LYDIAS
Conversion
.
ACT.
16.14
.
And
a
certaine
woman
named
Lydia
,
a
seller
of
Purple
,
of
the
Citie
of
Thyatira
,
that
worshipped
God
,
whose
heart
the
Lord
opened
,
that
shee
attended
to
the
things
that
were
spoken
of
Paul
.
And
when
,
&c.
THE
holy
Apostle
Saint
Paula
vessell
of
mercie
,
having
found
mercie
himselfe
of
God
,
was
a
fit
instrument
to
preach
mercy
to
others
.
Hereupon
he
was
appointed
to
be
a
preacher
to
the
Gentiles
.
Among
the
rest
of
the
Gentiles
,
he
was
called
to
preach
to
them
of
Macedonia
,
and
it
was
by
a
vision
,
as
we
see
in
the
former
part
of
the
Chapter
.
A
man
of
Macedonia
,
Come
to
Macedonia
▪
and
helpe
us
.
Indeed
the
state
of
the
people
of
Macedonia
called
for
help
,
as
now
the
state
of
many
people
doth
:
though
there
be
not
such
a
vision
as
a
man
of
Macedonia
,
yet
their
wretched
estate
(
being
under
the
Kingdome
of
Satan
)
cries
Come
and
help
us
,
though
they
doe
not
crie
with
their
mouthes
,
yet
their
estate
cries
.
The
Apostle
upon
this
vision
,
takes
his
journey
to
come
toward
Macedonia
,
and
he
stayed
there
a
good
while
;
Hee
abode
certaine
dayes
.
Though
God
called
him
to
Macedonia
:
yet
God
did
not
giue
him
great
incouragement
for
the
present
.
This
is
the
manner
of
Gods
carriage
,
not
to
discouer
at
the
present
what
he
wil
doe
,
but
leads
people
on
by
gentle
incouragements
:
and
to
humble
them
the
more
with
little
fruit
at
the
first
,
hee
abode
there
certaine
dayes
,
without
any
great
fruit
.
Afterwards
he
goes
out
to
Philippi
(
the
cheife
City
in
Macedonia
,
and
on
the
Sabbath
day
,
the
people
were
gathered
together
:
a
company
of
women
were
resorted
together
,
and
there
he
preached
to
them
:
As
indeed
holy
communion
is
never
without
a
blessing
;
they
met
together
on
a
good
day
,
the
Sabbath
,
and
for
a
good
end
they
were
met
together
;
Now
Paul
tooke
the
advantage
of
their
meeting
together
on
the
Sabbath
day
,
he
cast
his
net
,
and
he
catcheth
one
with
her
family
,
namely
Lydia
.
The
Gospell
was
a
sweete
savour
of
salvation
to
her
.
Hereupon
there
is
a
discourse
of
Lydia
,
a
short
story
of
Lydia
,
a
story
worthy
to
bee
thought
of
,
which
is
in
the
words
of
my
text
.
A
certaine
woman
named
Lydia
,
&c.
SHee
is
described
First
by
her
person
,
seller
of
purple
.
By
her
citie
Thiatira
.
By
her
pious
disposition
,
shee
worshipped
God
.
And
then
her
conversion
is
set
downe
,
by
the
cause
of
it
.
God
opened
her
heart
.
And
what
followed
upon
that
opening
of
her
heart
,
shee
attended
to
the
things
that
were
spoken
by
Paul
,
and
likewise
shee
was
baptised
with
all
her
household
.
And
then
the
sweet
fruit
that
this
conversion
of
her
with
all
her
household
had
presently
shee
shewed
the
loue
(
that
shee
felt
from
God
in
converting
her
)
to
the
blessed
Apostle
and
his
company
,
shee
besought
them
saying
,
If
yee
haue
judged
mee
faithfull
to
the
Lord
,
Come
to
my
house
,
&c.
which
words
I
shall
vnfold
as
I
come
to
them
.
And
a
certaine
woman
named
Lydia
,
a
seller
of
purple
,
&c.
FIRST
here-is
a
description
of
her
person
,
and
sexe
,
and
name
,
and
calling
,
and
city
,
and
disposition
.
God
takes
notice
of
all
the
particulars
of
those
that
are
his
,
written
on
the
palmes
of
his
hands
,
hee
takes
more
speciall
notice
of
them
then
of
the
rest
of
the
world
:
Therefore
the
Apostle
is
very
punctuall
in
the
description
of
all
particulars
.
For
her
person
I
will
be
very
short
,
I
will
giue
but
a
note
or
two
,
and
so
come
to
that
I
mainly
ayme
at
,
her
conversion
.
A
certaine
woman
named
Lydia
.
FOR
her
sex
,
shee
,
and
the
rest
were
women
that
were
gathered
together
,
as
wee
see
in
the
former
verse
.
In
Christ
Iesus
there
is
neither
male
nor
female
.
Sin
came
in
by
a
woman
,
and
the
meanes
of
salvation
was
by
a
woman
too
,
here
were
a
company
of
women
gathered
together
.
For
the
most
part
women
haue
sweet
affections
to
religion
,
strength
in
weaknesse
.
a
Certaine
woman
named
Lydia
.
What!
a
woman
to
bee
the
foundation
of
the
Church
of
Macedonia
,
Kingdome
of
heauen
is
as
a
graine
of
mustard
seed
small
in
the
beginning
.
It
is
so
in
regard
of
the
Church
it selfe
;
and
in
regard
of
the
grace
,
that
euery
particular
member
hath
,
it
is
little
and
weake
beginnings
Christians
are
not
as
the
Angels
were
,
perfect
at
the
first
:
The
Church
growes
by
little
,
and
little
.
Therefore
we
should
not
be
discouraged
when
the
plantation
of
the
Gospell
hath
poore
successe
at
the
beginning
:
We
see
in
the
Church
of
Macedonia
,
there
was
little
successe
at
the
first
:
A
woman
and
a
rough
Gaoler
,
a
Gaoler
that
both
by
calling
,
and
disposition
,
and
custome
was
a
man
,
hard
and
hardned
too
:
yet
these
two
were
the
foundation
of
a
great
Church
.
Was
it
not
so
among
our selues
?
The
Church
of
latter
times
,
in
the
time
of
reformation
,
how
began
it
?
By
a
child
,
and
a
woman
,
King
Edward
the
sixt
,
and
Queene
Elizabeth
of
famous
memory
▪
Therfore
as
the
Prophet
sayth
,
Who
art
thou
that
despisest
the
day
of
little
things
?
despise
not
little
things
.
There
is
nothing
lesse
then
grace
at
the
first
:
But
as
Christ
the
stocke
of
Iesse
,
rose
from
the
dead
and
rose
up
to
heaven
,
and
overspreads
the
world
now
so
euery
Christian
riseth
of
meane
beginnings
:
and
so
doth
the
Church
it selfe
.
A
certaine
woman
named
Lydia
,
shee
was
the
foundation
of
a
famous
Church
.
Then
shee
is
set
downe
by
her
calling
.
A
Seller
of
Purple
.
The
calling
of
Christianity
is
shewed
in
particular
callings
,
which
are
sanctified
by
God
to
subdue
the
excesse
of
corruptions
.
Men
without
callings
are
exceeding
vicious
,
as
some
Gentlemen
,
and
beggars
,
in
this
I
may
ranke
them
together
:
those
that
haue
no
callings
,
nor
fit
themselues
for
a
calling
,
and
that
are
out
of
a
calling
lawfull
.
Callings
are
lawfull
.
A
seller
of
purple
:
Though
for
the
most
part
men
gather
a
great
deale
of
soile
,
and
corruption
,
by
commixture
of
manners
with
those
they
deale
with
:
yet
there
must
be
commerce
,
and
this
particular
commerce
of
selling
of
Purple
.
The
body
of
man
needs
many
callings
,
there
is
not
a
part
of
mans
body
,
not
one
member
,
but
it
sets
a
particular
calling
on
work
Therefore
this
life
is
a
life
of
many
necessities
?
and
there
must
be
callings
and
trading
,
and
this
particular
trading
,
selling
of
purple
.
It
may
seeme
superfluous
,
but
it
is
not
altogether
:
for
Garments
are
for
3.
ends
.
For
-
-
Ornament
.
-
Distinction
.
Now
purple
,
howeuer
it
be
not
for
necessity
,
it
is
for
ornament
,
and
distinction
,
for
Magistrats
,
and
the
like
,
persons
of
great
quality
.
How-ever
the
pride
of
the
times
hath
bred
a
confusion
,
that
one
will
goe
as
well
as
another
yet
God
that
allowes
distinction
of
callings
,
and
persons
,
allowes
distinction
of
habit
,
and
attire
Therefore
selling
of
purple
is
lawfull
and
the
wearing
of
rich
attire
.
Kings
daughters
went
in
such
,
as
it
is
sayd
of
Davids
daughters
.
So
there
bee
not
over
much
delicacie
:
Otherwise
it
is
lawfull
(
for
those
that
may
,
)
to
weare
purple
,
as
it
is
lawfull
to
sell
Purple
,
so
that
(
as
he
sayd
to
the
great
Emperour
)
they
doe
not
consider
the
purple
so
much
,
as
that
the
purple
couers
dust
,
and
base
flesh
that
must
turne
to
dust
and
ashes
,
and
rottennesse
ere
long
,
so
that
people
bee
not
lift
up
in
that
,
that
is
borrowed
from
the
poore
creature
,
from
wormes
.
It
is
a
strange
thing
that
men
should
be
so
sicke
in
their
fancie
,
as
to
thinke
themselues
the
better
for
that
they
beg
of
the
poor
creature
:
so
a
man
take
heed
of
fancie
and
pride
,
it
is
lawfull
to
use
purple
,
Shee
was
a
seller
of
Purple
,
So
much
for
her
calling
.
Shee
worshipped
God
.
SHEE
was
perhaps
a
Iew
,
and
looked
for
a
Messias
.
There
were
3.
sorts
of
people
before
Christ
.
From
such
kind
of
places
as
this
,
we
haue
occasion
to
speake
of
workes
of
preparation
.
Saint
Paul
was
sent
to
her
,
shee
was
a
woman
that
feared
God
.
To
speak
a
little
of
works
of
preparation
.
But
we
allow
this
,
And
thirdly
,
though
we
grant
preparations
yet
we
grant
no
force
of
a
meritorious
cause
in
preparations
to
produce
such
an
effect
as
conversion
is
:
No
;
only
preparation
is
to
remooue
the
hindrances
,
Some
poore
soules
think
they
are
neuer
prepared
enough
:
but
let
them
looke
to
the
end
that
God
will
haue
preparation
for
that
is
,
that
a
high
price
be
set
upon
the
best
things
,
and
value
all
things
but
grace
meanely
in
their
owne
ranke
,
when
a
man
is
brought
to
that
pitch
that
by
the
light
of
the
spirit
,
hee
esteemes
all
nothing
but
Christ
,
and
that
hee
must
be
had
,
and
he
must
haue
sauing
grace
let
him
neuer
talke
whether
hee
bee
prepared
or
no.
This
disposition
shewes
that
he
is
prepared
enough
,
at
least
to
bring
him
to
conversion
.
Therefore
they
take
a
good
course
that
labour
to
breake
them
from
their
naturall
rudenesse
,
and
feircenesse
:
as
by
nature
every
man
is
like
a
wild
asse-Colt
,
there
cannot
be
more
significant
words
a
Colt
,
an
asse
Colt
,
and
wild
.
Now
ther
is
no
sowing
in
the
sand
or
on
the
water
:
there
is
no
forcing
of
grace
on
a
soule
so
farre
indisposed
that
is
not
brought
to
Civilitie
,
rude
,
and
barbarous
soules
therefore
Gods
manner
is
to
bring
them
in
the
compasse
of
Civilitie
,
and
then
seeing
what
their
estate
is
in
the
corruption
of
nature
to
deject
them
and
then
to
bring
them
to
Christianity
as
we
see
here
in
Lydia
.
For
howeuer
there
is
no
force
of
a
meritorious
cause
in
preparations
to
grace
,
to
raise
up
the
soule
to
grace
:
for
alas
that
cannot
be
!
it
is
not
in
it
,
to
produce
such
a
blessed
effect
:
yet
notwithstanding
it
brings
a
man
to
a
lesse
distance
then
other
wild
creatures
that
come
not
within
the
compasse
of
the
means
.
Therefore
vsually
to
those
that
use
the
talents
of
their
vnderstanding
and
will
,
that
they
haue
well
,
God
after
discovers
himselfe
more
,
and
more
.
Therfore
let
all
be
incouraged
to
grow
more
,
and
more
to
courses
of
civility
,
and
Religion
,
and
wait
the
good
time
,
till
God
shine
on
them
in
mercy
:
For
though
those
courses
can
neuer
produce
religion
,
yet
it
brings
men
to
a
proximity
,
and
nearenesse
to
God
,
and
Christ
,
more
then
those
that
stand
further
off
.
But
I
will
not
force
this
point
further
at
this
time
-
Shee
was
a
woman
that
feared
,
and
worshipped
God
.
Shee
was
faithfull
in
that
light
shee
had
,
and
to
him
that
hath
shal
be
given
.
Shee
worspipped
God
.
NOT
in
any
sight
of
her
owne
,
she
had
the
grace
of
God
from
the
spirit
of
God
.
All
feare
comes
from
the
spirit
of
God
,
initiall
feare
,
and
ripened
feare
,
all
feare
is
from
God
,
but
I
will
not
conflict
with
adversaries
at
this
time
.
You
see
the
person
,
a
woman
,
her
calling
;
A
seller
of
purple
,
and
her
pious
disposition
,
shee
was
such
a
one
as
worshipped
God
;
And
she
heard
Paul
.
The
sweete
providence
of
God
,
brings
those
that
belong
to
Election
,
vnder
the
compasse
of
the
means
at
one
time
or
other
.
God
,
God
will
haue
a
time
to
bring
them
within
the
compasse
of
his
calling
,
and
effectually
call
them
by
his
spirit
.
As
here
Lydia
,
there
was
a
sweete
preventing
providence
that
shee
never
thought
of
,
God
brought
an
Apostle
for
the
saluation
of
her
soule
,
shee
heard
Paul
and
was
converted
.
To
come
to
the
description
of
her
conversion
in
the
next
words
.
Whose
heart
the
Lord
opened
to
attend
to
the
things
that
were
spoken
of
Paul
.
GOD
opened
her
heart
.
To
what
purpose
?
To
attend
to
the
things
spoken
of
Paul
.
God
by
the
word
preached
opens
the
heart
;
to
attend
to
the
word
:
by
the
word
,
we
are
fitted
to
the
word
.
The
spirit
and
the
word
draw
us
to
themselues
:
The
spirit
,
and
the
word
draw
us
to
regard
the
word
,
by
the
word
her
heart
was
opened
to
attend
to
the
word
.
First
I
will
speake
of
the
opening
her
heart
:
And
then
of
her
attending
upon
the
word
preached
by
Paul
.
God
opened
her
heart
.
Shee
was
a
religious
woman
yet
her
heart
was
shut
before
God
opened
it
.
Shee
was
religious
in
her
kind
,
yet
her
heart
must
be
further
opened
before
shee
could
bee
saved
.
There
is
no
staying
in
preparations
in
this
or
that
degree
:
God
opened
her
heart
.
Obserue
then
in
the
opening
of
the
heart
these
things
.
[
1
](A12191-e2110-b)
1
The
heart
naturally
shut
.
First
the
heart
is
naturally
shut
,
and
closed
up
as
indeed
it
is
to
spirituall
things
:
it
is
open
enough
to
the
world
,
and
to
base
contentments
here
,
but
it
is
shut
to
heauen
and
heauenly
things
,
naturally
it
is
cleane
locked
up
.
Partly
in
its
owne
nature
,
being
corrupt
,
and
earthly
,
partly
because
Sathan
he
beseigeth
all
the
senses
,
and
shuts
up
all
.
There
is
a
spirit
of
deafenesse
,
and
blindnesse
,
and
a
spirit
of
darknes
,
and
deafnesse
in
people
,
before
God
hath
brought
them
by
the
powerfull
worke
of
the
Gospell
,
from
the
Kingdome
of
Satan
,
that
poffesseth
every
man
naturally
.
Naturally
therefore
our
hearts
are
not
open
,
but
locked
and
shut
up
(
that
is
supposed
here
)
so
that
except
God
be
mercifull
to
breake
the
prison
as
it
were
,
whereby
by
vnbeleife
,
and
the
wickednesse
of
our
nature
we
are
shutt
up
,
there
is
no
hope
of
salvation
at
all
.
God
opens
the
heart
.
The
second
thing
is
this
,
that
as
our
hearts
are
shut
and
closed
up
naturally
:
[
2
](A12191-e2180-b)
2
God
alone
opens
the
heart
.
so
God
,
and
God
alone
opens
the
heart
,
by
his
spirit
in
the
use
of
the
means
,
God
opened
Lydia's
heart
.
God
hath
many
keyes
,
he
hath
the
key
of
heauen
,
to
command
the
raine
to
come
downe
,
he
hath
the
key
of
the
wombe
,
the
key
of
hell
,
and
the
graue
,
and
the
key
of
the
heart
,
especially
,
He
opens
,
and
no
man
shuts
,
and
shuts
and
no
men
opens
.
He
hath
the
key
of
the
heart
,
to
open
the
vnderstanding
,
the
memory
,
the
will
,
and
affections
.
God
,
and
God
only
hath
the
key
of
the
heart
to
open
that
,
it
is
his
prerogatiue
.
He
made
the
heart
,
and
he
onely
hath
to
doe
with
the
heart
,
he
can
vnmake
it
,
and
make
it
new
againe
,
as
those
that
make
locks
can
doe
.
And
if
the
heart
be
in
ill
temper
,
hee
can
take
it
in
peices
,
and
bring
it
to
nothing
as
it
were
(
as
it
must
be
before
conversion
)
and
he
can
make
it
a
new
heart
againe
.
It
is
God
that
opens
the
heart
,
and
God
only
.
All
the
Angels
in
heauen
cannot
giue
one
grace
,
not
the
least
grace
;
Grace
comes
meerly
from
God
:
it
is
meerly
from
God
:
All
the
creatures
in
the
world
cannot
open
the
heart
,
but
God
only
by
his
holy
spirit
:
For
nature
cannot
doe
aboue
its
sphere
(
as
we
say
)
aboue
its
owne
power
.
Naturall
things
can
doe
but
naturall
things
.
For
nature
to
raise
it selfe
up
to
beleeue
heavenly
things
it
cannot
be
.
Therefore
as
you
see
vapours
goe
as
high
as
the
sunne
drawes
them
up
and
no
higher
:
so
the
soule
of
man
is
lift
up
to
heauenly
th●ngs
by
the
power
of
Gods
spirit
:
God
drawes
us
and
then
we
follow
:
God
I
say
onely
openeth
the
heart
.
Because
there
is
not
only
want
of
strength
in
the
soule
,
[
1
](A12191-e2360-b)
1
There
is
want
of
ability
in
the
soule
.
to
open
it selfe
:
but
likewise
there
is
enmity
,
and
poyson
in
the
heart
,
●o
shut
it selfe
,
and
shut
out
all
goodnesse
.
A
man
hath
no
senses
to
spirituall
things
;
no
eyes
,
no
eares
,
no
taft
,
no
life
.
Nay
there
is
an
opposition
to
all
.
[
2
](A12191-e2370-b)
2
There
is
an
opposition
.
A
naturall
man
perceiveth
not
the
things
of
God
,
neither
can
he
,
he
wants
senses
:
and
those
senses
hee
hath
are
set
against
goodnesse
,
as
the
Apostle
saith
he
esteemeth
them
foolishnesse
.
I
need
not
bee
much
in
so
easie
an
argument
,
that
you
are
well
enough
acquainted
with
.
Naturally
the
heart
is
shut
,
and
God
only
must
open
it
.
with
patience
men
of
contrarie
minds
,
waiting
when
God
in
due
time
giue
them
grace
to
repent
.
Grace
is
Gods
creature
it
is
none
of
our
owne
.
Therefore
take
heed
that
we
be
not
short
,
&
angry
spirited
,
if
we
cannot
haue
all
we
would
haue
of
those
that
are
under
us
,
children
,
or
servants
,
let
us
waite
Gods
time
,
he
opens
the
heart
in
his
time
.
And
if
wee
find
not
grace
wrought
in
our
owne
hearts
at
the
first
,
or
second
or
third
sermon
Let
us
doe
as
hee
at
the
Poole
of
Bethesda
,
lie
there
till
the
Angell
stirre
the
water
,
till
God
bee
effectuall
by
his
spirit
.
God
doth
it
and
he
only
doth
it
,
only
we
must
waite
,
he
will
doe
it
in
his
good
time
,
be
not
ouer
short-spirited
.
This
we
ought
to
obserue
out
of
these
words
God
opened
the
heart
of
Lydia
.
The
heart
is
put
for
the
whole
soule
,
There
is
no
sanctifying
grace
in
the
affections
but
it
comes
by
enlightning
the
understanding
,
we
see
the
grounds
of
it
in
the
understanding
first
:
God
opens
the
understanding
,
and
then
he
opens
the
memory
to
retaine
.
That
the
memory
may
bee
as
the
pot
of
Mannah
to
hold
heauenly
things
:
he
opens
and
strengthens
it
with
retention
to
keepe
them
,
and
he
opens
the
will
to
close
with
holy
things
,
and
the
affections
to
joy
and
delight
in
them
.
So
the
heart
is
the
whole
inward
man
,
he
not
only
enlightens
the
understanding
,
but
infuseth
grace
into
the
will
,
and
affections
,
into
the
whole
inward
man
.
We
must
take
it
in
that
extent
for
else
if
God
should
only
open
the
understanding
,
and
not
through
the
understanding
flow
into
the
will
by
the
power
of
his
spirit
,
the
will
would
alway
rebell
:
as
indeed
it
is
a
poysonfull
thing
;
there
is
nothing
so
malicious
next
the
divell
,
as
the
will
of
man
.
God
will
haue
one
way
,
and
it
will
haue
another
:
Therefore
God
doth
not
only
open
the
vnderstanding
to
conceiue
,
but
he
opens
the
will
to
close
with
,
and
to
imbrace
that
that
is
good
;
or
else
it
will
take
head
,
and
take
armes
against
the
understanding
in
that
that
is
good
,
and
neuer
come
to
the
worke
of
grace
:
Therefore
take
it
so
,
he
opened
the
will
and
affections
as
well
as
the
understanding
:
though
what-soeuer
is
in
the
will
,
and
affections
,
comes
through
the
understanding
,
as
well
as
heate
comes
through
light
.
God
opened
her
heart
,
to
what
end
?
To
attend
to
the
things
that
were
spoken
of
Paul
.
THe
word
signifies
,
to
applie
,
and
set
her
mind
to
the
things
that
Paul
said
,
to
joyne
and
fasten
the
mind
,
to
what
Paul
sayd
.
First
you
see
then
,
here
is
the
opening
of
the
heart
before
there
is
attending
,
before
there
can
bee
any
attending
,
The
reason
is
;
nothing
can
flow
but
from
a
sutable
facultie
,
and
ability
to
attend
is
a
power
and
act
of
the
soule
,
it
must
come
from
a
sanctified
power
of
the
soule
,
the
heart
must
first
bee
opened
,
and
then
the
heart
attends
.
God
sayth
,
he
will
circumcise
the
heart
,
and
then
we
shall
loue
him
,
he
sanctifies
the
heart
,
and
then
it
loues
him
.
God
changeth
and
altereth
the
frame
of
the
soule
,
and
then
holy
actions
come
from
it
.
First
,
grace
begins
with
the
abilities
and
powers
of
the
soule
,
the
heart
is
opened
,
and
then
come
holy
actions
sutable
.
There
is
no
proportion
betweene
holy
actions
,
and
an
vnsanctified
soule
,
the
heart
must
first
be
opened
,
and
then
it
attends
.
Whose
heart
the
Lord
opened
that
shee
attended
,
&c.
YOU
see
then
in
the
next
place
,
that
God
opening
the
heart
of
any
Christian
,
it
is
to
carrie
the
attention
to
the
word
.
shee
attended
to
what
Paul
spake
.
Where
true
grace
is
wrought
it
carries
not
to
speculation
or
to
practise
this
or
that
idle
dreame
,
but
where
the
heart
is
open
,
grace
carries
to
attend
to
the
word
,
especially
to
the
good
word
the
Gospell
of
Christ
.
As
grace
is
wrought
by
the
word
:
so
it
carries
the
soule
to
the
word
.
My
Sheepe
heare
my
voyce
,
you
are
none
of
mine
because
you
heare
not
my
word
.
A
delight
in
the
blessed
truth
of
God
is
an
argument
that
God
hath
first
opened
the
heart
.
Therefore
poore
soules
when
they
want
good
evidence
,
when
they
doubt
whether
their
estate
be
good
or
no
?
Let
them
consider
what
rellish
they
have
of
diuine
truths
.
Whether
it
be
connaturall
to
the
word
or
no
?
whether
it
be
savourie
or
no
?
whether
they
could
be
without
the
meanes
of
salvation
or
no
?
and
let
them
judge
of
themselves
by
their
delight
in
Gods
truth
,
her
heart
was
opened
to
attend
to
the
word
.
Shee
attended
to
the
things
which
were
spoken
of
Paul
.
WHich
were
the
blessed
truths
of
salvation
.
The
forgiuenesse
of
sinnes
,
The
free
mercy
of
God
in
Christ
.
The
particulars
are
not
set
downe
,
but
it
was
the
Gospell
,
and
shee
beleeued
upon
it
,
therefore
it
must
needes
be
the
word
of
faith
:
We
see
heere
then
,
that
The
Gospell
the
Ground
of
faith
:
The
seed
and
ground
of
faith
is
the
Gospell
.
Her
heart
was
opened
to
attend
to
that
,
that
Paul
spake
which
was
the
Gospell
.
And
indeed
so
it
is
.
The
foundation
of
faith
,
the
word
of
faith
is
the
Gospell
:
nothing
can
breed
faith
but
the
word
of
God
:
for
how
can
wee
hope
for
heauen
,
and
happinesse
,
but
by
the
mind
of
God
discovered
?
Can
we
looke
for
any
thing
but
GOD
must
discover
his
mind
to
bestow
it
?
and
where
haue
wee
the
mind
and
bosome
of
God
opened
to
us
,
is
it
not
from
the
scriptures
the
word
of
God
,
from
the
good
word
especially
?
It
is
called
the
word
of
grace
,
and
the
word
of
the
Kingdome
,
and
of
glory
;
The
word
of
life
:
because
by
it
all
these
blessed
things
are
conveyed
to
us
.
Now
it
is
not
the
word
simply
here
,
spoken
by
Paul
,
that
is
,
the
word
preached
by
an
authorized
minister
,
is
the
usuall
meanes
of
faith
,
her
heart
was
opened
to
attend
to
what
was
spoken
by
Paul
an
authorized
minister
,
so
the
word
preached
is
the
ordinary
though
not
the
sole
foundation
of
faith
.
Therefore
the
Apostle
saith
,
that
God
by
that
converted
the
world
,
by
the
foolishnesse
of
preaching
,
And
in
the
ladder
of
heauen
in
Rom.
10.
How
shall
they
call
on
him
of
whom
they
haue
not
heard
and
how
shall
they
preach
except
they
bee
sent
:
so
there
is
no
faith
without
teaching
.
The
point
is
playne
,
you
heare
it
oft
:
The
word
is
the
ground
of
faith
,
and
the
word
especially
as
it
is
preached
by
a
Paul
,
by
a
Minister
unfolding
it
.
Gods
people
,
to
pray
to
God
to
send
labourers
into
his
harvest
,
and
to
pray
that
the
Gospell
and
the
preaching
of
it
may
haue
a
free
passage
,
that
God
would
set
vp
lights
in
all
the
darke
corners
of
the
kingdome
,
and
every
where
to
those
that
are
in
darkenesse
,
and
in
the
shadow
of
death
:
And
blessed
are
their
indeauour
that
labour
,
that
the
Gospell
may
be
preached
in
euery
part
of
the
Kingdom
.
For
we
see
here
,
it
is
the
word
unfolded
,
the
unsearchable
riches
of
Christ
spread
open
,
the
Tapestry
laid
open
,
that
usually
beget
faith
.
The
mine
must
be
digged
:
people
must
see
it
familiarly
layd
open
.
Therfore
saith
he
here
,
Lydia's
heart
was
opened
,
and
shee
attended
to
the
word
spoken
by
Paul
.
There
are
these
foure
things
must
alwayes
be
in
the
senses
of
our
body
.
[
4
](A12191-e3320-b)
4
Things
requisite
to
●ight
.
If
wee
will
see
there
must
be
an
object
to
see
,
we
must
see
something
;
and
a
facultie
to
see
,
our
eye
;
and
then
a
light
whereby
wee
see
we
cannot
see
in
the
dark
And
then
there
must
bee
an
application
of
the
eye
to
see
the
object
by
that
light
.
So
in
spirituall
things
there
is
the
blessed
truth
of
God
,
the
mercie
of
God
in
Iesus
Christ
:
that
wee
may
see
these
things
,
wee
must
haue
a
light
by
which
we
may
see
them
.
And
there
must
be
a
power
to
see
which
is
the
sanctified
opened
understanding
,
when
the
understanding
is
opened
,
then
there
is
an
application
of
the
soule
to
attend
to
the
word
of
God
,
by
the
light
of
the
word
.
So
that
there
must
be
application
,
and
attention
to
the
word
:
before
the
word
can
doe
us
good
,
it
must
be
applyed
to
the
object
,
the
tast
to
the
thing
tasted
,
and
so
in
all
the
other
senses
.
Attention
is
a
speciall
thing
:
how
many
sermons
are
lost
in
this
Citie
,
that
are
as
seed
drowned
,
that
never
come
to
fruite
?
I
thinke
there
is
no
place
in
the
world
where
there
is
so
much
preaching
,
and
no
place
,
where
there
are
so
many
sermons
lost
;
why
;
because
people
want
a
retaining
power
,
and
facultie
to
attend
,
and
retaine
and
keepe
what
wee
heare
shee
attended
to
the
word
preached
.
To
giue
a
little
direction
in
this
poynt
of
attending
,
If
we
would
come
,
[
1
](A12191-e3400-b)
1
Search
our
wants
.
as
we
should
,
to
the
word
preached
:
let
us
search
our
wants
before
wee
come
,
and
all
the
occasions
wee
shall
have
to
encounter
with
,
all
temptations
,
that
we
are
like
to
encounter
with
,
let
us
fore-cast
by
presenting
to
our
soules
.
I
am
weake
in
knowledge
,
and
I
want
such
graces
.
I
am
like
to
encounter
with
such
temptations
,
I
am
too
weake
for
it
;
I
shall
meete
with
such
adversaries
,
I
know
not
how
to
answer
them
,
I
am
plunged
in
such
businesses
,
I
shall
be
lost
in
them
without
grace
:
then
the
soule
comes
with
a
mind
to
be
supplied
,
and
then
it
will
attend
,
and
will
pray
for
the
preacher
!
Oh
Lord
direct
him
that
he
may
speak
fitly
to
me
,
somewhat
for
my
understanding
,
somewhat
for
my
affections
,
somewhat
to
helpe
me
against
such
,
&
such
a
temptation
:
this
is
wanting
,
and
therfore
we
profit
no
more
by
the
word
then
we
doe
.
Then
when
we
come
to
heare
the
word
,
[
2
](A12191-e3420-b)
2
Come
with
subjection
.
let
us
heare
it
with
all
spirituall
subjection
,
as
that
Word
that
hath
power
to
Command
the
conscience
.
This
is
the
word
of
God
:
the
Minister
of
God
speaks
in
the
place
of
God
to
me
.
I
must
give
an
account
of
it
.
I
will
subject
my
conscience
to
it
:
It
is
spoken
with
evidence
,
and
proved
,
I
will
stoupe
to
it
.
Thus
we
should
come
with
subjection
of
soule
and
conscience
to
whatsoever
is
taught
;
and
not
come
to
judge
,
and
censure
,
or
to
delight
in
it
as
musique
,
as
if
wee
came
to
a
play
,
to
heare
some
prettie
sentences
:
but
come
to
heare
God
,
as
to
the
ordinance
of
God
,
come
as
to
that
Word
that
shall
judge
our
soules
at
the
latter
day
;
that
is
the
way
to
attend
.
Then
againe
,
if
we
would
attend
,
when
we
have
heard
the
word
of
God
,
[
3
](A12191-e3440-b)
3
To
get
the
word
ingrafted
.
let
us
labour
by
all
meanes
to
bring
it
neare
to
us
;
that
it
may
be
an
ingrafted
Word
,
that
the
soule
may
be
leavened
by
it
,
that
it
may
be
so
ingrafted
in
the
understanding
,
and
affections
that
we
may
thinke
the
better
,
in
the
vertue
of
it
,
and
love
,
and
speake
,
and
doe
the
better
as
a
Sience
savours
of
the
pla●●
it
is
put
into
.
Let
us
labour
that
the
word
of
God
may
be
written
in
our
soules
in
the
tables
of
our
hearts
:
that
the
truth
of
God
may
be
neare
us
,
as
any
temptation
shall
be
neare
us
,
or
any
corruption
neare
us
.
What
is
the
reason
wee
yeeld
to
corruptions
and
temptations
?
They
are
neare
,
and
the
Word
is
farre
off
,
We
never
attended
to
the
Word
to
bring
it
neare
home
.
If
the
word
were
as
neare
as
corruptions
,
and
temptations
,
that
it
were
ingrafted
,
and
in
vested
into
the
soule
,
we
should
have
the
word
readie
for
every
temptation
:
there
should
not
●e
a
temptation
offered
,
nor
a
corruption
arise
,
but
wee
should
subdue
it
,
and
beat
it
downe
with
the
blessed
truth
of
God
,
accompanied
with
the
spirit
.
Let
us
labour
to
get
it
neare
us
;
that
the
reasons
of
the
word
and
our
reason
,
that
the
judgment
of
God
,
and
our
iudgement
,
that
the
wil
of
God
,
&
our
own
wil
may
be
all
one
:
and
so
to
have
it
incorporated
,
and
naturalized
into
our
hearts
,
that
we
may
speake
and
thinke
,
and
doe
nothing
but
that
which
is
Divine
:
that
is
,
to
have
the
word
written
in
our
hearts
,
our
attention
should
be
to
that
end
.
Therefore
when
we
heare
,
we
should
doe
as
nature
doth
with
the
meate
we
eate
,
it
suckes
out
a
strength
sutable
for
every
part
,
every
part
hath
a
power
to
draw
out
nourishment
what
is
sutable
to
it selfe
:
so
when
wee
heare
the
word
of
God
,
we
should
be
able
to
say
this
is
good
for
such
,
and
such
an
end
,
and
never
leave
thinking
of
the
word
of
God
when
wee
have
heard
it
,
till
we
have
turned
the
word
into
our
soules
,
till
we
have
it
fixed
in
our
understandings
,
that
we
can
say
,
Now
I
know
it
;
till
we
have
subdued
our
hearts
to
it
,
and
we
be
molded
,
and
delivered
up
to
it
,
that
we
can
say
,
Now
I
have
it
;
now
the
word
is
mine
.
Let
us
never
leave
the
truth
wee
heare
till
we
be
brought
to
that
:
alas
to
what
purpose
is
it
to
heare
except
we
make
it
our
owne
,
as
nature
makes
the
meate
our
owne
that
we
eate
!
There
is
a
second
or
third
digestion
,
that
goes
before
digestion
be
perfectly
made
,
and
the
meate
turned
into
it
.
It
is
ruminating
,
and
meditating
,
and
altering
of
that
wee
heare
,
and
working
on
it
that
makes
spirituall
nourishment
:
thus
wee
should
doe
to
attend
to
purpose
.
And
that
we
may
doe
it
let
us
adde
some
meditations
to
these
practises
.
[
4
](A12191-e3470-b)
4
Meditation
.
Consider
first
of
all
whose
word
it
is
.
It
is
the
word
of
the
great
God
,
and
the
word
of
God
for
my
good
It
is
the
good
word
of
God
,
and
the
word
of
God
that
brings
me
much
good
,
eternall
salvation
if
I
obey
it
,
it
is
the
word
of
God
that
brings
eternall
damnation
if
I
obey
it
not
.
It
is
the
word
of
the
great
King
,
a
Proclamation
,
a
Law
whereby
I
shall
be
judged
,
and
perhaps
that
word
that
I
shall
not
heare
another
time
,
perhaps
the
spirit
may
worke
more
now
then
at
another
time
:
therefore
I
will
be
wise
,
&
give
way
to
the
spirit
of
God
,
and
not
beate
it
backe
,
perhaps
I
shal
never
have
such
a
gale
of
the
spirit
offered
againe
,
it
may
be
the
last
Sermon
I
shall
heare
while
I
live
:
we
should
have
such
meditations
,
we
that
speak
;
as
if
it
were
the
last
time
we
should
speake
;
and
you
that
heare
,
as
if
they
should
be
the
last
things
that
ever
you
should
heare
:
for
how
doe
wee
know
but
it
may
be
so
?
It
is
another
manner
of
matter
to
heare
,
then
we
take
it
.
Take
heed
how
yee
heare
saith
our
blessed
Saviour
:
We
heare
nothing
but
it
sets
us
forward
in
the
way
of
Grace
to
heaven
,
or
forward
to
hell
,
we
are
helped
by
it
to
heaven
,
or
else
hardened
by
it
further
to
hell
.
We
had
need
to
take
heed
how
we
heare
,
we
must
be
judged
by
that
wee
heare
:
and
that
that
wee
heare
now
negligently
,
and
carelesly
,
God
will
make
good
at
the
day
of
judgement
.
We
may
shake
off
(
as
prophane
spirits
doe
)
the
Ministers
exhortations
:
but
will
you
shake
off
depart
ye
Cursed
at
the
latter
day
?
Will
you
shake
off
that
sentence
,
you
would
not
heare
me
,
and
I
will
not
heare
you
?
Oh!
no
:
Therefore
shake
not
that
off
now
,
that
will
be
made
good
then
.
If
thou
entertaine
the
Gospell
now
,
God
will
make
it
good
then
;
if
thou
receive
mercie
now
,
he
will
shew
that
thou
art
acquitted
then
before
Divels
,
and
Angells
,
and
Men.
Let
us
regard
this
,
and
let
it
make
us
heare
the
word
with
attention
as
this
good
woman
here
.
God
opened
her
heart
,
and
shee
attended
to
the
things
that
were
spoken
of
Paul
.
But
you
will
aske
,
I
will
give
two
or
three
briefe
rules
of
discerning
.
[
1
](A12191-e3590-b)
1
When
wee
know
not
the
word
,
but
the
things
.
with
an
opened
underding
,
he
not
only
knowes
the
words
,
and
the
shell
in
preaching
the
word
of
God
,
but
the
things
:
he
knowes
not
only
what
faith
and
repentance
is
in
the
words
:
but
he
hath
a
spirituall
light
to
know
what
the
things
are
,
what
repentance
is
,
and
faith
,
and
love
,
and
hope
,
and
patience
,
hee
knowes
the
things
.
And
likewise
he
that
hath
attended
to
purpose
he
can
do
the
things
:
he
not
only
knowes
what
he
should
doe
:
but
by
the
grace
of
the
spirit
,
and
attending
upon
the
word
of
God
,
he
knowes
how
to
doe
them
.
Grace
teacheth
him
not
onely
that
hee
should
denie
himselfe
,
and
live
soberly
,
and
righteously
,
and
Godly
,
but
it
teacheth
him
how
to
live
soberly
and
righteously
,
and
Godly
.
Grace
,
when
we
attend
upon
the
word
as
wee
should
,
teacheth
us
to
doe
the
things
;
not
only
that
we
should
repent
,
and
pray
&c.
but
to
doe
them
it
opens
the
things
,
and
gives
abilitie
to
doe
them
.
And
in
the
next
place
,
[
2
](A12191-e3620-b)
2
The
soule
ecchoes
to
the
word
.
those
that
attend
as
they
should
doe
,
there
is
a
spirituall
eccho
in
their
soules
to
every
thing
that
is
taught
:
that
is
,
when
they
are
exhorted
to
beleeve
,
they
answer
,
Lord
I
will
beleeve
;
Lord
I
will
heare
,
I
will
repent
,
and
I
will
take
heed
of
such
sins
by
thy
grace
;
when
God
saith
seeke
my
face
;
Lord
thy
face
will
I
seeke
.
This
is
the
answer
of
a
good
conscience
,
this
eccho
,
where
there
is
attention
to
the
word
of
God
by
the
spirit
,
there
is
an
eccho
to
that
the
spirit
speaks
,
Lord
it
is
good
,
and
it
is
good
for
me
,
if
I
yeeld
to
this
,
if
I
doe
not
,
it
is
naught
for
me
to
put
off
repentance
till
another
day
;
I
desire
to
yeeld
now
,
and
oh
!
that
my
heart
were
directed
;
if
it
be
rebellious
,
and
not
yeelding
,
there
is
a
desire
that
the
heart
may
be
brought
into
subjection
to
every
truth
revealed
,
there
is
a
gracious
eccho
in
them
that
attend
to
purpose
.
Then
againe
those
that
doe
attend
from
a
sanctifing
grace
,
[
3
](A12191-e3650-b)
3
They
see
things
in
their
owne
light
.
they
see
things
by
another
light
,
by
a
spirit
of
their
owne
,
by
a
heauenly
light
,
by
a
species
in
their
owne
kind
,
spirituall
things
with
a
spirituall
light
.
Many
come
,
and
heare
sermons
,
and
can
discourse
,
and
wrangle
,
and
maintaine
janglings
of
their
owne
,
and
all
this
out
of
naturall
parts
,
and
out
of
pride
of
heart
:
but
a
gracious
holy
man
,
sees
spirituall
things
by
a
spirituall
light
,
in
their
owne
kind
.
A
man
that
is
borne
in
a
dungeon
,
and
neuer
saw
the
light
,
when
he
heares
discourse
of
the
Sun
,
and
stars
,
and
earth
,
and
flowers
,
and
plants
,
he
that
Imaginations
what
they
should
be
,
but
he
fancies
other
things
:
so
a
man
that
neuer
had
spirituall
eye-sight
,
to
see
spirituall
things
in
their
kinde
;
he
fancies
them
to
bee
this
and
that
,
but
he
sees
them
not
by
their
owne
light
,
many
speake
and
talke
of
good
things
,
but
it
is
by
the
spirit
of
other
men
,
out
of
books
,
and
hearing
and
not
by
a
spirit
of
their
owne
.
He
that
attends
by
grace
speakes
out
of
a
spirit
of
his
owne
,
and
not
out
of
other
mens
spirits
,
he
sees
spirituall
things
in
their
owne
colours
.
Thus
wee
see
how
to
discerne
spirituall
attention
.
And
he
that
knowes
what
this
meanes
,
Shee
attended
to
the
things
that
were
spoken
of
Paul
.
And
shee
was
baptized
,
and
her
houshold
.
shee
was
baptized
,
and
all
her
houshold
.
Baptisme
is
a
solemne
thing
,
it
is
the
seale
of
the
Covenant
of
grace
:
you
are
well
enough
acquainted
,
I
imagine
,
with
the
thing
,
therfore
I
will
not
enter
into
the
common
place
,
it
is
needlesse
.
As
the
whole
trinitie
was
at
the
Baptisme
of
Christ
,
so
euery
infant
that
is
baptized
,
is
the
Child
of
Christ
.
And
it
is
a
speciall
thing
that
we
should
meditate
of
.
We
slight
our
baptisme
and
thinke
it
needlesse
you
see
the
holy
woman
here
would
bee
baptized
presently
;
shee
would
haue
the
seale
of
the
covenant
.
There
are
many
that
are
not
booke-learned
,
that
cannot
read
,
at
least
they
haue
no
leasure
to
read
;
I
would
they
would
read
their
booke
in
their
Baptisme
:
and
if
they
would
consider
what
it
ministers
to
them
upon
all
ocasions
they
would
be
farre
better
Christians
then
they
are
.
Thinke
of
thy
Baptisme
when
thou
goest
to
God
,
especially
when
hee
seemes
angrie
,
it
is
the
seale
of
the
covenant
;
bring
the
promise
,
Lord
it
is
the
seale
of
thy
Covenant
,
thou
hast
prevented
mee
by
thy
grace
,
thou
brough
test
mee
into
the
Covenant
before
I
knew
my
right
hand
from
my
left
.
So
when
we
goe
to
Church
to
offer
our
seruice
to
God
,
thinke
,
by
baptisme
wee
were
consecrated
,
and
dedicated
to
God
,
we
not
only
receiue
grace
from
God
but
we
giue
our selues
to
God
.
Therefore
it
is
sacriledge
for
persons
baptized
to
yeeld
to
temptations
to
sinne
,
we
are
dedicated
to
God
in
baptisme
.
When
we
are
tempted
to
despaire
,
let
us
thinke
of
our
baptisme
:
wee
are
in
the
Covenant
of
Grace
,
and
haue
receiued
the
seale
of
the
Covenant
,
baptisme
.
The
divell
is
an
vncircumcised
,
damned
,
cursed
spirit
,
hee
is
out
of
the
Covenant
:
but
I
am
in
the
Covenant
:
Christ
is
mine
,
the
holy
Ghost
is
mine
,
and
God
is
mine
,
therefore
let
us
stand
against
all
the
temptations
of
that
vncircumcised
,
vnbaptized
damned
spirit
.
The
thinking
of
our
baptisme
thus
,
will
help
us
to
resist
the
Devill
,
he
is
a
coward
,
if
hee
bee
resisted
he
will
flee
:
and
what
will
better
resist
him
then
the
Covenant
of
grace
,
and
the
seale
of
it
?
When
we
are
tempted
to
sinne
,
let
us
thinke
,
what
haue
I
to
doe
with
sinne
?
by
baptisme
I
haue
union
with
the
death
of
Christ
;
he
died
to
take
away
sin
,
and
my
end
must
be
his
.
I
must
abolish
sin
in
my
nature
?
Shall
I
yeild
to
that
:
that
in
baptisme
I
haue
sworne
against
?
And
then
if
we
bee
tempted
to
despaire
for
sin
let
us
call
to
mind
the
promises
of
grace
,
and
forgiuenesse
of
sins
,
and
the
seale
of
forgiuenesse
of
sinnes
,
which
is
baptisme
:
For
as
water
in
baptisme
washeth
the
body
,
so
the
blood
of
Christ
washeth
the
soule
:
Let
us
make
that
use
of
our
baptisme
in
temptations
not
to
despaire
for
sin
.
And
in
conversing
among
men
;
let
us
labor
to
maintaine
the
vnitie
of
the
spirit
in
the
bond
of
peace
,
to
live
peaceably
.
Christians
must
not
fall
to
jarre
,
why
?
There
is
one
faith
,
and
one
Baptisme
,
have
wee
not
all
one
father
?
one
inheritance
,
one
baptisme
,
one
Religion
,
and
shall
wee
breake
one
with
another
for
trifles
,
they
forget
their
Baptisme
that
are
so
in
quarrells
.
Thus
if
wee
would
thinke
of
it
,
it
is
such
a
booke
as
would
be
readie
at
hand
for
all
services
.
And
then
for
our
children
▪
those
that
God
hath
committed
to
us
,
let
us
make
use
of
baptisme
,
do
they
die
in
their
infancie
?
make
this
use
of
it
,
I
have
assured
hope
that
my
child
is
gone
to
God
,
he
was
borne
in
the
Covenant
,
and
had
the
seale
of
the
Covenant
,
baptisme
,
why
should
I
doubt
of
the
salvation
of
my
child
?
If
they
live
to
yeares
of
discretion
,
then
be
of
good
comfort
,
he
is
Gods
Child
more
then
mine
,
I
have
dedicate
him
to
God
,
and
to
Christ
,
he
was
baptized
in
the
name
of
Christ
,
Christ
will
care
for
him
as
well
,
as
for
me
.
If
I
leave
my
Children
behind
me
they
are
Gods
,
and
Christs
children
,
they
have
received
,
the
seale
of
the
Covenant
;
baptisme
,
Christ
will
provide
for
them
:
and
he
that
provides
heaven
for
them
,
will
provide
all
things
in
the
way
to
heaven
necessarie
.
God
hath
said
,
I
will
be
the
God
of
thee
,
and
of
thy
children
,
they
are
in
Covenant
,
thine
they
were
Lord
.
A
man
may
commit
his
Children
to
God
on
his
death-bed
;
thou
gavest
them
me
,
and
I
commit
them
to
thee
againe
,
as
before
I
did
by
baptisme
.
All
this
wee
have
by
thinking
of
our
baptisme
.
If
we
looke
no
further
(
as
prophane
spirits
doe
not
)
then
the
water
,
and
the
elements
,
we
can
have
no
comfort
by
these
things
:
but
wee
should
consider
Gods
blessed
institution
,
and
ordinance
,
to
strengthen
our
faith
.
And
to
our
children
when
they
come
to
yeares
,
baptisme
is
an
obligation
to
beleeve
;
because
they
have
received
the
seale
before
hand
,
and
it
is
a
meanes
to
beleeve
.
Shee
was
Baptized
And
her
houshold
.
Alas
!
in
many
places
now
they
are
hells
because
there
is
little
regard
had
of
instructing
of
them
.
Beloved
,
many
poore
soules
have
had
occasion
to
blesse
God
forever
,
that
they
haue
bin
grafted
into
such
good
families
.
And
put
case
sometimes
,
Lydia
was
baptized
,
and
her
houshold
.
And
she
besought
them
saying
,
if
you
have
judged
me
faithfull
to
the
Lord
come
to
my
house
and
abide
there
.
HEre
is
the
fruit
of
Lydia's
conversion
,
when
shee
was
converted
,
and
baptized
,
shee
intreated
the
Apostles
to
come
to
her
house
,
and
abide
there
,
and
she
prevailed
,
shee
constrained
them
by
a
morrall
kind
of
violence
they
suffered
themselves
to
be
overcome
.
If
you
have
judged
mee
faithfull
&c.
Come
to
my
house
and
abide
there
.
Here
is
her
invitation
;
and
the
argument
that
she
forceth
it
by
.
If
you
have
judged
me
faithfull
to
Christ
,
then
come
to
my
house
.
To
speake
a
little
of
her
argument
,
whereby
shee
forced
the
blessed
Apostle
,
and
the
rest
to
her
house
.
If
yee
have
judged
me
faithfull
.
IT
is
a
most
binding
argument
.
If
you
judge
me
faithfull
,
you
must
judge
me
a
child
of
God
,
an
heire
of
heaven
,
the
Spouse
of
Christ
,
you
must
judge
mee
all
these
,
and
the
like
.
If
you
have
judged
mee
faithfull
come
to
my
house
.
And
if
you
judge
me
so
,
can
you
denie
me
this
courtesie
.
It
is
a
conjuring
,
wondrous
forcible
argument
.
If
you
have
judged
mee
faithfull
.
It
implies
that
S.
Paul
,
and
holy
men
would
be
more
strange
else
.
And
so
there
should
not
be
intimate
familiaritie
(
converse
there
may
be
,
but
not
familaritie
)
with
those
that
are
not
faithfull
.
Indifferent
carriage
to
all
alike
shewes
a
rotten
heart
:
those
that
make
no
difference
betweene
good
Christians
and
formall
hypocrites
,
No
;
but
if
you
have
judged
me
faithfull
come
to
my
house
.
As
if
she
had
said
,
I
know
your
spirits
are
such
,
that
except
you
judge
me
faithfull
,
you
will
not
take
this
courtesie
at
my
hands
.
The
wisedome
that
is
from
above
is
so
.
Grace
Sweetnes
the
Carriage
,
and
alters
a
mans
disposition
.
Those
that
have
felt
pittie
from
God
,
are
mercifull
to
others
.
Therefore
if
you
have
judged
mee
faithfull
,
&c.
It
was
an
argument
of
a
great-deale
of
sinceritie
,
to
appeale
to
their
knowledge
and
judgement
,
If
you
have
judged
me
faithfull
.
If
she
had
not
beene
sincere
she
would
not
have
done
so
:
but
sinceritie
makes
a
man
bold
to
appeale
to
God
himselfe
.
Lord
thou
knowest
that
I
love
thee
saith
S.
Peter
,
and
If
there
be
any
iniquitie
in
my
heart
saith
David
,
they
dare
appeale
to
God
and
to
Gods
people
,
if
yee
have
judged
me
faithfull
.
In
this
speech
likewise
shee
desires
to
have
confirmation
of
her
estate
from
the
Apostles
.
If
you
have
judged
mee
faithfull
,
doe
me
this
courtesie
.
And
would
it
not
comfort
her
soule
to
have
the
judgement
of
so
strong
a
man
as
Paul
?
It
is
a
great
strengthening
not
onely
to
have
the
spirit
of
God
witnesse
for
us
,
but
the
spirit
of
God
in
others
.
And
sometimes
in
temptations
,
the
judgment
of
others
will
doe
us
more
good
then
our
owne
,
in
a
darke
state
:
Therefore
wee
should
appeale
to
those
that
feare
God
to
judge
us
faithfull
;
though
we
be
in
a
mist
,
and
in
darkenesse
sometimes
:
that
we
are
not
able
to
judge
of
our
owne
condition
.
And
indeed
when
we
judge
the
people
to
be
truly
good
,
of
Saints
.
If
you
haue
judged
me
faithfull
.
That
is
the
bond
.
Her
invitation
is
,
Come
to
my
house
,
and
and
abide
there
.
YOU
see
many
sweet
graces
presently
after
shee
beleived
,
And
not
onely
so
but
she
desired
to
be
edified
by
them
:
So
you
see
these
two
graces
especially
upon
beleeuing
,
a
bountifull
louing
heart
,
shee
intreated
them
not
onely
to
come
to
her
house
,
but
to
abide
there
a
good
while
,
as
they
did
.
And
here
was
her
desire
to
bee
edified
.
And
a
boldnesse
to
appeare
to
owne
Christ
,
and
his
ministers
in
dangerous
times
:
for
in
those
times
it
was
a
dangerous
thing
to
appeare
to
be
a
Christian
;
they
were
worse
hated
then
the
Iewes
were
,
though
both
were
hated
:
yet
Christians
were
,
aboue
all
:
Therefore
false
Christians
would
be
circumcised
,
they
would
be
Iewes
,
You
see
in
Generall
,
true
faith
that
works
loue
and
workes
by
loue
:
It
workes
loue
in
the
heart
,
and
by
loue
it
works
all
duties
of
hospitallity
,
and
bounty
by
loue
.
When
it
hath
wrought
that
holy
affection
,
it
works
by
that
holy
affection
?
You
see
here
it
is
neuer
without
fruit
,
presently
faith
brings
forth
fruit
,
as
soone
as
shee
was
baptized
.
shee
shewes
her
loue
,
to
the
Apostles
,
and
their
company
,
and
her
bounty
and
her
boldnesse
in
the
cause
of
Christ
.
We
say
of
a
graft
,
it
is
grafted
to
purpose
,
if
it
take
,
and
bring
forth
fruite
,
so
shee
being
a
new
sience
graft
into
Christ
,
shee
tooke
presently
as
soone
as
she
was
baptized
into
Christ
,
here
is
the
fruite
of
loue
and
bounty
,
and
boldnesse
in
the
cause
of
Christ
.
Zacheus
as
soone
as
euer
he
beleeved
,
halfe
my
goods
I
giue
to
the
poore
.
So
wee
see
the
Gaoler
afterwards
presently
upon
beleeving
,
he
entertained
the
Apostles
with
a
feast
and
washed
their
wounds
.
Take
heed
of
a
barren
dead
faith
,
it
is
a
false
faith
if
thou
beleeue
indeed
faith
will
worke
loue
,
and
worke
by
loue
,
as
it
did
in
this
blessed
woman
,
her
faith
knit
her
to
Christ
in
heauen
,
her
loue
was
as
the
branches
of
the
tree
,
her
faith
knit
her
to
the
roote
:
but
loue
as
the
branches
reached
to
others
,
her
branches
reached
fruit
to
the
Apostle
and
his
company
.
So
it
is
the
nature
of
faith
that
knits
us
to
Christ
,
the
same
spirit
of
loue
knits
us
to
others
,
and
reacheth
forth
fruit
to
all
wee
converse
with
.
[
1
](A12191-e4650-b)
1
To
Christ
.
loue
to
Christ
to
whom
wee
are
ingrafted
,
and
loue
to
the
ministers
of
Christ
.
We
cannot
shew
kindnesse
to
Christ
,
he
is
in
heauen
:
but
his
ministers
,
[
2
](A12191-e4660-b)
2
To
his
members
.
and
his
poore
are
upon
the
earth
when
wee
can
buy
ointment
to
poure
on
Christs
feete
his
poore
members
,
and
his
Ministers
;
and
loue
to
the
word
of
God
,
[
3
](A12191-e4680-b)
3
To
his
Word
.
they
are
the
three
issues
of
a
gracious
beleeuing
heart
,
and
where
they
are
not
,
there
is
no
faith
at
all
.
I
beseech
you
let
us
imitate
this
blessed
woman
.
You
see
here
the
name
of
Lydia
,
is
precious
in
the
Church
:
the
name
of
Lydia
,
(
as
it
is
sayd
of
Iosiah
)
it
is
as
a
boxe
of
oyntment
powred
out
:
the
name
of
Lydia
cannot
bee
named
in
the
Church
,
but
there
is
a
sweete
sauour
with
it
.
As
soone
as
shee
beleeued
;
the
Holy
Ghost
,
the
spirit
of
GOD
blowing
upon
the
garden
of
her
heart
,
where
the
spice
of
Grace
was
sowed
,
stirred
vp
a
sweete
sent
of
faith
and
of
bountie
and
liberalitie
in
the
cause
of
Christ
.
Let
not
this
bee
in
vaine
to
us
:
but
euery
one
of
us
labour
to
bee
like
Lydia
:
you
see
what
loadestone
drew
PAVL
heere
to
goe
unto
her
house
:
shee
had
Faith
,
and
shee
expressed
it
in
loue
.
Let
us
labour
to
haue
faith
,
and
to
expresse
it
in
loue
to
GOD
vnto
CHRIST
,
to
his
people
,
and
word
,
and
ordinances
that
haue
his
stampe
on
them
,
and
let
us
boldly
owne
the
cause
of
CHRIST
:
let
us
not
regard
the
censures
of
vaine
men
that
say
thus
and
thus
.
Faith
and
loue
forget
danger
,
it
is
bold
.
Shee
forgot
all
the
danger
that
shee
was
in
by
countenancing
Paul
and
such
men
.
Let
us
labour
for
faith
and
loue
and
wee
shall
not
say
this
and
that
.
There
is
a
Lion
in
the
way
,
but
wee
shall
goe
on
boldly
vntill
wee
doe
receiue
the
end
of
our
faith
and
loue
,
the
salvation
of
our
soules
.
FINIS
.
A
Rescue
from
DEATH
,
with
a
Returne
of
Praise
.
PSAL.
107.17
.
&c.
Fooles
because
of
their
transgressions
,
and
because
of
their
iniquities
are
afflicted
,
&c.
THis
Psalme
containeth
some
passages
concerning
Gods
particular
sweete
Providence
,
a
preservation
of
those
things
in
being
that
God
hath
given
to
have
a
being
.
The
Prophet
here
of
purpose
opposeth
the
profane
conceits
of
them
,
that
thinke
God
sits
in
heaven
,
and
lets
things
goe
on
earth
as
if
he
cared
not
for
them
,
it
was
the
fault
of
the
best
Philosophers
to
ascribe
too
much
to
second
causes
.
The
Psalmist
here
shewes
that
God
hath
a
most
particular
providence
in
every
thing
.
Gods
providence
.
The
first
instance
is
of
those
that
wander
in
the
wildernes
hungrie
and
thirstie
,
vers.
4.
They
cry
and
God
regards
them
.
The
second
is
in
verse
10.
They
that
sit
in
darkenesse
and
in
the
shadow
of
death
,
bound
in
iron
,
They
cry
and
the
Lord
heareth
them
.
The
third
is
in
the
words
of
the
text
,
Fooles
for
their
transgressions
are
afflicted
,
their
soule
abhorreth
all
manner
of
meate
,
him
instanceth
in
sicknesse
the
most
ordinary
affliction
,
and
shewes
that
God
hath
a
most
particular
providence
even
in
that
.
The
fourth
is
in
vers.
23
Those
that
goe
downe
into
the
Sea
,
they
see
experiments
of
Gods
particular
providence
.
Since
the
fall
,
the
life
of
man
is
subject
to
a
wondrous
many
inconveniences
,
which
wee
have
brought
on
us
by
our
sins
,
now
in
this
varietie
it
is
a
comfortable
thing
to
know
Gods
care
of
us
in
our
wandrings
,
and
imprisonments
,
in
our
sicknesse
&c.
But
to
omit
the
other
3.
and
to
come
to
that
,
that
is
proper
to
the
place
,
that
is
,
the
instance
of
Gods
providence
in
sicknesse
.
Fooles
because
of
their
transgressions
,
and
because
of
their
iniquities
are
afflicted
,
&c.
In
these
words
you
have
;
First
the
cause
of
this
visitation
,
Transgression
,
and
iniquitie
.
And
then
the
kind
of
this
visitation
,
sicknesse
.
And
the
extremitie
in
two
branches
;
Their
soule
abhorreth
all
manner
of
meate
,
and
secondly
,
They
draw
neere
to
the
gates
death
.
And
then
the
carriage
of
the
affected
and
sicke
parties
,
They
cry
unto
the
Lord
in
their
distresse
.
And
the
remedie
of
the
vniversall
and
great
Physitian
,
He
saves
them
out
of
their
distresse
.
And
the
manner
of
this
remedie
,
Hee
sent
his
word
and
healed
them
,
his
operative
,
and
commanding
word
,
so
as
it
workes
with
his
command
.
Lastly
,
the
fee
that
this
high
Commander
askes
for
,
all
the
tribute
or
reward
that
he
expects
,
is
Praise
,
and
Thankesgiving
.
Oh
that
men
would
therefore
praise
the
Lord
for
his
goodnesse
,
and
his
wondrous
workes
for
the
children
of
men
,
&c.
So
you
see
this
Scripture
conteines
several
passages
betweene
God
,
and
man
,
in
misery
,
and
in
deliverance
.
In
misery
,
God
afflicts
man
for
his
sinne
,
the
passage
of
man
to
God
is
,
hee
cryes
to
God
,
Gods
passage
backe
againe
,
is
his
deliverance
:
and
then
his
returne
backe
againe
must
bee
Thankesgiving
.
So
here
is
a
double
visitation
,
in
justice
,
God
correcting
sinne
,
and
then
a
visitation
in
mercie
upon
their
crying
and
praying
,
God
restores
them
;
and
then
mans
dutie
,
Thankesgiving
:
But
to
proceed
in
order
.
Fooles
because
of
their
transgressions
,
&c.
HERE
you
have
first
the
qualitie
of
the
persons
set
downe
.
Fooles
.
Wee
must
understand
by
fooles
,
wicked
fooles
,
not
such
fooles
as
are
to
be
begged
as
we
say
,
Wisedome
it selfe
,
those
that
thinke
themselves
wise
,
that
are
conceitedly
wise
,
they
are
these
fooles
here
.
In
the
phrase
of
Scripture
,
and
the
language
of
the
Holy
Ghost
,
every
sinner
is
a
foole
.
It
were
a
disgracefull
terme
if
any
man
should
give
it
,
but
let
no
man
stumble
at
it
,
it
comes
from
the
wise
God
,
that
knowes
what
wisedome
is
,
and
what
is
folly
.
If
a
foole
shall
call
a
man
foole
,
hee
doth
not
regard
it
,
but
if
a
wiseman
,
especially
the
God
of
wisedome
call
a
man
foole
,
hee
hath
reason
to
regard
it
,
who
can
judge
better
of
wisedome
then
God
,
who
is
onely
wise
?
Why
wicked
men
are
termed
fooles
.
Why
are
wicked
men
fooles
,
and
Gods
children
,
so
farre
as
they
yeeld
to
their
lusts
?
In
divers
respects
.
[
1
](A12191-e12060-b)
1
For
lack
of
discerning
.
First
,
For
lacke
of
discerning
in
all
the
carriage
,
and
passages
of
their
lives
.
You
know
a
foole
is
such
a
one
as
cannot
discerne
the
difference
of
things
,
that
is
defective
in
his
judgement
;
discerning
,
and
judgement
,
that
especially
tries
a
foole
:
when
he
cannot
discerne
betweene
pearles
and
pebbles
between
Iewels
,
and
ordinary
base
things
,
so
wicked
men
are
defectiue
in
their
judgments
they
cannot
discerne
aright
betweene
spirituall
and
heavenly
things
,
and
other
things
,
all
your
worldly
fooles
he
hunts
after
and
placeth
his
happinesse
in
things
meaner
then
himselfe
,
hee
takes
shadowes
for
substances
.
A
foole
is
led
with
his
humour
,
[
2
](A12191-e12100-b)
2
For
passion
and
his
lust
even
as
the
beast
,
so
there
is
no
wicked
man
that
shakes
of
the
feare
of
God
,
(
which
is
true
wisedome
,
)
but
hee
is
led
with
his
humour
,
and
passion
,
and
affection
to
some
earthly
thing
.
Now
a
man
can
never
bee
wise
,
and
passionate
unlesse
in
one
case
,
when
the
good
is
so
exceeding
that
no
passion
can
be
answerable
as
in
zeale
,
in
divine
matters
,
that
will
excuse
all
exorbitant
carriage
otherwise
.
When
David
danced
before
the
Arke
,
a
man
would
thinke
it
had
beene
a
foolish
matter
except
it
had
been
in
a
divine
businesse
,
when
the
matter
is
wondrous
great
that
it
deserues
any
pitch
of
affection
then
a
man
may
be
eager
,
and
wise
:
but
for
the
things
of
this
life
,
for
a
man
to
disquiet
himselfe
and
others
,
to
hunt
after
a
vaine
shadow
,
(
as
the
Psalmist
saith
)
after
riches
and
honour
;
and
to
negl●ct
the
mayne
end
of
a
mans
life
,
it
is
extreame
folly
a
man
that
is
passionate
in
this
respect
cannot
be
wise
,
all
fooles
are
passionate
,
and
wicked
men
have
their
affections
set
deeply
on
somewhat
else
besides
God
.
Because
passion
presents
things
in
a
false
glasse
,
rich
man
in
the
Gospell
,
is
called
a
foole
,
and
in
Ier.
17.
hee
speaks
of
a
man
that
labors
all
his
life
time
,
and
in
the
end
is
a
foole
;
Is
not
he
a
foole
that
will
carrie
a
burthen
,
and
load
himselfe
in
his
journey
more
then
hee
needs
,
and
is
not
hee
a
spirituall
foole
,
that
loads
himselfe
with
thick
clay
(
as
the
Prophet
calls
it
)
and
makes
his
pilgrimage
more
cumbersome
then
hee
needs
?
Is
not
hee
a
foole
that
layes
the
heaviest
weight
on
the
weakest
:
that
puts
off
the
heaviest
burthen
of
repentance
,
to
the
time
of
sicknesse
,
and
trouble
,
and
death
,
when
all
his
troubles
meete
in
a
center
as
it
were
,
and
hee
hath
enough
to
doe
to
conflict
with
his
sicknes
.
Againe
,
hee
is
a
foole
that
will
play
with
edge-tooles
,
[
3
](A12191-e12310-b)
3
Iesting
with
sinne
.
that
makes
a
sport
of
sinne
,
hee
is
a
foole
that
provokes
his
betters
,
that
shootes
up
arrowes
,
and
casts
up
stones
,
that
shall
fall
on
his
owne
head
,
hee
that
darts
out
oathes
,
and
blasphemies
against
God
,
that
shall
returne
backe
upon
his
owne
pate
,
many
such
fooles
there
are
,
God
will
not
hold
them
guiltlesse
.
He
is
a
foole
that
knowes
not
,
or
forgets
his
end
,
[
4
](A12191-e12380-b)
4
Forgetfulnesse
of
his
end
.
every
wicked
man
forgets
the
end
wherfore
he
liues
in
the
world
,
hee
comes
here
into
the
world
,
and
liues
,
and
is
turned
out
of
the
world
againe
,
and
never
considers
the
worke
that
he
hath
to
doe
here
,
but
is
carried
like
a
foole
,
with
affections
,
and
passions
to
earthly
things
,
as
if
hee
had
been
borne
only
for
them
.
A
wiseman
hath
an
end
prefixed
in
all
that
hee
doth
,
and
hee
works
to
that
end
.
Now
there
is
no
man
,
but
a
sound
sanctified
Christian
that
hath
a
right
end
,
and
that
works
to
that
end
,
other
men
pretend
they
haue
an
end
,
and
they
would
serue
God
,
&c.
They
pretend
heaven
,
but
they
worke
to
the
earth-ward
,
like
moles
,
they
digge
in
the
earth
,
they
work
not
to
the
end
they
pretend
to
fixe
to
themselues
:
All
men
how
wittie
soeuer
they
are
otherwise
in
worldly
respects
,
they
are
but
fooles
.
As
we
say
of
owles
,
they
can
see
,
but
it
is
by
night
so
wicked
men
are
wittie
but
it
is
in
the
workes
of
darkenesse
they
are
wise
in
their
owne
generation
,
counsell
was
an
oracle
,
yet
he
was
not
wise
to
prevent
his
owne
destruction
.
He
is
a
madman
,
a
foole
that
hurts
and
wounds
himselfe
,
[
5
](A12191-e12500-b)
5
He
wounds
himselfe
.
none
else
will
doe
so
,
wicked
carnall
men
,
they
wound
,
and
hurt
,
and
stab
their
owne
consciences
,
oh
if
any
man
should
doe
them
but
the
thousandth
part
of
the
harme
that
they
doe
themselves
every
day
,
they
would
not
indure
it
,
they
gall
,
and
load
their
consciences
with
many
sins
,
and
they
doe
it
to
themselves
;
therefore
it
is
a
deserved
title
that
is
given
them
.
God
meetes
with
the
pride
of
men
in
this
terme
of
folly
:
for
a
wicked
man
above
all
things
is
carefull
to
avoid
this
imputation
of
foole
,
account
him
what
you
will
,
so
you
account
him
,
a
shrewd
man
withall
,
that
can
over-reach
others
,
that
he
is
craftie
and
wise
,
he
glories
in
the
reputation
of
wisedome
,
though
God
account
him
a
foole
,
and
hee
shall
bee
found
so
afterward
,
and
to
abate
the
pride
of
men
,
Hee
brings
a
disgracefull
terme
over
their
wit
and
learning
,
and
calls
them
fooles
.
This
should
abase
any
man
that
is
not
a
right
and
sound
Christian
,
God
of
wisedome
,
and
the
Scripture
that
is
GODS
word
esteemes
of
all
wicked
men
,
bee
they
what
they
will
,
to
be
fooles
,
and
that
in
their
owne
judgements
if
they
bee
not
Atheists
,
if
they
will
grant
the
principles
they
pretend
to
beleeve
.
Let
this
therefore
bee
an
aggravation
in
your
thoughts
when
you
are
tempted
to
commit
any
sinne
,
Oh!
besides
that
it
is
a
transgression
and
rebellion
against
Gods
commandement
,
it
is
follie
in
Israel
,
and
this
will
bee
bitternesse
in
the
end
.
[
2
](A12191-e12680-b)
2
Aggravation
of
sinne
.
Is
hee
not
a
foole
,
that
will
doe
that
in
an
instant
,
that
hee
may
repent
many
yeeres
after
?
Is
hee
not
a
foolish
man
(
in
matter
of
dyet
)
that
will
take
that
,
that
he
shall
complaine
of
a
long
time
after
?
None
will
bee
so
foolish
in
outward
things
.
So
when
we
are
tempted
to
sinne
,
thinke
,
is
it
not
follie
to
doe
this
,
when
the
time
will
come
that
I
shall
wish
it
undone
againe
,
with
the
losse
of
a
world
if
I
had
it
to
giue
?
And
begge
of
God
the
wisedome
of
the
holy
Ghost
,
[
3
](A12191-e12750-b)
3
Begge
spirituall
wisdome
.
to
judge
aright
of
things
,
the
eye
salve
of
the
Spirit
of
God
,
to
discerne
of
things
that
differ
:
to
judge
spirituall
riches
to
be
best
,
and
spirituall
nobilitie
and
excellencie
to
be
best
,
and
to
judge
,
of
sinfull
courses
to
be
base
,
how
ever
otherwise
gainfull
let
us
labour
for
grace
,
The
feare
of
the
Lord
is
the
beginning
of
wisedome
,
those
that
doe
not
feare
the
Lord
they
haue
no
wisedome
.
[
4
](A12191-e12790-b)
4
Not
to
passe
for
the
censures
of
the
wicked
And
passe
not
for
the
vaine
censures
of
wicked
men
,
thou
art
hindred
from
the
practise
of
religious
duties
and
from
a
conscionable
course
of
life
,
why
?
Perhaps
thou
shalt
be
accounted
a
foole
by
whom
?
By
those
that
are
fooles
indeed
,
in
the
judgement
of
him
who
is
wisedome
indeed
,
God
himselfe
:
who
would
care
to
be
accounted
a
foole
of
a
foole
?
We
see
the
scripture
judgeth
wicked
men
here
to
be
fooles
.
Wee
must
not
extend
it
only
to
wicked
men
,
My
wounds
stinke
and
are
corrupt
because
of
my
foolishnesse
,
and
in
Psa.
73.
So
foolish
was
I
and
ignorant
,
&c.
Therefore
when
any
base
thought
of
Gods
providence
comes
in
our
mind
,
or
any
temptation
to
sin
let
us
thinke
it
folly
and
when
we
are
overtaken
with
any
sin
,
let
us
be-foole
our selues
,
and
judge
it
as
God
doth
to
bee
foolishnesse
,
this
is
the
ground
and
foundation
of
repentance
:
So
much
for
the
quality
of
the
person
here
described
,
Fooles
.
I
come
to
the
Cause
.
Because
of
their
transgressions
and
because
of
their
iniquities
.
Transgression
,
especially
hath
reference
to
rebellion
against
God
,
and
his
ordinances
in
the
first
table
,
Iniquity
,
hath
reference
to
the
breach
of
the
second
table
against
men
,
and
both
these
have
their
rise
from
folly
,
for
want
of
wisedome
causeth
rebellion
against
God
,
and
iniquity
against
men
,
all
breaches
of
Gods
will
come
from
spirituall
folly
.
Why
doth
hee
begin
with
transgressions
against
the
first
table
,
and
then
iniquities
the
breach
of
the
second
?
Because
all
breaches
of
the
second
table
issue
from
the
breach
of
the
first
a
man
is
never
vniust
to
his
neighbours
,
second
table
is
like
the
first
that
is
,
our
loue
to
our
neighbour
is
like
to
our
loue
of
God
,
not
only
like
it
but
it
springs
from
it
:
for
all
comes
from
the
loue
of
God
,
therfore
the
first
command
of
the
first
table
runs
through
all
the
Commandements
,
Thou
shalt
honour
God
;
and
honour
man
,
because
we
honour
God
.
A
man
never
denies
obedience
to
his
superiour
to
the
magistrate
,
&c.
but
he
denies
it
to
God
first
,
a
man
never
wrongs
man
,
but
he
disobeys
God
first
,
Therefore
the
Apostles
lay
the
duties
of
the
second
table
in
the
Scriptures
vpon
the
first
,
Saint
Paul
alway
begins
his
Epistles
,
with
the
duties
to
God
,
and
religion
and
when
he
hath
discharged
that
he
comes
to
parents
,
and
masters
,
and
children
,
and
servants
,
and
such
particular
duties
,
because
the
spring
of
our
duty
to
man
,
is
our
duty
to
God
,
and
the
first
justice
is
the
justice
of
religion
to
God
,
when
we
are
not
just
to
giue
God
his
due
:
thereupon
come
all
breaches
in
our
civill
conversation
,
and
commerce
with
men
,
for
want
of
the
feare
of
God
,
men
doe
this
,
as
Ioseph
sayd
,
how
shall
I
doe
this
and
offend
God
?
and
Abraham
he
had
a
conceit
they
would
abuse
his
wife
,
Surely
the
feare
of
God
is
not
here
,
therefore
he
thought
they
would
not
bee
afraid
to
doe
any
thing
,
he
that
feares
not
God
if
opportunitie
serue
,
he
will
not
be
afraid
to
violate
the
second
table
hee
that
feares
God
hee
will
reason
,
how
shall
I
doe
this
,
to
wrong
another
in
his
name
,
and
reputation
,
or
in
his
estate
,
&
sin
against
God
?
for
I
cannot
sinne
against
man
,
but
I
must
first
sin
against
God
,
that
is
the
reason
he
sets
it
downe
thus
,
transgressions
and
iniquities
.
See
an
vnhappy
succession
of
sinne
,
Take
heed
of
the
beginnings
of
sinne
,
Are
afflicted
.
HEE
meanes
especially
that
affliction
of
sicknesse
as
appeares
by
the
words
following
.
Sinne
the
cause
of
sicknesse
.
Sin
is
the
cause
of
all
sicknesse
.
Fooles
for
their
transgressions
,
and
iniquities
are
afflicted
:
for
Gods
quarrell
is
especially
against
the
soule
,
and
to
the
body
because
of
the
soule
,
I
will
not
dwell
on
this
point
having
spoken
of
it
,
The
Use
that
I
will
make
of
it
now
shall
bee
,
If
sinne
be
the
cause
of
all
sicknesse
,
Let
us
justifie
God
,
and
condemne
our selues
,
complaine
of
our selues
,
and
not
of
God
;
Wherfore
doth
the
living
man
complaine
,
and
murmure
,
and
fret
,
Man
suffereth
for
his
sinne
,
Iustifie
God
and
judge
our selues
.
I
wil
beare
the
wrath
the
Lord
because
I
have
sinned
against
him
,
judge
our
selues
and
we
shall
not
bee
judged
.
[
2
](A12191-e13700-b)
2
To
be
patient
.
Then
againe
is
sin
the
cause
of
sicknes
,
it
should
teach
us
patience
,
I
held
my
tongue
because
thou
Lord
diddest
it
,
Shall
not
a
man
be
patient
in
that
he
hath
procured
by
his
owne
evill
and
sin
?
[
3
](A12191-e13740-b)
3
Search
out
our
particular
sin
.
And
search
our selues
,
for
usually
▪
it
is
for
some
particular
sin
,
which
conscience
will
tell
a
man
of
,
and
sometimes
the
kind
of
the
punishment
will
tell
a
man
,
for
sins
of
the
body
,
God
punisheth
in
the
body
he
payes
men
home
,
in
their
owne
coyne
,
what
measure
a
man
measureth
to
others
shall
bee
measured
to
him
againe
.
If
a
man
have
beene
cruell
to
others
,
God
will
stirre
vp
those
that
shall
be
so
to
him
,
therefore
we
should
labour
to
part
with
our
particular
transgressions
and
iniquities
.
It
is
a
generall
truth
for
all
ills
whatsoeuer
as
well
as
this
of
sicknesse
.
David
roared
,
his
moysture
was
turned
into
the
drought
of
summer
,
what
course
doth
hee
take
?
he
doth
not
run
to
the
Physitian
presently
but
goes
to
God
.
Then
sayd
I
it
was
an
inward
resolution
,
and
speech
of
the
mind
,
then
I
concluded
with
my selfe
,
I
will
confesse
my
sinne
to
God
,
and
thou
for
gavest
my
iniquities
and
sinne
,
so
body
,
and
soule
were
healed
at
once
.
I
would
this
were
considered
that
wee
might
carry
our selues
more
Christian-like
vnder
any
affliction
whatsoever
,
as
a
bull
in
a
net
as
the
Prophet
speakes
,
when
God
hampers
them
in
some
judgement
?
They
looke
to
the
second
causes
,
and
neuer
looke
to
cleare
the
conscience
,
of
sinne
,
nor
never
looke
to
God
,
when
indeed
the
ground
of
all
is
God
offended
by
sinne
,
Fooles
for
their
transgressions
are
afflicted
.
We
by
our
sins
put
a
rod
into
Gods
hand
,
A
rod
for
the
fooles
backe
as
Salomon
saith
,
and
when
wee
will
be
fooles
wee
must
needs
indure
the
scourge
and
rod
in
one
kind
or
other
:
those
that
will
sin
must
looke
for
a
rod
,
it
is
the
best
reward
of
wicked
,
and
vaine
fooles
that
make
a
jest
of
sinne
,
(
as
the
wiseman
saith
)
They
cast
firebrands
,
and
say
am
I
not
in
jest
?
That
raile
and
scorne
at
good
things
,
that
sweare
,
and
carrie
themselues
in
a
loose
,
ridiculous
scandalous
fashion
,
as
if
God
did
not
eye
their
carriage
,
and
yet
am
I
not
injest
?
Well
,
it
is
no
jesting
matter
,
sinne
is
like
a
secret
poyson
,
there
is
death
in
the
Pot
,
thou
art
a
child
of
death
,
as
soone
as
euer
thou
hast
committed
sinne
,
as
Salvian
saith
well
,
thou
perishest
before
thou
perish
,
the
sentence
is
upon
thee
,
thou
art
a
dead
man
,
God
to
wait
for
thy
repentance
prolongs
thy
dayes
,
but
as
soone
as
thou
hast
sinned
without
repentance
,
thou
art
a
child
of
death
,
and
as
Poyson
that
workes
secretly
a
while
,
yet
in
time
it
appeares
,
so
at
last
the
fruit
of
sinne
will
bee
death
,
Sin
and
death
came
in
together
:
take
heed
of
all
sinne
,
it
is
no
dallying
matter
.
Their
soule
abhorres
all
manner
of
meate
.
Extremity
of
sicknes
.
THIS
is
one
branch
of
the
extremitie
of
the
sicknesse
,
the
loathing
of
meate
,
for
God
hath
put
a
correspondencie
,
betweene
food
that
is
necesary
for
man
,
and
mans
relish
:
for
man
being
in
this
world
to
be
supported
,
the
naturall
moysture
being
to
be
supplied
,
and
repayred
by
nourishment
as
it
is
spent
by
the
naturall
heate
which
feeds
upon
it
,
therefore
God
hath
put
a
sweetnesse
into
meate
that
man
might
delight
to
doe
that
which
is
necessary
:
for
who
would
care
for
meate
if
it
were
not
necessary
?
Therefore
being
necessary
God
hath
put
delightfull
tasts
in
meates
to
draw
men
to
the
use
of
them
,
to
preserve
their
being
for
the
serving
of
him
.
Now
when
these
things
savour
not
,
when
the
relish
of
a
man
is
distempered
that
he
cannot
judge
aright
of
meats
,
when
the
palate
is
viciated
,
there
must
needs
follow
sicknesse
,
their
soule
abhorreth
all
manner
of
meate
,
This
the
great
Phisitian
of
heaven
and
earth
,
sets
downe
as
a
symptome
of
a
sick
state
when
one
cannot
relish
and
digest
meat
,
experience
seales
this
truth
and
prooues
it
to
be
true
.
You
see
then
the
happines
of
Epicures
how
vnstable
and
vaine
it
is
,
whose
chiefe
good
is
in
the
creature
,
God
by
sicknesse
can
make
them
dis-relish
all
manner
of
meate
,
and
where
is
the
summum
bonum
then
of
all
your
belly-gods
,
your
sensuall
persons
Againe
in
that
he
saith
,
Their
soule
abhorreth
all
manner
of
meate
,
abhorre
and
loath
all
manner
of
meate
.
Therefore
if
we
would
maintaine
thankfulnesse
to
God
,
labour
to
thanke
God
for
common
blessings
,
what
if
God
should
take
away
a
mans
stomacke
,
we
see
his
state
here
he
is
at
the
gates
of
death
,
therefore
thanke
God
that
he
maintaines
us
with
comforts
in
our
pilgrimage
,
and
withall
that
he
gives
us
strength
to
take
the
comfort
of
the
creature
.
Wee
fee
here
againe
one
rule
how
to
converse
with
them
that
are
sicke
,
Their
soule
abhorreth
all
manner
of
meate
,
It
should
teach
us
to
sympathize
with
those
that
are
sicke
,
if
we
see
them
in
these
distempers
.
The
next
branch
of
the
extremitie
is
;
They
draw
neere
the
gates
of
death
.
DEATH
is
a
great
Commander
,
a
great
Tyrant
,
sit
in
the
gates
.
There
are
things
implyed
in
this
phrase
.
First
,
They
draw
neere
to
the
gates
of
death
,
that
is
,
they
were
neere
to
death
,
as
he
that
drawes
neere
the
gates
of
a
Citie
,
is
neere
the
Citie
,
because
the
gates
enter
into
the
Citie
.
[
2
](A12191-e14710-b)
2
Authority
of
death
.
Secondly
,
gates
are
applyed
to
death
for
authoritie
,
they
were
almost
in
deaths
jurisdiction
;
death
is
a
great
Tyrant
,
hee
rules
over
all
the
men
in
the
world
,
over
Kings
,
and
Potentates
,
over
meane
men
,
and
the
greatest
men
feare
death
most
:
hee
is
the
King
of
feares
as
Iob
calls
him
,
I
,
and
the
feare
of
Kings
.
Yet
death
that
is
thus
feared
in
this
life
by
wicked
men
,
at
the
day
of
judgement
,
of
all
things
in
the
world
they
shall
desire
death
most
,
They
shall
desire
death
,
and
it
shall
not
come
to
them
,
they
shall
subsist
to
eternall
myserie
;
that
,
that
men
are
most
affraid
of
in
this
life
,
that
they
shall
wish
most
to
come
to
them
in
the
world
to
come
,
Oh
that
I
might
die
!
What
a
pittifull
state
are
wicked
men
in
?
therefore
it
is
called
the
Gate
of
death
,
it
rules
and
over-rules
all
mankinde
:
to
reigne
,
Rom.
5.
Death
and
sinne
came
in
together
,
sinne
was
the
gate
that
let
in
death
,
and
ever
since
death
raigned
,
and
will
,
till
Christ
perfectly
tryumph
over
it
,
who
is
the
King
of
that
Lord
and
Commander
,
and
hath
the
key
of
hell
and
death
:
To
wicked
men
(
I
say
)
hee
is
a
Tyrant
,
and
hath
a
gate
,
and
when
they
goe
through
the
gate
of
death
,
they
goe
to
a
worse
,
to
a
lower
place
,
to
hell
,
it
is
the
trappe-doore
to
Hell
.
[
3
](A12191-e14930-b)
3
Power
of
death
.
Thirdly
,
by
the
gate
of
death
is
meant
not
onely
the
authority
,
but
the
power
of
death
,
as
in
the
Gospell
,
The
gates
of
hell
shall
not
prevaile
against
it
that
is
,
the
power
,
and
strength
of
hell
,
so
here
it
implies
the
strength
of
death
,
which
is
very
great
for
it
subdues
all
,
it
is
the
executioner
of
Gods
justice
.
If
death
have
such
a
Iurisdiction
,
gate
of
death
may
become
the
gate
of
happinesse
:
let
us
labour
to
have
our
part
,
and
portion
in
Christ
,
who
hath
the
key
of
hell
and
death
,
who
hath
overcome
and
conquered
this
tyrant
,
Oh
death
where
is
thy
sting
?
oh
grave
where
is
thy
victory
?
Thanks
bee
vnto
Ged
who
hath
given
vs
victory
through
Iesus
Christ
our
Lord
,
that
now
wee
need
not
feare
death
,
that
though
death
have
a
gate
,
yet
it
is
a
gate
,
to
let
us
into
heaven
,
as
it
is
a
doore
to
let
the
wicked
into
hell
;
So
much
for
that
.
In
the
next
place
wee
come
to
their
carriage
in
their
extremity
.
They
Cryed
to
God
in
their
trouble
.
THIS
is
the
carriage
of
man
in
extreame
ills
;
if
hee
haue
any
feare
of
God
in
him
,
to
pray
and
then
prayers
are
cries
they
are
darted
out
of
the
heart
as
it
were
to
heaven
.
It
is
sayd
,
Christ
made
strong
cryes
,
in
extremity
prayers
are
cries
hence
I
observe
breifly
these
things
.
That
God
suffers
men
to
fall
into
extreame
ills
even
to
the
gates
,
Why
?
To
weane
them
perfectly
from
the
world
.
for
their
soule
abhorred
all
manner
of
meate
,
and
they
were
even
at
the
Gates
of
death
,
Now
when
all
second
causes
fayle
,
then
God
is
exalted
therfore
he
suffers
men
to
fall
into
extreamity
,
the
greater
the
maladie
,
the
more
is
the
glory
of
the
Physitian
.
The
second
thing
is
this
,
as
God
brings
his
children
into
extremity
,
So
;
Gods
children
in
extremity
they
cry
to
him
.
Gods
children
cry
to
him
in
affliction
.
EXtremity
of
afflictions
doth
force
prayers
,
In
their
affliction
,
they
will
seeke
me
early
:
When
all
second
causes
faile
then
we
goe
to
God
,
nature
therfore
is
against
atheisme
(
as
one
observes
)
that
naturally
men
run
to
God
in
extremity
;
helpe
mee
,
Lord
succour
me
,
so
especially
in
the
Church
in
extremitie
,
Gods
people
cry
to
God
,
and
as
afflictions
,
so
p●rticularly
this
of
sicknesse
of
body
,
drives
men
to
God
.
God
should
not
heare
of
us
(
many
times
)
unlesse
he
should
come
neere
us
by
afflictions
,
and
deepe
afflictions
:
Out
of
the
deepe
haue
I
cryed
,
fired
his
corne
.
In
the
Gospel
,
Christ
had
never
heard
of
many
people
,
had
it
not
beene
for
some
infirmity
:
but
blessed
are
those
sicknesses
,
and
infirmities
that
occasion
us
to
goe
to
God
,
that
makes
us
crie
to
God
.
It
was
the
speech
of
a
Heathen
,
we
are
best
when
we
are
weakest
,
why
?
as
hee
saith
very
well
,
who
is
ambitious
,
voluptuous
,
or
covetous
for
the
world
when
he
is
sick
,
when
he
sees
the
vanity
of
these
things
?
This
should
make
us
submit
more
meekly
vnto
GOD
,
Then
they
cryed
to
him
.
prayer
it
is
a
remedie
in
a
remedilesse
estate
,
when
there
is
no
other
remedy
and
this
one
difference
betweene
a
child
of
GOD
and
another
;
In
extremitie
a
carnall
man
that
hath
not
grace
,
he
hath
not
a
spirit
of
prayer
to
goe
to
GOD
,
but
a
child
of
GOD
,
he
cries
to
GOD
,
hee
had
acquaintance
with
God
in
the
time
of
health
,
therefore
he
goes
boldly
to
GOD
as
a
father
in
the
time
of
extremity
.
Gods
children
can
answer
Gods
dealing
;
for
as
he
brings
his
children
to
extremitie
,
when
there
is
no
second
cause
to
help
,
so
they
answer
him
by
faith
,
in
extremitie
when
there
is
nothing
to
trust
unto
,
they
trust
him
.
when
there
is
no
physick
in
the
world
that
can-charme
the
disease
,
they
have
a
spirit
of
faith
to
answere
Gods
dealing
,
in
the
greatest
misery
,
as
Iob
faith
,
though
he
kill
me
yet
will
I
trust
in
him
.
For
GOD
is
not
tyed
to
second
causes
,
and
therefore
if
hee
have
delight
in
us
,
and
if
he
have
any
service
for
us
to
doe
he
can
recover
vs
from
the
gates
of
death
,
Nay
from
death
it selfe
,
as
we
see
Christ
in
the
Gospell
raysed
from
the
dead
,
and
at
the
resurrection
he
will
rayse
us
from
death
much
more
can
he
rayse
vs
from
the
gates
of
death
when
wee
are
neere
death
.
[
1
](A12191-e15800-b)
1
Take
heed
of
knowne
sinne
.
What
state
is
that
?
First
take
heed
of
being
in
league
with
any
sinne
,
If
I
regard
iniquitie
in
my
heart
,
God
will
not
heare
my
prayer
,
nay
he
will
not
heare
others
prayers
for
us
,
oh
what
a
pittiful
state
is
it
when
God
will
not
heare
us
nor
others
for
us
!
Pray
not
for
this
people
(
saith
God
to
Ieremiah
)
and
if
Noah
,
Daniel
,
and
Iob
stood
before
mee
they
should
but
deliver
their
owne
soules
.
If
a
man
be
in
a
peremptory
course
of
sinne
,
and
will
not
be
reclaymed
,
but
is
like
the
deafe
Adder
that
will
not
bee
charmed
,
God
will
not
heare
prayers
for
him
:
will
God
heare
a
rebell
when
he
comes
to
him
for
mercie
,
and
is
in
a
course
opposite
to
Gods
will
?
As
if
a
Traitor
should
come
to
sue
for
pardon
with
a
dagger
in
his
hand
;
which
were
to
increase
the
treason
:
So
when
a
man
comes
to
God
and
cryes
to
him
and
yet
purposeth
to
live
in
sinne
,
and
his
conscience
tells
him
that
hee
offers
violence
to
GOD
by
his
sins
,
and
lives
in
rebellious
courses
,
GOD
will
not
heare
his
prayers
.
[
2
](A12191-e15930-b)
2
Heare
God
calling
on
us
.
Againe
if
we
would
bee
in
such
a
state
as
God
may
accept
us
when
wee
come
to
him
,
let
us
heare
GOD
when
hee
cryes
to
us
,
hee
cryes
to
us
in
the
ministrie
of
the
word
,
Wisedome
hath
lift
up
her
voyce
,
and
this
is
GODS
course
,
hee
will
heare
us
when
wee
heare
him
,
Hee
that
turnes
his
eare
from
hearing
of
the
Law
,
his
prayer
shall
bee
abhominable
.
Those
that
doe
not
attend
upon
Gods
ordinances
,
that
will
have
a
kind
of
devotion
private
to
themselves
,
&
avoid
the
publike
ordinance
,
that
feare
perhaps
they
shall
heare
somwhat
that
would
awaken
their
conscience
,
and
they
would
not
bee
tormented
before
their
time
,
Let
them
consider
(
it
is
a
terrible
speech
of
Salomon
)
Hee
that
turnes
his
eare
from
hearing
the
Law
,
his
prayer
shall
be
abhominable
.
Let
us
take
heed
,
it
is
a
fearefull
thing
to
bee
in
such
an
estate
,
that
neither
our
owne
prayers
,
nor
others
shall
bee
regarded
for
us
,
and
let
any
man
judge
,
if
wee
will
not
heare
GOD
speake
to
us
,
is
it
fit
that
hee
should
heare
us
speaking
to
him
?
And
before
I
leave
the
point
,
let
mee
presse
it
a
little
further
,
at
this
time
wee
have
cause
to
blesse
GOD
for
the
deliverance
of
the
Citie
:
Oh!
but
let
all
that
have
the
spirit
of
prayer
,
that
have
any
familiaritie
with
GOD
,
Is
it
not
worse
to
fall
into
the
hands
of
our
enemies
?
Have
wee
not
great
,
provoked
,
cruell
Idolatrous
enemies
?
therfore
let
us
joyntly
now
all
cry
to
GOD
,
and
importune
him
,
that
hee
would
bee
good
to
the
State
,
that
as
he
hath
given
us
a
pledg
of
his
favour
in
delivering
us
from
the
plague
,
so
hee
would
not
bee
weary
of
doing
good
unto
us
,
but
that
hee
would
still
make
it
a
token
of
further
favours
,
and
deliverances
hereafter
:
That
as
Hee
delivered
us
in
former
times
,
in
88
,
and
magnified
his
mercie
to
us
,
so
now
Hee
would
not
expose
us
to
the
crueltie
of
Idolatrous
enemies
,
whose
mercies
are
cruell
.
Let
us
stirre
up
our selves
;
Securitie
and
carelesnesse
alway
fore-runnes
one
destruction
or
other
.
Prayer
will
doe
a
great
deale
more
good
,
now
,
then
when
trouble
hath
overtaken
us
,
for
now
it
is
a
signe
it
comes
from
a
religious
seeking
of
God
,
then
it
comes
from
selfe-love
.
There
is
a
great
deale
of
difference
,
when
a
malefactor
seeks
to
the
judge
before
the
time
of
the
Assises
,
and
when
hee
seeks
to
him
at
the
present
time
,
for
then
it
is
meerly
out
of
selfe
respect
and
not
respect
to
him
.
If
wee
seeke
to
God
now
hee
will
single
,
and
marke
out
those
that
mourne
for
the
sins
of
the
time
,
and
poure
out
their
spirits
to
him
in
prayer
that
hee
would
still
dwell
and
continue
the
meanes
of
salvation
amongst
us
,
God
I
say
comes
to
gather
his
Iewells
Mal.
3.
He
will
single
,
and
cull
out
them
as
peculiar
to
himselfe
.
Therefore
let
us
in
all
our
prayers
put
in
the
Church
,
things
doe
more
then
speake
,
they
cry
to
us
to
cry
to
GOD
earnestly
,
put
case
wee
bee
not
in
trouble
our selves
,
our
prayers
will
bee
the
more
acceptable
:
before
trouble
come
it
is
the
onely
way
to
prevent
it
,
as
it
is
the
only
way
to
rescue
us
when
we
are
in
trouble
.
I
come
now
to
the
remedie
.
Hee
saved
them
out
of
their
distresse
.
GOD
is
a
Physitian
good
at
all
manner
of
sicknesses
,
at
the
gates
of
death
,
hee
can
fetch
them
backe
;
herein
GOD
differs
from
all
other
Physitians
.
First
of
all
hee
is
a
generall
Physitian
,
hee
can
heale
a
Land
,
a
whole
Kingdome
of
sicknesse
,
of
pestilence
and
as
it
is
in
,
Then
he
is
a
Physitian
of
body
,
and
soule
,
of
both
parts
;
And
then
he
is
not
tyed
to
meanes
.
Other
Physitions
can
cure
,
but
they
must
haue
meanes
.
Other
Physitians
cannot
cure
all
manner
of
diseases
,
nor
in
all
places
,
but
GOD
can
cure
all
.
He
saved
them
out
of
their
distresse
.
Other
physitians
cannot
bee
alway
present
but
God
is
so
to
euery
one
of
his
patients
he
is
a
compassionate
tender
present
Physitian
.
Which
should
incourage
vs
in
any
extremity
(
especially
in
sicknesse
of
body
)
to
haue
recourse
to
God
,
They
cryed
to
the
Lord
,
and
he
saved
them
out
of
their
distresse
;
It
was
the
fruit
of
their
prayers
.
There
was
never
any
prayer
from
the
beginning
of
the
world
made
to
God
successelesly
.
What
should
I
speake
of
prayer
,
our
very
breathings
are
known
to
God
when
wee
cannot
speake
our
sighs
,
as
it
is
Psal.
38.
My
groanes
and
sighs
are
not
hid
from
thee
.
bottle
for
our
teares
,
and
preserves
our
sighes
and
groanes
,
there
is
nothing
that
is
spirituall
in
us
,
but
God
regards
,
We
know
not
what
to
aske
,
but
the
spirit
of
God
stirreth
vp
in
us
sighs
and
groanes
that
cannot
be
expressed
,
And
God
heares
the
voyce
of
the
sighs
of
his
owne
spirit
.
Let
us
also
bee
exhorted
from
this
issue
,
to
cry
vnto
the
Lord
:
for
there
was
never
any
man
did
,
sow
prayers
in
the
breast
and
bosome
of
God
,
but
he
received
the
fruit
of
it
,
he
is
a
God
hearing
prayer
,
hee
will
not
loose
his
attribute
.
deliverance
for
his
outward
humiliation
,
and
these
men
mentioned
in
the
text
,
if
they
call
to
GOD
but
as
creatures
,
and
not
to
Idols
,
GOD
will
regard
them
in
outward
things
,
and
deliver
them
.
GOD
will
not
be
in
any
mans
debt
for
any
service
to
him
though
it
bee
outward
.
And
doe
we
think
that
he
that
regards
dogges
out
of
the
Church
,
will
neglect
his
children
in
the
Church
?
of
Adoption
,
of
supplication
,
and
prayer
,
that
put
vp
their
suits
,
and
supplications
,
in
the
mediation
,
and
sweete
name
of
Christ
?
will
he
not
regard
the
name
,
and
intercession
of
his
sonne
and
of
his
spirit
,
the
Holy
Ghost
stirring
vp
prayers
in
them
,
and
the
state
of
his
children
,
being
his
by
adoption
,
since
he
regards
the
very
heathen
.
Nay
more
then
so
,
God
heares
the
very
young
ravens
,
and
spreads
a
table
for
euery
living
thing
,
and
will
not
suffer
them
to
die
for
hunger
,
but
provides
for
them
,
because
they
are
his
creatures
,
and
will
hee
not
for
his
children
,
those
that
he
hath
taken
to
be
so
neere
him
to
be
heires
of
heaven
,
&
happinesse
?
Let
us
I
say
,
be
incouraged
to
cry
unto
the
Lord
upon
all
occasions
,
if
God
bee
so
good
as
to
deliver
sinfull
men
(
that
haue
nothing
in
them
but
the
principles
of
nature
)
when
they
flye
to
God
in
praier
,
as
the
author
and
preserver
of
nature
,
much
more
will
hee
heare
his
owne
children
,
he
will
giue
his
spirit
to
them
that
aske
him
,
Luke
11.
But
here
may
an
objection
be
made
,
I
haue
cried
long
,
I
am
hoarse
with
crying
,
I
answer
,
waiting
&
watching
to
prayer
,
A
patient
when
he
feeles
his
body
distempered
with
Physicke
,
oh
hee
cries
out
partly
for
the
Physick
,
and
partly
for
the
sicknes
,
that
trouble
him
both
together
,
and
make
civill
warre
in
his
body
,
yet
notwithstanding
the
Physitian
wisely
lets
it
worke
he
;
shall
haue
no
cordiall
,
nor
nothing
to
hinder
it
,
he
lets
it
goe
on
till
the
Physicke
have
wrought
well
,
&
carried
away
the
malignant
matter
,
that
he
may
be
the
better
for
it
,
and
that
hee
is
a
loving
and
tender
Physitian
,
yet
so
God
when
we
are
in
trouble
it
is
as
Physick
we
cry
but
God
he
turnes
the
glasse
as
the
Physitians
doe
;
nay
this
time
shall
be
expired
it
shall
work
so
long
,
till
thy
pride
be
taken
away
,
thou
shalt
be
humbled
throughly
,
till
thou
be
weaned
from
thy
former
wicked
pleasures
,
till
thou
be
prepared
to
receiue
further
blessings
;
therefore
they
crie
,
and
crie
,
and
God
deferres
to
heare
the
voyce
of
his
children
,
cry
of
his
children
,
and
their
prayer
is
as
sweet
incense
,
yet
he
deferres
stil
,
but
all
is
for
the
patients
good
,
be
not
weary
of
waiting
,
it
is
a
great
mercy
that
Hee
makes
thee
able
to
continue
crying
that
thou
hast
the
spirit
of
Prayer
,
that
thou
canst
poure
out
thy
soule
to
God
,
it
is
a
great
mercy
and
so
account
of
it
.
Perhaps
thou
hast
not
cast
out
thy
Ionas
,
thy
Achan
,
that
there
is
some
particular
sinne
,
see
if
thou
regard
iniquity
in
thy
heart
,
if
thou
regard
any
pleasing
,
or
profitable
,
or
gainfull
sin
,
and
never
thinke
that
God
will
heare
thee
till
that
bee
out
,
for
it
will
out-cry
thy
prayers
.
The
next
thing
is
the
manner
of
Gods
cure
.
Hee
sent
his
word
and
healed
them
.
WHAT
word
?
His
secret
commaund
,
Let
there
bee
light
,
&c.
Besides
his
word
written
,
there
is
his
word
creating
,
and
preserving
things
created
,
and
so
here
restoring
them
that
were
sicke
,
Hee
sent
his
word
and
healed
them
,
and
so
at
the
resurrection
,
his
Word
,
his
voyce
shall
raise
our
bodies
againe
.
It
is
a
strange
manner
of
cure
for
GOD
to
cure
by
his
word
,
by
his
commaund
.
It
shewes
that
GOD
hath
an
universall
commaund
of
all
things
in
the
world
,
Hee
rebuked
the
sicknesses
,
Hee
can
rebuke
the
agues
,
the
plague
,
and
the
pestilence
,
and
they
shall
bee
gone
by
his
word
,
as
the
Centurion
sayd
,
I
am
a
man
that
have
servants
under
mee
,
and
I
say
to
one
come
,
and
hee
commeth
,
and
to
another
goe
,
and
he
goeth
,
so
thou
hast
all
things
under
thee
,
thou
art
GOD
,
and
if
Thou
say
to
a
disease
,
Come
,
it
commeth
,
if
Thou
say
goe
,
it
goeth
,
GOD
sent
his
word
of
command
and
healed
them
.
It
is
but
a
word
of
God
to
heale
,
but
a
word
of
God
,
to
strike
,
Hee
is
the
Lord
of
Hostes
,
If
Hee
doe
but
hisse
(
as
the
Prophet
saith
)
for
the
flie
of
Egypt
;
If
Hee
doe
but
call
for
an
Enemie
,
they
come
at
his
word
,
as
wee
see
in
Pharaohs
plagues
,
the
Flies
,
and
Frogs
,
all
things
obey
his
word
.
There
is
a
s●cret
obedience
in
all
things
to
God
,
when
his
will
is
that
they
shall
doe
this
or
that
:
why
doth
the
Sea
keepe
his
bounds
,
when
as
the
nature
and
position
of
the
Sea
is
to
bee
above
the
earth
?
It
is
the
command
of
GOD
that
hath
sayd
,
Let
it
bee
there
,
and
hither
shall
thy
proud
waues
goe
,
and
no
further
.
I
might
give
many
instances
how
GOD
doth
all
by
his
word
;
The
Divells
are
at
his
word
,
the
whales
,
the
Sea
,
when
Christ
rebukes
it
obeyes
.
It
should
teach
us
not
to
displease
this
GOD
,
abhorre
all
manner
of
meat
.
Againe
,
he
gives
a
command
,
a
rebuke
,
and
they
are
gone
presently
,
therefore
let
us
not
offend
this
great
God
,
that
is
commander
of
heaven
,
and
earth
;
let
us
labour
to
please
him
,
and
it
is
no
matter
who
else
wee
displease
:
for
hee
hath
all
things
at
his
command
,
even
the
hearts
of
kings
as
the
rivers
of
water
,
when
Esau
sought
for
Iacob
to
hurt
him
,
there
was
a
secret
command
God
set
upon
him
to
love
him
;
therefore
we
should
feare
him
,
and
all
other
things
shall
feare
us
,
we
need
feare
nothing
(
so
we
have
a
care
to
feare
God
)
further
then
in
God
,
and
for
God
;
but
not
so
to
feare
them
,
as
to
doe
evill
for
them
,
and
offend
the
great
God
that
can
with
a
word
command
sicknesse
to
come
or
bid
it
be
gone
.
Againe
,
in
that
God
when
all
second
causes
faile
can
heale
by
his
word
,
waves
to
bee
still
,
and
the
divels
to
be
gone
,
and
they
presently
obeyed
him
;
he
can
still
the
waves
of
the
Church
?
hee
can
pt
a
hooke
into
the
nostrils
of
his
enemies
,
and
draw
them
which
way
hee
please
,
he
can
still
all
with
his
word
;
therefore
howsoever
things
seeme
to
run
contrary
,
and
opposite
to
our
desires
,
yet
let
us
not
give
over
,
hee
that
sees
no
ground
of
hope
in
carnall
fleshly
reason
,
let
him
despaire
of
nothing
,
despaire
shuts
the
gate
,
and
doore
of
mercy
and
hope
,
as
it
were
:
you
see
here
when
all
meanes
faile
,
when
they
were
at
the
very
gates
,
and
entrie
of
death
,
God
fetcheth
them
backe
againe
;
how
?
with
physick
?
no
,
hee
is
not
tyed
to
physicke
,
there
is
difference
betweene
God
,
and
betweene
nature
and
art
;
nature
and
art
can
doe
nothing
without
meanes
,
but
the
God
of
nature
and
art
can
doe
it
with
his
word
.
How
made
hee
this
heaven
,
and
earth
,
this
glorious
fabrick
?
with
his
word
;
Let
there
be
light
,
and
there
was
light
,
&c.
And
how
shall
hee
restore
all
againe
?
with
his
mightie
commanding
word
,
how
doth
hee
preserve
things
?
by
his
word
,
how
are
things
multiplyed
?
by
his
word
,
increase
and
multiplie
,
a
word
of
blessing
,
he
doth
all
things
with
his
word
.
So
hee
can
confound
his
enemies
with
a
word
,
Nay
Christ
in
his
greatest
abasement
when
they
came
with
●taves
,
and
armes
to
take
him
;
Whom
seeke
ye
,
Saith
hee
?
that
word
struck
downe
all
the
Officers
of
the
Scribes
and
Pharisees
,
they
fell
flat
on
the
ground
.
Could
he
in
his
humiliation
(
before
his
great
abasement
on
the
crosse
)
strike
downe
his
enemies
with
his
word
,
what
shall
he
doe
at
the
day
of
judgement
when
all
flesh
shall
appeare
before
him
?
And
what
can
he
doe
now
at
the
right
hand
of
God
in
heaven
?
Let
us
never
despaire
,
what
state
soever
we
be
in
,
in
our
owne
persons
,
or
in
respect
of
the
Church
or
common
wealth
;
Let
us
yet
pray
,
yet
solicite
God
,
and
wrastle
with
him
,
for
wee
see
here
when
they
were
at
the
gates
of
death
,
he
fetcheth
them
againe
with
his
word
,
hee
can
fetch
things
againe
when
they
are
at
destruction
,
as
it
were
,
when
mans
wit
is
at
a
losse
,
that
he
knoweth
not
what
course
to
take
,
God
with
a
word
can
turne
all
things
againe
.
Oh
that
men
would
therefore
prayse
the
Lord
for
his
goodnesse
,
and
for
his
wondrous
works
to
the
children
of
men
!
Let
them
sacrifice
the
sacrifice
of
Thansgiving
and
declare
his
workes
with
rejoycing
.
YOU
see
that
God
the
great
Physitian
,
he
is
good
at
all
disseases
,
hee
is
never
set
at
any
thing
for
he
can
create
helps
,
and
remedies
of
nothing
if
there
be
none
in
nature
,
hee
can
create
peace
to
the
soule
,
in
the
the
middest
of
trouble
of
conscience
,
God
can
make
things
out
of
nothing
,
nay
out
of
contraries
,
you
see
here
,
what
this
great
Physitian
hath
done
hee
fetched
them
from
the
gates
of
death
when
their
soule
abhorred
all
manner
of
meate
,
and
what
doth
he
require
for
all
this
great
cure
?
surely
the
text
tells
us
he
looks
for
nothing
but
prayse
.
Oh
that
men
would
therefore
prayse
the
Lord
for
his
goodnesse
,
&c.
In
which
words
you
haue
these
circumstances
considerable
,
together
with
the
substance
of
the
duty
.
First
the
persons
,
who
must
prayse
God
,
Oh
that
men
would
prayse
the
Lord
;
And
then
the
duty
they
are
to
performe
,
to
prayse
God
,
to
sacrifice
to
God
,
to
declare
his
works
,
one
main
duty
expressed
by
three
termes
.
The
third
is
,
for
what
they
should
prayse
him
;
For
his
goodnesse
,
It
is
the
spring
of
all
:
for
all
particular
actions
of
God
doe
come
from
his
nature
,
his
nature
is
goodnesse
it selfe
and
indeed
all
other
attributes
are
founded
on
goodnesse
,
why
is
he
gracious
,
and
mercifull
and
long-suffering
?
because
he
is
good
,
this
is
the
primitiue
attribute
.
And
then
another
thing
for
which
we
must
praise
him
,
For
his
wondrous
workes
for
the
children
of
men
.
Fourthly
the
manner
how
this
should
be
done
with
rejoycing
,
and
singing
as
the
word
signifies
,
declare
his
workes
with
rejoycing
.
For
as
all
holy
actions
must
be
done
joyfully
,
and
chearefully
,
so
especially
prayse
,
God
loveth
a
chearefull
giver
,
much
more
a
chearefull
thanksgiver
:
for
chearfulnesse
is
the
very
nature
of
thankesgiving
,
it
is
a
dead
sacrifice
of
thanksgiving
it
is
a
dead
sacrifice
else
these
are
the
mayne
things
considerable
in
these
words
,
First
of
all
of
the
persons
.
Oh
that
men
would
prayse
the
Lord
.
THE
blessed
Psalmist
whosoever
he
were
,
(
directed
by
the
spirit
of
God
,
For
we
are
all
of
one
societie
,
of
one
family
,
wee
are
all
brethren
,
therefore
wee
must
prayse
God
for
his
blessings
,
and
benefits
on
others
,
and
not
onely
our selues
but
we
must
wish
that
all
would
do
so
,
and
specially
wee
must
prayse
God
for
our selues
,
prayse
God
for
us
,
and
shal
notwe
for
our selues
?
Shall
the
Churches
of
God
abroad
prayse
God
,
for
his
great
deliverance
of
this
citie
,
(
as
there
is
no
Church
in
the
world
that
heares
of
it
,
but
is
thankfull
for
it
)
and
shall
not
wee
for
our selues
?
Shall
the
angels
in
heaven
prayse
God
,
and
sing
for
the
redemption
of
the
Church
by
the
blood
of
Christ
,
Glory
to
God
on
high
peace
on
earth
,
good
will
to
men
,
and
shall
not
we
that
haue
interest
in
the
worke
of
redemption
:
For
Christ
is
not
a
mediator
of
redemption
to
Angels
hee
hath
relation
to
them
in
another
respect
,
yet
they
out
of
loue
to
God
,
and
the
Church
,
and
a
desire
to
glorifie
God
,
hey
prayse
God
for
this
,
and
shall
not
wee
much
more
for
our selues
?
wee
must
prayse
God
our selues
and
desire
that
all
would
doe
so
,
as
he
saith
here
,
Oh
that
men
would
prayse
the
Lord
,
&c.
and
in
some
other
Psalmes
,
hayle
,
and
snow
,
and
winde
and
all
to
prayse
God
.
How
can
these
praise
God
?
They
doe
it
by
our
mouthes
by
giving
vs
occasion
to
prayse
him
.
And
they
praise
him
in
themselues
:
for
as
the
creature
groaneth
,
Rom.
8.
The
children
of
God
,
haue
such
a
loue
,
and
zeale
to
the
glory
of
GOD
,
that
they
are
not
content
only
to
prayse
GOD
themselues
,
but
they
stirre
vp
all
:
they
need
not
to
wish
Angels
to
doe
it
,
but
only
to
shew
their
desire
,
oh
the
blessed
disposition
of
those
that
loue
God
in
Christ
!
What
shall
wee
thinke
then
of
those
wretched
persons
that
greiue
that
the
word
of
God
should
run
and
haue
free
passage
,
be
glorious
,
and
that
there
should
be
a
free
use
of
the
sacraments
and
the
blessed
meanes
of
salvation
?
they
envie
the
glory
of
God
,
and
the
salvation
of
peoples
soules
.
What
shall
we
say
to
those
that
desire
to
heare
God
dishonoured
,
that
perhaps
sweare
,
and
blaspheme
themselues
,
or
if
they
doe
not
yet
they
are
not
touched
in
their
hearts
for
the
dishonour
of
God
by
others
,
?
this
is
far
from
the
disposition
of
a
Christian
,
he
desires
that
all
creatures
may
trumpet
ou●
the
prayse
of
God
,
from
the
highest
Angell
to
the
lowest
creature
,
from
the
Sunne
,
and
starres
to
the
meanest
shrub
,
only
divellish
spirited
carnal
men
take
delight
to
blaspheme
God
,
(
that
can
strike
them
with
his
word
and
send
them
to
their
owne
place
to
hell
,
without
repentance
)
and
can
heare
him
dishonoured
without
any
touch
of
spirit
,
a
child
of
God
desires
God
to
be
glorified
from
his
very
heart
roote
,
and
is
greived
when
God
is
dishonoured
any
kind
of
way
,
so
much
breifly
for
the
first
,
Now
what
is
the
dutie
this
holy
man
wishes
?
That
men
would
prayse
God
.
And
sacrifice
the
sacrifice
of
thankesgiving
,
and
declare
his
workes
.
OUT
of
the
largenesse
of
his
heart
he
expresseth
the
same
thing
in
many
words
,
therefore
I
shall
not
need
to
make
any
scruple
in
particularizing
of
them
,
because
there
is
not
so
much
heed
to
bee
given
in
the
expressions
of
a
large
heart
as
to
be
punctuall
in
every
thing
.
First
he
begins
with
prayse
.
Oh
t●at
men
would
therefore
praise
the
Lord
,
&c.
praising
God
,
wee
are
never
in
a
more
happie
estate
.
It
is
a
duty
therefore
we
should
ayme
at
,
and
the
rather
,
because
it
is
the
fruite
,
And
as
the
end
of
creation
so
in
redemption
,
To
the
glory
of
his
rich
mercie
and
grace
To
bee
mercifull
to
sinners
to
giue
his
owne
sonne
,
for
God
to
be
come
man
,
not
for
man
in
that
estate
as
Adam
was
in
innocencie
but
for
sinners
for
God
to
triumph
ouer
sin
,
by
his
infinite
mercy
here
is
the
glory
of
his
grace
shining
in
the
Gospell
,
all
is
for
the
glory
,
and
prayse
of
God
there
.
Call
upon
me
in
the
day
of
trouble
.
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
,
his
deliverances
of
us
in
the
passages
of
our
life
is
that
we
may
glorifie
him
,
by
taking
notice
in
imminent
dangers
of
some
of
his
attributes
:
when
there
is
no
meanes
of
deliverance
,
of
his
power
and
goodnes
,
&c.
In
Revel.
4.
praysing
God
for
the
work
of
creation
,
redemption
,
Thou
art
worthy
,
for
thou
hast
redeemed
vs
,
so
indeed
the
worke
of
creation
,
redemption
,
and
the
particular
passages
of
Gods
providence
,
and
protection
,
and
preservation
,
they
are
matter
of
prayse
in
heaven
,
and
earth
among
Gods
people
.
Now
to
name
a
few
helpes
,
If
we
would
stirre
up
our selues
to
prayse
God
let
us
consider
our
owne
vnworthinesse
?
poverty
of
spirit
and
humilitie
of
heart
,
makes
a
man
pray
:
so
it
is
the
humble
soule
that
praiseth
God
,
that
sees
no
desert
in
it selfe
,
this
is
one
way
to
help
us
to
prayse
God
,
to
see
nothing
in
our selues
,
why
God
should
so
regard
us
,
as
to
giue
us
our
lives
for
a
prey
,
to
set
his
loue
on
us
,
and
to
follow
us
with
good
,
nay
we
haue
deserved
the
contrary
,
that
God
should
leave
us
,
and
expose
us
to
misery
,
rather
then
to
watch
over
us
by
his
providence
:
what
is
in
vs
?
It
is
he
that
hath
made
vs
,
and
not
wee
our selves
,
&
he
made
us
again
,
when
we
were
sinners
when
wee
were
worse
then
naught
,
therefore
to
humble
us
,
we
must
consider
our
owne
vnworthinesse
,
hee
that
knowes
himselfe
vnworthy
of
any
favour
,
hee
will
bee
thankfull
even
for
the
least
,
as
we
see
in
Iacob
,
I
am
lesse
then
the
least
of
all
thy
favours
,
therefore
he
was
thankfull
for
the
least
:
so
wee
see
here
in
the
text
,
these
men
are
stirred
vp
to
prayse
God
,
they
saw
no
other
helpe
,
no
worthinesse
in
themselues
,
they
were
at
the
gates
of
death
,
in
a
desperate
estate
,
O
that
such
men
would
praise
God
,
indeed
such
men
are
fittest
to
praise
God
,
that
can
ascribe
help
to
nothing
but
to
God
,
to
no
second
causes
.
[
2
](A12191-e19850-b)
2
Not
to
rest
on
second
causes
.
Therfore
in
the
next
place
(
as
a
branch
of
the
former
)
if
we
would
praise
God
,
dwel
not
on
the
second
causes
,
if
God
use
second
causes
in
any
favour
he
bestowes
on
vs
,
either
in
keeping
us
from
any
ill
or
bestowing
any
good
consider
it
as
a
means
that
God
might
dispence
with
,
that
he
might
use
if
he
would
,
or
not
vse
:
See
God
in
the
second
causes
,
rise
from
them
to
him
:
Art
thou
healed
by
Physick
?
Use
Physicke
as
a
meanes
,
but
see
God
in
it
,
but
if
God
hath
cured
thee
without
Physick
,
without
ordinary
meanes
,
then
see
him
more
immediatly
doing
good
to
thee
without
the
helpe
of
second
causes
,
that
is
one
way
to
helpe
us
to
prayse
God
to
see
him
in
every
favour
,
and
deliverance
,
for
what
could
second
causes
doe
,
if
hee
should
not
giue
a
blessing
?
especially
prayse
him
when
he
hath
immediately
done
it
,
as
he
can
,
did
not
he
make
light
before
there
was
a
sunne
?
he
is
not
tyed
to
giue
light
by
the
sunne
,
and
hee
made
waters
before
hee
made
the
clouds
;
hee
is
not
tied
to
the
clouds
,
therefore
especially
prayse
God
,
when
wee
haue
deliverance
we
know
not
how
,
without
meanes
,
immediatly
from
the
goodnes
,
and
strength
of
God
.
Againe
if
wee
would
praise
God
for
any
favour
,
consider
the
necessitie
,
and
vse
of
the
favour
wee
pray
for
,
as
these
men
here
,
they
were
at
Deaths
doore
,
and
loathed
all
manner
of
meate
,
alas
they
had
died
if
God
had
not
helped
them
,
If
thou
wouldest
blesse
God
,
consider
what
a
miserable
stare
thou
should
be
in
,
if
thou
hadst
not
that
favour
to
praise
God
for
:
If
thou
be
to
blesse
God
for
thy
sences
,
put
case
thou
shouldest
want
thy
sight
,
what
a
miserable
case
thou
shouldest
be
in
:
so
for
any
of
the
sences
that
a
man
wants
,
whereby
hee
should
glorifie
God
,
and
take
the
comfort
of
the
Creature
,
put
case
a
man
should
want
his
tast
,
as
these
men
here
,
their
soule
abhorred
all
manner
of
meate
,
alas
what
a
miserable
case
is
it
to
want
a
relish
,
and
tast
of
the
comfort
that
God
hath
put
into
the
creatures
,
put
case
we
should
want
the
meanest
benefite
wee
enjoy
,
how
uncomfortable
would
our
lives
be
?
This
sparke
of
reason
that
God
hath
given
us
,
that
wee
have
understanding
to
conceive
things
,
which
is
the
engine
whereby
we
doe
all
things
as
men
,
and
are
capable
of
the
grace
of
God
,
what
a
miserable
thing
were
it
,
if
God
should
take
away
our
wits
,
or
suspend
the
use
of
them
?
But
especially
in
matters
of
grace
,
if
God
had
not
sent
Christ
to
redeeme
the
world
,
what
a
cursed
condition
had
we
lyen
in
?
next
to
Divels
.
Againe
if
wee
would
praise
God
,
[
4
](A12191-e20190-b)
4
Dayly
register
Gods
favours
.
let
us
every
day
keepe
a
Diary
of
his
favours
,
and
blessings
;
what
good
hee
doth
us
privately
,
what
positive
blessings
he
bestowes
upon
vs
,
and
what
dangers
hee
frees
us
from
,
and
continues
,
and
renewes
his
mercies
every
day
,
and
publikly
what
benefit
wee
have
by
the
state
we
live
in
,
Oh
what
a
happie
state
is
it
that
we
live
in
peace
,
that
wee
enjoy
such
lawes
,
that
every
man
may
fit
under
his
owne
vine
,
and
under
his
owne
figtree
and
enjoy
the
comforts
of
this
life
,
when
all
the
world
about
us
are
,
and
have
beene
in
combustion
!
We
should
keepe
a
Register
of
Gods
blessings
,
Oh
,
that
wee
could
learne
to
have
such
exact
lives
!
it
would
breed
a
world
of
comfort
,
and
wee
should
have
a
lesse
account
to
make
,
when
wee
die
.
Every
day
labour
to
be
humbled
for
our
sinnes
specially
such
as
break
the
peace
of
our
consciences
,
and
never
give
our
bodies
rest
till
our
hearts
have
rest
in
the
favour
of
God
,
and
together
with
matter
of
humiliation
dayly
observe
how
God
bestowes
new
favours
,
or
else
continues
the
old
,
that
notwith
withstanding
our
provocation
,
and
forgetfulnesse
of
him
,
hee
strives
with
us
by
his
goodnesse
,
this
is
a
blessed
duty
that
we
should
labour
to
performe
.
And
then
when
we
have
done
this
let
us
rouse
up
all
that
wee
are
,
and
all
that
wee
have
within
us
to
praise
God
,
Psalme
103.
My
soule
praise
the
Lord
,
and
all
that
is
within
me
praise
his
holy
Name
.
What
have
wee
within
us
to
praise
God
?
Let
us
praise
God
with
our
understanding
,
forget
not
all
his
benefites
;
forgetfulnesse
is
the
grave
of
Gods
blessings
it
buries
all
.
And
then
there
is
in
us
the
affection
of
joy
,
called
our
glory
;
let
us
make
it
our
glory
in
this
,
to
Trumpet
our
Gods
praise
upon
all
occasions
,
all
that
is
within
us
,
and
all
that
we
are
,
or
have
,
or
can
do
,
let
it
be
all
to
the
glory
,
and
praise
of
God
.
To
draw
to
a
conclusion
with
some
generall
application
,
of
all
that
hath
beene
spoken
,
and
then
in
particular
to
the
present
occasion
.
You
know
how
God
hath
dealt
of
late
with
this
Citie
,
brought
stickes
to
the
common
fire
.
They
cried
unto
the
Lord
,
God
put
it
into
the
hearts
of
the
Governours
of
the
state
to
appoint
humiliation
and
crying
to
God
,
and
therefore
since
God
hath
beene
so
mercifull
upon
our
humiliation
it
is
religiously
,
and
worthily
done
of
the
state
that
there
should
be
a
time
to
blesse
God
Againe
,
God
did
it
with
a
word
,
with
a
command
,
it
was
both
in
the
inflicting
and
delivery
(
as
it
were
)
without
meanes
:
for
what
could
the
Physitians
doe
in
staying
the
Plague
?
Alas
all
the
skill
in
the
world
is
at
a
losse
in
these
kinds
of
sicknesses
!
it
comes
with
Gods
command
,
it
is
Gods
arrow
more
especially
then
other
sicknesses
,
God
sent
it
by
his
Command
,
first
to
humble
us
for
our
sin
,
and
now
hee
hath
stayd
it
with
a
word
of
command
that
from
above
5000.
a
weeke
,
it
is
come
to
three
persons
,
God
hath
sent
his
word
and
healed
us
.
It
was
a
pittifull
state
wee
were
in
before
:
for
indeed
it
was
not
onely
a
sicknesse
upon
the
Citie
but
a
civill
sicknesse
:
the
whole
state
w●s
distempered
:
for
as
there
is
sicknesse
in
the
body
when
there
is
obstruction
,
when
there
is
not
a
passage
for
the
spirits
and
the
blood
from
the
liver
,
&
from
the
heart
,
and
from
the
head
these
obstructions
cause
weakenesse
,
and
faintings
,
and
consumption
,
So
was
there
not
an
obstruction
in
the
state
of
late
?
were
not
the
veynes
of
the
kingdome
stopped
?
Was
not
civill
commerce
stayed
?
the
affliction
of
this
great
Citie
,
it
was
as
the
affliction
of
the
head
or
of
the
heart
or
of
the
liver
;
if
the
maine
vitall
part
be
sick
,
the
whole
is
sicke
,
so
the
whole
kingdome
not
only
by
way
of
sympathy
,
but
it
was
civilly
sicke
in
regard
that
all
trading
,
and
intercourse
was
stopped
,
it
was
a
heavy
visitation
.
And
wee
have
much
cause
to
blesse
God
that
now
the
wayes
of
this
Sion
of
ours
mourne
not
,
that-there
is
free
commerce
,
and
intercourse
as
before
,
that
we
can
meete
thus
peaceably
,
and
quietly
at
Gods
ordinances
,
and
about
our
ordinarie
callings
,
[
1
](A12191-e20860-b)
1
That
hee
would
correct
.
First
of
all
,
have
not
we
matter
to
praise
God
that
he
would
correct
us
at
all
?
hee
might
have
suffred
us
to
have
gone
on
and
beene
damned
with
the
wicked
world
as
it
is
1
Cor.
11.33
.
We
are
therfore
chastened
of
the
Lord
that
wee
should
not
be
damned
with
the
world
:
it
is
his
mercy
that
hee
would
take
us
into
his
hands
as
children
,
that
he
would
visite
us
at
all
.
Another
ground
of
thankesgiving
is
this
that
since
he
would
correct
us
,
[
2
](A12191-e20920-b)
2
That
hee
would
do
it
himselfe
.
he
would
use
this
kind
of
correction
,
that
he
would
take
us
into
his
owne
hands
;
might
he
not
have
suffred
a
furious
,
bloody
darke
spirited
,
divellish
spirited
enemy
to
have
invaded
us
,
to
have
fallen
into
the
hard
hands
of
men
acted
with
divel●ish
malice
?
David
thought
this
a
favour
,
even
that
God
would
single
him
out
to
punish
him
with
the
Plague
of
pestilence
that
he
might
not
fal
before
his
enemies
.
The
mercies
of
God
are
wondrous
great
when
we
fall
into
his
hands
hee
is
a
mercifull
God
,
hee
hath
tender
bowels
fu●ll
of
pitty
and
compassion
:
but
The
very
mercies
of
wicked
Idolaters
are
cruell
,
there
was
a
mercie
therefore
in
that
,
that
God
would
take
us
into
his
owne
hands
.
[
3
](A12191-e21040-b)
3
That
he
stayed
the
Pestilence
.
In
the
third
place
,
we
see
when
he
had
taken
us
into
his
own
hands
,
how
he
hath
stopped
the
raging
of
the
pestilence
,
and
hath
inhibited
the
destroying
Angell
,
even
in
a
wondrous
manner
,
that
the
Plague
when
it
was
so
raging
that
it
should
come
to
decrease
upon
a
sudden
;
God
was
wondrous
in
this
worke
,
is
not
here
matter
of
praise
?
[
4
](A12191-e21110-b)
4
That
our
lives
were
spared
.
Then
againe
,
it
is
a
mercy
to
us
all
here
that
he
should
give
us
our
lives
for
a
prey
as
God
sai●h
in
Ieremiah
to
Baruch
,
Wheresoever
thou
goest
thou
shalt
have
thy
life
for
a
prey
,
might
not
Gods
arrow
have
followed
us
wheresoever
wee
went
?
Whither
can
a
man
goe
from
this
arrow
,
but
that
God
being
every
where
might
smite
him
with
the
pestilence
?
now
in
that
hee
hath
watched
over
us
,
and
kept
us
from
this
noysome
contagious
sicknes
,
and
hath
brought
us
altogether
here
quietly
and
freely
,
that
so
there
may
bee
entercourse
betweene
man
and
man
in
trading
,
and
other
callings
,
this
is
the
fourth
ground
of
praysing
of
God
.
And
that
it
did
not
rage
in
other
parts
:
[
5
](A12191-e21220-b)
5
That
it
spread
not
farre
.
in
former
time
God
scattered
the
pestilence
more
ouer
the
kingdome
:
It
is
a
great
matter
to
blesse
God
for
.
I
beseech
you
let
us
say
with
the
same
spirit
,
as
this
holy
man
h●re
,
Oh
that
men
therefore
would
prayse
the
Lord
for
his
goodnes
,
and
for
the
wonders
that
he
doth
for
the
children
of
men
!
For
his
goodnesse
,
that
hee
would
rather
correct
us
here
then
damne
us
,
for
his
goodnesse
,
that
hee
would
not
giue
us
up
to
our
enemies
,
For
his
goodnesse
,
that
he
stayd
the
infection
so
suddenly
,
and
that
he
stayd
the
spreading
of
it
further
,
For
his
goodnesse
vnto
us
in
particular
that
hee
hath
kept
us
all
safe
.
What
shall
wee
doe
now
but
consecrate
,
and
dedicate
these
liues
of
ours
for
he
giues
us
our
liues
more
then
once
,
at
the
beginning
,
there
is
neuer
a
one
heere
but
can
say
by
experience
,
GOD
hath
given
me
my
life
,
at
such
a
time
,
and
such
a
time
,
let
us
give
these
lives
againe
to
God
,
labour
to
reforme
our
former
courses
,
and
enter
into
a
new
covenant
with
God
,
this
is
one
part
of
thanksgiving
to
renew
our
covenant
with
God
,
to
please
him
better
,
and
indeed
in
every
thanksgiving
,
that
should
bee
one
ingredient
.
Now
Lord
I
intend
;
and
resolue
to
please
thee
better
,
whatsoeuer
my
faults
haue
formerly
beene
,
I
resolue
by
thy
grace
,
and
assistance
to
breake
them
off
,
without
this
all
the
other
is
but
a
dead
performance
.
Now
breifly
by
way
of
analogie
,
and
proportion
,
to
rayse
some
meditations
from
that
that
hath
hath
beene
delivered
concerning
the
body
to
the
soule
,
for
God
is
the
Physitian
both
to
soule
,
and
body
.
If
God
with
his
word
can
heale
our
bodies
as
the
Psalmist
sayth
here
,
much
more
can
hee
with
his
word
heale
our
Soule
.
soule
loatheth
all
manner
of
meate
,
and
they
draw
neere
the
gates
of
death
,
their
soules
are
in
a
desperate
state
,
they
are
deeply
sick
,
how
shall
wee
know
it
?
their
soule
abhorreth
all
manner
of
wholsome
meate
:
how
many
are
there
that
relish
Poets
,
and
history
,
any
trifle
that
doth
but
feed
their
vaine
fancie
and
yet
cannot
relish
the
blessed
truth
,
and
ordinances
of
God
?
Where
is
spirituall
life
,
when
this
spirituall
sence
is
gone
:
when
men
cannot
relish
holy
things
?
if
they
relish
the
ordinance
of
God
,
it
is
not
the
spirituall
part
of
it
,
so
farre
as
the
spirit
toucheth
the
conscience
,
but
something
that
(
it
may
be
)
is
sutable
to
their
conceit
expressions
,
or
phrases
or
the
like
,
but
it
is
a
symptom
and
signe
of
a
fearefull
declining
state
,
when
men
doe
not
relish
the
spirituall
ordinances
of
God
,
which
should
be
(
as
it
were
)
their
appointed
food
,
when
they
doe
not
delight
to
acquaint
themselues
with
God
in
hearing
of
the
word
,
and
reading
,
and
the
like
,
let
such
therefore
,
as
delight
not
in
spirituall
things
know
that
their
soules
lye
gasping
they
are
at
the
gates
of
spirituall
death
,
all
is
not
well
there
is
some
fearfull
obstruction
upon
the
soule
,
that
takes
away
the
appetite
,
the
soule
runnes
into
the
world
ouermuch
,
they
cloy
themselues
with
the
world
,
when
men
cannot
relish
heavenly
things
they
are
eate
vp
with
the
delight
and
joy
of
other
things
pleasures
and
profits
.
Let
them
search
the
cause
,
Let
them
judge
themselues
,
and
see
what
is
the
matter
that
they
doe
not
delight
more
in
heauenly
things
;
let
them
purge
themselues
by
confession
to
God
,
and
consideration
of
their
sins
,
and
labour
to
recover
their
appetite
,
for
it
is
almost
a
desperate
estate
,
They
are
at
the
gates
of
death
.
Especially
now
when
we
come
to
the
communion
,
what
doe
we
heere
if
we
cannot
relish
the
food
of
our
soules
?
let
us
examine
if
we
desire
to
tast
the
loue
of
God
,
and
to
be
acquainted
with
God
here
if
not
,
Desire
of
God
,
cry
to
God
,
that
he
would
forgiue
our
sinnes
,
and
heale
our
soules
by
his
holy
Spirit
,
that
hee
would
make
us
more
spirituall
to
relish
heavenly
things
,
better
then
we
haue
done
before
,
that
as
the
things
,
that
are
heauenly
,
are
better
in
their
kind
then
other
things
are
;
so
they
may
be
better
to
our
tast
.
A
man
may
know
the
judgement
of
his
state
,
when
hee
answereth
not
the
difference
of
things
:
what
the
difference
is
between
the
food
of
life
,
and
ordinary
food
,
what
the
difference
is
between
the
comforts
of
the
holy
Ghost
,
and
other
comforts
,
betweene
the
riches
,
and
pelfe
of
the
world
,
and
the
riches
of
the
spirit
,
the
graces
of
God
that
will
cause
a
man
to
liue
and
die
with
comfort
,
the
true
riches
that
make
the
soule
rich
to
eternity
,
there
is
no
comparison
:
beg
of
God
,
this
spi●ituall
relish
to
discerne
of
things
that
differ
,
that
we
may
recouer
our
appetite
God
by
his
word
,
and
spirit
can
doe
it
,
not
only
the
word
written
,
but
the
in
ward
spirituall
word
written
in
our
hearts
,
desire
God
to
joyne
his
spirit
with
his
word
,
and
sacraments
,
and
that
will
recover
our
tast
and
make
us
spirituall
that
we
shall
relish
him
that
is
both
the
feast-maker
,
and
the
feast
it selfe
,
he
is
both
the
meat
and
the
provider
of
the
banquet
.
For
whence
is
it
that
all
other
things
are
sweet
to
vs
?
Deliverance
from
troble
,
and
sicknesse
?
because
it
is
a
pledge
of
our
spirituall
deliverance
in
Christ
,
the
deliverance
from
hell
and
damnation
,
what
comfort
can
a
man
haue
that
knowes
not
his
state
in
grace
,
in
the
enjoying
of
his
health
,
when
hee
shall
think
he
is
but
as
a
sheepe
kept
for
the
slaughter
?
hee
knows
not
whether
hee
be
in
the
favour
of
God
or
no
?
Therefore
let
vs
come
,
and
renew
our
faith
in
the
forgiuenesse
of
our
sinnes
through
the
blood
of
Christ
,
of
whom
we
are
made
partakers
in
the
Sacrament
.
For
if
we
beleiue
our
deliverance
from
hell
,
and
damnation
by
the
body
of
Christ
broken
,
and
his
bloodshed
,
then
every
thing
will
be
sweet
,
when
we
know
God
loues
us
to
life
everlasting
,
then
every
thing
in
the
way
to
life
everlasting
euen
day●●
bread
will
be
sweete
,
because
the
same
loue
that
giues
heauen
,
giues
dayly
food
,
and
the
same
loue
that
redeemes
us
from
hell
redeemes
us
from
sicknes
,
therefore
let
us
labour
to
strengthen
our
faith
in
the
maine
,
that
wee
may
bee
thankfull
for
the
lesse
.
And
as
we
enter
into
new
couenant
with
God
;
so
labour
to
keepe
it
:
avenge
his
Covenant
,
considering
that
he
hath
lately
so
auenged
it
,
let
it
make
us
so
much
the
more
circumspect
in
our
carriage
.
So
much
for
this
time
,
and
text
.
FINIS
.