The
Spirituall-mans
aime
.
1.
Cor.
Chap.
7.
ver.
29
,
30.
31.
It
remaineth
brethren
,
the
time
is
short
,
let
those
that
have
wives
,
be
as
if
they
had
none
.
2.
And
they
that
weep
,
as
though
they
wept
not
,
and
they
that
reioyce
as
though
they
reioyced
not
,
and
they
that
buy
as
though
they
possessed
not
.
3.
And
they
that
use
this
world
as
not
abusing
it
,
for
the
fashion
of
this
world
passeth
away
.
The
blessed
Apostle
in
the
former
part
of
the
Chapter
,
had
given
direction
in
Cases
of
conscience
,
being
a
man
that
had
the
Tongue
of
the
Learned
to
speak
a
word
in
season
to
the
wearie
:
whereupon
(
as
having
in
his
eye
greater
matters
than
particularities
)
as
his
use
is
almost
in
every
Epistle
,
he
calls
them
from
particular
Cases
,
that
they
should
not
overmuch
trouble
themselves
about
them
,
but
the
maine
,
The
time
is
short
,
Let
those
that
are
married
,
be
as
if
they
were
not
,
&c.
But
First
he
gives
satisfaction
to
the
particular
Cases
,
East
,
or
West
,
or
North
,
or
South
,
but
he
must
know
the
turnings
and
windings
,
the
particularities
of
the
way
:
So
in
Religion
it
is
not
enough
to
know
that
we
must
serve
God
above
all
,
and
love
our
Neighbour
as
our selfe
,
&c.
Those
generalities
that
Atheists
pretend
to
shake-off
all
studie
of
Religion
by
,
if
they
know
a
few
generalls
.
Our
knowledge
stands
in
clearing
particular
Cases
,
which
being
cleared
the
way
is
smother
to
heaven-ward
;
yet
notwithstanding
we
must
not
dwell
too
much
upon
particulars
,
for
here
you
see
the
Apostle
calls
them
off
,
Finally
my
Brethren
,
the
time
is
short
,
it
remaines
that
we
looke
to
the
maine
,
&c.
For
the
fashion
of
this
World
passeth
away
;
wherein
we
considered
two
points
in
generall
,
which
I
will
name
,
and
hasten
to
that
:
inlarging
of
that
that
I
thinke
sitting
for
this
time
.
The
first
was
this
,
that
A
very
good
way
to
satisfie
Cases
of
Conscience
in
particular
,
is
to
have
in
our
minde
the
maine
▪
For
there
be
many
that
puzzle
themselves
all
their
life
,
about
this
and
that
particular
,
and
forget
the
maine
in
the
mean
time
,
let
a
man
looke
to
the
maine
,
and
he
will
soone
resolve
whether
it
be
good
to
redeeme
time
to
heare
a
Sermon
now
and
then
:
he
will
doe
it
,
and
not
make
a
Case
of
it
,
for
it
helpes
the
maine
,
I
came
into
the
world
to
save
my
soule
,
&c.
And
so
for
sanctifying
the
Lords-Day
entirely
,
many
have
scruples
and
keepe
adoe
,
but
if
they
had
the
love
of
God
in
their
soules
,
and
did
looke
to
the
maine
,
they
would
cut
off
that
idle
question
:
why
doe
I
trifle
about
this
and
that
idle
question
,
how
stands
it
with
the
maine
?
And
so
for
conversing
with
company
,
are
they
such
as
are
comfortable
and
cheerefull
?
are
they
such
as
may
helpe
to
the
main
?
no
:
why
do
I
intangle
my selfe
in
that
which
hinders
the
maine
?
So
we
see
Paul
when
he
had
resolved
the
particulars
,
he
calls
them
to
the
maine
,
Brethren
the
time
is
short
;
and
therefore
be
in
these
things
as
if
yee
were
not
,
(
as
we
shall
see
anone
in
the
particulars
)
For
the
fashion
of
this
World
passeth
away
.
To
adde
a
little
in
this
point
,
This
is
the
reason
why
none
but
a
true
Christian
can
carry
himselfe
moderately
in
the
things
of
this
world
,
why
?
because
none
but
a
sound
Christian
hath
a
maine
,
and
a
chiefe
end
that
swaies
the
sterne
of
his
whole
life
,
hee
lookes
to
heaven
and
happines
,
and
how
it
shall
be
with
him
afterwards
,
and
he
considers
particulars
thereafter
,
when
another
man
of
necessitie
must
erre
in
particulars
,
because
he
hath
not
a
gracious
ayme
:
you
have
no
man
but
a
Christian
,
but
he
looseth
himselfe
in
the
things
of
this
world
.
Well
,
the
second
thing
is
this
,
you
see
that
Religion
meddles
with
all
matters
With
the
World
,
with
Marriage
,
with
buying
and
possessing
,
as
we
shall
see
afterwards
.
Saith
an
Athiest
(
that
stomackes
it
,
that
his
waies
should
be
hindred
from
that
commanding
skill
of
Religion
which
hath
to
doe
in
all
things
)
What
hath
the
Minister
to
doe
with
our
Callings
,
with
Lawyers
,
with
Trades-men
,
or
States-men
?
What
hath
the
Minister
to
doe
with
these
things
?
It
is
true
not
with
the
materials
,
with
the
particular
matters
of
those
,
that
is
left
to
those
that
are
Artists
,
that
have
skill
in
the
particulars
;
but
a
minister
and
a
Christian
,
and
Religion
in
any
man
hath
to
deale
with
these
things
,
as
they
helpe
to
further
the
maine
;
for
Religion
is
a
skill
that
fits
a
man
for
a
further
end
,
for
his
last
end
,
that
fits
him
for
heaven
.
Now
being
such
a
skil
it
must
direct
every
thing
so
farre
as
it
helps
or
hinders
that
,
The
heathen
Philosopher
could
say
,
State
knowledge
is
a
commanding
knowledge
,
why
?
because
it
meddles
with
all
trades
.
How
?
hath
a
States-man
skil
in
this
or
that
trade
?
No
,
not
in
the
particular
mystery
,
but
he
hath
skill
so
far
as
he
sees
what
may
serve
for
the
publicke
good
.
Let
the
safety
of
the
Common-wealth
be
the
law
of
all
trades
.
The
State
knowledge
is
the
supream
knowledg
which
is
for
the
good
of
the
whole
,
therefore
he
cuts
of
particulars
if
they
be
mischievous
to
the
whole
:
so
all
trades
wee
must
tell
them
of
their
faults
,
as
they
are
blemishes
to
Religion
,
for
wee
must
not
bee
so
in
this
or
that
trade
,
as
that
we
forget
we
are
Christians
,
and
therefore
we
must
heare
meekly
the
word
of
God
,
when
it
meets
with
our
particular
callings
,
we
see
Paul
medleth
with
buying
and
selling
,
with
marriage
,
&c.
How
?
As
farre
as
they
might
hinder
the
main
.
Finally
my
brethren
,
the
time
is
short
,
and
the
fashion
of
this
World
passeth
away
.
Therefore
be
not
over-much
in
these
things
.
It
is
an
antient
rule
,
(
summa
ratio
,
&c.
)
it
is
the
maine
reason
that
makes
for
Religion
,
as
I
said
before
of
State-knowledge
:
it
is
(
summa
Lex
)
though
that
be
the
Supreame
in
regard
of
inferiours
,
yet
there
is
one
above
that
,
that
is
the
chiefe
Law
of
all
that
makes
for
Religion
:
that
is
the
chiefe
reason
of
all
that
makes
for
Religion
,
there
be
many
particular
reasons
that
make
for
this
and
that
,
I
,
but
Religion
faith
the
contrary
,
and
that
must
rule
,
that
is
the
(
summa
ratio
.
)
Now
I
come
to
unfold
the
particulars
,
but
to
hasten
to
the
maine
.
The
Apostle
heere
stands
upon
five
directions
and
bounds
;
those
five
directions
with
three
reasons
.
Let
those
that
are
married
,
be
as
if
they
were
not
.
Those
that
weepe
,
as
if
they
wept
not
.
Those
that
reioyce
,
as
if
they
reioyced
not
.
And
they
that
buy
,
as
though
they
possessed
not
.
And
they
that
use
this
world
,
as
not
abusing
it
.
How
are
these
five
directions
inforced
?
They
are
inforced
from
three
reasons
.
The
first
is
in
the
front
of
the
Text.
The
time
is
short
.
Therefore
be
moderate
in
all
things
here
.
The
second
is
in
the
shutting-up
of
the
Text
,
For
the
fashion
of
this
World
passeth
away
.
The
third
reason
is
a
maine
reason
too
:
that
is
from
their
state
and
condition
in
Christ
:
why
Brethren
,
faith
hee
,
Partakers
of
the
heavenly
Calling
,
as
he
saith
in
another
place
,
Partakers
of
better
things
,
and
by
being
Brethren
,
Brethren
in
Christ
,
members
of
Christ
;
he
is
the
knot
of
the
Brotherhood
,
being
Borne
againe
Sonnes
of
God
,
Brethren
of
Christ
,
Brethren
partakers
of
the
heavenly
Calling
,
not
Brethren
onely
among
your selves
,
but
Brethren
in
Christ
,
and
so
Sonnes
of
God
and
Heires
of
heaven
.
What
,
for
you
to
be
immoderate
in
the
things
of
the
World
;
Paul
wraps
up
a
moving
reason
,
not
onely
to
insinuate
into
them
to
gain
their
affection
,
Oh!
my
Brethren
:
but
to
adde
a
force
of
reason
likewise
.
Brethren
,
The
time
is
short
.
And
Brethren
,
the
fashion
of
this
world
passeth
away
.
So
adde
these
three
reasons
to
the
five
directions
,
and
wee
see
how
strougly
Paul
backes
his
directions
.
Indeed
it
was
needfull
for
Paul
so
to
do
;
we
are
so
desperatly
set
on
the
things
of
this
world
,
we
are
so
hardly
taken
off
,
that
there
must
be
reason
upon
reason
;
for
the
Holy-Ghost
,
the
Holy
Spirit
of
God
,
loves
not
wast
of
reasons
,
to
spend
them
where
there
is
no
use
.
And
therefore
wee
must
thinke
it
is
a
weightie
point
&
of
great
equity
,
that
we
give
eare
to
these
directions
that
have
so
strong
reasons
.
But
to
come
to
say
somewhat
of
the
particulars
.
We
must
remember
(
to
make
way
to
what
is
to
bee
spoken
of
these
things
)
that
every
one
of
these
reasons
have
a
force
in
every
direction
:
you
that
have
Wives
,
be
as
if
you
had
none
,
for
the
Time
is
short
,
and
the
fashion
of
the
world
passeth
away
.
And
so
you
that
weep
,
as
if
you
wept
not
,
for
the
time
is
short
,
and
the
fashion
of
the
world
passeth
away
.
And
you
are
Brethren
,
you
that
use
the
world
as
not
abusing
it
,
for
The
time
is
short
,
and
the
fashion
of
the
world
passeth
away
.
So
that
all
these
reasons
must
bee
thought
on
in
every
particular
direction
,
that
I
speake
of
,
only
in
generall
;
J
will
speake
a
little
of
the
first
reason
,
The
time
is
short
.
What
time
?
The
time
of
the
world
;
The
time
is
short
,
wee
are
fallen
into
the
latter
end
of
the
world
:
but
that
is
not
all
.
Our
time
is
short
of
our
little
world
,
The
time
is
short
.
The
season
of
the
time
,
The
time
is
short
:
The
time
is
short
.
The
opportunitie
and
season
of
time
is
shorter
:
well
I
will
not
dwell
vpon
this
poynt
,
though
it
bee
a
great
inforcement
,
It
is
short
,
I
,
and
vncertaine
,
we
cannot
tell
how
short
.
If
it
were
told
any
of
us
heere
,
that
within
two
dayes
you
shall
dye
,
it
would
startle
vs
,
the
best
of
vs
all
;
it
would
make
vs
looke
about
vs
:
but
who
of
us
all
,
knowes
certainly
that
we
shall
live
two
houres
.
The
time
as
it
is
short
,
so
it
is
vncertaine
,
and
heere
is
the
wondrous
folly
of
our
nature
,
that
we
will
take
so
much
time
to
come
,
in
trust
,
as
though
we
should
live
so
long
and
make
a
covenant
with
death
,
but
one
party
cannot
make
a
covenant
,
God
and
the
time
to
come
make
no
covenant
with
us
.
Therefore
it
is
extremity
of
Folly
to
say
,
I
shall
live
so
long
,
&
so
long
.
Thou
foole
,
faith
God
,
when
he
proiected
for
a
long
time
,
and
had
treasure
laid
up
for
many
yeares
,
Thou
foole
,
this
night
they
shall
take
thy
soule
.
A
man
is
a
foole
when
he
makes
account
of
continuing
of
that
he
hath
no
promise
of
.
And
therefore
the
time
being
short
,
and
uncertaine
too
,
Take
it
while
wee
may
catch
hold
of
it
,
especially
the
opportunity
of
time
.
And
then
in
the
third
place
it
is
irrecoverable
,
What
is
this
little
time
given
us
for
?
To
provide
for
eternitie
world
without
end
:
and
wee
trifle
it
a
way
about
this
thing
and
that
thing
to
no
purpose
,
we
fill
it
up
with
vanity
,
and
with
sinne
,
which
is
worse
.
In
this
little
time
we
do
that
,
that
in
a
long
time
after
,
we
cannot
undoe
againe
,
that
is
our
madnes
and
folly
,
therefore
The
time
being
short
,
let
us
take
heed
what
we
doe
in
it
,
we
may
do
that
in
a
little
time
,
that
wee
may
rue
for
eternity
,
we
may
do
that
good
,
and
get
that
good
in
a
little
time
,
that
may
stand
by
us
world
without
end
;
those
that
have
but
a
little
plot
of
ground
,
oh
!
they
will
husband
it
so
,
that
they
will
not
lose
a
handfull
of
it
,
so
those
that
have
but
a
little
time
,
oh
!
let
them
husband
it
well
,
sow
that
little
time
well
,
sow
that
seed
that
may
breed
a
harvest
,
that
may
benefit
us
after
that
wee
may
say
,
Oh!
it
was
a
great
blessing
,
that
God
gave
me
a
little
time
to
get
into
Christ
,
to
repent
of
my
sins
.
&c.
Beloved
there
are
three
maine
parts
of
this
little
time
.
-
Past
,
-
Present
,
-
To
come
.
The
Time
that
is
gone
,
let
us
repent
of
it
,
if
it
have
not
bin
spent
well
,
that
is
the
best
use
we
can
make
of
the
time
past
;
for
there
is
nothing
to
be
done
in
the
time
that
is
past
.
But
if
things
have
been
done
ill
,
repent
The
Time
present
is
to
doe
good
in
,
and
for
the
Time
to
come
,
it
is
out
of
our
power
;
and
therefore
even
for
the
present
we
must
worke
.
The
Time
past
,
the
best
use
we
can
make
of
it
,
is
to
comfort
our selves
,
as
Hezekias
,
in
our
sinceritie
,
or
to
repent
if
any
thing
have
been
done
amisse
;
but
looke
to
the
present
,
put
not
off
,
do
the
worke
,
for
which
we
came
into
the
World
,
presently
,
The
time
is
short
,
the
busines
is
great
,
the
iourney
is
long
,
it
is
a
great
iourney
from
earth
to
heaven
,
it
is
a
great
matter
to
get
from
earth
to
heaven
.
Now
having
such
businesse
to
heaven
,
let
us
,
I
beseech
you
,
consider
the
weight
of
the
businesse
,
and
give
our
eyes
no
sleepe
,
The
Time
is
short
.
Our
folly
is
this
,
we
make
it
shorter
then
it
is
,
by
our
Vanity
Vanity
.
it
were
well
if
it
were
onely
vanity
,
by
many
sinnefull
actions
many
shorten
their
dayes
by
intemperate
courses
,
and
so
are
fellons
upon
themselues
,
or
by
their
wickednes
,
they
give
God
occasion
to
shorten
their
dayes
.
A
blood-thirstie
and
crvell
man
shall
not
live
out
halfe
his
dayes
.
God
meets
with
him
,
so
The
time
is
short
,
and
we
make
it
shorter
,
we
are
guiltie
of
the
shortnes
of
our
time
our selues
,
let
us
take
heed
of
that
.
But
I
have
bin
over
long
in
this
point
,
only
because
it
is
the
prime
reason
,
set
before
all
the
particulars
,
I
beseech
you
consider
.
The
time
is
short
.
If
we
doe
not
make
use
of
it
,
we
are
worse
then
the
Divell
himselfe
,
The
time
is
short
.
It
remains
that
those
that
have
wives
,
bee
as
if
they
had
none
.
That
is
the
first
particular
;
And
then
ioy
,
because
there
is
ioy
.
A
woman
brings
forth
in
sorrow
,
but
shee
Joyes
when
a
man
childe
is
borne
,
as
Christ
speakes
.
There
is
ioy
in
children
,
and
there
is
mutuall
ioy
in
that
sweet
coniugall
friendship
,
there
is
much
ioy
:
and
therefore
as
there
is
weeping
,
so
there
is
ioy
in
Marriage
.
And
those
that
buy
,
as
if
they
possessed
not
.
There
must
be
buying
where
there
is
wife
and
children
there
must
be
looking
to
posteritie
:
and
then
all
this
enforceth
,
Vsing
of
the
World
.
And
men
when
they
enter
into
to
that
estate
,
they
enter
into
the
world
,
as
wee
use
to
say
,
they
beginne
the
world
anew
,
they
enter
into
the
world
:
for
there
are
many
things
necessarie
to
maintaine
that
societie
.
Therefore
wee
see
one
thing
depends
upon
another
:
hee
ioynes
all
together
,
ayming
especially
at
one
thing
,
at
that
kinde
of
life
especially
.
Now
in
every
one
of
these
particulars
,
hee
gives
a
liberty
to
doe
the
thing
,
you
may
Marry
,
you
may
Weepe
,
you
may
joy
,
you
may
buy
,
you
may
use
the
World
;
but
as
there
is
a
libertie
,
so
there
is
a
danger
,
you
may
,
but
you
may
goe
too
farre
.
And
therefore
with
a
liberty
,
hee
gives
a
restraint
.
There
is
a
danger
,
and
a
restraint
upon
the
danger
;
doe
them
,
but
take
heed
you
overdoe
them
not
.
And
this
restraint
is
backed
with
reason
,
he
hath
reason
for
his
restraint
.
The
time
is
short
:
and
therefore
there
is
danger
,
lest
you
shoot
your selves
too
farre
,
lest
you
passe
too
deepe
into
these
things
,
And
the
fashion
of
this
world
passeth
away
,
all
things
here
passe
away
.
Therefore
it
is
in
vaine
for
you
to
be
overmuch
in
those
things
,
that
are
passing
things
.
And
then
you
are
Brethren
,
called
to
greater
matters
,
so
there
is
a
libertie
,
a
danger
,
and
a
restraint
upon
the
danger
,
and
likewise
a
reason
to
back
it
in
every
particular
.
The
libertie
.
But
there
is
a
danger
,
and
that
is
the
maine
thing
.
have
wives
be
as
if
you
had
none
.
There
is
a
great
danger
in
adouble
respect
.
A
danger
in
the
things
,
and
a
perill
if
wee
goe
too
farre
in
them
.
That
is
,
there
is
a
great
hazzard
,
that
we
shall
goe
over-farre
in
that
condition
,
and
a
danger
that
it
tends
to
.
For
instance
,
Those
that
have
wives
,
have
they
not
beene
drawne
away
by
their
wives
,
as
Solomon
was
to
Idolatrie
?
Is
there
not
a
danger
of
being
drawne
away
?
And
is
there
not
a
danger
in
being
drawne
away
to
hazzard
our
Soules
?
There
is
a
danger
to
be
hurt
,
and
a
danger
in
being
hurt
,
did
not
sinne
come
in
that
way
?
Was
not
Adam
led
away
by
his
wife
?
and
how
many
men
perish
by
being
too
Vxorious
,
by
being
too
flexible
in
that
kinde
?
If
they
had
remembred
the
Apostles
precept
to
marry
,
as
if
they
had
not
,
they
would
not
have
been
so
drawne
away
.
Therefore
there
is
a
danger
,
and
a
restraint
upon
that
danger
,
Let
those
that
have
wives
,
be
as
though
they
had
none
.
What
to
use
them
as
if
they
had
none
?
to
care
for
them
,
as
if
they
had
none
?
No
,
but
to
be
as
if
they
had
none
.
That
is
,
Let
them
be
as
resolute
for
Gods
Truth
,
as
if
they
had
no
wives
to
hinder
them
;
Let
them
bee
as
willing
to
suffer
crosses
,
if
God
call
them
,
as
if
they
had
none
.
Let
them
bee
as
readie
to
good
Duties
if
it
fall
within
their
Calling
,
as
if
they
had
none
.
Let
them
avoyde
distracting
Cares
,
and
worldly
Incumbrances
;
as
if
they
had
none
.
Let
them
not
pretend
their
Marriage
to
their
basenesse
,
and
worldlinesse
,
and
for
avoyding
of
Crosses
and
aflictions
when
God
is
pleased
to
call
them
unto
them
.
Let
them
not
pretend
Marriage
for
their
doubling
in
Religion
and
dissembling
,
I
shall
undoe
my
wife
and
children
,
Let
them
bee
as
if
they
had
none
:
for
Christ
hath
given
us
direction
to
hate
all
in
respect
of
Christ
.
A
man
is
not
worthy
of
Christ
and
of
Religion
,
that
undervalues
not
wife
and
children
,
and
all
for
the
Gospell
.
If
things
stand
in
question
:
whether
he
shall
stick
to
them
,
or
to
Christ
,
his
chiefe
husband
:
then
we
must
sticke
to
him
.
The
reason
is
,
the
bond
of
Religion
is
above
all
bonds
.
Let
them
be
as
if
they
were
not
married
.
You
know
how
it
fared
with
him
in
the
Gospell
,
that
pretended
this
,
for
his
not
coming
to
Christ
:
hee
that
was
married
,
saith
,
I
cannot
come
,
he
could
not
,
his
excuse
was
more
peremptory
then
the
rest
;
he
couldnot
.
Could
this
excuse
him
?
And
will
pretending
this
excuse
men
when
they
are
called
to
duties
?
There
is
that
disproportion
,
so
much
between
Christ
our
chiefe
Husband
and
any
other
,
though
it
be
the
wife
of
our
bosome
,
or
the
children
of
our
loines
(
the
one
having
redeemed
us
,
and
is
our
best
husband
,
a
husband
for
Eternitie
in
heaven
)
that
no
excuse
will
serve
the
turne
for
a
man
to
wrong
the
bond
of
Religion
for
any
bond
whatsoever
.
And
therefore
you
know
the
peremptorie
answer
to
him
that
pretended
that
excuse
,
You
shall
never
taste
of
my
feast
.
But
I
have
beene
too
long
in
this
point
,
intending
other
matters
.
And
those
that
weepe
,
as
though
they
wept
not
.
It
is
lawfull
to
weepe
,
Oh!
that
my
head
were
a
fountaine
of
teares
,
saith
Ieremiah
;
he
thought
he
could
not
weepe
enough
:
and
therefore
he
wisheth
that
his
head
were
a
Fountaine
,
hee
thought
his
teares
would
soone
be
dry
,
Oh!
that
my
head
were
a
fountaine
,
so
that
there
is
a
liberty
to
weepe
.
Nay
men
are
bound
to
weepe
.
There
are
teares
of
sympathy
,
for
the
miserie
of
the
State
and
time
we
live
in
.
And
so
for
familie-losses
and
crosses
,
wee
are
flesh
,
and
not
spirit
,
and
God
hath
made
us
men
,
and
hath
given
us
sensible
apprehensions
of
griefe
;
and
it
is
a
cursed
temper
to
bee
without
Naturall
affection
.
Wee
may
weep
,
and
we
may
grieve
,
nay
,
we
ought
to
grieve
.
Now
griefe
is
as
it
were
the
cloud
from
whence
the
showre
of
teares
comes
,
and
weeping
is
but
a
distillation
of
that
vapour
.
Now
if
wee
may
grieve
and
ought
to
grieve
for
the
times
,
and
it
is
a
stupid
temper
,
not
to
apprehend
the
miseries
of
the
state
,
&
times
we
live
in
,
if
we
may
grieve
,
we
may
weep
,
that
is
put
for
the
Spring
whence
weeping
comes
.
For
griefe
it selfe
,
there
is
a
liberty
no
question
of
that
,
wee
may
weepe
,
but
we
must
weepe
,
as
if
wee
wept
not
.
For
there
is
a
danger
in
weeping
over
much
for
any
crosses
.
For
the
time
is
short
,
doest
thou
loose
any
friend
,
or
any
thing
,
The
time
is
short
,
we
shall
meet
againe
.
There
is
but
a
little
time
betweene
this
and
the
latter
Judgement
,
And
the
fashion
of
this
world
passeth
away
.
There
will
be
a
new
World
,
a
new
heaven
,
and
a
new
earth
.
And
then
wee
shall
live
for
ever
with
the
Lord
.
And
then
my
Brethren
.
Why
?
Brethren
should
not
be
without
hope
of
the
Resurrection
,
as
the
Gentiles
are
.
They
may
weepe
that
never
thinke
to
see
one
another
againe
.
But
a
Christian
,
a
brother
,
that
hath
hope
of
meeting
againe
,
let
not
him
weepe
as
without
hope
,
so
let
us
weepe
,
as
if
wee
wept
not
:
So
hee
layes
a
restraint
upon
that
,
nay
though
our
weeping
bee
for
sinne
,
there
must
be
a
moderation
in
that
,
Now
when
we
are
tempted
to
over-grieve
,
for
any
earthly
thing
,
the
best
way
is
diversion
.
Doe
I
grieve
for
these
?
I
,
but
is
my
soule
as
it
should
be
?
Let
me
weepe
over
my
dead
soule
,
as
Christ
wept
over
Lazarus
,
when
he
was
dead
Let
mee
weepe
over
my
dull
soule
,
let
me
weepe
over
that
.
As
Physitians
,
when
the
bloud
runnes
too
much
one
way
,
they
give
an
issue
another
way
:
so
let
us
turne
our
griefe
the
right
way
,
if
wee
weepe
for
other
things
,
How
is
it
with
us
,
is
the
life
of
Grace
there
?
Is
reckonings
eaven
betweene
God
and
my
soule
?
Am
I
fit
to
end
my
dayes
?
Am
I
in
a
state
fit
for
heaven
?
then
we
shall
weepe
for
something
.
It
is
pitty
such
pearles
as
tears
should
be
lost
;
God
hath
no
bottles
for
teares
that
are
shed
over-much
for
the
things
of
the
world
.
But
if
they
be
for
our
sinnes
,
and
the
sinnes
of
the
time
wee
live
in
,
and
for
the
ils
and
miseries
of
the
State
that
are
on
us
,
and
hang
over
our
heads
,
then
let
us
weepe
to
purpose
,
turne
our
griefe
the
right
way
,
and
then
let
us
grieve
amaine
,
if
we
will
,
so
our
griefe
runne
in
that
channell
.
Those
that
Ioy
as
if
they
did
not
.
Ioy
we
may
,
and
we
ought
,
for
God
envies
not
our
Ioy
,
Reioyce
in
the
wife
of
thy
youth
.
There
is
no
question
of
a
libertie
in
these
things
.
But
then
there
is
a
danger
:
We
must
Ioy
as
if
we
reioyced
not
:
that
is
,
so
ioy
,
in
any
thing
here
,
as
considering
that
the
time
is
short
,
I
cannot
enioy
it
long
.
Shall
I
ioy
in
that
that
I
cannot
inioy
?
The
time
is
short
,
I
cannot
enioy
them
.
If
a
man
cannot
enioy
a
thing
long
,
he
cannot
joy
.
The
time
is
short
you
must
goe
.
The
things
must
goe
,
and
both
must
goe
:
And
the
fashion
of
this
world
passeth
away
.
All
the
frame
of
things
passe
away
;
Marriage
passeth
away
;
and
Callings
passe
away
▪
and
friendes
passe
away
,
and
all
passe
away
.
And
therefore
Ioy
,
as
if
you
ioyed
not
.
I
beseech
you
let
us
leame
to
Ioy
,
as
if
wee
reioyced
not
.
The
Prophet
calls
Nineveh
a
reioycing
Citie
.
And
wee
live
in
a
Ioviall
age
.
Men
eate
and
drinke
as
they
did
in
the
dayes
of
the
Old
World
,
In
Noahs
time
,
they
marry
,
and
give
in
Marriage
.
Wee
live
in
Joviall
times
;
and
therefore
wee
had
need
to
lay
some
restraint
upon
our
ioy
:
especially
when
God
calls
us
to
mourning
as
well
as
Ioy
,
as
hee
doth
if
wee
looke
round
about
us
▪
If
wee
looke
upon
the
time
,
we
should
see
cause
to
Ioy
as
if
wee
did
not
.
Wee
must
not
alway
bee
on
the
merry
pinne
,
as
wee
say
,
but
wee
must
temper
and
qualifie
our
Ioy
.
Now
considering
that
the
Apostle
addes
,
weeping
,
grieving
and
Ioy
,
you
see
that
Religion
is
especially
in
moderating
the
affections
.
Religion
is
in
purging
the
affections
from
the
evill
that
is
in
them
,
they
weepe
as
if
they
wept
not
:
and
in
bearing
prosperitie
so
as
they
can
learne
to
abound
,
to
Ioy
,
as
if
not
.
That
man
hath
learned
Religion
to
purpose
:
for
Religion
is
especially
about
the
affections
:
for
wee
are
good
if
wee
Joy
well
,
and
grieve
well
,
but
not
,
if
wee
know
much
.
The
Divell
doth
that
better
than
wee
:
Therefore
especially
labour
,
that
God
would
vouchsafe
Grace
to
governe
the
affections
,
that
wee
may
know
how
to
Grieve
and
how
to
Ioy
,
as
naturally
indeed
we
doe
not
.
And
then
wee
see
here
another
point
(
which
now
I
adde
)
that
The
Affections
of
Gods
people
are
mixed
.
They
so
weepe
as
that
it
is
mingled
with
Ioy
,
They
weepe
as
if
they
wept
not
,
They
Ioy
as
if
they
Ioyed
not
.
A
carnall
man
is
in
simples
altogether
;
If
he
Ioy
he
thrusts
the
house
out
of
the
window
,
(
as
wee
say
)
If
hee
be
merry
hee
is
mad
,
he
hath
no
bounds
.
If
he
be
sorrowfull
,
if
somewhat
restraine
him
not
,
hee
sinkes
like
a
beast
under
his
sorrow
,
as
Nabal
did
,
for
he
hath
no
grace
to
temper
his
sorrow
,
and
to
temper
his
Ioy
.
And
therefore
hee
is
over
sorrowfull
,
or
over
Iocund
.
Ah!
but
Grace
(
considering
that
wee
have
obiects
of
both
)
doth
temper
the
affections
.
A
Christian
when
hee
Ioyes
,
he
doth
not
over-Ioy
,
for
hee
hath
cause
at
that
time
to
mourne
for
somewhat
:
and
when
he
grieves
,
he
doth
not
over-grieve
:
for
hee
hath
somewhat
then
to
Ioy
in
;
for
Christ
is
his
,
and
heaven
is
his
,
and
the
Providence
of
God
to
direct
all
for
good
,
is
his
still
,
hee
hath
somewhat
to
Ioy
in
at
the
worst
.
And
therefore
all
his
affections
are
tempered
and
qualified
.
So
much
for
that
point
.
And
they
that
buy
,
as
if
they
possessed
not
.
It
is
lawfull
to
buy
,
that
we
may
possesse
things
as
our
owne
,
then
buying
is
lawfull
,
that
is
one
way
of
contract
,
of
making
things
our
owne
,
there
is
no
danger
in
that
.
They
call
their
lands
after
their
names
,
such
a
house
of
such
a
one
,
Enoch
of
Enochs
,
and
they
thinke
to
continue
for
ever
.
God
makes
fooles
of
them
,
for
how
few
have
you
that
goe
beyond
the
third
generation
?
how
few
houses
have
you
,
that
the
childe
,
or
the
Grand-childe
can
say
,
this
was
my
Grand-fathers
,
and
my
Great
Grand-fathers
?
How
few
houses
have
you
,
that
are
now
in
them
can
say
,
My
Ancestour
dwelt
here
,
and
these
were
his
Lands
?
Goe
over
a
whole
Countrey
it
is
hardly
so
.
Men
when
they
build
together
with
building
in
the
earth
,
they
build
Castles
in
the
aire
,
they
have
conceits
:
Now
I
build
for
my
childe
,
and
for
my
childes
childe
.
God
crosses
them
,
either
they
have
no
posteritie
,
or
by
a
thousand
things
that
fall
out
in
the
world
,
that
it
falls
out
otherwise
.
The
time
is
short
,
And
the
fashion
of
this
world
passeth
away
.
That
is
,
The
buildings
passe
away
,
the
owning
passeth
away
,
al
things
here
passe
away
:
and
therefore
buy
as
if
you
possessed
not
,
buy
so
as
wee
neglect
not
the
best
possession
in
heaven
,
and
so
pos
.
sesse
these
things
,
as
being
not
possessed
and
commanded
of
them
.
In
Levit.
25.
There
you
see
the
yeare
of
Iubile
in
the
50
yeare
war
,
that
all
possessions
might
returne
againe
,
if
men
would
.
God
trained
them
up
by
this
,
to
teach
them
that
they
should
not
thinke
of
inheriting
things
long
,
that
they
bought
;
for
it
returned
in
the
yeare
of
Iubile
,
in
the
fiftieth
yeare
:
so
wee
must
learne
that
we
cannot
possesse
things
long
.
Though
we
possesse
them
our selves
,
wee
may
bee
thrust
out
by
fraud
or
tyranny
.
Therefore
Let
those
that
buy
,
be
as
though
they
did
not
possesse
.
Ier.
22.
23.
he
saith
,
Thou
makest
thy
nest
in
the
Cedars
,
and
thinkest
it
shall
be
thus
and
thus
with
thee
.
Oh!
Beloved
,
let
not
us
build
and
dwell
in
our
hopes
and
assurance
upon
that
which
will
yeeld
no
certaine
hope
and
assurance
in
this
world
,
For
the
fashion
of
this
world
(
as
we
shal
see
after
)
passeth
away
.
And
then
for
Brethren
,
that
have
an
inheritance
in
heaven
,
for
them
to
buy
as
if
they
should
live
here
for
ever
.
Brethren
,
that
is
a
reason
to
take
them
off
,
Brethren
buy
as
if
you
possessed
not
.
Thus
you
see
,
I
have
gone
over
the
foure
Directions
.
They
that
use
the
world
,
as
not
abusing
it
.
Wee
may
use
the
world
,
while
wee
are
here
in
it
,
for
we
cannot
want
the
things
of
this
life
.
We
are
members
of
two
worlds
,
while
we
are
here
.
Wee
are
Members
of
this
world
,
and
wee
are
heires
of
a
better
,
wee
have
relation
to
two
worlds
.
Now
while
wee
live
in
this
world
,
Vse
the
world
,
As
not
abusing
it
.
There
is
danger
in
using
the
world
,
How
should
we
use
it
?
Why
use
this
world
as
laying
a
foundation
for
a
better
World
.
While
wee
live
here
,
use
the
world
as
wee
may
further
our
reckonings
for
a
better
.
Vse
the
things
of
the
world
as
wee
may
expresse
some
grace
in
the
using
of
it
.
Vse
the
world
as
that
the
using
of
it
may
comfort
us
when
the
thing
passeth
.
The
world
passeth
.
But
let
us
use
the
world
,
as
that
the
grace
that
wee
expresse
in
the
use
of
it
may
continue
.
Use
the
world
to
the
honour
of
God
,
to
the
good
of
others
,
to
the
increase
of
our
reckoning
:
abuse
it
not
to
the
dishonour
of
God
:
fight
not
against
God
with
his
own
blessings
,
that
is
to
abuse
the
world
:
Forget
not
God
the
Giver
.
Were
it
not
an
unkinde
thing
if
a
man
should
invite
strangers
,
if
they
should
turne
their
kinde
friend
that
had
invited
them
,
out
of
dores
?
And
so
it
is
to
use
the
things
of
the
world
so
,
as
to
turne
God
out
of
our
hearts
that
gives
all
.
Turne
not
the
things
of
this
world
against
God
,
or
against
others
,
to
make
them
weapons
of
iniustice
,
to
be
great
to
ruine
others
.
Abuse
them
not
to
wrong
,
and
to
pierce
our
owne
soules
(
as
the
Apostle
saith
)
with
Cares
and
the
like
:
This
is
to
abuse
the
world
when
wee
dishonour
God
and
wrong
others
,
or
to
pierce
our
owne
soules
:
God
hath
not
given
us
the
things
of
this
world
for
this
end
,
to
hurt
our selves
with
them
.
And
therefore
together
with
the
things
let
us
desire
a
gracious
use
of
all
things
;
for
a
gracious
use
of
them
,
is
better
than
the
thing
it selfe
.
Labour
to
use
them
as
not
abusing
them
(
as
we
shall
)
if
wee
have
not
grace
to
use
them
well
,
(
as
one
saith
)
Many
men
have
the
gifts
of
God
without
God
;
because
they
have
not
his
grace
.
When
we
have
the
gifts
of
God
,
desire
Grace
to
mannage
them
well
.
To
his
children
God
gives
this
with
the
other
:
hee
never
gives
them
any
thing
,
but
hee
gives
them
Grace
to
make
a
sanctified
use
of
it
.
They
are
sanctified
to
all
thinges
,
and
all
things
are
sanctified
unto
them
,
Vse
the
world
as
not
abusing
of
it
.
The
reason
is
strong
,
The
time
is
short
,
why
should
wee
bee
overmuch
in
using
the
things
of
this
world
(
for
that
is
one
way
of
abusing
of
the
things
of
this
world
)
The
time
is
short
,
wee
must
bee
pulled
from
them
whether
wee
will
or
no.
And
therefore
let
us
weane
our selves
,
For
the
time
is
short
.
And
then
The
fashion
of
this
world
passeth
away
.
Why
should
wee
dote
upon
a
perishing
fashion
?
All
things
here
passe
away
,
the
things
of
the
world
passe
away
,
and
a
new
fashion
comes
after
And
then
you
,
Brethren
,
that
are
heires
of
a
better
world
,
use
this
World
,
as
not
abusing
it
;
Brethren
,
hee
puts
them
in
minde
of
a
higher
calling
.
And
so
I
come
to
the
last
.
For
the
fashion
of
this
world
passeth
away
.
That
is
the
second
reason
,
Schema
,
that
is
,
the
Apparition
of
this
world
,
the
outward
fashion
,
the
outward
view
and
hew
of
the
things
of
this
world
passe
away
.
It
is
a
notable
diminishing
word
in
the
Originall
,
as
if
the
world
were
not
a
substance
,
but
a
fashion
,
Schema
.
As
wee
say
in
Philosophy
,
in
the
Aire
there
are
Apparitions
and
substances
,
as
there
are
flying-horses
sometimes
,
and
fighting-men
in
the
aire
:
These
are
not
substances
,
but
Apparitions
of
things
;
it
is
but
Phasis
,
but
an
Apparition
,
or
Shape
.
The
substance
and
true
Realtie
of
these
things
is
another
matter
:
so
whatsoever
is
in
the
world
,
it
is
but
an
apparition
:
When
the
Divell
shewed
Christ
all
the
kingdomes
of
the
world
,
hee
shewed
him
but
an
apparition
,
but
a
shew
of
things
.
There
is
a
diminishing
in
the
word
,
Shew
.
And
then
in
the
word
,
fadeth
away
.
The
fashion
of
this
world
passeth
away
;
or
as
some
translate
it
,
Deceives
,
and
turnes
us
aside
:
And
so
it
doth
indeed
from
better
things
.
The
fashion
of
this
world
passeth
away
.
That
Translation
is
fit
enough
.
It
passeth
away
.
Now
shall
wee
be
immoderate
in
any
thing
that
passeth
away
?
It
is
but
an
Apparition
,
but
a
shew
,
but
a
Pageant
.
The
word
is
partly
taken
from
a
Pageant
,
or
a
shew
that
hath
a
resemblance
of
this
and
that
.
But
there
is
no
realtie
or
substance
in
a
Pageant
.
From
this
,
That
the
thinges
of
this
world
are
but
an
Apparition
or
Pageant
,
Learne
to
conceive
aright
of
the
things
of
this
life
,
The
things
of
this
life
are
all
but
Apparitions
and
Pageants
.
The
greatest
man
in
the
world
will
say
so
when
he
lyes
a
dying
,
as
that
great
Emperour
said
,
I
have
runne
through
all
things
,
and
now
nothing
doth
mee
good
.
The
realtie
was
gone
that
hee
thought
of
,
and
now
there
was
nothing
but
a
shew
and
Apparition
;
when
the
realtie
was
gone
,
nothing
doth
mee
good
.
Come
to
a
man
that
is
gasping
out
his
life
,
and
aske
him
,
what
doth
honours
doe
you
good
?
What
doth
riches
doe
you
good
?
what
doth
possessions
doe
you
good
?
Solomon
a
wise
man
,
wise
by
the
Spirit
of
God
,
wise
by
experience
,
because
hee
was
a
King
:
wise
by
a
speciall
gift
of
God
,
and
the
spirit
of
God
,
and
experience
together
with
the
spirit
of
God
and
a
gift
of
Wisedome
,
hee
had
all
to
inable
him
to
give
a
true
sentence
;
hee
that
had
runne
through
the
varietie
of
all
good
things
,
what
doth
hee
pronounce
,
but
Vanity
of
Vanities
?
he
cannot
expresse
himselfe
,
Vanity
of
vanities
sayth
Wise
,
Holy
,
experienced
Solomon
,
he
that
had
all
abilities
that
no
man
was
able
to
say
it
so
well
as
hee
,
yet
hee
saith
Vanitie
of
Vanities
,
and
that
which
is
worse
Vexation
of
Spirit
,
if
a
man
have
not
especiall
grace
to
mannage
them
a
right
.
And
therefore
I
beseech
you
Brethren
,
doe
but
represent
the
things
of
this
life
,
even
under
the
notion
here
,
they
are
but
Apparitions
,
they
are
but
Pageants
.
If
wee
be
to
buy
any
thing
in
this
world
:
wee
pull
off
the
trappings
,
wee
pull
off
the
Masque
,
or
else
wee
may
bee
couzened
in
the
thing
:
So
if
we
would
iudge
of
the
things
of
this
world
as
they
are
;
What
is
within
Riches
?
is
there
not
a
great
deale
of
care
?
What
is
within
government
?
What
is
within
the
things
of
this
life
?
There
is
a
goodly
shew
and
Apparition
:
what
is
within
?
Pull
of
the
Masque
,
and
then
you
shal
see
the
things
of
this
World
:
The
more
you
pierce
into
them
,
and
the
more
you
know
them
,
the
worse
you
will
like
them
.
Like
a
picture
that
seemes
goodly
stuffe
afar-off
,
but
neere-hand
it
seems
baser
so
if
you
come
neer
these
things
there
is
emptinesse
,
and
not
onely
so
,
but
Vexation
But
in
the
things
of
heaven
,
the
nearer
you
are
,
the
more
you
will
love
them
,
the
more
you
will
admire
them
:
the
more
a
man
knowes
God
,
the
more
hee
may
know
him
:
the
more
a
man
knowes
Christ
and
loves
Christ
,
the
more
hee
may
:
there
is
a
height
,
and
bredth
,
and
depth
,
there
all
dimensions
in
the
love
of
God
in
Christ
,
and
in
the
ioyes
of
heaven
,
they
are
beyond
comprehension
.
The
things
that
wee
have
in
Christ
,
they
are
larger
than
the
soule
,
wee
cannot
comprehend
them
.
There
is
nothing
here
,
but
wee
may
compasse
it
,
it
is
inferiour
to
our
knowledge
and
affections
;
our
affections
and
our
knowledge
are
larger
than
any
thin
here
;
the
things
of
a
better
life
are
beyond
all
.
Shall
wee
stand
upon
apparitions
,
that
the
more
wee
know
them
,
the
more
wee
shall
undervalew
them
?
And
the
fashion
of
this
world
passeth
away
.
It
is
a
fashion
,
fashion
,
and
then
it
passeth
away
.
Indeed
they
doe
passe
away
,
experience
sheweth
that
they
passe
even
like
a
river
.
As
we
see
the
Thames
,
or
any
river
,
the
water
passeth
away
,
it
goes
and
goes
along
,
but
it
never
comes
:
so
the
things
of
this
world
,
they
passe
away
,
but
they
never
come
againe
,
they
vanish
away
,
and
wee
passe
away
with
them
too
.
Even
as
men
in
a
ship
,
whether
they
eat
or
drinke
,
or
sleepe
,
or
walke
,
the
ship
goeth
,
and
they
goe
in
it
.
So
it
is
in
this
world
,
whether
wee
eate
or
drinke
,
or
sleepe
,
wee
passe
away
to
death
.
Every
day
takes
a
part
of
our
life
away
:
and
every
day
wee
live
,
wee
live
a
day
lesse
,
it
is
gone
and
past
,
and
never
returnes
againe
,
as
water
,
which
it
is
gone
:
and
whether
wee
walke
or
doe
any
thing
,
the
time
passeth
.
While
you
heare
,
and
while
I
speake
,
the
time
passeth
,
and
never
returnes
againe
:
so
the
fashion
of
this
world
passeth
away
.
All
thinges
are
passing
here
.
What
is
the
ground
of
this
,
that
all
things
are
thus
passing
?
Goods
that
are
not
stable
,
we
say
they
are
moveables
,
and
indeed
those
things
that
wee
call
immoveables
are
moveables
:
All
passe
away
,
heaven
and
earth
will
passe
away
ere
long
.
And
there
will
bee
a
new
heaven
and
a
new
earth
.
Kingdomes
passe
away
,
and
Kings
passe
away
,
and
States
passe
away
.
What
is
become
of
Rome
?
What
is
become
of
Ierusalem
?
What
is
become
of
Babylon
,
and
all
those
goodly
Cities
?
All
are
passed
away
,
they
are
all
gone
.
This
experience
speakes
as
well
as
Divinitie
.
Now
the
ground
of
all
this
is
,
and
passe
away
.
But
that
they
are
so
,
it
is
not
a
sufficient
reason
,
for
GOD
might
have
suspended
the
mutabilitie
of
things
,
if
hee
would
,
as
the
heavenly
Angels
are
mutable
,
because
they
are
Created
,
but
God
hath
suspended
there
mutability
world
without
end
;
And
therfore
it
is
not
sufficient
that
all
things
are
of
nothing
,
it
shewes
that
of
themselves
,
they
may
turne
to
nothing
indeed
.
But
there
is
another
reason
behinde
,
The
Creature
is
subject
to
Vanitie
,
not
of
his
owne
will
,
but
because
God
hath
subdued
it
to
Vanitie
.
Rom.
8.
Man
committed
Treason
,
and
therefore
the
Creatures
which
are
mans
servants
,
all
mourne
for
their
masters
fall
;
they
all
mourne
in
blacke
,
as
it
were
.
All
the
Creatures
are
subiect
to
Vanitie
,
all
the
Creatures
under
the
Sunne
,
are
subiect
to
mutabilitie
and
change
:
but
we
may
thanke
our selves
,
wee
are
the
grand-traitors
that
brought
this
miserie
upon
the
Creature
;
that
is
the
true
reason
why
all
things
passe
away
,
and
so
why
our selves
have
the
sentence
of
death
upon
us
,
wee
passe
away
,
and
the
things
passe
away
,
and
wee
in
the
use
of
them
.
Thus
you
see
the
ground
of
this
,
why
things
passe
away
in
the
sentence
of
mutabilitie
and
vanitie
that
God
hath
passed
upon
them
.
If
this
be
so
,
passe
away
,
not
to
passe
for
them
:
learne
all
the
former
directions
.
The
fashion
of
this
world
passeth
away
.
Shall
wee
grieve
much
for
the
losse
of
that
that
wee
cannot
hold
?
Wee
say
if
a
glasse
be
broke
,
is
a
man
much
angrie
?
a
frayle
thing
is
broken
.
If
a
friend
bee
dead
,
shall
a
man
bee
therefore
angry
?
The
fashion
of
this
world
passeth
away
.
A
sentence
is
passed
upon
them
.
Shall
I
be
moved
at
that
that
God
hath
set
downe
a
Law
for
,
that
one
generation
shall
goe
,
and
another
shall
follow
after
:
and
there
is
a
succession
as
in
the
streames
of
water
?
Shall
I
oppose
Cods
sentence
?
God
hath
made
all
things
fraile
,
and
it
is
but
the
common
condition
of
all
since
the
fall
.
So
it
should
be
a
use
of
comfort
and
contentment
with
any
thing
in
this
world
,
As
we
must
learne
contentment
,
Vanitie
?
Why
should
wee
promise
our selves
that
which
the
Word
doth
not
promise
us
,
or
that
wee
cannot
see
experience
of
in
the
world
?
Why
would
wee
have
a
condition
severed
from
all
men
?
The
seeing
of
things
in
a
condition
of
fading
,
as
it
should
teach
us
contentment
in
the
use
of
all
things
,
so
it
should
teach
us
moderation
and
wisedome
,
that
Wee
should
not
promise
our selves
any
thing
in
this
world
.
And
it
should
teach
us
to
provide
for
stable
,
passing
away
of
these
things
,
that
wee
may
provide
for
that
which
is
not
subiect
to
alteration
and
change
.
The
favour
of
God
.
in
Christ
is
for
everlasting
.
The
Graces
of
Gods
Spirit
are
for
Everlasting
.
The
condition
of
Gods
Children
is
for
everlasting
.
And
therefore
why
should
we
looke
after
perishing
things
,
and
neglect
better
?
For
a
Christian
hath
the
realtie
of
things
,
hee
hath
a
Husband
for
ever
.
Hee
hath
matter
of
ioy
for
ever
,
he
hath
a
possession
for
ever
▪
&
then
there
will
be
a
new
world
.
All
these
things
are
but
Shews
:
the
Christian
hath
the
realty
of
al
,
that
never
passes
away
:
and
therefore
considering
that
all
things
else
passe
away
,
but
the
things
that
belong
to
a
Christian
as
a
Christian
;
let
Christians
learne
to
make
most
of
their
best
calling
,
and
value
themselves
as
they
are
Christians
,
and
value
others
as
they
are
Christians
,
not
as
they
are
rich
,
or
as
they
are
poore
as
they
are
noble
,
or
as
they
are
great
.
The
fashion
of
this
world
passeth
away
;
value
them
by
that
they
have
of
eternitie
,
what
of
the
Spirit
is
in
them
?
what
of
the
Image
of
God
is
in
them
?
What
Grace
is
in
them
?
are
they
new
borne
?
are
they
truely
noble
?
are
they
new
Creatures
?
value
them
by
that
,
and
labour
to
get
that
stamped
upon
our
children
,
and
upon
our
friends
.
Labour
to
have
Communion
so
with
those
that
wee
love
,
that
wee
may
have
eternall
Communion
in
heaven
with
them
.
Labour
so
to
enioy
our
friends
,
that
our
friendship
may
continue
in
heaven
,
considering
,
that
The
fashion
of
this
world
passeth
away
.
All
friendship
,
all
Bonds
,
all
Possessions
and
all
that
we
dote
of
,
and
are
desperatly
mad
on
,
all
passeth
away
.
The
fashion
of
this
world
passeth
away
.
It
is
a
strange
thing
(
Beloved
)
That
a
man
capeable
of
high
thoughts
,
Brethren
,
as
he
saith
,
for
Brethren
to
doe
so
,
that
have
an
inheritance
immortall
,
for
them
to
bee
cast
off
the
hookes
for
everie
Crosse
,
for
everie
losse
,
First
,
passing
away
.
Againe
,
And
then
the
third
ground
is
wee
are
forgetfull
,
When
a
Christian
is
all
in
passion
,
all
in
Ioy
,
all
in
feares
,
or
in
griefe
:
why
,
what
is
the
matter
at
that
time
?
What
thoughts
hath
hee
of
his
Eternall
estate
,
of
the
fading
condition
of
these
things
?
he
is
forgetfull
and
mindelesse
.
And
therefore
let
us
labour
oft
to
keepe
our
soules
in
a
heavenly
frame
.
And
to
draw
to
a
conclusion
,
let
us
leame
to
value
our selves
above
all
things
below
:
if
we
be
Christians
,
as
we
al
pro
felse
our selues
to
be
,
value
our selves
above
all
things
below
.
It
is
a
poorenesse
of
spirit
for
a
Christian
,
for
to
over-ioy
or
to
over-grieve
for
any
thing
that
is
worse
than
himselfe
.
Are
not
all
things
so
that
are
here
,
if
we
be
Christians
indeed
?
if
were
not
Christians
the
very
toads
and
serpents
are
better
then
blaspheming
and
filthy
Creatures
,
that
are
opposers
of
Gods
Ordinances
,
they
are
better
than
such
wretches
,
as
many
among
us
,
the
Divell
is
almost
as
good
as
they
such
are
next
the
Divell
.
The
earth
they
treade
on
is
better
than
they
:
but
if
a
man
have
grace
in
him
,
all
the
world
is
inferiour
to
him
.
What
weakenesse
of
spirit
is
it
therefore
,
and
emptinesse
to
bee
put
off
with
overmuch
cause
of
griefe
and
forrow
for
any
thing
below
,
that
is
meaner
than
our selves
,
for
any
thing
that
is
fading
,
when
wee
have
a
condition
that
is
not
subject
to
fade
?
And
therefore
oft
thinke
of
our
dignitie
in
Christ
;
thinke
of
this
motive
here
(
Brethren
)
thinke
of
that
as
well
as
of
the
fading
condition
here
.
If
wee
would
weane
our selves
from
these
things
,
oft
thinke
of
the
eternall
estate
of
a
Christian
,
that
our
thoughts
may
runne
upon
that
much
:
and
then
upon
the
fraile
condition
of
all
things
below
,
that
wee
may
be
taken
off
from
them
;
for
two
things
mortifie
a
man
.
The
taking
off
of
his
affections
from
that
they
are
set
on
,
And
to
set
them
upon
that
that
will
fill
them
,
and
satisfie
them
to
the
full
.
If
a
man
doe
that
,
hee
doth
that
that
a
mortified
man
should
doe
,
that
is
in
this
world
,
passing
to
a
better
.
To
conclude
all
with
this
.
All
things
here
in
this
world
are
subordinate
to
a
further
end
.
And
let
us
consider
therefore
that
wee
use
them
,
as
that
wee
loose
not
the
maine
,
All
the
contentments
of
a
Traveller
,
Inne
,
will
hee
quarrell
with
Host
,
that
hee
hath
not
a
soft
bed
?
Hee
will
thinke
,
I
am
going
,
I
shall
have
better
at
home
;
and
these
lead
me
homeward
,
so
all
things
below
are
subordinate
helpes
to
better
:
Shall
wee
make
them
the
maine
?
Shall
wee
make
all
things
subordinate
to
them
,
as
worldlings
doe
,
subordinate
Religion
to
worldly
things
,
and
make
all
things
contrary
?
They
do
not
grieve
as
though
they
grieved
not
;
but
they
heare
,
as
if
they
heard
not
.
They
receive
the
Sacrament
,
as
if
they
received
it
not
.
They
pray
,
as
if
they
prayed
not
.
They
speake
of
Holy
things
,
and
do
them
,
as
if
they
did
them
not
.
All
things
in
Religion
,
as
if
not
,
but
for
other
things
,
they
are
drowned
in
them
:
This
is
the
policie
of
Sathan
,
that
labours
to
bring
Religion
to
bee
subordinate
.
So
that
if
men
can
bee
religious
,
and
have
the
favour
of
such
a
one
:
If
hee
can
be
Religious
and
bee
great
in
the
world
,
hee
will
:
but
if
Religion
it selfe
,
and
the
standing
for
it
hinder
their
aimes
away
with
it
,
they
will
rather
bee
hollow
,
then
stand
for
a
good
cause
,
because
they
have
not
learned
to
subordinate
things
to
the
maine
end
;
and
the
reason
is
,
Are
all
things
perishing
food
,
such
as
we
must
leave
,
vaine
and
emptie
things
?
Will
not
this
therefore
make
us
seek
the
maine
,
the
food
that
indures
to
everlasting
life
,
and
labour
to
bee
in
Christ
more
and
more
,
labour
to
cherish
Communion
with
Christ
,
that
Everlasting
Bond
?
What
is
the
Sacrament
,
but
the
Food
of
our
Soules
,
our
Everlasting
Manna
,
that
will
continue
for
ever
,
and
make
us
continue
for
ever
?
Christ
,
if
we
have
him
hee
continues
for
ever
,
and
hee
makes
us
continue
for
ever
too
.
And
therefore
considering
that
all
things
else
are
vaine
.
I
beseech
you
let
the
consideration
of
that
that
hath
beene
spoken
,
bee
as
sowre
herbes
to
make
the
Passeover
,
to
make
Christ
relish
the
better
.
Oh!
Are
all
things
vaine
,
and
shall
I
not
labour
to
have
my
part
in
that
that
shall
never
die
in
him
that
is
my
Husband
for
ever
,
and
my
Lord
for
ever
?
Shall
I
not
labour
to
strengthen
mine
Interest
in
him
that
hath
all
good
things
in
him
?
What
if
all
the
earth
should
fayle
?
If
I
have
Communion
with
Christ
I
have
all
.
If
I
marry
Christ
,
I
have
all
with
him
.
All
is
my
Ioynture
,
if
I
have
Christ
once
,
All
things
are
yours
,
if
you
are
Christs
.
If
I
have
Christ
what
can
I
want
,
when
I
receive
the
Sacrament
,
having
Communion
with
Christ
?
Let
this
strengthen
my
desire
to
come
to
the
Sacrament
,
in
this
that
I
have
spoken
:
that
all
other
things
fayle
,
our
communion
with
Christ
is
Everlasting
.
Therefore
looke
to
that
.
Christ
is
the
food
of
the
soule
:
all
other
food
the
sweetnesse
of
it
is
gone
within
a
quarter
of
an
houre
:
The
sweetnesse
is
gone
presently
,
and
the
strength
within
a
day
or
two
,
of
all
other
food
that
wee
take
:
but
this
food
Christ
,
the
food
of
the
Soule
.
Christ
offering
himselfe
unto
death
,
and
shedding
out
his
bloud
,
and
giving
his
bodie
to
bee
crucified
for
us
:
This
food
feedes
our
soules
to
everlasting
life
.
Wee
cherish
our
Faith
in
the
assurance
of
the
favour
of
God
to
everlasting
:
the
sweetnesse
,
the
strength
,
and
the
comfort
of
this
food
indures
for
ever
.
And
therefore
considering
that
all
other
things
are
food
that
perisheth
;
labour
for
that
that
will
feed
us
to
everlasting
life
.
And
then
wee
shall
make
a
right
use
of
the
alteration
and
change
of
all
things
.
A
heathen
man
can
say
this
Text
,
all
▪
that
I
have
,
set
(
Brethren
)
aside
:
a
heathen
man
could
tell
you
,
The
time
is
short
,
And
the
fashion
of
things
passe
away
.
Hee
sees
them
,
and
thereupon
could
inferre
the
Negative
part
:
therfore
wee
should
not
be
worldly
for
the
Negative
part
:
by
the
light
of
Nature
,
a
man
that
hath
no
Religion
may
bee
sound
in
that
,
and
therefore
not
to
care
much
for
earthly
things
,
considering
that
wee
must
bee
gone
.
A
Heathen
man
could
speake
very
sweetly
this
way
,
as
Plutarch
,
and
Seneca
,
and
the
rest
:
what
fine
speeches
had
they
this
way
.
Oh!
but
the
Positive
part
,
that
is
,
when
we
see
all
things
here
are
vaine
and
fading
,
to
know
what
wee
must
cleave
too
,
that
is
proper
to
religion
to
know
Christ
,
&
the
good
we
have
by
Christ
,
when
we
have
him
▪
we
have
al
,
he
is
the
of
our
soules
:
these
things
are
proper
to
Religion
:
and
therefore
let
us
arise
from
the
consideration
of
the
Vanitie
of
all
things
to
the
positive
part
,
to
interest
our selves
in
that
that
is
better
then
all
things
.
Which
if
we
have
,
we
have
all
;
and
then
we
shall
make
a
right
use
of
this
.
FINIS
.