A
GLANCE
OF
HEAVEN
.
OR
,
A
PRETIOVS
TASTE
of
a
glorious
Feast
.
Wherein
thou
mayst
taste
and
see
those
things
which
God
hath
prepared
for
them
that
love
him
.
The
secrets
of
the
Lord
are
with
them
that
feare
him
,
&c.
Psal
23.14
By
R.
SIBS
D.
D.
Master
of
Katherine
Hall
,
and
preacher
of
Grays
Inne
London
.
LONDON
Printed
by
E.
G.
for
Iohn
Rothwell
,
at
the
Sun
in
Pauls
Church-yard
.
1638
To
the
Christian
Reader
.
Beloved
,
IT
's
growne
a
custome
,
that
every
booke
,
whose
soever
,
or
of
whatsoever
subject
,
must
be
presented
to
you
in
state
,
with
some
prescript
purposely
.
Were
it
not
that
Custome
is
a
Tyrant
,
this
labour
might
now
be
spared
.
Such
matter
,
from
such
an
Elder
as
here
followes
,
needs
no
epistle
of
recommendation
.
The
Reverend
Au●hours
▪
is
wel
approved
to
be
a
man
of
God
,
a
Seer
in
Israel
,
by
those
things
which
without
controule
,
have
already
passed
the
presse
.
Might
I
have
my
with
,
it
should
bee
no
more
but
a
double
portion
of
that
Spirit
of
God
which
was
in
him
.
The
divine
light
,
which
radiated
into
his
breast
,
displaies
it selfe
in
many
other
of
his
labours
,
but
yet
is
no
where
more
condens'd
than
in
this
following
.
It
's
truly
sayd
of
Moses
,
by
faith
hee
saw
him
that
was
invisible
,
Heb.
11.
27.
And
S.
Paul
prayes
for
the
Ephesians
,
that
they
might
know
the
love
of
that
which
passeth
knowledge
,
Eph
3.
19.
These
things
imply
a
contradiction
;
yet
in
like
phrase
I
feare
not
to
say
of
this
Father
&
Brother
,
he
saw
those
things
which
eye
hath
not
seen
,
spake
those
things
which
eare
hath
not
heard
,
and
uttered
those
things
which
have
not
entred
into
the
heart
of
man
to
conceive
.
This
knot
needs
no
cutting
:
hee
that
rightly
understands
the
text
,
will
easily
looke
through
this
mystery
,
without
the
helpe
of
an
Hyperbole
.
His
scope
was
to
stirre
us
up
to
love
God
:
his
motive
to
perswade
,
is
taken
from
the
excellencie
of
those
things
which
God
hath
prepared
for
them
who
love
him
.
That
excellencie
is
expressed
in
a
strange
manner
.
By
intimating
it
cannot
be
expressed
,
no
nor
so
much
as
comprehended
by
any
naturall
abilitie
of
the
body
or
minde
;
yet
it
is
expressed
in
the
doctrine
of
the
Godpell
sufficiently
.
So
as
herein
,
as
in
a
glasse
,
we
may
behold
the
glory
of
God
,
and
in
beholding
,
bee
changed
from
glory
to
glory
.
What
duty
more
necessary
than
to
love
God
?
what
motive
more
effectuall
than
the
Gospell
?
for
what
is
the
Gospell
but
a
revelation
of
such
things
as
naturall
men
could
never
invent
?
Such
things
,
that
is
,
so
pretious
,
so
useful
,
so
comfortable
to
us
;
so
divine
,
admirable
,
and
transcendent
in
themselves
.
Many
of
us
are
like
the
Angell
of
Ephesue
,
Wee
have
lost
our
first
love
.
Rev.
2.
4.
yea
as
our
Saviour
prophesied
,
Matth.
24.
12.
The
love
of
many
maxes
cold
.
One
reason
may
bee
,
because
to
see
to
,
wee
reape
so
little
fruit
of
our
love
.
Were
it
so
,
that
we
had
nothing
in
hand
,
no
present
pay
,
that
we
served
God
altogether
upon
trust
without
so
much
as
an
earnest
:
yet
there
is
something
prepared
.
Let
us
believe
that
,
and
our
hearts
cannot
but
bee
warmed
,
wee
shall
then
bee
fervent
in
spirit
,
serving
the
Lord
.
Be
we
perswaded
of
that
,
God
is
not
unrighteous
,
to
forget
your
worke
,
and
labour
of
love
,
which
you
h●ve
she●ed
to
wards
his
name
,
Heb.
6.
10.
and
then
wee
may
triumphantly
insult
with
Paul
,
Who
shall
separate
us
from
the
love
of
Christ
?
Rom.
8.
38.
There
is
this
difference
between
natural
sight
and
spirituall
.
The
one
requires
some
nearnesse
of
the
object
:
the
other
perceives
things
at
greatest
distance
As
Faith
makes
future
things
present
,
so
it
makes
remote
things
near
,
&
things
prepared
to
affect
as
if
they
were
enjoyed
.
But
what
hath
God
prepared
?
If
I
could
answer
this
,
it
might
not
onely
●atisfie
,
but
in●briate
.
Such
as
eye
hath
not
seene
,
&c.
It
seemes
to
bee
a
proverbial
forme
of
speech
,
whereby
the
rich
plenty
of
the
divine
blessings
and
benefits
which
God
intendeth
to
us
in
and
by
Christ
,
according
to
the
Gospel
is
shadowed
forth
.
The
words
are
to
see
to
,
as
a
riddle
;
but
here
is
one
of
a
thousand
an
Interpreter
,
at
hand
to
unfold
them
:
I
could
say
much
to
invite
you
,
but
that
the
matter
it selfe
is
as
a
Loadstone
.
My
testimony
will
adde
little
weight
;
yet
having
some
care
committed
to
me
by
Mr.
P.
N.
whom
this
businesse
chiefly
concerned
,
I
could
doe
no
lesse
then
let
you
understand
,
here
is
one
rich
piece
of
Spirituall
Workmanship
,
wrought
by
a
Master-builder
,
very
usefull
for
the
building
up
,
and
beautifying
of
Gods
Temples
.
The
blessing
of
God
Almightie
bee
with
it
,
and
upon
the
whole
Israel
of
God
.
So
prayes
L.
SEAMAN
.
A
Table
of
the
Contents
of
this
Booke
.
-
THe
Coherence
.
pag.
1
-
The
best
Ministers
will
not
shun
to
bee
tryed
by
the
best
judgements
.
p.
3.
-
The
scope
of
the
words
and
explication
.
p.
5.
-
The
mystery
of
the
Gospell
hid
from
naturall
men
.
p.
6
-
The
excellency
of
the
Gospell
declared
by
way
of
negation
.
7.
-
What
is
meant
by
those
things
that
eye
hath
not
seene
.
p.
11.
-
Doct.
God
hath
a
company
of
beloved
Children
in
the
world
that
he
meanes
a
speciall
good
unto
.
p.
12.
-
Doct.
That
God
hath
prepared
great
matters
for
them
idem
,
obj
.
If
these
excellent
things
in
the
Gospell
bee
secret
,
how
come
we
to
know
them
?
p.
14.
-
Three
degrees
of
revelation
.
p.
18.
-
The
Gospell
is
hid
without
the
Spirit
,
discover
the
mind
of
God
.
p.
21.
-
Vse
.
of
instruction
to
shew
there
is
no
principle
at
all
of
the
Gospell
in
nature
.
23
-
Why
so
many
heresies
have
sprung
out
of
the
Gospell
.
24
-
2
Vse
.
In
Divine
truths
above
nature
wee
are
not
too
much
to
trust
to
Beason
.
p.
26.
-
3
Vse
.
How
to
study
and
read
Divine
truthes
.
p.
28.
-
Ths
course
that
God
takes
to
shew
his
children
these
mysteries
.
p.
32
-
Supernaturall
●objects
require
Supernatur
all
senses
.
p.
34
-
Knowledge
joyned
with
feeling
p.
37.
-
Of
spirituall
sight
.
p.
40
-
Nature
cannot
shew
divine
mysteries
.
p.
41
-
Vse
.
value
things
as
they
are
in
another
world
.
p.
42
-
It
is
the
best
wisdome
to
be
wise
to
salvation
.
p.
47
-
A
ground
of
the
Martyrs
patience
.
p.
50
-
A
godly
man
suffers
those
things
in
his
senses
for
those
things
that
are
above
his
senses
.
p.
51
-
What
Popery
is
.
52
-
Merit
hath
no
proportion
with
Glory
.
53
-
We
cannot
be
too
exact
in
holy
duties
.
54
-
Wisedome
of
God
hid
from
wise
men
.
65
-
Wicked
men
talke
of
repentance
,
but
do
not
repent
.
p.
61.
-
A
holy
man
feels
sin
heavy
.
p
62.
-
Carnall
men
have
the
light
.
pag.
63.
-
They
know
them
but
by
a
common
light
.
p.
64.
-
What
true
riches
and
beauty
is
.
p.
69.
-
Gods
people
have
a
tast
of
heaven
before
they
come
there
.
p.
71.
-
What
peace
in
heaven
is
.
p.
72.
-
How
to
come
to
know
the
things
of
heaven
,
reason
from
the
lesse
to
the
greater
.
p.
74.
-
Ioyes
of
heaven
are
pure
.
p.
76.
-
Heaven
on
earth
.
p.
77
-
Reasons
why
God
hath
prepared
such
great
things
in
heaven
.
p.
80.
-
We
are
not
capable
of
the
joyes
of
heaven
here
.
p.
87.
-
Meditation
of
heaven
steeres
a
Christians
life
here
.
p.
88.
-
Faith
sets
heaven
in
our
eye
,
by
it
conquers
the
world
.
p.
89.
-
The
nature
of
hope
.
id
.
-
What
inforceth
to
keepe
a
good
conscience
.
p.
91.
-
Vse
.
How
to
abase
our selves
.
p.
93.
-
Vse
.
Of
thankefulnesse
.
p.
94
-
Every
petty
crosse
will
not
cast
downe
a
believer
.
p.
97.
-
Vse
.
Comfort
our selves
against
the
slightings
of
the
world
.
p.
98.
-
Why
men
are
drowned
in
the
world
.
p.
100.
-
How
to
get
the
conquest
in
any
temptation
.
p.
104.
-
Religion
not
an
empty
thing
.
p.
106.
-
What
are
the
greatest
ils
.
109.
-
They
that
desire
to
growbetter
,
they
shall
grow
to
perfection
.
p.
113.
-
Rejoyce
in
beginnings
of
grace
112
-
Admire
at
those
things
that
eye
hath
not
,
&c.
113
-
To
know
whether
these
things
are
prepared
for
us
,
or
no.
116
-
Labour
to
know
thine
inheritance
more
and
more
.
ibid.
-
God
prepares
them
for
grea●
matters
for
whom
they
are
prepared
.
117
-
For
whom
all
these
things
are
prepared
.
120
-
Faith
a
hidden
grace
.
120
-
Obs.
God
doth
qualifie
all
those
in
this
world
,
that
hee
hath
prepared
happinesse
for
in
an
other
wo●ld
.
125
-
A
natural
man
cannot
see
heaven
,
nor
desire
it
as
holy
.
126
-
Take
heed
of
vaine
hopes
.
128
-
Look
within
thee
for
thy
evidences
.
131
-
Look
to
thy
affection
.
132
-
God
prepared
happinesse
before
all
eternitie
.
136
-
That
happinesse
which
the
world
shewes
,
is
not
the
true
happinesse
,
because
it
can
be
seene
.
141
-
It
's
base
to
be
too
much
in
love
with
the
world
144
-
Try
thy selfe
by
this
love
.
145
-
Wee
may
know
heaven
to
bee
ours
by
the
disposition
of
our
hearts
.
147
-
God
hath
not
ordained
heaven
for
his
enemies
.
149
-
Merit
confuted
.
151
-
There
goes
somewhat
of
ours
,
and
somewhat
of
Gods
together
,
to
witnes
to
us
what
God
doth
.
153
-
Love
a
commanding
affection
.
154
-
Our
actions
are
but
still-borne
without
affection
.
157
-
Begin
not
first
with
election
,
but
see
if
God
hath
taught
thee
to
love
God
.
p.
159.
-
What
it
is
to
love
God
.
p.
160.
-
Foure
things
in
this
sweet
affection
of
Love
observeable
.
p.
162.
-
When
a
man
puts
God
in
stead
of
himselfe
.
p.
166
-
How
to
know
we
have
a
sanctified
judgement
.
p.
168
-
If
we
esteeme
God
we
shall
part
with
any
thing
besides
.
172.
-
where
is
true
love
,
there
is
a
desire
of
union
.
p.
175
-
Try
whether
wee
have
this
branch
of
love
.
p.
178
-
Where
wee
love
wee
shall
consult
.
p.
181.
-
Where
union
,
there
is
a
desire
of
death
it selfe
.
p.
182
-
God
able
to
fill
our
soule
.
p.
188
-
Whither
to
fly
,
if
a
confusion
of
all
things
should
come
.
p.
190
-
In
losses
and
crosses
thou
wilt
fetch
what
thou
loosest
out
of
the
love
of
God
.
p.
192.
-
Provide
that
for
God
that
hee
loves
.
p.
194.
-
Love
will
purge
your
heart
.
196
-
Love
from
faith
wounds
Christ
198
-
Men
under
the
Gospell
live
unworthy
of
it
202
-
Those
that
love
God
love
his
members
.
204
-
If
wee
love
God
wee
shall
love
whatever
is
divine
.
205
-
Love
wil
make
us
please
God
in
all
things
.
207
-
Love
to
God
studies
how
to
please
God
.
207
-
Study
in
thy
place
how
to
put
out
the
best
of
thy
endeavour
209
-
In
heaven
all
promises
are
fulfilled
indeed
.
p.
2.
3
-
God
gives
his
a
taste
aforehand
.
2.
4
-
A
Christians
knowledge
of
his
title
to
heaven
,
makes
him
work
.
2.
5
-
Love
the
fittest
grace
to
describe
a
Christian.
2.
7
-
What
the
affection
,
passion
,
Grace
of
love
is
.
2.
8
-
Vse
of
examination
,
how
our
affections
are
byassed
.
2.
11
-
Ob.
May
we
not
love
the
creatures
at
all
?
2.
12
-
Ob.
How
shall
I
know
I
love
God
?
2.
14
-
Ob.
My
love
to
God
is
saint
,
how
to
be
maintained
and
cherished
.
2.
17
-
Ob.
Why
mean
poore
Christians
have
more
tender
love
to
God
than
great
schollers
.
2.
19
-
How
to
love
God
with
all
our
might
.
2.
25
-
God
expects
more
love
in
a
Magistrate
,
than
other●
.
2.
26
-
The
may
to
love
God
,
is
to
see
our
misery
.
2.
27
-
Another
way
,
consider
Gods
mercie
▪
goodnesse
.
2.
31
-
Hee
feedes
our
soules
with
his
owne
son
.
2.
32
-
Benefites
will
worke
on
a
beast
.
2.
35
-
Consider
with
what
love
those
of
old
loved
the
law
,
when
we
have
Gospell
,
and
yet
love
not
.
2.
39
-
Converse
much
with
those
that
love
God
.
2.
39
-
Get
a
new
nature
,
&
then
thou
wilt
love
without
provocation
.
2.
40
-
Dwell
on
the
meditation
of
the
love
of
God
.
2.
43
-
Love
will
carry
us
through
all
duties
and
difficulties
2.
48
-
Love
increaseth
by
suffering
.
2.
50
-
Consider
the
vanitie
of
our
affections
being
set
on
any
thing
else
.
2.
54
-
Be
ashamed
of
the
want
of
love
to
God
,
when
thou
hast
such
meanes
to
kindle
it
.
2.
57
HIDDEN
SECRETS
Revealed
by
the
GOSPEL
.
2
COR.
2.
9.
But
as
it
is
written
,
Eye
hath
not
seen
,
nor
Eare
heard
,
neither
have
entred
into
the
heart
of
Man
,
the
things
which
God
hath
prepared
for
them
that
love
him
.
THE
holy
Apostle
St.
Paul
,
that
the
Gospell
is
Wisedome
,
and
that
among
them
that
are
perfect
;
among
the
best
and
ablest
to
judge
.
St.
Paul
did
not
build
as
the
Papists
doe
now
,
upon
the
blindnesse
of
the
people
.
But
it
were
not
Poperie
,
if
they
did
not
infatuate
the
people
.
St.
Paul
sayth
to
this
effect
:
It
might
bee
objected
again
,
You
see
who
●ares
for
your
wisedome
,
neither
Herod
,
nor
Pilate
,
nor
the
greatmen
and
Potentates
,
the
Scribes
,
and
Pharisees
,
great
,
learned
men
,
and
withall
,
men
of
innocent
lives
,
notable
for
carriage
.
Therefore
,
sayth
he
,
Wee
speak
not
the
wisedome
of
this
world
,
or
the
Princes
of
this
world
,
that
come
to
nought
.
Doe
not
tell
us
of
such
mens
wisedome
,
they
and
their
wisedome
will
come
to
nought
too
.
Wee
teach
wisedome
of
things
that
are
eternall
,
to
make
men
eternall
.
As
for
the
Princes
of
the
world
,
they
and
all
that
they
know
,
their
thoughts
,
and
all
their
plots
and
devises
perish
.
But
wee
speake
the
wisedome
of
God
in
a
mysterie
,
That
is
the
wisedome
of
Gods
revealing
,
a
deepe
wisedome
,
a
mysterie
,
that
God
or
dained
before
the
world
.
Ancient
wisedom
,
not
a
yesterdayes
knowledge
,
tho
lately
discovered
:
the
preaching
of
the
Gospell
is
the
discovery
of
that
wisdome
that
was
hidden
before
the
world
was
.
And
to
invite
you
,
and
make
you
more
in
love
with
it
,
it
is
a
wisedome
To
your
glory
.
God
hath
a
delight
to
shew
himselfe
wise
in
devising
a
plot
to
glorifie
poore
wretched
man
.
As
for
the
words
themselves
,
Eye
had
not
seene
,
nor
Ea
e
heard
:
And
the
Apostle
alludes
to
it
here
,
and
addes
somewhat
,
This
clause
(
nor
hath
entred
into
the
heart
of
man
)
is
not
in
that
place
:
but
it
is
necessarily
understood
:
for
if
the
eye
doe
not
see
,
and
the
eare
heare
,
it
never
enters
into
the
heart
of
man
.
For
whatsoever
enters
into
the
heart
of
man
,
it
must
be
by
those
passages
and
windowes
,
the
gates
of
the
soule
,
the
sences
.
And
whereas
St.
Paul
sayth
,
For
them
that
love
him
,
It
is
for
them
that
expect
him
,
as
in
Isaiah
.
The
sence
is
all
one
:
Whosoever
love
God
,
they
expect
and
wait
for
him
,
where
there
is
no
expectation
,
there
is
no
love
.
This
is
the
Apostles
drift
,
If
God
did
doe
such
great
matters
for
his
Church
,
as
eye
hath
not
seen
,
nor
●are
heard
,
according
to
the
Prophet
Isuiah
,
what
shall
we
thinke
he
will
do
in
the
kingdome
of
grace
here
,
and
of
glory
hereafter
.
The
words
then
as
wee
see
,
containe
the
excellencie
of
the
mysteries
of
the
Gospell
,
described
first
by
the
hiddennesse
of
it
to
men
at
first
.
Secondly
,
by
the
goodnesse
of
the
things
revealed
,
such
as
neither
eye
hath
seene
,
&c.
The
hiddennesse
and
excellency
of
the
Gospell
in
that
respect
,
is
set
forth
by
way
of
negation
,
Eye
hath
not
seen
,
nor
Eare
heard
,
nor
Heart
conceived
.
And
indeed
this
is
the
way
to
set
forth
excellent
Divine
things
.
It
is
an
inheritance
immortall
,
So
here
,
positive
words
could
not
be
found
sufficient
to
set
out
the
excellencie
of
the
things
that
God
hath
prepared
.
As
for
the
Knowledge
of
the
mysterie
of
salvation
in
Jesus
Christ
,
we
neither
can
come
to
it
by
naturall
invention
,
nor
by
naturall
discipline
.
All
the
things
that
we
know
naturally
,
we
know
by
one
of
these
two
wayes
,
but
divine
things
are
knowne
neither
way
.
Where
could
there
have
been
any
knowledge
of
Christ
,
if
God
had
not
opened
his
breast
in
the
Gospell
,
and
come
forth
of
his
hidden
light
,
and
shewed
himselfe
in
Christ
,
God-man
,
and
in
publishing
the
Gospell
,
established
an
ordinance
of
preaching
for
this
purpose
,
where
had
the
knowledge
of
salvation
in
Christ
been
?
To
prove
this
,
wee
have
here
a
gradation
:
the
eye
sees
many
things
;
but
wee
heare
more
things
than
we
see
,
yet
neither
Eye
hath
seen
,
nor
eare
hea●d
:
I
but
the
conceits
of
the
heart
,
are
larger
than
the
sight
of
the
eye
,
or
the
hearing
of
the
eare
;
yet
neither
eye
hath
seen
,
nor
eare
hath
heard
,
nor
hath
entred
into
the
heart
of
man
to
conceive
,
&c.
The
Philosopher
sayth
,
there
is
nothing
in
the
understanding
,
but
it
came
into
the
sences
before
:
and
therefore
it
cannnot
enter
into
the
heart
of
man
,
if
it
enter
not
by
the
eye
,
or
by
the
eare
.
The
things
here
spoken
of
,
First
,
The
second
,
God
hath
prepared
great
matters
for
them
.
If
great
persons
prepare
great
things
for
those
whom
they
greatly
affect
,
shall
we
not
thinke
that
the
great
God
will
prepare
great
things
for
those
that
hee
hath
affection
to
,
and
that
have
affection
to
him
?
If
God
be
a
friend
to
the
llect
,
&
they
be
his
friends
,
surely
he
wil
answer
friendship
to
the
utmost
:
answerable
to
the
great
love
he
beares
his
children
,
he
hath
provided
great
things
for
them
.
If
that
bee
excellent
that
is
long
in
preparing
,
then
those
things
which
belong
to
Gods
children
,
must
needs
be
excellent
:
for
they
were
preparing
even
before
the
world
was
.
Salomons
Temple
was
an
excellent
Fabrick
,
it
had
long
preparation
.
Ahasueros
made
a
feast
to
127.
Provinces
,
it
was
long
in
preparing
:
great
things
have
great
preparation
.
Now
these
things
that
God
intends
his
children
,
have
been
preparing
even
from
everlasting
,
and
they
are
from
everlasting
to
everlasting
:
they
must
needs
bee
excellent
.
But
before
I
dwell
on
any
particular
poyn●
,
here
is
a
question
to
be
answered
.
If
the
things
that
God
hath
prepared
for
his
children
,
We
come
to
know
them
1.
by
Divine
Revelation
.
God
must
reveale
them
first
,
as
it
is
in
the
next
vers
.
God
hath
revealed
them
by
his
spirit
▪
The
Spirit
reveales
them
by
way
of
negation
,
and
indefinitely
,
as
also
by
way
of
eminence
.
Whatsoever
is
excellent
in
the
world
,
God
borrowes
it
,
to
set
out
the
excellencie
of
the
things
that
hee
hath
provided
for
his
Children
in
grace
,
and
glory
.
A
feast
is
a
comfortable
things
they
are
called
a
Feast
.
A
Kingdome
is
a
glorious
thing
;
they
are
called
a
Kingdome
.
Marriage
is
a
sweet
thing
;
they
are
set
forth
by
that
,
by
an
inheritance
,
and
adoption
of
children
,
and
such
like
:
So
that
all
these
things
are
taken
to
●e
shadowes
of
those
things
.
And
indeed
they
are
but
shadows
,
the
realitie
is
the
heavenly
kingdome
of
grace
and
glory
:
the
heavenly
riches
,
the
heavenly
inheritance
,
the
heavenly
sonship
:
when
all
these
things
vanish
,
and
come
to
nothing
:
then
comes
in
the
true
Kingdome
,
Sonship
,
and
Inheritance
.
Againe
,
2.
wee
know
them
in
this
world
by
way
of
taste
:
for
the
things
of
the
life
to
come
,
there
are
few
of
them
,
but
Gods
children
have
some
experimentall
taste
of
them
in
this
world
:
God
reserves
not
all
for
the
life
to
come
,
but
he
gives
a
grape
of
Canaan
in
this
wildernesse
.
Thirdly
,
by
arguing
from
the
lesse
to
the
greater
:
If
peace
of
conscience
bee
so
sweet
here
;
what
is
eternall
peace
?
If
a
litle
joy
here
bee
so
pleasant
and
comfortable
,
that
it
makes
us
forget
our selves
,
what
will
bee
that
eternall
joy
there
?
If
the
delights
of
a
kingdome
bee
such
,
that
they
fill
mens
hearts
so
full
of
contentment
,
that
oft-times
they
know
not
themselves
,
what
shall
we
think
of
that
excellent
kingdom
?
So
by
way
of
taste
and
rellish
,
we
may
rise
from
these
pettie
things
,
to
those
excellent
things
,
which
indeed
are
scarce
a
beame
,
scarce
a
drop
of
those
excellencies
.
If
Peter
and
Iohn
when
they
were
in
the
mountain
,
were
not
their
owne
men
,
when
they
saw
but
a
glimpse
,
but
a
little
glorie
of
Christ
manifested
in
the
mount
,
what
shal
we
think
,
when
there
is
the
fulnesse
of
that
glorious
revelation
,
at
the
right
hand
of
God
,
where
there
is
fulnesse
of
pleasures
for
ever
?
How
shall
our
soules
be
filled
at
that
time
?
Thus
by
way
of
rising
from
the
lesser
to
the
greater
,
by
tasting
,
feeling
,
and
by
divine
revelation
,
wee
may
know
in
some
measure
the
excellencie
of
those
things
prepared
for
us
.
Now
to
cleare
this
thing
more
fully
,
First
there
must
bee
a
revelation
of
the
things
themselves
,
by
word
,
and
writing
,
or
speech
,
and
the
like
,
as
we
know
not
the
minde
of
a
man
,
but
either
by
speech
,
or
writing
:
so
there
must
bee
a
revelation
of
these
things
;
or
else
the
wit
of
Angels
could
never
have
devised
,
how
to
reconcile
Justice
and
Mercie
,
by
infinite
wisedome
;
by
sending
a
Mediator
to
procure
peace
,
God-man
,
to
worke
our
salvation
.
Therefore
wee
could
not
know
them
without
a
revelation
,
and
discoverie
outward
:
this
is
the
first
degree
that
wee
may
call
Revelation
by
scripture
,
or
by
the
doctrine
of
the
Gospel
.
Who
could
discover
those
things
that
are
meerly
supernaturall
,
but
God
himselfe
?
Then
againe
2.
when
they
are
revealed
by
the
word
of
God
,
and
by
men
that
have
a
function
to
unfold
the
unsearchable
riches
of
Christ
,
by
the
ministerie
of
the
Gospell
,
yet
notwithstanding
they
are
hidden
riddles
still
,
to
a
company
of
carnall
men
.
Put
case
the
vaile
be
taken
off
from
the
things
themselves
;
yet
if
the
vaile
bee
over
the
soule
,
the
understanding
,
will
,
and
affections
,
there
is
no
apprehension
of
them
:
therefore
there
must
bee
a
second
revelation
,
that
is
,
by
the
Spirit
of
God
.
Ofnecessitie
this
must
bee
:
for
even
as
the
Apostle
sayth
in
this
Chapter
,
None
knoweth
the
minde
of
Man
,
but
the
spirit
that
is
in
Man
:
so
none
knoweth
the
mind
of
God
,
but
the
Spirit
of
God
.
What
is
the
Gospel
without
the
Spirit
of
Christ
,
to
discover
the
minde
of
God
to
us
?
We
know
not
the
good
meaning
of
God
to
us
in
particular
:
He
loved
me
,
and
gave
himselfe
for
mee
.
Therefore
you
see
a
necessitie
of
revelation
by
the
Spirit
.
But
this
is
not
all
that
is
here
meant
,
there
is
3ly
a
higher
discovery
,
and
that
is
in
heaven
▪
that
that
is
revealed
here
,
is
but
in
part
.
and
thereupon
if
wee
believe
,
wee
believe
but
in
part
,
and
wee
love
but
in
part
,
If
our
knowledge
,
which
is
the
ground
of
all
other
graces
and
affections
,
be
imperfect
,
all
that
followes
must
needs
bee
imperfect
also
.
Therefore
St.
Iohn
sayth
,
We
know
that
wee
are
the
Sonnes
of
God
,
but
it
appeares
not
what
we
shall
bee
.
What
we
shall
be
in
heaven
it
doth
not
appeare
now
;
there
must
bee
a
further
revelation
,
and
that
will
bee
hereafter
,
when
our
soules
shall
bee
united
together
with
our
bodies
:
and
then
indeed
our
eyes
shall
see
,
our
ears
heare
,
and
hearts
shall
conceive
those
things
that
while
wee
are
here
in
the
wombe
of
the
Church
,
wee
neither
can
see
nor
heare
,
nor
understand
,
more
than
the
childe
in
the
wombe
of
the
mother
can
conceive
the
excellencies
in
this
civill
life
.
Thus
we
see
these
truths
a
little
more
unfolded
.
I
will
now
adde
somewhat
to
make
use
of
what
hath
been
spoken
.
First
of
all
therefore
for
matter
of
instruction
,
there
is
no
principle
at
all
of
the
Gospel
in
nature
.
There
is
not
a
sparke
of
light
,
or
any
inclination
to
the
Gospell
but
it
is
meerly
above
nature
:
for
hee
removes
here
,
all
naturall
wayes
of
knowing
the
Gospell
,
eye
,
eare
,
&
understanding
:
therfore
the
knowledge
of
it
is
meerly
supernaturall
.
For
if
God
had
not
revealed
it
,
who
could
ever
have
devised
it
?
And
when
hee
revealed
it
,
to
discover
it
by
his
Spirit
,
it
is
supernatural
:
but
in
heaven
much
more
,
which
is
the
third
degree
I
spake
of
.
Then
againe
if
the
things
that
wee
have
in
the
Gospell
be
such
divine
truthes
above
nature
altogether
:
Then
we
must
not
stand
to
looke
for
reason
too
much
,
nor
trust
the
reason
or
wit
of
any
man
,
but
divine
authority
her●
especially
.
For
if
divine
authority
cease
in
the
Gospel
,
what
were
it
?
nothing
;
the
law
is
written
in
mens
hearts
:
but
we
must
trust
divine
authoritie
in
the
Gospel
above
al
other
portions
of
scripture
,
and
not
to
the
wit
of
any
man
whatsoever
.
The
Church
of
Rome
that
is
possest
with
a
Spirit
of
pride
,
and
Ignorance
and
tyranny
;
they
will
force
knowledge
on
them
that
be
under
them
,
from
their
sole
authoritie
;
the
Church
,
saith
so
;
and
wee
are
the
Church
,
and
it
is
not
for
you
to
know
,
&c.
and
scriptures
are
so
and
so
;
but
is
the
Gospell
a
supernaturall
mysterie
above
the
capacitie
of
any
man
?
and
shall
we
build
upon
the
authoritie
of
the
Church
for
these
truthes
?
oh
no!
there
must
bee
no
forcing
of
Evangelicall
truthes
from
the
authority
or
parts
of
any
man
.
But
these
are
not
things
that
wee
stand
in
so
much
need
of
,
therefore
I
hasten
to
that
which
is
more
usefull
.
Eye
hath
not
seene
,
nor
eare
heard
,
&c.
Here
then
we
have
an
use
of
direction
how
to
carrie
our selves
in
reading
,
and
studying
holy
truths
,
especially
the
sacred
mysteries
of
the
Gospel
,
how
shall
we
study
them
?
Wee
thinke
to
breake
into
them
with
the
engine
of
our
wit
,
and
to
understand
them
,
and
never
come
to
God
for
his
spirit
:
God
will
curse
such
proud
attempts
.
Who
●nowes
the
things
of
man
but
the
spirit
of
a
man
?
and
who
knowes
the
things
of
God
,
but
the
spirit
of
God
?
Therefore
in
studying
the
Gospell
,
let
us
come
with
a
spirit
of
faith
,
and
a
spirit
of
humility
,
and
meeknesse
there
is
no
breaking
into
these
things
with
the
strength
of
parts
;
That
hath
been
the
ground
of
so
many
heresies
as
have
beene
in
the
Church
.
Only
Christ
〈◊〉
the
key
of
David
that
shutteth
and
no
man
openeth
,
and
openeth
and
no
man
shutteth
,
he
hath
the
key
of
the
Scripture
,
and
the
key
to
open
the
understanding
.
And
to
presse
this
poynt
a
little
;
if
eye
hath
not
seene
,
nor
eare
heard
,
nor
hath
entred
into
the
heart
of
man
to
conceive
,
the
things
of
the
Gospell
without
the
revelation
of
the
spirit
;
then
we
must
come
with
this
mind
,
when
wee
come
to
heare
the
things
of
the
Gospell
:
Lord
,
without
thy
holy
spirit
they
are
all
as
a
clasped
booke
,
they
are
hidden
mysteries
to
mee
,
though
they
be
revealed
in
the
Gospell
.
If
my
heart
be
shut
to
them
,
they
are
all
hidden
to
me
.
Wee
see
men
of
excellent
parts
are
enemies
to
that
they
teach
themselves
,
opposing
the
power
of
the
Gospell
:
whence
is
all
this
?
because
they
thinke
only
the
opening
of
these
things
makes
them
divines
,
wheras
without
the
holy
Ghost
sanctifying
,
and
altering
the
heart
in
some
measure
,
to
tast
,
and
rellish
these
things
,
that
as
they
are
divine
in
themselves
,
so
to
have
some
what
divine
in
the
heart
to
tast
these
things
,
it
is
impossible
but
that
the
heart
should
rise
against
them
;
and
so
it
doth
:
for
when
it
comes
to
particulars
,
you
must
deny
your selfe
in
this
honour
,
in
this
pleasure
,
&
commoditie
,
now
you
must
venture
the
displeasure
▪
of
man
for
this
,
and
that
truth
:
the
heart
riseth
in
scorn
,
and
loathing
of
divine
truth
:
when
it
comes
to
particulars
they
know
nothing
as
they
should
.
For
when
is
truth
knowne
,
but
when
in
particulars
wee
stand
for
it
,
and
will
neither
betray
it
,
nor
do
any
thing
that
doth
not
benefit
a
Christian
?
If
we
have
not
the
spirit
of
God
to
relish
truthes
in
particular
,
they
will
doe
us
no
good
.
And
except
the
spirit
sanctifie
the
heart
of
man
first
by
these
truthes
,
the
truth
will
never
be
understood
by
the
proud
,
naturall
heart
of
man
.
Therefore
the
course
that
God
takes
with
his
children
is
this
;
From
hence
learne
to
arme
your selves
against
all
scandalls
:
when
ye
see
men
of
parts
,
and
account
,
(
and
such
there
may
be
)
men
of
deepe
apprehensions
,
and
understanding
in
the
Scripture
for
matter
of
notion
,
and
for
the
language
of
the
Scripture
exquisite
,
and
yet
to
be
proud
,
malicious
,
haters
of
sanctity
,
next
to
divells
,
none
greater
;
consider
what
is
the
reason
:
either
they
have
proud
spirits
that
despise
,
and
neglect
the
meanes
of
salvation
altogether
;
or
if
they
doe
come
,
they
come
as
Iudges
,
they
will
not
submit
their
proud
hearts
to
the
sweet
motions
of
the
Spirit
:
stumble
not
at
it
,
if
such
men
bee
both
enemies
to
that
they
teach
themselves
,
and
those
that
practise
it
,
the
reason
is
,
because
their
proud
hearts
were
never
subdued
by
the
Spirit
to
understand
the
things
they
speake
of
.
For
such
a
teacher
understands
supernaturall
things
by
a
naturall
light
,
and
by
humane
reason
;
that
is
,
to
talk
,
and
discourse
,
&c.
but
hee
sees
not
Supernaturall
things
by
a
supernaturall
light
,
divine
things
by
a
divine
light
.
Therefore
a
poore
soule
that
heares
the
things
published
by
him
,
understands
them
better
by
the
helpe
of
the
Spirit
,
than
he
that
speakes
them
:
better
indeed
for
his
use
,
and
comfort
.
The
poore
soule
that
heares
these
things
,
by
the
helpe
of
the
Spirit
,
hee
can
say
,
these
are
mine
,
as
the
man
for
whom
the
ground
is
measured
.
As
it
is
with
those
that
come
to
a
Feast
,
the
Physitian
comes
,
and
sayes
,
this
is
wholsome
,
and
good
;
and
this
is
good
for
this
and
that
,
but
eates
nothing
:
others
that
know
not
these
things
,
they
eare
the
meate
,
And
therfore
when
you
read
&
heare
these
things
,
content
not
your selves
with
the
first
degree
of
revelation
:
no
,
that
is
not
enough
;
when
you
have
done
that
,
desire
of
God
to
joyne
his
Spirit
,
to
give
you
spirituall
eyes
,
and
hearts
,
that
you
may
close
with
Divine
truths
,
and
be
divine
as
the
truths
are
;
that
there
may
bee
a
consent
of
the
heart
with
the
truth
:
then
the
word
of
God
will
be
sweet
indeed
.
Againe
,
here
we
see
this
divine
truth
,
That
a
man
when
he
hath
the
Spirit
of
God
,
knowes
things
otherwise
than
hee
did
know
them
before
,
though
he
did
not
know
them
by
outward
revelation
of
hearing
and
reading
,
&c.
And
hee
believes
them
otherwise
than
he
did
before
:
he
sees
them
by
a
new
light
.
It
is
not
the
same
knowledge
that
an
unregenerate
man
hath
,
The
Gospell
I
say
is
a
knowledge
not
of
naturall
men
,
If
eye
hath
not
seene
,
nor
eare
heard
,
nor
hath
entered
into
the
heart
of
man
,
to
conceive
those
things
that
God
hath
prepared
for
his
:
Then
let
us
make
this
the
rule
of
our
esteeme
of
any
thing
that
is
good
,
or
any
thing
that
is
ill
,
make
it
a
rule
of
valuation
.
The
Apostle
here
you
see
,
hath
a
ranke
of
things
above
the
sight
of
the
eye
,
or
the
hearing
of
the
eare
,
or
the
conceiving
of
the
heart
of
man
:
if
there
be
such
a
ranke
of
things
above
this
;
then
the
greatest
ills
are
those
that
eye
hath
not
seene
,
nor
eare
heard
,
nor
hath
entred
into
the
heart
of
man
:
and
indeed
they
are
so
.
Wee
grieve
at
the
Ague
,
and
at
the
Stone
,
and
the
Goute
,
they
are
grievous
things
indeed
;
oh
!
but
what
bee
these
things
that
wee
feele
,
and
see
,
to
those
in
another
world
,
that
wee
cannot
apprehend
for
the
greatnesse
of
them
?
The
torments
of
hell
wee
cannot
conceive
,
and
understand
them
here
:
for
it
is
indeed
to
bee
in
hell
it selfe
,
to
conceive
what
hell
is
:
and
therfore
when
God
enlargeth
mens
spirits
to
see
them
,
they
make
away
themselves
.
And
so
for
the
greatest
good
;
these
goods
here
,
this
outward
glory
,
we
can
see
through
it
.
Christ
could
see
through
all
the
glory
in
the
world
,
that
the
Divell
shewed
him
.
And
these
are
things
that
wee
can
heare
of
,
and
here
the
utmost
that
can
be
spoken
of
them
:
therefore
surely
they
are
not
the
greatest
good
,
there
are
more
excellent
things
than
they
,
because
the
eye
sees
them
,
the
eare
heares
of
them
,
and
the
understanding
can
conceive
of
them
;
but
there
be
things
that
the
eye
hath
not
seene
,
nor
eare
heard
,
not
the
soule
conceived
;
and
those
bee
the
joyes
of
heaven
.
neither
eye
hath
seen
,
nor
eare
heard
?
&c.
Is
not
this
desperate
folly
,
to
venture
the
losse
of
the
best
things
,
of
the
most
transcendent
things
,
that
are
above
the
capacitie
of
the
greatest
reaches
of
the
world
?
shall
I
lose
all
for
pettie
poore
things
,
that
are
within
my
owne
reach
and
compasse
?
How
foolish
therefore
are
those
that
are
given
to
pleasures
!
they
feele
the
pleasure
indeed
;
but
the
sting
comes
after
.
They
delight
in
those
ill
things
that
they
can
heare
,
and
heare
al
that
can
be
spoken
of
them
,
and
never
thinke
of
the
excellent
things
that
eye
hath
not
seen
,
nor
eare
heard
,
&c.
Let
this
make
us
in
love
with
divine
truthes
in
the
Scripture
,
with
the
Gospel
,
that
part
of
the
Scripture
that
promiseth
salvation
by
Christ
,
and
all
the
graces
,
and
priviledges
of
Christianity
,
they
are
above
our
reach
.
Wee
study
other
things
,
we
can
reach
them
,
we
can
reach
the
mysteries
of
the
Law
by
long
study
,
and
the
mysteries
of
physicke
,
and
to
the
mysteries
of
trades
by
understanding
,
&
when
men
have
done
all
,
they
may
be
fooles
in
the
maine
;
Solomons
fooles
:
they
may
do
al
these
things
,
and
be
wise
for
particular
things
,
by
particular
reaches
of
that
which
eie
hath
seen
,
and
eare
heard
,
&c.
and
then
for
the
best
things
that
are
above
the
capacitie
of
men
,
they
may
die
empty
of
all
,
What
a
pittifull
case
is
this
,
that
God
should
give
us
our
understandings
for
better
things
then
wee
can
see
or
heare
in
this
world
,
yet
we
imploy
them
in
things
of
the
world
wholly
?
Let
us
not
doe
as
some
shallow
,
proud
heads
,
that
regard
not
divine
things
;
the
holy
Scriptures
they
will
not
vouchsafe
to
read
once
a
day
,
perhaps
not
once
a
weeke
;
nay
,
some
scarce
have
a
Bible
in
their
studies
.
For
shame
,
shall
we
be
so
Atheisticall
?
when
God
hath
provided
such
excellent
things
conteined
in
this
booke
of
God
,
the
Testament
,
shall
wee
slight
these
excellent
things
for
knowledge
that
shall
perish
with
us
?
as
St.
Paul
saith
before
the
Text
:
the
knowledge
of
all
other
things
is
perishing
,
knowledge
of
perishing
men
.
Learne
on
earth
that
that
will
abide
in
heaven
,
S.
Austin
.
If
wee
bee
wise
,
let
us
know
those
things
on
earth
,
that
the
comfort
of
them
may
abide
with
us
in
heaven
.
Therefore
let
us
be
stirred
up
to
value
the
Scriptures
,
Eye
hath
not
seene
,
nor
Eare
heard
,
&c.
Nay
,
I
say
more
,
that
little
that
wee
have
here
,
by
hearing
truths
unfolded
,
whereby
the
Spirit
of
God
slides
into
our
hearts
,
and
workes
with
them
:
there
is
that
peace
that
a
man
hath
in
his
heart
,
in
the
unfolding
of
the
poynt
of
Iustification
,
or
Adoption
,
or
any
divine
comfort
,
that
it
breeds
such
inward
peace
and
joy
as
is
unspeakable
and
glorious
.
All
that
we
have
in
the
world
is
not
worth
those
little
beginings
that
are
wrought
by
the
hearing
of
the
word
of
God
here
.
If
the
first
fruits
here
be
joy
oftimes
unspeakable
,
and
glorious
,
if
the
first
fruits
be
peace
that
passeth
understanding
;
what
will
the
consummation
,
and
perfection
of
these
things
be
at
that
day
?
Againe
here
you
see
a
ground
of
the
wonderfull
patience
of
the
Martyrs
.
Worthy
of
the
glory
that
shall
be
revealed
.
Therefore
let
us
not
wonder
so
much
at
their
patience
as
to
lay
up
this
ground
of
patience
against
an
evill
day
when
we
may
be
drawne
to
seale
the
truth
with
our
blood
.
By
the
way
learne
what
Popery
is
,
What
manner
of
men
should
wee
be
in
all
holy
conversation
,
Considering
what
things
are
layd
up
in
heaven
,
&
we
have
the
first
fruits
of
them
here
?
Can
men
be
too
holy
and
exact
in
their
lives
,
that
looke
for
things
,
that
eye
hath
not
seene
,
nor
eare
heard
,
&c.
I
wonder
at
the
stupiditie
,
and
hellish
pride
,
and
malice
of
mens
hearts
,
that
thinke
any
man
can
be
too
exact
in
the
maine
duties
of
Christianity
,
The
end
of
the
first
Sermon
.
HIDDEN
SECRETS
Revealed
by
the
GOSPEL
.
The
second
Sermon
.
I.
COR.
2.
9.
As
it
is
written
,
Eye
hath
not
seene
nor
eare
heard
,
&c.
THE
Apostle
sets
out
the
Gospell
here
with
all
the
commendations
that
any
skill
in
the
world
can
be
commended
by
.
hidden
wisedome
.
From
the
antiquity
of
it
,
it
was
ordained
before
the
world
was
.
From
the
benefite
and
use
of
it
,
for
our
glory
.
God
is
content
his
wisedome
should
be
honoured
in
glorifying
us
,
such
is
his
love
.
And
then
when
it
was
revealed
,
that
none
of
the
Princes
of
the
world
(
he
meanes
not
onely
commanding
Potentates
,
but
he
being
a
scholar
himself
,
esteemed
Philosophers
,
Pharisees
,
and
learned
men
to
be
Princes
:
because
the
excellencie
of
a
man
is
in
the
refined
part
of
man
his
soul
)
none
of
these
Princes
of
the
world
,
In
this
verse
hee
shewes
the
reason
why
Eye
hath
not
seene
,
nor
eare
heard
,
&c.
He
removes
knowledge
,
by
removing
the
way
and
means
of
knowledge
.
The
meanes
of
knowledge
in
this
world
is
by
the
passage
and
entrance
of
the
sences
:
Now
this
heavenly
mystery
of
the
Gospell
,
it
is
such
a
knowledge
as
doth
not
enter
into
the
soule
by
the
sences
.
The
poynts
we
propounded
,
I
That
God
hath
a
people
in
the
world
,
whom
he
favours
in
a
speciall
manner
.
Then
secondly
,
For
these
that
he
accounts
his
friends
he
hath
prepared
great
matters
.
Kings
prepare
great
matters
for
those
they
meane
to
advance
:
what
shall
wee
thinke
then
God
will
doe
for
his
friends
?
Now
these
things
prepared
,
they
are
great
matters
indeed
,
for
in
the
third
place
they
are
such
as
Eye
hath
not
seene
,
nor
eare
heard
,
&c.
And
then
in
the
fourth
place
the
disposition
,
and
qualification
of
those
for
whom
God
hath
prepared
such
great
matters
,
it
is
for
those
that
love
him
,
not
for
his
enemies
,
or
for
all
men
indifferently
,
but
for
those
that
love
him
.
Of
the
first
,
and
second
I
spake
in
the
former
,
and
I
wil
not
now
stand
to
speake
of
them
,
but
enlarge
my selfe
in
the
two
last
.
The
things
that
God
hath
prepared
for
them
that
love
him
,
are
such
excellent
things
,
as
neither
eye
hath
seene
,
nor
eare
heard
,
&c.
He
meanes
the
naturall
eye
,
and
eare
,
and
understanding
or
heart
of
man
.
There
bee
3.
degrees
of
discovery
of
heavenly
things
.
First
in
the
doctrine
of
them
,
and
so
they
are
hid
to
them
that
are
out
of
the
Church
.
And
then
secondly
,
in
the
spirituall
meaning
of
them
,
and
so
they
are
hid
to
carnall
men
in
the
Church
.
And
then
thirdly
,
in
regard
of
the
full
comprehension
of
them
,
as
they
are
indeed
,
and
so
they
are
reserved
for
heaven
:
wee
have
but
a
little
glimpse
of
them
,
a
little
light
into
them
in
this
world
.
Now
in
this
place
is
meant
the
things
that
are
discovered
in
the
Gospell
,
especially
as
they
are
apprehended
by
the
Spirit
,
together
with
the
consummation
of
them
in
heaven
.
For
they
differ
onely
in
degree
,
the
discovery
of
the
heavenly
things
in
the
Gospell
here
the
priviledges
,
and
graces
,
and
comforts
of
Gods
children
,
and
the
consummation
of
them
in
heaven
.
And
wee
may
reason
from
the
lesser
to
the
greater
,
if
so
be
that
a
naturall
man
,
(
though
hee
have
naturall
eyes
,
and
eares
,
and
wits
about
him
)
cannot
conceive
the
hidden
mysteries
of
the
Gospell
,
But
you
will
aske
,
How
can
a
godly
man
know
them
at
all
,
seeing
eye
hath
not
seen
,
nor
eare
heard
,
&c.
I
answer
:
First
,
That
yee
may
know
the
love
of
God
that
is
above
knowledge
,
sayth
the
Apostle
,
And
then
secondly
,
But
thirdly
,
the
most
comfortable
way
,
whereby
Gods
people
know
the
things
of
heaven
,
and
of
the
life
to
come
,
is
in
regard
of
some
tast
,
for
there
is
nothing
in
heaven
but
Gods
Children
have
a
tast
of
it
before
they
come
there
,
in
some
measure
:
they
have
a
taste
of
the
communion
that
is
in
heaven
in
the
communion
they
have
on
earth
:
they
have
a
taste
of
that
eternall
Sabbath
,
that
passeth
all
understanding
.
We
may
know
therefore
what
the
sight
of
Christ
face
to
face
will
be
,
by
the
sight
wee
have
of
Christ
now
in
the
word
and
promises
:
if
it
so
transforme
and
affect
us
,
that
sight
that
we
have
by
knowledge
and
faith
here
;
what
will
those
sights
doe
?
So
that
by
a
grape
wee
may
know
what
Canaan
is
:
as
the
spies
,
they
brought
of
the
grapes
of
Canaan
into
the
desart
:
we
may
know
by
this
little
taste
,
what
those
excellent
things
are
.
The
fourth
way
is
by
authoritie
,
and
discoverie
.
St.
Paul
was
wrapped
up
in
the
third
heaven
,
he
sayth
,
they
were
such
things
that
he
saw
,
that
could
not
bee
spoken
of
,
strange
things
.
And
Christ
tels
us
of
a
kingdome
.
Christ
knew
what
they
were
,
and
the
word
tells
us
what
they
are
:
our
faith
lookes
to
the
authoritie
of
the
word
.
If
wee
had
not
the
first
fruits
,
nor
any
other
discoverie
.
God
that
hath
prepared
them
,
hee
sayth
so
in
his
word
,
and
we
must
rest
in
his
authoritie
.
And
there
are
some
that
have
been
in
heaven
:
Christ
our
blessed
Saviour
that
hath
taken
into
a
perpetual
union
,
the
man-hood
with
the
second
person
,
which
he
hath
knit
unto
it
,
he
knowes
what
is
there
,
and
by
this
meanes
wee
come
to
have
some
kind
of
knowledge
of
the
things
to
come
.
Againe
by
a
kind
of
reasoning
likewise
from
the
lesser
to
the
greater
,
we
may
come
to
know
not
only
the
things
,
but
the
greatnesse
of
them
.
As
,
is
there
not
confort
now
in
a
litle
glimpse
,
when
God
shines
upon
a
Christians
soule
,
when
he
is
as
it
were
in
heaven
?
is
there
such
contenment
in
holy
company●here
?
what
shall
there
be
in
heaven
?
Is
there
such
contentment
in
the
delights
of
this
world
,
that
are
the
delights
of
our
pilgrimage
?
they
are
no
better
,
our
houses
are
houses
of
our
pilgrimage
,
our
contentments
are
contentments
of
passengers
,
if
the
way
,
the
gallery
that
leads
to
heaven
,
bee
so
spread
with
comforts
,
what
bee
those
that
are
reserved
in
another
world
?
A
man
may
know
by
raysing
his
soule
from
the
lesser
to
the
greater
.
And
if
the
things
that
God
hath
provided
in
common
for
his
enemies
as
wel
as
his
friends
:
(
as
all
the
comforts
of
this
world
;
all
the
delicacies
,
and
all
the
objects
of
the
sences
,
they
are
comforts
that
are
common
to
the
enemies
of
God
,
as
well
as
his
friends
)
if
these
things
be
so
excellent
,
that
men
venture
their
soules
for
them
,
and
lose
all
to
bee
drowned
in
these
things
:
oh
!
what
peculiar
things
are
they
that
God
hath
reserved
for
his
owne
Children
,
for
those
that
love
him
?
when
those
that
are
common
with
his
enemies
,
are
so
glorious
and
excellent
!
These
kind
of
wayes
we
may
come
to
know
them
by
the
helpe
of
the
spirit
.
Those
unmixed
joyes
,
those
pure
joyes
,
that
are
full
of
themselves
,
and
have
no
tincture
in
heaven
,
are
understood
by
those
joyes
we
feele
on
earth
,
the
joy
of
the
holy
Ghost
,
which
is
after
conflict
with
temptations
,
or
after
afflictions
,
or
after
hearing
,
and
meditating
on
good
things
:
the
heavenly
joyes
that
flow
into
the
soule
,
they
give
us
a
taste
of
that
full
joy
that
we
shall
have
at
the
right
hand
of
God
for
evermore
.
That
comfort
that
we
shall
have
in
heaven
,
in
the
presence
of
God
,
and
of
Christ
,
and
his
holy
Angels
,
is
understood
in
some
little
way
by
the
comfortable
presence
of
God
to
the
soule
of
a
Christian
,
when
hee
findes
the
Spirit
of
God
raising
him
,
and
chearing
him
up
,
God
is
present
with
me
,
he
smiles
on
me
,
and
strengtheneth
mee
,
and
leads
mee
along
.
This
comfortable
way
Gods
children
have
to
understand
the
things
of
heaven
,
by
the
first
fruits
they
have
here
:
for
God
is
so
farre
in
love
with
his
children
here
on
earth
,
and
so
tender
over
them
,
that
hee
purposes
not
to
reserve
all
for
another
world
;
but
gives
them
some
taste
before
hand
,
to
make
them
better
in
love
with
the
things
there
;
and
better
to
beare
the
troubles
of
this
world
.
But
alas
,
what
is
it
to
that
that
they
shall
know
?
as
it
is
1
Ioh.
3.
Now
wee
are
the
sonnes
of
God
,
but
it
appeares
not
what
we
shall
bee
:
Our
life
is
hid
with
Christ
in
God
.
It
is
hid
,
there
is
no
man
knowes
it
in
regard
of
the
full
manifestation
:
because
here
it
is
covered
with
so
many
infirmities
,
&
afflictions
,
and
so
many
scornes
of
the
world
are
cast
upon
the
beautie
of
a
Christian
life
:
it
is
hid
in
our
head
Christ
.
It
is
not
altogether
hid
:
for
there
is
a
life
that
comes
from
the
root
,
from
the
head
Christ
to
the
members
,
that
quickens
them
;
but
in
regard
of
the
glory
that
shall
be
,
it
is
a
hidden
life
.
Let
us
consider
the
reasons
We
must
be
modest
in
reasons
when
we
speake
of
Gods
counsels
and
courses
.
I
will
onely
name
them
to
open
our
understandings
a
little
.
First
,
It
is
enough
that
God
will
have
it
so
:
a
modest
Christian
will
be
satisfied
with
that
,
that
God
will
have
a
difference
betweene
heaven
and
earth
,
Gods
dispensation
may
satisfie
them
.
2.
God
wil
have
a
difference
betweene
the
warring
Church
,
and
the
triumphing
Church
.
This
life
is
a
life
of
Faith
,
and
not
of
sight
.
We
walke
and
live
by
faith
.
Why
?
partly
to
try
the
truth
of
our
faith
,
and
partly
for
the
glory
of
God
,
that
he
hath
such
servants
inn
the
world
here
,
that
will
depend
upon
him
,
upon
termes
of
faith
,
upon
his
bare
word
,
that
can
say
,
there
are
such
things
reserved
in
heaven
for
me
,
I
have
enough
:
what
a
glory
is
it
to
God
,
that
he
hath
those
that
will
trust
him
upon
his
bare
word
?
It
were
no
commendation
for
a
Christian
to
live
here
in
a
beautifull
glorious
manner
,
if
hee
should
see
all
,
and
live
by
sight
.
If
he
should
see
hell
open
,
&
the
terrours
there
,
for
him
then
to
abstraine
from
sinne
,
what
glory
were
it
?
the
sight
would
force
abstinence
.
If
he
should
see
heaven
open
,
and
the
joyes
of
it
present
,
it
were
no
thanks
to
be
a
good
man
:
for
sight
would
force
it
.
The
second
Reason
is
this
,
Againe
thirdly
,
our
vessells
could
not
containe
it
:
Wee
are
uncapable
,
our
braine
is
not
strong
enough
for
these
things
:
as
weake
braines
cannot
digest
hote
liquors
:
so
we
cannot
digest
a
large
revelation
of
these
things
.
As
wee
see
St.
Peter
was
not
himselfe
in
the
transfiguration
,
hee
forgot
himselfe
;
and
was
spiritually
drunke
with
joy
,
with
that
hee
saw
in
the
mount
;
hee
wote
not
what
hee
said
as
the
Scripture
saith
,
when
hee
said
,
Master
let
us
make
three
Tabernacles
,
&c.
Nay
Saint
Paul
himself
,
the
great
Apostle
,
when
hee
saw
things
in
heaven
,
above
expression
,
that
could
not
,
nor
might
not
be
uttered
,
could
not
digest
them
.
They
were
so
great
,
that
if
he
had
not
had
somewhat
to
weigh
him
downe
,
to
ballance
him
,
hee
had
been
overturned
with
pride
:
therefore
there
was
a
pricke
in
the
flesh
sent
to
Paul
himselfe
to
humble
him
.
Are
wee
greater
than
Paul
and
Peter
,
the
great
Apostles
of
the
Jewes
and
Gentiles
?
when
these
grand
Apostles
could
not
containe
themselves
,
when
they
see
these
heavenly
things
,
and
but
a
glimpse
of
them
,
the
one
did
not
know
what
he
said
,
and
the
other
was
humbled
by
way
of
prevention
,
with
a
pricke
in
the
flesh
;
and
shal
we
think
to
conceive
of
these
things
?
No
,
we
cannot
:
for
that
is
to
be
in
heaven
before
our
time
.
These
and
the
like
reasons
wee
may
have
to
satisfie
us
in
this
,
why
wee
cannot
conceive
of
the
things
to
come
as
they
are
in
their
proper
nature
.
God
sayth
to
Moses
,
when
Moses
would
have
a
fairer
manifestation
of
God
,
No
man
can
see
me
and
live
.
If
we
would
see
God
as
he
is
,
we
must
die
.
If
we
would
see
heaven
,
They
are
not
proportionable
to
our
condition
here
:
for
God
hath
resolved
that
this
life
shall
bee
a
life
of
imperfection
,
and
that
that
shall
be
a
perfect
estate
of
perfect
glory
.
Alas
,
our
capacities
now
are
not
capable
,
our
affections
wil
not
containe
those
excellent
things
;
therefore
God
traines
us
up
by
little
,
and
little
,
to
the
full
fruition
,
and
enjoying
of
it
.
Thus
we
see
how
wee
come
to
have
some
knowledge
of
them
,
and
why
we
have
not
a
full
knowledge
of
them
here
.
Well
,
to
leave
this
,
and
goe
on
;
If
this
be
so
,
then
let
us
oft
thinke
of
these
things
.
The
life
of
a
Christian
is
wondrously
ruled
in
this
world
,
by
the
consideration
,
and
meditation
of
the
life
of
another
world
,
What
is
the
worke
of
faith
?
It
is
the
evidence
of
things
not
seene
.
It
sets
the
things
of
another
world
present
before
the
eye
of
the
soule
,
and
in
that
respect
it
is
victorious
,
it
conquers
the
world
;
because
it
sets
a
better
world
in
the
eye
.
Where
were
the
exercise
of
faith
,
if
it
were
not
for
hope
of
such
an
estate
which
feeds
faith
?
the
excellencie
of
faith
is
,
that
it
is
about
things
not
seene
:
it
makes
things
that
are
not
seene
to
be
seene
;
it
hath
a
kind
of
omnipotent
power
:
it
gives
a
being
to
things
that
have
none
,
but
in
the
promise
of
the
speaker
.
And
for
hope
,
the
very
nature
of
hope
is
to
expect
those
things
that
faith
believes
.
Were
it
not
for
the
joyes
of
heaven
,
where
were
hope
?
It
is
the
helmet
of
the
soule
,
to
keepe
it
from
blowes
,
and
temptations
.
It
is
the
Anchor
of
the
soule
,
that
being
cast
within
the
vaile
into
heaven
,
stayes
the
soule
in
all
the
waves
and
troubles
in
this
world
:
the
consideration
of
the
things
to
come
,
exerciseth
this
grace
of
hope
;
we
looke
within
the
vaile
,
and
cast
anchor
there
upward
,
and
not
downeward
,
and
there
wee
stay
our selves
in
all
combustions
,
and
confusions
by
the
exercise
of
hope
.
And
where
were
patience
?
If
it
were
not
for
a
better
estate
in
another
world
,
a
Christian
of
all
men
were
most
miserable
.
Who
would
endure
any
thing
for
Christ
,
if
it
were
not
for
a
better
estate
afterwards
?
And
so
for
sobrietie
;
what
forceth
a
moderate
use
of
all
things
here
?
the
consideration
of
future
judgement
,
that
made
even
Felix
to
tremble
.
The
consideration
of
the
estate
to
come
,
causes
that
we
surfet
not
with
the
cares
of
the
world
,
and
excesse
,
but
doe
all
that
may
make
way
for
such
a
glorious
condition
.
What
enforceth
the
keeping
of
a
good
conscience
in
all
things
?
St.
Paul
looked
to
the
resurrection
of
the
just
and
of
the
unjust
;
and
this
made
him
exercise
himselfe
to
keepe
a
good
conscience
.
And
so
puritie
and
holinesse
,
that
we
take
heed
of
all
defilements
in
the
world
,
that
we
bee
not
led
away
with
the
errour
of
the
wicked
:
but
keepe
our selves
unspotted
.
What
forceth
this
,
but
the
consideration
of
a
glorious
condition
in
another
world
?
He
that
hath
this
hope
,
purgeth
himselfe
.
There
is
a
purgative
power
in
hope
,
a
cleansing
efficacie
,
that
a
man
cannot
hope
for
this
excellent
condition
,
but
it
will
frame
and
fit
the
soule
for
that
condition
.
Can
a
man
hope
to
appeare
before
a
great
person
,
and
not
fit
himselfe
in
his
deportment
and
attire
before
hand
,
to
please
the
person
before
whom
hee
appeares
?
So
whosoever
hopes
to
appeare
before
Christ
,
and
God
,
of
necessitie
that
hope
will
force
him
to
purge
himselfe
.
Let
us
not
stand
to
search
curiously
into
particulars
,
what
the
glory
of
the
soule
or
of
the
body
shall
bee
,
(
the
Apostle
discovers
it
in
generall
,
we
shall
bee
conformed
to
Christ
our
head
in
soule
and
body
)
but
rather
study
how
to
make
good
use
of
them
:
for
therefore
they
are
revealed
before
hand
in
generall
.
And
with
all
to
humble
our selves
,
and
to
say
with
the
Psalmist
,
Lord
what
is
Man
,
that
thou
so
farre
considerest
him
?
Sinfull
man
,
that
hath
lost
his
first
condition
,
and
hath
betrayed
himselfe
to
thine
,
and
his
enemy
,
to
advance
him
to
that
estate
,
that
neither
eye
hath
seene
,
nor
eare
heard
,
&c.
This
consideration
will
make
us
base
in
our
owne
eyes
.
Shall
not
wee
presently
disdaine
any
proud
conceits
?
shall
wee
talke
of
merit
?
what
can
come
from
a
Creature
that
shall
deserve
things
that
eie
hath
not
seen
nor
eare
heard
;
that
such
proud
conceits
should
enter
into
the
heart
of
man
?
surely
grace
never
entred
into
that
mans
heart
that
hath
such
a
conceite
to
entertaine
merit
.
Shall
a
man
thinke
by
a
penny
to
merit
a
thousand
pound
,
by
a
little
performance
to
merit
things
that
are
above
the
conceit
of
men
and
Angels
?
but
a
word
is
enough
that
way
.
And
with
humiliation
,
take
that
which
alwayes
goes
with
humiliation
,
thankefulnesse
,
even
before
hand
.
When
the
Apostle
S.
Peter
thought
of
the
inheritance
immortall
,
and
undefiled
,
&c.
he
begins
,
Blessed
be
God
,
the
Father
of
our
Lord
Iesus
Christ
,
&c.
Hee
could
not
think
of
these
things
without
thankfulnesse
to
God
.
For
wee
should
begin
the
life
of
heaven
,
upon
earth
,
as
much
as
may
bee
;
and
what
is
that
,
but
a
blessing
and
praising
of
God
?
Now
we
cannot
more
effectually
and
feelingly
praise
God
,
than
by
the
consideration
of
what
great
things
are
reserved
for
us
:
for
faith
sets
them
before
the
soule
as
present
,
as
invested
into
them
.
Now
if
we
were
in
heaven
already
,
we
:
should
praise
God
,
and
do
nothing
else
;
therfore
faith
making
them
sure
to
the
soule
,
as
if
we
had
them
,
sets
the
soule
on
worke
to
praise
God
,
as
in
Ephes.
1.
and
in
Pet.
1.
So
it
is
with
Christians
at
the
first
,
when
they
are
weake
,
they
are
troubled
with
this
temptation
,
and
with
that
,
with
this
losse
,
and
with
that
crosse
:
but
when
a
Christian
growes
to
a
full
stature
in
Christ
,
every
petty
crosse
doth
not
cast
him
downe
:
hee
thinkes
,
what
shall
I
be
dejected
with
this
losse
,
that
have
heaven
reserved
for
mee
?
shall
I
bee
cast
downe
with
this
crosse
,
that
have
things
that
eye
hath
not
seene
,
nor
eare
heard
,
&c.
Prepared
for
me
?
He
will
not
;
he
makes
use
of
his
faith
to
fetch
comfort
from
these
things
that
are
reserved
for
him
,
And
let
us
comfort
our selves
in
all
the
slightings
of
the
World
.
What
is
wonderment
?
It
is
the
state
,
and
disposition
of
the
soule
toward
things
that
are
new
,
and
rare
,
and
strange
,
that
we
can
give
no
reason
of
,
that
are
beyond
our
reach
.
For
wise
men
wonder
not
,
because
they
see
a
reason
,
they
can
compass
things
:
But
a
Christian
cannot
but
wonder
:
because
the
things
prepared
,
are
above
his
reach
:
yea
when
he
is
in
heaven
,
he
shall
not
be
able
to
conceive
the
glory
of
it
:
he
shall
enter
into
it
,
it
shall
bee
above
him
,
he
shall
have
more
joy
,
and
peace
then
he
can
comprehend
,
the
joy
that
hee
hath
there
,
it
is
beyond
his
ability
,
and
capacity
,
beyond
his
power
;
he
shall
not
be
able
to
compasse
all
.
It
shall
be
a
matter
of
wonder
,
even
in
heaven
it selfe
;
much
more
should
it
bee
here
below
.
Therefore
the
holy
Apostles
when
they
speake
in
the
Scriptures
of
these
things
,
it
is
with
termes
of
admiration
and
wonderment
,
joy
unspeakeable
&
glorious
,
&
peace
that
passeth
understanding
,
&
when
they
speake
of
our
deliverance
,
out
of
the
state
of
darknesse
into
the
state
of
grace
,
they
call
it
a
being
brought
out
of
darknesse
into
his
mervailous
light
.
And
so
God
loved
the
world
,
I
Ioh.
3.
Behold
what
love
hath
the
Father
shewed
us
,
that
we
should
bee
called
the
sonnes
of
God
?
To
be
called
,
Againe
,
if
this
be
so
,
as
neither
eye
hath
seen
,
nor
eare
hath
heard
,
&c.
Begge
of
God
first
,
the
Spirit
of
grace
to
conceive
of
them
as
the
Scripture
reveals
them
:
and
then
begge
of
God
a
further
degree
of
revelation
,
that
hee
would
more
and
more
reveale
to
us
by
his
Spirit
those
excellent
things
.
For
the
soule
is
never
in
a
better
frame
,
than
when
it
is
lift
up
above
earthly
things
.
When
shall
a
man
use
the
world
,
as
though
hee
used
it
not
?
when
he
goes
about
his
businesse
in
a
commanding
manner
,
as
seeing
all
things
under
him
,
eye
hath
not
seene
,
&c.
yet
surely
I
shall
lose
the
comfort
and
assurance
of
them
.
A
man
cannot
enjoy
the
comfort
of
heaven
upon
earth
,
without
self-deniall
,
and
mortification
:
shall
I
lose
peace
of
conscience
,
and
joy
in
the
holy
Ghost
for
these
things
?
When
Sathan
comes
with
any
bait
,
let
us
thinke
hee
comes
to
rob
us
of
better
than
he
can
give
:
his
bait
is
some
present
pleasure
,
or
preferment
,
or
contentment
here
;
but
what
doth
he
take
from
us
?
that
which
eye
hath
not
seene
,
nor
eare
heard
,
&c.
Hee
gives
Adam
an
Apple
,
and
takes
away
Paradise
:
therefore
in
all
temptations
consider
not
what
he
offers
,
but
what
we
shall
lose
;
at
least
the
comfort
of
what
we
shall
lose
;
we
shall
lose
the
comfort
of
heaven
,
and
bring
our selves
to
terrours
of
conscience
.
Religion
is
not
so
empty
a
thing
,
as
that
wee
need
to
be
beholding
to
the
Divell
for
any
preferment
,
or
riches
,
or
contentment
,
or
pleasure
.
Hath
God
set
up
a
profession
of
Religion
,
and
doe
wee
thinke
that
we
must
bee
beholding
to
his
,
and
our
enemy
for
any
base
contentments
?
No
;
it
is
a
disparagment
to
our
religion
,
to
our
profession
and
calling
,
and
to
our
Lord
and
Master
we
serve
,
to
thinke
that
hee
will
not
provide
richly
for
his
:
you
see
here
he
hath
prepared
things
that
eye
hath
not
seene
,
&c.
And
by
this
likwise
wee
may
judge
of
the
difference
of
excellencies
,
the
difference
of
degrees
of
excellencies
may
bee
fetched
from
hence
.
The
things
that
the
eye
can
see
,
they
may
be
excellent
good
things
;
but
if
the
eye
can
see
them
,
there
is
no
great
matters
in
them
.
The
thing
that
the
eare
heares
by
reports
,
are
more
than
the
eye
sees
;
wee
may
heare
much
that
we
never
saw
:
yet
if
we
can
heare
them
,
and
conceive
of
them
upon
the
hearing
,
they
are
no
great
matters
:
for
the
soule
is
larger
than
they
.
We
conceive
more
than
wee
can
heare
;
the
conceit
is
beyond
sight
,
and
hearing
,
if
we
can
conceive
the
compasse
,
and
latitude
of
any
thing
it
is
no
great
matter
:
for
it
is
within
the
reach
,
and
module
,
and
apprehension
of
mans
braine
,
it
is
no
wondrous
matter
.
I
but
then
the
things
that
are
most
excellent
of
all
,
they
are
above
sight
,
and
beholding
,
and
hearing
:
and
conceite
,
that
the
soule
cannot
wholly
compasse
,
and
reach
them
,
those
are
the
excellent
things
of
a●l
.
The
rule
of
excellencie
is
to
know
what
wee
can
conceive
,
and
what
is
beyond
our
comprehension
:
The
wit
of
man
can
conceive
all
things
under
the
heavens
.
All
the
knowledge
we
have
comes
within
the
braine
of
man
,
the
government
of
states
,
and
the
like
.
Oh!
but
the
things
that
God
hath
provided
for
his
,
never
came
wholly
within
the
braine
of
man
;
and
therefore
they
are
the
most
excellent
.
And
so
by
way
of
contraries
for
ills
,
what
are
the
greatest
ills
?
those
that
the
eye
can
see
,
that
wee
can
feele
,
and
heare
of
,
and
conceive
?
Oh!
no
,
the
greatest
ills
are
those
torments
that
never
eye
saw
,
that
eare
never
heard
of
,
it
is
to
be
in
hell
to
know
these
things
;
they
are
beyond
our
conceit
,
the
worme
that
dies
not
,
fire
unquenchable
,
the
things
above
our
apprehension
are
the
most
terrible
things
.
It
is
not
the
gout
,
or
the
stone
;
men
feel
these
things
,
and
yet
suffer
them
with
some
patience
:
these
are
not
the
greatest
ills
,
but
those
of
another
world
that
are
reserved
for
Gods
enemies
,
as
the
best
things
are
those
that
are
reserved
for
his
friends
.
Therefore
let
us
make
use
of
our
understandings
in
laying
things
together
,
and
make
use
of
Gods
discovery
of
the
state
of
Christianitie
,
the
excellencies
of
religion
.
Why
doth
God
reveale
these
things
in
the
word
?
that
wee
should
oft
meditate
of
them
,
and
study
them
,
that
we
may
bee
heavenly
minded
:
for
there
are
none
that
come
to
heaven
,
but
they
must
have
a
taste
of
these
before
hand
;
there
are
none
ever
enjoy
them
in
perfection
;
when
the
day
of
revelation
shall
come
(
the
Gospell
now
is
the
time
of
revelation
,
but
)
the
day
of
revelation
is
the
time
of
judgement
,
then
we
shall
wee
be
revealed
what
we
are
.
But
in
the
meane
time
there
is
a
revelation
by
the
spirit
in
some
beginnings
of
these
things
,
or
else
we
shall
never
come
to
have
the
perfection
of
them
in
heaven
.
If
wee
know
not
what
peace
,
and
joy
,
and
comfort
,
and
the
communion
of
the
Saints
,
and
the
change
of
nature
is
here
in
sanctification
,
wee
shall
never
know
in
heaven
the
fulfilling
of
it
.
And
those
that
have
the
first
fruits
here
,
if
they
bee
in
a
state
of
growth
,
that
they
desire
to
grow
better
continually
,
they
shall
no
question
come
to
the
perfection
:
for
God
will
not
lose
his
beginnings
:
where
hee
gives
earnest
,
he
will
make
up
the
bargaine
.
Therefore
let
us
all
that
know
a
little
what
these
things
are
by
the
revelation
of
the
Spirit
,
let
us
be
glad
of
our
portion
:
for
God
that
hath
begun
,
hee
will
surely
make
an
end
.
The
affection
,
and
bent
,
and
frame
of
soule
due
to
these
things
is
admiration
,
and
not
only
simple
hearing
.
If
these
things
in
their
beginnings
here
,
be
set
out
by
words
of
admiration
,
peace
that
passeth
understanding
,
and
joy
unspeakable
,
and
glorious
:
what
affection
,
and
frame
of
Spirit
is
sutable
to
the
hearing
of
those
things
that
are
kept
for
us
in
another
world
?
If
the
light
that
wee
are
brought
into
here
bee
admirable
,
great
,
wee
are
brought
out
of
darknesse
,
into
admirable
wonderfull
light
:
If
the
light
of
grace
bee
so
wonderfull
to
a
man
that
comes
out
of
the
state
of
Nature
,
as
it
is
indeed
;
a
man
comes
out
of
a
dampe
into
a
wonderfull
cleare
light
;
what
then
is
the
light
of
glory
?
Therefore
let
us
often
think
of
it
.
Those
that
are
borne
in
a
prison
,
they
heare
great
talke
of
the
light
,
and
of
the
Sunne
,
of
such
a
glorious
Creature
;
but
being
borne
in
prison
they
know
not
what
it
is
in
it selfe
:
so
those
that
are
in
the
prison
of
Nature
,
they
know
not
what
the
light
of
grace
is
:
they
heare
talke
of
glorious
things
,
and
have
conceits
of
them
.
And
those
that
here
know
not
the
glory
that
shall
bee
after
,
when
they
are
revealed
,
that
affection
that
is
due
to
them
is
admiration
and
wonderment
.
So
God
loved
the
world
,
that
he
gave
his
only
begotten
Sonne
;
and
behold
what
love
the
Father
hath
shewed
to
us
,
that
wee
should
bee
called
the
sonnes
of
God!
what
love
!
he
could
not
tell
what
,
it
is
so
admirable
,
and
to
know
the
love
of
God
that
is
above
all
knowledge
!
Who
can
comprehend
the
love
of
God
,
that
gave
his
sonne
?
who
can
comprehend
the
excellency
of
Christs
gift
?
the
joyes
of
heaven
by
Christ
,
and
the
misery
of
hell
,
from
which
wee
are
delivered
,
and
redeemed
by
Christ
?
These
things
come
from
the
Gospell
,
and
the
spring
from
whence
they
come
,
is
the
large
,
and
infinite
,
and
incomprehensible
love
of
God
.
And
if
it
bee
so
,
what
affection
is
answerable
but
admiration
?
Behold
what
love
!
If
God
have
so
loved
flesh
,
and
blood
,
poore
dust
&
ashes
;
so
as
to
be
heires
of
heaven
,
and
of
such
glory
as
eye
seesnot
,
nor
cannot
in
this
world
,
nor
eare
heares
not
,
nor
hath
entred
into
the
heart
of
man
,
till
we
come
fully
to
possesse
them
;
let
us
labour
to
admire
the
love
of
God
herein
.
And
labour
to
know
more
and
more
our
inheritance
,
as
we
grow
in
yeares
,
as
children
doe
,
they
search
into
the
great
matters
their
parents
leave
them
,
and
the
nearer
they
come
to
enjoy
them
,
the
more
skill
they
have
to
talke
of
them
:
so
should
wee
,
the
more
wee
grow
in
Christianity
,
and
in
knowledge
,
the
more
we
should
bee
inquisitive
after
those
great
things
that
our
father
hath
provided
in
another
world
:
but
to
goe
on
.
How
shall
we
know
whether
these
things
be
prepared
for
us
or
no
?
whether
wee
bee
capable
of
these
things
or
no
?
God
hath
prepared
them
,
and
he
hath
prepared
them
for
those
that
love
him
;
but
how
shall
wee
know
that
God
hath
prepared
them
for
us
?
In
a
word
,
whom
God
hath
prepared
great
matters
for
,
hee
prepares
them
for
great
matters
:
we
may
know
by
Gods
preparing
of
us
,
whether
he
hath
prepared
for
us
.
God
prepared
Paradise
before
Adam
was
created
:
so
God
prepares
paradise
,
he
prepares
heaven
before
wee
come
there
;
and
wee
may
know
that
wee
shall
come
to
possesse
that
,
if
we
be
prepared
for
it
.
What
preparation
?
If
we
be
prepared
by
a
spirit
of
sanctification
;
and
have
holy
desires
,
and
longing
after
those
excellent
things
:
for
certainly
there
is
preparation
on
both
sides
.
It
is
prepared
for
us
,
and
us
for
it
;
it
is
kept
for
us
,
and
wee
are
kept
for
it
:
whom
God
keepes
heaven
for
,
he
keeps
them
for
heaven
in
a
course
of
pietie
and
obedience
.
We
may
know
it
by
Gods
preparing
of
us
,
by
loosing
us
from
the
world
,
and
sanctifying
us
to
himselfe
.
Thus
a
man
may
know
whether
those
great
things
bee
prepared
for
him
,
or
no.
But
the
especiall
thing
to
know
whether
they
be
provided
for
us
,
or
no
,
is
love
.
God
hath
prepared
them
for
them
that
love
him
:
not
for
his
enemies
:
hee
hath
prepared
another
place
,
and
other
things
for
them
,
those
torments
that
eye
hath
not
seene
,
nor
eare
heard
,
nor
hath
entred
into
the
heart
of
man
,
for
those
that
are
his
enemies
,
that
would
not
come
under
his
government
:
but
these
things
are
prepared
for
those
that
love
him
.
For
those
that
love
him
:
especially
that
love
is
all
in
all
,
in
the
disposition
of
a
holy
man
:
all
graces
are
one
in
the
spring
,
which
is
love
:
they
are
severall
in
the
branches
,
but
they
are
one
in
the
root
.
Thus
you
have
heard
the
use
we
are
to
make
of
this
,
that
there
is
a
reservation
of
a
glorious
condition
for
the
people
of
GOD
,
so
great
,
that
neither
eye
hath
seene
,
&c.
But
who
bee
the
parties
,
that
God
hath
prepared
these
things
for
?
For
them
that
love
him
.
This
is
the
fourth
part
,
for
them
that
love
him
.
Why
not
for
those
that
God
hath
elected
?
Why
doth
he
not
goe
to
the
root
of
all
?
Why
doth
he
not
say
,
Because
Faith
is
the
radical
grace
from
whence
the
rest
spring
.
But
faith
is
a
hidden
grace
many
times
,
Oh!
I
cannot
b●lieve
,
aske
him
if
hee
love
God
;
Oh
,
yes
,
he
loves
the
preaching
of
the
word
,
hee
loves
good
people
,
and
good
bookes
,
and
the
like
:
when
hee
cannot
discover
his
faith
,
hee
can
his
love
;
therefore
the
holy
Ghost
sets
it
out
by
the
more
familiar
disposition
,
by
love
,
rather
than
faith
.
Why
doth
hee
not
say
,
Because
Gods
love
is
manifested
more
familiarly
by
our
love
to
him
:
But
why
for
them
that
love
him
,
Because
all
can
love
,
these
things
for
those
that
love
him
.
To
come
therefore
to
some
observations
.
The
first
generall
thing
is
this
,
that
God
d●th
qualifie
all
those
in
this
world
,
The
cause
of
it
is
his
free
love
:
but
if
you
aske
mee
what
qualification
the
persons
must
have
?
They
are
such
as
love
him
.
This
is
not
the
proper
cause
why
,
but
t●e
qualification
of
the
persons
●on
●hom
these
things
are
.
There
must
bee
an
inward
disposition
and
qualification
,
before
wee
come
to
heaven
:
all
those
that
hope
for
heaven
without
presumption
,
must
have
this
qualification
,
they
must
bee
such
as
love
him
.
Why
?
The
Scripture
is
plaine
,
No
uncleane
thing
shall
enter
into
heaven
:
No
whoremonger
,
or
drunkard
,
or
filthy
person
:
bee
not
deceived
sayth
the
Apostle
,
you
thi●ke
God
is
merciful
,
and
Christ
died
,
&c.
but
neither
such
,
nor
such
as
you
are
,
(
and
your
consciences
tell
you
so
)
shall
ever
enter
into
heaven
.
We
must
not
think
to
come
è
coeno
in
coelum
,
out
of
the
mire
and
dirt
of
sin
,
into
heaven
:
there
is
no
such
sudden
getting
into
heaven
;
2.
Another
is
that
that
I
touched
before
,
that
heaven
and
earth
differ
but
in
degrees
:
therefore
what
is
there
in
perfection
,
must
be
begun
here
.
Then
againe
thirdly
,
It
is
impossible
for
a
man
if
he
be
not
truly
altered
,
to
desire
or
wish
heaven
as
it
is
holy
.
He
may
wish
for
it
under
the
notion
of
a
Kingdome
,
of
pleasure
,
and
the
like
:
but
as
heaven
containes
a
state
of
perfect
holinesse
,
and
freedome
from
sinne
,
hee
cares
not
for
it
.
A
man
that
is
out
of
relish
with
heavenly
things
,
and
can
taste
onely
his
base
sinnes
,
whereon
his
affections
are
set
and
exercised
,
cannot
rellish
heaven
it selfe
.
A
common
base
sinner
,
his
desires
are
not
there
.
There
must
bee
some
proportion
between
the
thing
desired
,
and
the
desire
;
but
here
is
none
,
hee
is
not
fit
for
that
place
,
being
an
unholy
wretch
.
Therefore
his
own
heart
tells
him
,
I
had
rather
have
this
pleasure
and
honour
that
my
heart
stands
to
,
than
to
have
heaven
,
while
hee
is
in
that
frame
of
desire
:
therefore
there
is
no
man
that
can
desire
heaven
,
that
is
not
disposed
aright
to
heaven
before
.
Beetles
love
dunghils
better
than
oyntments
,
and
swine
love
mud
better
than
a
garden
;
they
are
in
their
element
in
these
things
:
so
take
a
swinish
base
creature
,
love
God
.
If
this
be
so
,
let
us
not
feed
our selves
with
vaine
hopes
:
there
are
none
of
us
,
but
we
desire
,
at
least
wee
pretend
that
we
desire
heaven
;
but
most
men
conceive
it
onely
as
a
place
free
from
trouble
and
annoyance
,
and
there
are
goodly
things
they
heare
of
,
kingdomes
,
crownes
,
and
the
like
;
but
except
thou
have
a
holy
,
gracious
heart
,
and
desir●st
heaven
that
thou
mayest
be
free
from
si●ne
,
and
to
have
communion
with
Christ
,
and
his
Saints
,
to
have
the
image
of
God
,
Every
one
that
hath
this
hope
,
purgeth
hims●lfe
:
Every
one
,
hee
excludes
none
.
Doest
thou
defile
thy selfe
,
and
live
in
sinful
courses
,
and
hast
thou
this
hope
?
Thou
hast
a
hope
,
but
it
is
not
this
hope
:
for
every
one
that
hath
this
hope
,
purgeth
himselfe
.
No
,
no
,
how
ever
in
time
of
peace
,
and
pleasure
,
and
contentment
that
God
followes
thee
with
in
this
world
,
thou
hast
a
vaine
hope
;
yet
in
a
little
trouble
,
or
sicknesse
,
&c.
thy
owne
conscience
will
tell
thee
another
place
is
provided
for
thee
,
a
place
of
torment
,
that
neither
eye
hath
seene
,
nor
eare
heard
,
nor
hath
entred
into
the
heart
of
man
to
conceive
the
misery
of
it
.
There
is
not
the
greatest
man
living
,
when
hee
is
troubled
,
if
he
be
a
sinfull
man
,
whose
greatnesse
can
content
him
:
all
his
honour
,
and
friends
,
cannot
pacifie
that
poore
conscience
of
his
;
but
Death
,
the
King
of
Feares
,
wil
affright
him
:
he
thinks
,
I
have
some
trouble
in
this
world
,
but
there
is
worse
that
rem●ines
,
things
that
he
is
not
able
to
conceive
of
.
Let
us
not
therfore
delude
our selves
,
there
is
nothing
will
stand
out
but
the
new
creature
,
that
we
finde
a
change
wrought
by
the
Spirit
of
God
;
then
wee
may
without
presumption
,
hope
for
the
good
things
which
neither
eye
hath
seene
,
&c.
Againe
,
we
see
in
the
second
place
,
Gods
mercie
to
us
,
the
qualification
is
within
us
,
that
we
need
not
goe
farre
to
know
what
our
evidence
is
.
Sathan
abuseth
many
poore
Christians
;
oh
,
I
am
not
elected
,
I
am
not
the
Childe
of
God
.
Whither
goest
thou
man
?
doest
thou
breake
into
heaven
?
when
thou
carriest
a
soule
in
thy
breast
,
and
in
that
soule
the
affection
of
love
,
how
is
that
set
?
whither
is
thy
love
carried
,
and
thy
delight
,
and
joy
,
those
affections
that
spring
from
love
?
Thy
evidence
is
in
thine
own
heart
,
our
title
is
by
faith
in
Christ
;
his
righteousnesse
gives
us
title
to
heaven
:
but
how
knowest
thou
that
thou
pretendest
a
just
title
?
Thou
hast
the
evidence
in
thy
heart
.
What
is
the
bent
of
thy
soule
?
whither
is
the
poynt
of
it
set
?
which
way
goes
that
?
neither
eye
hath
seene
,
nor
eare
heard
,
nor
hath
ent●ed
into
the
heart
of
man
,
those
excellent
things
that
are
layd
up
for
me
.
The
end
of
the
second
Sermon
.
HIDDEN
SECRETS
Revealed
by
the
GOSPEL
.
The
third
Sermon
.
1.
COR.
2.
9.
Eye
hath
not
seene
,
&c.
SAINT
Paul
as
we
heard
before
,
Now
the
fourth
is
the
disposition
of
those
for
whom
he
doth
all
this
,
the
qualitie
hee
infuseth
into
them
;
they
are
such
as
love
him
.
1.
He
hath
prepared
them
before
all
eternitie
,
he
prepared
happinesse
for
us
before
we
were
;
nay
,
before
the
world
was
.
As
hee
prepared
for
Adam
a
Paradise
before
he
was
;
hee
created
him
,
and
then
brought
him
into
Paradise
:
so
hee
prepared
for
us
a
kingdome
with
hims●lfe
in
heaven
,
And
then
secondly
,
hee
prepared
them
more
effectually
in
time
,
he
prepared
these
things
when
Christ
came
in
the
flesh
,
and
wrought
all
things
for
us
,
in
whom
we
have
all
.
Of
these
things
thus
prepared
,
he
sayth
,
Eye
hath
not
seene
,
nor
eare
heard
them
,
&c.
In
what
sence
it
is
meant
,
wee
heard
before
.
Now
take
the
whole
of
the
matter
,
the
meaning
is
,
the
matters
of
grace
,
the
kingdome
of
grace
,
and
the
Kingdome
of
Glory
,
they
are
but
one
.
For
(
to
adde
this
by
the
way
)
the
kingdome
of
heaven
in
the
Gospell
,
includes
three
thing
.
First
,
the
doctrine
of
the
Gospell
,
the
publishing
of
it
.
And
then
secondly
,
grace
by
that
doctrine
.
And
thirdly
,
glory
upon
grace
,
the
consummation
of
all
.
So
the
mysteries
of
salvation
,
is
first
the
doctrine
it selfe
,
that
is
the
first
degree
of
the
kingdome
.
The
doctrine
it selfe
is
a
mysterie
to
all
those
that
never
heard
of
it
:
for
what
creature
could
ever
conceive
how
to
reconcile
Iustiee
and
Mercie
,
by
devising
such
a
way
,
as
for
God
to
become
Man
,
to
reconcile
God
and
man
together
?
that
Emmanuel
,
hee
that
is
God
with
us
,
should
make
God
and
us
one
in
love
:
this
could
bee
no
more
thought
of
,
than
Adam
could
thinke
of
himselfe
to
bee
made
a
man
▪
when
hee
was
dust
of
the
earth
.
Could
man
when
he
was
worse
then
dust
,
in
a
lost
damned
estate
,
think
of
redemption
?
It
is
impossible
for
a
man
that
cannot
tell
the
forme
,
and
the
quintessence
,
that
cannot
enter
into
the
depth
of
the
flowers
,
or
the
grasse
that
hee
tramples
on
with
his
feet
,
that
hee
should
have
the
wit
to
enter
into
the
deepe
things
of
God
,
that
have
been
concealed
even
from
the
Angels
themselves
,
till
God
discover
them
.
I
adde
this
,
to
illustrate
what
I
sayd
before
:
therefore
the
doctrine
it selfe
,
till
God
discover
it
out
of
his
owne
breast
,
was
concealed
to
the
Angels
themselves
;
and
since
the
discovery
,
they
are
students
in
it
,
and
looke
and
pry
into
it
.
But
where
the
doctrine
is
no
mysterie
,
but
is
discovered
:
there
the
application
,
and
spirituall
understanding
,
to
those
that
have
not
the
light
of
the
Spirit
,
is
such
a
thing
,
as
eye
hath
not
seene
,
nor
eare
heard
;
and
therfore
we
must
have
a
new
light
,
a
new
eye
,
a
new
eare
,
and
a
new
heart
,
before
wee
can
apprehend
the
Gospell
,
though
we
understand
it
for
the
literall
truth
.
As
for
the
things
of
glory
,
wee
have
no
conceit
of
them
fully
,
but
by
a
glimpse
,
and
weak
apprehension
;
as
a
childe
conceives
of
the
things
of
a
man
,
by
some
poore
,
weake
resemblances
.
As
St.
Paul
sayth
,
When
I
was
a
childe
,
I
spake
as
a
childe
,
I
thought
as
a
childe
:
so
when
we
are
now
children
,
in
comparison
of
that
perfect
estate
wee
shall
attaine
in
heaven
,
we
think
and
speake
as
children
,
of
these
holy
and
heavenly
things
that
shall
be
accomplished
in
another
world
.
And
observe
this
too
,
that
when
wee
would
understand
any
thing
of
heaven
,
and
see
any
thing
,
say
,
This
is
not
that
happinesse
I
look
for
,
I
can
see
this
,
but
that
is
not
to
be
seene
.
And
when
we
heare
of
any
thing
that
is
excellent
,
I
can
heare
this
,
it
is
not
my
happinesse
:
and
when
we
comprehend
any
thing
,
I
can
comprehend
this
,
therefore
it
is
not
the
happinesse
I
looke
for
:
but
those
things
that
are
above
my
comprehension
,
that
are
unutterable
,
and
unexpressible
.
Moreover
,
Let
us
bee
stirred
up
to
thinke
it
a
base
thing
for
a
Christian
to
lose
the
comfort
and
assurance
hee
hath
of
these
thing
:
that
eye
hath
not
seene
,
nor
eare
heard
,
for
any
earthly
thing
whatsoever
.
Wee
account
it
a
poore
thing
of
Esau
,
to
sell
his
Birth-right
for
a
messe
of
pottage
.
And
we
all
smart
for
Adams
ill
bargaine
that
hee
made
,
to
sell
paradise
for
an
Apple
.
And
it
was
a
cursed
sale
that
Iudas
made
,
that
sold
Christ
himselfe
for
30
pieces
of
silver
:
surely
it
is
that
that
every
carnall
man
doth
,
and
howsoever
wee
cannot
lose
heaven
,
yet
it
should
be
our
indeavour
to
enjoy
heaven
upon
earth
,
to
enjoy
the
assurance
of
this
condition
.
When
we
doe
any
thing
to
weaken
our
assurance
,
and
to
weaken
our
comfort
,
what
do
we
but
with
Adam
lose
heaven
for
an
Apple
,
and
with
Esau
,
part
with
our
birth-right
,
as
much
as
the
assurance
,
and
comfort
of
it
is
,
for
a
messe
of
pottage
?
Therefore
let
us
account
it
a
base
thing
to
bee
overmuch
in
love
with
any
earthly
thing
,
For
those
that
love
him
.
The
disposition
of
the
parties
is
,
they
are
such
as
love
God
.
He
sayth
not
,
such
as
are
elected
,
because
that
is
a
thing
out
of
our
reach
to
know
;
but
by
going
upward
,
by
going
backward
,
to
goe
from
our
grace
to
our
calling
;
&
from
thence
,
to
election
.
Nor
such
as
believe
,
because
that
is
lesse
discernable
than
love
.
Nor
the
love
of
God
to
us
:
for
that
is
supposed
when
wee
love
him
;
our
hearts
being
cold
,
they
cannot
be
warme
in
love
to
him
,
but
his
love
must
warme
them
first
.
Love
is
such
an
affection
as
commands
all
other
things
,
therefore
hee
names
that
above
all
.
And
love
is
such
a
thing
as
every
one
may
try
himself
by
:
There
must
be
a
qualification
of
those
that
heaven
is
provided
for
.
They
must
bee
such
as
love
God
,
such
as
are
altered
and
changed
,
and
sanctified
to
love
him
;
Because
no
uncleane
thing
shall
enter
in
thither
;
Because
wee
cannot
so
much
as
desire
heaven
without
a
change
;
we
cannot
have
communion
there
with
Christ
,
and
those
blessed
soules
,
without
likenesse
to
them
,
which
must
be
by
a
spirit
of
love
:
our
natures
must
bee
altered
:
Therefore
it
is
a
vaine
presumption
for
any
man
to
thinke
of
heaven
,
unlesse
he
finde
his
disposition
altered
.
For
wee
may
read
our
eternall
condition
in
heaven
,
by
our
disposition
upon
earth
.
The
Apostle
Peter
sayth
,
1
Pet.
1.
Blessed
bee
God
,
the
Father
of
our
Lord
Iesus
Christ
,
that
hath
begotten
us
to
a
lively
hope
of
an
inheritance
immortall
,
and
undefiled
▪
reserved
in
heaven
.
So
that
the
inheritance
in
heaven
,
wee
are
begotten
to
it
,
wee
must
be
new
borne
,
we
must
have
a
new
birth
before
wee
can
inherit
it
,
hee
hath
begotten
us
to
an
inheritance
immortall
,
&c.
Hee
that
is
not
a
childe
,
may
not
thinke
of
an
inheritance
.
Put
case
there
bee
never
so
many
glorious
things
in
heaven
,
that
eye
hath
never
seene
,
nor
eare
ever
heard
,
&c.
if
our
names
be
not
in
Christs
will
,
that
we
are
not
his
,
and
prove
our selves
to
be
his
,
by
the
alteration
of
our
dispositions
,
what
are
all
those
good
things
to
us
,
when
our
names
are
not
contained
there
?
It
is
called
a
hope
of
life
,
a
lively
hope
;
because
hee
that
hath
this
hope
,
purgeth
himselfe
,
it
makes
him
vigorous
and
active
in
good
:
if
his
hope
of
life
make
him
not
lively
,
he
hath
no
hope
of
life
at
all
.
Therefore
those
that
will
looke
for
heaven
,
that
Sathan
abuse
them
not
by
false
confidence
,
let
them
looke
whether
God
have
altered
their
hearts
,
that
the
worke
of
grace
be
wrought
in
some
measure
.
For
God
hath
not
ordained
these
great
things
for
his
enemies
,
for
blasphemers
,
that
take
Gods
name
in
vaine
,
Lord
,
Lord
,
say
they
,
Christ
brings
them
in
pleading
so
,
Lord
,
Lord
;
not
that
they
shall
say
so
then
,
that
is
not
the
meaning
:
but
now
they
cherish
such
a
confidence
;
Oh
,
we
can
speake
well
,
and
we
can
pray
wel
,
Lord
,
Lord
.
Oh
,
thou
vaine
confident
person
,
thy
confession
,
and
profession
,
Lord
,
Lord
,
shall
doe
thee
no
good
.
I
will
not
so
much
as
owne
thee
,
Away
hence
thou
worker
of
iniquitie
,
thy
heart
tels
thee
,
thou
livest
in
sinnes
against
conscience
;
away
,
avaunt
,
I
will
none
of
thee
.
God
in
mercie
to
us
will
have
the
triall
of
the
truth
of
our
evidence
in
us
.
The
ground
of
all
our
salvation
is
his
grace
,
his
free
favour
,
and
mercie
,
in
his
owne
heart
;
but
we
cannot
goe
thither
,
he
would
have
us
to
search
within
our selves
,
and
there
we
shall
finde
Love
.
—
God
hath
prepared
for
those
that
love
him
.
In
particular
therefore
,
Those
that
God
hath
provided
so
excellent
things
for
,
they
are
such
as
love
him
.
They
are
such
first
of
all
that
are
beloved
of
him
;
and
shew
that
they
are
beloved
of
him
,
by
their
love
to
him
.
Therefore
when
the
Papists
meet
with
such
phrases
,
they
think
of
merit
:
And
then
(
as
we
shall
see
afterward
)
this
love
in
us
,
it
must
bee
with
all
our
heart
,
and
soule
,
and
might
,
it
is
required
and
commanded
;
and
when
wee
doe
all
this
,
wee
doe
but
what
wee
are
bound
to
doe
.
But
they
abuse
such
places
upon
so
shallow
ground
,
that
indeed
it
deserves
not
so
much
as
to
be
mentioned
.
To
come
then
to
the
poynt
it selfe
,
the
disposition
of
those
that
shal
come
to
heaven
then
,
is
,
they
must
be
such
as
love
God
.
Now
hee
names
this
,
because
these
two
goe
alwayes
together
:
there
goes
somewhat
of
ours
together
with
somewhat
of
Gods
to
witnesse
to
us
what
God
doth
.
There
goes
our
choyce
of
God
,
with
his
chusing
of
us
;
our
knowing
of
God
,
with
his
knowledge
of
us
;
our
love
to
him
,
with
his
love
to
us
▪
therefore
because
these
are
so
connexed
,
and
knit
together
,
hee
takes
the
one
for
the
other
;
and
to
make
it
familiar
to
us
,
hee
takes
that
which
is
most
familiar
to
us
,
our
love
to
him
.
Now
hee
names
this
above
all
other
affections
;
because
love
is
the
commanding
affection
of
the
soule
,
those
that
love
him
.
Because
it
stirres
up
to
all
dutie
,
and
addes
a
sweet
qualification
to
every
duty
,
and
makes
it
acceptable
,
and
to
rellish
with
God
;
it
stirres
up
to
doe
,
and
qualifies
the
actions
that
come
from
love
,
to
bee
accepted
.
All
duties
to
man
,
spring
from
love
to
man
;
and
love
to
man
from
love
to
God
:
it
is
the
affection
that
stirres
up
the
dutie
,
and
stirres
up
the
affection
fit
for
the
dutie
:
it
stirres
up
to
doe
the
thing
,
and
to
do
all
in
love
.
Whatsoever
wee
doe
to
God
,
or
man
,
it
must
bee
in
love
;
all
that
God
doth
to
us
,
it
is
in
love
,
hee
chuseth
us
in
love
,
and
doth
every
thing
in
love
;
and
all
that
wee
doe
to
God
,
it
must
be
in
love
.
Therfore
he
names
no
other
affection
but
this
,
because
it
is
the
ground
,
the
first
borne
affection
of
the
soule
:
Therefore
Christ
sayth
,
it
is
the
great
commandement
to
love
God
;
it
is
the
great
commanding
commandement
,
that
commands
all
other
duties
whatsoever
,
it
is
the
first
wheele
that
turnes
the
whole
soule
about
.
Againe
,
it
is
such
an
affection
as
cannot
bee
dissembled
:
a
man
may
paint
fire
,
but
hee
cannot
paint
heat
;
a
man
may
dissemble
actions
in
religion
,
but
he
cannot
affections
:
love
is
the
very
best
affection
of
truth
:
a
man
may
counterterfeit
actions
;
but
there
is
none
that
can
love
but
the
childe
of
God
.
God
hath
prepared
these
things
for
those
that
love
him
.
Then
againe
,
without
this
,
all
that
we
doe
is
nothing
,
and
wee
are
nothing
:
wee
are
nothing
but
an
emptie
Cymball
:
whatsoever
we
doe
is
nothing
;
all
is
emptie
without
love
.
My
sonne
,
give
me
thy
heart
,
that
is
,
if
thou
wilt
give
mee
any
thing
,
give
mee
thy
affections
,
or
else
they
are
still-borne
actions
,
they
are
such
as
love
him
.
But
why
doth
he
set
down
any
qualification
at
all
,
and
not
say
,
for
Christians
?
Because
profession
must
have
expression
:
when
God
sets
down
a
professor
of
religion
,
hee
sets
him
downe
by
some
character
that
shall
discover
him
to
be
as
hee
is
termed
.
How
doest
tho●
know
thou
art
good
?
Doest
thou
love
God
?
or
call
upon
God
?
as
it
is
in
other
places
,
To
all
those
that
call
upon
his
name
.
To
let
us
know
that
religion
and
holinesse
is
a
matter
of
power
,
Wouldst
thou
know
what
thou
art
in
religion
?
Doest
thou
love
God
?
or
call
upon
God
?
It
is
not
to
be
tolerated
,
to
be
Christians
,
to
professe
as
Demas
:
oh
no
;
but
they
must
bee
such
,
as
from
the
heart
root
are
good
,
such
as
love
God
.
Therefore
darke
disputes
of
election
&
predestination
,
at
the
first
especially
,
let
them
go
:
how
standest
thou
affected
to
God
,
and
to
good
things
?
look
to
thy
heart
,
whether
God
have
taught
it
to
love
or
no
,
and
to
relish
heavenly
things
:
if
he
hath
,
thy
state
is
good
;
and
then
thou
mayest
ascend
to
those
great
matters
of
predestination
,
and
election
:
but
begin
not
with
those
,
but
goe
first
to
thine
owne
heart
,
and
then
to
those
deep
mysteries
afterward
.
If
a
man
love
God
,
hee
may
looke
back
to
election
,
and
forward
to
glorification
,
to
the
things
that
eye
hath
not
seene
,
nor
eare
heard
,
&c.
But
see
first
what
God
hath
wrought
in
thy
heart
,
what
affection
to
heavenly
things
;
&
thence
from
thy
affections
to
goe
backward
to
election
,
and
forward
to
glorification
,
there
is
no
danger
in
it
.
To
come
therfore
to
expresse
more
particularly
this
affection
of
love
,
which
is
the
disposition
that
God
requires
and
workes
in
all
those
that
hee
intends
heaven
to
.
Let
us
search
into
the
nature
of
this
love
to
God
.
What
it
is
to
love
,
we
need
not
bee
taught
,
for
all
men
know
it
well
enough
;
it
is
better
knowne
indeed
by
the
affection
,
than
by
discourse
;
what
it
is
to
love
,
is
knowne
by
those
that
love
,
better
than
by
any
books
or
treatises
whatsoever
:
for
it
is
the
affection
that
is
in
all
men
.
Naturall
love
,
it
is
in
those
that
have
no
grace
at
all
;
and
civill
love
,
in
those
that
are
evill
men
.
They
know
what
it
is
to
love
,
by
reason
of
that
wilde
fire
,
that
carnall
love
that
is
in
them
,
that
transports
them
.
A
man
may
see
the
nature
of
it
in
those
,
as
well
as
in
any
:
for
set
aside
the
extravagant
nature
of
it
,
in
such
kinde
of
persons
,
we
may
see
the
nature
of
it
:
therefore
I
wil
not
meddle
with
that
poynt
,
it
is
needlesse
.
I
come
therefore
to
this
love
of
God
,
to
shew
how
this
streame
of
affection
shold
be
caried
in
the
right
chanel
to
God
the
right
object
of
it
,
who
onely
can
make
us
happy
by
loving
of
him
.
Other
things
by
loving
of
them
,
they
make
us
worse
,
if
they
bee
worse
than
our selves
:
for
such
as
we
love
,
such
we
are
.
Indeed
our
understandings
make
us
not
good
or
ill
,
but
our
love
doth
.
By
loving
God
,
&
heavenly
things
,
wee
become
good
:
our
affections
shew
what
we
are
in
religion
.
There
bee
foure
things
in
this
sweet
affection
,
in
true
naturall
love
.
There
is
an
estimation
&
valuing
of
some
good
thing
,
especially
when
the
love
is
to
a
better
,
when
it
is
not
between
equals
.
Now
there
is
a
great
distance
betweene
God
and
us
.
There
is
a
high
esteeme
in
common
love
,
love
will
not
stoope
to
nothing
:
there
cannot
be
love
maintained
,
but
upon
sight
of
a
supposed
excellencie
:
love
will
not
stoope
,
but
where
it
sees
somewhat
worth
the
valuing
:
therefore
there
is
a
high
esteeme
of
somewhat
as
the
spring
of
it
.
And
that
is
the
reason
that
wee
say
a
man
cannot
bee
wise
,
and
love
,
in
earthly
things
:
because
love
will
make
a
man
too
much
to
value
those
things
that
hee
that
apprehends
better
would
not
.
In
the
second
place
,
there
is
a
desire
to
be
joyned
to
it
,
that
we
cal
the
desire
of
union
In
the
third
place
,
upon
union
,
and
joyning
to
it
,
there
is
a
resting
,
a
complacencie
,
and
contentment
in
the
thing
to
which
wee
are
united
:
for
what
is
happinesse
it selfe
,
but
fully
to
enjoy
what
we
love
?
when
we
love
upon
judgement
,
and
a
right
esteeme
,
to
enjoy
,
that
is
happinesse
,
and
contentment
indeed
.
In
the
fourth
place
,
where
this
true
affection
is
,
there
is
a
desire
of
contentment
to
the
party
loved
,
to
please
him
,
to
approve
our selves
to
him
,
to
displease
him
in
nothing
.
Every
one
knowes
that
these
things
are
in
that
affection
by
nature
.
Look
to
carnal
self-love
,
a
man
may
know
what
it
is
to
love
:
the
affection
is
all
one
in
both
.
Take
a
man
when
hee
makes
himselfe
his
Idoll
,
as
till
a
man
love
God
,
hee
loves
himselfe
above
all
,
hee
is
the
Idoll
,
and
the
Idolater
:
hee
hath
a
high
esteeme
of
himselfe
;
and
those
that
doe
not
highly
esteeme
him
,
hee
swels
against
them
.
Againe
selfe-love
makes
a
man
desire
to
enjoy
himselfe
,
and
to
enjoy
his
content
,
to
procure
all
things
that
may
serve
for
his
contentment
.
Now
when
the
Spirit
of
God
hath
purged
our
hearts
of
this
carnall
Idolatry
of
selfe-love
,
and
selfe-seeking
,
and
sufficiencie
,
&
contentment
;
in
himselfe
;
then
a
man
puts
God
in
stead
of
himselfe
,
grace
,
and
the
Spirit
doth
so
;
and
in
stead
of
highly
esteeming
of
himselfe
,
Mens
mihi
pro
regno
.
My
minde
is
to
mee
a
Kingdome
:
then
a
man
seeks
to
give
contentment
to
GOD
in
all
things
,
and
to
bee
a
foole
,
that
hee
may
be
wise
;
and
to
have
no
will
,
and
no
delight
in
any
thing
that
cannot
stand
with
the
pleasure
of
,
and
obedience
to
God
.
Thus
a
man
by
knowing
what
his
owne
naturall
corruption
is
,
he
may
know
what
his
affection
is
to
better
things
.
First
of
all
,
there
must
bee
an
estimation
,
an
esteeme
of
God
,
and
Christ
;
for
to
avoyd
misconceit
,
wee
take
both
these
to
bee
one
,
God
our
Father
in
Christ
,
and
Christ
.
Whatsoever
Christ
did
for
us
in
love
,
hee
did
it
from
the
love
of
the
Father
,
who
gave
him
:
And
when
we
speake
of
the
love
of
God
,
wee
speake
of
the
love
of
Christ
to
us
.
Therfore
there
must
bee
a
high
esteeming
,
Now
this
must
needs
be
so
:
for
where
grace
is
,
it
gives
a
sanctified
judgment
;
a
sanctified
judgement
values
and
esteemes
things
as
they
are
.
Now
the
judgement
apprehending
God
and
his
love
to
bee
the
best
thing
to
make
us
happy
,
prizeth
it
above
all
,
Whom
have
I
in
heaven
but
thee
?
Psal.
73.
and
what
have
I
in
earth
in
comparison
of
thee
●
he
prizeth
God
and
his
love
above
all
things
in
the
world
.
Now
if
we
would
know
if
we
have
this
judgement
,
wee
may
know
it
by
our
choyce
;
this
valuing
it
is
known
by
choyce
:
for
what
a
man
esteemes
and
values
highly
,
hee
makes
choyce
of
above
all
things
in
the
world
.
What
men
make
choyce
of
,
is
seene
by
their
courses
:
we
see
it
in
holy
Moses
,
Heb.
11.
hee
chose
rather
to
suffer
afflictions
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
sinne
for
a
season
His
choyce
followed
his
esteeme
:
so
if
we
value
and
esteeme
God
,
and
religion
,
and
love
God
above
all
things
,
we
wil
make
choice
of
the
Lord
.
As
Saint
Peter
sayth
,
Iohn
6.
Will
you
also
forsake
me
?
sayth
hee
,
Lord
,
whither
shall
wee
goe
?
Wee
have
made
choyce
of
thee
,
whither
shall
wee
goe
?
thou
hast
the
words
of
eternall
life
.
Let
us
doe
that
in
truth
,
that
hee
for
a
time
failed
to
doe
,
when
hee
sayd
,
Though
all
forsake
thee
,
yet
will
not
I.
If
wee
make
this
choyce
of
Christ
,
from
the
truth
of
our
hearts
,
this
shewes
our
esteeme
.
What
is
thy
choyce
?
Is
it
Religious
wayes
,
and
religious
company
?
is
it
the
feare
of
God
above
all
things
?
One
thing
have
I
desired
,
that
I
may
dwell
in
the
house
of
GOD
for
ever
,
and
visit
his
Temple
.
all
dung
and
drosse
in
comparison
of
the
excellent
knowledge
of
Christ
.
Oh!
that
wee
could
come
to
that
excellent
affection
of
Saint
Paul
,
to
undervalue
all
things
to
Christ
,
and
the
good
things
by
Christ
,
and
Religion
.
Certainly
it
is
universally
true
,
where
Christ
is
loved
,
and
God
in
Christ
,
the
price
of
all
things
else
fall
in
the
soule
:
For
when
we
welcome
Christ
,
then
farewell
all
that
cannot
stand
with
Christ
.
Againe
,
our
esteeme
is
knowne
by
our
willing
parting
with
any
thing
for
that
that
we
esteeme
,
as
a
wise
Merchant
doth
sell
all
for
the
Pearle
.
Wee
may
know
therefore
that
wee
esteeme
GOD
,
Those
therfore
that
will
part
with
nothing
for
God
,
nor
for
Religion
,
and
the
Truth
,
when
they
are
called
to
it
,
doe
they
talke
of
love
to
GOD
?
they
have
no
esteeme
,
they
value
not
GOD
;
if
they
did
esteeme
him
,
they
would
sell
all
for
the
pearl
.
Therefore
those
that
halt
in
religion
,
that
care
not
which
way
religion
and
the
truth
goes
,
so
they
may
have
honour
,
and
pleasures
in
this
world
,
where
is
their
esteeme
of
the
Gospell
,
and
of
the
truth
of
Christ
,
and
of
God
?
they
have
no
love
,
because
they
have
no
estimation
.
Againe
,
what
we
esteem
highly
of
,
wee
speake
largely
of
.
A
man
is
alwayes
eloquent
in
that
hee
esteemes
:
it
will
put
him
to
the
extent
of
his
abilities
,
to
bee
as
eloquent
as
possible
hee
can
bee
:
you
never
knew
a
man
want
words
for
that
hee
prized
,
to
set
it
out
.
Therefore
when
wee
want
words
to
prayse
God
,
and
to
set
out
the
value
of
the
best
things
,
it
is
an
argument
wee
have
poore
esteeme
of
them
.
All
goe
together
,
GOD
,
and
the
things
of
GOD
:
What
doe
wee
talke
of
loving
GOD
,
and
despise
Christians
,
and
Religion
?
they
are
never
severed
.
If
a
man
esteeme
the
best
things
,
hee
will
be
often
speaking
of
them
.
If
a
man
set
his
affections
upon
a
thing
,
it
will
suggest
words
at
will
.
Therefore
those
that
are
cleane
out
of
their
Theame
,
when
they
speake
of
good
things
,
are
to
seeke
.
Alas
,
where
is
the
affection
of
love
?
where
is
esteeme
?
esteeme
it
makes
a
readinesse
to
speake
.
Esteeme
likewise
carries
our
thoughts
:
Wouldest
thou
know
what
thou
esteemest
highly
?
What
doest
thou
thinke
of
most
,
and
highest
?
thou
mayest
know
it
by
that
.
Wee
see
the
first
branch
,
how
wee
may
know
we
love
GOD
,
if
wee
have
a
high
esteeme
,
and
valuing
of
GOD
,
by
these
signes
.
Secondly
,
This
affection
of
love
makes
us
one
with
that
wee
love
.
If
a
man
love
the
world
,
hee
is
a
worldling
;
a
man
of
the
world
;
because
affection
breeds
union
:
though
a
man
bee
never
so
base
in
choosing
,
whatsoever
a
man
loves
,
he
desires
union
with
it
,
and
being
so
,
hee
hath
his
name
from
that
hee
loves
:
hee
that
loves
the
world
,
is
a
worldling
,
an
earth-worm
.
Now
if
there
be
the
love
of
God
,
as
in
covenant
,
as
a
father
in
Christ
,
for
so
we
must
conceive
of
GOD
,
there
will
bee
a
desire
of
fellowship
and
communion
with
him
by
all
meanes
,
in
the
Word
and
Sacrament
,
&c.
If
a
man
desire
strangenesse
,
that
he
cares
not
how
seldome
hee
receive
the
Sacrament
,
or
come
into
Gods
presence
,
is
here
love
?
how
can
love
and
strangenesse
stand
together
?
thou
art
a
strange
person
from
God
,
and
the
things
of
God
,
thou
hast
no
joy
in
his
presence
,
where
thou
mayest
enjoy
his
presence
here
in
holy
things
in
this
world
,
if
thou
delight
not
in
his
presence
,
and
in
union
with
him
,
how
canst
thou
say
,
thou
lovest
him
?
Can
a
man
say
he
loves
him
,
whose
company
hee
cares
not
for
?
Thou
carest
not
for
Gods
company
,
thou
mayest
meete
him
in
the
Word
and
Sacraments
,
and
in
good
company
,
Where
two
or
three
are
gathered
together
,
I
will
be
in
the
middest
.
Doest
thou
pretend
thou
lovest
GOD
,
if
thou
carest
not
for
these
?
thou
hast
no
fellowship
in
this
businesse
:
all
that
rellish
not
heavenly
things
,
they
doe
not
love
.
Now
to
try
whether
we
have
this
branch
of
love
,
that
is
,
a
desire
of
union
.
Where
therefore
there
is
a
desire
of
union
with
the
partie
loved
,
of
uniting
to
that
person
(
for
we
speake
of
persons
)
there
wil
bee
a
desire
of
communion
▪
a
desire
of
Vnion
will
breed
a
desire
of
Communion
;
that
is
,
there
will
be
a
course
taken
to
open
our
mindes
:
if
we
have
a
desire
of
communion
with
GOD
,
wee
will
open
our
soules
often
to
him
in
prayer
;
and
we
will
desire
that
hee
will
open
himselfe
in
speaking
to
our
hearts
by
his
Spirit
:
And
wee
will
desire
that
he
will
open
his
minde
to
us
in
his
Word
:
wee
will
bee
carefull
to
heare
his
Word
,
and
so
maintain
that
sweet
and
heavenly
Commerce
betweene
him
and
our
soules
,
by
this
entercourse
of
hearing
him
,
and
speaking
to
him
.
Where
two
or
three
are
gathered
together
,
I
will
bee
in
the
midst
.
Therefore
th●se
that
make
no
conscience
either
of
hearing
the
word
,
or
of
prayer
publicke
and
private
,
a●d
of
using
the
glorious
libertie
wee
have
in
Christ
,
of
free
accesse
to
the
Throne
of
Grace
,
that
doe
not
use
this
prerogative
and
priviledge
to
cherish
that
union
and
communion
they
may
have
with
God
,
they
love
not
God
,
and
Christ
▪
Strangenesse
is
opposite
to
love
,
Againe
,
where
wee
love
,
we
consult
and
advise
,
and
rest
in
that
advice
,
as
comming
from
a
loving
person
;
especially
if
he
bee
as
wise
as
loving
:
so
in
all
our
consultations
,
wee
will
goe
to
God
,
and
take
his
counsell
;
and
when
wee
have
it
,
wee
will
account
it
the
counsell
of
one
that
is
wise
and
loving
.
Those
therefore
that
trust
to
their
owne
wits
,
to
policie
,
and
such
like
,
what
doe
they
speake
of
love
,
when
they
make
not
use
of
that
Covenant
that
is
betweene
God
and
them
?
they
consult
not
with
him
,
they
make
not
his
word
,
the
man
of
their
counsell
;
they
goe
not
to
him
by
prayer
for
advice
,
they
commit
not
their
wayes
to
him
,
And
this
distinguisheth
a
good
Christian
from
another
man
.
A
good
Christian
hee
is
such
a
one
as
acquaints
himselfe
with
his
God
,
and
wil
not
loose
that
entercourse
hee
hath
with
God
,
for
all
the
world
.
As
Daniel
,
hee
would
not
but
pray
,
they
could
not
get
him
from
it
with
the
hazard
of
his
life
.
Againe
,
where
this
desire
of
union
,
and
joyning
is
,
I
desire
to
be
dissolved
,
and
to
bee
with
Christ
,
that
is
good
,
nay
it
is
much
better
for
mee
;
nay
,
it
is
best
of
all
to
bee
with
Christ
:
therefore
you
see
it
stirred
up
his
desire
,
I
desire
to
bee
dissolved
,
and
to
bee
with
Christ
.
Come
Lord
Iesus
,
come
quickly
,
sayth
the
Church
,
Revel.
22.
and
the
spirit
in
the
Spouse
,
stirres
up
this
desire
likewise
,
Come
,
the
Spirit
and
the
Spouse
say
,
Come
.
And
wee
should
rejoyce
to
thinke
there
are
happier
times
to
come
,
wherein
there
will
bee
an
eternall
meeting
together
that
nothing
shall
dissolve
,
Thessal.
4.
17.
when
wee
shall
bee
for
ever
with
the
LORD
.
Oh!
those
times
cheare
up
the
heart
of
a
Christian
before
hand
.
Now
where
these
things
possesse
not
the
soule
,
how
can
wee
say
,
that
wee
love
God
?
Let
him
kisse
mee
with
the
kisses
of
his
mouth
:
shee
desires
a
familiar
communion
with
Christ
in
his
word
and
ordinances
,
Let
him
kisse
me
,
&c.
Let
him
speake
by
his
Spirit
to
my
heart
.
In
this
world
Christ
kisseth
his
Church
with
the
kisses
of
his
mouth
.
But
in
the
latter
end
of
the
Canticles
,
Make
haste
my
beloved
;
she
desires
his
second
coming
:
thinks
it
not
enough
to
have
the
kisses
of
his
mouth
,
Make
haste
my
beloved
,
and
bee
as
the
young
Roes
upon
the
mountaines
of
Spices
,
that
is
,
come
hastily
from
heaven
,
the
mountaine
of
Spices
,
and
let
us
meet
together
my
beloved
.
These
things
be
somwhat
strange
to
our
carnall
dispositions
:
but
if
wee
hope
ever
to
attaine
to
the
comfort
of
what
I
say
,
wee
must
labour
that
our
hearts
may
bee
brought
to
this
excellent
condition
,
The
third
is
to
rest
pleased
and
contented
in
the
thing
when
wee
are
joyned
with
it
,
so
farre
as
wee
are
joyned
with
it
,
to
place
our
contentment
in
it
,
and
it
is
in
the
nature
of
that
affection
to
place
contentment
in
the
thing
wee
desire
to
have
,
whenwe
have
it
once
.
Now
wee
may
know
this
our
contentment
,
whether
wee
rest
in
GOD
,
or
no
,
by
the
in
ward
quiet
and
peace
of
the
soule
in
all
conditions
;
when
whatsoever
our
condition
be
in
this
world
,
yet
wee
know
wee
have
the
light
of
GODS
countenance
,
and
can
rest
,
and
bee
content
in
it
,
more
than
worldly
men
in
their
corne
,
and
wine
,
and
oyle
,
as
David
sayth
,
Psalm
.
4.
I
rejoyce
more
in
the
light
of
thy
countenance
,
than
when
they
have
their
corne
,
and
wine
,
and
oyle
.
When
wee
can
joy
,
and
solace
our selves
with
the
assurance
of
Gods
favour
,
and
love
in
Jesus
Christ
.
Being
justified
by
faith
,
we
have
peace
with
God
,
and
rejoyce
in
God
,
as
it
is
Rom.
5.
Therfore
those
that
goe
to
outward
contentments
,
that
run
out
to
them
,
as
if
there
were
not
enough
in
God
,
and
divine
things
,
to
content
their
soules
,
but
they
must
be
beholding
to
the
divell
,
a●d
to
the
flesh
,
for
contentments
;
this
is
not
to
rest
in
God
.
Hee
is
over-covetous
whom
God
cannot
content
.
If
we
be
in
covenant
with
him
,
hee
is
able
to
fill
our
soule
,
and
all
the
corners
of
it
:
hee
is
able
to
satisfie
all
the
delights
and
desires
of
it
:
And
where
there
is
contentment
,
there
will
be
trusting
in
him
,
and
relying
upon
him
.
A
man
will
not
rely
upon
riches
,
or
friends
,
or
any
thing
:
for
where
we
place
our
contentment
,
we
place
our
trust
.
So
farre
as
we
love
God
,
so
farre
wee
repose
affiance
and
trust
in
him
;
he
will
be
our
rock
,
&
castle
&
strength
▪
Wouldest
thou
know
whether
,
thou
restest
in
him
or
no
?
In
the
time
of
danger
,
whither
doth
thy
soule
run
?
to
thy
purse
,
if
thou
bee
a
rich
man
?
or
to
thy
friends
if
thou
bee
a
worldly
minded
man
?
Every
man
hath
his
Castle
to
flye
to
.
But
the
Name
of
the
Lord
is
a
strong
Tower
:
hee
that
is
a
childe
of
God
,
flieth
thither
for
refuge
,
and
there
hee
covereth
himselfe
,
and
is
safe
.
He
enters
into
those
chambers
of
divine
providence
,
and
goodnesse
,
and
there
he
rests
in
all
troubles
.
Therefore
aske
thy
affections
whither
thou
wouldest
runne
,
if
there
should
come
a
confusion
of
all
things
:
when
men
are
apt
to
say
,
Oh!
what
will
become
of
us
?
and
they
think
of
this
and
that
:
A
good
Christian
hath
God
to
rest
in
;
he
hath
God
reconciled
in
Christ
,
and
in
his
love
he
plants
himselfe
in
life
and
death
.
He
makes
God
his
habitation
and
his
Castle
,
as
it
is
Psalm
.
18.
I
love
the
Lord
dearly
,
my
Rock
and
my
Fortresse
.
And
Moses
in
Psalm
.
90.
for
his
Psalme
it
is
,
Thou
hast
been
our
habitation
from
everlasting
to
everlasting
.
Wee
dwell
in
thee
;
though
in
the
world
we
are
tossed
up
and
downe
,
and
live
and
die
,
yet
wee
alway
dwell
with
thee
.
So
a
Christian
hath
his
contentment
,
and
his
habitation
in
God
,
he
is
his
house
he
dwells
in
,
his
rocke
,
his
resting
place
,
his
centre
in
which
he
rests
,
Come
unto
mee
,
and
yee
shall
finde
rest
to
your
soules
.
When
a
man
is
beat
out
of
all
contentments
he
may
know
by
this
,
whether
he
love
God
,
or
no
:
As
David
when
hee
was
beat
out
of
all
,
and
they
were
ready
to
stone
him
;
but
hee
trusted
in
the
Lord
his
God
.
So
in
losses
,
and
crosses
,
hast
thou
contentment
in
God
,
thou
wilt
fetch
what
thou
losest
out
of
the
love
of
God
;
and
what
thou
art
crossed
in
,
thou
wilt
fetch
out
of
Gods
love
:
thou
wilt
say
,
this
and
that
is
taken
from
mee
,
but
God
is
mine
,
I
can
fetch
more
good
by
faith
from
him
,
than
I
can
lose
in
the
world
.
A
soule
that
is
acquainted
with
God
,
when
hee
loseth
any
thing
in
the
world
,
he
can
fetch
it
out
of
the
●cuntain
and
spring
.
He
is
taught
to
love
God
,
he
is
skilfull
this
way
,
to
pitch
his
hope
and
affiance
in
God
,
where
he
hath
enough
for
all
crosses
.
Let
us
labour
to
bring
our
souls
more
and
more
to
this
,
and
then
wee
shal
know
what
it
is
to
love
God
,
by
this
placing
of
our
contentment
in
him
.
Take
all
from
me
,
sayth
holy
A●stin
,
Indeed
where
shall
a
man
have
comfort
in
many
passages
of
his
life
,
if
he
finde
it
not
in
religion
?
What
will
become
of
a
man
in
this
uncertaine
world
,
if
hee
have
not
somewhat
where
hee
may
place
his
content
?
Oh!
he
will
finde
before
hee
die
,
that
hee
is
a
wretched
man
,
hee
knowes
not
where
to
finde
rest
,
and
contentment
before
he
die
;
hee
will
bee
beat
out
of
all
his
holds
here
,
either
by
sicknesse
,
or
one
thing
or
other
.
The
fourth
and
last
is
,
where
the
true
affection
of
love
to
God
is
,
it
stirs
up
the
soule
to
give
all
contentment
to
God
,
to
doe
all
things
that
may
please
him
.
Thou
hast
wounded
me
with
one
of
thine
eyes
.
The
eye
of
faith
,
when
the
soule
can
trust
in
the
word
,
&
humbly
go
out
of
it self
:
his
delight
is
in
a
broken
yeelding
heart
,
that
hardnes
not
it selfe
against
his
instructions
,
but
yeelds
.
A
broken
heart
that
lies
low
,
&
heares
all
that
God
saith
,
Oh
,
it
is
a
sacrifice
that
God
is
much
delighted
in
:
a
humble
spirit
is
such
a
spirit
as
God
dwels
in
.
He
that
dwels
in
the
highest
heavens
,
dwels
in
a
humble
spirit
.
Doth
God
delight
in
a
meeke
,
broken
,
humble
spirit
?
Oh
,
then
it
will
be
the
desire
of
a
Christian
to
have
such
a
spirit
as
God
may
delight
in
.
A
meeke
soule
is
much
esteemed
,
the
hidden
man
of
the
heart
is
much
prized
;
search
in
Gods
word
what
hee
delights
in
,
and
let
us
labour
to
bring
our selves
to
such
a
condition
as
God
may
delight
in
us
,
and
we
in
him
,
&
then
it
is
a
signe
wee
love
him
,
when
wee
labour
to
procure
all
things
that
may
give
him
content
.
You
know
that
love
where
it
is
,
it
stirres
up
the
affections
of
the
partie
to
remove
all
things
that
are
distastfull
to
the
partie
it
loves
.
Therefore
it
is
a
neat
affection
;
for
it
will
make
those
neat
,
that
otherwise
are
not
so
,
because
it
will
not
offend
:
much
more
this
divine
heavenly
affection
,
when
it
is
set
on
a
right
object
,
upon
God
,
it
is
a
neat
,
cleanly
affection
,
it
will
purge
the
soule
,
it
will
worke
upon
the
soule
a
desire
to
bee
cleane
,
have
no
fellowship
with
the
workes
of
darknesse
.
Therfore
as
much
as
humane
frailtie
will
permit
,
the
soule
that
loves
God
,
it
will
studie
puritie
,
to
keep
it selfe
unspotted
of
the
world
.
It
will
not
willingly
cherish
any
sinne
that
may
offend
the
Spirit
.
Those
therefore
that
are
carelesse
of
their
wayes
,
and
carriage
,
and
affections
,
that
make
nothing
of
polluting
,
and
defiling
their
affectictions
,
and
their
wayes
,
there
is
not
the
love
of
God
in
their
hearts
.
It
stirres
up
shame
to
be
offensive
,
in
the
eyes
of
such
a
one
,
especially
if
they
be
great
,
there
is
both
love
and
respect
meet
together
,
where
it
is
a
reverentiall
love
with
respect
,
there
is
a
shame
to
bee
in
a
base
,
filthy
,
displeasing
condition
.
God
hates
pride
and
idolatry
,
&c.
therefore
a
man
that
loves
God
,
will
hate
Idols
,
and
all
false
doctrine
,
and
worship
that
tends
this
way
:
his
heart
will
rise
against
them
;
because
hee
knows
God
hates
it
,
and
all
that
take
that
course
;
he
observes
what
is
most
offensive
to
God
,
and
hee
will
avoyd
it
,
and
seeke
what
is
pleasing
to
him
.
God
and
Christ
are
wondrously
pleased
with
faith
.
Thou
ha●t
wounded
mee
with
one
of
thine
eyes
.
woman
,
great
is
thy
faith
.
It
it
is
such
a
grace
,
as
bindes
and
overcomes
God
,
it
honours
him
so
much
.
Let
us
ther●fore
labour
for
faith
,
and
in
believing
for
all
graces
:
they
are
things
that
God
loves
,
therefore
let
us
labour
to
be
furnished
with
all
things
that
he
loves
,
especially
those
graces
that
have
some
excellencie
set
upon
them
in
the
Scripture
,
wee
should
most
esteeme
.
Isaac
when
he
was
to
marry
Rebecca
,
he
sends
her
jewels
beforehand
,
that
having
them
,
shee
might
bee
more
lovely
in
his
eye
.
So
Christ
,
the
husband
of
his
Church
,
that
hee
might
take
more
delight
and
content
in
his
Church
,
hee
sends
her
Iewels
before
hand
,
that
is
,
hee
enricheth
his
Church
with
the
spirit
of
faith
,
meeknes
,
humilitie
and
love
,
and
all
graces
,
that
he
may
delight
,
and
take
content
in
his
Spouse
.
Those
that
have
not
somwhat
that
God
may
d●light
in
them
,
they
have
not
the
spirit
of
love
.
Those
therfore
that
rebell
in
stead
of
giving
God
content
,
that
resist
the
Spirit
,
and
the
motions
of
it
,
in
the
ministery
,
and
in
reprehension
,
and
the
like
:
those
that
live
in
sinnes
directly
against
Gods
command
,
that
are
common
swearers
,
and
filthy
persons
,
neglecters
of
holy
things
,
prophane
,
godlesse
persons
;
doe
they
talke
of
the
love
of
God
,
and
of
heaven
?
you
may
see
the
filthinesse
of
their
hearts
,
by
the
filthiness
that
issues
from
them
.
God
keepes
not
such
excellencies
for
such
persons
:
the
love
of
God
,
and
living
in
sinnes
against
conscience
,
will
not
stand
together
.
A
demonstration
of
love
is
,
exhibitio
operis
,
the
exhibition
of
somewhat
to
pleas●
God
.
Shew
me
in
thy
course
what
thou
doest
to
please
God
.
If
thou
live
in
courses
that
are
condem
red
,
never
talke
of
love
.
It
is
a
pittifull
thing
,
to
see
in
the
boso●e
of
the
Church
,
under
the
glorious
revelation
of
divine
Truth
,
that
men
should
live
apparantly
,
and
impudently
in
sins
against
conscience
,
that
glory
in
in
theirshame
.
It
is
a
strange
thing
that
they
should
glory
in
their
prophanenesse
,
and
swaggering
,
that
they
should
glory
in
a
kinde
of
Atheistical
carriage
:
as
they
have
beene
bred
,
so
they
will
bee
still
.
Many
are
marred
in
that
,
they
are
either
poysoned
in
their
first
breeding
,
or
neglected
in
it
.
To
see
under
the
glorious
Gospel
of
Christ
,
that
those
that
thinke
they
have
soules
eternall
,
that
they
should
live
in
impudent
base
courses
,
voyd
of
religion
and
humanitie
,
onely
to
satisfie
their
owne
lu●ts
,
in
stead
of
satisfying
and
obeying
GOD
;
men
that
live
in
the
bosome
of
the
Church
,
as
beasts
,
and
yet
hope
to
be
saved
as
well
as
the
best
:
Oh!
but
the
hope
of
the
hypocrite
,
the
hope
of
such
persons
will
deceive
them
.
Oh!
let
us
labour
therefore
to
have
this
affection
of
love
planted
in
our
hearts
;
that
God
by
his
spi●it
would
teach
us
to
love
him
,
and
to
love
one
another
.
This
affection
of
love
must
bee
taught
by
God
,
it
is
not
a
matter
of
the
braine
to
teach
that
,
but
a
matter
of
the
heart
.
God
only
is
the
great
Schoolmast●r
and
teacher
of
the
heart
,
he
must
not
onely
command
us
to
love
,
but
teach
our
affections
by
his
holy
Spirit
,
to
enable
our
affections
to
love
him
.
Where
love
is
in
this
regard
likewise
to
give
content
,
there
will
bee
love
of
all
those
whom
the
partie
we
approve
our selves
to
,
loves
.
Is
there
any
of
Ionathans
posterity
,
saith
David
,
that
I
may
doe
good
to
them
for
his
sake
.
The
soule
that
loves
God
,
and
Christ
,
sayth
,
Is
there
any
good
people
,
any
that
carry
the
image
of
God
,
and
Christ
?
it
will
bee
sure
to
love
them
,
it
will
doe
good
to
Ionathans
posteritie
.
Those
that
hate
them
that
carry
the
image
of
God
,
and
Christ
,
that
their
stomacke
riseth
against
good
men
;
how
do
they
love
him
that
begets
when
they
love
not
him
that
is
begotten
?
There
cannot
be
the
love
of
God
in
such
a
man
:
undoubtedly
if
we
love
God
,
wee
shall
love
his
children
,
and
any
thing
that
hath
Gods
stamp
upon
it
:
wee
shall
lov●
his
truth
,
and
his
cause
,
and
religion
,
and
,
whatsoever
is
divine
,
And
therefore
where
there
is
a
desire
of
giving
content
,
there
will
bee
a
zeale
against
all
things
,
to
remove
all
things
in
our
places
,
and
callings
,
that
may
offend
:
it
will
carry
us
through
all
difficulties
,
to
please
him
,
it
will
make
us
willing
to
suffer
.
I
will
please
him
,
by
suffering
some
indignitie
for
his
cause
.
I
will
doe
it
,
that
I
may
ingage
his
affection
to
mee
.
Therefore
the
Disciples
gloried
in
this
,
when
they
were
thought
worthy
to
suffer
for
Christs
sake
.
Where
there
is
a
desire
to
please
God
,
it
is
so
farre
from
being
ashamed
,
or
afraid
to
suffer
,
that
it
joyes
in
this
:
Oh!
now
there
is
,
occasion
given
to
shew
that
God
respects
me
more
,
if
I
,
for
his
sake
,
stand
out
in
his
quarrel
,
and
breake
through
all
difficulties
.
It
will
make
us
please
him
in
all
things
that
wee
are
capable
,
in
all
things
that
we
can
doe
any
way
in
our
standings
;
as
Christ
describes
it
out
of
Moses
,
to
love
God
with
all
our
minde
,
with
all
our
soule
,
and
with
all
our
strength
,
where
love
is
,
it
sets
all
on
worke
to
please
,
and
give
content
.
It
sets
the
minde
on
worke
to
studie
,
wherein
shall
I
please
God
?
and
it
will
study
Gods
truth
,
and
not
serve
him
by
our
owne
inventions
:
What
a
shame
is
it
,
that
when
God
hath
given
us
such
a
sweet
affection
as
love
,
that
hee
should
not
have
our
love
againe
?
when
wee
make
our selves
happy
in
loving
him
.
He
is
happy
in
his
owne
love
,
the
father
,
Sonne
,
and
holy
Ghost
,
but
when
hee
intends
to
make
us
happy
,
it
is
a
shame
that
wee
should
not
bestow
our
affections
upon
him
.
Much
might
bee
sayd
to
this
purpose
for
the
triall
of
our selves
whether
we
love
God
,
or
no.
Let
us
not
then
forget
these
things
:
for
it
is
the
command
both
of
the
old
and
new
Testament
,
they
run
both
upon
love
.
I
give
you
a
new
Command
,
sayth
Christ
,
and
yet
it
is
no
new
command
,
but
old
and
ordinarie
.
But
it
is
commanded
now
in
the
Gospell
;
that
is
,
it
is
renewed
by
new
experiments
of
Gods
love
in
Christ
,
that
we
should
love
him
,
as
hee
hath
loved
us
,
which
is
wonderfully
;
that
wee
should
love
him
,
and
love
one
another
.
And
all
this
is
in
this
affection
,
as
we
see
when
the
holy
Ghost
would
set
out
the
disposition
and
qualification
of
such
,
as
those
great
things
are
prepared
for
,
that
neither
eye
hath
seen
,
nor
care
heard
,
nor
hath
entred
into
the
heart
of
man
,
hee
sets
it
downe
by
this
,
They
are
for
those
that
love
him
.
FINIS
.
SERMON
the
fourth
.
1
COR.
2.
9.
As
it
is
written
eye
hath
not
seene
,
nore
care
heard
,
nor
hath
entred
into
the
heart
of
man
,
the
things
that
God
hath
prepared
for
them
that
love
him
.
THat
which
hath
already
been
sayd
should
force
us
to
begge
the
Spirit
of
God
to
teach
the
heart
,
to
teach
us
the
things
themselves
the
inside
of
them
:
for
a
spirituall
holy
man
hath
a
spirituall
knowledge
of
outward
things
,
of
the
creatures
,
hee
fees
another
manner
of
thing
in
the
creature
then
other
men
doe
.
As
another
man
hath
a
naturall
knowledge
of
spirituall
things
,
so
a
holy
man
hath
a
spirituall
knowledge
even
of
the
ordinary
Workes
of
God
,
and
rayseth
,
and
extracts
a
quintessence
out
of
them
,
that
a
worldly
man
cannot
see
to
glorifie
God
,
and
to
buyld
up
his
faith
in
the
sense
of
Gods
favour
,
&c.
This
I
adde
by
the
way
to
that
.
But
the
highest
performance
of
this
that
there
are
things
provided
for
Gods
people
,
that
neither
eye
hath
seene
,
nor
eare
hath
heard
,
&c.
It
is
reserved
for
another
World
:
for
the
promises
of
the
Gospell
have
then
their
fulfilling
indeed
.
These
words
are
true
of
the
state
of
the
Gospell
here
now
:
but
they
have
their
accomplishment
in
Heaven
,
for
whatsoever
is
begun
here
,
is
ended
there
:
peace
,
begun
here
,
is
ended
there
;
joy
that
is
begunne
here
,
it
shal
bee
ended
there
;
Communion
of
Saints
that
is
begun
here
,
it
shall
be
ended
there
;
Sanctification
that
is
begun
here
,
it
shall
be
ended
there
:
so
all
graces
shall
be
perfect
,
and
all
promises
performed
then
.
That
is
the
time
indeed
when
God
shall
discover
things
that
neither
eye
hath
seene
,
nor
eare
heard
&c.
In
the
meane
time
,
let
us
learne
to
beleive
them
,
and
to
live
by
faith
in
them
,
that
the●e
are
such
things
.
And
GOD
resetves
not
all
●or
another
World
,
but
gives
his
Children
a
tast
of
those
things
before
hand
to
comfort
th●m
in
their
distresses
in
this
world
;
as
indeed
there
is
nothing
in
this
world
of
greater
use
,
and
comfort
to
rayse
them
,
then
the
beginnings
of
Heaven
upon
earth
:
a
little
peace
,
&
joy
in
the
holy
ghost
will
make
a
man
swallow
all
the
discontents
in
the
world
.
Now
God
is
so
far
good
to
us
,
as
that
he
lets
us
have
som●
drops
of
these
things
before
.
hand
to
rayse
up
our
spirits
,
that
by
a
tast
we
may
know
what
great
things
hee
hath
reserved
for
us
:
but
of
these
things
,
and
the
use
of
them
I
spake
before
.
We
came
then
to
speake
of
the
qualification
of
the
persons
For
them
that
love
him
.
Not
that
we
love
God
first
,
and
then
God
prepares
these
things
for
us
:
but
God
prepares
them
,
and
acquaints
us
what
he
meanes
to
doe
with
us
,
and
then
we
love
him
.
A
christian
knowes
before
,
what
title
he
hath
in
Christ
to
Heaven
,
and
then
he
works
:
he
knowes
Christ
hath
wrought
salvation
for
him
,
and
then
he
workes
out
his
salvation
in
a
course
tending
to
salvation
in
a
course
tending
to
salvation
:
for
there
must
be
working
in
a
course
tending
to
the
possession
of
salvation
,
that
CHRIST
hath
purchased
,
wee
must
not
worke
,
and
thinke
by
it
to
merit
Heaven
:
wee
know
wee
have
Heaven
,
and
those
great
things
in
the
Title
of
Christ
,
and
then
wee
fall
on
loving
,
and
working
.
There
is
a
cleane
contrary
order
,
betweene
us
,
and
those
mercinaries
,
they
invert
the
order
of
God
,
for
,
for
whom
God
hath
prepared
these
things
,
hee
discovers
them
to
the
eye
of
faith
,
and
then
faith
works
by
love
:
this
I
adde
by
the
way
.
Now
he
sets
downe
this
description
of
those
persons
for
whom
these
excellent
things
are
prepared
,
by
this
affection
of
love
,
by
this
grace
of
love
,
as
being
the
fittest
for
that
purpose
to
describe
a
Christian.
Faith
is
not
so
fit
,
because
it
is
not
so
discernable
;
we
may
know
our
love
,
when
wee
cannot
know
our
Faith
.
Oft
times
those
that
are
excellent
Christians
,
they
doubt
whether
they
beleive
or
no
:
but
aske
them
,
whether
they
love
God
,
and
his
truth
,
and
children
or
no
?
oh
yes
!
they
doe
.
Now
God
intending
to
comfort
us
,
sets
out
such
an
affection
,
as
,
a
Christian
may
best
discerne
:
for
of
all
affections
,
we
can
discerne
best
of
our
love
.
But
to
come
to
the
affection
it selfe
,
there
are
3.
things
in
love
.
There
is
the
-
Affection
,
-
Passion
,
-
Grace
,
of
love
wee
speake
of
the
grace
here
.
The
affection
is
naturall
.
The
passion
is
the
excesse
of
the
naturall
affection
,
when
it
over
flowes
its
bound
.
Grace
is
the
rectifying
of
the
naturall
affection
,
and
the
elevating
,
and
raysing
it
up
to
a
higher
object
then
nature
can
pitch
on
.
The
Spirit
of
God
turnes
nature
into
grace
,
and
workes
corruption
,
and
passion
out
of
nature
,
and
passion
out
of
nature
,
and
elevates
,
and
rayseth
that
,
which
is
naturally
good
,
the
affection
of
love
,
to
be
a
grace
of
love
,
hee
rayseth
it
up
to
love
GOD
(
which
nature
cannot
discover
)
by
spiritualizing
of
it
,
hee
makes
it
the
most
excellent
grace
of
all
.
So
that
while
I
speake
of
the
love
of
God
,
thinke
not
that
I
speake
of
the
meet
aff●ction
,
but
of
the
affection
that
hath
a
stamp
of
grace
upon
it
:
for
affections
are
graces
,
when
they
are
sa●ctified
.
And
indeed
all
graces
(
set
illu●ination
a
side
which
is
in
the
understanding
)
spring
from
this
.
What
is
true
grace
,
but
joy
,
and
love
and
delight
in
the
best
things
,
and
all
others
spring
from
love
?
What
doe
wee
hate
,
but
what
is
opposite
to
that
we
love
?
and
when
are
we
angry
,
but
when
that
we
love
is
opposed
,
and
wronged
?
Then
there
is
a
ho●y
zeale
:
so
that
indeed
all
grace
is
in
the
aff●ctions
,
and
all
affections
are
in
this
one
primitive
affection
,
this
first
borne
,
and
bred
affection
,
love
.
I
speake
of
it
then
as
a
speciall
grace
.
Now
the
way
of
discerning
of
it
wee
heard
partly
before
.
The
way
to
discerne
of
this
sanctified
affection
,
this
grace
,
is
to
know
what
wee
esteeme
:
for
love
it
is
from
an
estimation
.
And
likewise
in
the
second
place
esteeme
breeds
a
desire
of
union
.
And
desire
of
union
breeds
content
in
the
thing
,
when
wee
have
it
.
And
contentment
in
the
person
breeds
desire
of
contenting
backe
againe
.
These
things
I
stood
on
,
and
will
not
presse
further
.
Let
us
examine
,
and
trie
our selves
oft
by
our
affections
,
how
they
stand
biassed
,
and
poynted
,
whether
to
God
,
and
heaven
whether
to
God
,
and
heaven
ward
,
or
to
the
world
:
for
we
are
,
as
we
love
.
For
what
wee
love
,
we
(
as
it
were
)
marry
;
and
if
wee
joyne
our
love
to
baser
things
,
we
marry
baser
things
and
so
debase
our selves
:
if
wee
joyne
in
our
affections
to
things
above
our selves
,
to
God
,
and
spirituall
things
,
we
become
spirituall
as
they
are
.
So
that
a
man
stands
in
the
World
betweene
two
goods
,
somewhat
that
is
better
then
himselfe
,
and
something
that
is
meaner
;
and
thereafter
as
hee
joynes
in
his
affections
,
thereafter
hee
is
:
for
the
affection
of
love
to
God
,
and
to
the
best
things
makes
him
exellent
;
and
his
affection
to
baser
things
make
him
base
.
Let
a
man
be
never
so
great
in
the
World
,
if
his
affections
to
base
,
he
is
a
base
person
:
therefore
wee
have
the
more
need
●o
trie
our
affections
.
But
to
answere
some
cases
breifly
.
It
will
be
objected
,
may
we
not
love
any
thing
but
God
,
and
holy
things
?
may
we
not
love
the
Creatures
,
because
it
is
here
specified
as
a
note
of
those
,
that
these
things
are
prepared
for
those
that
love
God
?
Yes
;
we
may
love
them
,
as
we
see
somewhat
of
God
in
them
;
as
every
creature
hath
somewhat
of
GOD
in
them
;
whereupon
GOD
hath
the
style
of
every
creature
that
hath
good
in
it
.
Hee
is
called
a
Fountaine
,
a
Rocke
,
a
Shield
,
every
thing
that
is
good
:
to
shew
that
the
Creatures
,
every
one
hath
somewhat
of
GOD
;
hee
would
not
have
taken
the
style
of
the
Creature
else
.
We
may
love
the
Creature
as
it
hath
somewhat
of
GOD
in
it
,
a
being
,
or
comfortable
being
,
or
somewhat
,
and
as
it
conveyes
the
love
of
God
to
us
,
and
leads
us
back
againe
to
God
.
There
is
no
Creature
,
but
it
convey●s
,
some
love
,
and
beames
,
&
excellency
of
God
to
us
,
in
some
kinde
,
and
leads
us
to
God
:
so
we
may
love
other
things
.
We
may
love
men
and
love
GOD
in
them
,
and
love
them
for
God
,
to
bring
them
to
God
,
to
leave
a
holy
impression
in
them
,
to
bee
like
God
,
there
is
no
question
of
this
:
but
the
love
of
God
that
is
the
spring
of
all
.
But
it
will
bee
sayd
by
some
weake
conscience
,
how
shall
I
know
I
love
God
,
when
I
love
the
world
,
and
worldly
things
?
I
love
my
children
,
and
other
things
(
perhaps
that
are
not
ill
)
I
feare
I
love
them
more
then
God
.
We
must
know
for
this
,
that
when
two
streames
run
in
one
channell
,
they
runne
stronger
then
one
streame
,
when
a
man
loves
other
good
things
;
nature
goes
with
grace
,
so
nature
going
with
grace
,
the
streame
is
strong
:
but
when
a
man
loves
God
and
Christ
,
and
heavenly
things
,
there
is
grace
only
,
nature
yeilds
nothing
to
that
.
When
a
man
loves
his
children
or
his
intimate
friends
,
&c.
Nature
going
with
grace
,
it
is
no
wonder
,
if
the
streame
bee
stronger
when
two
streames
runne
in
one
.
So
corruption
in
ill
actions
oft
times
carry
the
affections
strong
.
As
in
many
of
our
loves
there
is
somewhat
naturall
,
that
is
good
,
yet
there
is
some
corruption
,
as
to
love
a
man
for
ill
;
here
nature
,
and
corruption
is
strong
:
but
in
supernaturall
things
grace
goes
alone
.
Then
againe
we
must
not
judge
by
an
indeliberate
passion
,
by
what
our
affection
is
carried
suddenly
,
and
indeliberately
to
:
for
so
wee
may
joy
more
in
a
sudden
thing
,
then
in
the
best
things
of
all
,
as
in
the
sight
of
a
friend
there
may
bee
a
sudden
affection
:
but
the
love
of
GOD
it
is
a
constant
streame
,
it
is
not
a
Torrent
but
a
Current
,
that
runnes
all
our
life-time
:
therefore
those
affections
to
GOD
,
and
heavenly
things
in
a
Christian
they
are
perpetuall
;
they
make
no
great
noyse
perhaps
,
but
they
are
perpetuall
in
the
hear●
of
a
Christian
:
a
sudden
Torrent
,
and
passion
●nay
transport
a
man
,
but
yet
he
may
have
a
holy
and
heavenly
heart
.
I
speake
this
for
comfort
.
I
,
but
my
love
to
God
is
faint
and
little
.
Well
,
but
it
is
a
heavenly
sparke
,
and
hath
divinity
in
it
;
it
is
from
Heaven
,
and
is
growing
,
and
vigorous
and
efficacious
:
and
a
little
heavenly
love
,
will
wast
all
carnall
love
at
length
,
it
is
of
so
vigorous
,
and
constant
a
nature
.
It
is
fed
still
by
the
spirit
;
and
a
little
that
is
fedde
,
and
maintained
,
that
is
growing
,
that
hath
a
blessing
in
it
,
(
as
the
love
of
God
in
the
hearts
of
his
hath
:
for
God
continually
cherrisheth
his
owne
beginning
)
that
little
shall
never
be
quenched
,
but
shall
overgrow
nature
at
length
;
and
eate
out
corruption
,
and
all
contrary
love
whatsoever
.
Though
for
the
present
wee
see
corruption
over-power
,
and
oppresse
grace
:
yet
the
love
of
God
being
a
divine
sparke
,
and
therefore
being
more
powerfull
(
though
it
bee
little
)
then
the
contrary
,
it
hath
a
blessing
in
it
to
grow
till
at
length
it
consume
all
.
For
love
is
like
fire
;
as
in
other
properties
so
in
this
,
it
wasts
,
and
consumes
the
contrary
;
and
rayseth
up
to
Heaven
,
and
quickens
,
and
enlivens
the
persons
,
as
fire
doth
:
and
it
makes
lightsome
dead
bodies
,
it
transformes
them
all
into
fire
like
it selfe
.
So
the
love
of
God
by
little
and
little
transformes
us
all
to
bee
fiery
,
it
transformes
us
to
be
lovers
.
These
cases
needed
a
little
touching
to
satisfie
some
,
that
are
good
,
and
growing
christians
,
and
must
have
some
satisfaction
.
But
it
may
bee
asked
againe
,
(
as
indeed
wee
see
it
is
true
,
)
what
is
the
reason
that
sometime
meaner
Christians
have
more
loving
soules
,
then
great
Schollers
,
men
of
great
parts
?
one
would
thinke
that
knowledge
should
increase
love
,
and
affection
.
So
it
doth
if
it
be
a
cleare
knowledge
;
but
great
wits
and
pates
and
great
Schollers
busie
themselves
about
questions
,
and
intricacies
,
and
so
they
are
not
so
much
about
the
affections
A
poore
Christian
oft
times
takes
those
things
for
granted
,
that
they
study
,
and
dispute
,
and
canvasse
,
and
question
:
there
is
a
heavenly
light
in
his
soule
that
God
is
my
Father
in
Christ
,
and
Christ
God
and
man
is
my
Mediator
hee
takes
it
for
granted
,
and
so
his
affections
are
not
troubled
;
whereas
the
other
having
corruption
answerable
to
his
parts
,
great
wit
,
and
great
corruption
,
he
is
tangled
with
doubts
,
and
arguments
;
he
studies
to
informe
his
brayne
,
the
other
to
be
heated
in
his
affections
.
A
poore
Christian
,
cares
not
for
cold
nicities
that
heate
not
the
heart
,
and
affections
;
he
takes
these
for
granted
if
they
be
propounded
in
the
Scripture
;
instead
of
disputing
,
h●e
beleives
,
and
loves
,
and
obeys
;
and
that
is
the
reason
that
many
a
po●re
soule
goes
to
Heaven
with
a
great
deale
of
joy
,
when
others
are
tangled
,
and
wrapped
in
their
owne
doubts
:
so
much
for
satisfying
of
these
things
.
To
goe
on
therefore
to
give
a
few
directions
how
to
have
this
heavenly
fire
kindled
in
us
,
to
love
God
,
considering
such
great
things
are
provided
for
those
that
love
God
,
It
is
a
matter
of
consequence
,
as
we
desire
Heaven
we
must
desire
this
holy
fire
to
bee
kindled
in
us
.
Let
us
know
for
a
ground
(
as
it
were
)
that
it
is
our
duty
to
aime
at
the
highest
pitch
of
love
that
wee
can
,
and
not
to
rest
in
the
lowest
.
The
lowest
pitch
of
loving
GOD
,
is
to
love
GOD
because
he
is
good
to
us
,
that
is
good
,
the
Scriptures
stoupes
so
low
as
to
allow
that
,
God
would
have
us
love
him
,
and
holy
things
for
the
benefit
wee
have
by
them
:
but
that
is
mercinarie
if
we
rest
there
:
but
God
stoupes
to
allure
us
by
promises
,
and
favours
,
though
wee
must
not
rest
there
But
we
must
love
God
,
not
for
our selves
,
but
labour
to
rise
to
this
pitch
,
to
love
our selves
in
God
;
and
to
see
that
we
have
happinesse
in
God
,
and
not
in
our selves
;
our
being
is
in
him
,
we
must
love
our selves
in
him
,
and
be
content
to
be
lost
in
God
:
that
is
,
so
to
love
God
,
that
if
he
should
cast
us
away
(
his
kindnesse
is
better
then
life
)
doe
others
what
they
will
we
will
love
him
,
and
our selves
for
his
excellencies
,
and
because
we
see
our selves
in
him
,
and
are
his
children
,
we
must
labour
to
rise
to
that
,
and
that
is
the
highest
pitch
that
we
can
attaine
to
,
we
must
know
that
for
a
ground
.
And
know
this
for
another
,
that
when
we
speake
of
the
love
of
God
,
we
speake
of
love
incorporate
into
our
conversations
,
and
actions
,
not
of
an
abstracted
love
and
affection
;
but
of
love
in
our
places
,
and
callings
,
and
standings
,
love
invested
into
action
.
Therefore
the
Scripture
sayth
wee
must
love
God
,
with
all
our
minde
with
all
our
heart
,
with
all
our
power
,
and
strength
,
that
is
,
in
our
particular
places
.
To
make
it
cleare
.
When
we
speake
of
love
to
God
,
we
speake
of
love
to
him
in
our
particular
callings
.
He
loves
God
that
is
a
Magistra●e
,
and
executes
justic●
for
Gods
Sake
;
and
he
that
is
a
Minister
,
and
teacheth
the
people
conscionably
for
Gods
Sake
,
and
shewes
them
the
way
to
Heaven
.
He
loves
God
as
a
man
in
the
common
Wealth
,
a
states
man
,
&c.
That
in
that
place
seekes
the
glory
of
GOD
,
and
the
good
of
the
Church
,
and
Religion
.
Shall
men
talke
of
love
to
GOD
,
and
their
affections
are
stirred
up
I
know
not
whereabout
?
No
,
it
is
an
affection
that
is
discovered
in
actions
.
How
can
wee
love
God
with
all
our
might
,
except
as
farre
as
our
might
extends
our
love
extends
?
How
farre
doth
thy
activitie
,
thy
power
,
thy
sphere
,
that
thou
canst
doe
any
thing
,
stretch
?
so
farre
must
thy
love
,
and
thou
must
shew
thy
love
in
all
the
powers
,
and
abilities
that
God
hath
furnished
thee
with
.
For
a
man
that
hath
great
place
,
and
opportunity
to
doe
good
,
and
to
thinke
it
enough
onely
to
love
God
in
his
Closet
,
&c.
This
is
not
the
love
wee
speake
of
.
A
man
must
love
God
with
all
his
might
,
as
hee
stands
invested
in
relation
this
way
or
that
way
.
The
love
of
God
in
a
private
man
,
will
not
serve
for
a
Magistrate
,
or
a
publik
man
:
hee
must
shew
hi
love
in
his
place
by
standing
in
the
gappe
,
to
hinder
all
the
ill
,
and
to
doe
all
the
good
hee
can
,
every
man
must
doe
so
,
but
such
a
one
more
especially
,
because
God
hath
tru●●ed
him
with
more
;
Well
,
these
things
premised
,
to
come
to
some
directions
how
to
come
to
love
God
?
First
of
all
,
the
way
to
love
God
is
to
have
a
heavenly
light
,
to
discover
what
wee
are
in
our selves
,
and
our
emptinesse
:
for
being
as
we
are
,
we
can
never
love
God
till
wee
see
in
what
need
wee
stand
of
his
favour
,
and
grace
,
that
wee
are
damned
Creatures
else
.
Now
when
we
come
to
have
our
eyes
opened
to
see
our
sinfulnesse
,
and
emptinesse
,
we
will
make
out
to
God
,
and
make
out
to
his
mercy
in
CHRIST
above
all
things
.
Indeed
the
first
love
is
the
love
of
dependance
before
we
come
to
a
love
of
friendship
,
and
complacency
with
God
:
a
love
to
goe
out
to
him
,
and
to
depend
upon
him
for
mercy
,
and
grace
,
and
all
.
A
love
that
riseth
from
the
sense
of
our
misery
,
and
goes
to
him
for
supply
.
There
is
a
sweet
concurrence
of
misery
,
and
mercie
;
of
emptinesse
,
and
fulnesse
;
of
beggery
,
and
riches
.
Now
when
wee
see
our
owne
misery
,
and
beggery
,
and
sinfulnesse
,
and
then
a
fulnesse
in
God
to
supply
,
of
riches
to
enrich
us
every
way
,
then
this
breeds
a
love
;
this
is
the
way
to
all
other
loves
that
follow
.
And
where
this
is
not
premised
,
and
goes
before
,
a
man
will
never
delight
in
God
.
In
Luke
7.
That
good
woman
she
loved
much
,
why
?
much
was
forgiven
her
,
many
sinnes
were
forgiven
her
.
So
when
the
soule
shall
see
what
need
it
hath
of
forgiving
mercy
,
of
pardoning
mercy
,
and
how
many
great
debts
GOD
hath
forgiven
us
in
CHRIST
,
there
will
bee
a
great
deal
of
love
because
there
is
a
great
deal
forgiven
.
And
we
must
begin
indeed
with
seeing
the
infinite
mercy
of
GOD
before
any
other
attribute
of
God
,
and
then
we
shall
love
him
after
.
This
is
the
first
thing
.
There
is
no
soule
that
ever
loves
God
so
,
as
the
poore
soule
that
hath
been
abased
with
the
sense
of
sinne
,
and
its
emptinesse
●●at
it
is
empty
of
all
goodnesse
,
and
then
sees
a
supply
in
the
mercy
of
GOD
in
Christ
;
those
soules
love
GOD
above
all
.
Another
way
to
love
God
,
is
to
consider
of
his
wonderfull
goodnesse
,
to
meditate
,
and
thinke
of
it
,
he
is
good
,
and
doth
good
,
it
is
a
Communicative
goodnesse
.
Let
us
thinke
of
his
goodnesse
,
and
the
streaming
of
it
our
to
the
Creature
.
The
whole
Earth
is
full
of
the
goodnesse
of
the
Lord
.
What
are
all
the
Creatures
,
but
Gods
goodnesse
?
Wee
can
see
nothing
but
the
goodnesse
of
God
,
what
is
all
the
Creatures
but
Deus
explicatus
,
God
unfolded
to
our
senses
?
he
offers
himselfe
to
our
bodies
,
and
soules
,
all
is
Gods
goodnesse
.
And
then
see
this
goodnesse
fitted
to
us
,
it
is
a
fit
goodnesse
that
comes
from
God
,
he
is
good
,
and
doth
good
,
and
so
fitly
,
he
proportions
his
goodnesse
:
for
hee
hath
fitted
every
part
of
us
,
soule
,
and
body
with
goodnesse
,
all
the
senses
with
goodnesse
:
what
doe
we
see
but
goodnesse
in
colours
?
What
doe
we
heare
but
his
good
in
those
delights
that
come
that
way
?
We
tast
,
and
feele
his
goodnesse
,
against
the
cold
we
have
cloathing
in
hunger
,
wee
have
food
,
in
all
necessities
in
all
exigences
wee
have
fit
considerations
of
God
for
all
necessities
whatsoever
outward
.
But
then
for
our
soules
,
what
food
hath
he
for
that
?
the
death
of
CHRIST
his
owne
sonne
to
feed
our
soules
.
The
soule
is
a
spirituall
substance
,
and
hee
thought
nothing
good
enough
to
feed
it
but
his
own
sonne
;
wee
feed
on
Gods
love
in
giving
CHRIST
to
death
,
and
on
CHRISTS
love
in
giving
himselfe
to
death
.
The
soule
being
continually
troubled
with
the
guilt
of
some
sinne
or
other
,
it
feeds
on
this
,
it
is
nourished
with
CHRIST
every
day
more
,
and
more
,
especially
at
the
Sacrament
.
Thus
we
see
how
GOD
hath
fitted
his
goodnesse
to
us
.
And
then
in
particular
dangers
,
how
hee
fits
us
with
severall
deliverances
,
so
seasonably
,
as
we
may
see
Gods
love
in
it
.
Then
as
GODS
goodnesse
is
great
,
and
fit
,
so
it
is
neare
us
;
it
is
not
a
goodnesse
a
farre
off
,
but
GOD
followes
us
with
his
goodnesse
in
whatsoever
condition
wee
bee
:
hee
applies
himselfe
to
us
,
and
hee
hath
taken
upon
him
neare
relations
,
that
hee
might
bee
neare
us
in
goodnesse
,
hee
is
a
Father
,
and
every
where
▪
to
maintaine
us
.
Hee
is
a
Husband
,
and
every
where
to
helpe
;
hee
is
a
friend
,
and
every
where
to
comfort
,
and
counsell
:
so
his
love
it
is
a
neare
love
:
therefore
hee
hath
taken
upon
him
the
nearest
relations
,
that
we
may
never
want
God
,
and
the
testimonies
of
his
love
.
And
then
againe
this
goodnesse
of
God
which
is
the
object
of
love
,
it
is
a
free
goodnesse
meerely
from
himselfe
,
and
an
overflowing
goodnesse
,
and
an
everlasting
goodnesse
,
it
is
never
drawn
drie
,
hee
loves
us
unto
life
everlasting
:
he
loves
us
in
this
World
,
and
followes
us
with
signes
of
his
love
in
all
the
parts
of
us
,
in
body
,
and
soule
,
till
hee
hath
brought
body
,
and
soule
to
Heaven
to
enjoy
himselfe
for
ever
there
.
These
,
and
such
like
considerations
may
serve
to
stirre
us
up
to
love
God
,
and
direct
us
how
to
love
God
.
Benefits
will
worke
upon
a
beast
as
it
is
Isaiah
●
.
Heare
oh
Heavens
,
and
hearken
oh
earth
,
the
Oxe
knoweth
his
owner
,
and
the
Asse
his
Masters
Cribbe
:
but
my
people
have
forgotten
mee
.
Proud
men
become
ba●er
,
and
more
brute
then
the
very
brutes
:
benefits
will
moove
the
very
brute
Creatures
.
So
I
say
these
favours
to
us
in
particuler
should
moove
us
,
except
wee
will
bee
more
brute
,
then
the
brutes
themselves
.
Especially
to
moove
us
all
,
consider
some
particularities
of
favours
to
us
more
then
to
others
:
for
specialties
doe
much
increase
love
,
and
respect
.
Consider
how
God
hath
followed
thee
with
goodnesse
outwardly
,
when
others
have
beene
neglected
.
Thou
hast
a
place
in
the
World
,
and
Riches
,
and
Friends
,
when
many
other
excellent
persons
want
all
these
.
There
are
some
common
favours
to
all
Christians
:
as
the
favour
wee
have
in
CHRIST
,
forgivenesse
of
sins
,
Sanctification
,
and
such
other
favours
.
But
there
bee
some
specialties
of
Devine
providence
,
whereby
it
appeares
that
GODS
providence
hath
watched
over
us
in
some
particulars
more
then
others
,
those
bee
speciall
ingagements
.
And
is
there
any
of
us
that
cannot
say
that
GOD
hath
dealt
specially
in
giveing
them
some
mercie
more
then
to
others
?
I
adde
this
therefore
to
the
rest
.
Againe
to
help●
us
to
stirre
up
this
grace
of
love
,
consider
those
examples
of
loveing
,
of
those
that
have
then
lived
in
former
times
:
take
David
,
and
Paul
,
and
other
holy
men
.
David
wonders
at
his
owne
love
.
Lord
how
doe
I
love
thy
Law
?
And
have
wee
not
more
cause
comparing
the
grounds
of
our
affection
,
when
wee
have
more
then
they
in
those
times
?
What
,
did
hee
wonder
at
his
love
of
GODS
Law
,
when
the
Canon
was
so
short
?
they
had
onely
Moses
,
and
some
few
Bookes
;
and
wee
have
the
Canon
inlarged
,
wee
have
both
the
old
,
and
new
Testament
:
shall
not
wee
say
much
more
,
how
doe
I
love
thy
Law
,
thy
Gospell
,
and
Divine
truthes
?
This
should
shame
us
,
when
they
in
darke
times
so
loved
the
truth
of
GOD
,
and
wee
see
all
cleare
and
open
,
and
yet
are
cold
?
Likewise
it
is
good
in
this
case
to
converse
with
those
,
that
are
affectionate
:
as
face
answereth
face
,
so
spirit
answers
spirit
,
as
Iron
sharpneth
Iron
,
so
one
sharpens
another
.
Conversation
with
cold
ones
will
make
one
cold
.
For
the
abundance
of
iniquitie
,
the
love
of
many
shall
wax
cold
.
Conversing
with
sinfull
cold
people
casts
a
dampe
upon
us
:
but
let
us
labour
,
if
we
will
bee
wise
for
our
soules
,
when
wee
finde
any
coldnesse
of
affection
,
to
converse
with
those
that
have
sweete
,
and
heavenly
affections
,
it
will
mervaylously
worke
upon
our
hearts
.
I
might
say
much
this
way
to
stirre
us
up
,
and
direct
us
how
to
love
God
.
But
indeed
nothing
will
so
much
inable
us
to
love
God
,
as
a
new
nature
:
nature
will
love
without
provocation
:
the
fire
will
burne
,
because
it
is
fire
;
and
the
water
will
moysten
,
because
it
is
water
;
and
a
holy
man
will
love
holy
things
,
because
hee
is
holy
:
a
spirituall
soule
will
love
spirituall
things
,
because
hee
is
spirituall
:
therefore
besides
all
,
adde
this
that
our
natures
bee
changed
more
,
and
more
,
that
they
be
sanctified
,
and
circumcised
as
God
hath
promised
,
I
will
circumcise
your
hearts
,
that
yee
may
love
me
.
There
must
bee
a
circumcised
heart
to
love
God
,
wee
must
bee
sanctified
to
love
God
:
for
if
nature
bee
not
renewed
,
there
cannot
bee
this
new
Commandement
of
love
;
Why
is
love
called
a
new
Commandement
,
and
an
old
Commandement
?
It
is
called
old
for
the
Letter
,
because
it
was
a
command
in
Moses
time
,
thou
shalt
love
the
Lord
with
all
thy
soule
.
But
now
it
is
a
new
Commandement
:
because
there
is
abundance
of
spirit
given
by
CHRIST
,
and
the
spirit
sanctifies
us
,
and
writes
this
affection
in
our
hearts
.
It
was
written
in
stone
before
:
but
now
it
is
written
in
our
hearts
by
the
spirit
.
And
now
there
are
new
incentives
,
and
motives
to
love
,
since
CHRIST
came
,
and
gave
himselfe
for
us
,
new
incouragments
,
and
provocations
to
love
,
therefore
it
is
a
new
Commandement
,
from
new
grounds
,
and
motions
that
are
more
a
great
deale
then
before
Christ
.
But
there
must
be
a
new
heart
to
obey
this
new
command
of
love
;
the
old
heart
will
never
love
.
Therefore
we
must
with
all
the
meanes
that
may
be
used
,
begge
the
spirit
of
sanctification
,
especially
,
beg
the
discovery
of
Gods
love
to
us
:
for
our
love
is
but
a
reflection
of
Gods
love
:
we
cannot
love
God
except
he
love
us
first
:
now
our
love
being
a
reflection
of
Gods
love
,
we
must
desire
that
he
would
give
us
his
spirit
,
to
reveale
his
love
:
that
the
spirit
being
a
witnesse
of
Gods
love
to
us
,
may
thereupon
be
a
spirit
of
love
,
and
sanctification
in
us
.
And
let
us
labour
to
grow
more
in
the
assurance
of
Gods
love
,
and
all
the
evidences
of
it
,
let
us
dwell
long
in
the
meditation
of
these
things
,
the
dwelling
in
the
meditation
of
Gods
love
,
it
will
make
us
to
love
him
againe
:
as
many
beames
in
a
burning
glasse
,
meeting
together
they
cause
a
fire
many
thoughts
of
the
many
fruites
of
Gods
love
in
this
World
,
and
what
hee
intends
us
in
the
World
to
come
,
our
hearts
dwelling
on
them
,
these
beames
will
kindle
a
holy
fire
in
our
hearts
.
Many
are
troubled
with
cold
affections
,
and
wish
oh
!
that
they
could
love
!
they
forget
the
way
how
to
love
,
they
will
not
meditate
;
and
if
they
doe
meditate
they
thinke
to
worke
love
out
of
their
owne
hearts
,
They
may
as
well
worke
fire
out
of
a
Flint
,
and
water
out
of
a
stone
:
our
hearts
are
a
barren
Wildernesse
.
Therefore
let
us
begge
the
spirit
that
God
would
alter
our
hearts
,
with
meditation
and
all
other
helpes
:
that
God
would
sanctifie
us
,
and
discover
his
love
to
us
,
and
that
hee
would
give
us
his
spirit
(
for
hee
doth
the
one
where
he
doth
the
other
,
)
when
God
doth
so
,
then
wee
shall
bee
enabled
to
love
him
.
Wee
must
not
thinke
to
bring
love
to
God
,
but
we
must
fetch
love
from
God
,
wee
must
light
our
Candle
at
his
fire
:
thinke
of
his
love
to
us
,
and
begge
the
spirit
of
love
from
him
,
love
is
a
fruit
of
the
spirit
That
is
the
course
wee
ought
to
take
,
for
GOD
will
teach
our
hearts
to
love
.
Now
to
stirre
us
up
the
more
,
to
adde
some
motives
,
and
incouragments
to
labour
more
to
get
this
affection
.
Let
us
consider
seriously
that
without
this
love
or
God
we
are
dead
,
and
whatsoever
comes
from
us
it
is
still-borne
,
it
is
dead
:
without
love
wee
are
nothing
,
without
love
all
that
comes
from
us
is
nothing
,
without
love
I
am
as
a
tinkling
Cymball
sayth
Paul
.
For
a
man
to
be
nothing
in
Religion
,
and
all
that
comes
from
him
to
be
dead
,
and
still-borne
,
to
bee
abortive
actions
who
would
bee
in
such
a
case
?
Therefore
let
us
labour
before
we
doe
any
thing
that
is
good
to
have
our
hearts
kindled
with
the
love
of
God
,
and
then
we
shall
be
somebody
,
and
that
that
we
doe
will
be
acceptable
,
for
love
sweetens
all
performances
.
It
is
not
the
action
,
but
the
love
in
the
action
:
as
from
God
it
is
not
the
dead
favour
that
comes
from
him
that
comforts
the
soule
of
a
Christian
so
much
,
as
the
love
,
and
sweetnesse
of
God
in
the
favour
,
that
is
better
then
the
thing
it selfe
,
when
we
have
favour
from
God
in
outward
favours
;
Consider
the
sweetnesse
tast
and
see
how
gracious
the
Lord
is
Psal.
34.
And
with
all
consider
,
that
we
may
be
called
to
doe
many
things
in
this
World
;
surely
there
are
none
of
us
but
wee
have
many
holy
actions
to
performe
,
wee
have
many
things
to
suffer
,
and
indure
in
the
World
,
many
temptations
to
resist
;
what
shall
,
or
will
carry
us
through
all
?
Nothing
,
but
love
;
if
we
have
loving
,
and
gracious
hearts
,
this
affection
will
carry
us
through
all
good
actions
,
through
all
oppositions
and
temptations
:
for
love
is
strong
as
death
.
Considering
therefore
that
there
are
so
many
things
that
will
require
this
affection
,
this
blessed
wing
,
and
winde
of
the
soul
,
to
carry
us
along
in
spight
of
all
that
is
contrary
,
through
all
opposition
,
let
us
labour
for
love
,
and
that
affection
will
carry
us
through
all
.
Indeed
if
we
have
that
,
it
is
no
matter
what
a
man
suffers
:
a
man
can
never
be
miserable
that
hath
this
affection
of
love
;
if
this
heavenly
fire
be
kindled
in
him
,
he
cannot
be
miserable
,
take
him
in
what
condition
you
will
,
take
him
upon
the
wrack
.
S.
Paul
in
the
dungen
sung
at
midnight
in
the
dungeon
,
in
the
stocks
,
at
an
uncomfortable
time
,
and
place
,
when
he
had
been
misused
,
his
heart
was
inlarged
to
sing
to
God
out
of
love
.
Nay
every
thing
increaseth
it
;
the
things
we
suffer
,
increaseth
this
flame
:
let
a
man
love
God
,
whatsoever
he
suffers
in
a
good
cause
it
increaseth
his
love
,
hee
shall
find
his
love
increased
with
it
;
the
more
hee
loves
the
more
he
can
suffer
,
and
the
more
he
suffers
the
more
he
loves
God
,
and
the
more
he
increaseth
in
a
joyfull
expectation
of
the
times
to
come
:
and
love
is
alway
with
joy
&
hope
,
and
other
sweet
affections
;
it
drawes
joy
with
it
alwayes
,
and
hope
of
better
things
;
and
as
joy
increaseth
,
and
hope
increaseth
,
so
a
mans
happinesse
increaseth
in
this
World
.
Therefore
it
is
no
matter
what
a
man
suffers
that
hath
a
gracious
,
and
loving
heart
,
enlarged
by
the
Spirit
of
God
:
let
him
never
thinke
of
what
he
suffereth
of
paine
,
of
losses
,
and
crosses
,
if
God
discover
his
fatherly
breast
,
and
shine
on
him
in
Christ
,
and
he
looke
on
God
reconciled
,
and
tast
of
the
joyes
of
Heaven
before
hand
:
if
you
tell
him
of
sufferings
,
you
tell
him
of
that
that
incourageth
him
.
It
is
an
argument
I
might
be
long
in
,
and
to
great
purpose
:
for
if
we
get
this
holy
fire
kindled
once
,
we
shall
need
little
exhortation
to
other
duties
,
it
would
set
us
on
worke
to
all
,
and
like
the
fire
of
the
Sanctuary
that
never
went
out
:
so
it
is
such
an
affection
,
that
if
it
bee
once
kindled
in
the
heart
it
will
never
out
.
It
is
a
kinde
of
miracle
in
ill
when
we
love
other
things
besides
God
,
baser
then
our selves
;
it
is
as
much
as
if
a
River
should
turne
backward
.
For
man
that
is
an
excellent
Creature
,
to
be
carried
with
the
streame
of
his
affection
to
things
worse
then
himselfe
,
it
is
a
kind
of
monster
for
a
man
to
abuse
his
understanding
so
.
What
a
base
thing
is
it
for
a
man
to
suffer
such
a
sweete
streame
as
love
a
holy
current
to
run
into
a
sinke
?
who
would
turne
a
sweete
streame
into
a
sinke
,
and
not
rather
into
a
garden
?
into
a
sweet
place
,
to
refresh
that
?
Our
love
is
the
best
thing
in
the
World
,
and
who
deserves
it
better
then
God
,
and
Christ
?
we
can
never
returne
any
thing
,
but
this
affection
of
love
,
wee
may
againe
.
And
can
wee
place
it
better
then
upon
devine
things
,
whereby
we
are
made
better
our selves
?
doth
God
require
our
affections
for
himselfe
?
No
;
it
is
to
make
us
happy
.
It
advanceth
our
affection
to
love
him
,
it
is
the
turning
of
it
into
the
right
streame
.
It
is
the
making
of
us
happy
that
God
requires
it
.
For
consider
all
things
that
may
deserve
this
affection
.
It
will
keepe
us
from
all
sin
:
what
is
any
sin
,
but
the
abuse
of
love
?
for
the
crookednesse
of
this
affection
turnes
us
to
present
things
that
is
the
cause
of
all
sinne
.
For
what
is
all
sin
,
but
pleasure
,
and
honours
,
and
profits
the
3.
Idolls
of
the
World
?
all
sin
,
is
about
them
.
And
what
are
all
good
actions
but
love
well
place●
?
the
well
ordering
of
this
affection
is
the
well
ordering
of
our
lives
,
and
the
misplacing
of
this
affection
is
the
cause
of
all
sinne
.
And
to
make
us
the
more
carefull
this
way
,
consider
that
when
wee
place
our
affections
upon
any
thing
else
,
consider
the
vanity
of
it
;
we
loose
our
love
,
and
the
thing
,
and
our selves
.
For
whatsoever
else
wee
love
,
if
we
love
not
God
in
it
,
and
love
it
for
God
;
it
will
perish
,
and
come
to
nothing
ere
long
.
The
affection
perisheth
with
the
thing
,
we
loose
our
affections
,
and
the
thing
,
and
loose
our selves
too
misplaceing
of
it
.
These
are
forcible
considerations
with
understanding
persons
.
And
if
we
would
use
our
understanding
,
and
consideration
,
and
meditation
,
and
our
soules
,
as
wee
should
,
to
consider
of
the
grounds
,
and
incouragments
we
have
to
love
God
,
and
the
best
things
whereby
we
may
be
dignified
above
our selves
,
it
would
not
be
as
it
is
:
we
should
not
bee
so
devoyd
of
grace
,
and
comfort
.
It
was
a
miracle
that
the
3.
yong
men
should
bee
in
the
middest
of
the
furnace
,
and
bee
there
as
if
they
were
in
another
place
,
no
hotter
.
And
it
is
a
miracle
that
men
should
be
in
the
middest
of
all
incouragements
that
we
have
to
love
God
:
as
there
is
not
the
like
reasons
for
any
thing
in
the
World
to
keepe
our
soules
in
a
perpetuall
heat
,
of
affection
to
love
God
;
no
motives
,
or
arguments
,
or
incentives
,
all
are
nothing
to
the
multitude
of
arguments
,
we
have
to
inflame
our
affections
:
and
yet
to
be
cold
in
the
middest
of
the
fire
,
it
is
a
kind
of
a
miracle
,
to
have
darke
understandings
,
and
dead
affections
:
that
notwithstanding
all
the
heavenly
meanes
we
have
to
keepe
a
perpetuall
flame
of
love
to
God
,
yet
to
be
cold
,
and
darke
in
our
soules
:
let
us
bewayle
it
,
and
be
ashamed
of
it
.
What
doe
we
professe
our selves
?
Christians
,
heires
of
Heaven
,
so
beloved
of
God
as
that
he
gave
his
owne
Sonne
to
deliver
us
,
being
rebells
,
and
enemies
,
in
so
cursed
a
state
,
as
we
are
all
in
by
nature
:
poore
Creatures
,
inferiour
to
the
Angells
that
fell
,
that
he
should
love
man
;
sinfull
dust
,
and
ashes
so
much
as
to
give
his
owne
Son
to
free
us
from
so
great
misery
,
and
to
advance
us
to
so
great
happinesse
,
to
set
us
in
heavenly
places
with
Christ
,
and
to
have
perpetuall
communion
with
him
in
Heaven
,
to
have
such
incouragements
,
and
to
be
cold
,
and
dead
hear●ed
:
nay
wilfully
opposite
in
our
affections
,
to
bee
enemies
to
the
goodnesse
of
God
and
grace
,
having
such
arguments
to
love
God
.
And
yet
how
many
spirits
edged
by
the
Divell
,
oppose
all
that
is
good
,
and
will
not
give
way
to
Gods
Spirit
?
God
would
have
them
Temples
,
they
will
be
styes
,
God
would
marry
them
,
nay
,
they
will
be
harlots
.
GOD
would
have
them
happy
here
,
and
here
after
:
no
,
they
will
not
,
they
will
have
their
owne
lusts
and
affections
.
Let
us
bee
affrayd
of
these
things
,
as
we
love
our
owne
soules
,
and
ourselv●s
:
and
consider
what
incouragments
wee
have
to
love
God
for
which
such
great
things
are
reserved
as
,
neyther
Eye
hath
seen
,
nor
Eare
heard
,
nor
hath
entred
into
the
heart
of
man
to
conceive
.
FINIS
.
Imprimatur
Tho.
Wykes
.
Aug.
1638.
Notes, typically marginal, from the original text
Notes for div A12185-e1770
Notes for div A12185-e3320
Notes for div A12185-e5810
Notes for div A12185-e8200