Spirit
goe
along
with
them
,
to
give
life
and
quickning
to
the
Word
,
to
cloath
those
divine
truthes
with
the
Spirit
,
and
then
it
workes
wonders
,
not
else
:
Paul
spake
to
Lydia
Ast.
16.
but
the
holy
Ghost
opened
her
heart
,
the
Spirit
hath
the
key
of
the
heart
to
unlocke
,
and
open
the
heart
,
we
speake
to
the
outward
man
,
but
except
the
inward
man
be
opened
by
the
Spirit
of
God
and
unlocked
,
all
is
to
no
purpose
,
therefore
let
us
pray
for
the
Spirit
of
this
changing
,
all
is
by
the
Spirit
of
the
Lord
.
It
is
in
mysticall
Christ
,
The
Spirit
in
Christ
,
naturall
and
mysticall
.
even
as
it
was
in
naturall
Christ
,
all
his
grace
was
from
the
holy
Ghost
as
man
:
for
though
he
were
conceived
of
the
holy
Ghost
,
he
was
annoynted
by
the
h●ly
Ghost
,
he
was
sealed
by
the
holy
Ghost
,
he
was
lead
by
the
holy
Ghost
into
the
wildernesse
,
he
offered
himselfe
by
the
Spirit
,
he
was
raysed
by
the
Spirit
,
he
was
full
of
the
Spirit
.
As
it
was
in
Christ
naturall
,
so
it
is
in
Christ
mysticall
,
that
is
,
in
the
Church
,
all
is
by
the
Spirit
:
as
he
was
conceived
in
the
wombe
by
the
Spirit
,
so
we
are
conceived
to
be
Christians
by
the
Spirit
,
the
same
Spirit
that
sanctified
him
sanctifieth
us
:
but
first
the
Spirit
by
way
of
Vnion
sanctifieth
us
,
by
knitting
us
to
him
the
head
of
all
,
and
then
unction
comes
after
union
,
annoynting
after
union
,
then
the
Spirit
when
he
hath
knit
us
to
Christ
,
workes
the
same
annoynting
that
he
did
in
Christ
.
Therefore
we
are
called
Christians
of
Christ
not
onely
partakers
of
the
naked
name
,
but
of
the
annoynting
of
Christ
,
that
annoynting
that
runnes
downe
the
head
of
our
spirituall
Aaron
,
to
the
skirts
,
to
every
poore
Christian.
All
change
,
all
comfort
,
all
peace
,
is
from
the
Spirit
of
Christ
,
therefore
give
him
the
glory
of
all
,
if
wee
Finde
any
comfort
in
any
truth
,
it
comes
not
from
us
,
but
from
his
Spirit
,
and
wee
must
goe
upward
to
him
againe
,
as
all
descends
from
heaven
,
from
the
Father
of
lights
,
and
from
the
Spirit
of
God
,
so
all
must
ascend
againe
,
yeeld
him
the
prayse
of
all
.
And
one
worke
of
the
Spirit
is
to
carry
our
soules
up
:
for
the
Spirit
as
it
comes
from
heaven
to
change
us
,
so
it
carries
us
up
againe
to
view
,
and
to
imitate
Christ
,
to
be
where
Christ
is
,
as
water
when
it
is
to
be
carryed
up
,
it
is
carryed
as
high
as
the
spring
head
,
from
whence
it
came
,
so
the
Spirit
comming
from
Christ
,
it
never
leaves
changing
and
altering
of
us
,
till
it
have
carryed
us
to
Christ
againe
,
therefore
as
it
is
the
work
of
the
Spirit
to
carry
us
to
Christ
,
so
let
us
desire
it
may
carry
us
before
hand
,
for
the
good
worke
begun
in
us
,
in
thankefulnesse
that
we
may
begin
heaven
upon
earth
,
all
is
from
the
Spirit
of
Christ
.
A
man
now
in
the
state
of
grace
must
looke
for
nothing
from
himselfe
,
In
the
state
of
grace
we
must
looke
for
nothing
from
our selves
.
for
as
we
are
saved
altogether
out
of
our selves
by
Christ
the
mediator
,
so
the
fitting
for
that
glorious
S●lvation
,
that
we
have
purchased
by
Christ
,
it
is
by
the
Spirit
,
the
working
of
our
salvation
is
by
God
,
and
the
assurance
of
it
to
our
soules
,
is
by
the
holy
Ghost
,
by
the
witnesse
of
God
sealed
to
us
,
and
the
fitting
and
preparing
,
and
changing
,
and
sanctifying
of
us
it
is
by
the
holy
Ghost
;
all
is
out
of
us
,
in
the
covenant
of
grace
,
wherein
God
is
a
gracious
Father
in
Christ
,
all
is
out
of
us
in
regard
of
the
spring
.
The
worke
indeed
is
terminated
in
us
,
the
Spirit
of
God
alters
our
understanding
,
will
,
and
affections
,
but
the
spring
is
out
of
us
,
as
in
Paradise
those
foure
streames
that
watered
Paradise
,
that
runne
through
it
,
yet
the
head
of
them
was
out
of
Paradise
,
in
another
part
of
the
world
,
so
though
the
worke
of
the
holy
Ghost
,
the
streames
of
the
Spirit
runne
through
the
soule
,
and
water
it
,
yet
the
spring
of
those
graces
,
the
holy
Ghost
is
out
of
us
,
and
Christ
the
roote
of
Salvation
is
out
of
us
,
for
God
in
the
covenant
of
grace
will
not
trust
us
,
as
in
Adam
God
trusted
us
with
grace
,
hee
had
grace
in
his
owne
keeping
,
if
he
would
he
might
have
stood
,
he
had
liberty
of
will
,
but
God
saw
wee
were
all
ill
husbands
,
of
grace
and
goodnesse
,
that
he
would
not
trust
us
againe
,
therefore
he
trusted
God-man
,
the
second
Adam
,
with
grace
,
and
hee
sends
his
Spirit
into
us
,
and
conveyes
grace
from
glory
to
glory
,
by
degrees
,
and
all
by
the
Spirit
of
the
Lord
.
And
in
the
next
place
,
this
point
of
doctrine
should
mervailously
comfort
,
and
stay
us
,
and
direct
us
.
Vse
.
2
It
should
comfort
us
when
we
finde
no
goodnesse
at
all
,
nor
no
strength
at
all
,
nor
no
strength
at
all
,
in
our
natures
,
doth
God
expect
that
wee
should
have
any
thing
from
our selves
?
Comfort
in
want
of
goodnesse
in
us
.
who
expects
any
thing
from
a
barren
wildernesse
?
our
hearts
are
such
God
knowes
it
well
enough
,
there
is
no
goodnesse
in
us
,
no
more
than
there
is
moysture
in
a
stone
or
a
rocke
,
therefore
he
looks
that
we
should
begge
the
Spirit
of
him
,
and
depend
upon
him
for
the
Spirit
of
his
Sonne
,
to
open
our
eyes
with
the
Spirit
of
illumination
,
to
reveale
his
love
to
us
,
and
then
to
sanctifie
us
,
and
to
worke
us
more
and
more
to
glory
,
and
to
worke
out
all
corruption
by
little
and
little
,
he
expects
that
we
should
depend
upon
him
for
the
Spirit
in
all
things
we
doe
.
Therefore
Christians
are
much
to
blame
,
they
thinke
to
worke
,
and
to
hew
out
of
their
owne
nature
the
love
of
God
,
and
keepe
a
doe
with
their
owne
hearts
,
as
if
they
had
a
principle
of
grace
in
themselves
as
of
themselves
,
and
they
may
long
enough
worke
that
way
,
but
that
is
not
the
way
,
but
acknowledgement
that
in
our selves
as
of
our selves
(
as
Saint
Paul
saith
)
we
cannot
doe
any
thing
,
we
cannot
so
much
by
all
the
power
in
the
world
as
thinke
a
good
thought
:
If
wee
should
live
a
thousand
yeares
,
there
cannot
rise
out
of
our
hearts
a
good
desire
of
our selves
,
all
is
out
of
us
from
the
Spirit
of
the
Lord
:
Now
thereupon
we
must
not
looke
for
it
in
our selves
,
but
goe
to
God
for
his
holy
Sp●rit
,
goe
to
Christ
for
his
Spirit
(
for
the
Spirit
proceeds
from
them
both
)
that
hee
would
enlighten
us
,
and
sanctifie
us
as
I
shewed
in
particular
before
,
we
must
not
therefore
presume
that
we
can
doe
any
thing
of
our selves
,
and
so
wee
must
not
despaire
,
shall
we
despaire
when
once
wee
beleeve
in
Christ
,
when
we
have
abundance
of
grace
,
and
Spirit
in
our
head
Christ
?
and
he
can
derive
his
Spirit
as
hee
pleaseth
,
he
gives
the
Spirit
by
degrees
as
he
pleaseth
,
for
he
is
a
voluntary
head
to
dispence
it
as
he
will
,
he
is
not
a
naturall
head
,
who
shall
despaire
when
he
is
in
Christ
,
who
is
compleate
?
and
in
him
wee
receive
grace
for
grace
,
grace
answerable
for
grace
in
him
.
Let
none
presume
that
he
can
doe
any
thing
of
himselfe
:
When
men
trust
their
owne
strength
they
fall
.
for
you
see
how
God
suffered
holy
men
to
miscarry
:
it
was
folly
in
this
case
in
Peter
,
to
presume
of
his
owne
strength
,
Though
all
forsooke
Christ
,
yet
would
not
he
,
he
presumed
upon
his
owne
strength
,
God
left
him
to
himselfe
,
you
see
how
foulely
he
fell
,
so
it
is
with
us
all
,
when
wee
presume
upon
the
strength
of
our
nature
and
parts
.
We
must
not
come
to
this
holy
place
,
in
the
strength
of
our
owne
wit
,
and
parts
,
but
come
with
a
desire
that
the
Spirit
may
joyne
with
his
ordinances
,
and
make
them
efficatious
for
our
change
,
all
change
is
by
the
Spirit
of
the
Lord
,
nothing
workes
above
his
owne
sphere
:
It
is
above
the
pow●r
of
nature
to
worke
any
thing
supernaturall
;
therefore
if
we
will
profit
by
the
Word
,
come
not
with
presumptuous
spirits
,
but
lift
up
our
hearts
to
God
that
his
Spirit
may
cloath
the
ministery
with
vigour
and
power
,
that
he
may
convey
holy
truthes
into
our
hearts
,
and
make
them
,
effectu●ll
,
for
the
changing
of
the
inward
,
and
of
the
outward
man
,
then
we
come
as
we
should
,
all
is
by
the
Spirit
of
the
Lord
,
blessing
all
meanes
whatsoever
,
without
which
all
meanes
are
dead
,
therefore
we
must
open
as
that
flower
that
opens
and
shuts
as
the
Sunne
shines
on
it
,
so
must
wee
as
Christ
shines
on
us
,
and
we
ebbe
and
flow
as
hee
flowes
upon
us
,
we
shine
or
are
darke
,
as
hee
shines
on
us
,
as
the
ayre
is
no
longer
light
than
the
sunne
shines
,
so
we
are
no
longer
lightsome
,
and
open
,
and
flow
,
and
are
carryed
to
any
thing
,
than
Christ
by
his
Spirit
flowes
on
us
:
for
we
doe
what
we
doe
,
but
we
are
patients
first
to
receive
that
power
from
the
Spirit
,
we
heare
,
and
doe
good
workes
,
but
the
activity
,
and
power
and
strength
comes
all
from
the
Spirit
of
God
.
Vse
.
3
Hence
likewise
wee
may
make
another
use
of
tryall
,
whether
we
have
the
Spirit
of
Christ
or
no
,
Whether
we
have
the
Spirit
.
whether
wee
have
the
holy
Ghost
,
which
is
called
here
the
Spirit
of
the
Lord
?
I
will
not
goe
out
of
the
text
for
tryalls
:
It
openeth
the
eyes
of
the
soule
.
if
a
man
have
the
Spirit
of
God
,
it
openeth
the
eyes
of
his
soule
,
to
see
in
the
glasse
of
the
Word
,
the
face
of
God
shining
on
him
in
Christ
,
if
a
man
have
the
Spirit
he
sees
God
as
a
Father
,
by
the
Spirit
of
●illumination
.
Againem
,
if
thou
hast
the
Spirit
of
God
,
It
discovers
Gods
love
.
thou
hast
the
Spirit
of
love
,
Gods
Spirit
manifesteth
the
hidden
love
of
God
(
that
was
hid
in
the
breast
of
God
)
to
his
soule
:
for
the
Spirit
of
God
searcheth
the
breast
of
God
,
and
the
secret
of
God
,
and
it
searcheth
my
heart
:
Now
he
that
hath
the
Spirit
of
God
,
knowes
the
love
of
God
in
Christ
,
to
him
it
reveales
the
love
of
God
,
the
heighth
,
and
breadth
,
and
depth
of
it
,
to
our
Spirits
as
in
the
text
,
we
see
the
gracious
love
of
God
in
Christ
and
then
wee
love
him
againe
.
And
thereupon
where
the
Spirit
is
it
changeth
,
It
sanctifieth
.
it
is
not
onely
a
Spirit
of
illumination
,
but
of
sanctification
,
where
hee
dwels
hee
sanctifieth
the
house
,
and
makes
it
a
Temple
,
it
is
efficatious
,
where
the
Spirit
is
,
it
will
worke
,
it
is
like
the
wind
,
where
it
is
it
will
stirre
,
it
will
move
,
where
it
moves
not
it
is
not
at
all
,
where
the
Spirit
alters
not
the
condition
from
bad
to
good
,
and
from
good
to
better
,
suspect
that
it
is
not
there
,
at
least
it
will
move
,
as
the
pulses
will
have
a
drawing
in
,
and
a
sending
out
,
by
stirring
,
so
there
will
be
some
operation
of
the
Spirit
that
is
discernable
to
a
judicious
eye
,
alway
some
stirring
,
where
the
Spirit
of
God
is
.
The
Papists
slander
us
willingly
,
Slander
of
the
Papists
.
I
thinke
against
many
of
their
consciences
that
understand
any
thing●
Oh
say
they
,
we
will
have
Christians
like
sathan
,
to
appeare
as
Angels
of
light
and
blackamores
in
white
garments
,
that
have
their
teeth
white
,
and
nothing
else
,
so
your
Christians
put
on
the
garment
of
Christs
righteousnesse
,
let
them
put
on
that
,
and
then
though
they
be
not
changed
a
whit
,
it
is
no
matter
,
who
teacheth
thus
?
we
teach
out
of
this
Text
,
that
:
First
of
all
,
the
Spirit
of
God
opens
our
eyes
,
he
takes
off
the
vayle
,
and
then
wee
see
the
glory
of
Gods
mercy
in
Christ
,
pardoning
our
sinnes
,
for
the
righteousneffe
,
and
obedience
of
Christ
,
and
then
that
love
warmes
our
hearts
,
so
that
it
changeth
our
hearts
by
the
Spirit
,
from
one
degree
of
grace
to
another
there
is
a
changing
power
that
goes
with
the
love
of
Christ
,
and
with
the
mercy
of
God
in
Christ
,
this
〈◊〉
Doctrine
,
the
same
Spirit
that
justifieth
us
by
applying
to
us
the
obedience
of
Christ
,
the
same
Spirit
sanctifyeth
us
,
therefore
their
allegations
,
and
objections
are
to
no
purpose
,
wee
see
here
the
Spirit
of
the
Lord
changeth
us
.
And
so
for
your
common
Atheisticall
professors
,
that
professe
themselves
Christians
,
they
partake
of
the
name
,
but
not
of
the
annoynting
of
Christ
,
true
Christians
that
are
annoynted
with
the
Spirit
of
Christ
,
it
will
inforce
a
change
.
Beloved
,
we
cannot
behold
the
Sunne
,
but
wee
must
be
enlightned
,
we
cannot
behold
the
Sunne
of
righteousnesse
but
we
shall
be
changed
,
and
enlightned
.
The
eye
of
faith
,
though
we
thinke
not
of
it
,
though
it
looke
upon
Christ
for
justification
,
and
forgivenesse
of
sinnes
,
yet
notwithstanding
at
the
same
time
incensibly
there
is
an
alteration
of
the
soule
,
if
a
man
looke
up
for
other
ends
,
yet
at
the
same
time
there
is
an
enlightning
by
the
Sunne
,
so
at
the
same
time
that
wee
looke
upon
the
mercy
of
God
in
Christ
,
at
the
same
time
there
is
a
glory
shines
upon
us
,
and
wee
are
altred
and
changed
,
though
we
thinke
not
of
it
,
at
the
very
instant
that
we
apprehend
justification
and
forgivenesse
of
sinnes
,
in
the
mercy
of
God
in
Christ
,
at
the
same
instant
there
is
a
glory
put
upon
the
soule
,
we
cannot
have
commerse
with
the
God
of
glory
,
but
we
shall
be
glorious
:
Therefore
,
there
is
no
man
that
hath
any
thing
to
doe
with
God
,
that
hath
not
some
glory
put
into
his
soule
,
whatsoever
he
is
.
Therefore
,
let
no
man
thinke
hee
hath
any
thing
to
doe
in
Religion
,
till
he
finde
the
worke
of
the
Spirit
altering
and
changing
him
:
He
hath
the
title
of
Holy
Spirit
,
from
the
blessed
worke
of
sanct●●ying
an●
changing
,
he
〈…〉
And
when
hehath
changed
us
,
He
promotes
s●nctification
.
he
governes
and
guides
us
from
glory
to
glory
,
where
the
Holy
Ghost
is
,
therfore
he
promotes
the
worke
of
grace
begunne
,
he
doth
not
onely
move
us
but
promove
,
he
promotes
the
worke
begunne
,
therefore
those
that
have
the
Spirit
of
God
,
they
rest
in
no
degree
of
grace
,
but
grow
from
grace
to
grace
,
from
knowledge
to
knowledge
from
faith
to
faith
,
till
they
come
to
that
measure
of
perfection
that
God
hath
appointed
them
in
Christ
,
those
therefore
that
set
up
their
staffe
,
and
will
goe
no
further
,
that
thinke
all
is
well
,
they
have
not
the
Spirit
of
God
for
the
Spirit
stirres
up
to
grow
from
one
degree
of
grace
to
another
,
to
adde
grace
to
grace
,
and
to
enter
further
and
further
into
the
Kingdome
of
grace
,
and
to
come
nearer
to
glory
still
.
For
this
end
the
holy
Spirit
dwels
in
us
,
The
Spirit
a
Counsellor
.
and
guides
us
,
as
it
is
Rom.
8.
he
is
a
Tutor
to
us
,
where
the
holy
Ghost
is
in
any
body
,
it
is
as
a
counseller
,
Guide
mee
by
thy
counsell
,
till
thou
bring
me
to
glory
:
It
is
a
Tutor
,
as
Noblemens
children
,
they
have
their
Tutors
,
so
Gods
children
are
nobly
borne
,
they
have
their
Tutor
,
and
Counsellor
,
as
well
as
Angels
to
attend
them
,
they
have
the
Spirit
of
God
to
tell
them
,
this
doe
,
and
that
doe
,
and
here
you
have
done
ill
,
they
have
a
voyce
behind
them
,
to
teach
them
in
particular
wherein
they
have
done
amisse
,
they
that
have
the
Spirit
,
finde
such
a
sweete
operation
of
the
Spirit
,
the
Spirit
is
a
teacher
,
and
a
counsellour
to
them
,
they
that
are
acquainted
wi●h
the
government
of
Gods
Spirit
,
they
find
i
checking
them
presently
when
they
doe
ill
,
〈◊〉
grieves
them
when
they
grieve
the
Spirit
,
so
it
teach●th
them
in
particular
●usinesses
,
doe
this
,
doe
not
that
.
Thus
wee
may
know
if
we
have
the
Spirit
,
if
it
guide
and
governe
us
from
glory
to
glory
,
till
wee
come
to
per●ection
,
where
the
Spirit
is
all
in
all
in
heaven
.
Another
evidence
is
this
,
the
Spirit
where
it
is
it
rests
and
abides
,
It
abides
.
because
it
doth
not
onely
change
us
at
the
first
,
but
it
leads
us
from
glory
to
glory
,
as
Saint
Augustine
saith
,
wicked
men
have
the
Spirit
of
God
knocking
,
and
he
would
saine
enter
,
as
the
wickedest
man
,
when
he
heares
holy
truthes
discovered
,
the
Spirit
of
God
knockes
at
his
heart
,
and
he
findes
sweete
motions
in
his
poysonfull
rebellious
nature
,
but
this
is
but
the
spirit
knocking
,
that
would
have
entrance
,
but
Gods
children
have
the
spirit
entering
,
and
dwelling
,
and
resting
there
.
The
spirit
of
God
resteth
on
Christ
,
and
it
rests
on
Christs
members
,
how
can
it
change
them
,
and
having
done
so
,
guide
and
governe
them
from
glory
to
glory
,
but
hee
must
rest
there
,
hee
must
take
up
his
lodging
and
residence
,
a
Christian
is
not
an
ordinary
house
,
but
a
Temple
,
he
is
not
an
ordinary
man
,
but
a
King
,
he
is
not
an
ordinary
stone
,
but
a
Pearle
,
he
is
not
an
ordinary
tree
,
but
a
Cedar
,
hee
is
an
excellent
person
,
and
therefore
the
Spirit
of
God
delights
to
dwell
in
him
:
As
the
excellency
of
the
body
is
from
the
soule
,
so
the
excellency
of
the
soule
is
from
the
spirit
dwelling
in
him
.
However
in
particular
operations
,
the
spirit
suspends
his
acts
of
comfor●ing
and
guiding
,
to
humble
them
for
their
presumption
,
alway
the
Holy
Ghost
is
in
the
heart
though
he
be
hid
in
a
corner
of
the
heart
,
I
will
send
you
the
Comforter
,
and
hee
shall
abide
with
you
for
ever
,
saith
Christ
,
thus
we
see
how
we
may
try
ourselves
,
whether
we
have
the
Spirit
of
the
Lord
o●
no
:
If
wee
have
not
the
Spirit
,
we
are
none
of
his
,
wee
are
none
of
Christs
,
Rom.
8.
13.
And
then
whose
are
we
,
if
wee
bee
none
of
Christs
?
Doe
but
thinke
of
that
,
therefore
if
wee
would
not
be
men
,
not
having
the
Spirit
,
that
is
,
men
dead
,
lead
with
a
worse
spirit
then
our
own
,
let
us
labor
to
know
whether
we
have
the
Spirit
of
Christ
or
no
?
Let
us
see
what
change
there
is
to
the
likenesse
of
Christ
:
for
the
Spirit
,
as
it
comes
from
the
Lord
▪
so
it
makes
us
like
the
Lord
,
and
wee
are
changed
by
reasons
from
the
Lord
,
It
changeth
by
reasons
from
Christ
by
reasons
and
considerations
from
Christ
,
and
from
the
love
of
God
in
Christ
,
because
the
spirit
takes
from
Christ
whatsoever
he
hath
;
Hee
shall
take
of
mine
,
&c.
that
is
the
comfort
,
hee
comforts
the
soule
with
,
hee
fetches
them
from
his
death
and
blood-shed
,
and
the
love
of
God
in
him
,
that
he
takes
of
Christ
,
so
there
is
a
change
wrought
is
us
,
by
reasons
fetched
from
the
love
of
God
in
Christ
,
those
conforming
reasons
,
God
hath
given
his
Sonne
,
and
Christ
hath
given
himselfe
,
and
wee
feele
the
love
of
God
by
the
Spirit
,
if
the
Spirit
worke
any
grace
,
or
comfort
by
considerations
fetched
from
Christ
,
this
is
the
true
Spirit
,
the
change
and
alteration
that
it
workes
in
us
,
is
according
to
the
Image
of
Christ
,
that
we
may
be
like
Christ
so
Christ
is
the
beginning
and
the
end
,
and
Christ
is
all
,
hee
workes
from
Christ
,
and
to
Christ
.
Let
us
examine
therefore
,
if
wee
have
the
Spirit
of
Christ
,
whether
it
change
us
,
and
examine
,
if
wee
have
the
Spirit
,
from
what
reasons
and
grounds
it
changes
us
,
and
then
wee
may
upon
some
comfortable
grounds
say
we
have
the
Spirit
indeed
.
If
we
have
not
the
Spirit
,
how
shall
we
come
to
have
the
Spirit
?
what
meanes
must
wee
use
to
get
it
?
In
a
word
,
How
to
get
the
Spirit
.
this
Chapter
excellently
sets
out
that
,
for
the
Gospell
is
called
the
Ministery
of
the
Spirit
:
By
hearing
the
Gospel
.
for
the
opening
of
the
love
of
God
in
Christ
,
which
is
the
Gospell
,
is
the
Mynistery
of
the
Spirit
,
why
?
because
God
hath
joyned
the
Spirit
with
the
publishing
,
and
opening
of
these
mysteries
,
therefore
study
the
Gospell
,
and
heare
unfolded
divine
Evangelicall
truthes
,
the
more
wee
heare
of
the
sweete
love
of
God
in
Christ
,
the
more
the
Spirit
flowes
into
the
soule
together
with
it
,
the
Spirit
goes
together
with
the
Doctrine
of
the
Gospell
;
which
is
called
the
ministery
of
the
Spirit
:
Therefore
let
us
delight
in
hearing
Evangelicall
poynts
,
the
love
of
God
opened
in
Christ
.
A
civill
morall
man
,
Oh
he
is
taken
mightily
,
if
hee
heare
a
morall
witty
pollitique
discourse
that
toucheth
him
,
and
he
is
in
his
element
then
.
What
is
this
to
the
Gospell
?
this
hath
its
use
,
Oh
but
the
Spirit
goes
with
the
opening
of
the
Gospell
,
with
Evangelicall
points
,
and
if
our
hearts
were
ever
seasoned
with
the
love
of
God
,
these
points
of
Christ
,
and
the
benefits
and
priviledges
by
Christ
,
they
will
affect
us
more
then
any
other
things
in
the
world
,
that
is
one
meanes
to
studdy
the
Gospell
,
&
to
heare
the
truths
of
the
Gospell
opened
where
the
Spirit
workes
.
Againe
,
the
Spirit
of
the
Lord
,
it
is
given
to
us
usually
in
holy
community
:
In
holy
Communion
.
the
Holy
Ghost
fell
upon
them
in
the
Actes
,
when
they
were
gathered
together
;
and
surely
wee
never
finde
sweeter
motions
of
the
Spirit
then
now
,
when
wee
are
gathered
at
such
times
,
about
holy
businesse
,
as
this
day
wee
never
find
the
Spirit
more
effectuall
,
to
alter
,
and
change
our
soules
,
then
at
such
times
:
Where
two
or
three
are
gathered
together
,
I
will
be
in
the
midst
of
you
,
but
by
the
Spirit
,
saith
Christ
,
warming
,
and
altering
,
and
changing
the
soule
:
For
God
inf●seth
al
grace
in
communion
,
as
we
are
members
of
the
body
mysticall
:
those
that
have
●ullen
spirits
,
a
spirit
of
separation
,
that
scorne
all
meetings
,
they
are
carryed
with
the
spirit
of
the
devill
,
and
of
the
world
,
they
know
not
what
belongs
to
the
things
of
God
.
It
is
the
mee●e
spirit
that
subjects
it selfe
to
the
Ordinance
of
God
,
the
Holy
Ghost
falls
usually
upon
men
when
they
are
in
holy
Communion
.
And
in
Luke
11.
there
God
will
give
the
Holy
Ghost
to
all
that
begge
him
;
Prayer
.
pray
for
the
holy
Ghost
as
the
most
excellent
thing
in
the
world
,
he
shal
be
given
to
them
that
begge
him
,
as
if
he
should
say
,
there
is
nothing
greater
then
that
,
and
God
will
give
him
to
them
that
aske
him
:
Therefore
,
come
to
God
,
and
in
any
thing
wee
have
to
doe
,
empty
our selves
,
and
beg
the
Spirit
:
for
the
more
a
man
empties
him
,
of
his
owne
confidence
,
in
regard
of
holy
performance
of
duties
,
the
more
wee
wil
desire
to
be
filled
with
the
fullnesse
of
the
Spirit
,
and
this
sense
of
our
owne
emptines
will
force
prayer
.
Therefore
,
know
that
of
our selves
wee
can
doe
nothing
holily
,
that
may
further
our
reckoning
,
but
by
the
Spirit
,
doe
all
things
therefore
in
a
sense
of
our
owne
emptinesse
,
and
begge
the
Spirit
.
As
likewise
when
wee
are
framed
by
the
Spirit
to
obedience
;
those
that
obey
the
motions
of
the
Spirit
,
the
Spirit
joynes
mor●
and
more
closely
with
their
soules
,
God
gives
his
Spirit
to
them
that
obey
him
,
those
that
obey
the
first
motions
of
the
Spirit
,
they
have
further
degrees
:
What
is
the
reason
that
men
have
no
more
Spirit
in
the
Ordinances
?
The
holy
Ghost
knockes
at
their
hearts
,
and
would
faine
have
entrance
,
and
they
resist
it
,
as
Stephen
saith
,
now
the
Holy
Ghost
is
willing
to
enter
upon
the
soule
,
but
he
is
resisted
;
therefore
if
you
will
have
him
more
and
more
,
let
us
open
our
soules
,
that
the
King
of
glory
may
come
in
;
the
Spirit
is
willing
to
enter
,
especially
in
holy
assemblies
;
saith
Saint
Iohn
,
I
was
on
the
Lords
day
,
I
was
in
the
Spirit
,
that
is
,
as
if
he
were
drowned
in
the
Spirit
on
the
Lords
day
:
when
we
are
about
holy
exercises
,
we
are
never
more
in
the
Spirit
than
then
,
let
us
open
our
soules
to
the
Spirit
,
and
then
we
shall
find
the
Spirit
joyning
with
our
soules
,
the
Spirit
is
more
willing
to
save
us
,
and
to
sanctifie
us
,
then
wee
are
to
entertaine
him
,
Oh
that
we
were
willing
to
entertaine
the
sweete
motions
of
the
Spirit
?
our
natures
would
not
be
so
defiled
,
and
we
so
uncomfortable
as
we
are
:
there
are
none
of
us
all
,
but
wee
finde
comfortable
motions
in
holy
exercises
,
thus
wee
may
get
the
Spirit
of
the
Lord
,
that
doth
all
,
that
illuminates
,
and
sanctifieth
,
and
ruleth
,
and
rests
in
us
.
Vse
.
4
And
let
us
learne
I
beseech
you
,
hence
to
give
the
third
glorious
person
,
To
give
the
Spirit
of
God
his
d●e
.
the
Holy
Ghost
his
due
,
since
wee
have
all
by
the
Spirit
,
let
us
learne
to
give
the
Spirit
his
due
,
and
learne
how
to
make
use
of
the
worke
of
the
Spirit
,
there
are
severall
workes
of
the
Spirit
,
you
see
here
what
the
Spirit
doth
,
We
all
,
the
Spirit
unites
us
together
,
it
is
a
Spirit
of
union
,
it
knits
all
together
by
one
faith
to
God
,
all
meete
in
God
the
Father
reconciled
,
and
we
all
are
joyned
together
by
love
,
wrought
by
the
Spirit
,
With
open
face
,
who
takes
away
the
vayle
?
wee
are
all
vayled
by
nature
,
the
Spirit
takes
away
the
vaile
from
our
eyes
,
and
from
the
truth
,
what
is
the
reason
the
Gospell
is
so
obscure
?
the
Spirit
takes
not
away
the
vaile
,
it
teacheth
not
by
the
Ministery
,
or
else
it
takes
not
away
the
vaile
from
the
eyes
,
the
Spirit
takes
away
the
scales
from
our
eyes
,
and
the
Spirit
in
the
ministery
takes
away
the
obscurity
of
the
Scriptures
,
all
those
that
wee
call
graces
,
the
free
gifts
,
the
ministeriall
gifts
,
they
are
the
gifts
and
the
graces
of
the
Spirit
,
and
they
are
for
the
graces
of
the
Spirit
,
skill
in
tongues
,
and
in
the
Scriptures
,
and
in
other
learning
,
are
given
to
men
that
they
may
take
away
the
vaile
from
the
the
Scriptures
,
that
they
may
be
lightsome
,
and
then
when
the
Spirit
is
given
,
he
takes
away
the
vaile
from
the
soule
by
his
owne
worke
,
and
then
with
open
face
,
we
behold
the
glory
of
the
Lord
:
What
doth
open
our
eyes
to
see
,
when
the
vaile
is
taken
off
?
the
Spirit
;
wee
have
no
inward
light
nor
sight
,
but
by
the
illumination
of
the
Spirit
,
all
light
in
the
things
,
and
all
sight
in
us
,
it
is
by
the
illumination
of
the
Spirit
.
And
then
the
change
according
to
the
Image
of
Christ
,
this
is
altoge●her
by
the
Spirit
of
Christ
,
it
is
altogether
from
the
holy
Ghost
.
Christ
baptiseth
With
the
Holy
Ghost
,
and
with
fi●e
,
and
Christ
came
By
blood
,
and
by
water
;
by
blood
,
to
dye
for
us
,
and
by
water
,
by
his
Spirit
to
change
us
,
and
purge
and
cleanse
us
:
all
is
by
the
Spirit
,
Christ
came
as
well
by
the
Spirit
as
by
blood
.
This
change
and
the
graduall
change
from
glory
to
glory
,
all
is
by
the
Spirit
;
therefore
wee
should
not
thinke
altogether
of
Christ
,
or
God
the
Father
,
when
we
goe
to
God
in
prayer
,
but
thinke
of
the
worke
of
the
Spirit
,
that
the
holy
Ghost
may
have
his
due
.
Lord
without
thy
Spirit
my
body
is
as
a
thing
without
a
soule
,
a
dead
,
loathsome
,
stiffe
,
unapt
,
carkasse
,
that
cannot
stirre
a
whit
;
and
so
my
soule
without
the
operation
of
thy
holy
Spirit
,
it
is
a
stiffe
,
dead
,
unmoveable
thing
,
and
therefore
by
thy
Spirit
breath
upon
me
,
as
thy
holy
Spirit
in
the
creation
did
lye
upon
the
waters
,
and
brood
as
it
were
all
things
there
,
lying
upon
the
waters
it
fashioned
this
goodly
creature
,
heaven
,
and
earth
,
this
Mundus
,
so
the
Spirit
of
God
lying
upon
the
waters
of
the
soule
,
it
fashions
all
graces
,
and
comforts
whatsoever
they
are
,
all
is
wrought
by
the
Spirit
in
the
new
creature
,
as
all
in
this
glorious
fabricke
of
the
world
was
by
the
Spirit
of
God
.
Let
the
Spirit
of
God
therefore
have
due
acknowledgement
,
in
all
things
whatsoever
.
And
what
are
we
to
looke
to
mainely
now
?
the
knowledge
of
God
the
Father
,
and
his
love
to
us
shining
in
Christ
,
all
is
in
Christ
,
and
if
we
would
have
any
thing
wrought
in
us
,
any
alteration
of
our
natures
,
let
us
begge
the
Spirit
that
we
may
have
the
discovery
of
the
love
of
God
in
Christ
,
&
the
Spirit
attending
upon
the
Gospell
.
And
because
we
have
all
these
aboundantly
in
these
latter
times
,
of
the
Church
,
in
the
second
spring
of
the
Gospell
,
in
the
reformation
of
religion
,
after
our
recovery
out
of
Popery
,
there
is
a
second
spring
of
the
Gospell
,
oh
belovd
,
how
much
are
we
beholding
to
God
?
never
since
the
beginning
of
the
world
was
there
such
glorious
times
as
we
enjoy
.
Wee
see
how
the
holy
Apostle
doth
preferre
these
times
,
before
former
times
,
when
the
vayle
was
upon
their
eyes
,
and
when
all
was
hid
in
ceremonies
,
and
types
,
and
such
things
among
the
lewes
,
Now
saith
he
,
we
behold
the
glory
of
God
,
and
are
changed
by
the
Spirit
from
glory
to
glory
.
To
conclude
all
,
Whence
the
glory
of
times
and
places
is
.
therefore
consider
that
the
glory
of
the
times
,
and
the
glory
of
places
,
and
persons
,
all
is
from
the
revelation
of
Christ
by
the
Spirit
,
which
hath
the
Spirit
accompanying
it
:
the
more
God
in
Christ
is
layd
open
,
the
more
the
times
and
places
,
and
persons
,
are
excellent
.
What
made
the
second
temple
beyond
the
former
?
Christ
came
at
the
second
temple
,
therefore
though
it
were
baser
in
it selfe
,
yet
the
second
Temple
was
more
glorious
than
the
first
:
what
made
Bethelem
that
little
City
glorious
?
Christ
was
borne
there
:
what
makes
the
heart
where
Christ
is
borne
,
more
glorious
than
other
folke
?
Christ
is
borne
there
,
Christ
makes
persons
and
places
glorious
.
What
makes
the
times
now
more
glorious
than
they
were
before
Christ
?
what
made
the
least
in
the
Kingdome
of
heaven
,
greater
than
Iohn
Baptist
?
he
was
greater
than
all
that
were
before
him
,
and
all
that
are
after
him
,
are
greater
than
he
,
because
his
head
was
cut
off
,
he
saw
not
the
death
and
resurrection
of
Christ
,
and
the
giving
of
the
holy
Ghost
,
he
saw
not
so
much
of
Christ
,
so
that
the
revelation
of
Christ
,
and
the
love
of
God
in
Christ
,
it
is
that
that
makes
times
,
and
persons
,
and
places
glorious
,
all
glorious
,
because
the
vayle
is
taken
away
from
our
eyes
,
we
see
Christ
the
King
of
glory
in
the
Gospell
flourishing
,
and
the
love
of
God
manifested
,
and
by
the
Spirit
of
God
the
vayle
is
taken
away
inwardly
as
well
as
outwardly
,
now
for
a
fuller
discovery
of
Christ
than
in
former
times
,
Why
more
are
converted
now
than
formerly
.
comes
the
glory
of
the
times
,
now
there
are
more
converted
than
in
former
times
,
because
the
Spirit
goes
together
with
the
manifestation
of
Christ
:
what
is
the
reason
that
this
Kingdome
is
more
glorious
than
any
place
beyond
the
Seas
?
because
Christ
is
here
revealed
more
fully
than
there
,
the
vayle
is
taken
off
,
and
here
we
see
the
glory
of
God
with
open
face
,
which
changeth
many
thousands
from
glory
to
glory
,
by
the
Spirit
of
God
,
that
accompanies
the
revelation
of
the
Gospell
;
Is
there
any
outward
thing
that
advanceth
our
Kingdome
,
before
Turkey
,
or
Spaine
?
&c.
No
▪
thing
,
their
government
,
and
riches
,
and
outward
things
,
are
as
much
as
ours
if
not
more
:
the
glory
of
places
and
times
are
from
the
revelation
of
Christ
,
that
hath
the
Spirit
accompanying
of
it
,
that
Spirit
changeth
us
from
glory
to
glory
,
our
times
are
more
glorious
than
they
were
a
hundred
yeeres
or
two
before
,
why
?
because
we
have
a
double
revelation
of
Christ
,
and
of
Antichrist
;
we
see
Christ
revealed
,
and
the
Gospell
opened
,
and
the
vayle
taken
off
,
we
see
Antichrist
revealed
that
hath
masked
under
the
name
of
head
of
the
Church
,
and
hath
seduced
the
world
.
Now
this
double
revelation
,
challengeth
acknowledgement
of
these
blessed
times
:
what
should
all
this
doe
,
but
stirre
us
up
to
know
the
time
of
our
visitation
,
&
to
thankfulnesse
,
to
blesse
God
that
hath
reserved
us
for
these
places
,
and
Countries
that
we
live
in
,
to
cast
our
times
to
be
in
this
glorious
light
of
the
Gospell
to
be
borne
in
;
what
if
we
had
beene
borne
in
those
darke
Egyptian
times
of
Popery
?
our
lives
had
not
beene
so
comfortable
,
Now
we
live
under
the
Gospell
,
wherein
with
open
face
,
we
see
the
glory
of
the
mercy
of
God
in
Christ
,
the
unsearchable
riches
of
Christ
opened
,
and
discovered
to
us
.
And
together
with
the
Gospell
the
ministery
of
the
Spirit
,
goeth
the
Spirit
,
and
those
that
belong
to
God
,
thousands
by
the
blessing
of
God
are
changed
from
glory
to
glory
.
Certainely
if
we
share
in
the
good
of
the
times
we
will
have
hearts
to
thanke
God
,
The
danger
of
unprofitablenesse
under
meanes
.
and
to
walke
answerably
,
that
as
wee
have
the
glorious
Gospell
so
we
will
walke
gloriously
,
that
we
doe
not
by
a
base
and
fruitlesse
life
,
dishonour
so
glorious
a
Gospell
:
I
beseech
you
let
us
thinke
of
the
times
,
else
if
we
be
not
the
better
for
the
glorious
times
,
if
the
vayle
be
not
taken
away
,
we
are
under
a
fearefull
judgement
,
The
god
of
this
world
hath
blinded
our
eyes
,
doe
wee
live
under
the
glorious
light
,
and
yet
are
darke
,
that
wee
see
no
glory
in
Christ
,
we
see
nothing
in
religion
,
but
are
as
ready
to
entertaine
Popery
as
true
religion
;
is
this
the
fruite
of
the
long
preaching
of
the
Gospell
,
and
the
vayle
being
taken
off
so
long
?
certainely
the
God
of
this
world
hath
cast
the
dust
of
the
world
into
our
eyes
,
that
we
can
see
nothing
but
earthly
things
:
wee
are
under
the
seale
of
Gods
judgement
,
he
hath
sealed
us
up
to
a
darke
state
,
from
darkenesse
of
judgement
,
to
the
darkenesse
of
hell
without
repentance
:
therefore
let
us
take
heed
how
we
live
in
a
dull
,
and
dead
condition
,
under
the
glorious
Gospell
,
or
else
how
cursed
shall
we
be
?
the
more
wee
are
exalted
and
lifted
up
above
other
people
,
in
the
blessings
of
God
this
way
,
the
more
we
shall
bee
cast
downe
;
Woe
be
to
Ch●razin
,
&c.
and
Heb.
2.
How
shall
wee
escape
of
we
●●glect●
so
great
Salvation
.
I
beseech
you
let
us
take
heed
how
we
tri●le
away
our
time
,
these
precious
times
and
blessed
opportunities
,
for
if
wee
labour
not
to
get
out
of
the
state
of
nature
,
into
the
state
of
grace
,
and
so
to
be
changed
from
glory
to
glory
,
God
in
justice
will
curse
the
meanes
we
have
,
that
●n
hearing
wee
shall
not
heare
,
and
seeing
we
shall
not
see
,
and
he
will
secret●y
and
insensibly
harden
our
hearts
:
it
is
the
curse
of
all
curses
,
when
we
are
under
plenty
of
meanes
,
to
grow
worse
and
duller
,
oh
take
heede
of
Spirituall
judgements
above
all
others
,
Spirituall
judgements
●errable
.
tremble
at
them
,
they
belong
to
reprobates
and
cast-awayes
▪
Let
us
labour
for
hearts
sencible
of
the
mercies
of
God
in
Christ
,
and
labour
to
bee
transformed
,
and
moulded
into
this
Gospell
,
every
day
more
and
more
▪
That
that
hath
beene
spoken
shall
bee
sufficient
for
this
time
,
and
for
this
whole
Text.
FINIS
.