CHRISTIAN
OBSERVATIONS
AND
RESOLVTIONS
OR
The
daylie
practise
of
the
renewed
man
,
turning
all
occurrents
to
spirituall
uses
,
and
all
these
uses
to
his
union
with
GOD.
1.
The
Christian
Furniture
.
THREE
thinges
are
necessar
for
our
Christian
walking
,
the
right
end
,
the
straight
way
;
and
a
good
Guide
:
And
all
these
are
to
bee
found
in
God
alone
;
his
glorie
is
the
right
end
,
and
the
high
way
to
this
ende
,
is
his
Word
;
and
himselfe
the
onelie
Guide
;
yea
,
hee
himselfe
is
all
these
three
:
Hee
is
the
Way
,
and
the
Trueth
,
and
the
Life
;
for
wee
are
led
by
his
Spirit
in
his
will
to
himselfe
.
His
presence
in
mercie
giueth
vs
all
this
furniture
,
and
without
it
euerie
man
goeth
astray
;
some
seeke
the
right
end
,
but
choose
not
the
straight
way
:
some
find
the
straight
way
,
but
seeke
not
the
right
end
:
in
place
of
God
they
seeke
and
follow
themselues
;
in
all
their
businesse
,
they
aduance
not
one
foote
from
their
first
and
naturall
condition
,
but
are
more
drowned
in
miserie
,
than
at
their
birth
.
The
truelie
godlie
come
to
this
threefold
blessing
:
The
more
sincerelie
they
intend
his
glorie
,
the
more
sure
are
they
of
his
direction
and
guiding
:
This
is
Abrahams
walking
before
God
,
and
Enochs
walking
with
him
,
and
Paul
his
walking
in
him
.
The
present
fruite
is
answerable
to
such
grounds
,
a
certaintie
to
obtaine
such
an
end
,
because
of
the
way
and
Guide
,
a
securitie
in
that
way
,
and
a
joy
in
the
conscience
of
them
all
.
The
conscience
of
the
sinceritie
of
our
intention
,
of
our
endeuouring
to
find
and
walke
in
the
way
is
a
great
degree
of
his
presence
in
grace
,
&
a
presage
of
his
presence
in
glorie
:
The
Soule
that
laboureth
for
this
sort
of
walking
in
this
life
,
shall
bee
with
him
for
euer
after
this
life
.
The
most
part
of
men
proclaime
to
the
world
,
that
they
haue
neuer
thought
earnestlie
of
this
Iourney
:
Their
furniture
is
rather
for
Hell
(
if
such
a
Iourney
needed
furniture
)
then
for
Heauen
:
They
take
this
worlde
for
their
home
,
themselues
for
their
end
,
their
Guide
,
and
Guarde
,
loosing
their
heartes
to
all
vngodlinesse
and
vnrighteousnesse
:
But
the
godlie
know
they
haue
no
byding
citie
heere
:
therefore
,
they
seeke
for
one
to
come
,
and
deale
with
God
for
this
prouision
in
so
dangerous
a
way
.
Hee
may
bee
sure
of
that
end
,
who
is
guided
and
guarded
by
God
in
the
way
to
it
:
Hee
who
is
now
alwayes
in
God
,
must
bee
with
God
for
euer
.
So
hee
guideth
his
owne
with
his
Counsell
,
and
afterward
bringeth
them
to
his
glorie
.
2.
Operations
of
Gods
Spirit
are
powerfull
.
THe
working
of
Gods
Spirit
is
neither
at
our
desire
,
nor
our
direction
:
Hee
bloweth
where
hee
listeth
,
and
GODS
Kingdome
commeth
not
by
obseruation
:
Our
euill
deseruing
hath
more
power
to
stay
him
,
than
our
desires
to
set
him
on
worke
;
omissions
grieue
him
greatlie
,
but
commission
of
grosse
sinnes
grieue
him
more
,
they
can
procure
both
the
intermission
of
his
worke
,
&
a
temporall
desertion
,
though
hee
neuer
depart
simplie
from
the
Elect.
Wee
can
not
fore-see
his
comming
,
but
wee
may
feele
his
working
.
The
worke
it selfe
telleth
vs
that
hee
is
in
the
worke
:
When
hee
lurketh
,
what
confusions
in
the
minde
,
and
disorder
in
the
heart
?
In
great
businesse
we
make
but
slow
speed
,
all
is
in
a
manner
forced
,
and
nothing
doeth
promise
the
desired
successe
.
But
when
hee
showeth
himselfe
,
O
what
a
change
in
the
Soule
!
Illumination
is
great
in
the
varietie
,
and
the
clearnesse
of
light
,
and
euerie
power
hath
the
owne
seale
stamping
the
heart
,
all
goeth
then
so
easelie
,
as
the
Soule
sufficeth
not
to
take
vp
particularlie
his
working
.
In
that
diuine
worke
,
it
findeth
the
power
of
a
diuine
Nature
;
no
creature
can
either
worke
so
mightily
in
vs
,
or
affect
vs
in
that
kinde
or
degree
.
It
hath
more
increase
of
light
,
affection
,
sense
,
and
sweetnesse
in
one
houre
,
than
in
some
other
moneths
.
As
the
Soule
moueth
the
bodie
,
so
hee
moueth
his
giftes
and
graces
in
vs
,
which
are
as
a
carcase
without
him
:
Hee
is
both
the
worker
&
teacher
of
his
own
operations
;
&
moueth
vs
to
mak
due
use
of
them
,
his
desertions
are
grieuous
,
but
his
felt
operations
doe
largely
recompence
that
grief
.
It
is
good
both
to
feare
&
eschew
his
desertion
,
but
when
we
find
it
to
comfort
our selfe
in
the
remembrance
of
his
bygone
,
and
assurance
of
his
future
working
to
our
former
joys
.
His
work
is
euer
powerful
,
but
not
euer
sensible
.
We
know
that
the
hand
of
the
Horolodge
hath
moued
,
when
it
commeth
to
the
houre
,
but
our
sight
discerneth
not
the
mouing
of
it
:
His
worke
is
oft-ten
secret
to
vs
,
and
yet
forcible
;
Thereby
our
condition
is
changed
to
the
better
,
though
we
obserue
not
aye
the
progresse
of
that
bettering
:
When
hee
both
worketh
in
vs
sauing
Graces
and
a
feeling
of
his
worke
,
so
that
his
worke
,
and
our
sense
of
it
doe
meete
together
,
that
is
our
vnspeakable
Ioye
.
3.
The
fruitfull
worke
of
our
thoughts
.
AS
our
thoughts
are
called
light
,
so
is
our
accompt
of
their
worke
:
They
are
restlesse
,
and
wee
are
carelesse
what
and
how
they
worke
▪
no
man
can
hold
them
within
:
both
outward
things
draw
them
out
,
and
themselues
are
giuen
to
wandring
,
euen
while
wee
are
musing
to
hold
them
in
order
,
as
water
they
slide
away
:
In
their
going
out
they
carrie
the
soule
with
them
,
and
at
their
returne
,
report
some
fruite
of
the
matter
which
they
considered
.
But
many
doe
neither
obserue
their
going
out
,
nor
their
returne
,
they
let
them
out
on
euerie
thing
,
&
mak
use
of
nothing
,
&
some
are
worse
in
a
profaine
libertie
,
they
send
them
out
on
impious
and
naughty
matters
,
and
take
them
home
fraughted
with
pernicious
and
sinfull
reports
.
God
hath
giuen
vs
our
Soule
for
a
better
use
,
as
he
hath
set
it
in
the
bodie
to
quicken
and
moue
it
,
so
also
to
keepe
a
fruitefull
intercourse
with
outward
things
:
If
it
went
simplie
out
of
the
bodie
,
death
would
follow
:
If
it
remained
inclosed
in
it
,
there
could
bee
no
intercourse
with
outward
things
:
God
hath
appointed
a
midde
way
,
that
the
substance
of
it
shall
abide
in
the
bodie
,
but
it
sendeth
out
the
thoughts
as
fearchers
and
intercommers
.
Our
best
in
this
kinde
,
is
to
follow
Gods
appointment
,
not
to
let
our
thoughts
wander
rackelessie
,
but
to
send
them
in
order
,
not
on
euerie
trifle
,
but
on
good
things
,
and
at
their
returne
,
to
receiue
their
worke
in
order
.
A
wise
Soule
in
this
Thought-work
,
is
as
a
Bee-hyue
,
all
the
powers
are
in
labour
,
a
continuall
going
out
,
and
returning
:
no
power
idle
,
and
none
returne
emptie
,
and
all
their
obseruations
as
Honie
laid
vp
for
use
:
It
gathereth
and
disgesteth
in
it selfe
a
substance
,
&
masse
of
purified
knowledge
,
and
that
for
affection
and
action
,
and
all
of
them
for
the
obedience
of
God
and
union
with
him
.
Fixed
endes
make
an
well
ordered
and
fruitfull
course
:
It
is
good
to
intend
the
good
of
our
callings
,
and
then
to
set
our
Thoughts
to
worke
about
the
way
:
Painters
draw
first
the
lines
,
&
then
fill
vp
the
spaces
,
&
compleat
the
portrate
:
And
Frost
turneth
first
the
face
of
water
in
hard
lines
,
and
then
equalleth
all
with
yce
:
And
the
bodie
of
a
childe
in
the
wombe
,
hath
first
the
noble
partes
framed
,
then
all
is
filled
vp
to
the
comelie
proportion
of
a
bodie
:
So
the
bodie
of
profitable
knowledge
hath
first
the
noble
partes
framed
in
our
fixed
designes
,
then
the
enterjected
spaces
are
filled
vp
by
the
Minds
daylie
labour
.
A
ball
striken
in
the
open
fielde
goeth
straight
out
from
vs
,
but
in
a
Tinnice
the
wall
maketh
it
returne
to
our
hand
:
So
if
our
thoughts
goe
out
rackleslie
,
they
●uanish
:
But
if
wee
hem
them
within
the
compasse
of
fixed
intentions
of
our
calling
and
particular
taske
therein
,
they
come
home
with
pertinent
obseruations
:
In
the
first
case
they
are
as
the
Rauen
fleeing
about
the
Arke
of
Noe
,
but
not
entring
in
it
:
In
the
next
they
are
as
the
Doue
,
returning
wearie
at
Euening
with
the
fatnesse
and
peaceablnesse
of
the
Oliue
.
4.
Gods
peace
a
sweete
Vade-mecum
.
HEalth
of
Bodie
,
and
peace
of
Conscience
,
are
two
substantiall
blessings
:
Without
them
other
blessinges
are
not
pleasant
to
vs
;
and
this
Peace
is
better
than
Health
,
as
the
Soule
is
better
than
the
bodie
.
The
ground
of
it
is
Gods
free
loue
;
the
price
of
it
,
Christs
satisfaction
;
the
worker
of
it
,
Gods
owne
Spirit
,
the
mettell
vpon
which
he
stampeth
it
,
is
a
good
Conscience
;
the
fruite
of
it
,
the
joye
of
the
holie
Ghost
.
It
cannot
bee
keeped
,
but
by
great
circumspectnesse
:
Sathan
cannot
endure
such
a
Iewell
in
the
midst
of
his
kingdome
.
It
is
vineger
to
his
teeth
,
and
smoak
to
his
eyes
,
to
see
Gods
children
full
of
this
peace
in
the
midst
of
all
his
snares
,
wee
haue
it
in
the
world
,
but
not
of
it
,
neither
can
the
world
know
it
,
nor
giue
it
,
nor
take
it
from
vs
.
It
sweetneth
the
bitternesse
of
our
afflictions
,
and
doubleth
the
sweetnesse
of
prosperitie
:
Goe
with
it
whither
wee
will
,
we
haue
a
better
jewell
in
our
heatrs
,
than
all
the
treasures
on
earth
.
O
what
comfort
is
it
!
when
wee
lift
vp
our
heartes
to
GOD
,
and
hee
meeteth
vs
with
softnesse
of
heart
,
and
joye
in
Spirit
,
when
hee
maketh
the
beames
of
his
face
in
Christ
to
strike
on
our
Soule
,
to
warme
and
quicken
them
,
and
doubleth
his
grace
in
vs
,
in
the
conscience
of
these
things
.
It
is
Gods
seale
in
the
godlie
,
but
the
wicked
neither
haue
it
,
nor
care
for
it
.
A
wonder
it
is
,
howe
men
can
liue
in
the
world
without
this
Peace
:
Non
can
well
liue
in
a
Kings
Court
or
Countrie
,
without
his
Peace
.
And
how
shall
they
liue
in
the
world
his
great
familie
,
and
not
care
for
his
fauour
?
And
yet
men
vnder
their
Kinges
wrath
may
lurke
in
their
Dominions
,
but
no
place
can
hide
them
from
God
:
There
is
small
appearance
,
that
they
who
care
not
for
this
Peace
,
doe
know
God
;
strangers
taste
not
of
this
Ioye
,
but
Gods
children
,
who
know
the
worth
of
it
,
will
not
value
it
with
all
the
world
:
For
worth
,
it
passeth
all
vnderstanding
,
and
for
use
,
it
guardeth
the
heart
and
mind
,
in
the
sauing
knowledge
of
the
Lord
Iesus
Christ
.
It
is
sweete
in
our
life
,
but
shall
bee
more
sweete
at
our
death
,
then
we
shall
see
his
face
not
frowning
,
but
smiling
on
vs
;
wee
shall
not
bee
amazed
,
but
rejoyce
when
hee
commeth
with
his
messenger
death
,
to
loose
our
bands
:
Who
can
conceiue
Simeons
joye
,
when
hee
song
,
Now
letteth
thou
thy
seruant
depart
in
peace
?
Hee
could
neuer
haue
so
spoken
of
death
,
without
this
Peace
,
and
a
sure
ground
had
hee
,
for
his
eyes
did
see
,
his
armes
did
carrie
,
and
his
heart
was
full
of
the
Saluation
of
God
,
the
Prince
and
pryce
of
this
Peace
.
It
is
a
guard
in
our
life
,
and
a
bridge
at
Death
,
to
set
vs
safe
ouer
the
gulfe
of
miserie
,
and
enter
vs
in
Heauen
.
5.
Wee
are
fooles
about
Happinesse
.
OUr
greatest
folie
is
where
wisedome
should
bee
greatest
,
euen
in
the
choose
and
pursute
of
true
Happinesse
:
Wee
cannot
heere
possesse
all
thinges
,
and
yet
confusedlie
wee
couet
them
,
&
when
wee
choose
one
of
them
,
it
is
not
the
best
,
but
the
worst
of
all
,
in
so
farre
as
wee
make
it
our
best
.
God
is
to
bee
sought
aboue
all
,
hee
may
bee
seene
and
found
of
all
,
yet
the
most
part
knoweth
him
not
,
and
seeketh
him
not
.
They
professe
wisedome
,
but
they
practise
folie
herein
,
they
are
not
spiritually
daintie
either
in
choose
or
their
affection
,
any
thing
contenteth
them
:
The
base
lump
of
the
earth
and
vanities
of
it
,
are
felicitie
to
them
:
And
though
there
be
some
choyse
blessings
in
the
world
,
they
light
rather
on
the
trash
,
than
on
the
good
substance
:
As
they
passe
by
God
himselfe
to
his
gifts
,
so
among
his
gifts
,
they
misse
the
corne
,
and
choose
the
chaffe
:
Neither
doeth
their
folie
stand
heere
,
it
can
imagine
to
it selfe
an
happinesse
in
this
miserable
miscarrying
.
This
is
indeede
a
fooles
Paradise
,
a
conceate
plat-formed
by
our selues
:
we
are
delighted
with
these
vanities
,
and
captiued
by
them
,
which
proueth
our
naughtinesse
.
Raw
and
racklesse
choosing
,
maketh
faint
pursuing
.
True
Happinesse
,
as
all
true
good
,
hath
an
alluring
and
drawing
vertue
,
and
the
godly
by
their
inclining
&
yeelding
disposition
to
it
,
are
made
partakers
of
it
to
their
happines
:
Their
care
about
it
,
is
as
far
aboue
other
cares
,
as
it selfe
excelleth
other
things
.
If
this
rule
bee
applyed
to
mankinde
,
how
few
shall
bee
found
in
the
way
of
true
Happinesse
:
Professe
with
men
,
and
imagine
with
themselues
as
they
will
,
there
is
none
appearance
,
that
either
they
haue
found
the
alluring
power
of
it
,
or
rendred
themselues
in
their
greatest
desire
and
care
,
for
the
obtaining
of
it
.
It
deserueth
the
flower
and
prime
of
all
our
labours
,
and
their
smallest
remaines
may
serue
other
trifles
:
But
when
this
order
is
inverted
,
such
men
lye
as
fast
in
miserie
,
as
they
are
blinde
and
lazie
in
the
pursute
of
true
Happinesse
.
If
true
good
haue
drawen
vs
forceblie
to
it selfe
then
wee
cannot
but
seeke
it
earnestlie
.
This
is
true
Wisedome
,
to
passe
by
all
thinges
,
that
wee
may
finde
God
:
To
count
these
deceiuing
imaginations
about
Happinesse
,
to
bee
tyrranous
foolries
,
in
the
midst
of
so
manie
euils
in
the
world
to
find
out
the
good
,
and
among
so
manie
goods
,
to
finde
out
the
true
and
best
good
,
euen
our
good
God
,
and
rest
on
him
.
6.
Death
surpriseth
the
most
part
of
mankind
.
MAnie
are
on
their
death-bed
before
they
thinke
rightlie
of
life
:
They
are
going
out
of
the
world
,
while
they
begin
to
know
wherefore
they
came
in
it
:
Wee
come
in
it
for
this
great
businesse
,
to
saue
our
Soules
,
in
the
Faith
and
obedience
of
God
,
but
when
wee
haue
time
to
doe
it
,
we
forget
that
busines
,
and
then
begin
to
thinke
of
it
when
the
time
appointed
is
gone
:
We
spend
much
time
in
doing
nothing
,
and
more
in
doing
euill
;
but
little
or
none
in
that
great
matter
wherefore
wee
were
borne
.
The
life
of
sinne
is
in
vs
before
the
life
of
God
,
and
fearing
the
owne
ejection
,
preoccupyeth
the
other
,
and
taketh
all
time
to
it selfe
.
And
mortalitie
seasing
on
vs
in
our
conception
,
before
our
perfect
life
,
subjecteth
vs
to
inevitable
death
before
wee
liue
the
life
of
God
.
The
Soule
must
bee
in
perplexitie
at
the
houre
of
death
,
that
seeth
the
day
spent
,
and
that
assigned
businesse
not
begun
:
A
Traueller
that
seeth
the
Sun
setting
when
hee
is
entring
on
the
journey
;
must
bee
agast
,
the
Euening
of
the
day
,
and
morning
of
the
taske
doe
not
well
agree
together
.
All
the
time
that
remaineth
is
too
short
for
lamenting
the
losse
of
bygone
time
,
and
if
Gods
mercie
did
not
infinitelie
exceed
our
euil
,
none
could
be
saued
after
such
a
neglect
.
Time
bygone
cannot
returne
,
but
may
be
redeemed
,
and
this
redemption
is
not
in
the
extent
of
the
worke
,
but
in
the
equiualence
of
it
;
God
worketh
not
by
such
lent
proceeding
as
hee
doth
in
them
that
spend
their
time
well
,
but
at-once
hee
perfecteth
them
:
as
hee
pardoneth
their
sinne
,
so
he
perfecteth
their
sanctification
.
Though
God
doe
this
in
some
,
yet
he
biddeth
all
use
their
time
well
,
while
it
goeth
.
The
fruitfull
use
of
it
may
cost
vs
the
losse
of
manie
trifling
joyes
,
but
that
shall
bee
recompenced
with
solide
fruite
.
Fearfull
will
that
encounter
be
,
when
grimme
Death
findeth
a
man
in
sinne
&
carelesnesse
,
he
must
cry
in
the
bitternes
of
his
heart
,
Hast
thou
found
me
mine
enemie
:
But
when
it
findeth
vs
in
our
worke
,
and
at
peace
with
God
,
pleasant
will
bee
that
meeting
:
It
is
Gods
messenger
to
loose
vs
out
of
the
yoake
,
and
bring
vs
to
our
promised
and
exspected
reward
.
How
joyfullie
shall
that
Soule
goe
to
God
,
that
hath
so
liued
,
as
euer
in
the
worke
wherefore
it
came
in
the
world
:
When
the
Conscien●e
at
death
saith
to
God
,
Lord
,
I
beare
this
man
record
,
that
hee
hath
worne
himselfe
,
and
spent
his
time
in
seruing
and
obeying
thee
.
This
testimonie
is
sweet●
in
our
life
,
when
wee
lye
downe
at
night
wearie
of
our
labour
,
ryse
earlie
to
it
againe
,
and
are
crossed
for
our
fidelitie
in
it
,
but
more
sweete
in
our
death
.
That
man
is
blessed
,
whose
way
,
and
journey
,
time
,
busines
,
&
breath
goe
altogether
.
The
Apostle
closeth
all
sweetlie
,
I
haue
run
my
race
,
I
haue
keeped
the
faith
,
hencefoorth
is
laid
for
mee
the
Crowne
of
Glorie
:
Hee
who
liueth
the
life
of
the
righteous
,
shall
die
the
death
of
the
righteous
,
and
shall
not
bee
surprysed
of
Death
.
7
The
great
profite
of
prayer
SOme
spirituall
exercises
augment
light
,
as
Reading
,
Hearing
,
conference
:
other
augment
life
and
affection
,
as
Meditation
,
and
Praise
:
but
Prayer
is
for
both
:
It
openeth
the
minde
to
see
more
clearelie
,
and
softneth
the
heart
to
bee
more
sensible
,
the
light
of
God
shineth
then
most
fullie
,
when
wee
see
our
God
and
our selues
in
his
light
,
and
the
fixing
of
our
minde
on
him
,
cannot
but
draw
our
heart
to
him
,
the
more
clearelie
wee
see
him
,
the
more
wee
loue
his
goodnesse
,
flee
his
offence
,
and
burne
in
greatest
desire
of
his
union
in
Christ
:
It
setteth
all
the
powers
of
the
Soule
on
all
the
reuealed
properties
of
GOD
,
and
powring
out
it selfe
on
him
,
by
all
these
receiueth
the
influence
of
his
goodnes
most
fullie
and
sensiblie
:
Faith
,
Hope
,
Loue
,
Delight
,
and
all
other
Graces
are
herein
busied
on
their
sweetest
worke
,
and
God
in
Christ
,
comming
downe
to
our
weaknesse
,
draweth
vs
so
neare
to
him
,
that
wee
may
taste
how
good
and
gratious
hee
is
.
It
is
the
most
immediate
worship
of
God
,
wherein
wee
draw
neere
to
the
Throne
of
Grace
,
and
adore
an
incomprehensible
God-head
in
Christ
;
wee
are
thereby
not
onelie
for
the
present
filled
with
Loue
,
Reuerence
,
and
feare
of
a
divine
Majestie
,
but
at
other
times
holden
vnder
that
same
disposition
:
We
know
wee
are
euer
in
his
sight
,
and
remaine
in
some
measure
affected
to
him
,
as
wee
are
in
the
time
of
prayer
.
Beside
the
great
blessinges
that
wee
obtaine
in
it
,
this
is
a
great
one
,
that
by
daylie
standing
before
God
,
wee
know
him
more
and
more
to
our
union
with
him
:
No
Soule
can
seeke
his
face
,
and
see
him
daylie
,
but
must
affect
him
,
and
render
it selfe
absolutelie
to
him
.
The
disposition
to
it
,
the
worke
of
it
,
and
the
fruite
of
it
,
are
three
great
blessings
.
Poperie
is
mercenarie
,
and
doeth
no
seruice
to
God
,
but
vnder
name
of
hyre
:
So
is
it
in
prayer
;
they
haue
proclamed
to
the
world
,
that
they
know
neither
the
delight
nor
fruite
of
it
,
while
they
call
it
a
laborious
worke
,
&
put
it
among
penall
satisfactions
.
If
they
had
the
Spirit
of
adoption
,
crying
,
Abba
Father
,
they
could
not
haue
such
pleasure
as
in
that
exercise
:
no
;
there
is
no
greater
torture
to
a
deuoute
Soule
,
than
to
bee
stayed
from
it
.
The
heart-scald
doeth
not
so
vex
the
stomacke
,
as
these
impediments
doe
the
Soule
.
The
impressions
of
God
are
so
strong
in
that
heauenlie
conference
,
that
nothing
can
counterfit
them
,
and
our
contentment
so
sweete
by
that
sense
of
his
loue
,
that
no
humane
delight
can
equall
it
.
When
our
heart
is
taken
with
a
delight
to
pray
,
we
haue
found
a
compendeous
way
to
know
God
sauinglie
,
and
to
bee
taught
of
him
:
Next
to
his
holy
word
,
the
impressions
and
affe●●ions
obtained
in
Prayer
,
are
two
cleare
Commentaries
of
his
divine
properties
.
8.
Fruitfull
labours
in
our
callings
.
OUr
Soule
hath
the
owne
measure
,
which
it
can
not
well
exceed
;
within
that
compasse
it
worketh
easily
&
profitablie
:
Without
it
,
and
aboue
,
there
is
great
toyle
,
but
no
fruite
.
In
our
calling
and
gift
wee
may
doe
something
,
because
of
Gods
ordinance
&
promise
:
But
without
them
wee
are
out
of
our
theets
,
and
haue
neither
a
promise
of
his
presence
or
blessing
:
Yet
in
our
calling
and
gift
,
wee
may
exceede
,
if
wee
reach
vs
further
than
the
measure
of
our
gift
promiseth
:
As
God
hath
distinguished
men
by
callings
,
so
by
giftes
in
a
calling
,
and
men
of
that
same
gift
by
sindrie
degrees
of
the
gift
.
The
lacke
of
this
consideration
,
maketh
so
many
crosse
themselues
,
and
others
,
and
forceth
God
to
mis-know
his
owne
ordinance
,
while
they
walke
not
as
hee
appointeth
.
While
euerie
man
will
doe
euery
thing
,
no
man
almost
doeth
any
thing
as
hee
should
.
Our
gift
and
measure
of
it
,
is
our
Talent
:
and
the
labour
of
our
calling
,
is
ou●
exchange
:
According
thereto
,
our
place
is
reckoned
,
both
in
mankinde
,
and
the
Church
,
&
so
our
reckoning
wil
be
at
the
last
day
.
It
is
wisedome
to
consider
our
Calling
,
Gift
,
and
measure
of
the
Gift
:
The
Calling
giueth
authoritie
and
power
:
The
Gift
,
sufficiencie
:
The
measure
of
the
Gift
,
dexteritie
:
And
all
of
them
in
this
harmonie
promise
a
blessing
.
The
Calling
presenteth
the
taske
to
vs
:
The
Gift
,
the
parte
of
it
:
And
the
Measure
,
the
degree
of
the
taske
:
To
labour
without
a
Calling
,
is
curiositie
:
Without
a
Gift
,
is
presumption
,
And
without
a
Measure
,
is
a
foolish
ouerweening
and
ouer-reaching
,
it
is
an
abusing
of
the
worke
,
our
Gift
and
our selfe
.
Hee
shall
not
bee
ashamed
of
his
reckoning
,
whose
labours
haue
beene
all
within
the
bounds
of
his
Calling
▪
and
their
Measure
within
his
Gift
&
degree
.
As
God
hath
first
blessed
him
with
the
honourable
imployment
of
a
Calling
,
and
next
,
with
some
sufficiencie
for
to
doe
it
:
And
thirdlie
,
with
some
answerable
successe
:
So
in
end
,
he
shall
crowne
all
these
Blessings
with
acception
,
both
of
himselfe
,
and
his
labours
:
Well
done
faithfull
seruant
,
thou
hast
beene
faithfull
in
little
,
I
will
make
thee
Ruler
ouer
much
,
enter
into
thy
Masters
Ioy
.
9
The
world
is
worse
and
worse
.
MAnie
doe
wonder
wherefore
the
world
is
worse
and
worse
,
and
that
justlie
how
so
bad
a
thing
can
grow
in
euill
:
It
lyeth
all
in
euill
,
euen
in
Sathans
armes
,
and
that
is
euil
enough
.
It
would
appeare
that
long
instructions
,
Letters
,
Diuine
and
humane
Lawes
,
and
Discipline
,
exercise
of
Religion
,
examples
of
Gods
judgements
for
sinne
might
haue
some
force
to
mend
it
.
These
would
indeede
proue
forcible
to
a
curable
nature
,
but
the
world
is
vncurable
.
The
heart
of
man
which
is
the
heart
of
the
world
,
is
desparatelie
and
incurablie
wicked
.
Though
some
men
be
renewed
,
yet
they
beget
not
renewed
men
,
but
naturall
:
Euerie
Age
commeth
in
with
the
owne
guise
to
adde
euill
to
the
former
:
Their
corruption
letteth
them
not
see
the
good
of
former
or
present
times
,
they
take
hold
of
euill
,
and
thinke
it
a
proofe
of
their
succession
both
to
follow
that
,
and
augment
it
.
As
a
kinde
Burgesse
in
a
Citie
loueth
the
increase
of
common
good
,
so
euerie
man
the
increase
of
the
common
euill
of
the
world
;
how
can
it
bee
good
,
since
it
hath
no
good
of
it selfe
,
but
resisteth
the
goodnesse
that
God
offereth
to
it
?
all
the
sins
of
former
Ages
remaine
in
it
,
&
by
reason
of
mans
great
corruption
,
and
Gods
just
desertion
increaseth
wonderfullie
:
And
the
Prince
of
it
watchfull
at
all
occasions
multiplieth
wickednesse
,
that
God
may
multiplie
wrath
.
It
is
kindlie
to
euery
thing
to
growe
in
its
owne
gift
,
good
thinges
by
reason
claimeth
that
groweth
,
but
euill
,
by
violence
obtaine
it
.
Wee
must
seeke
a
new
world
in
this
olde
one
,
for
this
will
neuer
amend
:
Hee
shall
finde
his
life
for
a
prey
,
who
keepeth
himselfe
from
the
contagion
of
his
time
.
Though
wee
bee
some
part
of
it
,
yet
let
vs
not
be
like
to
it
:
The
new
man
with
new
grace
,
shal
mak
good
plenishing
for
a
new
Heauen
:
when
like
draweth
to
like
in
the
justice
of
God
,
we
shall
bee
gathered
to
Heauen
,
while
the
incurable
world
goeth
to
their
owne
place
.
Hee
must
bee
secured
by
sauing
Grace
,
who
would
not
bee
lossed
in
the
worlds
wickednesse
.
This
preseruatiue
commeth
onely
of
God
,
who
hath
chosen
vs
out
of
the
world
,
as
hee
can
prouide
vs
peace
in
the
midst
of
it
,
so
can
hee
preserue
vs
in
despyte
of
it
:
hee
is
ouertaken
in
the
worldes
sinne
,
and
shall
bee
involued
in
their
damnation
,
who
seeth
not
this
common
euill
,
and
keepeth
not
himselfe
from
it
.
We
are
foretold
that
the
world
wil
grow
worse
,
and
are
commanded
to
forsake
it
:
But
the
latter
Ages
loue
it
more
than
the
former
did
:
Doubtlesse
this
is
because
man
in
his
tyme
groweth
worse
than
the
world
:
It
was
neuer
good
to
loue
it
,
no
,
not
at
the
best
;
but
now
in
the
end
of
it
,
when
it
is
worse
than
euer
it
was
,
to
dote
vpon
it
,
is
extreame
madnesse
:
Such
a
dotage
may
end
in
a
perpetuall
union
with
it
,
or
rather
in
destruction
.
If
we
be
the
excellent
ones
of
God
,
and
Sainctes
on
Earth
,
wee
are
better
than
the
world
,
because
wee
are
hi●
choyse
out
of
it
,
and
it
is
certaine
that
hee
chooseth
the
best
;
what
euer
wee
be
by
nature
,
we
are
vnspeakablie
bettered
by
his
election
,
which
maketh
vs
that
which
he
choyseth
,
and
calleth
vs
to
.
It
is
therefore
a
frensie
to
prostitute
the
excellencie
of
Gods
Image
in
vs
vnto
so
base
an
idoll
as
the
world
.
10
Discouerie
of
mans
closed
heart
.
O
What
a
discouerie
would
it
bee
,
if
mens
heartes
were
as
well
seene
as
their
body
:
Small
moats
goe
not
thicker
in
the
Sunne
beames
,
than
mans
intentions
and
ends
:
And
the
threed
of
Spiders
in
a
wood
,
doe
no
more
crosse
and
woft
through
other
,
than
mens
wayes
to
their
endes
.
It
is
a
wonder
how
man
,
one
in
kinde
,
can
be
so
contrare
in
their
ends
and
wayes
:
And
it
is
a
strong
argument
,
that
the
most
part
misse
the
right
end
,
and
runne
the
wrong
way
.
The
chiefe
good
is
one
,
and
the
right
way
to
it
,
is
onely
one
,
but
man
missing
the
right
,
falleth
in
innumerable
errors
:
And
it
is
yet
more
wonderfull
,
that
euerie
man
resteth
on
a
double
perswasion
,
both
that
his
end
is
good
,
and
that
his
wayes
will
bring
him
to
it
.
Neither
is
this
all
,
but
euery
man
setteth
himselfe
as
a
pettie
god
,
both
for
worth
to
obtaine
,
and
for
wisedome
to
compasse
them
.
As
it
is
Gods
priuiledge
to
know
the
heart
immediately
,
so
is
it
his
wisedome
to
hide
it
from
men
:
If
all
the
thoughts
of
it
were
seene
of
other
,
there
could
be
nothing
,
but
a
perpetuall
striuing
in
mankynd
,
and
euerie
one
abhorred
of
other
for
their
monstruous
thoughtes
,
neither
the
Seas
,
nor
Africke
can
bring
foorth
such
monsters
as
mans
heart
in
one
houre
.
It
is
best
to
cast
off
all
wrong
ends
,
and
eschew
all
by-wayes
,
to
set
true
Happinesse
before
vs
as
our
end
,
and
walke
toward
it
in
Faith
and
Obedience
:
Other
ends
will
proue
no
more
fixed
,
than
fleeing
moates
in
the
aire
:
And
other
wayes
,
haue
no
more
force
to
fitch
these
ends
,
than
Speeders
threeds
haue
to
draw
a
great
weight
.
Our
heart
is
euer
open
to
God
,
let
vs
open
it
to
man
also
,
the
words
&
deeds
of
a
single
heart
,
make
it
visible
to
man
:
Except
they
be
possessed
of
Satan
,
they
cannot
but
loue
that
heart
,
that
is
ful
of
the
loue
of
God
:
The
wicked
labour
to
hyde
his
thoughts
,
but
the
godly
affect
to
haue
them
knowne
:
Hee
is
as
the
man
,
who
craued
not
his
house
to
bee
so
built
,
that
he
might
see
all
men
,
&
none
see
him
:
But
rather
that
all
men
might
see
him
in
the
most
retired
corners
of
his
house
:
Hee
assureth
himselfe
to
bee
acceptable
to
man
,
if
the
honestie
of
his
heart
were
seene
.
Why
may
he
not
byde
the
tryall
of
man
,
who
hath
already
sustained
the
sight
,
&
findeth
the
approbation
of
God
,
to
the
honesty
of
his
heart
?
Both
the
vprightnes
of
the
hart
,
&
testimony
of
that
vprightnes
are
knowne
of
God
alone
,
and
the
vpright
heart
that
hath
them
.
The
world
will
not
see
that
vprightnesse
,
and
they
cannot
heare
the
testimonie
of
it
,
but
God
approueth
that
vprightnesse
,
and
confirmeth
that
testimonie
,
and
the
Soule
that
is
sensible
of
all
these
,
resteth
in
securitie
.
11.
Youth
and
old
Age.
YOuth
in
many
may
bee
called
a
foolish
seede
time
to
a
mourning
Age
,
and
old
Age
,
a
bitter
haruist
to
a
foolish
Youth
:
Though
in
Youth
wee
escape
grieuous
and
slandrous
sinnes
,
yet
none
lacketh
his
slips
and
infirmities
,
thogh
speciall
prouidence
keepe
vs
from
grosse
Commissions
,
yet
none
is
free
of
sinfull
Omissions
:
None
seemeth
to
bee
more
free
of
the
folies
of
Youth
,
than
they
who
are
soone
called
effectually
to
Grace
,
yet
haue
they
their
owne
neglects
:
While
they
are
keeped
by
GODS
Spirit
from
fleshly
pollutions
,
they
are
caried
often
by
fleshly
presumption
.
Sathan
is
so
craftie
,
that
when
hee
cannot
set
our
corruption
to
worke
on
the
owne
taske
of
sinne
,
he
can
abuse
the
beginnings
of
Grace
:
And
so
many
vpon
the
conscience
of
Grace
,
soone
receiued
,
fall
either
to
neglect
of
their
particular
Calling
,
or
conceating
of
a
perfection
,
are
carelesse
of
Grace
it selfe
;
their
strong
and
short
beginnings
,
are
followed
with
slow
and
weake
proceedings
.
These
are
indeede
two
Blessings
in
themselues
,
to
be
soone
called
to
Grace
,
and
before
our
calling
,
to
bee
free
of
grosse
sinnes
.
Againe
,
these
are
contrare
euils
,
to
bee
long
of
calling
,
and
monstruous
in
sinne
before
our
calling
:
but
Sathan
abuseth
the
first
two
Blessings
in
making
vs
carelesse
after
our
calling
,
as
though
wee
needed
not
to
bee
zealous
,
because
our
former
life
was
not
slandrous
.
And
God
turneth
the
other
two
to
good
,
in
making
them
more
zealous
,
who
were
long
of
calling
,
and
grieuous
sinners
before
it
.
S.
Paul
did
more
euill
before
his
conuersion
,
than
all
the
Apostles
,
and
answerablie
more
good
after
it
.
In
euerie
one
there
is
matter
eneugh
for
mourning
to
old
age
.
It
is
great
cruelty
in
Youth
,
to
make
●o
noysome
prouision
for
Age
:
That
the
tyme
wherein
wee
looke
for
joy
and
rest
,
should
bee
turned
in
sorrow
.
Age
at
the
best
hath
sufficient
griefes
:
It
is
of
it selfe
a
sicknesse
,
and
a
neighbour
to
Death
and
needeth
not
so
bad
prouision
of
Youthlie
folies
.
But
since
the
first
cannot
bee
auoyded
,
it
is
better
to
mourne
in
olde
Age
,
than
in
Hell
fire
for
euer
.
If
the
Experience
of
Age
cannot
be
found
in
Youth
,
let
not
the
rashnesse
of
Youth
rule
in
olde
Age
also
.
It
is
better
so
to
diuide
our
life
,
that
there
bee
some
mourning
for
euill
,
than
to
turne
it
all
both
Youth
and
Age
in
a
seede
time
to
Hell
:
But
it
is
best
of
all
to
haue
a
seede
time
of
Grace
in
our
Youth
for
a
joyfull
olde
Age
,
and
to
turne
both
Youth
and
Age
in
a
seede
time
for
Glory
in
Heauen
.
The
godly
in
the
midst
of
their
corruptions
sow
this
seed
,
a
care
to
please
God
in
a
faithfull
discharge
of
their
Calling
,
is
a
matter
of
joy
for
their
olde
Age.
Foolish
Youth
shareth
vnequally
with
old
Age
:
It
taketh
libertie
to
it selfe
,
and
reserueth
nothing
but
bitter
pennance
to
the
other
:
If
they
fell
not
both
in
one
person
,
it
were
hard
that
Age
should
smart
for
Youths
follies
.
It
is
lamentable
that
our
first
and
strongest
time
hath
least
wit
,
&
our
wisest
age
hath
least
strength
:
Wee
haue
wounded
our selues
deadlie
before
wee
know
our
estate
,
and
all
our
after-time
is
to
cure
these
wounds
.
O
how
happie
is
hee
,
whom
Gods
effectuall
Grace
saluteth
at
the
Cradle
!
And
with
his
first
discerning
,
indueth
him
with
the
loue
of
God
,
his
word
and
worshippe
,
and
by
the
exercise
of
his
mind
,
soweth
such
a
seed
of
Grace
,
that
old
Age
hath
not
a
beedrole
of
folies
to
repent
.
If
wee
learne
the
wayes
of
God
in
our
Youth
,
when
wee
are
olde
,
wee
will
not
depart
from
them
.
If
hee
fill
vs
with
mercie
in
the
morning
of
our
time
,
wee
shall
bee
glad
,
and
rejoyce
all
our
dayes
.
That
is
a
commendable
Youth
,
which
is
olde
in
Grace
,
and
sauoureth
of
the
wisedome
and
holinesse
of
the
Antient
of
dayes
:
And
that
is
a
glorious
olde
Age
,
which
waxeth
new
in
Grace
,
and
in
the
newnesse
of
a
glorious
eternitie
:
As
that
gracious
Youth
endeth
in
a
more
gracious
olde
Age
,
so
that
olde
Age
shall
end
into
,
and
bee
succeeded
with
an
endlesse
Glorie
.
12.
Deuotion
&
Obedience
are
pleasant
twinnes
.
DEuotion
and
Obedience
are
pleasant
twinnes
:
Deuotion
begetteth
Obedience
,
and
is
increased
by
it
;
when
the
Spirit
is
bent
on
God
,
all
the
Graces
in
it
are
at
their
highest
extent
:
It
cannot
containe
it selfe
,
but
in
affecting
him
,
and
delighteth
it selfe
most
sweetely
,
both
in
powring
out
it selfe
tenderly
on
him
,
&
in
a
large
receiuing
his
influences
:
At
that
tyme
,
all
impediments
of
Obedience
,
are
remoued
,
and
the
greatest
spurres
added
to
set
vs
fordward
:
Then
we
answere
him
with
a
ready
heart
,
Speake
Lord
,
for
thy
Seruant
heareth
:
Soft
wax
is
easilie
stamped
,
and
hot
yron
easilie
forged
,
so
the
softnesse
of
a
deuotious
heart
,
is
plyable
able
to
God
:
As
it
droppeth
out
tender
affections
,
so
it
will
yeelde
obsequious
actions
to
him
:
Disobedience
commeth
of
hardnesse
,
but
the
heauenly
warming
of
GODS
loue
turneth
that
hardnesse
in
a
willingnes
and
affectuous●nesse
to
him
:
As
hee
powreth
in
it
the
sen●e
of
his
loue
,
so
it
powreth
out
it selfe
in
all
powers
on
him
againe
.
So
long
as
it
is
in
this
temper
,
God
can
command
no
vnpleasant
thing
to
vs
▪
though
otherwise
it
were
impossible
,
yet
it
is
welcome
,
because
of
his
will
:
This
disposition
in
it selfe
is
a
great
degree
of
inward
Obedience
,
in
so
great
a
forsaking
and
going
out
of
our selfe
to
bee
one
with
him
:
What
a
gladnesse
is
it
,
to
haue
the
occasion
to
testifie
our
loue
to
God
by
Obedience
?
And
this
daughter
of
Deuotion
doth
nourish
her
mother
.
The
conscience
of
Obedience
doubleth
Deuotion
:
We
cannot
satisfie
our selfe
in
wondring
at
Gods
goodnesse
,
who
hath
blessed
vs
with
the
grace
of
sincere
Obedience
;
that
his
Grace
is
not
common
in
commanding
onelie
,
but
a
speciall
and
returning
Grace
,
turning
vs
home
to
him
,
in
doing
that
which
his
commanding
goodnesse
exacted
.
Deuotion
tyeth
vs
to
God
,
and
that
for
his
infinite
goodnesse
in
himselfe
,
&
his
sauing
goodnesse
communicate
to
vs
:
And
beeing
in
so
sweete
bands
,
how
can
wee
better
discharge
our selfe
of
them
,
than
by
honouring
him
in
holy
Obedience
?
And
the
more
wee
discharge
our selues
,
the
more
are
wee
bound
.
Euery
degree
of
sufficiencie
to
obey
,
and
euery
act
of
Obedience
increaseth
Deuotion
:
The
more
Grace
that
God
giue
vs
for
Obedience
,
the
more
we
loue
him
,
&
cleaue
to
him
,
as
the
fountaine
from
whom
all
good
floweth
,
and
the
end
to
which
it
returneth
.
These
twinnes
both
liue
and
die
together
:
A
dry
and
a
withered
heart
voyd
of
Deuotion
,
is
also
barren
of
Obedience
,
and
lacke
of
Obedience
,
lacketh
the
testimonie
of
strong
obeying
Grace
,
and
the
matter
of
new
and
greater
Deuotion
.
Hee
that
would
haue
them
both
,
let
him
begin
at
Deuotion
,
and
the
other
will
follow
.
A
constant
and
tender
Affection
to
God
,
meeteth
not
his
commands
with
disobedience
.
These
twins
are
feete
to
goe
to
God
,
&
wings
to
flee
to
Perfection
.
The
first
is
a
bond
of
our
union
,
and
the
second
,
a
proofe
that
wee
stand
firme
in
that
union
with
him
.
13.
Holy
necessities
are
no
distractions
.
ALl
distractions
are
not
of
alike
nature
▪
some
directlie
marre
our
proceeding
,
as
businesse
without
our
Calling
▪
other
are
seeming
distractions
,
a
●●●●nesse
in
some
other
part
of
our
Cal●●●●g
then
wee
haue
presently
in
hand
:
These
last
are
not
properly
distractions
,
but
rather
preparations
.
When
a
Pastour
is
going
to
the
Pulpit
,
it
is
not
distraction
to
visite
a
sicke
person
,
but
rather
a
sanctification
for
the
publicke
work
:
Our
task
is
to
bring
soules
to
God
,
and
sicknesse
is
a
conuenient
tyme
for
it
:
Reaping
in
the
haruest
,
is
as
pleasant
to
the
labourer
,
as
his
sowing
,
and
to
deliuer
people
in
the
hand
of
God
,
on
their
death-bed
,
is
a
closing
of
our
labours
about
them
:
Wee
sow
the
seed
of
the
Word
out
of
the
Pulpit
,
and
finde
the
fruite
of
it
in
their
affliction
.
I
haue
often
found
in
conference
with
the
afflicted
,
and
in
the
way
going
and
comming
from
them
,
moe
points
of
Meditation
,
than
possibly
in
moe
hours
of
reteerdnesse
.
Gods
ordinances
doe
further
one
another
,
and
Obedience
to
them
,
hath
euer
a
blessing
following
it
:
It
is
no
distraction
that
separateth
vs
not
from
the
end
,
nor
turneth
vs
out
of
the
way
.
Grosse
distractions
are
more
dangerous
,
yet
if
true
Grace
bee
〈◊〉
,
we
shall
aduance
our selues
more
〈◊〉
after
them
,
and
rouse
vp
our
strength
and
double
our
care
for
redeming
our
losses
.
A
well
set
Soule
is
sharpened
by
distractions
,
&
turneth
that
impediment
in
a
spurre
:
Some
steppes
backward
,
make
vs
aduance
further
in
our
leaping
:
The
Soule
that
toucheth
good
but
occasionally
,
is
soone
loosed
from
it
,
but
being
tyed
to
it
,
then
incident
distractions
,
cannot
separate
,
but
augment
our
earnestnesse
of
that
union
:
If
wee
wedde
our selfe
to
good
,
for
eternall
enjoying
,
no
temporall
distraction
can
diuorce
vs
from
it
.
Hee
who
is
alwayes
about
his
Fathers
busines
,
shall
neuer
bee
distracted
.
14.
Fruitfull
Experience
.
EXperience
findeth
vs
fooles
,
and
maketh
vs
wise
,
if
our
folie
bee
curable
,
wee
can
neither
thinke
euill
,
to
bee
so
euill
,
as
it
is
,
neither
good
so
good
,
till
Ex●●●ience
teach
vs
:
The
craft
of
Sathan
,
the
euill
of
sinne
,
the
strength
of
our
owne
corruption
are
best
knowne
by
proofe
,
to
assay
them
,
is
to
eate
the
forbidden
fruite
,
and
a
newe
degree
of
knowledge
of
good
and
euill
.
The
sweetnesse
of
Gods
Grace
,
the
sauing
power
of
the
Gospel
,
the
tendernesse
of
Gods
mercy
,
and
the
worke
of
his
holy
Spirit
,
are
best
knowne
by
Experience
:
This
is
a
sort
of
eating
of
the
Tree
of
Life
.
Our
best
is
to
eschew
Experience
of
euill
:
I
care
not
how
oft
I
haue
proofe
of
good
,
but
it
is
madnesse
to
cast
vs
in
the
Experimenting
of
euill
;
but
if
our
foolishnes
bring
vs
on
new
assayes
,
the
next
is
to
take
in
a
new
affection
to
that
euil
,
&
new
care
to
eschew
it
.
In
what
measure
wee
flee
the
proofe
of
euill
,
let
vs
seeke
the
Experience
of
good
,
though
euery
houre
giue
vs
a
new
taste
of
Grace
,
wee
shall
euer
finde
a
new
sweetnesse
in
it
;
and
when
perfection
commeth
,
it
shall
exceede
all
our
bygone
knowledge
and
proofe
:
Euery
Experience
with
a
new
degree
of
light
,
bringeth
a
new
affection
,
and
stampeth
the
heart
with
a
new
hatred
of
euill
,
and
desire
of
good
.
Experience
is
an
ordinar
remeede
of
folie
,
but
if
wee
amend
not
thereby
,
there
is
none
other
,
than
a
cutting
off
from
that
experienced
(
but
forsaken
)
good
,
and
to
be
compassed
by
that
prouen
(
but
not
forsaken
)
euill
.
Experience
is
an
oft
repeating
of
sense
,
and
euery
such
repetition
reneweth
and
augmenteth
the
affections
:
Not
to
bee
moued
by
Experience
,
is
either
to
proue
wee
are
senslesse
,
that
feele
not
,
or
wi●●lesse
,
that
make
not
use
of
our
feeling
.
15.
Companie
is
usuallie
hurtfull
.
SCarcelie
can
wee
enter
in
a
societie
,
and
come
off
it
,
without
offence
:
Our
humours
doe
either
breake
out
to
offend
other
,
or
taketh
offence
of
them
:
many
affect
a
quicknes
of
wit
in
breaking
jests
on
their
neighbour
,
but
are
thin
skinned
when
they
are
touched
themselues
:
They
take
not
the
law
of
friendlie
comporting
,
which
they
giue
to
others
.
It
is
Sathans
policie
to
turne
Companies
(
the
meane
of
concord
)
in
an
occasion
of
discord
:
Hee
bloweth
at
the
coale
of
euery
mans
corruption
a
part
,
and
finding
them
in
a
societie
,
preaseth
to
kindle
them
altogether
,
and
turne
our
Tables
into
snares
:
Men
on
the
other
part
,
turne
their
Christian
libertie
in
a
fleshly
licence
,
not
sparing
to
refresh
their
owne
myndes
with
the
griefe
of
others
:
The
usuall
matter
of
speech
in
such
meeting
is
detracting
of
the
absents
and
scoffing
at
the
faultes
of
these
who
are
present
:
Or
if
Grace
&
Wisedome
make
them
beare
off
these
seene
blemishes
,
their
speech
runnes
vpon
some
indirect
taxing
.
Societies
are
Gods
blessing
to
mankynde
to
sweeten
the
griefes
of
this
life
,
and
mutually
to
sharpen
our
wittes
for
our
Callings
,
but
that
meanes
of
mutuall
good
is
turned
in
mutuall
hurt
,
and
the
common
benefite
of
all
,
is
ouerthrowne
by
the
passions
and
indiscretion
of
some
particular
ones
in
a
companie
.
Wee
can●ot
eschew
all
societies
,
but
we
should
make
wyse
choyse
of
them
with
whom
wee
conuerse
:
Some
are
so
dangerous
,
that
they
cannot
bee
haunted
without
certaine
inconuenient
.
It
is
a
just
thing
with
God
,
to
make
men
offend
other
,
who
make
it
their
merriment
to
offend
him
:
When
wee
are
going
or
byding
euen
in
the
best
societies
,
secret
ejaculations
to
God
,
for
an
holy
disposition
is
a
good
meanes
to
eschew
that
euill
.
Happie
is
hee
,
who
commeth
better
from
them
,
than
when
he
went
to
them
:
Who
keepeth
him
from
the
offence
of
God
and
his
neighbour
:
And
if
their
corruption
doeth
injure
him
,
giueth
them
not
a
fleshly
meeting
:
If
we
grieue
not
the
holy
Spirit
by
loosing
our
minds
and
tongues
to
the
abuse
of
our
Christian
libertie
,
he
will
secure
vs
from
these
mutuall
offences
:
They
are
not
as
the
strife
betwixt
flesh
and
Spirit
,
but
betwixt
flesh
&
flesh
:
If
the
holy
Spirit
did
ouerrule
all
in
these
companies
,
they
would
not
either
contest
idlie
,
or
offend
in
contesting
:
The
domage
of
societies
made
some
to
turne
Eremites
:
It
were
good
to
haue
the
Heremites
reteerdnes
in
the
noyse
of
societies
.
16.
The
godly
Traueller
is
euer
at
home
.
EVery
one
seeketh
some
delight
in
trauel
,
&
that
according
to
their
disposition
:
The
curious
man
seeketh
rare
conceats
:
The
proude
man
respects
of
honour
:
The
bellie-god
for
odde
meates
,
and
their
following
pleasures
:
The
Polititian
for
intelligence
,
as
the
matter
of
his
plotting
and
negotiating
:
The
Tippler
and
complementer
for
purposes
of
discourse
.
But
the
good
Christian
seeketh
for
heauenly
delights
:
His
choyse
commeth
neither
through
the
hands
of
Cookes
nor
Venteners
,
nor
Merchants
,
nor
from
the
mouthes
of
Stats-men
;
he
can
take
all
these
thinges
as
hee
findeth
them
,
and
use
them
by
the
way
:
But
his
maine
care
is
for
God
,
and
all
his
Obseruation
runne
vpon
Gods
fauourable
presence
with
him
.
What
a
pleasure
is
it
to
finde
all
the
places
of
our
Trauell
and
Rest
,
marked
with
the
tokens
of
his
loue
?
our
bed
with
his
secret
instructions
;
and
in
the
day
,
when
wee
with-drawe
our
selues
from
our
Companie
,
and
powreth
out
our
heart
to
him
,
hee
answereth
vs
to
our
heart
,
that
his
presence
in
an
vncouth
land
,
is
as
neare
and
sweete
to
vs
,
as
at
home
:
To
finde
him
euery
where
,
marking
the
places
of
our
abode
,
as
Bethell
the
house
of
God
,
and
Peniel
the
face
of
God
.
This
is
GODS
calling
of
vs
to
the
wildernesse
,
to
speake
to
our
heartes
:
Hee
will
tell
vs
,
that
neither
hee
nor
his
working
is
tyed
to
one
place
at
home
:
But
that
all
places
are
for
the
presence
of
God
,
to
them
who
are
at
peace
with
him
:
The
Altar
is
soone
erected
,
and
the
sacrifice
offred
on
it
in
the
heart
that
hath
a
constant
Deuotion
:
The
Cou●taines
of
our
Tabernacle
are
no
lesse
,
than
the
vaile
of
heauen
:
No
man
yet
sought
God
truelie
,
but
hee
knoweth
that
God
is
more
easie
to
hec
found
,
than
his
owne
heart
:
If
wee
finde
it
in
an
holy
disposition
,
then
both
hee
and
the
furniture
for
his
worshippe
are
at
hand
in
euerie
place
.
Surelie
that
man
may
bee
from
his
house
,
but
hee
is
not
from
God
;
hee
carieth
his
home
abroad
with
him
,
and
God
,
whom
hee
serueth
in
his
house
,
trysteth
him
in
the
fieldes
.
This
Soule
is
ordained
for
heauen
,
that
at
home
and
abroad
,
is
euer
with
God
:
Heauen
attendeth
him
on
earth
,
and
while
hee
is
abroad
on
earth
,
hee
is
at
home
in
heauen
,
by
that
heauenly
disposition
.
Other
men
prouyde
bodilie
necessars
for
their
journey
,
and
the
godlie
aboue
that
,
prouyde
for
the
fauour
of
God
:
This
sacred
prouision
goeth
with
vs
,
it
carieth
vs
,
it
keepeteh
vs
,
and
bringeth
vs
backe
lodened
with
fruites
of
it self
:
Heereby
in
a
short
journey
,
wee
make
more
true
gaine
,
than
Solomons
Navie
did
from
Ophir
.
17.
The
combat
betwixt
the
Earth
&
the
Wretch
.
THe
Earth
groaneth
vnder
all
grosse
sinners
,
but
hath
a
particular
combat
with
the
Wretch
:
Other
sinners
burthen
it
with
their
vanitie
,
but
hee
would
swallow
it
vp
:
hee
wearieth
it
in
furnishing
his
desires
,
and
hopes
:
And
yet
is
not
content
:
His
desires
augment
his
hopes
,
and
his
equalled
hopes
increase
his
desires
;
they
are
the
two
daughters
of
the
Horse
leach
,
which
cry
,
Giue
,
giue
,
and
mis-contentment
comming
after
,
saith
neuer
,
It
is
enough
.
To
ryse
vp
from
a
good
Table
as
hungrie
as
one
sitteth
downe
,
is
of
a
doggish
appetite
,
so
is
the
Wretch
in
all
his
riches
.
Sufficiencie
and
aboundance
doe
but
inflame
,
and
not
quench
his
desire
.
Hee
gapeth
on
the
Earth
,
to
take
it
all
in
his
possession
;
though
hee
joyne
Land
to
Land
,
and
house
to
house
,
yet
hee
is
poore
,
in
his
owne
accompt
,
so
long
as
hee
lacketh
his
neighbours
lotte
.
Hee
entreth
in
strife
with
the
earth
,
an
vnnaturall
Sonne
with
his
Mother
,
and
it
is
hard
to
knowe
which
of
them
is
more
earthly
:
He
desie●th
all
,
and
disgesteth
nothing
,
no
,
not
the
crudities
of
his
owne
desire
:
but
in
end
is
disgested
of
his
owne
aduersarie
.
With
what
triumph
doeth
the
Earth
embrace
the
dust
of
her
foolish
competiture
?
All
her
superfice
and
fruits
,
and
treasures
of
her
bowels
,
could
not
satisfie
him
beeing
aliue
,
but
seuen
foote
length
of
her
bosome
closeth
in
his
carcase
:
While
hee
breathed
,
hee
would
take
Iorden
in
his
mouth
,
but
beeing
dead
,
a
small
box
holdeth
his
worthlesse
ashes
.
O
what
oddes
betwixt
the
desires
of
a
breathing
,
and
the
dimensions
of
a
breathlesse
Wretch
!
So
small
an
hole
will
hold
his
corps
,
whose
hopes
deuoured
all
the
Earth
:
It
is
good
for
them
in
their
life
,
to
take
the
just
measure
of
their
bodie
.
Little
will
containe
it
,
why
should
they
trouble
the
world
with
their
idle
and
endles
desires
?
What
although
hee
could
accomplish
his
hopes
,
and
possesse
all
the
Earth
,
yet
were
hee
but
earth
on
earth
,
and
beeing
loden
with
that
thicke
clay
,
when
he
goeth
to
dust
,
shall
make
as
small
addition
to
the
Earth
in
quantitie
,
as
the
possession
of
it
addeth
to
his
worth
.
Surely
their
spirit
in
this
case
is
more
lifelesse
,
than
their
carcase
;
&
it
is
a
just
punishment
for
their
wormish
heart
,
to
bee
cast
backe
in
the
dust
,
which
they
so
much
affected
:
Let
them
desire
as
they
will
,
in
the
end
Death
will
deuoure
them
.
Mankynde
is
as
glad
to
want
him
,
as
the
Earth
is
to
haue
him
.
As
a
pest
hee
troubled
men
continually
,
and
laboured
to
turne
their
lottes
in
his
bosome
,
but
now
,
both
rejoyce
in
his
death
:
While
his
friendes
lament
him
,
both
mankynde
and
Earth
rejoyce
that
their
trouble
is
cast
out
.
18.
Wise
expounding
of
Gods
wayes
.
●Ee
haue
no
greater
griefes
,
than
these
of
our
owne
procurement
,
and
the
foolish
expounding
of
Gods
wayes
is
a
great
one
:
Wee
looke
to
some
particular
of
his
proceeding
,
and
sticke
on
it
,
and
rather
vpon
a
crosse
,
than
vpon
a
blessing
:
And
if
wee
goe
further
,
wee
judge
thereby
both
his
purpose
and
end
:
The
worke
in
our
judgement
importes
both
simple
anger
present
,
and
destruction
to
follow
:
This
is
a
great
errour
,
and
is
shortlie
auenged
on
vs
:
It
maketh
vs
doubt
of
his
good
purpose
,
and
almost
dispa●e
of
the
good
end
.
But
God
chooseth
for
the
best
end
the
hardest
way
,
both
to
proue
his
owne
power
,
and
to
try
our
faith
.
It
is
better
to
expound
his
wayes
by
his
purpose
and
end
,
than
these
by
his
wayes
:
Though
hee
should
draw
vs
through
Hell
,
yet
let
vs
still
bee
assured
of
Heauen
:
His
decree
is
sure
,
as
his
end
certaine
,
they
are
in
him
fixed
,
and
the
way
betwixt
them
lying
through
many
occasions
and
actions
,
haue
difficulties
and
bad
appearance
,
but
alongst
all
these
thorters
,
his
good-will
slideth
soft
and
sure
.
And
if
our
heart
bee
settled
,
anent
his
purpose
of
our
election
,
and
haue
pledges
of
his
end
of
our
glorification
,
wee
shall
both
ouer
come
the
difficulties
of
the
way
,
and
resting
on
the
decree
,
shall
obtaine
the
end
.
What
albeit
the
middle
linkes
of
this
chaine
of
our
Saluation
doe
shake
on
the
Earth
?
Since
both
the
ends
of
it
are
in
Gods
hand
,
yea
,
fastened
in
his
heart
?
And
hee
hath
so
joyned
the
linkes
of
it
among
themselues
,
that
they
can
neither
slippe
nor
breake
,
and
it selfe
as
fast
,
as
hee
is
vnchangeable
:
His
heart
must
bee
pulled
out
of
him
,
before
he
change
his
purpose
,
he
will
denie
himselfe
,
ere
hee
delate
his
inacted
decree
:
All
our
considerations
of
our
present
&
eternall
state
,
are
but
loose
and
slipperie
,
till
our
heart
bee
fixed
in
the
heart
of
God
.
19.
The
tryall
of
our
time
.
A
Wise
Traueller
considereth
in
what
part
of
his
journey
hee
is
,
and
a
wise
disposer
of
his
dyet
,
noteth
his
age
,
&
temper
of
his
body
;
so
a
good
Christian
marketh
the
tyme
of
the
world
,
and
in
what
periode
of
the
tyme
hee
liueth
.
All
tymes
turne
in
the
Circle
,
1.
of
Prosperitie
,
in
aboundance
of
Gods
blessing
,
2.
Profanesse
in
the
abuse
of
these
blessings
.
3.
Punishment
for
that
abuse
.
4.
Repentance
vnder
punishment
,
that
wee
may
enter
againe
in
prosperitie
as
the
beginning
of
that
Circle
.
It
auaileth
greatlie
to
know
in
which
of
these
foure
wee
are
;
if
wee
bee
in
the
time
of
Peace
and
Prosperitie
,
to
know
the
time
of
our
visitation
,
and
to
use
aright
the
things
that
concerne
our
peace
.
If
in
the
tyme
of
profannesse
,
to
eschew
sinne
,
and
keepe
vs
from
the
wickednesse
of
our
tyme
;
If
vnder
punishment
,
that
wee
repent
tymouslie
.
Doubtles
this
tyme
of
the
reformed
Churches
,
is
the
tyme
of
punishment
,
we
haue
had
long
Prosperitie
,
the
cleare
light
of
the
Gospel
,
and
offer
of
Saluation
,
but
haue
abused
it
,
and
now
God
is
reuenging
on
vs
the
quarrell
of
his
Couenant
.
Leuit.
26.
25.
Let
euerie
one
mourne
for
his
owne
sinnes
,
and
the
sinnes
of
his
tyme
,
that
hee
may
haue
his
Soule
for
a
prey
.
He
is
voide
both
of
the
feare
of
God
,
and
the
care
of
his
owne
Saluation
,
who
now
turneth
not
to
God
:
when
his
Word
and
Workes
of
justice
about
vs
,
and
our
owne
conscience
within
vs
call
vs
to
teares
,
it
is
tyme
to
afflict
our
Soules
for
our
sinnes
.
If
wee
cannot
deprecate
common
calamities
,
yet
wee
shall
receiue
the
Murners
marke
on
our
forehead
.
Ezech.
9.
for
our
owne
saftie
:
And
God
,
who
had
the
Arke
for
Noah
,
and
Zoar
for
Lot
,
shall
bind
vp
our
Soule
in
the
bundell
of
life
.
1.
Sam.
25.
26.
Since
wee
haue
not
used
our
former
tymes
well
,
it
is
not
good
to
lose
the
tyme
of
Repentance
also
.
If
wee
doe
,
there
will
bee
no
more
regresse
to
peace
but
vtter
exterminion
.
But
if
wee
returne
to
God
with
all
our
heart
,
when
he
hath
purged
his
Church
by
his
fierie
tryall
,
hee
will
cast
the
rod
of
his
anger
in
the
fire
,
and
turne
our
mourning
in
a
pleasant
peace
,
O
Lord
,
wee
waite
for
thy
Saluatio●
.
Gen.
49.
20.
Short
care
for
a
short
life
.
THe
workes
of
the
most
part
of
men
,
tell
that
they
thinke
not
of
Heauen
,
or
that
such
a
heauen
as
they
minde
,
is
on
earth
:
They
seeke
earthly
thinges
,
and
compt
their
happinesse
by
their
obtaining
,
and
their
miserie
by
their
want
.
Riches
,
Honour
,
Fame
,
Pleasure
,
&c.
are
the
hight
of
their
reach
,
and
that
not
in
a
small
measure
as
passengers
for
the
way
,
but
excessiuelie
as
possessors
,
of
their
end
:
No
care
of
another
life
,
because
no
minde
of
it
:
Or
if
the
thought
of
Heauen
bee
forced
vpon
them
,
it
is
soone
banished
by
the
strength
of
earth-delights
.
Their
desires
are
as
base
as
the
beasts
,
&
worse
,
for
the
beast
can
doe
no
more
,
and
ought
no
more
:
But
men
are
reasonable
,
and
called
to
Heauen
:
They
may
reckon
on
many
branches
with
wormes
,
they
come
of
the
earth
,
liue
on
it
,
creepe
on
it
,
and
in
end
creepe
in
it
,
and
more
wormish
than
they
,
being
more
affected
with
the
dungue
of
the
Earth
,
digged
out
of
the
bowels
of
it
,
than
with
the
Heauen
.
What
priuiledge
their
body
hath
in
beeing
liuing
earth
,
they
loose
it
in
seeking
lifelesse
earth
for
their
happinesse
.
Both
doe
heere
agree
,
an
earthly
life
,
and
an
earthly
spirit
,
spent
in
the
cares
of
the
Earth
:
But
a
friend
of
the
life
of
God
lifteth
vp
the
renewed
Spirit
to
heauenlie
things
:
It
cannot
be
so
basely
abject
,
as
to
mynde
and
glutte
the
baggage
of
the
Earth
:
But
as
it
is
from
aboue
,
so
it
is
all
sette
on
things
aboue
,
and
turneth
euen
the
necessar
and
moderate
cares
of
this
life
to
an
heauenlie
temper
,
by
that
reference
,
that
it
hath
in
their
use
to
life
eternall
.
Occasionall
errors
come
in
at
a
side
,
and
wrest
some
part
of
our
course
,
and
beeing
discouered
,
are
easilie
remeeded
.
But
this
is
a
fundamentall
error
,
to
place
our
happinesse
in
the
Earth
,
and
to
seeke
it
therein
:
It
peruerteth
all
the
course
of
their
wayes
,
and
the
greatest
conuiction
of
it
,
is
when
tyme
of
amendement
is
past
:
when
that
consuming
fire
at
the
last
day
,
destroyed
all
which
they
haue
scraped
together
,
they
will
then
see
their
error
.
I
thinke
it
great
wisedome
to
car●e
our
cares
,
according
to
the
things
themselues
.
If
Eternitie
were
heere
,
mens
scraping
and
raking
of
the
earth
might
seeme
reasonable
,
but
since
our
time
in
this
life
is
but
short
at
the
longest
,
and
shorter
possiblie
than
I
know
:
I
will
set
all
mine
heart
for
heauen
,
and
a
short
life
shall
haue
as
short
a
care
.
21.
Perplexities
,
disease
,
and
remeede
.
PErplexities
in
our
adoes
are
a
torture
to
our
Soule
:
With
great
difficultie
wee
resolue
on
the
end
.
And
when
that
is
fixed
,
what
tossing
haue
wee
to
choose
the
meanes
that
are
most
expedient
for
it
?
And
scarcelie
are
our
Spirits
deliuered
of
these
two
burthens
of
purposing
the
good
end
,
and
choosing
the
best
meanes
,
when
the
feare
of
the
euent
tormenteth
vs
worse
.
It
seemeth
heere
to
bee
better
to
the
rash
and
senslesse
man
,
than
to
the
wise
.
The
wise
man
multiplieth
his
griefes
,
and
by
foresight
maketh
his
way
more
perplexed
to
him
,
wheras
the
rash
man
and
senslesse
,
bringeth
out
some
birth
without
conception
and
trauell
.
The
stupide
man
is
meerelie
passiue
,
and
letteth
all
things
come
as
they
will
:
his
senslesnesse
disposeth
him
for
any
thing
,
not
because
of
resolution
,
but
for
lacke
of
it
:
Hee
hath
no
more
of
matters
,
but
their
fruite
and
euent
.
Hee
is
a
witnesse
to
the
Childe
,
but
neither
father
nor
mother
to
it
.
The
hastie
man
is
so
in
his
actions
,
and
euerie
part
of
them
at
once
,
that
he
is
in
none
of
them
,
his
doing
is
as
swift
as
his
thought
,
and
oft-times
anterior
to
to
his
thinking
,
as
his
tongue
,
so
his
hand
and
foote
out-runne
his
minde
:
Hee
is
out
of
them
by
temeritie
before
hee
bee
in
them
.
But
true
wisedome
saueth
vs
from
all
these
errors
:
It
looketh
to
God
,
in
whom
are
the
ends
of
all
things
,
and
aduiseth
with
his
worde
about
the
meanes
to
bring
vs
to
the
end
,
and
resteth
on
prouidence
about
the
euent
.
Thereby
wee
are
more
in
God
,
than
in
our
businesse
,
and
committe
them
to
him
,
that
hee
may
doe
them
:
Full
dependence
on
him
,
cutteth
the
throate
of
all
these
perplexities
.
22.
Passions
,
Tyrannie
,
and
Remeede
.
PAssions
,
are
justlie
so
named
,
though
they
breed
in
vs
,
yet
wee
suffer
of
them
,
and
that
in
such
violence
,
as
scarcelie
either
allurement
of
sinne
,
or
prouocation
of
injurie
can
worke
:
It
were
nothing
to
see
vs
by
outward
folie
,
drawen
out
of
our selfe
,
but
to
suffer
that
of
any
inward
power
,
is
more
strange
;
and
that
not
so
much
a
power
,
as
an
impotencie
:
It
is
not
strength
,
but
weaknesse
in
vs
that
breedeth
Passions
,
and
yeeldeth
to
them
:
a
weake
defender
,
maketh
a
feeble
assaulter
proue
strong
:
And
there
is
yet
worse
in
it
,
wee
know
not
either
how
to
punish
or
to
remeed
it
.
Both
parties
are
in
our selfe
,
the
doing
and
suffering
of
Passion
,
is
both
of
vs
,
and
in
vs
,
and
when
wee
presse
to
mend
it
,
new
Passions
arise
in
vs
,
both
of
griefe
that
such
Passions
should
bee
in
vs
,
and
of
feare
of
wrath
for
them
.
I
will
not
excuse
my selfe
,
because
of
Passions
,
but
rather
accuse
mee
:
Excuses
of
that
kinde
,
are
as
they
who
excuse
their
fault
by
drunkennesse
,
the
purgation
is
fouler
than
the
sinne
purged
:
Passion
in
it selfe
is
punishment
eneugh
,
if
it
lacketh
guiltinesse
:
It
so
disturbeth
man
and
transporteth
him
,
that
the
violence
of
it
,
is
a
sufficient
chastisement
for
it
.
It
is
a
naturall
impotencie
,
and
must
bee
cured
by
a
supernaturall
Grace
:
When
God
,
in
whom
is
no
Passion
,
reneweth
vs
to
his
Image
,
and
wee
in
all
our
actions
,
set
him
as
a
Paterne
before
vs
,
wee
shall
finde
a
restraint
of
them
.
I
doubt
,
if
any
Passion
can
aryse
in
that
Soule
,
so
long
as
it
seeth
an
vnpassionate
God
in
the
face
of
his
meeke
Sonne
,
Iesus
Christ
:
Wee
are
as
farre
separated
from
the
meeknesse
of
Christ
,
as
wee
are
transported
by
Passion
.
23.
Three
faultes
with
the
world
,
but
not
with
God
.
THese
three
things
are
counted
faults
in
the
world
,
&
yet
no
man
needeth
to
repent
him
of
them
:
The
modest
Shifting
of
occasioned
honour
and
riches
,
the
patient
Disgesting
of
great
wrongs
;
And
the
not
following
of
the
fashions
of
the
world
:
Who
so
art
disposed
,
are
counted
Dolts
,
but
that
sentence
falleth
on
the
Iudge
.
The
first
is
counted
Basnesse
of
Spirit
:
The
second
,
an
euill
Conscience
:
He
swalloweth
Injuries
so
patiently
,
that
hee
incurreth
the
suspition
of
senslesnesse
and
stupour
:
And
the
third
,
a
saucie
singularitie
.
But
such
a
Spirit
beareth
out
that
censure
vpon
better
grounds
:
The
first
commeth
of
true
Contentment
in
God
:
The
second
,
of
a
care
to
keepe
himselfe
in
peace
with
God
:
And
the
third
,
of
a
just
contemning
of
the
world
.
True
Honour
followeth
the
modest
Shifter
of
it
,
and
the
riches
of
true
Contentment
,
are
treasured
in
the
heart
that
hungreth
for
no
more
.
Hee
is
truelie
content
,
who
hath
fixed
a
period
to
his
desires
,
and
doeth
not
so
much
as
loose
them
to
a
racklesse
wishing
of
further
:
And
the
best
way
to
keepe
peace
in
our
Soule
is
not
to
frette
at
injuries
:
&
it
is
a
token
that
hee
who
dwelleth
in
vs
,
is
greater
than
the
world
,
when
we
count
the
worlds
fashions
a
witlesse
folie
.
Hee
who
is
so
possessed
in
his
choise
,
securelie
indureth
that
ignorant
censure
,
and
hath
indeede
attained
the
trueth
of
that
which
they
are
seeking
imaginarlie
:
Hee
seeth
that
by
Time
,
they
will
either
applaude
him
in
his
course
,
or
else
fall
short
by
the
way
to
their
greater
losse
.
If
the
world
can
shewe
mee
where
I
shall
finde
it
,
or
what
fixed
Paterne
and
exampler
of
good
,
it
followeth
,
with
some
reason
it
might
exact
of
mee
an
imitation
:
But
since
it
can
neither
tell
,
where
to
finde
it selfe
,
neither
hath
any
Paterne
,
but
it
s
owne
new
fangle
vanitie
,
it
is
shamelesnesse
for
it
to
sute
,
and
madnes
in
mee
to
giue
it
obedience
.
It
must
bee
a
bad
stuffe
that
keepeth
not
the
colour
:
And
a
bad
colour
that
changeth
euery
day
:
Stuffe
and
colour
of
so
changeable
a
stampe
agree
well
together
:
But
the
renewed
man
dyed
with
the
vnchangeable
colour
of
Grace
,
contemneth
them
both
.
I
will
not
render
my selfe
to
that
Schoole
,
where
posed
sodilitie
is
counted
a
vice
,
and
newe fangled
folies
are
counted
perfection
.
24.
Saluation
is
of
Grace
alone
.
THe
Grace
of
God
in
man
,
hath
no
greater
enemie
,
than
man
himselfe
:
Sathan
hath
his
name
from
Inimitie
to
God
and
good
,
and
the
world
commeth
in
vnder
his
Standard
in
that
warre
:
But
they
cannot
all
hurt
vs
so
,
as
wee
our selfe
.
Their
businesse
is
without
,
and
cannot
preuaile
,
except
our
corruption
bring
it
within
,
and
partie
it
against
vs
.
All
these
enemies
may
will
our
hurt
,
but
cannot
work
it
:
Our
yeelding
to
them
,
giueth
both
life
and
way
to
their
euil
will
.
Of
our selues
wee
meere
Grace
offered
with
neglect
,
contempt
and
opposition
,
and
when
wee
haue
receiued
it
with
abuse
and
vnthankfulnesse
.
Grace
justlie
beareth
the
name
,
for
it
is
a
free
gift
,
God
is
good
to
vs
,
for
no
foreseene
good
in
vs
,
but
of
his
free
fauour
:
Hee
findeth
vs
euill
,
and
maketh
vs
good
:
The
beginning
,
growth
and
and
perfection
of
Saluation
,
is
all
of
Grace
:
It
is
good
to
finde
this
our
natiue
gracelesse
disposition
:
When
wee
finde
nothing
but
euill
in
vs
,
and
all
good
to
come
freelie
of
God
,
then
wee
knowe
the
praise
of
the
glorie
of
his
Grace
.
Who
so
seeketh
any
ground
of
his
Saluation
,
or
Election
in
his
foreseene
faith
,
or
Workes
,
or
Humilitie
,
is
not
humble
,
but
proud
against
God
:
hee
maketh
himselfe
a
step-bairne
,
and
not
a
natiue
Sonne
of
God
:
He
is
not
begotten
of
a
speciall
loue
,
but
respected
with
a
posteriot
and
following
fauour
,
which
dependeth
on
some
worthinesse
foreseene
in
himselfe
,
and
the
worke
of
it
vpon
the
willingnes
of
his
owne
will
.
Hee
who
buildeth
vpon
his
owne
will
,
and
not
on
the
good
will
of
God
,
can
neither
haue
stabilitie
nor
peace
on
so
tottering
a
foundation
:
As
foolish
babes
presuming
of
ther
owne
strength
,
will
not
receiue
the
prepared
meate
by
the
hand
of
their
mother
,
but
with
their
owne
hand
,
they
losse
that
foode
,
defile
their
garmentes
,
and
starue
in
the
meane
time
.
So
proud
,
selfe-sufficient
men
will
not
receiue
Saluation
by
Gods
powerfull
application
.
They
must
be
partiall
workers
themselues
,
and
Gods
worke
must
depend
on
their
will
,
and
so
they
loose
the
offered
Saluation
:
They
who
with
a
childish
pryde
will
not
bee
freely
saued
,
most
justlie
are
not
saued
at
all
:
God
wrought
the
worke
in
it selfe
without
vs
;
and
in
the
application
hee
sweetelie
and
powerfullie
bowes
our
will
to
receiue
it
.
This
giueth
glory
to
him
,
and
peace
to
vs
.
The
Angel
ranked
these
thinges
aright
.
Glorie
to
God
in
heauen
,
Peace
on
earth
,
and
towards
men
good
will
.
Luke
2.
Gods
good
will
giueth
peace
to
men
,
and
the
glorie
of
all
is
due
to
God
alone
.
25.
Proude
sinners
to
Hell
.
PRoude
Sinners
haue
strongest
conceat
,
that
they
goe
right
,
at
leaste
in
the
way
of
their
choyse
:
Sathan
blindeth
them
so
,
that
they
mistake
both
the
end
and
the
way
.
In
their
compt
they
are
running
to
heauen
,
when
they
are
posting
to
hell
:
Hee
serueth
them
kyndlie
with
fresh
Post-horses
:
Sometimes
he
mounteth
them
on
drunkennesse
;
and
when
they
haue
runne
a
stage
on
that
beastlinesse
,
hee
can
mount
them
on
Lecherie
:
Againe
,
hee
can
refresh
them
with
Auarice
;
and
if
they
wearie
of
that
slow
jadde
,
hee
setteth
them
on
loftie
Ambition
,
and
to
make
them
more
spritie
,
hee
can
horse
them
on
restlesse
Contention
.
Euery
on
seeth
not
Sathans
Equirie
:
There
is
no
complexion
or
disposition
,
but
hee
hath
a
fitte
horse
for
it
,
and
that
of
it selfe
:
Euery
mans
predominant
,
is
a
beast
of
Sathans
sadling
,
and
prouyding
to
carie
men
to
Hell
.
The
way
is
one
,
the
Post-master
is
one
,
hee
is
to
be
found
at
euery
stage
,
mounting
his
Gallants
,
their
horses
are
all
of
one
kynde
though
not
one
spece
.
Happie
is
the
man
,
whom
God
dismounteth
in
that
euil
way
,
&
more
happie
is
he
,
who
taketh
with
that
stay
,
and
turneth
his
course
to
heauen
:
Many
are
stayed
who
turne
not
:
God
checketh
them
by
his
word
,
by
their
owne
conscience
,
by
crosses
,
by
censure
of
Church
and
Policie
,
by
admonition
of
friendes
and
Pastors
:
but
they
goe
on
,
and
compt
the
helpers
of
their
sinne
their
onely
friendes
,
and
their
admonishers
to
bee
their
enemies
:
But
the
godlie
take
with
reproofes
,
as
Gods
owne
dismounting
them
off
their
beastlie
passions
:
And
with
Dauid
,
blesse
God
,
who
sent
Abigal
in
their
way
to
stay
them
from
euill
:
When
hard
hearted
sinners
sold
to
sinne
,
post
on
to
distruction
,
the
godly
that
take
admonition
,
shall
bee
saued
.
Gods
sauing
Grace
is
powerfull
in
that
Soule
,
in
whom
wholesome
admonitions
without
,
and
yeelding
to
them
within
,
doe
meete
together
.
26.
Gods
calling
is
a
sufficient
warrand
.
IT
is
some
token
of
the
life
of
God
,
to
sturre
at
a
weightie
calling
:
A
blind
horse
is
in
the
myre
before
hee
see
it
,
but
the
seeing
horse
goeth
about
:
They
are
euer
most
ambitious
who
haue
least
worth
,
and
most
deserted
of
God
,
when
they
come
to
their
desire
:
Gods
calling
is
both
the
onely
right
to
enter
in
a
charge
,
and
a
surtie
of
sufficiencie
for
it
:
He
suffereth
no
man
to
serue
him
on
his
owne
expenses
,
but
what
euer
he
send
vs
to
doe
,
hee
furnisheth
vs
for
it
:
and
it
importeth
asmuch
the
glorie
of
his
mercie
,
trueth
and
wisdome
to
furnish
,
strength
,
as
it
is
needfull
for
vs
to
haue
it
.
When
hee
calleth
,
hee
obligeth
himselfe
to
bee
with
vs
:
As
it
is
a
laying
of
a
burthen
on
vs
,
so
it
is
a
surtie
of
his
assistance
:
As
the
taske
is
imposed
,
so
is
his
presence
promised
.
If
men
call
themselues
they
run
away
from
God
,
who
justlie
deserteth
them
in
that
aspyring
course
,
and
will
more
forsake
them
in
their
fruitlesse
labour
:
But
when
his
calling
is
waited
on
,
and
vndertaken
,
not
for
any
conceate
of
strength
,
but
for
conscience
of
his
outthrusting
prouidence
,
&
confidence
,
of
his
assistance
,
there
is
a
sweet
concourse
:
The
patient
on-waiting
and
modest
shifting
,
till
conscience
obseruing
his
will
,
command
vs
to
yeelde
,
is
a
speciall
sort
of
Gods
directing
Grace
,
and
will
bee
followed
with
as
comfortable
a
vertue
in
the
discharge
of
our
duetie
.
This
maketh
men
called
of
God
,
bold
as
Lyons
:
their
faithfull
seruice
to
him
,
breedeth
them
indeede
bitter
opposition
:
But
their
conscience
sheweth
them
their
warrand
,
and
their
Master
who
wil
not
desert
them
.
Be
not
affrayed
Paul
,
for
I
am
with
thee
,
and
no
man
shall
hurt
thee
.
Actes
18.
9.
And
as
I
was
with
Moses
,
so
will
I
bee
with
thee
Iosua
,
I
will
not
faile
thee
,
nor
forsake
thee
,
bee
stronge
,
and
of
a
good
courage
.
Iosua
1.
6.
7.
and
9.
But
they
who
call
themselues
,
dare
not
bee
faithfull
:
They
see
man
and
not
God
,
and
so
dare
not
offend
man
:
They
find
not
opposition
of
him
,
or
if
they
finde
any
,
they
haue
no
further
warrand
,
than
their
owne
aspyring
humour
,
and
none
other
assistance
,
than
their
owne
conceated
strength
,
which
is
weaknesse
indeede
.
Hee
who
is
conscious
of
an
holy
Calling
,
is
guarded
from
all
difficulties
that
may
occure
:
Hee
knoweth
of
a
sure
retreate
,
when
hee
is
troubled
for
his
honest
labour
:
Though
hee
be
weake
in
the
sight
of
man
,
hee
is
sufficient
to
beare
out
his
Masters
quarrell
against
all
the
world
.
Yet
none
who
knoweth
God
,
dare
glose
with
him
in
this
businesse
,
hee
is
a
foole
who
lieth
in
his
owne
purse
.
The
conscience
of
our
sinceritie
in
all
this
worke
,
is
a
seale
of
Gods
continuall
and
comforting
presence
.
The
world
loseth
their
labour
and
endangereth
themselues
in
damnation
,
who
oppose
them
who
are
called
of
God
.
27.
Atheisme
poyson
.
ATheisme
is
both
the
most
vniuersal
&
most
vncureable
disease
of
the
world
:
It
is
a
coūtersconce
erected
by
Satan
against
the
Gospel
,
to
elude
the
force
of
it
,
and
to
hold
men
still
in
the
bandes
of
sinne
:
It
goeth
vnder
one
name
,
but
hath
many
branches
,
some
more
open
,
and
some
more
secrete
,
and
in
their
worke
some
more
dangerous
than
other
:
A
dissolute
man
is
not
so
powerfull
to
perswad
his
opinions
,
as
he
who
colloureth
his
profannesse
:
Open
Atheisme
almost
refuteth
it selfe
,
but
couert
Atheisme
may
deceiue
the
wise
.
There
is
neither
such
a
ground
nor
couerture
for
Atheisme
,
as
to
maintaine
that
men
of
all
Religions
may
be
safe
:
To
make
so
many
doores
to
Heauen
,
is
to
cast
wyde
open
the
gates
of
Hell
;
Christ
hath
tolde
vs
,
that
the
way
to
heauen
is
narrow
,
and
few
finde
it
,
and
hee
calleth
himselfe
the
Way
,
but
not
the
wayes
:
As
there
is
but
one
God
,
so
there
is
but
one
way
to
him
by
Faith
and
Obedience
in
Christ
.
The
signes
of
it
,
are
an
humane
&
officious
carriage
to
man
,
but
licentious
and
irreligious
,
before
God
:
a
praise
of
all
other
religious
,
and
a
carping
of
the
Religion
professed
in
the
place
of
their
dwelling
:
And
if
necessitie
draw
them
to
the
publicke
worship
,
their
behauiour
bewrayeth
an
absence
of
their
soule
from
that
exercise
:
They
jest
at
Sermons
,
and
make
none
other
use
of
holy
Scripture
,
than
profanlie
to
apply
it
to
euery
profane
purpose
&
trifling
occasion
:
&
at
their
meales
,
their
vnhalowed
morsels
must
be
set
ouer
with
the
sauce
of
some
abused
sentence
of
Scripture
:
they
care
not
to
offend
God
,
for
pleasing
their
companie
,
who
partak
of
their
profannes
,
if
they
be
not
offended
at
the
offence
of
God
.
As
mettals
are
known
by
their
sound
,
so
their
grosse
Atheisme
is
discouered
by
their
profane
noyse
.
They
who
feare
God
,
dare
not
carie
themselues
so
before
him
:
And
they
who
haue
found
sacred
Scripture
the
seed
of
their
regeneration
,
the
foode
of
their
soule
,
and
their
comfort
in
trouble
,
will
neuer
turne
so
heauenly
Oracles
to
the
matter
of
their
sporting
.
But
they
are
not
long
vnpunished
,
and
their
damnation
sleepeth
not
.
Nature
in
Athiests
findeth
it selfe
vexed
with
the
dumbe
choppe
of
conscience
crying
vnto
them
,
that
there
is
a
God
,
But
this
surmyse
is
out-cryed
,
and
Conscience
out-faced
,
by
this
,
when
they
thinke
any
course
is
a
way
to
heauen
.
Such
men
are
not
so
much
justifying
their
course
before
men
,
as
prouyding
libertie
of
sinning
against
the
cheeke
of
their
owne
conscience
:
There
is
no
such
compendious
way
to
libertie
,
as
the
lacke
of
Gods
feare
:
And
that
heart
is
voyde
of
his
feare
,
who
sayeth
,
That
there
is
no
God
:
Though
hee
be
most
glorious
in
himselfe
,
and
gracious
to
them
that
know
him
,
yet
hee
is
nothing
to
the
hart
that
denyeth
him
.
But
Athiests
will
finde
a
fearefull
wakning
:
God
whom
they
deny
,
hath
his
witnesse
in
them
,
and
in
ende
will
testifie
his
trueth
to
their
destruction
,
except
they
amend
:
It
turneth
men
in
beastes
,
yea
,
in
Deuils
:
While
their
heart
is
saying
,
There
is
not
a
God
,
their
Conscience
giueth
them
the
lie
,
and
by
secrete
checks
,
both
arreasteth
them
before
,
and
tormenteth
them
in
the
Name
of
that
God
,
whom
they
denye
.
They
can
neither
destroy
GOD
in
himselfe
,
though
they
desire
it
,
neither
in
the
hearts
of
the
godly
.
All
the
fruites
of
their
godlesse
spurring
,
is
to
moue
him
to
destroy
themselfe
:
It
is
good
to
soften
our
heartes
in
the
feare
of
God
,
and
to
seeke
out
and
follow
that
straite
way
of
life
:
Blessed
is
hee
,
who
feareth
alwayes
,
but
hee
that
hardeneth
his
heart
,
shall
fall
in
mischiefe
.
Prov.
28.
14.
28.
Sinne
is
an
euill
guest
.
SInne
is
the
worst
Guest
that
commeth
in
any
place
:
It
bringeth
double
destruction
:
One
in
the
beeing
of
it
,
the
other
in
the
fruite
:
It
is
plaine
that
the
wages
of
it
is
death
,
but
euen
the
being
of
it
(
such
as
it
hath
)
is
destruction
of
the
thing
wherein
it
is
:
Men
,
Angels
,
Thoughts
,
Words
and
deedes
,
are
good
in
themselues
,
but
sinne
in
them
,
maketh
them
euill
:
It
hath
no
being
of
it selfe
,
and
is
nothing
,
but
the
breake
of
Gods
Law
,
a
discord
and
deformitie
,
a
priuation
of
good
,
&
deprauation
of
its
owne
dwelling
,
the
beeing
it
hath
,
is
in
these
thinges
,
and
so
soone
as
it
commeth
in
them
,
it
spoileth
them
,
they
become
euill
Men
,
Angels
,
Thoughts
,
Words
and
deedes
by
it
:
He
is
an
euill
Guest
,
who
for
his
reckoning
putteth
the
Pest
,
or
a
fire
in
his
lodging
.
I
wonder
not
so
much
at
the
euill
recompense
,
it
giueth
as
at
our selues
who
welcome
it
againe
:
No
receiuer
will
welcome
him
,
who
put
his
house
on
fire
:
Yet
wee
receiue
sinne
,
and
welcome
it
,
though
wee
were
euen
now
smerting
for
the
worke
of
it
:
Some
doe
marke
the
second
worke
of
sinne
,
the
punishment
of
it
,
but
fewe
marke
the
first
destruction
by
the
beeing
of
it
,
so
as
to
abhor
it
,
be
like
,
it
so
destroyeth
vs
,
that
wee
haue
not
a
sound
minde
to
make
its
destroying
Nature
.
O!
what
ods
in
Grace
?
It
both
changeth
vs
by
renovation
,
and
bringeth
vs
to
glorie
,
the
verie
beeing
of
it
,
is
the
health
of
Soule
and
body
:
next
to
God
himselfe
,
there
came
neuer
a
better
Guest
in
man
,
than
sauing
Grace
:
Of
Adams
Sonnes
,
it
maketh
vs
the
Sonnes
of
God
:
Of
Naturall
men
,
spirituall
:
And
of
vile
Sinners
,
it
turneth
vs
in
Sainctes
.
It
is
extreame
miserie
to
bee
desirous
and
patient
of
sinne
:
But
a
token
of
a
renewed
Nature
,
to
abhorre
sinne
,
and
thirst
for
Grace
.
29.
Fittes
of
Insolencie
.
THeir
is
no
Spirit
so
modest
,
which
hath
not
some
fittes
of
Insolencie
:
If
any
odde
thing
appeare
in
them
,
they
are
puffed
vp
in
a
conceat
of
wrath
,
and
as
farre
transported
from
their
wonted
modestie
,
as
they
conceate
of
that
supposed
worthinesse
:
These
fits
are
more
marked
of
other
than
themselues
:
their
humour
blindeth
them
,
so
that
they
cannot
obserue
that
change
,
others
remembereth
their
former
dejection
,
and
foresee
it
to
come
againe
,
&
so
marketh
that
startling
as
insolent
indeede
.
An
Equable
cariage
proueth
an
well
fraughted
Soule
:
Our
true
worthinesse
is
in
Gods
fauour
;
our
dignitie
is
his
dignation
,
and
the
exalting
or
downe-cast
of
our
heart
,
is
from
the
sense
of
his
fauour
,
or
lacke
of
it
:
If
wee
bee
sure
of
his
fauour
,
wee
shall
then
alike
euenlie
carrie
our selues
in
all
other
things
.
But
fits
of
insolencie
bewray
a
double
weaknesse
,
one
,
of
little
true
worth
,
that
seemeth
so
great
to
vs
:
another
,
of
a
racked
judgement
,
making
vs
to
passe
boundes
vpon
so
small
occasion
:
The
wise
man
is
euer
like
himselfe
:
And
at
any
odky
thing
,
he
is
rather
dejected
,
than
puffed
vp
.
If
the
speeches
of
other
make
him
ouerweene
himselfe
,
he
chasteneth
himselfe
in
secrete
for
it
seuerly
:
When
hee
returneth
to
his
wonted
thoughts
,
he
abhorreth
that
insolencie
,
and
guardeth
himselfe
,
that
they
surprysse
him
not
thereafter
.
30.
Constant
Inconstancie
.
THe
vpright
heart
must
encounter
with
many
thorters
:
When
it
meeteth
with
vprightnesse
,
there
is
no
difficultie
,
but
such
are
as
rare
,
as
a
whyte
Rauen
in
the
world
:
When
it
meeteth
with
crookednesse
,
there
is
the
strife
,
yet
this
is
not
the
greatest
:
Doublenesse
is
worse
for
conuersing
,
than
open
and
constant
peruersenesse
,
hee
cannot
rectifie
the
other
,
and
they
cannot
peruert
him
,
and
while
all
of
them
keepe
their
stand
,
there
is
neither
application
to
other
,
nor
peace
among
them
:
Yet
it
is
easier
to
escape
the
euill
of
the
brush
,
&
rudelie
backeward
,
than
of
the
fickle
Chameleon
.
Flat
opposition
is
lesse
dangerous
,
than
couered
agreement
:
A
winde
blowing
constantly
from
one
point
,
doth
not
so
endanger
a
ship
,
as
when
in
an
instant
it
turneth
to
a
contrare
point
:
To
say
and
gaine-say
in
two
moments
of
tyme
,
and
to
blow
both
from
the
East
and
West
,
is
a
greater
crosse
to
them
,
who
deale
with
such
men
,
than
to
themselfe
.
A
man
who
is
alwayes
the
same
in
good
,
is
both
easie
courted
and
keeped
but
none
can
either
know
or
keepe
the
double
hearted
▪
He
changeth
thoughts
,
resolution
,
and
practise
as
oft
as
breathing
:
When
we
grip
him
in
one
,
hee
breaketh
out
in
another
,
and
his
turninges
are
oftner
in
contraritie
than
diuersitie
;
to
deale
with
him
craueth
a
necessitie
of
turning
with
him
,
,
or
else
of
discorde
:
but
a
free
Spirit
can
neither
bee
actiue
in
such
turnings
,
neither
so
basely
passiue
as
to
endure
them
:
The
best
dealing
with
such
,
is
no
dealing
at
all
.
31.
Wrong
Iudging
.
OUr
estimation
of
things
,
is
a
valuing
of
our selfe
,
and
a
balance
is
tryed
by
trying
of
weightes
:
Many
count
highlie
of
base
thinges
,
and
basely
of
great
things
:
Heauenvly
things
are
nought
to
them
,
but
they
admire
earthly
trifles
:
This
error
of
their
compt
proueth
weaknesse
in
their
judgement
,
little
is
much
to
little
,
and
few
shillings
are
great
riches
to
a
begger
,
and
course
foode
is
delicate
to
the
hungrie
.
It
were
tolerable
if
they
keeped
their
error
within
them
,
but
they
obtrude
it
vpon
the
thinges
themselues
,
they
must
bee
so
named
,
as
they
misconceiue
them
.
The
nature
of
these
must
bee
changed
,
because
(
for
sooth
)
such
Dictators
haue
so
spoken
of
them
:
Common
gifts
must
be
excellent
,
and
most
excellent
Graces
must
bee
but
common
giftes
;
because
it
pleaseth
them
so
to
thinke
of
them
.
It
is
a
violent
forcing
of
things
,
to
ranke
them
so
as
wee
conceate
,
and
a
tyrannie
ouer
the
minds
of
others
,
to
obtrude
our
error
on
them
as
trueth
:
It
is
too
much
that
our
owne
affections
and
cariage
to
things
,
flow
from
that
false
ground
.
The
gift
of
true
judging
is
as
rare
,
as
true
good
it selfe
:
He
who
hath
it
,
ought
to
thanke
God
for
his
gift
,
in
securing
him
from
the
whirling
giddinesse
of
the
world
:
But
withall
let
him
resolue
that
hee
and
his
gift
will
fall
vnder
the
same
erronious
censuring
of
other
:
But
hee
hath
enough
,
who
hath
God
approuing
his
judgement
,
and
courses
that
flow
from
it
.
32.
Injuries
inflame
Corruption
.
GReat
corruption
lurketh
in
the
best
,
and
is
as
secret
to
them
as
to
others
:
But
Injuries
are
Sathans
bellowes
to
blow
it
vp
:
Hee
is
somewhat
more
than
ordinary
sanctified
,
who
at
great
wrongs
uttereth
not
more
corruption
,
than
either
himselfe
or
others
could
thinke
were
in
him
:
But
Sathan
stirreth
not
for
the
injurie
alone
;
hee
intendeth
thereby
to
draw
more
sinne
out
of
vs
,
by
loosing
our
corruption
:
Hee
knoweth
that
if
all
our
thoghts
be
set
on
our
injurer
,
Grace
will
bee
disbanded
,
and
Corruption
breake
out
in
grieuous
sins
.
We
haue
more
to
doe
,
than
to
busie
our selues
with
our
injurer
:
Sathans
ambush
in
our
owne
heart
,
is
more
dangerous
,
than
al
our
outward
injuriers
.
Many
haue
keeped
their
strong
hold
,
so
long
as
they
abode
in
it
,
but
being
wyled
out
of
it
by
the
craftie
enemie
,
they
haue
both
lost
it
and
themselfe
.
So
soone
as
wee
are
injured
,
it
is
good
to
turne
from
our
injurer
,
to
our
owne
heart
,
except
our
corruption
be
ordered
,
it
will
break
loose
,
and
harme
vs
worse
than
our
enemie
;
if
our
passions
can
bee
curbed
,
the
injurie
is
soone
disgested
.
33.
How
to
please
God
.
and
man
.
WE
ought
a
duety
both
to
God
&
man
,
but
mans
importunitie
and
our
weaknesse
,
maketh
difficultie
in
caruing
their
dueties
:
we
know
by
his
word
,
how
to
please
him
,
Loue
the
Lord
thy
God
with
all
thine
heart
.
Matt.
22.
But
how
to
please
man
,
is
as
hard
to
know
,
as
to
doe
it
:
If
reason
can
content
him
,
it
may
bee
knowne
,
but
the
rule
of
humour
and
opinion
is
vncertaine
.
How
shall
I
know
mans
rule
,
since
he
knoweth
it
not
himselfe
?
Neither
are
all
men
of
one
minde
,
neither
is
one
man
for
few
houres
in
that
same
mind
:
God
in
a
sort
craueth
lesse
,
than
wee
owe
him
,
but
man
is
mislearned
,
and
craueth
more
than
his
due
;
God
is
most
high
,
and
higher
than
the
highest
.
Ecclesi.
5.
7.
But
mans
due
is
as
farre
inferiour
to
Gods
due
,
as
man
himselfe
,
is
vnder
him
.
It
may
serue
man
then
to
bee
respected
,
when
God
is
first
pleased
:
If
hee
bee
not
content
with
this
place
,
hee
maketh
himselfe
a
competitour
with
God
,
and
from
that
may
bee
a
corrivall
,
and
bring
judgement
on
himselfe
,
and
his
obsequious
obeyers
.
Hee
is
worthie
of
none
other
regard
,
than
misregard
:
And
declareth
himselfe
an
enemie
to
God
and
his
honour
,
who
is
not
pleased
with
this
just
caruing
of
dueties
.
The
difficultie
is
in
this
,
that
wee
stand
betwixt
two
parties
,
God
and
man
:
There
is
no
question
in
the
matter
it selfe
:
For
Gods
will
is
just
,
and
mans
foolish
:
And
if
either
man
were
conforme
to
God
,
or
if
wee
were
onelie
flesh
,
or
onely
Spirit
,
there
would
bee
as
little
question
:
But
man
is
contrare
to
God
in
many
things
,
and
flesh
in
vs
inclineth
most
to
mans
will
,
as
more
greeable
with
our
owne
corruption
.
Hee
must
bee
more
Spirit
,
than
flesh
,
who
can
both
expede
himselfe
of
these
difficulties
,
obeying
GOD
,
and
patiently
indure
trouble
for
his
obedience
.
To
ouer●come
this
difficultie
,
three
blessinges
are
necessar
:
Wisdome
to
direct
vs
in
the
right
:
Loue
in
doing
the
right
:
And
Peace
,
that
though
we
find
wrongs
for
our
right
,
and
hatred
for
our
loue
,
yet
so
farre
as
wee
may
to
keepe
peace
with
them
:
Wisedome
craueth
the
duetie
,
Loue
seasoneth
it
to
them
;
and
Peace
burieth
their
injuries
,
and
will
neither
reuenge
them
,
nor
be
at
discord
from
them
:
God
shall
bee
his
portion
for
euer
,
who
thus
preferreth
God
to
man
.
34.
Resolutions
performed
.
REsolution
is
a
good
Precedent
to
our
actions
,
but
is
not
the
actions
themselues
:
If
we
dwell
on
it
,
wee
shall
doe
nothing
commendable
:
That
Resolution
is
as
a
false
conception
,
that
is
buried
in
the
birth
,
and
commeth
not
to
execution
:
If
the
husbandman
shall
bee
euer
preparing
his
plough
,
and
neuer
teill
,
he
can
neither
sow
nor
reape
:
A
weake
and
staggering
Resolution
,
is
broodie
of
scruples
,
and
findeth
matter
of
stay
in
it selfe
,
but
so
soone
as
the
worke
is
well
begun
,
then
Resolution
endeth
.
There
is
oft-times
more
difficultie
in
Resolution
,
than
in
doing
:
For
in
Resolution
,
the
minde
is
on
many
thinges
atonce
,
but
in
the
Action
,
it
is
vpon
the
worke
alone
.
It
is
rent
in
diuersities
,
and
contrarieties
in
resoluing
,
but
trussed
vp
in
doing
:
Many
times
wee
are
in
torture
resoluing
,
but
in
the
Action
wee
finde
peace
.
A
solide
and
masculus
Resolution
giueth
vs
no
rest
,
till
it
put
vs
ouer
in
the
hand
of
Practise
,
yea
,
it
resolueth
for
doing
,
and
turneth
all
the
resoluing
powers
to
execution
.
These
are
twinnes
of
a
rype
Spirit
:
both
to
resolue
and
doe
;
to
doe
without
Resolution
,
is
rashnesse
,
&
to
resolue
without
doing
,
is
faintnesse
:
He
who
doeth
without
Resolution
,
dreameth
of
none
impediment
;
but
hee
who
resolueth
and
delayeth
execution
,
waiteth
vpon
impediments
,
and
rather
than
hee
lacke
them
,
hee
will
faine
a
thousand
in
his
owne
fansie
.
Euen
fansied
difficulties
doe
terrifie
the
lazie
,
as
much
as
reall
difficulties
doe
the
wise
and
diligent
.
The
Sluggard
sayeth
,
There
is
a
Lyon
in
the
way
,
I
dare
not
goe
foorth
,
least
I
bee
killed
.
Prov.
26.
13.
35.
Callings
are
our
tryals
.
AS
Callings
are
Gods
taske
appointed
for
vs
,
so
are
they
his
Tryalls
to
proue
what
is
in
vs
:
Hee
hath
ordained
many
callings
for
mans
good
,
but
many
turne
these
meanes
of
good
in
a
snare
:
There
is
no
lawfull
Calling
without
the
owne
good
end
,
and
right
way
to
come
by
that
end
.
But
the
most
part
passeth
that
good
,
and
chooseth
the
wrong
.
Equitie
,
Honestie
,
Humanitie
,
Vprightnes
,
are
Gods
ordinance
for
Callinges
:
Deceat
,
Circumvention
,
Doublenesse
,
and
such
like
,
are
Sathans
inuention
,
and
yet
many
shift
the
first
as
a
vyce
,
and
follow
the
second
as
the
vertue
of
their
Calling
:
God
setteth
before
them
the
good
of
mankind
,
but
they
set
nothing
,
but
their
owne
priuate
good
,
and
care
not
for
obtaining
of
it
,
to
hurt
their
neighbour
.
How
can
God
blesse
the
breach
of
his
owne
ordinance
?
They
may
scrap
together
a
state
to
themselues
,
but
God
will
blow
vpon
it
:
They
thinke
that
Callings
are
not
Gods
ordinance
,
nor
themselues
lyable
to
reckoning
.
And
exerce
them
,
as
though
they
were
of
their
owne
vptaking
,
and
had
none
other
end
,
than
to
make
them
great
in
the
Earth
.
But
O
miserable
greatnes
,
that
diminisheth
Grace
,
and
destroyeth
them
that
haue
it
!
The
losse
is
heere
incomparablie
greater
,
than
the
conceated
gaine
.
What
profite
is
it
,
to
gaine
the
world
,
and
loose
their
soule
?
To
conquesh
Hell
to
themselus
,
for
enriching
their
posteritie
.
It
is
a
pittie
to
see
men
forsake
honey
,
and
sucke
Venome
greedily
,
but
greater
pittie
to
see
men
of
an
euill
cariage
in
their
Calling
counted
the
onely
men
,
and
these
who
are
consciencious
to
bee
counted
no
men
:
I
wonder
not
to
see
that
same
error
,
which
misleadeth
men
,
to
approue
them
in
their
wrong
,
but
I
wonder
that
mankynd
injured
by
them
,
doeth
honour
them
for
their
euill
:
It
is
a
just
thing
with
God
,
to
make
them
hurt
man
more
,
who
so
foolishlie
alloweth
them
,
whome
hee
disdaineth
:
They
cannot
complaine
to
him
of
their
wrong
,
since
they
approue
it
.
This
is
a
saifer
course
to
honour
God
by
following
his
will
in
an
honest
and
faythfull
discharge
of
our
Calling
:
It
is
good
for
mankynde
,
and
for
our selfe
,
and
acceptable
to
GOD.
Heereby
hee
proueth
to
other
,
and
sealeth
it
in
our
owne
conscience
,
that
hee
hath
placed
vs
in
our
Calling
in
me●cie
,
both
to
mankynde
and
to
our selfe
.
36.
Foode
of
our
Soule
.
OUr
care
for
the
bodie
condemneth
our
brutishnesse
about
our
Soule
:
both
are
substances
,
and
haue
neede
of
entertainment
,
but
wee
are
more
sensible
of
the
bodies
necessities
,
and
carefull
to
supplie
them
:
The
Soules
necessities
,
are
both
greater
and
more
urging
,
than
the
bodies
:
Our
bodies
lye
vnder
colde
and
heate
,
and
the
decay
of
our
naturall
moystnesse
,
which
must
bee
duelie
supplyed
by
nurishment
:
But
the
necessitie
of
entertaining
the
life
of
God
,
and
the
sparke
of
Grace
in
the
midst
of
our
corruption
,
is
daylie
and
hourely
:
It
is
senslesnes
,
and
death
when
these
greater
necessities
are
not
felt
and
supplyed
.
No
man
is
so
foolish
as
to
feede
his
body
with
imaginations
,
or
if
he
would
doe
so
,
it
will
not
bee
so
deceiued
,
it
is
a
substance
,
and
must
haue
substance
to
maintaine
it
.
How
many
know
not
what
their
soule
is
,
and
what
necessitie
it
hath
,
and
how
to
supplie
it
?
And
other
who
thinke
they
know
all
those
,
doe
content
themselues
with
imaginations
:
They
doe
worse
to
their
soule
,
than
to
their
bodie
,
and
their
Soule
is
more
blokish
,
than
their
bodie
,
in
standing
content
with
these
conceats
:
Aske
them
what
certaintie
they
haue
of
happinesse
,
and
securitie
from
miserie
,
they
haue
no
more
reason
of
both
,
than
their
apprehension
,
and
yet
that
supposed
absent
euill
,
is
as
neere
to
them
,
as
that
conceated
good
is
farre
from
them
.
What
man
can
bee
seased
in
a
worldlie
inheritance
by
imagination
?
and
yet
the
most
part
haue
no
more
warrand
for
their
Saluation
.
The
estate
of
our
Soule
heere
,
and
eternall
Saluation
heereafter
,
is
too
great
a
pointe
to
hazard
vpon
a
fansie
:
It
is
a
wholesome
body
that
findeth
the
owne
necessitie
,
craueth
good
foode
,
and
turneth
it
in
it
owne
substance
:
It
is
a
wholesome
Soule
,
that
alwayes
desireth
God
,
findeth
sensiblie
his
union
,
and
by
a
continuall
communion
pa●taketh
of
the
diuine
Nature
.
When
I
finde
my
Soule
burnt
vp
with
the
desire
of
him
,
paunting
like
the
Hart
for
water
,
and
gaping
like
the
thirstie
ground
for
raine
.
I
am
sure
that
is
of
the
life
of
God
:
It
is
not
fedde
with
fansies
,
that
is
filled
with
God
himselfe
,
it
is
filled
with
him
,
that
cannot
rest
on
any
thing
beside
him
,
and
finding
him
in
it selfe
,
doth
sweetelie
rest
on
him
who
only
filleth
it
,
and
resteth
in
it
.
Nothing
can
fill
the
Soule
,
but
that
which
is
greater
than
it
:
Though
in
substance
it
bee
finite
,
yet
it
is
infinite
in
the
desires
.
And
God
alone
doth
infinitely
exceed
it
,
both
in
substance
&
desires
:
It
would
bee
counted
frenesie
in
a
man
,
who
would
prease
to
driue
himselfe
in
a
Nut
shell
:
So
is
hee
,
who
seeketh
contentment
in
the
world
alone
.
37.
A
constant
dyet
of
Gods
Worshippe
.
APpetite
is
a
good
preparation
for
meate
,
so
is
a
zealous
affection
for
the
worshippe
of
God
:
It
is
good
to
haue
our
appointed
tymes
for
Spirituall
exercises
,
and
to
keepe
them
:
But
withall
,
to
striue
for
the
spirituall
Appetite
.
How
sweete
is
that
Exercise
to
the
Soule
?
wherein
our
necessitie
wakeneth
our
desire
:
Our
desire
sharpneth
our
Appetite
:
and
our
Appetite
thrusteth
our
heart
to
God
,
and
GOD
pulleth
both
our
heart
and
our selfe
to
him
:
In
one
instant
,
it
is
both
pressed
with
sense
of
miserie
,
and
burnt
with
a
desire
of
God
:
And
sweetly
allured
and
drawen
by
him
to
himselfe
:
These
are
wonderfull
actions
betweene
God
and
vs
,
and
all
wrought
in
vs
by
his
Spirit
,
to
carie
vs
vp
to
him
.
Though
I
tye
mee
not
superstitioussie
to
houres
of
holy
Exercise
,
yet
religiouslie
I
will
keepe
them
:
These
houres
are
sweete
to
mee
,
when
God
draweth
my
Soule
by
strong
desires
and
fayth
to
him
:
It
is
pleasant
,
when
either
these
Exercises
doe
tryst
with
our
desires
,
or
God
in
them
,
bringeth
vs
to
an
holy
disposition
;
and
great
is
the
fruite
of
these
Exercises
:
Thereby
our
Soules
euen
at
other
times
are
keeped
,
if
not
vnder
the
sense
,
yet
vnder
the
Conscience
,
or
at
least
vnder
a
fresh
remembrance
of
God
.
Such
a
disposition
is
both
a
virtuall
supplie
of
feeling
bygone
,
and
a
seale
of
our
eternall
fruition
of
him
to
come
:
GOD
hath
promised
a
blessing
to
his
worship
,
&
the
neglect
of
it
is
punished
with
profannesse
and
hardnesse
of
heart
.
It
is
good
to
keepe
acquaintance
with
God
:
And
there
is
none
houre
wherein
wee
haue
not
an
businesse
to
him
,
and
hee
neuer
sent
away
an
holy
heart
from
him
without
some
comfort
,
hee
needeth
none
exhortation
to
the
wo●ke
,
who
findeth
the
daylie
fruite
of
it
.
Seuen
times
a
day
doe
I
praise
thee
Lord
,
because
of
thy
righteous
judgements
.
Psal.
119.
164.
38.
Mans
securitie
in
GOD.
TWo
thinges
greatly
trouble
vs
in
this
life
,
sudden
Accidents
,
and
vncertaine
Events
:
The
first
shaketh
vs
,
because
they
are
vncertaine
:
When
we
looke
to
the
present
dint
of
trouble
,
wee
cannot
gather
our
Spirites
,
and
when
wee
wander
,
or
sticke
on
second
causes
,
wee
cannot
light
vpon
the
certaine
end
.
There
is
but
one
remeed
for
both
,
to
make
the
Lord
our
Habitation
,
Ps.
91.
1.
So
long
as
our
Soules
remaine
beneath
among
the
creatures
,
wee
are
tossed
with
euerie
thing
;
but
when
wee
rest
on
God
,
wee
find
Peace
.
The
conscience
of
his
Working
,
the
assurance
of
his
Wisedome
,
and
sense
of
his
Loue
,
lifteth
vs
aboue
these
troubles
,
and
maketh
vs
partake
that
rest
which
is
in
him
,
and
is
himselfe
:
Though
hee
moue
all
,
yet
hee
is
not
moued
,
and
impartes
this
rest
in
some
measure
to
them
who
rest
in
him
.
What
wonder
is
it
,
that
his
prouidence
shake
vs
,
finding
vs
downe
among
the
creatures
,
but
if
wee
abide
in
him
,
wee
shall
bee
free
of
stormes
:
Hee
shall
giue
vs
rest
,
while
these
calamities
passe
ouer
:
Psal.
57.
1.
Who
so
dwelleth
in
his
secret
,
looketh
downe
securelie
on
all
the
toyles
of
the
worlde
.
The
Doue
abiding
in
the
cliftes
of
the
Rocke
:
Cant.
2.
14.
And
the
Chicken
vnder
the
winges
of
the
Henne
that
hatcheth
it
,
doe
neither
feare
the
stormes
nor
the
Eagle
.
So
the
Soule
that
by
the
woundes
of
Christ
creepeth
to
his
bowels
,
and
is
warmed
with
Gods
electing
loue
,
is
sure
of
his
protecting
power
.
His
absolute
power
is
able
to
doe
more
,
than
hee
will
:
And
his
limited
power
is
set
to
worke
to
doe
his
will
:
And
that
both
in
producing
of
thinges
and
sustaineing
them
.
This
is
a
maine
decreete
of
his
will
,
committed
to
the
executing
of
his
power
,
to
bring
his
Elect
through
all
difficulties
,
to
their
appointed
happinesse
.
39.
Holy
Meditations
,
Difficultie
and
Profite
.
HOlie
Meditation
,
is
pleasant
to
God
,
and
profitable
to
vs
,
and
that
Sathan
knoweth
,
and
preasseth
to
stay
:
wee
may
close
our selfe
in
secret
from
men
,
but
no
doore
nor
locke
can
hold
him
out
:
Wee
can
shift
our
dearest
Friendes
,
but
not
him
;
and
the
more
wee
thrust
him
out
,
the
more
he
throngeth
in
:
It
is
a
well
fenced
minde
wherein
hee
will
not
breake
by
fansies
and
suggestions
,
and
while
wee
are
thinking
of
his
debarring
,
by
that
same
thought
hee
either
enters
in
(
turning
our
barre
in
his
key
)
or
maketh
vs
to
evan●sh
:
and
what
difference
is
there
betweene
his
inbreaking
,
or
our
evanishing
,
and
out-running
?
None
can
for
a
few
moments
urge
a
deepe
and
a
sensible
Meditation
of
God
;
but
either
the
minde
is
to
call
home
,
or
the
heart
to
seeke
.
It
is
good
when
wee
goe
to
Meditation
,
to
pull
in
all
our
Spirites
to
God
,
and
thrust
out
all
distractions
,
to
fixe
our
minde
on
him
,
and
holde
it
at
that
stay
without
diuerting
,
to
set
our
conscience
on
worke
,
to
checke
that
watch
,
and
aduertise
vs
both
of
Sathans
suggestions
,
&
the
wandering
of
our
mind
:
And
most
of
all
,
to
pray
in
the
entrie
,
for
such
a
diuine
vertue
,
as
may
draw
our
minde
to
God
,
and
unite
it
to
him
,
till
hee
communicate
himselfe
to
vs
,
in
that
measure
he
thinketh
meete
for
the
time
.
It
is
a
fruitefull
Meditation
,
when
the
heart
receiueth
such
stampe
of
God
,
as
maketh
it
to
taste
how
good
hee
is
,
and
so
thirst
for
more
Grace
,
that
wee
earnestly
seeke
vp
these
sweete
streames
to
the
fountaine
,
euen
God
himselfe
,
where
that
perfection
dwelleth
.
Such
Meditation
bringeth
out
some
point
of
liuelie
and
affectuous
knowledge
,
and
with
these
holy
conceptions
worketh
a
greater
puritie
and
holinesse
of
the
mind
that
conceiueth
it
:
The
soule
in
that
case
it
is
not
simple
actiue
,
but
passiue
also
:
and
is
changed
to
the
nature
of
these
heauenvly
things
that
it
conceiueth
.
40.
Spiritualitie
of
the
bodie
.
OUr
bodies
are
earthly
,
and
yet
haue
a
promise
of
Spiritualitie
:
It
is
as
easie
to
God
,
to
make
them
so
,
as
is
to
cleanse
them
from
sinne
:
this
is
alreadie
practised
in
our
kinde
,
in
Christ
Iesus
:
Our
nature
in
his
Body
,
is
spiritualized
,
to
tell
vs
,
that
for
possibilitie
,
it
may
be
,
and
for
certaintie
it
shall
be
so
in
vs
:
Hee
is
our
Brother
,
therefore
we
may
be
like
him
,
&
he
is
our
Head
,
therefore
wee
must
bee
like
him
in
a
conformitie
with
his
glorious
Bodie
.
Philip.
3.
So
soone
as
the
Soule
liueth
by
the
faith
of
these
promises
,
it
beginneth
to
feele
this
spritualitie
:
Wee
loue
our
body
by
Nature
,
and
oft-ten
idoll
it
:
But
Grace
maketh
vs
loue
it
lesse
,
as
it
is
naturall
,
and
more
as
it
shall
be
fullie
spirituall
in
Heauen
.
This
is
a
seale
and
token
of
that
spiritualitie
,
that
the
body
is
disabled
for
sinfull
actions
:
The
worke
of
the
Soule
,
and
the
satietie
of
spirituall
influence
,
bringeth
for
the
tyme
a
deadnesse
to
sinne
on
it
,
Scarcelie
can
the
minde
strengthen
it selfe
in
any
spirituall
delight
,
but
the
bodie
is
thereby
weakned
:
The
Soule
marking
that
disposition
,
is
confirmed
by
it
,
and
the
bodie
it selfe
,
though
the
first
and
onely
loser
,
is
content
of
that
weakning
,
because
it
is
assured
of
the
owne
spiritualitie
:
When
our
Soule
shall
bee
full
of
glorie
in
Heauen
,
it
shall
turne
the
body
to
the
like
estate
.
I
care
not
how
weake
my
body
bee
for
the
workes
of
sinne
:
I
haue
then
most
delight
in
it
,
when
it
is
beaten
downe
and
brought
in
subjection
,
1.
Cor.
9.
27.
not
to
hinder
,
but
to
helpe
the
workes
of
the
Spirit
.
41.
Credulitie
and
Confidence
,
are
weake
attendants
of
a
weake
Spirit
.
CRedulitie
,
and
Confidence
are
usuallie
found
together
,
the
one
for
taking
in
of
reports
is
an
euill
porter
,
the
other
,
a
lavish
out-giuer
:
The
first
admitteth
both
others
reportes
and
the
owne
imbrede
suspitions
:
The
second
giueth
them
out
boldly
as
vndoubted
truthes
:
In
one
instant
,
their
heart
is
both
at
the
roote
of
the
eare
,
hearing
greedilie
,
and
in
the
toppe
of
the
tongue
,
talking
looslie
:
the
one
tryeth
nothing
,
and
the
other
spareth
nothing
.
Credulitie
putteth
no
difference
betweene
mans
report
&
Gods
word
,
their
owne
apprehension
and
diuine
reuelation
:
Confidence
resteth
on
them
all
alike
,
and
venteth
all
with
the
like
assurance
:
It
knoweth
no
degrees
of
perswasion
,
but
layeth
the
same
degree
of
trust
vpon
humane
rumours
,
as
vpon
the
Articles
of
the
Creede
.
They
are
the
two
wings
of
Calumnie
,
without
which
it
cannot
flee
abroad
:
When
Sathan
hath
layde
in
the
vncharitable
heart
,
the
egges
or
seedes
of
Ignorance
,
Malice
,
Prejudice
,
Suspition
,
preposterous
Zeale
,
and
such
like
,
Then
hee
worketh
mightilie
on
them
,
and
hatcheth
the
monstrous
bird
of
Calumnie
:
But
it
is
winglesse
,
till
it
be
vented
:
For
this
end
,
hee
putteth
Confidence
and
Credulitie
to
it
,
that
it
may
flee
abroad
,
which
was
brought
foorth
in
secret
.
This
is
a
match
of
Sathans
joyning
:
A
babling
tongue
to
speake
,
and
a
bibulous
eare
to
drinke
in
greedilie
bad
reportes
.
It
is
a
weake
Soule
,
that
hath
two
such
assistants
,
who
so
would
perswad
them
of
any
thing
,
haue
lesse
to
doe
,
than
hee
who
must
heare
their
raw
and
vnconsiderate
reportes
.
Hee
needeth
no
more
,
but
vent
his
tales
,
he
is
trusted
at
once
by
them
,
but
their
hearers
must
either
beleeue
them
,
&
that
in
their
own
degree
of
perswasion
,
or
else
suffer
for
it
:
It
is
easier
to
bee
their
informers
,
than
their
hearers
or
reformers
,
and
that
rather
in
lies
and
trifles
,
than
in
trueth
.
They
are
as
hard
to
take
contrare
information
to
their
former
errors
,
as
they
were
ready
at
the
first
to
drinke
them
in
.
It
is
our
best
,
to
try
reportes
,
and
then
giue
euery
thing
its
owne
due
of
trust
,
and
euery
trust
the
owne
degree
of
asseveration
.
It
is
folie
to
embrace
humane
reports
with
that
same
degree
of
perswasion
,
as
wee
doe
diuine
trueth
,
or
to
speake
them
with
the
same
confidence
.
A
speciall
worke
of
Gods
Spirit
,
is
to
direct
vs
in
the
trueth
,
and
that
not
onely
in
the
matters
of
Saluation
,
but
also
in
our
common
conuersation
,
where
hee
reigneth
,
hee
placeth
holy
Discretion
at
the
roote
of
our
eares
,
to
keepe
vs
from
racklesse
Credulitie
:
And
hee
guydeth
the
heart
with
wise
Charitie
,
to
stay
vndiscreet
Confidence
,
inventing
of
our
owne
apprehension
,
or
other
mens
reports
.
The
foolish
man
will
beleeue
euery
thing
:
but
the
prudent
will
consider
his
steppes
.
Prov.
14.
15.
42.
The
sight
of
a
present
God-head
.
IT
is
a
great
worke
to
direct
our
life
a●ight
,
and
many
haue
giuen
good
precepts
for
it
,
but
the
Scripture
is
a
most
full
and
pertinent
rule
.
And
God
who
knoweth
best
our
duetie
,
hath
summed
all
vp
in
one
word
,
Walke
before
mee
,
and
bee
thou
vpright
.
Gen●s
.
17.
1.
The
sight
and
sense
of
a
reuealed
,
reconcealed
,
and
present
God-head
,
is
the
marrow
and
substance
of
all
wholesome
directions
.
Who
can
see
him
,
but
hee
must
loue
and
seeke
an
union
with
him
?
and
keepe
that
union
by
a
constant
walking
with
him
:
Hee
cannot
bee
seene
but
by
his
owne
light
,
nor
felt
,
but
by
his
owne
life
,
and
the
raritie
of
these
blessinges
make
the
Christian
conuersation
so
rare
.
This
is
a
compleate
Furniture
for
our
duetie
,
first
,
to
know
it
,
next
to
will
it
,
and
thirdlie
,
to
haue
a
power
to
doe
it
:
All
these
are
obtained
by
setting
God
before
vs
.
Neither
is
hee
a
beholder
of
his
gifts
,
but
an
effectuall
mouer
of
them
,
setting
vs
and
his
Grace
in
vs
to
worke
,
by
a
powerfull
working
.
If
his
pure
light
fill
the
minde
,
his
effectuall
power
will
fill
the
heart
,
and
that
light
and
power
can
lead
vs
no
wher-else
,
but
to
himself
:
They
put
vs
to
a
restlesnesse
,
but
when
wee
are
pleasing
him
,
and
that
restlesnes
is
a
most
sweete
rest
.
The
goodnes
of
promised
blessings
,
the
weight
of
threatned
curses
,
and
the
equitie
of
dueties
commanded
,
are
all
in
their
vigour
when
we
see
God
,
so
that
faith
and
obedience
doe
follow
:
Other
considerations
haue
their
owne
force
,
but
this
is
so
immediate
and
strong
,
that
there
is
neither
place
for
delay
,
nor
hypocrisie
.
He
who
seeth
God
alway
,
dare
neither
neglect
his
duetie
,
nor
doe
it
deceitfully
.
Where
this
care
is
,
Sinne
findeth
a
bridle
,
and
Grace
a
spurre
.
There
can
no
tentation
ouercome
vs
,
so
long
as
wee
see
God
clearely
before
vs
:
Sathans
suggestions
evanish
as
mist
before
that
face
:
And
our
corruption
dare
not
shew
it selfe
before
the
clearenes
of
that
light
.
Our
walking
in
Christianity
,
is
but
a
roving
,
,
till
wee
come
to
this
sight
of
God
in
some
measure
.
This
maintaineth
light
in
the
minde
,
sensiblenesse
in
the
heart
,
and
setteth
to
worke
our
Conscience
,
to
direct
and
hold
vs
in
a
conuersation
worthie
of
him
,
whom
we
see
alwayes
looking
on
vs
.
Men
are
diuersly
affected
with
this
sight
:
Some
know
not
the
nature
of
it
;
other
condemne
it
as
a
phanaticke
imagination
,
because
they
comprise
all
the
worke
of
Grace
within
their
owne
personall
experience
:
But
Wisedome
is
justified
of
her
children
.
They
who
are
conscious
and
sensible
,
of
it
,
enjoye
the
vnspeakable
fruites
thereof
:
While
other
are
as
voyde
of
them
,
as
they
are
voyde
of
the
sight
it selfe
.
43.
Patrons
of
Grace
and
Nature
,
are
condignelie
payed
for
their
pleading
.
OPinions
in
Religion
,
are
discoueries
of
our
condition
;
he
who
counteth
highlie
of
the
Grace
of
God
,
hath
his
part
thereof
:
It
commeth
freely
of
God
:
and
leadeth
to
him
in
thankfulnesse
:
It
is
his
gift
,
and
the
proper
worke
of
it
,
is
to
bring
vs
to
him
againe
:
It
is
his
stryne
in
vs
,
and
pulleth
our
Soules
to
him
.
The
holy
Spirit
is
not
,
as
a
reporting
messenger
,
but
one
inbiding
seale
;
hee
worketh
at
once
,
both
the
sense
of
Gods
loue
in
our
heart
,
and
the
meeting
we
giue
to
it
:
No
childe
of
Grace
can
satisfie
himselfe
in
magnifying
of
Grace
,
the
worke
of
it
,
is
to
powre
out
it selfe
on
God
,
the
Fountaine
,
as
it
filleth
the
hart
with
joy
,
so
doth
it
the
mouth
with
:
What
shall
I
render
to
the
Lord
?
Ps.
116.
12.
The
Patrons
of
Nature
seeme
yet
to
abyde
in
Nature
,
at
the
least
that
patrocinie
is
a
work
of
Nature
,
and
flesh
in
them
:
If
a
Captiue
commend
his
Prison
,
is
a
token
hee
is
not
wearie
of
it
,
and
(
which
is
worse
)
desireth
not
to
bee
deliuered
of
it
:
Sauing
Grace
in
Christ
is
the
Arke
of
Gods
building
,
to
saue
those
that
goe
in
it
:
But
Pelagius
brittle
,
and
rent
shalloppe
of
naturall
power
,
and
selfe-sufficiencie
,
drowneth
men
in
damnation
.
In
things
naturall
,
and
for
this
life
,
Nature
can
doe
something
;
but
in
matters
supernaturall
,
and
for
Saluation
,
it
is
blind
as
the
mould-warp
,
dead
as
a
carcase
,
and
vyld
as
a
carion
.
If
we
ascryue
to
it
,
either
deseruing
or
disposition
for
Grace
,
we
denye
both
the
Nature
and
necessitie
of
Grace
.
Errors
in
other
pointes
of
Religion
,
discouer
indeed
weakenesse
in
the
mind
,
but
in
these
practick
poynts
,
concerning
Gods
worke
in
our
Calling
and
conuersation
,
they
discouer
the
state
of
our
persons
:
They
who
are
translated
from
Nature
to
Grace
,
cannot
but
abhorre
Nature
,
and
praise
Grace
.
O!
how
dangerous
a
thing
is
it
,
to
count
Nature
Grace
,
or
to
magnifie
it
against
Grace
?
If
their
opinion
bee
well
examined
,
they
will
bee
found
to
lay
two
strange
grounds
to
themselues
:
One
,
that
they
are
sprung
of
another
beginning
,
than
fallen
Adam
:
The
other
,
that
they
court
another
God
,
than
the
Redeemer
of
mankynde
:
As
for
vs
,
who
are
come
of
lost
Adam
,
and
depend
on
Christ
our
Redeemer
,
wee
dare
neither
speake
so
proudly
of
Nature
,
nor
so
basely
of
Grace
.
The
poore
speaketh
with
prayers
,
but
the
rich
answereth
roughlie
.
Prov.
18
23.
Wee
count
it
our
happinesse
,
that
our
dead
and
gracelesse
Nature
,
is
quickned
and
renewed
,
by
the
free
and
powerfull
Grace
of
Christ
.
All
their
pleading
is
for
a
priuiledge
to
Nature
,
and
when
all
is
deepelie
pressed
,
that
priuiledge
is
nothing
,
but
hardnesse
of
heart
,
than
which
,
there
is
no
greater
plague
in
man
,
a
libertie
to
fall
from
Grace
,
and
to
resist
it
.
They
shall
neuer
craue
blessings
to
mee
,
who
take
that
for
a
priuiledge
,
and
blessing
to
man
,
which
is
the
heauiest
(
but
the
just
)
plague
of
God
on
man
.
But
both
these
pleaders
are
condignelie
rewarded
by
their
Clients
:
Defenders
of
Grace
haue
not
their
gages
to
to
seeke
,
and
Natures
proctors
haue
such
gaine
,
as
shee
can
giue
.
The
mater
abideth
not
in
questioning
,
the
persons
,
are
discerned
before
the
question
bee
debated
.
Magnifiers
of
Grace
proue
children
o●
Grace
:
and
praisers
of
Nature
sticke
still
in
Nature
.
It
is
kyndlie
to
euery
thing
to
respect
the
owne
originall
and
Benefactor
▪
as
it
is
respected
of
them
.
I
content
my selfe
with
Scripture
,
to
call
Christ
both
the
Author
,
and
the
Finisher
of
Faith
.
Heb.
12.
2.
And
to
professe
before
men
and
Angels
,
that
I
am
saued
by
the
Grace
of
Christ
.
Ephes.
2.
5.
And
with
holy
Antiquitie
,
to
be
then
most
sure
,
when
I
ascriue
all
the
worke
of
Saluation
to
the
mercie
of
God
,
and
the
merite
of
Christ
Iesus
.
44.
Conceat
of
Wisedome
is
great
folie
.
COnceat
of
Wisedome
is
a
dangerous
Counseller
;
while
we
intend
our
businesse
,
wee
thinke
all
is
rypelie
aduised
,
but
in
the
proceeding
,
and
at
the
end
,
we
find
weakenes
:
we
thinke
then
both
of
our
Witte
and
worke
,
that
we
might
haue
aduised
&
done
better
;
&
that
with
some
close
Resolution
,
to
see
better
to
businesse
following
:
But
the
next
affaires
finde
vs
in
that
same
folie
,
and
are
a
new
matter
of
after-thinking
,
and
Repentance
,
and
our
first
Conceate
misleadeth
vs
,
as
of
before
.
Corrupt
Counsellers
haue
neede
of
reformation
,
&
there
is
no
more
corrupt
Counseller
in
our
Soule
,
than
this
conceat
:
So
long
as
it
is
Father
to
beget
,
or
Mother
to
bring
foort●
,
and
the
Nurse
to
foster
our
businesse
▪
there
can
neither
bee
hope
of
good
successe
in
our
adoes
,
or
of
amendement
of
our
error
:
Conscience
of
our
weaknesse
:
imploring
of
Gods
assistance
,
and
warinesse
in
our
proceedings
,
are
better
Directors
.
When
wee
distrust
our selfe
,
and
relye
,
and
in
call
on
God
for
a
blessing
,
we
shall
either
finde
that
blessing
which
wee
aske
,
or
contentment
in
the
lacke
of
it
:
But
Conceat
debarreth
the
blessing
,
and
doubleth
our
miscontentment
in
the
lacke
.
Hee
cutteth
himselfe
off
both
,
from
Gods
direction
,
and
blessing
in
his
adoes
,
who
conceateth
strongely
of
his
owne
wisedome
:
But
he
is
compassed
of
both
,
who
resteth
on
God
.
As
his
mercie
offereth
,
so
his
justice
decerneth
the
saue-guyding
of
him
who
distrusteth
himselfe
&
trusteth
in
God
▪
But
it
is
the
worke
of
his
justice
to
desert
the
selfe-conceated
wise
man
:
Hee
gaineth
much
who
dependeth
on
God
:
His
businesse
are
begun
,
sweyeth
,
and
accomplished
by
GODS
wisedome
,
whereas
the
other
left
to
himselfe
,
must
wrestle
with
difficulties
of
affaires
,
and
of
crossing
Prouidence
.
The
best
way
to
bee
wise
indeede
,
is
to
be
conscienciouslie
humble
vnder
sense
of
folie
,
but
the
strong
conceate
of
Wisedome
is
extreame
madnesse
.
45
Dead
to
the
world
.
THe
world
is
wise
in
the
owne
generation
,
but
God
turneth
their
wisedome
to
folie
;
it
affecteth
men
as
they
are
sette
towards
it
,
the
Worldlings
with
loue
,
and
the
godlie
with
hatred
:
These
affections
it
testifieth
by
answereable
actions
,
honouring
the
beloued
worldlings
,
and
troubling
the
hated
godlie
:
But
it
is
foolish
in
both
,
and
most
in
this
second
:
If
it
did
not
so
vexe
the
godly
,
it
might
possibly
insnare
them
to
byde
in
it
.
The
Worldes
fowning
and
flatterie
is
more
dangerous
,
than
her
frowning
;
and
her
open
hostilitie
,
is
the
securitie
of
the
Sainctes
.
It
is
Gods
great
mercie
to
vs
,
who
turneth
their
injuries
to
our
mortification
Wee
are
called
to
renounce
the
World
,
and
it
rageth
thereat
,
and
preassing
either
to
retaine
,
or
recall
,
or
destroy
vs
,
it
chaseth
vs
out
of
it selfe
.
All
their
contesting
with
vs
,
putteth
vs
further
from
them
,
than
wee
were
before
,
their
hatred
and
injuries
worke
a
contempt
of
the
worlde
in
vs
:
This
maketh
a
diuorce
,
and
in
end
,
a
Death
to
the
world
.
I
take
this
as
a
dying
and
crucifying
to
it
,
when
by
the
Grace
of
God
,
my
Soule
doeth
neither
conceiue
their
folies
,
nor
account
or
receiue
them
,
beeing
suggested
:
When
the
heart
neither
willeth
nor
affecteth
them
,
the
memorie
remembreth
them
not
,
the
mouth
cannot
vtter
them
according
to
the
worlds
formalities
,
and
the
whole
man
hath
a
vnfitnesse
to
walke
in
their
fashions
:
Hee
is
liuing
to
God
,
and
God
liueth
in
him
,
who
is
so
dead
to
the
World
.
46.
The
right
placing
of
our
affections
.
HOw
foolishlie
are
our
affections
&
actions
placed
?
Christ
appointed
the
matter
,
and
order
for
them
both
,
Seeke
first
the
Kingdome
of
God
,
and
all
these
earthlie
thinges
shall
bee
casten
to
you
,
Matt.
6.
33.
And
the
Apostle
,
Set
your
affections
on
things
aboue
,
and
not
on
things
on
earth
:
Colos.
3.
2.
Heauen
is
first
,
and
most
to
bee
sought
:
The
Earth
both
least
and
last
;
but
man
inverteth
that
order
;
hee
is
not
farre
trauelled
,
nor
high
minded
:
The
earth
is
at
hand
,
and
hee
goeth
no
further
;
as
an
home
borne
child
,
he
bydeth
in
the
house
,
&
as
a
shell-snaile
he
sticketh
to
the
wall
.
The
Heauen
,
the
great
&
first
thing
,
scarcelie
entreth
in
his
heart
,
the
renting
cares
of
the
world
,
doe
so
pester
it
,
that
the
thoughts
of
heauen
cannot
goe
through
that
throng
:
Earthly
thoughts
salute
him
first
in
the
morning
,
busie
him
all
the
day
,
lay
him
downe
in
his
bed
,
and
play
in
his
fansie
all
night
:
The
thoughts
of
God
and
his
Kingdome
finde
none
accesse
:
Hee
is
all
,
where
hee
should
bee
least
,
or
rather
nothing
:
He
is
little
or
nothing
,
where
hee
should
bee
most
,
hee
maketh
that
his
taske
which
hee
should
but
touch
by
the
way
,
and
hee
blenketh
but
a
squint
on
that
which
hee
should
continually
meditate
.
Many
are
busied
about
impertinent
thinges
with
Martha
,
and
farre
moe
about
impious
things
,
but
few
with
Marie
choose
the
part
that
shall
neuer
bee
taken
from
them
.
Luke
10.
42.
By
this
I
know
,
the
right
situation
of
my
Soule
,
when
God
and
his
thoughts
take
vp
all
the
roumes
of
it
,
It
is
best
to
set
the
earth
and
her
trash
,
at
as
base
an
account
,
as
in
situation
,
it
is
vnder
our
feete
.
47.
Contemplation
and
practise
ought
to
bee
joyned
.
COntemplation
and
Practise
,
make
vp
compleete
Christianitie
:
God
hath
joyned
them
as
the
Soule
and
bodie
,
&
requireth
them
joyntlie
:
and
he
who
separateth
them
,
offereth
a
lame
sacrifice
to
God
,
and
is
scarce
halfe
a
Christian
:
The
first
,
as
the
eyes
directeth
vs
,
the
second
,
as
the
hands
and
feet
performeth
that
direction
.
Theorie
alone
,
is
as
the
eyes
without
feete
and
hands
,
and
practise
without
a
solide
knowledge
,
is
as
strong
legges
and
nimble
handes
in
a
blind
man
.
Light
and
life
are
best
together
:
The
first
,
is
the
sweete
eating
of
the
Booke
:
Ezech.
3.
3.
The
second
,
is
the
bitter
disgesting
of
it
:
The
one
giueth
Grace
&
contentment
in
secret
;
the
other
proueth
the
sinceritie
of
that
Grace
to
man
.
For
our
owne
joye
,
the
first
hath
a
sufficiencie
,
but
for
the
edification
of
others
,
and
our
confirmation
in
our
calling
and
election
:
The
second
is
necessar
.
If
naked
knowing
bee
sufficient
,
Sathan
is
a
most
perfect
creature
:
Hee
excelleth
all
men
in
the
knowledge
of
good
&
euill
,
but
is
behind
all
men
in
affecting
them
:
He
knoweth
not
good
,
to
loue
&
seeke
it
,
nor
euill
,
to
hate
and
flee
from
it
,
but
his
affections
&
actions
are
set
crosse
to
his
knowledge
:
Hee
is
in
that
same
degree
of
wickednesse
,
that
hee
is
in
excellencie
of
vnderstanding
:
His
searching
and
pearcing
wit
,
hath
purchased
him
the
name
of
an
vnderstanding
Spirit
,
but
his
wickednesse
calleth
him
,
Sathan
,
an
enemie
to
God
The
union
and
worke
of
both
,
craueth
some
solide
and
inward
ground
:
Outward
meanes
may
occasion
them
,
and
inward
motions
set
them
on
worke
,
but
they
cannot
haue
a
constant
byding
in
vs
,
without
a
byding
ground
and
principle
.
The
life
of
God
is
this
ground
:
What
supernaturall
thing
we
doe
without
it
,
is
but
hypocriticall
,
or
occasionall
,
and
easilie
intermitted
.
The
Fountaine
of
this
life
,
is
God
himselfe
,
and
where
this
Fountaine
is
,
there
is
sufficiencie
for
Theorie
&
practise
:
Without
him
,
our
professing
is
hypocrisie
,
our
minting
vanitie
,
and
our
actions
will
die
,
and
end
,
in
their
beginning
:
Wee
can
doe
nothing
that
is
good
without
him
;
and
with
him
,
wee
shall
bee
able
to
approue
our selfe
,
in
a
liuely
Theorie
,
and
a
well
grounded
practise
.
As
without
Christ
wee
can
doe
nothing
.
Ioh.
15.
5.
So
I
am
able
to
doe
all
things
through
the
helpe
of
Christ
,
who
strengtheneth
me
.
Philip.
4
▪
13
Yet
not
I
,
but
the
grace
of
God
which
is
with
me
.
2.
Cor.
15.
10.
48.
The
ambitious
man
dieth
of
his
disease
.
DOubtlesse
Ambition
is
foolish
,
and
God
in
Iustice
,
doeth
crosse
it
in
the
greatest
designes
:
But
the
humble
man
is
truely
wise
,
and
God
casteth
more
humane
respect
on
him
,
than
hee
desireth
:
The
Ambitious
man
hunteth
after
honour
,
but
it
flyeth
from
him
:
What
euer
bee
his
worth
,
in
this
hee
is
vnworthie
,
that
hee
thirsteth
honour
.
It
is
not
guided
by
blind
Fortune
,
but
by
a
seeing
prouidence
,
and
flyeth
from
them
who
proudlie
affect
it
,
and
waiteth
on
them
,
who
modestlie
decline
it
.
He
fetcheth
and
sucketh
wind
out
of
euery
Airth
,
but
when
he
seekth
it
most
,
there
is
greatest
calme
,
both
in
respect
of
his
desire
and
indeed
;
What
is
lacking
that
way
,
hee
supplyeth
it
by
his
owne
breath
of
vntymous
selfe
praise
,
but
that
auaileth
not
;
all
mens
breathing
in
a
shippe
will
not
fill
the
sailes
,
hee
is
the
more
vile
in
the
eyes
of
the
wise
,
the
lowder
hee
proclaime
his
owne
supposed
vertues
:
The
humble
man
neither
intendeth
nor
affecteth
honour
,
yet
it
followeth
him
:
As
the
shaddow
followeth
the
bodie
,
so
doth
true
honour
to
true
worth
:
Hee
hath
more
of
that
gale
of
winde
,
than
hee
craueth
,
and
the
more
it
blow
,
hee
is
the
more
dejected
:
his
care
is
to
keepe
him
from
schelues
and
rockes
before
so
faire
a
winde
.
God
is
witnesse
to
his
Soule
,
that
heerein
hee
hath
a
secrete
dejection
,
and
still
compting
himselfe
the
vilest
sinner
in
the
earth
:
Hee
wonders
at
that
mercie
,
that
hath
so
vndeseruedlie
blessed
him
,
and
knoweth
not
how
to
beginne
to
bee
thankfull
:
Hee
is
more
pensiue
how
to
pay
the
debt
of
gratitude
to
God
,
than
puft
vp
in
taking
it
on
.
And
saith
with
Dauid
Who
am
I
,
Lord
God
,
and
who
is
my
Fathers
house
,
that
thou
hast
brought
mee
hitherto
?
And
finding
himselfe
vnable
to
thanke
God
,
as
hee
ought
and
would
,
hee
calleth
God
to
witnesse
his
earnestnesse
to
honour
God
.
What
can
Dauid
say
more
to
thee
?
For
thou
Lord
knowest
the
heart
of
thy
seruant
.
And
the
more
hee
is
swallowed
vp
in
that
sweet
drowning
sense
of
Gods
loue
,
hee
is
the
nearer
to
true
exaltation
:
Hee
feeleth
then
the
trueth
of
that
Martyrs
,
word
,
who
said
,
HEE
THAT
PRAISETH
MEE
,
SCOVRGETH
MEE
,
&
of
the
word
of
God
,
That
hee
resisteth
the
proude
,
and
giueth
grace
to
the
humble
.
49.
Good
Spirits
are
most
free
of
passions
.
GReat
Spirits
haue
least
passions
,
but
base
Spirites
are
most
passionate
:
The
first
is
aboue
their
businesse
,
and
not
soone
moued
;
the
other
is
vnder
all
accidents
,
and
perplexed
in
euery
thing
:
The
one
as
a
large
vessell
,
containeth
easilie
water
cast
in
it
,
and
the
other
,
as
a
small
vessell
runneth
ouer
.
If
the
power
of
Princes
were
in
the
hands
of
priuate
men
,
or
the
passions
of
priuate
men
in
the
hands
of
Princes
,
the
world
could
not
stand
.
But
God
hath
wisely
separate
them
,
that
power
without
passion
may
bee
profitable
,
and
passions
without
power
,
may
bee
harmelesse
:
The
highest
Mountaines
haue
least
storme
,
and
wind
on
their
tops
,
but
the
raines
and
tempest
ouer-run
the
low
hilles
&
valleyes
.
There
are
few
worldly
Princes
,
but
in
Grace
wee
are
called
to
this
heauenly
principalitie
,
to
command
our
passions
.
The
holy
Spirit
maketh
the
Soules
of
the
truelie
sanctified
,
as
the
fleece
of
Gideon
:
They
are
free
of
passions
and
perturbations
,
while
others
are
drowned
in
them
.
Broken
water
is
in
the
shallow
Seas
:
But
the
deepe
Seas
haue
a
soft
swelling
,
and
not
these
violent
breakings
.
If
wee
bee
translated
from
Nature
to
Grace
,
wee
are
aboue
the
surprysing
of
accidents
,
and
bitternesse
of
injuries
,
and
so
are
secured
from
the
violence
of
our
owne
passions
:
Our
heart
is
in
the
secret
of
God
,
and
our
head
aboue
the
Heauens
;
while
our
state
or
body
is
buffeted
on
earth
,
our
Soules
enjoye
a
pleasant
serenitie
in
the
face
of
GOD.
50.
God
alone
better
than
all
.
HEe
shifteth
much
needlesse
labour
,
and
prouideth
great
contentment
,
who
closeth
himselfe
with
God
alone
:
To
deale
with
man
alone
,
beside
God
,
is
both
an
endlesse
&
fruitlesse
labour
:
If
we
haue
counsel
to
aske
,
helpe
or
benefite
to
obtaine
,
or
approbation
to
seek
,
there
is
none
end
with
man
,
:
For
euery
man
we
must
haue
sundrie
reasons
,
&
motiues
,
and
what
pleaseth
one
,
will
offend
twentie
,
as
many
heads
,
as
many
wits
,
and
fansies
:
No
man
can
giue
contentment
to
all
,
or
change
himselfe
in
so
many
fashions
,
as
he
shall
encounter
humours
:
And
yet
it
is
more
easie
,
to
take
sundrie
fashions
than
to
bee
actiue
in
them
.
Hee
preasseth
to
lift
water
in
a
sife
,
and
sand
in
open
fingers
,
who
thinketh
so
,
to
carrie
himselfe
,
as
to
please
all
:
He
is
prodigall
of
the
peace
of
his
soule
,
and
carelesse
of
good
successe
,
who
maketh
man
either
his
rule
,
or
his
rewarder
:
That
Spirit
must
bee
rent
asunder
,
that
applyeth
it selfe
to
the
contrarietie
of
mens
opinions
.
Mans
bodilie
senses
,
both
ruleth
and
ouerruleth
his
reason
,
therefore
,
as
hee
seeth
men
and
not
God
,
so
he
preferreth
seene
man
,
to
an
unseene
GOD
:
But
when
hee
shall
see
God
in
the
clouds
,
at
the
last
day
,
&
all
mankynd
present
they
shall
all
bee
nothing
,
in
respect
of
God
.
The
godly
now
see
him
,
more
than
man
,
and
therefore
,
preferre
him
to
all
men
,
and
runne
that
course
to
offend
and
lose
all
men
,
rather
than
him
.
This
is
a
course
whereof
hee
shall
neuer
neede
to
repent
.
It
is
grieuous
indeede
to
loose
our
friendes
or
familiars
:
And
he
is
foolish
,
who
loseth
any
,
that
hee
may
brooke
with
God
:
But
it
is
a
great
triumph
of
Grace
,
when
for
conscientious
and
faithfull
seruice
to
GOD
,
wee
lose
them
:
They
are
not
worth
the
keeping
,
who
cannot
be
brooked
with
him
:
And
hee
is
not
worthie
of
God
,
who
will
not
forsake
Father
and
Mother
for
him
:
All
the
hurt
that
these
selfe-pleasing
men
bring
to
the
God-pleasing
Sainctes
is
the
greater
increase
of
the
fruites
,
the
scales
,
and
sense
of
Gods
loue
in
them
.
Since
I
cannot
please
all
,
I
will
take
mee
to
please
One
,
and
that
one
who
is
better
,
than
all
,
for
Counsell
,
Approbation
,
and
Reward
:
So
long
as
God
draweth
,
all
my
thoughts
to
him
,
and
calmeth
them
in
him
,
by
sweete
contentment
,
I
will
not
buy
a
torture
from
foolish
man
:
While
hee
answereth
my
desires
,
&
communicateth
himselfe
more
to
me
,
than
I
can
conceiue
,
I
will
not
vex
my selfe
in
courting
of
man
.
Whom
haue
I
in
Heauen
but
thee
,
and
there
is
none
on
the
Earth
that
I
desire
,
beside
thee
.
Psal.
73.
25.
51.
Rare
accidents
make
many
Prophets
.
STrange
Accidents
breed
vs
many
Prophets
:
Before
they
fall
foorth
,
all
men
are
silent
,
but
when
they
are
seene
,
many
clame
a
propheticall
fore-sight
of
them
:
It
is
sure
speaking
of
them
,
when
they
are
come
to
passe
;
but
to
boast
then
of
their
fore-sight
,
argueth
lack
of
judgment
:
how
shal
he
be
a
good
fore-seer
,
who
seeth
not
his
owne
present
folie
in
boasting
idlely
of
that
which
he
hath
not
,
&
maketh
none
use
of
that
which
is
done
,
or
doeth
not
see
,
that
that
his
vaine
boasting
,
maketh
him
ridiculous
:
Hee
is
as
loude
a
proclamer
of
his
owne
folie
,
as
hee
clameth
commendation
from
that
foresight
.
This
is
a
sure
note
of
such
Spirites
,
to
make
none
other
use
of
Accidents
,
than
astonishment
and
broad
talking
:
Euery
one
they
meete
with
,
&
euery
dinner
&
supper
must
patientlie
heare
the
arguments
,
of
their
fore-sight
;
at
euery
occasion
they
haue
a
new
edition
,
and
a
new
discourse
of
it
;
and
by
long
and
oft
pratling
,
they
giue
some
life
to
that
which
hath
none
other
beeing
,
than
of
their
owne
humour
and
breath
.
When
such
things
fall
out
,
as
cannot
bee
particularlie
foreseene
of
man
,
it
is
better
to
ponder
them
seriouslie
,
and
to
see
the
worke
of
God
in
them
:
And
for
our selfe
,
to
draw
neare
to
him
in
Faith
and
Repentance
,
and
to
draw
other
to
him
also
,
in
a
religious
reuerence
of
him
who
ruleth
all
,
to
the
good
of
the
Saints
:
To
spend
our
owne
Spirit
,
and
wearie
the
eares
of
others
in
idle
babling
,
is
the
worke
of
an
emptie
braine
.
52.
Damnable
selvishnesse
.
SElfe
is
both
a
neare
and
a
deare
word
to
man
:
It
draweth
all
our
thoughts
to
it
,
&
setting
all
to
worke
that
is
in
vs
,
turneth
them
home
againe
,
to
it selfe
:
It
is
both
the
Idole
and
idolater
,
the
exacter
,
caruer
,
and
receiuer
,
the
doer
and
sufferer
in
all
dueties
:
A
fountaine
sending
out
all
,
and
a
Center
,
sucking
backe
all
that
it
sent
out
:
And
so
selvish
in
this
Selfe
,
that
it
accompteth
euen
God
to
be
a
stranger
.
And
is
yet
more
foolish
,
parteing
it selfe
against
it selfe
,
and
is
the
owne
greatest
enemie
:
So
a
mans
greatest
enemie
is
not
onely
they
of
his
owne
house
,
but
of
his
owne
heart
.
Blind
loue
in
the
Ape
,
maketh
it
thrust
o●t
the
enterals
of
the
own
brood
while
it
embraceth
them
too
straitly
:
The
blindnesse
of
Selfe-loue
maketh
it
in
preposterous
safetie
to
destroy
it selfe
:
What
more
friend-like
masters
in
vs
,
than
Selfe-love
,
Selfe
wit
,
&
Selfe-will
,
&
yet
what
greater
foes
?
The
hatred
craft
,
&
power
of
our
open
enemies
,
doe
not
so
hurt
vs
as
these
:
I
feare
and
suspect
no
Creature
more
than
my selfe
,
and
that
euen
when
I
most
respect
my selfe
.
I
will
professe
and
practise
hostilitie
against
Seluishnesse
,
and
render
my selfe
to
bee
guyded
by
a
forraine
Witte-and
Will
,
euen
the
New-man
created
and
directed
of
God
:
This
is
a
better
Selfe
,
than
that
naturall
Seluish
One
,
there
is
no
saftie
for
mee
,
but
in
hateing
and
destroying
that
euill
One
:
By
that
sauing
ouerthrow
of
my selfe
,
I
shall
saue
my selfe
.
This
is
the
fruite
of
mine
ingraffing
in
the
natiue
Oliue
.
The
juice
of
that
stocke
,
changeth
mee
to
that
Selfe-destroying
,
and
Selfe-sauing
worke
,
the
more
I
seeke
mine
owne
Saluation
,
the
more
I
abhore
my
seluish
corruption
.
I
abhorre
my selfe
,
as
I
am
of
the
first
Adam
,
but
loue
and
seeke
my
well
,
as
I
am
in
the
second
Adam
Iesus
Christ
.
The
holie
Apostle
maketh
this
perfect
Anatomie
of
himselfe
,
Not
I
,
but
sinne
that
dwelleth
in
mee
.
Rom.
7.
17.
There
is
the
olde
and
corrupt
Selfe
,
like
the
first
Adam
in
him
:
By
the
grace
of
God
I
am
that
I
am
,
ye●
not
I
,
but
the
grace
of
God
which
is
with
me
,
1.
Cor.
15.
10.
There
is
the
new
Selfe
of
Grace
,
by
the
second
Adam
in
him
;
in
both
places
himselfe
as
hee
is
Gods
creature
,
is
the
common
Subject
of
both
these
Selfes
.
Hee
is
a
stranger
in
himselfe
,
who
doeth
not
marke
this
distinction
of
himselfe
:
And
hee
is
his
owne
greatest
foe
,
who
destroyeth
not
the
olde
Selfe
in
Adam
,
that
hee
may
saue
himselfe
in
the
new
Adam
,
Iesus
Christ
.
53.
The
wise
and
foolish
Merchant
.
EVerie
man
playeth
the
Merchant
in
his
greatest
businesse
:
Wee
change
&
lose
something
,
for
gaining
another
:
The
godly
with
God
haue
most
care
to
saue
their
Soule
,
They
care
not
to
losse
their
goods
,
their
name
,
their
bodie
for
that
end
.
If
labours
waste
their
body
,
and
afflictions
bruife
their
Spirit
,
all
is
well
bestowed
in
their
count
,
if
so
bee
their
Soule
bee
safe
.
The
wicked
mak
their
own
conquesh
with
witte
,
like
themselues
,
they
care
not
to
losse
their
Soule
for
keeping
of
their
body
and
estate
;
their
course
is
justifiable
in
their
owne
judgement
,
no
man
can
build
better
vpon
their
grounds
,
or
see
better
with
their
eyes
:
They
see
not
their
Soule
,
and
as
little
care
they
for
it
,
as
they
know
it
:
They
see
their
body
and
state
,
and
doe
thinke
that
their
soule
is
giuen
for
their
body
.
True
godlinesse
ouerthoweth
these
grounds
,
and
giueth
better
light
:
It
teacheth
,
that
all
is
for
man
,
and
the
body
for
the
soule
,
and
himselfe
for
God
:
This
maketh
vs
to
secke
our
safety
more
than
our
state
,
our
Conscience
more
than
our
fame
,
our
Soule
more
than
our
bodie
:
And
GOD
,
more
than
all
.
Nature
in
worldlie
thinges
,
condemneth
our
brutishnesse
in
spirituall
:
It
teacheth
men
to
buy
the
best
thinges
,
of
best
use
,
of
most
gaine
,
and
at
the
lowest
pryce
:
But
in
spirituall
Merchandice
,
wee
buy
the
worst
thinges
,
that
are
of
no
vse
,
of
lesse
gaine
,
and
at
the
dearest
rate
:
Wee
spend
our
money
on
that
,
that
is
no
bread
,
and
our
labour
on
that
,
which
satisfieth
not
,
Isa.
55.
2.
Such
is
all
our
businesse
on
worldly
thinges
.
But
Gods
Spirit
,
teacheth
the
godly
a
better
forme
of
barganning
.
The
kingdome
of
Heauen
is
a
precious
Iewell
:
It
endureth
,
when
all
these
worldlie
trifles
will
evanish
,
and
wee
finde
it
without
a
price
.
The
Mercat
of
it
is
cryed
free
without
money
:
Ho
,
euery
one
that
thirsteth
,
come
yee
to
the
waters
,
and
hee
that
hath
no
money
,
come
,
buy
,
and
eate
:
yea
,
come
without
price
.
Isa.
55.
1.
These
wise
Merchants
shall
rejoyce
for
euer
before
God
,
who
vnder
termes
of
buying
and
selling
,
hath
freely
giuen
them
eternall
Life
,
where
the
foolish
seekers
of
the
world
,
shall
euer
lament
their
neglect
of
this
free
Mercat
and
the
losse
of
their
labour
,
their
fruite
,
and
of
themselues
.
It
is
good
to
leaue
the
worlds
folie
to
it selfe
,
since
we
cannot
cure
it
,
let
it
not
spoile
Grace
in
vs
:
The
wicked
losing
their
soule
for
their
bodie
,
lose
body
and
all
together
:
The
godly
losing
all
for
God
,
&
their
Soules
saue
themselues
fullie
:
Hee
is
no
loser
,
who
hath
God
for
his
portion
and
him selfe
in
Soule
and
body
unite
to
God
in
Christ
.
Thinges
worldlie
come
not
in
this
compt
,
before
wee
were
,
wee
had
them
not
,
and
in
the
Heauen
wee
shall
not
haue
them
:
Their
vanitie
,
&
not
use
,
are
as
a
not
beeing
to
vs
.
Where
God
filleth
the
heart
,
there
is
no
roome
to
desire
,
or
receiue
them
on
so
miserable
conditions
.
Let
them
fall
to
these
who
are
like
to
them
;
dust
and
dust
doe
well
agree
,
when
we
shall
enjoy
God
for
euer
.
54.
The
loue
of
good
and
hatred
of
euill
.
SOme
things
there
be
which
I
cannot
loue
,
and
some
thinges
which
I
cannot
hate
:
I
cannot
loue
Sathan
,
for
he
is
Gods
enemie
:
Nor
Hell
,
for
it
is
his
House
:
Nor
Sinne
,
for
it
is
his
worke
:
And
the
more
neere
that
Sinne
is
to
mee
,
the
more
I
hate
it
:
In
the
godlie
more
than
in
the
wicked
:
And
in
my selfe
more
than
in
any
.
These
againe
I
cannot
hate
;
God
,
because
he
is
Goodnes
it selfe
:
Nor
the
Heauen
,
because
it
is
his
dwelling
and
reward
:
Nor
his
Grace
,
because
it
is
his
Image
,
both
the
causes
of
that
loue
,
and
the
work
of
it
is
from
himselfe
:
I
loue
them
,
because
I
loue
him
,
and
it
is
his
will
and
worke
in
mee
,
to
loue
them
.
I
thanke
God
,
I
cannot
hate
them
,
who
haue
true
Grace
:
I
mislike
their
faults
and
shall
disgest
their
injuries
,
but
my
Soule
cannot
hate
them
,
who
loue
God
,
and
are
beloued
of
him
:
His
Image
and
Grace
,
where
euer
I
see
it
(
though
in
my
professed
enemie
)
commandeth
my
dearest
affection
;
all
their
injuries
cannot
so
grieue
mee
,
as
the
conscience
of
my
sincere
loue
to
them
comforteth
mee
:
By
this
I
know
,
that
I
am
translated
from
death
to
life
,
because
I
loue
the
Brethren
.
1.
Iohn
.
3.
14.
But
there
can
bee
none
assurance
of
his
Loue
and
Grace
,
where
the
Sainctes
are
hated
.
His
loue
is
shed
abroad
in
our
heart
,
not
to
remaine
there
,
but
to
run
out
to
embrace
them
whom
hee
loueth
,
neither
am
I
beloued
of
him
,
nor
haue
parte
of
that
in
shed
loue
,
if
I
hate
them
:
who
so
are
beloued
of
him
,
&
are
inclosed
in
his
heart
,
&
agree
in
Iesus
Christ
,
as
they
are
such
,
cannot
hate
one
another
.
This
is
our
victorie
,
ouer
their
corruption
&
our
own
,
that
notwithstanding
of
their
injuries
,
we
loue
them
deerelie
.
God
loued
and
choosed
vs
,
when
he
saw
vs
his
enemies
in
the
masse
of
lost
mankynde
:
And
now
loueth
vs
,
when
wee
offend
him
daylie
:
How
then
can
the
heart
,
sensible
of
this
loue
,
hate
anie
that
is
so
loued
of
God
:
If
wee
doe
so
,
wee
hate
Gods
Image
,
and
loue
in
the
Sainctes
,
in
our selfe
,
and
in
God
&
may
justly
doubt
,
if
we
be
the
Lords
beloued
.
55.
The
best
Lotte
hath
some
want
.
EVerie
mans
Lot
is
mixed
with
some
want
:
And
GOD
hath
so
wiselie
temperated
all
estates
,
that
no
man
hath
all
blessings
,
and
no
man
lacketh
all
crosses
:
If
we
haue
some
blessings
,
we
lacke
other
:
Yea
,
our
miscontentment
can
make
wants
,
where
none
is
,
and
augmenteth
these
which
possiblie
are
:
Wee
take
on
vs
a
creating
power
,
and
that
in
euill
:
How
oft
doe
wee
compleane
of
that
Lotte
,
which
is
good
in
it selfe
,
and
better
than
wee
are
,
either
worthie
to
receiue
,
or
wise
to
use
aright
.
Many
haue
so
large
a
Lotte
,
that
if
it
were
diuided
in
an
hundreth
partes
,
it
would
content
some
hundreth
persons
,
and
euerie
one
of
them
possiblie
,
is
more
worthie
,
and
would
bee
more
thankfull
,
than
he
who
hath
it
all
alone
,
with
miscontentment
.
The
smallest
Lot
with
God
(
if
there
can
be
any
small
with
him
)
is
a
large
Lotte
:
And
the
greatest
Lot
without
him
(
if
there
can
bee
any
great
without
him
)
is
extreame
lacke
.
Hee
lacketh
nothing
,
who
hath
God
for
his
portion
,
and
he
hath
nothing
,
who
lacketh
him
:
God
carueth
not
sparingly
to
that
Soule
,
to
whom
hee
giueth
himselfe
,
and
in
that
case
,
it
lacketh
nothing
,
but
to
know
that
Lotte
,
and
enjoye
it
.
God
hath
indeede
wisely
tempered
our
Lottes
,
but
the
error
of
our
desires
,
and
miscontentment
is
our
owne
,
and
yet
hee
bringeth
good
out
of
that
error
.
His
care
is
to
keepe
vs
euer
loose
from
the
earth
:
If
wee
found
all
our
desires
contented
heere
,
wee
would
forget
to
seeke
a
better
Lotte
in
heauen
.
Let
euery
lacke
chase
vs
,
to
seeke
a
supplie
:
It
is
a
daylie
and
hourely
earand
to
God
by
prayer
:
Wee
cannot
finde
it
in
this
life
,
let
vs
seeke
it
where
it
is
:
Our
Lot
on
earth
satisfieth
vs
not
,
but
our
Lot
in
heauen
,
shall
fill
vs
with
contentment
:
It
is
perfect
in
it selfe
,
and
craueth
that
wee
bee
perfect
for
it
.
If
in
the
midst
of
so
manie
lackes
,
wee
seeke
perfection
in
the
earth
,
wee
proue
the
lacke
of
wit
,
more
than
of
a
sufficient
Lot
,
all
lackes
tell
vs
,
and
command
vs
to
seek
supply
in
God
,
who
onely
is
All-sufficient
.
56.
Danger
of
corruption
daylie
.
THere
is
none
houre
,
wherein
we
can
say
that
wee
are
free
of
danger
,
and
yet
not
so
much
of
outward
accidents
,
as
of
inward
surprysing
of
our
Corruption
:
The
more
aduanced
in
Grace
,
the
more
is
that
danger
,
both
in
it selfe
,
and
to
our
feeling
:
Other
see
our
infirmities
,
and
they
are
more
grieuous
to
our selfe
,
than
of
before
.
This
is
a
bitter
Experience
,
that
when
wee
haue
lamented
our
slippes
,
renewed
our
vowes
,
and
chastened
our
selfe
in
an
holy
griefe
for
them
,
they
breake
out
vnder
our
hand
:
Scarcelie
is
our
heart
calmed
from
a
former
griefe
,
when
it
is
conceiuing
either
the
same
,
or
a
greater
infirmitie
.
These
Canaanites
liue
still
in
vs
,
they
are
left
as
a
mater
of
our
Exercise
,
the
whetstone
of
grace
,
and
a
Spurre
of
Prayer
:
Wee
cannot
cast
them
out
,
but
we
should
put
them
vnder
tribute
.
It
is
best
to
hold
our
eye
continually
on
our
corruption
,
that
it
break
not
out
:
or
bee
grieued
for
that
out-breaking
.
Daylie
danger
,
is
a
lesson
of
the
necessitie
of
a
daylie
guarde
:
And
since
that
danger
is
most
from
within
,
our
best
Guarde
must
bee
from
without
:
Nature
in
vs
,
that
worketh
our
woe
,
cannot
prouid
our
safetie
:
God
by
his
Spirit
is
our
best
Guarde
:
When
he
keepeth
our
heartes
in
his
hand
,
then
wee
are
secured
from
all
dangers
.
It
is
not
good
to
sleepe
securely
,
when
a
Serpent
is
in
the
house
,
or
to
be
carelesse
,
when
a
mad
dog
is
tyed
with
a
loose
roppe
:
Such
carelesnesse
is
an
infalible
precedent
of
some
grosse
fall
:
Dauid
at
rest
in
his
owne
place
,
fell
worse
,
than
when
hee
was
chased
as
a
Patridge
in
the
Wildernesse
.
If
we
cannot
escape
Sathans
supprysings
,
we
should
turne
them
against
himselfe
:
God
maketh
these
out-breakings
in
his
Saintes
,
as
a
staffe
to
breake
the
heade
of
Sathan
in
their
corruption
.
They
are
as
the
borrowing
of
a
Baire
,
hee
houndeth
out
our
corruption
,
to
foyle
vs
,
but
God
sendeth
it
home
,
as
a
carcase
to
him
againe
.
Beside
the
former
exercises
,
it
entertaineth
Humilitie
,
and
the
sense
of
Gods
mercie
,
who
beareth
with
our
faults
.
Pride
as
a
Page
,
attendeth
excellent
Spirit
:
But
the
slippes
and
buffets
of
our
corruption
,
layeth
these
feathers
.
Pride
goeth
before
a
fall
,
and
an
hautie
heart
before
destruction
.
57.
Gods
best
Gifts
.
THere
is
no
man
,
who
receiueth
not
of
Gods
Liberalitie
,
but
not
all
of
that
same
kinde
,
and
that
measure
.
Some
as
Keturahs
sonnes
,
get
common
gifts
,
and
goe
away
from
him
:
Other
as
his
Isaac
,
get
the
Inheritance
,
and
abide
with
him
:
Some
haue
the
giftes
of
body
and
minde
,
and
Fortune
(
as
they
call
them
)
gifts
in
themselues
,
but
no
sure
pledge
of
his
sauing
loue
:
But
to
the
godly
,
with
his
gifts
he
giueth
himselfe
,
a
spirituall
beeing
by
Renouation
,
a
spirituall
life
by
his
Sonne
,
a
spirituall
mouing
by
his
Spirit
.
Our
disposition
will
tell
vs
his
affection
:
If
wee
take
his
gifts
,
runne
away
with
them
,
and
use
them
without
and
against
him
,
then
wee
haue
gotten
his
gift
,
but
not
himselfe
:
But
if
they
lead
vs
to
him
,
and
make
vs
seeke
him
aboue
them
all
,
then
wee
haue
himselfe
with
his
gifts
.
These
are
best
giftes
,
which
are
most
excellent
in
their
kinde
:
Greatest
in
measure
,
and
most
profitable
for
use
:
What
is
better
,
than
GOD
Himselfe
?
And
amongst
his
gifts
,
none
is
better
,
than
sauing
Graces
.
They
bring
with
them
the
Image
and
warming
power
of
a
speciall
loue
,
and
stamppe
the
heart
of
the
receiuer
,
with
a
re-louing
of
him
.
For
measure
,
they
are
sufficient
to
our
greatest
necessitie
of
Saluation
.
For
use
,
they
leade
vs
through
the
Valley
of
this
life
;
through
the
foorde
of
Death
:
And
exalt
vs
aboue
all
use
,
euen
to
the
fruition
of
God
:
And
so
in
this
life
are
the
immediate
matter
of
our
contentment
.
Common
gifts
come
out
naked
,
but
sauing
Graces
are
guarded
?
that
same
choosing
loue
of
God
,
where
from
they
flow
,
sendeth
out
a
secrete
vertue
with
them
,
to
pull
that
heart
to
God
,
that
receiueth
them
.
Though
they
come
out
from
him
,
yet
they
are
not
separate
from
him
,
neither
suffer
they
vs
to
stand
abacke
from
him
:
That
his
loue
in
Christ
,
that
giueth
them
,
quickneth
vs
with
the
sense
of
it selfe
,
that
as
by
him
wee
liue
,
so
wee
cannot
liue
,
but
in
him
.
This
is
a
sweet
intercourse
botweene
God
&
vs
,
in
his
sauing
blessings
in
Christ
,
I
count
more
of
his
smallest
grace
with
himselfe
,
than
of
all
the
world
without
him
.
58.
Discerning
of
Flesh
and
Spirit
.
HOw
profitable
were
it
for
vs
,
to
discerne
betweene
the
flesh
and
Spirite
.
But
this
discerning
hath
a
great
difficultie
;
and
that
because
both
parties
are
within
vs
:
And
both
of
them
in
euery
parte
and
power
of
vs
:
Their
likenes
also
one
to
another
,
and
the
readinesse
of
our
mistaking
,
and
most
of
all
,
because
wee
incline
more
to
the
flesh
,
which
is
natiue
to
vs
,
than
to
Grace
,
which
is
a
stranger
.
Flesh
is
first
in
vs
by
Nature
,
and
soonest
at
worke
:
And
so
forestalling
our
mindes
,
purchaseth
our
allowence
to
it selfe
.
Confusion
of
our
minde
maketh
them
as
Rebekahs
twinnes
,
wee
finde
them
stirring
within
vs
,
but
cannot
discerne
them
:
Passions
and
Selfe-loue
make
vs
judge
wrong
,
wee
take
that
for
Spirit
which
is
Flesh
,
and
cherish
it
:
And
that
for
Flesh
,
which
is
Spirit
,
and
neglect
it
:
That
coueting
one
against
another
,
is
sensible
,
but
we
know
them
not
particularlie
:
And
more
easilie
can
we
discerne
them
in
another
,
than
in
our selfe
:
The
worke
is
then
manifest
,
and
wee
are
not
prejudged
by
our
selfe-loue
.
It
is
a
great
part
of
the
worke
of
conscience
,
to
marke
this
difference
:
The
Apostle
excelleth
in
this
,
who
said
,
I
finde
another
Law
in
my
members
.
The
best
way
to
try
them
,
is
not
to
leaue
them
to
the
event
,
but
to
bring
them
to
the
rule
.
The
true
knowledge
of
Gods
Law
will
tell
vs
,
That
is
Spirit
,
which
agreeth
with
it
,
and
that
is
Flesh
,
which
agreeth
not
with
it
:
At
diuerse
times
wee
haue
contrarie
thoughts
of
one
thing
,
the
one
must
bee
flesh
,
and
the
other
Spirit
,
what
sauoureth
of
pride
and
vanitie
,
is
flesh
:
What
sauoureth
of
Humilitie
and
feare
,
is
Spirit
.
As
the
descerning
of
them
argueth
a
great
degree
of
Grace
,
so
to
doe
according
to
that
discerning
,
proueth
a
greater
degree
of
it
:
When
the
motions
of
the
flesh
are
broken
as
a
Cockatrice
egges
before
they
bee
hatched
,
and
the
motions
of
that
Spirit
are
intertained
:
Both
these
workes
are
noysome
to
the
flesh
,
but
they
are
more
profitable
in
that
they
grieue
it
.
He
hath
a
painefull
task
,
who
pondereth
all
his
thoughtes
in
the
ballance
of
the
Sanctuarie
,
but
the
fruite
of
that
labour
in
puritie
,
and
holinesse
is
greater
than
all
the
paines
.
Iustice
is
painted
with
a
ballance
in
her
hand
,
and
the
practice
of
a
good
Conscience
in
this
discerning
,
is
a
continuall
pondering
.
Where
this
discerning
is
exact
&
particular
,
it
is
a
singular
preseruatiue
,
to
keepe
vs
from
yeelding
to
temptation
,
&
a
spurre
to
Repentance
,
when
we
are
fallen
:
He
who
is
so
exercised
,
shall
either
not
fall
in
sinne
,
or
come
soone
out
of
it
.
59.
Gods
mercifull
presence
.
GODS
Presence
in
mercie
,
is
aboue
all
things
in
this
life
,
to
bee
sought
and
keeped
.
But
euery
one
knoweth
not
what
it
is
,
or
how
to
keepe
it
:
As
Creator
,
hee
is
with
euery
one
,
sustaining
,
maintaining
,
and
directing
them
in
their
wayes
.
The
greatest
A
thiest
cannot
shift
himselfe
of
that
sort
of
presence
.
But
wee
seeke
his
presence
as
Redeemer
in
Christ
.
In
this
hee
seeth
vs
,
and
maketh
vs
see
him
:
Hee
sheddeth
abroad
his
loue
in
our
heart
,
and
maketh
vs
to
loue
him
,
and
by
his
working
in
loue
,
maketh
vs
both
sensible
and
conscious
of
him
,
and
carefull
to
walk
worthie
of
that
his
presence
:
His
countenan e
both
humbleth
vs
in
our
peace
,
and
comforteth
vs
in
aduersitie
:
Our
well
and
woe
are
judged
by
his
smyling
and
frowning
:
If
hee
lift
vp
the
light
of
it
aboue
vs
,
nothing
can
g●ieue
vs
:
If
hee
hide
it
from
vs
,
wee
are
swallowed
vp
.
It
hath
both
a
changing
and
augmenting
power
:
Thereby
aduersitie
is
changed
in
prosperitie
,
and
prosperitie
is
doubled
by
that
Blessing
of
blessings
,
euen
as
the
lacke
of
it
changeth
prosperitie
in
aduersitie
,
and
doubleth
aduersitie
by
that
crosse
of
crosses
.
His
eye
is
more
to
vs
,
than
all
the
world
,
to
see
vs
,
direct
vs
,
witnesse
to
vs
,
in
approuing
or
reprouing
.
In
the
darknesse
of
the
night
,
it
shineth
in
our
Soule
,
in
our
reteardnesse
from
men
,
it
is
powerfull
to
keepe
vs
in
order
,
yea
,
all
mankynde
gathered
in
one
,
are
but
a
solitude
compared
to
his
on-looking
.
This
is
both
a
tryall
of
true
Grace
,
and
our
proficience
in
it
.
I
see
not
how
wee
can
count
our selues
Christians
,
except
in
some
measure
,
wee
know
and
walke
vnder
the
reuerence
of
a
present
God
:
Without
this
,
all
wee
doe
,
is
but
by
guesse
and
custome
.
Heereby
wee
know
whom
we
worship
,
and
are
sensible
of
our
spirituall
estate
,
wee
measure
his
assistance
and
desertion
,
our
strength
and
weaknesse
,
and
by
these
,
our
joy
and
griefe
of
them
all
.
It
is
the
earnest
of
our
Inheritance
,
the
first
Fruites
of
the
Spirit
,
our
acquaintance
with
his
Face
in
this
life
,
and
our
Heauen
on
Earth
.
To
bee
conscious
of
it
,
and
carefull
to
keepe
it
,
assureth
vs
,
that
wee
haue
it
now
,
and
shall
enjoye
it
for
euer
heereafter
.
60.
GOD
and
Sathan
contrare
to
their
ends
and
wayes
.
GOD
and
Sathan
draw
vs
to
contrare
ends
by
contrare
wayes
:
GOD
,
his
end
is
true
happinesse
in
Grace
in
this
life
,
and
glorie
in
Heauen
:
Sathans
end
is
miserie
in
sinne
in
this
life
,
and
damnation
in
Hell
:
The
proceeding
is
as
contrare
:
God
beginneth
his
worke
at
light
in
the
minde
:
Hee
reuealeth
the
goodnesse
of
grace
&
glo●ie
,
&
the
vilenesse
of
our
sinne
and
miserie
:
by
the
mind
enlightned
,
and
his
holy
Spirit
,
he
boweth
the
will
sweetelie
to
encline
to
the
knowne
Good
,
and
decline
the
knowne
euill
:
By
these
,
hee
moueth
the
affections
to
seeke
the
desired
Good
,
and
flee
the
refused
euill
.
But
Sathan
taketh
a
contrare
course
;
hee
first
moueth
the
Humours
,
by
them
,
the
Affections
,
and
by
these
,
the
Will
,
and
by
it
,
hee
carrieth
the
Minde
headlong
:
As
his
on-sets
are
on
our
weaker
partes
,
so
are
they
preposterous
:
GOD
leadeth
vs
vp
ward
,
and
fordward
,
as
he
made
vs
:
Sathan
draweth
vs
backward
,
and
downward
,
blindeth
the
minde
,
that
hee
may
surpryse
it
by
our
corruption
.
The
forme
of
these
proceedings
tell
vs
both
the
Nature
of
the
Authors
,
and
their
ends
:
When
the
Minde
is
solidlie
enlightned
,
and
moueth
the
other
powers
,
that
is
an
orderlie
proceeding
:
But
where
Humours
lead
the
ringe
,
&
the
Minde
is
both
last
moued
,
and
violentlie
carried
,
there
can
bee
no
good
.
If
there
were
that
much
light
in
it
,
as
to
discerne
their
proceeding
,
wee
might
eschew
the
many
temptations
,
which
surprysse
vs
,
and
obtaine
many
blessings
,
which
wee
neglect
.
Humorous
courses
are
both
violent
and
dangerous
;
they
beginne
with
violence
,
and
end
in
darknesse
,
the
more
stirring
of
humour
the
lesse
life
of
Grace
:
But
the
worke
that
beginneth
,
and
goeth
on
with●light
,
endeth
in
life
and
happinesse
.
In
all
our
businesse
,
wee
are
guided
by
one
of
these
two
.
It
is
good
to
dispose
of
our
affaires
,
with
due
consideration
,
that
wee
may
know
who
is
our
Guide
,
what
is
the
Nature
of
our
proceeding
,
and
what
shall
bee
our
end
.
Hee
beateth
the
aire
,
and
thresheth
the
water
,
who
walketh
without
these
considerations
,
as
he
soweth
the
winde
,
hee
shall
reape
the
whi●le
winde
.
Many
abhorre
Sathan
in
word
,
who
render
themselues
to
his
guiding
:
And
many
honour
GOD
in
word
,
who
pull
their
shoulders
from
his
obedience
.
61.
Tryall
of
Trueth
.
OUr
speach
in
praise
,
and
dispraise
,
arise
of
Estimation
,
and
Estimation
commeth
of
Discerning
,
and
Discerning
of
Knowledge
▪
A
cleare
particular
and
distinct
Knowledge
,
maketh
good
discerning
,
due
Estimation
,
and
a
true
Speach
:
But
Ignorance
maketh
bad
discerning
,
wrong
estimation
,
and
a
false
testimonie
,
wee
cannot
pry
in
the
heart
of
man
immediatelie
,
but
the
worldes
affection
is
seene
in
their
praise
,
or
dispraise
:
For
the
most
part
,
gold
is
called
drosse
,
&
drosse
gold
,
good
is
called
euil
,
and
euill
good
,
vertue
is
called
vyce
,
&
vyce
vertue
.
And
euery
man
perswaded
of
his
owne
wisedome
,
is
both
peremptorie
to
pronounce
of
things
themselues
as
hee
conceiueth
them
,
and
credulous
to
beleeue
other
reports
of
them
.
There
is
no
just
testimonie
,
but
from
a
sound
Minde
enlightned
of
God
,
and
that
as
it
is
such
;
a
moate
may
trouble
the
eye
that
is
otherwayes
inlightned
,
so
will
passion
or
prejudice
an
vnderstanding
Minde
.
I
pittie
posterior
Ages
,
who
haue
no
further
of
former
times
,
than
historicall
report
,
which
carrie
as
much
of
the
affection
and
disposition
of
the
writer
,
as
veritie
of
the
matter
:
Except
the
sacred
Historie
,
there
is
none
that
hath
infalible
trueth
;
it
is
a
vexation
to
finde
out
the
Trueth
in
the
multitude
of
diuerse
,
yea
,
contrare
reports
.
A
blind
man
eateth
many
flies
,
and
a
credulous
mind
manie
vntruths
.
I
reuerence
euery
man
as
God
hath
gifted
him
,
but
I
keepe
obsequious
credulitie
to
God
alone
in
his
word
:
I
find
nothing
therein
,
but
Truth
:
as
for
other
reports
,
I
haue
often
found
by
diligent
search
,
that
to
be
drosse
which
was
called
gold
,
and
that
to
be
gold
which
was
rejected
.
62.
Politicks
secrecie
is
open
.
WOrldlie
Politicks
affect
nothing
more
in
their
businesse
than
secrecie
,
but
they
are
not
so
close
as
they
beleeue
:
They
are
as
the
fish
which
thrusting
the
head
vnder
a
stone
,
thinketh
all
is
hid
,
but
the
Fisher
pulleth
it
out
of
that
supposed
secret
:
They
laugh
all
the
world
to
scorne
,
and
seeth
not
that
they
are
seene
by
these
whome
they
would
blinde
:
Conuoy
as
they
will
,
yet
they
are
perceiued
,
and
more
justly
mocked
,
both
for
their
crooked
doings
and
conceate
of
secrecie
.
They
delight
to
deceiue
man
,
but
indeede
they
deceiue
themselues
:
As
they
glose
man
,
they
cast
a
vaile
betweene
God
and
them
,
thinking
that
hee
seeth
them
not
,
because
they
winke
.
and
will
not
see
him
.
But
all
that
is
seene
of
him
,
and
shall
bee
manifested
to
him
all
at
the
last
day
:
Since
men
enlightned
of
God
,
doe
now
see
through
these
vailes
,
shall
not
his
face
at
the
last
day
,
more
clearely
discouer
their
supposed
secrecie
and
wickednesse
lurking
vnder
it
.
If
they
worke
directlie
their
mids
,
tell
both
their
grounds
and
end
:
If
indirectlie
(
as
now
many
doe
,
affecting
Gods
prerogatiue
to
worke
by
contrars
)
yet
are
they
seene
:
They
who
can
inferre
a
like
of
like
,
can
also
inferre
a
contrare
of
a
contrare
.
The
truelie
wise
in
God
seeth
him
throughlie
,
smyleth
at
his
opinion
of
secrecie
,
and
sorroweth
for
his
crooked
policie
:
Hee
out-seeth
him
in
a
better
sight
,
and
foreseeth
his
disapointment
and
repentance
:
Hee
could
as
well
minde
and
counter-minde
him
,
if
hee
pleased
,
but
hee
will
not
.
It
is
not
lacke
of
witte
,
but
of
will
,
and
of
corruption
of
witte
,
that
stayeth
him
from
playing
the
politicke
:
Hee
knoweth
God
hath
giuen
him
witte
for
a
better
end
to
honour
God
,
doe
good
to
his
neighbour
,
and
saue
himselfe
,
but
not
to
abuse
it
in
weauing
the
spider
webbe
,
or
hatching
the
Cockatrice
egges
.
Isa.
59.
The
troubler
of
mankinde
furnisheth
Politicks
with
a
quicke
Witte
,
and
hard
heart
,
and
harder
face
,
the
first
for
plotting
euill
against
Conscience
:
The
second
for
affecting
it
against
God
:
The
third
for
effecting
it
with
man
.
The
first
is
both
a
corrupted
and
corrupting
mind
,
the
next
,
a
senslesse
heart
,
the
third
,
a
shamelesse
face
:
Such
Furniture
is
neither
to
bee
enuyed
nor
coueted
.
It
is
a
witlesse
Witte
,
that
is
wittie
to
warppe
a
mischiefe
to
it selfe
.
Achitophe●s
policie
,
put
his
house
in
order
,
and
himselfe
out
of
order
:
Hee
gained
by
it
nothing
,
but
a
roppe
to
his
necke
,
and
confusion
to
himselfe
,
and
his
estate
.
This
is
true
Wisedome
,
to
feare
God
▪
and
to
depart
from
sinne
,
is
good
vnderstanding
.
63.
The
life
of
the
Soule
.
THe
Soule
is
the
life
of
the
bodie
,
but
it selfe
must
liue
by
some
other
life
,
and
that
not
from
within
,
but
from
without
:
Euery
one
seeketh
not
that
same
thing
for
the
life
of
it
.
It
is
a
second
life
in
time
,
but
should
bee
better
than
the
first
,
because
it
is
the
life
of
the
first
,
euen
of
the
Soule
it selfe
;
and
should
as
farre
excell
the
Soule
,
as
the
Soule
doeth
the
body
:
But
the
multitude
chooseth
a
worse
and
a
baser
life
to
their
Soule
:
Some
liue
by
their
riches
,
some
by
their
fame
,
others
by
their
pleasures
,
and
others
by
their
conceates
.
This
is
not
an
exalting
,
but
a
debasing
of
their
Soule
,
not
a
quickening
,
but
a
killing
of
it
.
It
is
Gods
worke
to
quicken
our
earthlie
lumppe
by
an
heauenlie
substance
,
but
to
destroy
that
Soule
by
a
lumppe
of
earth
and
vanitie
,
is
Sathans
destroying
worke
.
It
were
extreame
senslesnesse
to
liue
a
day
or
an
houre
,
and
not
know
if
our
Soule
were
in
vs
;
and
yet
many
put
off
long
time
,
and
neuer
try
if
they
haue
this
spirituall
life
.
They
lacke
it
who
know
it
not
,
a
speciall
worke
of
it
,
is
to
reueale
it selfe
to
them
who
haue
it
:
It
is
a
vigorous
life
,
all
in
action
and
cannot
lurke
:
Holie
Motions
Operations
,
and
assiduous
Care
to
keepe
it
,
are
euidencies
that
wee
haue
it
.
I
will
seeke
nothing
for
the
life
of
my
Soule
,
but
that
which
is
infinitelie
better
than
it
,
and
that
is
God
himselfe
:
When
hee
dwelleth
in
the
Soule
,
hee
maketh
both
Soule
&
body
liue
in
him
,
and
exciteth
them
to
an
higher
degree
than
they
had
before
.
There
is
no
food
so
sweete
to
the
mouth
,
as
the
sense
of
Gods
loue
to
the
heart
;
when
it
is
warmed
by
that
heauenly
sweetnesse
,
then
the
body
is
refreshed
by
a
wondefull
presence
.
The
life
that
is
of
God
,
and
is
himselfe
,
liuing
in
mee
,
both
giueth
mee
life
,
and
telleth
mee
what
that
life
is
,
and
by
the
sense
and
conscience
of
it selfe
,
redoubleth
that
life
in
the
aboundance
of
peace
and
joye
.
Hencefoorth
I
liue
not
,
but
Christ
liueth
in
mee
,
and
the
life
that
I
liue
,
I
liue
by
the
Faith
of
the
Sonne
of
God
,
who
hath
loued
mee
,
and
giuen
himselfe
for
me
:
yea
,
hath
giuen
himselfe
to
mee
,
and
taken
mee
to
himselfe
.
Galat.
2.
20.
64.
Sense
of
weaknesse
.
IT
is
absolutely
necessar
to
bee
keeped
vnder
the
sense
of
our
weaknesse
,
but
all
meanes
for
it
are
not
alike
:
Some
learne
it
by
falling
in
great
temptations
,
as
Dauid
in
his
sin
,
other
find
it
in
smaller
and
trifling
ouersights
,
as
rashnesse
in
words
,
or
out-breaking
in
passions
:
Both
grieuous
falls
and
small
ouer-sights
discouereth
our
weakenesse
,
but
this
last
hath
neither
such
guiltines
before
God
,
nor
such
slander
before
man
,
nor
such
a
wound
to
our
conscience
as
the
first
.
It
is
a
great
mercie
of
God
,
to
bee
schooled
by
lesser
infirmities
;
and
it
is
the
blessing
of
that
mercie
to
make
use
of
it
:
This
is
a
point
of
heauenly
wisedome
to
bee
made
as
conscious
of
our
weakenesse
,
by
small
slippes
as
by
grieuous
sinnes
;
if
it
worke
in
vs
a
distrust
of
our selues
,
a
constant
adherence
to
God
,
wee
are
brought
to
a
guarde
for
our
weaknesse
.
It
is
extreame
weakenesse
,
or
rather
death
,
to
bee
ignorant
of
our
weaknes
,
And
it
is
both
strength
restored
,
&
increased
to
feele
it
.
Death
feeleth
no
disease
,
but
life
&
the
integritie
of
it
maketh
vs
sensible
of
any
thing
that
hurteth
vs
.
The
tryall
of
it
,
is
to
enterpryse
nothing
,
without
earnest
incalling
of
God
for
wisedome
and
direction
:
Neuer
to
proceede
in
any
thing
,
without
imploring
his
assistance
and
blessing
,
and
that
not
in
greater
businesse
onely
,
but
in
our
smallest
adoes
:
The
watch-man
of
Israel
will
then
preserue
our
going
out
,
and
comming
in
.
When
we
absolutelie
relye
on
him
in
euery
thing
.
Hee
is
most
secure
and
safe
from
his
weaknes
,
who
by
many
proofes
is
made
conscious
of
it
,
and
by
that
conscience
doeth
euer
depend
on
GOD
;
he
shall
ouercome
great
difficulties
to
his
owne
,
&
others
,
admiration
.
But
he
who
presumeth
in
his
owne
strength
,
is
ouerthrowne
of
smaller
businesse
:
Humilitie
in
the
one
,
grippeth
God
,
to
be
led
of
him
:
But
Presumption
in
the
other
,
is
Sathans
snare
to
entrappe
him
,
Humilitie
,
is
both
a
degree
of
Gods
present
assistance
,
and
a
presage
of
his
accomplishing
presence
:
But
Presumption
in
the
other
,
is
both
a
just
desertion
of
God
,
and
a
surrendring
of
the
presumptuous
man
,
to
fearefull
inconuenients
.
Conscience
of
weaknesse
findeth
want
within
,
and
seeketh
supplie
in
God
:
But
Conceate
of
strength
holdeth
them
within
:
The
first
is
blessed
with
helpe
of
God
,
the
other
is
convinced
by
grieuous
losses
.
65.
The
Scriptures
vnspeakable
profite
.
IT
is
impossible
to
liue
either
Christianlie
or
comfortablie
,
without
the
daylie
vse
of
Scripture
:
It
is
absolutelie
necessar
for
our
direction
in
all
our
wayes
,
before
wee
beginne
them
,
and
for
the
tryall
of
our
wayes
,
when
we
haue
done
:
For
the
warrand
of
our
approbation
of
them
,
for
resolu●ng
of
our
doubts
,
and
comforting
vs
in
our
griefes
:
Without
it
our
conscience
is
a
blinde
guide
,
and
leadeth
vs
in
mist
of
ignorance
,
error
,
and
confusion
.
Therein
wee
heare
God
speaking
to
vs
,
declaring
his
will
to
vs
concerning
our
Saluation
,
and
the
way
of
our
obedience
,
to
meete
him
in
that
his
good
will
.
What
Booke
can
wee
read
with
such
profite
and
comfort
:
For
matter
,
it
is
Wisedome
:
For
authoritie
,
it
is
diuine
and
absolute
:
For
Majestie
,
GOD
himselfe
vnder
common
wordes
and
Letters
expressing
an
vnspeakable
power
,
to
stamp
our
heart
:
And
where
shall
wee
find
our
mindes
so
enlightned
,
our
heartes
so
deepelie
affected
,
our
Conscience
so
moued
,
both
for
casting
vs
downe
,
and
raising
vs
vp
:
I
cannot
finde
in
all
the
Bookes
of
the
worlde
,
such
an
one
speak
to
me
,
as
in
Scripture
,
with
so
absolute
a
conquesh
of
all
the
powers
of
my
soule
.
Contemners
of
Scriptures
want
food
for
their
soule
,
a
light
for
their
life
,
and
the
sword
of
their
spirituall
warre-fare
:
But
the
louers
of
Scripture
,
haue
all
that
Furniture
:
Therein
wee
heare
the
voyce
of
our
Beloued
,
wee
smell
the
sauour
of
his
Oyntments
;
and
haue
daylie
accesse
vnto
the
Arke
of
propitiation
:
If
in
our
knowledge
wee
desire
Diuinitie
,
Excellencie
,
Antiquitie
and
Efficacie
;
wee
cannot
finde
it
,
but
in
Gods
Worde
alone
.
It
is
the
extract
of
heauenly
Wisedome
,
which
Christ
the
eternall
Word
of
God
brought
out
of
the
bosome
of
his
Father
.
Oft-times
on
this
Meditation
,
I
doe
both
pittie
the
Pagans
,
who
haue
not
this
sacred
Booke
,
and
were
without
warrand
of
their
doing
or
comfort
in
their
trouble
:
And
I
wonder
at
many
Ch●istians
,
whom
God
hath
blessed
with
this
Booke
,
but
they
know
not
their
bl●ssing
hereein
;
they
find
more
delight
in
other
books
than
in
this
:
And
some
affect
such
Treatises
,
as
may
be
instruments
of
their
vncleannesse
or
ambition
,
and
trifling
complementing
:
Filthie
and
obscene
Pamphlets
are
bought
and
reade
more
greedilie
,
than
this
sacred
Wryte
.
But
this
is
a
discouerie
of
mens
profane
disposition
.
It
is
a
token
of
profannesse
,
to
loath
Scripture
;
but
a
note
of
true
Grace
to
delight
into
it
:
And
of
a
growing
grace
,
to
grow
in
that
delight
.
The
happie
man
that
walketh
not
in
the
way
of
the
wicked
,
nor
standeth
in
the
way
of
sinners
,
nor
sitteth
in
the
seate
of
the
scornefull
,
commeth
to
all
this
blessednesse
,
because
his
delight
is
in
the
Law
of
God
,
and
hee
meditateth
therein
night
and
day
,
Let
good
Christians
choose
our
these
Pearles
,
while
the
Swine
eat
vp
their
husks
.
It
seasoneth
the
heart
with
an
heauenly
taste
,
and
inducth
it
with
diuine
p●operties
.
If
the
Iewes
did
recei●e
an
odde
temper
of
body
and
Spirite
,
because
of
Manna
,
shall
wee
not
haue
a
greater
excellencie
by
this
heauenlie
Manna
,
and
Iesus
Christ
in
it
,
If
wee
would
be
sure
of
the
life
of
God
in
vs
,
let
vs
continually
drink
in
these
heauenly
Oracles
.
The
daylie
seasoning
of
our
Soules
by
holy
Scripture
,
keepeth
in
vs
the
vigour
of
that
life
,
and
fostereth
our
Soule
constantlie
in
a
spirituall
taste
.
66.
The
fearfull
calamitie
of
Warres
.
AS
the
Earth-quake
to
Earth
,
so
is
Warre
to
Mankinde
,
a
fearefull
commotion
:
The
calamities
of
it
destroyeth
Ciuilitie
,
Libertie
,
Lawes
,
Religigion
,
and
Humanitie
it selfe
.
It
is
a
grieuous
thing
to
see
man
made
for
the
good
of
man
,
so
earnestly
to
destroy
his
neighbour
,
and
that
with
the
hazard
of
himselfe
:
For
the
desire
of
the
life
and
blood
of
his
Brother
,
to
be
prodigal
of
his
own
:
And
for
the
opinion
of
most
manfull
men
,
to
turne
beastes
,
voyd
of
humanitie
,
in
destroying
their
owne
kynde
,
and
deuils
in
defacing
the
Image
of
God
:
God
commanded
man
to
increase
and
multiplie
,
but
they
turne
it
in
diminishing
of
mankynde
,
and
make
a
craft
of
it
▪
to
destroy
one
another
.
I
cannot
thinke
,
but
mankinde
mourne
more
to
finde
such
rent
in
her
bowels
,
than
the
persons
so
disposed
.
It
is
one
worke
,
but
hath
diuerse
respects
in
it
:
Some
thereby
ambitiously
seeketh
preferment
,
some
avaritiouslie
hunt
for
gaine
:
Others
cruelly
seeke
the
sythment
of
a
reuengfull
heart
,
and
others
in
that
loosing
of
all
order
seeke
a
licence
to
all
wickednesse
.
But
God
both
intendeth
and
worketh
his
good
ends
into
it
.
It
is
his
Chirurgrie
to
draw
some
superfluous
blood
of
mankynde
:
And
his
discipline
to
such
as
are
dissolute
:
Doubtlesse
God
hath
some
as
Cornelius
,
warriours
fearing
God
,
but
it
is
as
sure
that
many
are
voyde
of
the
feare
God
:
they
initiate
themselues
for
warres
in
the
Aile
house
and
Bordell
:
And
so
soone
as
as
they
are
girded
with
the
Souldiers
girdle
,
they
loose
themselues
to
all
profannesse
:
God
disciplineth
them
with
the
Muscat
,
Canon
,
and
Sword
,
in
the
fielde
,
who
would
neither
abide
the
admonition
,
nor
censure
of
Pastors
at
home
:
It
is
his
ehastening
of
his
Church
,
she
abuseth
her
peace
in
warring
against
him
by
sin
,
therfore
he
maketh
man
to
war
against
her
,
to
bring
her
to
repentance
.
No
warres
are
so
cruell
as
these
for
Religion
:
In
ciuill
jarres
it
is
but
as
one
Deuill
smiting
another
,
the
strokes
will
bee
soft
:
But
heere
Sathan
is
smiting
the
Light
and
the
bearers
of
it
;
and
that
with
certaine
victorie
to
Gods
enemies
,
so
long
as
Gods
quarell
remaineth
against
his
Church
:
It
is
a
parte
of
his
processe
against
her
,
and
his
enemies
are
a
scourge
in
his
hand
,
therefore
,
they
must
preuaile
,
till
his
Church
be
sufficiently
humbled
.
Heere
the
case
of
the
victor
,
is
worse
than
of
these
who
are
ouercome
;
for
the
one
are
corrected
in
a
wrath
mixed
with
mercie
,
but
the
other
is
imployed
in
that
seruice
,
in
a
simple
wrath
:
And
while
they
are
Gods
instruments
to
punish
the
sinnes
of
his
Church
,
they
are
filling
vp
the
cup
of
their
owne
sinnes
,
that
full
vengeance
may
ouertake
them
.
It
is
our
best
not
to
fight
against
God
in
our
peace
;
and
if
hee
bring
warre
on
vs
,
not
to
rest
,
till
wee
bee
at
peace
with
him
:
The
rage
of
Warre
is
bounded
,
if
wee
bee
one
with
him
,
hee
will
either
giue
vs
our
Soule
for
a
prey
,
or
take
vs
to
a
better
life
.
All
deaths
are
sanctified
to
the
Elect
,
and
to
die
for
Religion
is
a
most
glorious
death
.
Souldiers
call
it
the
bedde
of
honour
to
die
in
the
battell
(
though
many
of
them
bee
dead
in
sinne
)
but
to
die
in
the
Lord
,
is
the
bedde
of
honour
indeede
,
to
lay
downe
our
life
for
his
cause
,
who
gaue
it
;
and
to
turne
the
naturall
debt
of
Death
,
in
so
glorious
a
sacrifice
.
It
is
a
token
of
Gods
honourable
accompt
of
vs
,
to
charge
vs
with
such
a
seruice
;
of
his
presence
with
vs
,
in
so
triumphing
a
Grace
,
and
a
pledge
of
the
greatest
degree
of
Glorie
in
Heauen
.
67.
God
seeth
the
heart
.
THat
GOD
seeth
the
secretes
of
our
heart
,
is
a
point
terrible
to
the
wicked
,
but
joyfull
to
the
godly
:
The
wicked
are
sorie
,
that
their
heart
is
so
open
:
It
is
a
boyling
potte
of
all
mischiefe
,
a
fornace
and
Forge-house
for
euill
:
It
grieueth
them
that
man
should
heare
and
see
their
wordes
and
actions
:
But
what
a
terrour
is
this
?
that
their
Iudge
whom
they
hate
,
seeth
their
thought
.
If
they
could
deny
this
,
they
would
:
But
so
many
of
them
as
are
convinced
and
forced
to
acknowledge
a
God
,
are
shaken
bee
times
with
this
also
,
that
hee
is
All-seeing
▪
Other
proceed
more
summarlie
,
and
atonce
deny
a
God-heade
in
their
heart
,
and
so
destroy
this
conscience
of
his
All-knowledge
.
But
it
is
in
vaine
,
the
more
they
harden
their
heart
on
this
godlesse
thought
,
the
more
feare
in
them
;
while
they
chock
and
charme
their
conscience
,
that
it
crow
not
against
them
:
It
checketh
them
with
fore-sight
of
fearefull
vengeance
,
and
for
the
present
,
conuinceth
them
of
the
conscience
of
a
God-head
,
the
more
they
preasse
to
suppresse
it
.
But
the
godly
rejoyce
heerein
,
it
is
to
them
a
rule
to
square
their
thoughtes
,
there
is
no
libertie
of
Thinking
,
Willing
,
Wishing
,
Affecting
,
in
the
heart
:
where
that
candle
shineth
,
all
are
framed
as
worthie
of
him
,
and
his
sight
whom
they
see
,
seeing
their
heart
.
This
worke
is
all
secrete
,
and
knowne
of
them
alone
in
whom
it
is
:
The
stranger
shall
not
meddle
with
the
joye
of
that
Soule
.
It
seeth
GOD
All-eye
,
looking
on
it
,
and
layeth
it selfe
open
both
to
see
him
,
and
to
bee
seene
of
him
:
And
that
not
onely
for
to
bee
directed
,
but
to
bee
allowed
:
The
first
is
the
warrand
,
to
doe
:
The
second
,
is
the
seale
,
that
it
is
well
done
.
It
is
their
comfort
against
man
,
traducing
their
words
and
actions
:
When
man
that
seeth
not
their
heart
,
expoundeth
them
contrare
to
their
heart
,
they
solace
themselues
in
this
appeale
in
the
conscience
of
Gods
both
knowing
,
&
acknowledging
sight
of
their
heart
:
So
also
it
is
our
best
,
while
the
world
either
thinketh
that
God
seeth
not
,
or
would
it
were
so
,
that
wee
euer
delight
to
cast
our
hearts
open
to
God
,
not
because
it
must
bee
so
,
but
because
that
wee
rejoyce
that
it
is
so
:
Wee
count
not
that
terrible
,
which
wee
finde
so
comfortable
.
That
Soule
is
sufficientlie
guarded
,
for
its
innocencie
and
sinceritie
,
against
the
scourge
of
the
tongue
,
which
is
conscious
and
sensible
of
Gods
Seeing
,
witnessing
,
and
approbation
:
The
seales
of
that
approbation
in
a
solide
peace
and
vnspeakable
joye
are
stronger
,
than
can
bee
broken
by
the
breath
of
man
:
That
lying
breath
cannot
dissolue
,
but
doubleth
them
both
in
themselues
,
and
the
joyfull
use
of
their
possessours
.
This
made
the
holy
Apostle
to
say
with
as
great
libertie
as
trueth
,
I
passe
verie
little
to
bee
judged
of
you
,
or
of
mans
judgement
;
for
I
am
not
conscious
to
my selfe
of
any
thing
.
1.
Cor.
4.
3.
4.
68.
Rest
on
Prouidence
.
SOme
cares
are
necessar
,
because
commanded
of
God
,
others
needelesse
because
forbiden
:
Euery
day
hath
enough
of
his
owne
griefe
,
and
wee
should
not
care
for
to
morrow
:
God
relieueth
vs
of
that
care
:
Hee
who
made
the
World
,
disposseth
all
,
and
careth
for
all
in
it
:
Before
wee
were
borne
,
hee
ruled
all
,
and
needeth
not
our
helpe
in
any
thing
;
and
when
wee
shall
bee
at
rest
,
hee
will
rule
all
.
It
is
a
matter
of
pittie
,
to
see
manie
rent
their
heart
,
when
they
neede
not
:
Gods
prouidence
easeth
vs
of
that
care
,
if
wee
bee
at
peace
with
him
,
his
prouidence
is
for
vs
,
it
hath
nothing
more
in
head
,
than
to
content
the
Lords
beloued
.
If
once
wee
loose
our
mindes
to
apprehensions
,
and
feares
of
crosses
,
there
will
neither
bee
end
,
nor
remeede
of
them
:
One
will
breede
an
hunder
,
and
euery
one
will
multiplie
answerablie
,
so
that
we
shall
be
buried
and
ouerwhelmed
with
feares
,
before
the
feared
euill
come
.
But
these
and
the
like
shreds
of
tortouring
apprehensions
,
shall
bee
cutted
,
if
we
close
our selfe
within
the
compasse
of
a
mercifull
prouidence
,
and
this
shall
bee
,
if
wee
can
perswade
our selfe
:
1.
That
there
is
a
GOD.
2.
And
that
this
GOD
ruleth
all
.
3.
That
all
his
ruling
worketh
together
to
the
good
of
them
that
loue
him
.
Hee
needeth
not
bee
afrayd
of
any
thing
,
who
is
at
peace
with
him
,
who
ruleth
all
things
.
By
distrustfull
care
,
wee
offend
God
,
and
make
his
prouidence
to
worke
matters
to
our
griefe
.
The
course
and
euent
of
things
I
leaue
to
God
,
and
his
prouidence
:
He
is
more
wise
see
,
&
more
able
to
doe
that
which
is
good
,
than
all
the
world
.
I
haue
no
care
,
but
to
see
that
I
offend
him
not
,
either
in
abuse
of
meanes
commanded
,
or
vse
of
things
forbidden
:
This
prouideth
with
a
certaintie
of
good
,
a
solide
contentment
also
;
When
I
rest
on
his
prouidence
,
fullie
resoluing
to
welcome
what
it
bringeth
.
I
trust
his
Grace
will
worke
contentment
in
his
worke
when
it
commeth
:
Since
I
reuerence
it
before
it
come
:
If
any
take
on
them
to
counsell
,
or
command
prouidence
,
or
to
controll
the
worke
of
it
,
let
that
Soule
resolue
to
lodge
in
continuall
miscontent
.
It
is
good
wisedome
to
keepe
our selues
in
peace
with
God
,
who
directeth
prouidence
,
and
to
submitte
our selues
vnto
it
,
so
wee
shall
finde
it
serue
vs
,
and
Gods
Grace
to
giue
vs
contentment
in
the
worke
of
it
.
Commit
thy
wayes
vnto
the
Lord
,
and
trust
in
him
,
and
hee
will
doe
them
.
Psal.
37.
5.
Cast
thy
burden
on
the
Lord
,
and
hee
will
sustaine
thee
.
Psal.
55.
22.
God
dwelleth
in
that
heart
that
so
reposeth
on
him
,
but
hee
deserteth
the
Soule
that
chydeth
his
Prouidence
.
Hee
who
trusteth
in
God
,
shall
bee
as
Mount
Sion
,
that
can
not
bee
remoued
.
Psal.
125.
1.
Hee
shall
not
bee
affrayed
of
euill
tydings
,
because
his
heart
is
fixed
on
the
Lord
.
Ps.
112
7.
This
is
Christian
Stoicisme
or
rather
spirituall
Securitie
.
The
olde
Stoickes
preassing
to
exalt
the
naturall
man
,
aboue
the
reach
of
humane
passion
,
did
both
thrust
him
out
of
Nature
,
and
shake
him
loose
of
Gods
protection
:
And
turned
him
from
himselfe
,
as
farre
,
as
from
God
:
But
this
holy
disposition
maketh
vs
rest
out
of
our selfe
,
in
God
:
And
so
to
finde
our selfe
secured
in
him
.
69.
Afflictions
fruite
.
THere
is
nothing
more
grieuous
to
man
,
and
nothing
more
profitable
,
than
Affliction
:
How
foolish
are
wee
in
the
day
of
trouble
?
Wee
thinke
that
God
is
slaying
vs
,
when
hee
is
sauing
vs
:
A
life
indeede
is
taken
from
vs
,
but
such
a
life
as
wee
both
may
and
should
want
:
Such
a
life
as
killeth
our
Soule
,
but
quickneth
vs
by
the
want
of
it
:
We
haue
a
worldly
and
a
sinfull
life
,
euen
our
loue
of
the
things
of
the
world
:
God
giueth
them
as
coards
and
wings
to
lift
vs
vp
to
Heauen
,
but
wee
turne
them
in
weights
to
hold
vs
on
the
earth
.
When
we
loue
our
name
,
our
goods
,
our
Children
,
our
body
,
our selfe
,
more
than
wee
ought
,
God
hath
two
quarrels
at
these
things
:
The
one
of
Iealousie
,
because
wee
loue
them
to
his
prejudice
:
The
other
of
Violence
,
because
they
detaine
our
Soule
in
them
.
When
hee
crosseth
vs
in
them
,
then
hee
slayeth
that
our
life
in
them
:
Hee
killeth
it
in
our
name
by
calamities
,
in
our
goods
by
their
remouall
,
in
our
friendes
by
death
,
and
in
our
bodies
by
sicknesse
:
Then
that
hurt
life
reteareth
from
a
wounded
member
of
our
lot
,
at
least
doeth
not
so
vse
it
as
of
before
:
When
wee
are
wounded
in
all
these
,
the
Soule
draweth
from
them
to
GOD.
If
hee
saw
vs
not
excessiuelie
affecting
them
,
he
would
not
wound
vs
in
them
,
but
there
is
no
choyse
,
heerein
it
is
better
,
to
liue
in
God
,
than
to
die
by
a
seeming
life
in
them
:
And
this
wounding
is
not
so
meikle
the
worke
of
his
Prouidence
without
,
as
the
mightie
draught
of
his
sauing
loue
within
,
pulling
vs
out
of
that
wherein
wee
would
die
,
that
we
may
truely
liue
in
him
.
His
blessings
are
good
in
themselues
,
but
our
corruption
abuseth
them
,
and
killeth
vs
:
And
it
is
necessare
that
our
corruption
bee
killed
,
wee
die
by
the
leauing
of
it
,
and
in
its
death
wee
liue
:
Crosses
are
pressours
to
expresse
our
corruption
,
euen
that
venome
of
Sathan
which
oppresseth
vs
.
The
life
of
God
,
and
of
sinne
,
haue
their
contrare
growth
,
standing
and
decay
in
vs
,
as
the
one
increaseth
,
the
other
answerablie
decayeth
,
&
the
raigne
of
the
one
is
the
destruction
of
the
other
.
In
all
crosses
God
intendeth
the
health
of
our
Soule
.
Many
see
the
hand
of
the
Phisitian
,
that
see
not
his
heart
;
&
many
feele
the
bitternes
of
his
potions
,
and
the
paine
of
his
cutting
,
that
see
not
the
health
that
followeth
:
as
the
first
sight
of
sinne
is
falle
,
because
it
seemeth
pleasant
and
profitable
;
so
the
first
sight
of
Affliction
is
false
,
because
wee
see
nothing
then
,
but
losse
and
hurt
:
The
second
sight
of
sinne
in
Repentance
,
is
the
best
,
because
wee
see
it
vyle
,
so
is
the
second
sight
of
Affliction
,
then
wee
see
and
feele
the
peaceable
fruite
of
Righteousnesse
,
and
the
health
of
our
Soule
.
Euerie
sanctified
crosse
to
the
godly
,
hath
both
a
sensible
decay
of
that
outward
life
,
in
the
blessinges
of
God
,
and
as
sensible
an
increase
of
the
life
of
God
,
in
God
himselfe
.
The
life
of
God
,
is
more
strong
,
and
manifest
by
such
wounding
,
than
without
it
.
I
count
it
no
losse
to
want
that
life
,
that
chocketh
the
life
of
God
in
mee
:
the
more
that
life
is
destroyed
,
the
more
I
liue
in
God
,
and
God
in
mee
:
Heerein
is
that
notable
saying
verified
,
WEE
HAD
PERISHED
,
EXCEPT
WEE
HAD
PERISHED
.
It
is
good
for
mee
,
that
thou
hast
afflicted
mee
,
for
thereby
I
haue
learned
to
keepe
thy
Law
.
Psal.
119.
71.
Many
deare
Children
of
God
in
their
owne
sense
,
had
perished
eternallie
,
if
they
had
not
beene
brayed
in
the
morter
of
Affliction
.
70.
Man
the
most
disobedient
Creature
.
ALl
Creatures
stand
in
their
order
to
God
,
as
hee
placed
them
in
the
beginning
,
but
Angels
and
Men
his
best
Creatures
,
brake
their
order
,
and
left
their
place
:
They
were
best
gifted
,
and
yet
fell
most
,
yea
,
they
onelie
fell
,
and
Angels
better
gifted
than
man
,
fell
worse
than
Man
.
And
now
,
while
all
is
subject
to
vanitie
,
Man
is
most
refractarie
to
God
,
what
law
God
hath
set
for
other
Creatures
,
they
keepe
it
without
any
breake
:
The
Seas
keepeth
their
bounds
,
and
passeth
them
not
:
The
Birds
know
their
time
,
and
slippe
it
not
:
The
Heauens
and
Earth
their
place
,
and
change
it
not
;
and
all
Creatures
follow
their
Creator
,
and
are
in
their
kinde
affected
towards
Man
,
as
God
directeth
them
.
When
hee
is
angrie
with
Man
,
they
can
grieue
him
,
when
he
is
pleased
,
they
comfort
him
:
Onelie
Man
,
knoweth
not
,
or
keepeth
not
bounds
,
time
,
place
,
nor
disposition
like
to
God
.
Gods
will
findeth
no
rebellion
in
the
whole
Creature
,
till
it
encounter
with
the
Will
of
Man
:
The
Patrons
of
Free-will
may
bee
ashamed
of
such
a
Client
,
and
in
that
plea
doe
professe
a
captiuitie
of
their
owne
will
,
in
the
wilfull
defence
of
such
a
rebellious
free-dome
.
This
is
our
shame
,
that
beeing
better
gifted
,
wee
are
lesse
obedient
,
although
that
Gods
Law
to
vs
,
bee
more
perfect
,
and
his
disposition
more
reuealed
to
vs
,
yet
his
law
findeth
not
disobedience
nor
his
disposition
a
contrarietie
,
but
in
vs
.
Unspeakable
is
his
patience
that
beareth
with
it
,
and
his
mercie
,
that
pardoneth
it
:
But
let
vs
striue
to
be
plyable
both
in
obedience
and
conformitie
with
God
.
The
gifts
of
God
doe
both
engage
vs
to
obedience
,
and
enable
vs
for
it
:
And
disobedience
is
punished
answerablie
to
the
greatnesse
of
our
obligement
:
When
wee
see
these
meanest
Creatures
keepe
their
course
,
we
should
bee
astonished
;
their
obedience
is
our
conuiction
,
as
they
declare
the
worke
of
God
in
their
order
,
so
they
preach
our
rebellion
,
who
come
not
neare
to
them
in
obsequiousnesse
to
him
.
71.
Good
men
most
injured
.
THe
Christian
warfare
is
full
of
mistaking
;
some
knoweth
not
the
parties
,
other
know
not
the
cause
:
It
is
not
aye
e●ill
men
that
suffer
,
neither
at
the
hands
of
euill
,
neither
for
euill
.
But
oft-tentimes
good
men
,
euen
the
best
doe
suffer
,
and
that
for
God
,
and
at
the
hands
of
good
men
:
Grosse
euils
are
soone
discerned
,
and
as
they
make
a
dittay
and
bring
on
punishment
,
so
they
close
the
mouth
of
the
guiltie
sufferer
:
But
it
is
more
hard
,
when
Grace
and
actes
of
Grace
,
worthie
of
loue
and
honour
,
are
taken
for
grosse
sinnes
,
and
that
not
of
the
wicked
onely
,
but
euen
of
the
Children
of
God
.
This
sinister
judging
is
in
them
,
not
as
they
are
his
Children
,
but
as
corrupted
.
Hee
is
blockish
,
who
thinketh
Sathan
so
grosse
,
as
to
enjure
the
Sainct●s
onely
by
the
wicked
:
As
hee
can
transfigure
himselfe
in
an
Angel
of
light
,
so
can
hee
dye
the
corruption
of
men
,
otherwise
godly
with
the
coloure
of
Grace
,
and
rubbe
vpon
Gods
Children
,
and
their
obedience
to
God
,
the
colour
of
impietie
.
Grace
is
neuer
contrare
to
GODS
Grace
,
but
loueth
and
honoureth
it
,
as
a
streame
of
that
same
Fountaine
,
and
Image
of
that
same
God
:
It
is
corruption
that
opposeth
Grace
:
And
the
like
corruption
in
others
,
doeth
allow
that
opposing
corruption
as
grace
:
And
condemneth
injured
grace
as
corruption
.
This
mistaking
runneth
so
deepe
and
strong
,
that
I
thinke
neuer
to
see
it
mended
,
till
Christ
come
in
the
cloudes
.
Let
euery
one
,
who
setteth
his
heart
to
serue
God
,
resolue
to
suffer
at
the
hands
of
the
godly
,
and
that
for
good
:
Hee
shall
not
bee
a
loser
therein
:
That
Grace
shall
grow
,
for
which
hee
is
injured
.
It
is
a
weake
Grace
,
that
is
not
worth
an
injurie
,
and
a
weaker
,
that
bringing
an
injurie
from
indiscreete
man
,
cannot
sustaine
him
who
is
injured
for
it
.
And
let
euerie
one
pray
for
Charitie
and
holy
Prudence
,
to
keepe
vs
,
that
wee
offend
not
God
,
in
injuring
his
Children
,
and
his
Grace
in
them
.
72
Gods
Beggers
are
best
heard
.
IT
is
not
betweene
God
and
vs
,
as
betweene
man
and
man
,
when
man
giueth
any
thing
to
day
,
he
is
slower
to
morrow
,
and
though
some
three
or
foure
dayes
hee
giue
,
in
end
hee
will
refuse
,
and
vpbraide
the
suter
as
importune
,
&
impudent
.
But
God
giueth
liberallie
,
and
reprocheth
no
man
.
Iam.
1.
5.
Hee
hath
an
infinite
treasure
,
which
can
neither
bee
exhausted
nor
diminished
.
His
liberalitie
is
great
,
and
the
gifts
he
now
giueth
,
are
not
our
full
portion
,
but
beginnings
and
pledges
of
that
perfection
,
which
he
hath
promised
and
intendeth
to
giue
vs
;
till
wee
get
perfection
wee
haue
not
gotten
the
full
measure
that
he
hath
ordained
;
&
the
oftner
we
aske
,
the
welcomer
are
wee
:
And
the
more
wee
receiue
,
the
more
hee
giueth
;
hee
counteth
it
good
seruice
to
begge
his
blessings
.
It
is
happines
for
our
miserie
,
to
haue
such
a
Fountaine
and
Riuer
to
runne
to
.
Our
condition
is
all
in
necessitie
of
his
goodnesse
,
and
his
goodnesse
is
all
for
the
helpe
of
our
necessities
.
GOD
indented
with
Abraham
,
vnder
the
name
of
All-sufficient
,
to
tell
him
,
that
as
man
bringeth
nothing
to
the
Couenant
but
All-necessitie
,
so
hee
should
meete
with
All
sufficiencie
in
God
:
Our
state
is
nothing
,
but
All-necessitie
,
a
want
of
all
good
:
A
want
of
the
sense
of
that
want
:
So
the
want
of
an
heart
to
desire
the
supplie
;
of
a
mouth
to
aske
it
,
of
an
hand
to
receiue
it
,
and
of
a
price
to
purchase
it
.
But
this
Fountaine
sendeth
out
a
supplie
to
all
these
wants
,
hee
maketh
vs
feele
our
miserie
;
giueth
vs
an
holy
thirst
of
his
supplie
,
the
mouth
for
prayer
to
aske
,
a
price
in
Christ
to
obtaine
it
,
and
the
hand
of
Faith
to
take
it
.
What
is
more
conuenient
to
helpe
our
necessitie
,
than
this
sufficiencie
?
It
is
a
goodnesse
both
full
and
free
to
imparte
it selfe
,
that
it
will
both
helpe
the
indigent
,
and
in
a
sort
act
some
part
of
his
worke
,
rather
than
it
helpe
him
not
.
Hee
is
willing
to
giue
almes
,
who
openeth
the
hand
of
the
begger
,
and
then
thrusteth
money
in
that
hand
which
hee
hath
opened
;
so
doeth
God
to
vs
.
There
was
neuer
such
a
meeting
,
neuer
a
more
indigent
begger
,
than
man
,
nor
a
more
liberall
giuer
,
than
God
.
If
as
wee
are
great
beggers
in
pouertie
,
so
also
in
importunitie
of
suting
,
we
shall
finde
his
fulnesse
running
ouer
to
our
superaboundance
,
and
his
All-sufficiencie
turne
our
necessitie
in
sufficiencie
.
It
is
helpfull
in
the
nature
of
it
,
in
that
it
is
good
,
contrare
to
our
euill
,
and
for
the
disposition
of
it
,
in
that
it
is
liberall
to
communicate
it selfe
to
our
helpe
:
But
hee
commeth
nearer
to
vs
,
in
that
hee
hath
made
the
fulnesse
of
his
goodnesse
to
dwell
in
Christ
,
that
is
neare
to
vs
;
that
is
come
to
our
nature
:
All
Grace
is
treasured
in
Christ
our
Head
:
Beside
this
approching
of
Grace
in
him
,
it
is
neare
to
our
possession
,
when
as
hee
hath
it
,
so
hee
hath
procurred
by
his
merits
,
the
right
of
it
to
vs
,
&
by
his
intercession
,
obtaineth
it
,
&
by
his
dispensation
,
distributeth
it
daylie
.
Heere
are
groundes
sufficient
,
both
for
suting
,
and
confidence
of
obtaining
.
I
find
him
neuer
more
readie
to
giue
,
than
when
I
haue
new
receiued
;
neither
is
my
Soule
more
desirous
to
craue
of
him
than
when
it
is
yet
warmed
with
the
sense
of
his
mercie
in
his
new
receiued
blessing
:
Hee
will
neuer
cease
to
giue
,
till
wee
cease
to
craue
,
perfection
is
his
last
gift
,
and
our
greatest
measure
:
Wee
neede
,
no
more
,
nor
can
containe
no
more
,
when
once
his
bountie
hath
perfected
vs
in
glorie
.
73.
Good
motions
are
of
God
.
WEE
are
not
sufficient
of
our selues
to
thinke
any
good
.
2.
Cor.
3.
5.
As
euery
good
gift
,
so
euer
good
motion
commeth
of
God
.
Heereby
wee
vnderstand
not
fleeing
motions
of
his
common
and
t●mporarie
giftes
,
but
the
constant
worke
of
his
indwelling
Spirit
,
who
after
our
sealing
by
him
,
abideth
in
vs
:
That
sealing
is
not
so
much
in
any
motion
,
as
in
himselfe
,
for
wee
a●e
scaled
by
the
Spirit
of
promise
,
for
the
day
of
Redemption
,
as
the
earnest
of
our
Inheritance
.
Infused
habits
of
Grace
,
are
his
great
work
&
gift
,
but
they
wil
remaine
habits
still
,
or
rather
decay
,
and
neuer
produce
actions
without
his
operation
.
His
Spirit
is
free
,
and
worketh
where
he
listeth
,
and
in
them
whom
hee
possesseth
,
hee
worketh
not
aye
to
their
feeling
,
but
when
he
will
:
His
working
,
as
his
Kingdome
come
not
by
obseruation
:
The
waters
of
Bethesda
had
their
tyme
of
wholesome
troubling
,
and
so
the
holie
Spirit
hath
his
owne
dyet
of
powerfull
operation
.
Occasion
may
bee
offered
outwardlie
,
but
the
inward
power
can
not
stirre
it selfe
,
without
his
hand
,
who
gaue
it
.
It
is
a
great
blessing
to
haue
that
vertue
and
power
of
infused
Grace
,
and
good
occasions
;
and
holy
necessities
in
our
callings
,
are
great
prouocations
,
but
aboue
all
,
the
holy
Spirite
dwelling
in
the
heart
,
is
to
bee
sought
,
when
hee
kythes
himselfe
,
small
gifes
will
vtter
themselues
excellently
according
to
their
Nature
:
When
hee
lurketh
,
great
Graces
are
on
a
sleepe
,
they
can
neither
moue
themselues
,
nor
the
Soule
that
hath
them
.
The
Soule
is
the
life
of
the
body
,
and
giftes
and
Graces
are
the
life
of
the
Soule
:
But
the
holy
Spirit
is
the
life
of
them
all
:
Both
they
and
wee
are
dead
without
him
:
But
in
his
mightie
operation
we
are
quickned
,
and
that
to
our
feeling
.
So
long
as
I
find
God
in
mine
heart
,
I
am
sure
of
a
timous
and
fruitfull
stirring
vp
of
his
gifts
,
his
owne
worke
assureth
mee
of
his
Presence
,
and
his
presence
perswadeth
mee
of
his
worke
:
His
time
I
leaue
to
himselfe
,
who
is
as
wise
to
choose
the
opportunitie
,
as
he
is
able
to
work
the
work
:
If
I
grieue
not
the
Spirit
of
promise
,
and
bee
not
lacking
to
his
working
;
I
will
finde
tymous
and
powerfull
operation
in
my
necessitie
.
Euery
life
hath
its
own
naturall
actions
,
whereby
it
is
both
manifested
&
discerned
,
and
so
hath
the
life
of
God
,
and
it
is
a
speciall
worke
of
it
to
keepe
it selfe
in
vs
,
but
to
bee
carelesse
of
it
,
is
a
worke
of
the
flesh
,
and
not
of
the
Spirit
.
74.
The
right
use
of
obseruing
of
our
neighbours
infirmities
.
OBseruation
is
a
Commentarie
of
euerie
occurrent
,
but
that
Commentar
is
written
in
the
heart
of
the
obseruer
:
It
is
wisedome
to
obserue
at
all
times
,
but
there
is
no
necessitie
to
vtter
all
our
obseruations
to
other
:
There
is
as
great
wisedome
in
some
cases
to
suppresse
,
as
to
marke
them
.
If
wee
see
God
offended
,
wee
ought
not
then
to
be
silent
;
when
wee
see
him
dishonoured
,
it
is
our
part
as
louing
Children
,
to
pleade
zealouslie
his
cause
,
and
to
admonish
the
offender
according
to
our
calling
.
But
if
we
obserue
our self
injured
by
men
,
it
is
better
to
misken
that
wrong
,
and
suppresse
our
owne
obseruation
.
Hee
who
trauelleth
through
a
rough
Forrest
,
should
not
rubbe
on
euerie
thorne
,
and
brier
;
that
will
both
rent
his
garments
and
flesh
,
and
stoppe
him
in
the
way
:
Hee
is
more
wise
,
who
draweth
his
garments
hard
to
his
body
,
and
shifteth
the
touch
of
thornes
:
And
(
if
they
fasten
on
him
)
softlie
freeth
himselfe
off
them
.
It
is
a
safe
course
through
this
thornie
world
,
to
haue
no
medling
,
but
necessar
:
And
then
not
to
prouo●ke
mens
infirmities
:
Or
if
they
will
rubbe
vpon
vs
,
wisely
to
decline
or
passe
them
ouer
.
Hee
who
carpeth
at
euery
thing
breedeth
much
needlesse
and
endlesse
labour
:
But
he
who
passeth
by
tollerable
things
without
challenge
,
prouyded
great
peace
to
himselfe
:
Obseruation
is
the
eye
that
seeth
these
thornes
,
Patience
and
Prudence
are
the
two
hands
,
the
one
to
decline
them
,
the
other
to
loose
them
,
when
they
fasten
in
vs
.
This
is
not
a
politicke
Dissembling
,
but
a
Christian
disgesting
of
wrongs
:
The
first
is
a
craftie
smoothering
of
anger
,
which
will
arise
to
reueng
at
the
owne
occasion
,
the
second
,
is
a
buriall
of
it
,
neuer
to
reviue
or
bee
remembred
.
The
worke
of
obseruation
in
it selfe
,
is
a
good
degree
of
wisedome
,
but
the
right
vse
of
it
is
greater
wisedome
.
If
wee
shall
euer
communicat
all
our
remarkes
to
men
,
wee
could
not
haue
peace
in
the
world
,
men
are
not
so
sanctified
,
as
to
suffer
themselues
to
bee
challenged
of
that
whereof
they
are
guiltie
:
Passions
in
their
hearts
when
they
are
touched
by
obseruation
,
are
as
Lyons
in
the
denne
,
and
Serpents
in
their
holes
.
To
shew
that
wee
see
them
,
prouocketh
a
greater
irrit●tion
.
It
is
better
to
let
a
Dogge
sleepe
,
than
to
waken
him
:
It
is
sufficient
to
know
hee
is
a
Dogge
,
and
wiselie
to
decline
his
barking
and
byting
.
The
particular
directions
of
this
point
would
bee
many
,
but
this
is
the
summe
of
all
;
to
make
such
vse
of
obseruation
,
that
GOD
bee
not
dishonoured
:
Our
Neighbour
be
not
offended
:
Our
peace
with
God
,
our
Neighbour
,
and
our selues
bee
not
broken
.
75.
Hardnesse
of
Heart
.
DOubtlesse
the
heart
is
naturally
hard
,
and
accidentallie
soft
,
as
yron
holden
in
the
fire
,
is
hotte
and
soft
,
but
out
of
it
turneth
cold
&
hard
;
when
God
warmeth
it
with
a
spirituall
motion
,
and
sense
of
his
loue
,
then
it
is
soft
as
wax
,
but
atonce
it
becommeth
as
a
stone
:
By
day
euen
vnder
spirituall
exercise
it
stealeth
it selfe
away
from
sensiblenesse
:
And
in
the
night
,
though
wee
close
our
eyes
,
vnder
a
strong
spiritual
sense
and
softnesse
,
yet
in
the
morning
,
wee
shall
finde
it
hard
in
our
breast
:
It
can
bee
hardened
not
by
Commission
of
euill
onely
,
but
also
by
omission
of
good
,
and
that
while
wee
are
labouring
to
soften
it
.
Next
to
the
pleasing
of
God
,
I
neuer
found
an
harder
taske
than
to
keepe
the
heart
in
tendernesse
.
There
is
no
pleasure
to
the
softnesse
of
it
,
and
no
griefe
to
the
fel●
hardnesse
of
it
,
and
yet
when
I
grieue
for
that
hardnesse
,
I
shal
rejoyce
;
if
it
were
incurable
,
it
would
bee
vnfelt
.
The
Conscience
of
my
endeuouring
to
flie
sin
,
giueth
some
comfort
,
&
the
vnspeakable
griefe
for
the
hardnesse
of
it
mitigateth
that
griefe
.
An
heart
fullie
deserted
of
God
,
and
judiciallie
hardened
,
can
neither
feele
that
hardnesse
,
nor
grieue
for
it
:
If
I
feare
it
and
feele
it
,
I
haue
it
not
;
griefe
for
it
,
is
a
softning
and
loosing
of
hardnesse
.
Hee
hath
neede
to
dwell
in
his
heart
,
and
in
these
thoughts
continuallie
▪
who
would
keepe
his
heart
in
a
tendernesse
and
affectuousnesse
to
God
.
The
best
way
to
keepe
hardnesse
out
of
our
heart
,
is
to
intertaine
an
heauenly
heat
of
Deuotion
in
it
:
The
Altar
of
God
had
alwayes
the
fire
that
came
downe
from
heauen
.
If
wee
keepe
our
heart
vnder
the
sense
of
Gods
loue
to
vs
,
and
the
worke
of
our
loue
to
him
,
that
warmnesse
shall
preserue
our
heart
in
that
temper
,
that
God
at
no
tyme
shall
want
a
sacrifice
,
nor
wee
a
comfort
.
76.
Gods
worship
done
as
his
worship
.
MAny
exercise
themselues
in
the
worke
of
Gods
worshippe
,
but
not
as
his
worship
:
The
Hypocrite
doeth
it
to
be
seene
of
men
,
and
to
purchase
a
name
of
pietie
;
the
Politicke
to
bee
counted
a
professor
,
and
eschew
the
suspition
of
Atheisme
:
And
the
Atheist
himselfe
to
feede
his
curiositie
.
It
is
a
good
worke
in
it selfe
,
but
to
them
who
doe
it
with
by
respects
,
it
is
sinne
.
Their
life
doe
proue
how
profanelie
they
act
it
,
they
are
neuer
one
whit
better
,
but
goe
on
in
their
profannesse
,
they
obtaine
the
end
that
they
intend
,
and
can
sute
no
further
:
Their
ende
is
not
edification
in
the
Grace
of
God
,
but
other
base
respects
,
the
desire
whereof
cerieth
them
to
the
worke
,
and
in
it
they
find
their
satisfaction
,
further
they
looke
not
,
and
finde
not
.
The
end
of
Gods
worshippe
is
our
union
with
him
,
to
partake
his
forgiuing
goodnesse
,
in
the
pardon
of
sinne
,
and
his
giuing
goodnesse
in
all
sauing
Grace
:
The
forme
of
it
,
is
in
giuing
diuine
homage
&
honour
to
him
:
But
they
minde
none
of
these
.
If
they
can
purchase
the
name
of
zealous
professors
,
suters
of
Sermons
;
though
indeede
they
bee
but
naturallie
or
ciuillie
disposed
in
all
the
worke
,
and
seekers
of
nouelties
,
they
haue
all
their
desire
.
But
to
doe
the
worke
of
Gods
worshippe
,
as
his
worship
hath
vnspeakable
profite
;
wee
doe
it
so
,
when
the
loue
of
God
and
his
Grace
allureth
vs
,
and
the
griefe
of
our
miserie
forceth
vs
to
him
,
when
we
preasse
not
to
please
men
,
but
God
,
&
seeke
not
any
base
respect
,
but
his
Glorie
,
&
the
rest
&
comfort
,
of
our
Soules
in
Christ
:
Wee
take
time
,
occasion
,
place
,
Texts
,
&
all
as
Gods
prouidence
doth
offer
them
to
vs
,
&
in
all
we
seeke
him
,
&
find
him
,
&
rest
on
him
.
We
may
both
please
men
,
and
our selfe
,
and
deceiue
vs
both
therein
,
in
such
by-respects
:
Yet
God
will
not
bee
deceiued
,
what
euer
his
secrete
goodnesse
worke
in
man
,
yet
no
spirituall
fruite
is
due
to
so
fleshly
a
disposition
.
77.
Gods
stamppe
in
the
Soule
and
Bodie
.
GOD
hath
reserued
the
immediate
search
and
knowledge
of
the
heart
to
himselfe
:
But
so
as
hee
hath
left
some
indices
for
others
to
obserue
it
.
GODS
Image
is
principally
seated
in
the
Soule
,
yet
it
is
not
inclosed
there
,
but
the
body
hath
the
owne
part
in
it
:
Election
,
Iustification
,
Sanctifiation
,
pertaineth
to
both
Soule
&
B●die
;
though
the
soule
be
both
more
capable
&
sensible
of
them
.
Gods
treasure
of
Grace
in
his
owne
,
is
so
laide
vp
in
the
Soule
,
that
it
may
bee
seene
in
some
measure
in
the
body
,
and
that
not
onely
as
the
Soules
Instrument
,
but
as
a
Companion
:
That
fellowship
in
partaking
Grace
with
the
Soule
,
doeth
more
affect
the
bodie
,
than
a
naked
Instrument
.
The
countenance
,
conuoy
of
businesse
,
gesture
,
and
wordes
,
giue
some
notice
how
the
heart
is
sette
:
Though
man
by
Education
,
Letters
,
Religion
,
and
Grace
,
be
subject
to
a
change
from
his
naturall
disposition
,
yet
there
is
euer
some
Characteristicke
thing
in
Nature
to
bee
seene
in
euery
one
.
Hypocrisie
(
the
fittest
visorne
for
deceat
)
cannot
hyde
that
from
the
discerning
eye
:
As
the
colour
of
people
testifieth
the
soyle
;
their
language
,
the
Nation
,
their
accent
of
speach
,
their
Prouence
,
as
a
Galilean
from
an
Iew
:
So
euerie
mans
Character
telleth
his
disposition
;
hee
must
cast
off
himselfe
before
hee
cast
it
off
:
It
is
the
Soules
lineaments
in
the
body
,
words
and
deeds
;
if
wee
find
it
,
wee
haue
found
out
the
predominant
,
both
in
its
●eate
,
and
chiefe
instrument
:
It
is
matter
for
our
circumspectnesse
to
eschew
mens
euill
,
and
of
our
hope
to
look
for
their
good
:
What
either
good
or
euill
can
bee
remarkable
in
them
,
is
marked
by
,
and
tasteth
of
that
stamppe
.
It
is
good
,
when
the
naturall
Character
is
stamped
with
Grace
;
when
God
reneweth
me
to
his
Image
in
righteousnesse
and
holinesse
,
sure
I
am
,
hee
will
make
mee
a
signet
on
his
arme
,
and
his
heart
;
when
hee
filleth
all
the
heart
with
his
Grace
,
his
Name
will
bee
written
in
the
forehead
,
so
that
they
who
can
,
may
read
,
Holinesse
to
the
LORD
.
Courtlie
attendance
giueth
men
a
courtlie
countenance
:
And
Sathans
slaues
by
their
deuilish
consulting
with
him
,
drawe
on
their
face
,
a
sterne
rasednesse
,
the
horrour
of
that
vncleane
Spirit
,
deformeth
his
familiars
:
And
shall
not
the
heauenlie
familiaritie
with
God
,
giue
an
holy
impression
to
his
daylie
attendants
:
Familiar
conuersing
with
God
,
made
Moses
face
to
shine
.
The
Soule
is
naturallie
both
affected
with
,
and
affecteth
the
body
with
the
things
that
it
most
loueth
.
And
what
is
more
excellent
,
or
giueth
stronger
impression
in
it
,
than
God
?
If
wee
come
seldome
to
him
,
we
are
but
lightlie
touched
of
him
,
but
if
our
Soules
by
continuall
mynding
of
him
,
bee
sub-acted
by
these
thoughtes
,
and
kned
in
them
,
doubtlesse
as
our
Spirit
within
,
so
our
body
without
shall
giue
some
testimonies
of
a
diuine
disposition
.
78.
Of
great
naturall
Spirits
.
I
Saw
neuer
greater
folie
,
than
in
these
named
greatest
naturall
Spirits
,
odde
wits
haue
as
odde
gaddes
,
no
great
ingyne
without
some
mixture
of
madnes
,
and
their
vyce
oft-ten
doeth
equall
or
rather
exceede
their
vertues
:
No
moderate
thing
can
content
them
,
but
al
their
worke
is
in
excesse
,
and
that
in
the
worst
sense
;
their
end
in
intending
,
their
practise
in
plotting
,
and
they
choose
rather
to
hunt
an
vncertaine
,
and
imaginate
contentment
,
than
to
enjoye
a
certaine
and
present
estate
.
I
doe
not
so
wonder
at
their
course
&
folie
,
in
judging
it
,
as
at
the
world
,
that
counteth
them
great
Spirits
:
Alexanders
Courtiers
mocked
Diogenes
,
but
hee
in
his
Hodged
,
was
a
greater
Monarch
than
Alexander
:
For
he
commanded
Pride
,
Ambition
,
and
Lust
,
wherevnto
Alexander
was
a
slaue
.
I
will
leaue
reasoning
with
those
Spirits
,
till
they
come
home
to
themselues
:
They
are
not
brought
home
usuallie
,
but
by
some
great
calamitie
,
and
many
,
not
till
their
death
.
Moderate
Spirits
proue
best
:
With
little
businesse
they
doe
much
,
and
holding
themselues
within
their
reach
,
they
come
softlie
to
their
just
and
desired
ends
:
But
the
other
take
great
libertie
ouer
their
Spirites
and
States
and
outreach
them
both
:
But
Prouidence
will
not
bee
commanded
of
them
:
It
c●osseth
their
desires
,
and
breaketh
their
purposes
in
shiuers
.
What
euer
Spirit
wee
haue
in
naturall
partes
,
it
is
good
to
haue
it
sanctified
;
our
care
shall
be
helped
with
heauenly
prudence
,
&
furthered
by
Gods
prouidence
:
These
shall
bring
to
our
hand
,
more
than
euer
wee
could
dreame
.
The
supposed
base
Spirites
of
this
holie
temper
,
doe
infinitely
exceede
these
falslie
named
great
Spirits
:
Their
greatnesse
is
more
in
the
worldes
style
,
than
in
the
thing
it selfe
,
but
the
event
will
proue
them
great
in
miserie
,
they
are
great
only
in
humane
things
,
&
in
mans
account
:
True
greatnes
is
in
true
goodnesse
:
It
is
a
base
and
bastard
greatnesse
,
that
is
separate
from
goodnesse
:
These
two
are
infinitelie
and
joyntlie
in
God
,
who
is
both
Optimus
&
Maximus
,
thee
Goodest
and
Greatest
:
There
is
more
true
greatnesse
in
the
meanest
degree
of
sauing
Grace
,
than
in
all
the
humane
greatnesse
in
the
world
.
How
euer
the
world
count
of
their
owne
greatnesse
,
and
of
the
basenesse
of
the
godly
,
yet
the
Saints
are
Gods
excellent
Ones
on
Earth
.
Psal.
16.
3.
79.
The
worke
of
Conscience
.
THE
Conscience
is
the
most
wonderfull
power
in
our
Soule
;
it
is
both
a
parte
of
it
,
and
a
Partie
in
it
;
a
power
created
in
vs
by
God
,
&
set
ouer
vs
with
diuine
authority
:
An
eye
looking
out
on
all
,
and
most
on
God
,
and
returning
againe
,
and
reflecting
on
our selfe
;
it
hath
in
it
atonce
,
both
a
light
to
see
God
,
and
to
see
him
looking
on
vs
:
The
worke
of
it
is
1.
to
direct
vs
in
the
right
,
2.
to
watch
ouer
vs
in
obedience
of
that
direction
:
3.
To
witnesse
how
wee
obey
:
4.
To
judge
our
obedience
&
estate
with
God
:
If
wee
obey
,
to
gladen
vs
with
a
sweete
testimonie
;
if
wee
disobey
to
grieue
vs
with
a
fearefull
checke
.
These
offices
are
fruitefull
,
but
the
last
is
the
strength
and
force
of
the
other
:
There
may
bee
Watching
,
Direction
,
and
Witnessing
,
and
yet
but
slow
and
weake
judging
in
it
.
But
when
the
conscience
is
brought
to
some
odde
exercise
in
that
judging
part
;
the
other
offices
are
more
conscientiouslie
discharged
.
After
that
exercise
,
her
watching
is
more
particular
;
her
directing
more
forcible
,
and
her
witnessing
more
sincere
.
GOD
vseth
a
great
varietie
in
this
exercise
:
For
the
Measure
,
some
are
more
heauily
pressed
down
in
their
sense
to
the
lower
Hell
;
other
more
easilie
passe
that
burning
fire
:
For
Matter
,
some
tremble
before
that
fire
,
for
supposed
or
small
sinne
,
where
other
are
scarcely
touched
for
grosse
offences
:
For
Tyme
,
some
know
it
not
,
to
their
middle
or
olde
Age
;
others
are
preuented
by
it
in
their
Youth
.
It
is
in
it selfe
a
fruite
of
sin
,
a
processe
of
Gods
justice
,
a
worke
of
the
Law
;
and
a
crosse
of
crosses
,
when
the
Charter
of
our
peace
with
God
is
turned
in
a
bill
of
diuorcement
from
him
:
And
the
ordinar
applyer
of
our
comfort
,
applyeth
nothing
,
but
wrath
to
vs
:
Yet
it
bringeth
foorth
a
glorious
fruite
in
the
Sainctes
,
and
the
sooner
wee
bee
schooled
in
it
,
the
greater
fruite
.
In
our
Youth
it
is
a
notable
preparation
for
our
effectuall
Calling
:
And
when
Grace
is
weake
,
and
corruption
strong
to
breake
foorth
at
euery
occasion
,
and
Sathan
busie
to
leade
vs
in
all
sinne
,
it
is
then
a
great
blessing
to
bee
bridled
by
these
terrors
:
Thereby
sinne
is
restrained
,
and
a
way
prepared
,
both
for
obedience
and
sinceritie
in
it
:
The
Soule
that
hath
beene
burnt
with
that
fire
,
will
neuer
doe
that
which
will
kendle
it
againe
.
Hee
who
hath
seene
an
angrie
God
,
and
beareth
the
markes
of
his
anger
,
dare
not
bourd
with
him
:
Thereafter
,
our
Reading
,
Hearing
,
Thinking
,
and
all
occasions
are
turned
to
a
consciencious
kno●●edge
,
and
that
knowledge
is
set
on
worke
,
to
keepe
the
peace
and
approbation
of
GOD
,
and
GOD
in
them
both
.
The
sooner
wee
finde
that
Exercise
,
wee
are
the
sooner
schooled
,
for
keeping
our
Conscience
,
in
walking
with
God
:
There
goeth
nothing
to
oddes
in
our
deedes
,
or
wordes
,
or
thoughts
,
but
all
is
called
to
the
Touch-stone
,
and
tried
how
it
may
stand
with
the
will
of
God
,
and
peace
of
our
Conscience
.
It
is
good
for
a
man
to
beare
the
yoke
of
God
from
his
youth
.
Lament.
3.
27.
Hee
who
so
judgeth
himselfe
daylie
,
and
keepeth
himselfe
cleane
,
shall
find
at
the
last
day
,
a
friendly
Iudge
,
a
fauourable
reckoning
,
and
the
greater
and
sweeter
Glorie
,
by
resenting
his
former
terrours
:
Though
Heauen
bee
infinitelie
pleasant
in
it selfe
,
it
shall
bee
the
more
pleasant
to
them
who
haue
tasted
the
sorrowes
of
Hell
in
this
life
.
Happie
is
hee
,
who
is
conscious
of
his
owne
Conscience
,
and
both
setteth
it
to
worke
,
and
reporteth
the
daylie
fruite
of
that
worke
:
And
more
happie
is
hee
,
who
knowing
the
weaknesse
of
his
Conscience
suteth
Gods
presence
to
ouerrule
his
Conscience
:
It
is
indeed
our
Watch
,
but
that
watch
hath
neede
of
a
better
Watch-man
;
and
this
is
Gods
Spirit
,
who
is
that
Conscience
of
consciences
.
When
our
bodie
waiteth
on
our
Soule
,
our
Soule
on
our
Conscience
,
and
our
Conscience
dependeth
on
God
:
Then
God
by
our
Conscience
will
direct
our
Soule
and
Bodie
in
the
good
way
,
and
blesse
vs
with
happie
successe
therein
:
And
in
end
eternallie
sease
on
our
Conscience
,
Soule
and
Bodie
,
with
his
full
and
perfect
Ioyes
.
80.
Tendernesse
of
Body
,
a
Blessing
to
the
godly
.
A
Tender
Body
is
an
heauie
burden
:
yet
it
is
profitable
to
the
renewed
man
:
Health
is
Gods
blessing
in
it selfe
,
but
sanctified
infirmities
bringeth
health
to
the
Soule
:
Constant
health
in
many
,
is
taken
for
a
naturall
gift
,
as
it
is
not
sought
of
God
,
so
neither
is
it
holden
of
him
as
his
blessing
,
nor
vsed
to
his
Glorie
.
Their
mindes
doe
neither
mark
the
course
of
it
with
joy
,
nor
turne
them
to
God
for
it
.
It
may
seeme
grieuous
to
bee
night
&
day
perplexed
with
a
weake
body
,
but
the
fruite
of
it
is
better
than
all
these
paines
:
God
giueth
not
health
in
a
constant
tenour
,
but
by
partes
,
hee
tapes
it
so
peece
and
peece
,
that
euerie
houre
he
giueth
vs
both
matter
of
prayer
and
praise
.
When
I
finde
daylie
the
sentence
of
death
,
I
haue
dayly
recouse
to
God
for
life
,
and
euerie
deliuerie
of
euerie
on-set
is
a
new
gift
and
taker
of
the
life
:
It
is
not
sought
for
it selfe
,
but
for
God
,
that
it
may
be
imployed
to
his
honour
.
A
godlie
Soule
hath
more
fruitfull
remarkes
in
one
day
about
his
tendernesse
,
than
a
secure
Soule
in
a
constant
health
in
all
his
lifetime
:
I
had
rather
vndergoe
the
bodilie
infirmitie
,
than
want
the
daylie
spirituall
profite
:
It
is
a
sort
of
spiritualizing
our
bodilie
life
,
when
all
the
hours
of
it
are
sought
,
obtained
,
possessed
,
and
spent
on
God
;
and
these
frequent
infirmities
are
tolerable
that
bring
so
spirituall
a
life
both
to
Soule
and
bodie
.
Profane
men
abuse
the
strength
and
health
of
their
bodies
to
sinne
:
They
take
it
as
an
instrument
and
measure
of
their
iniquitie
:
So
long
,
and
so
farre
doe
they
offend
,
as
their
bodie
serueth
them
:
This
is
a
giuing
of
their
bodie
to
bee
a
weapon
of
vnrighteousnesse
,
and
a
sacrificing
of
themselues
to
the
Deuill
:
Heereafter
they
will
wish
,
that
their
strong
body
had
beene
tyed
to
the
bed
continuallie
.
But
tendernesse
in
the
godlie
,
turneth
all
their
thoughts
and
care
to
immortalitie
.
Strength
and
health
of
body
is
Gods
blessing
,
but
our
corruption
abuseth
it
,
either
to
needlesse
businesse
,
or
in
grosse
actes
of
sin
:
Tendernesse
is
a
cros●e
,
but
where
it
is
sanctified
,
it
is
a
bridle
to
hold
vs
from
sinfull
workes
,
and
a
spurre
to
Deuotion
.
It
sendeth
vs
oft-ten
to
God
,
when
possiblie
wee
would
bee
worse
exercised
,
as
oft
as
it
humbleth
it selfe
to
God
,
among
other
sutes
,
it
putteth
in
the
hand
of
our
Spirit
,
the
supplication
for
health
and
sanctification
of
that
tendernesse
.
There
is
no
crosse
,
that
either
more
occasioneth
or
causeth
a
serious
preparation
for
death
,
than
bodilie
weaknes
:
When
they
find
daylie
the
coards
of
their
tabernacle
loosing
,
and
the
pillers
of
it
bowing
,
they
deale
with
God
for
a
Mansion
in
heauen
.
That
weaknesse
may
possiblie
hinder
them
from
some
bodilie
worke
in
their
calling
,
but
it
stayeth
them
also
from
many
bodilie
sinne
,
and
holdeth
them
euer
vpon
the
maine
point
,
how
they
may
be
cloathed
after
this
life
,
with
glorious
immortalitie
.
As
abused
strength
posteth
to
Hell
,
so
sanctified
terdernesse
creepeth
to
Heauen
.
81.
Matter
of
continuall
ejaculations
.
NOne
obseruing
Spirit
can
want
new
matter
of
continuall
prayer
to
God
:
If
hee
be
secret
,
he
filleth
his
heart
in
reteardnesse
:
If
he
goe
abroad
,
it
is
forced
on
him
.
What
difficultie
shall
wee
find
to
converse
with
men
?
What
ignorance
in
our selfe
to
foresee
,
and
weakenesse
to
eschew
foreseene
,
or
secret
inconvenients
:
When
God
may
desert
vs
for
a
time
,
and
leaue
vs
to
the
counsell
of
our
heart
,
like
Ezechiah
;
or
Sathan
surpryse
vs
by
passion
,
or
deceiue
vs
by
allurement
:
These
and
the
like
shall
giue
vs
matter
with
Nehemiah
,
to
send
vp
pearcing
ejaculations
to
God
.
It
is
necessar
wee
euer
bee
requesting
God
,
that
wee
neither
offend
nor
bee
offended
of
other
:
The
least
libertie
of
our
thoughts
may
draw
vs
to
grieuous
inconuenients
:
There
is
no
sure
Guarde
to
vs
&
our
heart
,
but
by
a
speciall
guarding
Grace
:
and
that
guard
is
most
close
about
vs
,
when
wee
feele
the
neede
of
it
,
and
are
earnest
with
God
for
it
:
So
long
as
there
is
euill
in
the
world
,
malice
in
Sathan
,
weakenesse
in
our selfe
,
and
goodnesse
in
God
,
wee
cannot
want
matter
of
continuall
prayer
:
That
same
light
that
seeth
the
necessitie
,
directeth
vs
to
the
Fountaine
,
where
it
may
bee
helped
:
And
the
goodnesse
of
God
perswadeth
vs
of
a
supplie
.
Our
necessitie
is
great
,
and
God
hath
promised
to
heare
when
wee
call
,
his
mercie
and
trueth
in
Christ
,
are
chiefe
grounds
of
my
perswasion
:
But
I
am
greatlie
confirmed
by
a
secondarie
meane
,
when
I
am
conscious
in
all
my
doing
with
man
,
that
I
seek
nothing
,
but
Gods
glorie
,
mans
good
,
&
mine
owne
Saluation
:
Wee
draw
neere
to
the
Throne
of
Grace
with
boldnesse
,
when
our
hearts
are
purged
from
euery
euill
Conscience
.
The
gift
and
libertie
of
feruent
ejaculations
,
are
the
worke
of
God
in
vs
:
Hee
will
doubtlesse
answere
that
desire
,
which
his
owne
Spirit
worketh
:
Wee
neede
not
in
such
stratnesse
of
time
and
businesse
looke
so
much
to
the
shortnesse
of
our
ejaculations
,
as
to
their
feruencie
.
Pluralitie
of
businesse
,
lacke
of
time
,
and
throng
of
companie
,
seeme
to
cut
off
the
possibilitie
of
these
short
prayers
;
But
indeede
they
beget
and
bring
them
foorth
:
Gods
intercourse
with
the
godlie
Soule
,
knoweth
no
such
impediment
:
Moses
distresse
at
the
red
Sea
forced
out
these
secret
cryes
,
and
God
answered
him
to
his
desire
:
The
searcher
of
hearts
heareth
these
secret
and
pearcing
prayers
,
and
will
answere
them
openlie
.
They
are
not
so
much
in
voice
as
in
groanes
,
and
these
groanes
are
not
separate
from
the
heart
,
but
in
it
;
and
the
heart
in
them
immediatelie
thrusting
it selfe
on
God
:
A
free
desire
goeth
out
in
words
;
but
a
restrained
and
suppressed
desire
doubleth
it selfe
,
as
a
sparkle
of
fire
,
is
hotter
when
it
is
couered
with
colde
ashes
.
82.
Complementing
.
is
a
windie
fulnesse
.
COmplementing
in
speach
,
is
a
verball
,
Idolatrie
;
it
is
counted
a
perfection
in
talking
,
but
is
indeed
the
quintessence
of
pratling
,
and
vnworhtie
of
a
free
and
ingenuous
minde
.
The
giuer
and
receiuer
are
both
deceiued
;
the
first
speaketh
that
which
hee
meaneth
not
,
and
the
other
troweth
that
which
he
exspecteth
not
:
At
titling
men
haue
armes
and
facts
of
hostilitie
without
wrath
,
they
breake
their
speares
on
other
,
&
intend
none
hurt
;
so
complementing
hath
friendly
words
without
loue
:
As
jesters
breake
their
jests
on
other
,
so
doe
Polititians
their
smoakie
wishes
&
praise
.
They
liue
by
that
smoake
;
but
modest
Spirits
are
tormented
with
it
:
That
mist
fleeth
moste
among
men
of
least
true
worth
:
Where
that
flatterie
is
mutuall
,
then
two
birds
of
one
feather
●lee
together
,
and
two
horse
(
of
one
itch
)
doe
nippe
other
.
It
is
a
pitie
to
see
men
teach
their
tongs
to
speake
lies
,
&
to
labour
to
be
trusted
more
than
vnderstood
:
But
they
trow
not
themselues
,
how
shall
other
men
trust
them
?
No
man
can
justly
craue
more
credite
to
his
speach
of
other
,
than
himself
giueth
to
it
,
or
if
he
doe
,
he
must
conceat
stronglie
that
hee
dealeth
with
a
foole
.
Hee
mindreh
one
thing
,
and
speaketh
,
or
rather
soundeth
the
contrare
:
Hee
knoweth
his
Heart
thinketh
not
what
hee
speaketh
,
and
therefore
hee
taketh
the
floorish
of
faire
speech
to
supplie
the
want
of
trueth
:
His
heart
must
fetch
the
reasons
of
his
owne
perswasion
from
his
mouth
,
and
measuring
others
by
himselfe
,
hee
thinketh
that
many
faire
wordes
shall
beguile
them
,
as
well
as
hee
beguileth
himselfe
with
them
.
They
are
no
more
vexed
to
coyne
their
wordes
,
than
I
am
to
keepe
my
countenance
when
I
heare
them
.
Ingenuitie
of
affection
goeth
plainly
to
worke
:
The
more
care
to
fill
mine
eares
with
officious
offers
,
the
lesse
credite
they
finde
in
mine
heart
:
I
thinke
their
Spirit
is
so
spent
in
that
vapour
,
that
there
is
left
neither
spirit
nor
life
in
their
affection
.
This
sort
of
lying
is
not
vulgare
,
but
with
a
singular
mode
:
Poets
haue
libertie
to
lie
,
and
for
keeping
their
Rythme
,
they
are
licenced
to
quite
Reason
oft-times
.
There
is
none
odde
veine
of
Poesie
,
without
some
degree
of
abstractnes
of
Spirit
,
the
strictnesse
of
meeter
looseth
them
from
the
strictnesse
of
veritie
,
and
secureth
them
from
rigorous
censure
for
that
slippe
:
And
their
hyperbolees
doe
passe
for
good
coyne
.
But
the
Complementer
doe
lie
without
either
libertie
or
licence
:
And
their
hyperbolees
are
none
other
thing
in
broad
tearmes
,
than
lyes
in
folio
.
Their
speaches
run
vsuallie
on
three
thinges
,
1.
large
praises
of
some
excellent
worth
in
them
whom
they
idole
:
2.
Officious
offers
of
seruice
as
due
to
it
.
3.
And
large
wishes
of
all
happinesse
to
them
.
In
the
first
,
their
idoles
know
they
are
speaking
false
,
except
they
be
as
sensles
of
flatteries
,
as
there
flatterers
are
shamelesse
.
In
the
second
,
their
owne
heart
giueth
them
the
lie
:
For
they
think
themselues
more
worthie
of
seruice
,
than
hee
to
whom
they
offer
it
.
In
the
third
,
their
Conscience
checketh
them
for
mocking
of
God
:
For
they
pray
for
that
which
they
desire
not
to
bee
granted
:
Yea
,
they
would
bee
grieued
if
it
were
granted
.
They
are
equivocaters
,
minding
one
thing
,
and
speaking
another
:
Many
doe
practise
the
Iesuits
,
mentall
Reseruation
,
who
know
not
their
doctrine
:
(
It
must
bee
a
cousening
Religion
that
teacheth
,
practiseth
,
&
alloweth
such
cousening
.
)
I
neuer
suspect
them
more
,
than
when
they
double
their
complements
.
Hee
is
short
and
shallow
witted
,
who
is
glosed
with
these
flowrishes
▪
Let
them
paint
out
their
speach
and
gesture
,
I
wil
giue
lesse
credite
to
so
onerous
and
insidious
speach
.
I
shall
trow
the
heart
and
the
person
so
affected
as
it
deserueth
:
An
honest
meaning
simplie
expressed
,
hath
more
weight
,
than
all
these
buskinges
and
fairdings
.
The
heart
that
God
made
(
but
they
abuse
)
hath
the
owne
meaning
:
I
trust
that
,
but
not
the
person
which
they
assume
,
and
laye
downe
,
as
soone
as
they
haue
spent
their
borrowed
breath
.
The
next
moment
,
and
the
first
man
they
meete
with
,
findeth
them
in
another
,
if
not
in
a
contrare
minde
;
it
cannot
byde
in
their
heart
,
which
bred
not
in
it
,
nor
was
neuer
in
it
:
Their
wordes
are
but
carcases
of
language
,
and
let
the
credulous
beleeuer
looke
for
no
more
,
than
carcase
of
offices
.
Belike
,
they
thinke
their
words
either
not
to
bee
idle
,
or
that
they
shall
not
giue
an
accompt
of
them
at
the
last
day
.
The
Soule
indeede
must
bee
filled
with
something
,
but
wee
may
soone
choose
better
substance
to
fill
it
withall
,
●han
that
wind
of
frothie
complementing
:
While
they
are
feeding
themselues
with
their
fancies
,
let
the
children
of
Trueth
,
speake
the
Trueth
from
their
heart
.
Let
complementing
haue
the
owne
due
,
without
a
complement
:
It
is
the
birth
of
an
emptie
braine
;
the
maske
of
hatred
&
enuy
:
Refined
hypocrisie
,
with
simulation
and
dissimulation
,
her
twins
ingraned
;
the
breathing
of
an
euill
mind
vnder
hope
of
good
deede
.
Hee
who
knoweth
it
,
can
neither
bee
moued
to
offer
it
,
nor
patientlie
admitte
it
.
83.
Consciencious
,
Knowledge
.
If
our
hearts
were
narrowlie
searched
,
Atheisme
would
bee
found
in
them
;
wee
know
better
then
wee
doe
,
and
we
worshippe
not
God
as
wee
know
him
:
Wee
can
say
,
That
God
is
good
,
and
yet
neither
loue
nor
seeke
him
,
that
he
is
just
and
powerfull
;
yet
wee
feare
not
to
offend
him
:
That
hee
is
wise
▪
yet
wee
submit
not
our selues
to
his
Wisedome
;
that
hee
seeth
our
heart
and
thoughts
afarre
of
,
and
yet
wee
breede
and
feed
wicked
thoughts
in
our
hearts
,
which
wee
would
bee
ashamed
to
shew
to
our
neighbour
:
Wee
beleeue
there
is
an
Hell
for
euill
deedes
,
and
yet
goe
on
in
the
way
of
sin
:
And
that
there
is
laid
vp
a
Crown
of
glorie
in
Heauen
for
well
doing
,
yet
we
are
not
moued
to
doe
good
.
What
is
then
in
our
heart
for
all
our
knowledge
,
but
Athiesme
and
Infidelitie
:
Our
actions
giuing
our
wordes
the
lye
,
and
proclaming
to
the
Worlde
that
wee
beleeue
not
the
thing
that
wee
speake
.
The
want
of
the
worke
of
Conscience
,
is
a
speciall
cause
of
this
fleshly
disposition
:
Without
that
worke
,
Christianitie
is
nothing
but
a
speculation
:
Wee
consider
all
things
in
abstract
,
but
take
them
not
in
our
persons
and
to
our
heart
:
Wee
can
abhorre
sin
in
it selfe
,
and
in
our
neighbours
,
but
excuse
it
in
our selfe
,
wee
magnifie
Vertue
and
Grace
in
it selfe
,
but
yet
thirst
not
for
it
:
Papists
talke
mightilie
of
the
worth
of
Faith
,
but
doe
scorne
the
sense
&
Conscience
of
it
:
And
many
Christians
will
heare
and
read
their
owne
sinnes
,
convicted
by
the
word
of
God
,
and
yet
not
thinke
themselues
particularlie
taxed
,
nor
byde
at
the
conviction
.
Happie
is
that
man
whose
Conscience
pulleth
all
to
his
heart
,
&
his
heart
to
God
,
who
turneth
his
knowledge
to
Faith
,
his
Faith
to
feeling
,
and
all
to
walke
worthie
of
God
,
and
to
liue
in
Christ
,
as
hee
learneth
him
daylie
:
He
hath
not
rest
,
but
in
walking
according
to
the
light
of
a
well
informed
Conscience
:
when
theorie
is
turned
to
practise
,
and
speculation
to
a
consciencious
sensing
,
&
doing
,
then
wee
are
Christians
indeed
.
Gods
word
is
his
stamppe
,
hee
hath
deeplie
sunke
his
Image
in
it
,
but
it
doth
not
instamp
our
heart
,
except
some
power
thrust
it
vpon
vs
:
When
the
holy
Spirit
maketh
our
conscience
to
set
that
word
to
our
heart
,
then
wee
are
stamped
,
and
take
deeplie
the
impression
of
his
holinesse
in
the
inward
habits
,
and
expresse
it
euidentlie
in
our
life
and
conuersation
.
God
hath
blessed
vs
with
many
meanes
of
knowledge
,
but
they
doe
no
more
,
than
propone
and
open
matters
to
vs
:
They
inlighten
the
minde
,
and
goe
no
further
:
But
the
Conscience
worketh
mightily
on
the
heart
.
It
letteth
nothing
abide
in
generalities
,
but
turneth
all
to
our
particular
and
personall
respect
,
and
that
not
in
the
minde
alone
,
but
most
in
the
heart
.
As
it
reduceth
all
dueties
,
promises
,
and
threatninges
to
our
persons
,
so
it
joyneth
affection
to
light
,
and
moueth
the
heart
according
to
thinges
knowne
:
And
out
of
all
draweth
actions
that
serue
to
expresse
that
knowledge
,
and
doeth
all
as
in
the
presence
of
God
.
When
Conscience
bringeth
Religion
to
the
heart
,
and
from
the
heart
to
the
life
,
then
wee
are
truely
religious
.
84.
The
wise
mixture
of
mankinde
.
HOw
wiselie
hath
God
tempered
humane
societies
?
All
are
not
of
one
disposition
;
some
hotte
and
some
co●de
,
some
harsh
and
headie
in
their
judgement
,
and
violent
in
their
actions
,
other
ryper
wits
,
calmer
in
their
affections
,
&
posed
in
their
doings
:
Some
againe
as
grossely
senslesse
;
some
craue
the
bridle
,
and
some
the
spurre
.
If
a
man
cast
his
eyes
on
a
multitude
,
he
shall
obserue
as
much
diuersitie
in
their
disposition
,
voyces
,
&
opinions
,
as
in
their
faces
.
If
all
were
of
a
firie
humour
,
the
world
would
fire
at
once
.
If
all
were
sluggish
,
it
would
fall
downe
in
the
pot
:
Stirring
wittes
as
quickning
barme
,
put
the
dou●nesse
of
the
simple
to
working
:
and
the
slownesse
of
the
other
,
tempereth
their
fordwardnesse
,
and
so
both
these
extreamities
are
brought
to
mids
.
If
either
extreame
preuaile
,
matters
goe
wrong
,
but
our
wise
God
maketh
that
counterposing
bring
the
ballance
to
an
equall
standing
,
and
so
tumultuous
meetinges
bring
oft-ten
foorth
just
conclusions
.
There
can
bee
no
standing
of
matters
,
if
either
witlesnesse
or
wilfulnesse
predomine
;
but
where
contrars
by
their
strife
,
are
brought
to
a
mids
,
there
is
the
good
of
mankinde
.
Our
complexion
is
made
vp
of
contrare
qualities
,
of
the
elements
;
and
harmonie
is
a
meeting
of
contrare
sounds
.
It
is
worth
our
labour
to
marke
this
disposition
,
and
Gods
prudence
bringing
all
to
a
temper
,
and
a
good
end
.
And
withall
to
incline
to
a
tempered
and
tempering
wit
,
&
moderation
,
of
courses
:
If
there
be
any
fault
in
such
moderation
,
it
is
both
lesse
in
it selfe
,
&
more
curable
,
than
the
faults
of
fleshly
extremities
.
If
any
consider
these
extremes
a
part
,
hee
can
not
bee
without
passion
;
hee
shall
offend
at
the
headie
and
hotter
sort
as
fire-brands
,
and
at
the
coldnesse
of
the
sluggish
,
as
impediments
of
good
:
But
beeing
joyntlie
considered
as
they
are
tempered
of
God
,
to
his
owne
glorie
and
the
well
of
mankynde
,
hee
shall
lay
downe
his
offence
:
Their
nature
and
action
seuerall
,
is
to
hurt
,
but
God
causeth
euery
one
of
them
to
hemme
in
another
,
and
so
disposeth
them
to
a
better
temper
.
But
the
moderate
Spirit
shall
be
beaten
of
both
extreames
:
Hee
is
indeed
a
friend
to
both
,
and
yet
is
counted
of
both
as
an
enemie
:
As
a
Land
lying
far
in
the
Sea
,
is
beaten
on
both
sides
by
waues
,
yet
keepeth
the
soliditie
of
earth
:
So
he
is
assaulted
of
both
,
&
yet
keepeth
his
moderate
temper
.
Both
extreames
take
him
for
their
contrare
extreame
:
Fyrie
men
call
him
sottish
,
and
soft
men
call
him
fyrie
,
but
hee
standeth
at
his
stayed
posednesse
,
and
enduring
their
frivolous
censure
reduceth
them
(
if
they
bee
curable
)
to
the
golden
mids
.
He
rejoyceth
in
God
,
who
hath
giuen
him
eyes
,
to
see
that
his
diuine
contemperation
of
mankynd
,
and
hath
turned
his
Spirit
(
of
it selfe
inclinable
to
extreames
)
to
moderation
.
While
both
parties
stand
out
against
other
in
the
claime
of
perfection
to
themselues
,
and
imputing
of
folie
to
the
other
,
hee
thanketh
God
,
who
both
at
the
first
,
and
in
the
constant
cariage
of
his
adoes
,
hath
blessed
him
with
that
temper
,
which
they
can
neuer
attaine
,
but
by
Repentance
and
amendement
.
85.
Needlesse
feares
are
fruitfull
to
the
godly
.
EVen
false
and
needlesse
feares
,
worke
true
good
in
the
godly
:
If
they
come
not
as
they
apprehend
,
our
profite
is
double
;
one
in
the
escaping
of
the
feared
euill
,
the
other
in
the
great
store
of
Grace
,
which
they
produce
:
It
is
the
best
sort
of
errour
,
when
feares
proue
false
,
and
the
feared
euill
commeth
not
,
but
that
errour
is
recompenced
with
a
true
fruite
,
when
it
draweth
vs
neere
to
God
:
There
is
great
oddes
betweene
the
true
and
false
feare
in
their
grounds
,
but
not
so
in
their
f●uit
:
For
the
false
doeth
shake
vs
,
and
bring
out
Repentance
,
and
resolution
for
death
,
as
well
the
other
.
Beside
,
the
contempt
of
the
world
,
the
loathing
of
the
vanities
of
it
,
holy
vowes
of
better
obedience
to
God
,
a
renouncing
of
all
,
come
of
such
feares
.
It
is
great
mercie
in
God
,
to
work
the
same
work
of
Grace
in
vs
by
false
feares
,
that
hee
would
by
true
feare
,
and
the
greater
that
our
losses
are
lesse
,
and
our
lesson
the
same
.
Wise
Captaines
can
giue
false
alarmes
to
their
Souldiers
;
if
they
goe
franklie
to
their
Armes
,
they
conceat
of
their
courage
:
So
,
if
we
goe
to
our
spirituall
Armour
,
wee
are
not
feeble
;
if
wee
looke
to
our
deseruing
,
euery
appearance
of
danger
may
make
vs
feare
,
wee
are
vnder
guiltinesse
,
and
God
hath
vs
vnder
processe
for
it
,
and
all
Creatures
are
readie
to
execute
his
will
,
how
soone
may
the
sentence
both
come
foorth
,
and
bring
foorth
the
execution
against
vs
:
and
it
is
a
great
mercy
that
the
fray
commeth
before
the
stroke
.
His
judgement
commeth
out
in
the
owne
degrees
.
1.
We
sinne
:
2.
And
his
justice-inquiring
fi●deth
our
sinne
worthie
of
punishment
.
3.
Our
Conscience
convincing
vs
,
and
justifying
him
,
doe
apprehend
the
presage
of
punishment
.
If
all
these
can
turne
vs
to
Repentance
,
happie
are
wee
,
with
Ninivie
we
shall
eschew
the
stroke
it selfe
:
wee
may
call
feare
needlesse
,
in
respect
of
the
euent
which
God
in
mercie
with-holdeth
but
it
is
not
causl●sse
,
so
long
as
sin
remaineth
.
The
best
way
to
mitigate
our
needlesse
feares
,
is
to
bee
at
peace
with
GOD
;
and
if
they
come
,
to
reape
that
good
fruite
of
them
,
Repentance
,
Resolution
,
and
Obedience
.
Grace
so
obtained
,
is
well
purchased
,
&
the
peace
that
commeth
after
,
is
double
pleasant
,
because
it
is
so
farre
contrarie
to
our
deseruing
and
expectation
.
All
things
worke
to
the
good
of
these
that
loue
God
.
Rom.
8
28.
86.
Thirst
of
Newes
.
ALl
are
not
borne
,
or
liue
in
Athens
,
yet
wee
are
all
sicke
of
the
Athenian
disease
,
in
a
desire
to
heare
&
tell
newes
:
And
that
not
in
the
younger
so●t
,
who
may
haue
a
longer
time
in
this
life
,
but
euen
in
the
aged
,
who
are
at
the
end
of
their
race
:
Belike
they
are
prouiding
fresh
Newes
to
carrie
with
them
out
of
this
life●●
but
such
wares
will
giue
no
price
th●ae
.
What●
businesse
in
inquyring
for
Newes
and
in
reporting
of
them
?
Scarcely
are
they
heard
when
they
are
loathed
:
They
become
stale
with
the
first
report
,
and
are
olde
in
the
verie
birth
,
the
desire
is
full
of
them
at
their
first
noyse
,
and
yet
desirous
of
some
other
:
To
tell
these
same
newes
ouer
and
ouer
againe
,
is
as
tedious
as
their
first
report
was
pleasant
.
It
seemeth
to
bee
a
new
worke
of
a
new
man
:
To
bee
euer
thus
busied
about
newes
,
but
it
will
bee
found
the
worke
of
the
olde
man
.
There
may
bee
,
and
is
a
fruitfull
disposition
about
Newes
in
the
prudent
,
but
that
is
so
new
to
these
Nouellers
,
that
they
know
it
not
:
They
seeke
onlie
Newes
for
Newes
,
and
goe
n●
further
,
than
to
heare
,
and
then
to
〈◊〉
of
them
,
and
that
not
as
they
heare
them
,
but
as
a
liberall
hoas
they
send
them
away
with
a
new
porta●●
▪
They
giue
them
a
large
allowan●●
〈◊〉
passe
for
Newes
,
that
is
,
newlie
●●●mented
lyes
.
They
may
haue
some
ground
of
trueth
for
their
beginning
,
but
by
few
reportes
it
is
buried
in
the
multitude
of
new
additions
.
Wee
would
thinke
it
strange
,
to
see
a
Booke
haue
as
many
editions
as
it
findeth
Readers
:
And
yet
Newes
haue
that
current
and
changing
Noueltie
,
that
many
reporting
the
same
thing
,
make
it
still
new
by
some
alteration
or
augmenting
:
Bookes
haue
that
immunitie
,
because
they
are
a
standing
report
in
print
;
but
Newes
le●t
to
a
vanishing
report
,
cannot
bee
secured
from
change
.
It
is
Sathans
policie
to
abuse
our
eares
in
●earing
,
our
tongues
in
speaking
,
〈…〉
our
heartes
in
beleeuing
lyes
,
to
disabl●
vs
from
the
discerning
of
Trueth
.
But
God
hath
giuen
them
to
bee
busied
ab●●t
Trueth
.
God
hath
giuen
to
his
owne
a
souera●●●e
remeede
of
that
disease
,
to
bee
ful●●
possest
●ith
the
best
Newes
in
the
worl●
,
and
then
to
make
a
spirituall
vse
of
common
Newes
.
I
finde
these
good
Newes
:
That
Christ
is
come
to
saue
sinners
:
And
that
I
am
one
whom
hee
hath
saued
:
The
testimonie
of
mine
adoption
;
the
Spirit
witnessing
to
my
Spirit
,
that
I
am
one
of
his
Children
:
The
testimonie
of
my
justification
,
Son
bee
of
good
comfort
,
thy
sinnes
are
forgiuen
thee
.
The
Seales
of
mine
Election
and
calling
in
the
●ruites
of
the
Spirit
.
These
and
the
like
are
excellent
newes
,
their
matter
is
good
and
glorious
:
Their
delight
is
great
and
constant
:
Though
they
were
heard
euerie
houre
,
yet
they
are
euer
fresh
and
new
to
the
New
man
:
They
fall
neither
vnder
stalenes
in
themselues
,
nor
loathing
to
mee
;
but
their
last
hearing
,
delighteth
mee
as
much
as
the
first
hearing
.
As
for
other
matters
,
I
rest
not
on
them
as
Newes
,
but
obserue
in
them
the
prouidence
of
God
,
how
he
ruleth
the
world
by
ouer-ruling
the
malice
of
Sathan
,
and
madnesse
of
man
,
to
his
owne
glorie
,
and
good
of
his
Saintes
,
to
make
them
new
,
and
to
put
in
their
mouth
a
new
song
.
To
bee
grieued
with
Nebemiah
,
when
wee
heare
of
Ierusalems
desolation
,
and
rejoyce
when
wee
heare
of
her
prosperitie
,
is
a
marke
of
Grace
in
the
New
man
:
When
all
trifling
Newes
shall
bee
ended
,
God
shall
put
a
new
Song
in
his
mouth
▪
to
praise
him
eternallie
.
The
Soule
enstamped
with
Newes
of
Grace
,
turneth
all
occurrent
Newes
to
that
better
and
biding
substance
.
87.
The
comfort
of
Calumnies
.
ACalumnie
is
the
Deuils
minde
in
the
mouth
of
Man
:
and
his
arrow
shot
by
mans
bow
:
Hee
lendeth
him
his
lyes
and
malice
&
borroweth
his
tongue
to
vtter
them
:
He
hath
this
name
from
traducing
and
thrusting
through
the
fame
of
the
godlie
.
His
first
and
maine
care
,
is
by
temptation
,
to
destroy
their
Conscience
,
and
if
hee
preuaile
not
in
this
,
hee
turneth
him
to
their
name
,
that
hee
may
rent
it
by
Calumnies
,
whose
Conscience
hee
could
not
defile
by
temptation
.
This
is
his
policie
against
Gods
dearest
Children
,
they
are
most
hated
of
him
,
who
are
most
beloued
of
GOD
:
Hee
careth
not
to
make
euill
reports
of
his
owne
,
and
counteth
no
great
gaine
to
defile
the
face
of
a
Moore
,
but
all
his
care
is
,
to
blamish
the
face
,
and
stenzie
the
name
in
whom
Gods
Grace
shineth
cleerelie
:
Hee
knoweth
that
treasure
in
them
is
giuen
for
his
hurt
:
Hee
cannot
stay
God
from
giuing
it
to
his
beloued
,
but
hee
turneth
him
to
the
next
,
to
make
it
fruitlesse
to
other
:
Hee
cannot
stay
a
daylie
and
fresh
increasing
of
that
Grace
,
but
hee
pr●asseth
to
make
it
distastfull
to
man
,
that
so
it
may
bee
fruitlesse
.
Surelie
hee
loseth
not
all
his
labour
,
though
hee
be
ouercome
by
the
Saints
,
whom
hee
calumniateth
,
yet
hee
ouercommeth
them
,
who
doe
calumniate
them
:
It
is
a
fearefull
thing
,
to
lend
to
Sathan
the
Heart
for
deuising
,
the
Eare
for
hearing
,
and
the
Tongue
for
vttering
of
Calumnies
,
and
in
all
,
to
disgrace
the
Grace
of
GOD
in
his
Children
,
and
make
it
fruitelesse
to
themselues
.
Where
Sathan
hath
set
his
porter
of
prejudice
,
though
Christ
himselfe
were
on
Earth
,
that
Soule
would
take
no
good
of
him
:
It
is
a
deuilish
worke
,
to
enuy
the
Grace
of
GOD
,
but
more
,
to
deny
it
,
and
most
of
all
,
to
disgrace
it
.
Wee
finde
heerein
a
great
proofe
,
of
that
particular
worke
of
Conscience
,
in
justifying
vs
:
At
other
times
wee
can
content
vs
with
common
and
slender
examining
of
our selues
,
but
being
so
falslie
misconstrued
,
wee
are
put
to
a
second
and
a
stricter
tryall
,
which
vpon
the
cace
of
our
tryed
innocencie
,
endeth
in
a
notable
seale
of
the
holy
Spirit
:
Hee
both
approueth
our
first
innocencie
as
good
seruice
to
God
,
and
our
suffring
for
it
,
as
a
just
matter
of
our
gloriation
.
Hee
who
offereth
vp
his
Soule
and
bodie
in
a
Sacrifice
to
God
,
must
resolue
to
bee
crucified
,
in
his
Name
daylie
by
Calumnies
,
and
these
daylie
blowes
are
an
argument
that
his
sacrifice
is
acceptable
to
GOD
,
because
Sathan
rageth
at
him
,
who
serueth
God
vprightlie
,
hee
knoweth
that
Conscience
within
is
repleate
with
God
,
and
his
peace
,
therefore
hee
laboureth
to
rent
their
Fame
without
,
whose
inward
peace
hee
cannot
trouble
.
It
is
better
to
haue
him
molesting
vs
without
,
than
possessing
vs
within
.
The
godlie
Soule
so
afflected
,
goeth
to
God
in
the
bitternesse
of
Spirit
,
appealing
him
as
a
Iudge
of
their
cause
,
in
the
Conscience
of
their
innocencie
:
They
commit
their
cause
to
him
,
and
prayeth
for
pardon
to
their
injurers
:
Their
innocencie
is
both
the
occasion
&
cause
of
calumnies
with
the
Deuill
;
and
the
soueraigne
remeede
of
them
with
God
and
their
own
Consciences
.
Herein
they
haue
a
triple
conformitie
with
Christ
:
Hee
was
innocent
,
and
yet
hee
was
calumniate
,
and
prayed
for
his
injurers
.
Better
it
is
to
endure
the
scourge
of
the
tongue
,
than
want
this
triple
conformitie
.
Why
should
we
not
glory
in
so
cleare
an
Euidence
of
Gods
speciall
loue
?
Sathan
taketh
both
the
cause
of
his
hatred
&
the
measure
of
it
from
the
loue
of
God
:
Hee
hateth
them
most
,
whom
God
loueth
most
:
Hee
had
moe
calumnies
,
and
euill
tales
against
Iob
,
than
against
many
thousands
in
his
time
:
Hee
was
a
thorne
in
his
eye
,
because
hee
was
dearelie
beloued
of
God
,
and
acceptable
to
him
.
It
is
then
the
glorie
of
the
Sainctes
,
to
bee
calumniat
:
Rejoyce
and
bee
glad
,
when
men
revile
you
,
and
speake
all
manner
of
euill
against
you
,
for
my
sake
falslie
.
Mat.
5
▪
11.
It
is
a
token
Sathan
hath
not
preuailed
against
our
Conscience
,
but
is
now
in
his
flight
,
when
hee
renteth
our
Name
.
As
strength
of
Gods
grace
,
keepeth
the
Soule
in
temptation
,
so
the
Conscience
of
innocencie
,
will
comfort
the
heart
vnder
Calumnies
.
The
haile
showre
of
Calumnies
,
proueth
on
Gods
part
a
speciall
loue
to
vs
,
and
on
our
part
true
happinesse
,
in
that
his
loue
and
vigour
of
his
Grace
in
vs
,
ouer-comming●
Sathan
:
And
on
Sathans
part
,
a
double
malice
,
for
that
our
double
happinesse
:
And
in
the
calumniator
,
a
double
miserie
;
one
,
in
beeing
the
Deuils
instrument
in
calumniating
the
Saincts
,
the
other
in
defrauding
themselues
of
the
fruite
of
Gods
Grace
in
them
whom
they
traduce
.
The
best
refutation
of
Calumnies
is
not
by
word
,
but
by
deede
;
GOD
and
our
Conscience
seeth
our
innocencie
,
let
men
see
it
in
our
life
:
When
Gods
Grace
shineth
in
vs
as
a
light
before
men
,
then
we
refute
realy
our
traducers
,
and
proclaime
them
lyers
to
the
world
.
88.
Men
are
blind
and
quicke
sighted
in
their
owne
cause
.
EVery
man
is
both
blinde
&
seeth
best
in
his
owne
cause
:
Hee
knoweth
the
circumstances
of
his
deedes
,
but
is
blind
in
the
question
of
his
right
:
Self●-loue
maketh
him
ingrosse
his
person
in
his
deede
,
and
transchange
his
deede
in
his
right
:
And
so
confounding
right
and
deede
in
his
owne
person
;
to
take
all
as
good
.
The
Lawes
of
God
and
man
must
giue
place
to
his
opinion
and
humour
,
they
are
either
close
forgotten
,
or
beeing
applyed
to
him
,
hee
is
made
the
rule
,
and
they
must
suffer
such
construction
as
his
selfe-loue
appointeth
.
It
is
kyndlie
to
an
erring
minde
to
nurish
the
owne
birth
:
As
it
erreth
in
directing
a
cou●se
,
so
in
approuing
of
it
when
it
is
done
.
It
is
no
more
fordward
to
deuise
it
,
than
pertinacious
to
defend
it
:
&
herewith
is
joyned
a
more
fearefull
sinne
,
that
as
his
humour
is
put
in
place
of
Gods
Law
,
so
himselfe
is
put
in
Gods
steede
.
If
many
courses
that
seeme
good
,
were
tryed
to
this
touchstone
their
appearing
equitie
would
be
found
iniquitie
,
and
their
seeming
obedience
to
God
,
would
proue
contemptuous
rebellion
.
Selfe-loue
is
such
an
enemie
to
trueth
,
and
righteousnesse
,
as
they
can
neuer
preuaile
at
her
barre
:
She
setteth
vs
as
a
center
to
al
her
supposed
good
,
&
pleadeth
greatest
iniquity
in
the
termes
of
our
wealth
:
In
just
reason
,
sight
should
master
that
blindnesse
,
but
the
tyrannie
of
Selfe-loue
blindeth
our
verie
light
.
The
speciall
remeede
of
this
voluntar
and
wilfull
erring
,
is
to
transferre
both
our
deeds
and
rights
to
the
person
of
some
other
:
We
would
judge
more
vnpartiallie
in
that
case
.
If
wee
censure
them
in
other
,
and
apply
that
our
censure
to
our selfe
,
we
shall
be
convicted
of
many
infirmities
,
which
wee
take
for
perfections
.
If
wee
could
drawe
our
cause
,
deedes
,
and
persons
in
the
light
of
Gods
countenance
,
such
selfe-deceiuing
would
not
haue
place
in
us
:
Mans
judgement
and
our
owne
may
faile
vs
,
but
there
is
no
place
for
deceite
,
if
we
can
sincerely
processe
our selues
before
God
,
in
the
person
of
another
.
The
strength
of
Selfe-deceit
is
in
confusion
and
assuming
an
other
person
than
our
owne
,
but
the
remeede
of
it
is
in
discerning
that
confusion
,
and
transferring
our
person
to
another
.
89.
Particulars
are
mixed
with
common
causes
.
I
Saw
neuer
a
common
cause
without
some
particulars
;
all
may
seeme
to
concurre
to
choose
and
vse
good
meanes
to
a
common
end
:
But
if
all
heartes
were
disclosed
,
the
ends
might
bee
found
almost
as
many
and
particular
,
as
the
persons
:
By-ends
are
euer
sette
vp
beside
the
maine
and
good
end
,
and
for
these
,
either
meanes
diuerse
,
or
contrare
to
the
wholesome
meanes
,
are
inuented
.
If
God
did
not
ouer-rule
so
diuerse
&
contrare
projects
,
there
culd
neuer
a
common
course
bee
happilie
prosecute
:
As
day
and
night
make
vp
time
,
and
heate
and
moystnesse
the
life
and
health
of
man
;
so
hee
turneth
mans
cont●are
particulars
to
his
good
end
:
Hee
can
suffer
them
to
intend
their
owne
ends
,
and
plotte
their
owne
meanes
,
but
yet
wiselie
in
his
owne
time
,
he
wosteth
all
their
particular
and
curious
spinning
in
the
great
webbe
of
his
prouidence
.
As
little
Brookes
falling
from
sundrie
Hilles
in
a
great
Riuer
,
keepe
no
longer
their
course
or
channell
,
but
are
carried
with
the
Riuer
to
the
Sea
:
So
mens
particular
ends
and
wayes
are
carried
within
the
source
of
Gods
prouidence
to
his
owne
end
.
They
may
fight
one
against
another
,
but
cannot
all
resist
him
:
His
ouer-ruling
power
and
wisedome
,
maketh
good
matter
for
his
end
out
of
them
all
.
It
is
a
wonder
to
see
euery
man
draw
the
publicke
to
his
owne
particular
:
But
more
,
how
God
sustaineth
the
publicke
,
in
so
manifold
and
manifest
direptions
of
it
:
And
most
of
all
,
how
he
turneth
them
to
the
preseruation
of
the
integritie
of
it
It
is
a
griefe
indeed
to
see
men
spoile
the
common
with
their
owne
particulars
,
yet
shall
it
bee
no
prejudice
to
God
:
Man
may
propone
,
but
God
will
dispone
:
the
moe
impediments
,
the
greater
discouerie
,
of
mans
folie
,
and
the
more
matter
for
proofe
of
Gods
wisedome
.
There
bee
some
particulars
,
which
agree
with
the
publicke
,
and
are
rather
partes
of
it
,
than
particulars
:
They
intend
a
common
good
,
and
quite
themselues
for
sustaining
of
it
,
and
suffer
their
owne
small
streame
to
fall
in
the
greater
Riuer
,
and
so
come
vnder
Gods
blessing
to
the
common
.
But
destroying
particulars
fall
vnder
his
curse
,
who
is
the
ranuerser
of
al
crooked
wayes
:
They
are
the
ivie
or
woodbeane
,
that
draweth
out
the
juce
of
the
tree
,
which
it
strictlie
embraceth
,
&
turneth
the
waters
of
the
riuer
to
their
own
ditch
:
Though
they
sucke
the
marrow
of
the
publicke
to
themselues
,
yet
God
maketh
it
to
drie
their
bones
,
and
not
to
feede
them
.
Such
interuerters
like
Pharaohs
leane
kyne
,
are
as
leane
after
the
deuouring
of
the
fatte
kyne
,
as
before
.
It
is
a
safe
proceeding
,
to
haue
our
end
one
with
God
,
and
our
mids
,
these
same
which
he
hath
commanded
:
If
we
see
men
vntimouslie
broyle
with
their
particulars
,
let
vs
not
dispare
of
Gods
end
:
Whither
man
prosper
,
or
faile
of
his
purpose
,
yet
the
counsell
of
God
shall
stand
.
Prov.
19.
21.
Hee
hath
prouided
great
furtherance
for
his
adoes
,
who
refuseth
particular
ends
:
GOD
who
watcheth
ouer
all
thinges
for
his
owne
purpose
,
shall
bring
it
to
passe
.
Wee
may
bee
sure
that
hee
will
accomplish
our
desires
,
when
they
are
closed
in
his
.
We
should
not
stay
on
this
only
consideration
,
but
ascend
more
high
,
to
conceiue
,
that
Gods
mercie
from
eternall
,
purposed
to
determine
our
will
to
a
conformitie
with
his
,
that
in
time
hee
might
blesse
vs
in
the
accomplishment
of
our
will
in
his
.
90.
The
Remeede
of
our
Corruption
.
●Ho
can
looke
in
his
owne
heart
with
the
light
of
God
without
astonishment
?
All
our
naturall
powers
giuen
at
the
first
for
our
good
,
are
armed
for
our
destruction
:
These
who
should
sute
and
rest
on
good
,
as
our
Desires
,
Loue
,
Hope
,
and
Ioye
,
&c.
are
sette
on
euill
:
And
they
which
should
fence
vs
from
euill
,
as
Feare
,
Hatred
,
Dispare
,
and
Griefe
,
&c.
are
either
id●e
from
their
worke
,
or
adhere
to
euill
:
And
some
monstruous
passion
seasing
it selfe
in
euerie
facultie
of
our
Soule
playeth
the
tyrrant
by
course
.
And
all
these
to
bee
directed
by
an
ignorant
and
erring
minde
,
and
sweyed
by
a
will
free
indeed
,
but
all
its
freedome
inclining
and
captiuate
to
sin
.
The
den
of
lyons
was
no
more
terrible
to
Daniel
,
or
the
fyre
to
the
three
Children
,
than
these
tyrrannous
passions
in
the
heart
,
are
to
him
that
seeth
and
feeleth
them
:
What
pleasure
can
wee
haue
to
dwell
among
such
Vipers
,
and
to
be
daylie
stunge
by
them
.
This
is
our
state
,
so
long
as
we
sojourne
in
Meshech
and
dwell
in
the
tents
of
Kedar
.
Psal.
120.
5.
What
joy
can
our
heartes
possesse
so
long
as
they
boyle
in
these
corruptions
,
Ambition
in
one
corner
,
Auarice
in
another
,
Lust
in
a
third
,
&
miscontment
distempering
all
:
Wee
can
neither
cast
them
out
of
vs
,
nor
separate
our selues
from
them
,
except
we
prouide
some
remeede
,
wee
must
bee
burnt
by
that
fire
and
rent
by
these
beasts
.
If
God
dwell
in
our
heart
,
hee
will
quench
that
fire
,
and
stop
the
mouthes
of
these
Lyons
:
Hee
turneth
these
powers
on
their
abused
passions
,
in
a
godly
griefe
,
to
bee
sorrowfull
for
them
,
and
a
godly
feare
to
eschew
them
,
and
by
their
renouation
destroyeth
their
corruption
,
and
that
not
for
their
slaughter
onlie
,
but
for
their
buriall
:
A
watchfull
Conscience
ouer
their
sturring
,
that
they
draw
vs
not
to
sinne
,
an
in-calling
on
GOD
for
pardon
,
and
assistance
against
their
furie
,
a
striuing
to
defraude
their
desires
,
and
crosse
them
by
their
contrares
,
are
good
remeedes
for
our
corruption
.
When
that
worke
of
restraining
and
renewing
Grace
is
constant
&
sensible
in
vs
,
then
the
jawes
of
these
Lyons
are
broken
,
and
the
just
cause
of
our
griefe
is
turned
in
as
just
matter
of
Ioy
.
I
wish
curious
Spirits
who
neglect
their
owne
calling
as
too
narrow
a
taske
for
their
large
hearts
,
and
busie
themselues
on
the
by
,
to
take
this
cure
of
their
corruption
to
heart
:
Though
they
had
the
power
of
seuen
Soules
in
one
,
there
is
here
matter
of
worke
for
all
.
But
in
the
godly
it
is
a
worke
of
Grace
preuailing
against
Nature
,
when
they
so
curbe
their
corruptions
,
that
the
first
motions
of
it
are
choaked
as
the
Cockatrick
egges
are
broken
,
before
they
bring
out
that
serpent
.
91.
The
godlie
heart
hath
both
constant
warre
and
certaine
Peace
.
THe
heart
in
which
God
dwelleth
,
hath
both
continuall
Warre
and
Peace
,
Warre
with
sinne
both
in
others
and
in
it selfe
:
The
world
compasseth
vs
with
euill
,
and
is
sette
on
one
of
two
workes
,
either
to
infect
vs
,
or
to
injure
vs
.
It
allureth
vs
with
the
owne
vanitie
,
to
be
like
it
,
and
if
that
succeed
not
,
it
afflicteth
vs
,
and
God
moueth
vs
to
renounce
it
,
and
it
cannot
disgest
that
injurie
,
at
our
hand
,
it
hath
the
owne
peace
in
it selfe
,
&
with
its
owne
,
but
the
godly
renouncers
of
it
are
noysome
to
it
;
it
hath
no
rest
but
in
their
separation
or
destructio●n
As
Grace
in
the
godlie
maketh
them
withdraw
from
the
world
,
so
Satan
in
the
world
maketh
it
to
cast
them
out
:
God
cannot
abide
the
wickednes
of
it
:
His
Spirit
moueth
them
whom
hee
possesseth
to
please
him
aboue
all
,
heere
are
the
grounds
of
perpetuall
warring
.
As
though
that
were
not
enough
,
our
owne
corruption
within
molesteth
vs
,
wee
may
shune
the
wickednesse
of
men
,
but
wee
are
neuer
out
of
the
grippes
of
our
owne
corruption
,
and
that
as
an
aduersarie
,
and
on
the
worlds
part
.
Wee
are
no
more
bitterlie
assaulted
of
the
world
,
than
checked
and
vexed
by
our
owne
corruption
,
for
not
following
the
world
;
the
outward
world
hath
the
owne
inward
extract
in
vs
working
vs
to
a
conformitie
to
the
owne
paterne
.
But
all
this
warre
troubleth
not
our
Peace
:
To
bee
so
exercised
is
a
just
matter
of
peace
vnspeakable
:
God
by
his
Grace
guardeth
vs
from
the
worlds
sin
,
and
by
his
prouidence
secureth
vs
from
their
injurie
:
And
that
same
grace
that
maketh
vs
ouercome
the
world
,
defeateth
also
our
corruption
:
When
the
inward
euill
is
subdued
,
the
outward
hath
no
strength
against
vs
.
The
sense
&
conscience
of
this
batteling
,
is
our
Peace
.
It
is
better
to
endure
the
worlds
violence
,
in
wronging
vs
,
than
to
bee
like
them
in
sinne
:
And
better
to
finde
our
corruption
in
a
daylie
stur
,
than
in
a
false
calmnesse
.
God
is
good
to
his
owne
,
who
by
such
dealing
both
maketh
them
daylie
to
warre
,
and
yet
keepe
a
solide
Peace
.
There
can
bee
no
greater
joy
to
the
godlie
,
than
to
finde
outward
and
inward
corruption
readie
to
destroy
them
,
and
God
deliuering
them
from
both
.
This
is
the
shame
of
the
outward
,
and
destruction
of
the
inward
corruption
:
The
glorie
of
God
in
both
these
works
,
and
our
securitie
in
all
.
The
worlde
thinketh
that
they
vndoe
the
godlie
by
trouble
,
but
they
worke
them
to
their
grace
:
Their
troubles
chase
them
to
God
,
and
God
embraceth
them
louinglie
who
are
troubled
for
his
cause
:
When
Babes
are
affraied
,
they
cast
themselues
in
the
Armes
and
bosome
of
their
mother
.
Both
these
troubles
are
fortold
,
and
the
blessing
is
promised
:
As
we
feele
the
one
,
wee
shall
finde
the
other
:
In
the
world
yee
shall
haue
trouble
,
but
in
me
yee
shall
haue
peace
,
bee
of
good
comfort
,
for
I
haue
ouercome
the
world
.
Ioh.
16.
33.
92.
Religious
Religion
.
IT
is
good
to
professe
true
Religion
,
and
to
practise
the
exercise
of
it
,
but
the
most
part
goe
no
further
,
and
so
are
voide
of
Religion
it selfe
;
and
the
fruits
of
it
:
To
stand
on
the
outward
worke
of
praying
,
preaching
,
praising
,
&c.
is
to
offer
the
carcase
of
our
seruice
to
God
.
To
worshippe
God
onely
with
our
body
,
is
an
irreligious
worship
;
our
bodie
may
bee
busie
,
but
they
will
neuer
fasten
vpon
God
in
such
a
superficiall
worke
:
Hee
is
a
Spirit
,
and
will
bee
worshipped
in
Spirit
,
else
none
union
with
him
.
When
hee
sendeth
out
his
Vertue
to
our
Soules
,
and
our
Soules
doe
meete
him
answerablie
,
that
is
inward
Religion
,
and
our
binding
to
him
;
hee
is
most
true
,
wee
trust
in
him
;
Hee
is
most
gracious
,
good
and
mercifull
,
wee
loue
him
withall
our
heart
:
Hee
is
moste
powerfull
,
wee
feare
to
offend
him
,
and
confide
in
his
protection
:
Hee
is
most
wise
,
wee
quite
our
owne
will
,
and
reuerence
him
:
Hee
is
most
holy
,
wee
adore
,
admire
,
and
imitate
his
holinesse
.
It
is
a
mocking
of
God
(
if
hee
could
bee
mocked
)
to
professe
an
union
with
him
,
and
yet
bee
loose
from
him
.
This
Union
is
the
end
,
and
Religion
the
way
to
it
:
The
end
of
Gods
infusing
of
sauing
Grace
in
vs
,
is
to
bring
vs
to
him
,
and
bind
vs
to
him
.
But
he
is
pitifully
selfe-deceiued
,
who
contenteth
himselfe
with
a
profession
of
Religion
,
and
neither
knoweth
nor
careth
for
this
Union
:
Hee
who
is
not
fastened
to
God
in
this
life
,
shall
haue
no
fellowshippe
with
him
heereafter
.
It
is
a
religious
Religion
,
when
wee
become
one
Spirit
with
God
in
Christ
.
These
and
other
points
make
vp
our
inward
Religion
:
God
reuealing
himselfe
in
his
diuine
properties
,
our
Soules
affecting
and
adhering
to
him
in
their
answerable
powers
;
this
tyeth
vs
not
onlie
for
the
space
wee
are
in
the
worke
of
his
worshippe
,
but
by
deth
constantlie
in
vs
:
The
worke
of
Preaching
,
or
Praying
,
or
Praising
,
doe
end
in
their
time
,
but
these
inward
bands
are
neuer
loosed
:
This
inward
Religion
doeth
both
set
vs
on
worke
,
and
quickneth
in
vs
the
outward
exercise
of
it
.
There
is
more
fruite
of
one
houres
seruice
in
such
a
disposition
,
than
in
yeares
businesse
without
it
.
Hee
who
keepeth
his
heart
vnder
this
religious
disposition
,
lacketh
neuer
a
manifest
object
to
worshippe
,
nor
a
sacrifice
to
offer
.
He
is
sensible
of
God
,
and
the
verie
mouing
of
his
Soule
in
the
Conscience
and
sense
of
these
bands
,
is
a
sacrifice
most
acceptable
to
God
,
and
profitable
to
himselfe
.
The
fleshlie
minded
doe
wonder
at
the
constant
labour
of
the
godly
in
Gods
worshippe
,
but
if
they
knew
these
religious
bands
,
they
would
not
wonder
.
Naturall
actions
oft
repeated
bring
habits
,
and
these
become
another
Nature
:
Shall
not
the
work
of
Grace
,
which
hath
both
infused
and
acquired
habits
,
turne
in
a
constant
disposition
.
This
is
not
obtained
in
our
beginning
of
Christianitie
,
but
after
long
labours
in
the
Lord
.
The
daylie
tasting
of
his
goodnesse
,
bringeth
our
heartes
to
such
a
temper
,
that
religious
disposition
turneth
to
bee
our
element
for
place
,
and
our
dyet
for
refreshment
:
It
is
our
meat
and
drinke
to
conuerse
with
God
,
and
doe
his
will
.
When
God
bringeth
vs
to
this
degree
of
continuall
minding
,
louing
and
delighting
in
him
,
and
to
the
sense
of
these
religious
bonds
with
him
,
then
our
diuorce
with
the
world
,
and
marriage
with
God
,
are
neere
their
perfection
.
93.
Predominant
vice
and
vertue
.
COrruption
is
spred
ouer
the
whole
man
,
and
all
in
man
;
there
is
neither
part
nor
power
of
Soule
or
Body
,
which
is
not
defiled
therewith
:
According
to
the
seuerall
powers
it
hath
names
:
Originall
sinne
goeth
vnder
one
name
,
yet
hath
many
branches
:
In
one
power
it
is
Avarice
,
in
another
Lecherie
,
in
a
third
Ambition
:
All
these
sinfull
powers
though
they
both
incline
to
,
and
urge
their
owne
worke
,
yet
haue
they
a
predominant
among
them
;
a
master
vice
,
or
captaine
sinne
,
which
commandeth
both
the
man
and
all
other
vyces
in
him
:
It
is
euill
in
it selfe
and
worst
in
the
kynde
.
Heere
is
a
masse
of
wonders
;
one
that
so
many
euill
thinges
in
man
can
haue
their
order
and
respect
to
other
,
as
a
Captaine
among
Pyrats
by
Sea
,
or
Brigants
by
Land
:
Next
,
that
all
of
them
can
submit
themselues
and
suffer
the
predominant
to
strengthen
it selfe
,
by
their
defrauding
:
Prid
in
the
wretch
will
quite
honour
to
purchase
gaine
,
and
avarice
in
the
proud
man
will
quite
gaine
to
purchase
honour
:
Thirdlie
that
it
can
change
with
tyme
and
age
,
so
vncleannesse
in
Youth
,
Pride
in
midde
Age
,
and
Avarice
reigneth
in
olde
age
.
And
most
of
all
that
it
remaineth
in
the
godlie
:
Nature
neither
knoweth
nor
admitteth
this
,
that
two
contrars
shall
dwell
at
once
in
their
greatest
degree
,
and
predominion
in
one
power
of
the
Soule
.
This
is
Sathans
chiefe
fortification
against
God
and
his
Grace
in
vs
:
His
Posterne
doore
whereby
hee
entereth
our
Soule
at
his
pleasure
:
The
chaine
wherby
hee
both
bindeth
and
leadeth
vs
in
captiuitie
:
And
the
archetratour
of
our
Soule
yeelding
to
his
temptations
.
It
is
good
,
both
to
know
it
,
and
find
remeede
:
Naturall
complexion
pointeth
at
it
,
what
euer
excelleth
in
our
temperature
,
is
the
ordinarie
seate
of
it
,
but
there
are
more
infalible
signes
to
find
it
out
.
1.
Frequencie
of
Satans
temptations
,
because
he
ass●ulteth
vs
oftenest
in
our
weakest
part
,
and
that
our
strongest
corruption
,
is
our
greatest
weaknes
.
2.
The
multitude
of
our
thoughts
,
for
what
is
most
in
the
heart
,
is
most
in
the
thought
.
3.
The
end
of
our
imaginations
:
Where
euer
they
soare
,
it
is
sure
,
that
as
a
wearie
bird
after
long
fleeing
,
they
light
on
our
predominant
.
But
the
remeed
of
it
is
most
necessar
:
1.
To
watch
ouer
all
the
motions
of
it
,
with
a
wake-ryfe
Conscience
.
2.
To
exercise
our selfe
daylie
vnder
contrare
vertue
.
3.
To
pray
to
God
daylie
for
his
mortifying
Grace
against
tha
corruption
,
that
thereby
wee
may
ouercome
that
master
sinne
.
It
grieueth
God
to
see
vs
pestered
by
Sathan
in
our
owne
corruption
:
Hee
hath
prouyded
sauing
remeede
for
his
owne
,
and
erected
a
counter-sconse
against
Sathan
;
and
placed
our
predominant
Grace
in
the
seate
of
our
predominant
sinne
:
Grace
in
it selfe
euery
way
is
aboue
sin
;
it
is
of
a
diuine
Nature
;
but
sinne
is
deuilish
:
Grace
infused
,
is
stronger
than
corruption
,
and
the
New
Man
stronger
than
the
Olde
;
but
the
principall
Spirit
dwelling
in
vs
,
is
aboue
all
:
The
meanest
grace
of
God
in
his
hand
,
is
stronger
than
our
predominant
vice
.
This
profane
Age
hath
multiplied
predominants
:
Senslesnesse
domineth
in
the
fleshlie
men
:
They
know
not
their
predominant
in
the
kind
,
in
the
change
,
nor
in
the
degree
.
And
it
is
a
predomining
Grace
,
to
know
the
sorts
,
changes
,
&
degrees
of
their
vices
;
&
oppose
them
by
the
contrare
good
,
and
vertue
:
It
is
indeede
a
wonderfull
senslesnesse
,
that
letteth
men
not
feele
so
many
tyrants
in
them
:
Hee
is
a
Slaue
of
slaues
,
who
hath
both
losed
his
libertie
,
and
the
feeling
of
that
tyrannie
.
But
hee
is
Gods
free-man
that
remarketh
all
their
changes
,
and
laboureth
for
the
dominion
of
Grace
in
himselfe
:
Both
the
Sonne
and
holy
Spirit
haue
made
that
man
free
.
This
is
a
confortable
experience
of
the
Saints
,
to
find
their
predominant
sin
subdued
,
that
tyrant
that
gaue
them
Lawes
,
to
take
Lawes
&
admit
the
owne
defrauding
:
This
is
an
happy
change
when
grace
ouerruleth
corruption
,
and
Gods
spirit
subdueth
Sathan
in
vs
.
There
is
no
condemnation
to
them
that
are
in
Iesus
Christ
,
for
the
Law
of
the
Spirit
of
Life
in
Iesus
Christ
,
hath
deliuered
mee
from
the
Law
of
sinne
and
of
death
.
Rom.
1.
2.
94.
Phantasies
Tyrannie
,
and
Remeede
.
MAny
count
it
a
foule
aspersion
,
to
bee
called
Phantastick
;
but
nothing
to
be
so
indeed
:
For
what
is
man
,
but
a
fountaine
of
fansies
,
intending
,
affecting
,
desiring
,
apprehending
,
absurdittes
,
impossibilities
,
impieties
.
We
imagine
that
which
was
neuer
,
can
neuer
,
nor
will
neuer
be
:
Building
and
casting
downe
,
forming
,
and
reforming
,
and
in
all
,
a
strong
apprehension
of
great
wisedome
.
It
is
hard
to
determine
whither
the
imagination
be
more
free
to
fansie
folie
,
or
we
more
confident
of
the
veritie
of
it
.
As
Boyes
with
their
breath
,
raise
bells
out
of
a
little
water
,
and
then
doe
pursue
them
in
the
winde
:
Either
they
doe
not
at
all
catch
them
or
if
they
doe
,
they
are
nothing
in
their
hand
:
So
is
all
fansied
happinesse
,
it
is
the
worke
of
an
humorous
imagination
:
And
either
neuer
attained
,
or
if
it
bee
,
there
is
more
vanitie
in
the
obtaining
,
than
in
the
want
of
it
.
Wee
come
from
imagination
of
our
desires
to
a
possibilitie
,
and
from
a
possibilitie
to
a
true
existing
,
what
wee
earnestly
desire
,
wee
thinke
it
possible
,
and
what
wee
thinke
possible
,
bee
time
we
take
it
as
done
indeede
:
So
great
is
the
power
of
fansie
,
that
though
it
cannot
produce
the
things
themselues
,
yet
it
can
force
vs
to
thinke
that
they
are
produced
:
The
thinges
themselues
worke
no
stronger
affection
,
than
this
fansied
apprehension
doeth
.
It
is
a
mould
that
can
forme
many
strange
fashions
,
and
as
other
things
are
formed
in
it
,
so
are
wee
our selues
:
Though
it
bee
in
vs
a
restlesse
power
,
yet
wee
are
as
oft-ten
framed
in
it
,
as
wee
grant
it
libertie
to
plat-forme
and
fashion
our
lot
.
If
guiltinesse
were
not
joyned
with
the
worke
of
it
,
it
were
a
matter
of
sport
to
see
how
busie
it
is
to
wearie
it selfe
and
vs
also
:
And
yet
it
were
something
tolerable
if
it
tooke
this
liberty
in
trifles
,
but
it
ascendeth
euen
vnto
God
,
and
our
lot
in
him
:
It
presumeth
both
to
appoint
a
course
to
prouidence
,
and
to
judge
,
and
sentence
what
Prouidence
hath
done
.
It
carueth
for
vs
,
according
as
it
conceateth
our
worth
,
and
giueth
a
reason
to
vs
how
to
count
of
things
,
as
it
counteth
.
Wee
dreame
in
our
sleepe
,
and
roue
in
our
Feuers
,
but
our
fansies
waking
,
are
worse
than
both
:
For
wee
count
our
dreaming
and
rouing
to
bee
such
,
but
wee
count
our
fansies
to
bee
wisedome
:
How
many
are
dreaming
and
rouing
all
their
dayes
,
and
yet
neither
waken
of
their
dreames
,
nor
coole
of
their
Feuer
,
till
death
or
some
calamitie
come
.
Phantasies
haue
no
fixed
ends
to
bound
them
:
Therefore
they
runne
out
as
water
on
plaine
ground
,
or
aire
in
an
open
field
.
They
are
extrauagant
indeed
,
&
the
inter-course
betweene
a
vaine
mind
and
Nothing
.
And
what
soliditie
can
there
be
in
a
course
,
betweene
such
two
termes
,
as
Vanitie
&
Nullitie
?
If
we
could
hold
our
Spirits
directlie
on
God
,
&
hem
in
all
their
thoughts
within
the
compasse
of
his
will
and
prouidence
,
wee
would
relieue
our selues
both
of
wearisome
labour
,
and
disappointment
following
.
They
spend
our
spirit
more
than
serious
thoughtes
,
and
their
end
is
at
the
best
,
repentance
of
that
fruitlesse
labour
.
They
are
indeede
but
fansied
errors
,
yet
they
bring
a
reall
hurt
.
They
bereaue
vs
of
the
vse
and
comfort
of
our
present
lotte
vpon
the
imagination
of
a
better
,
and
so
at
once
worke
a
double
discontent
:
One
,
present
in
not
resting
on
our
present
Lotte
:
Another
to
come
,
in
counting
our
Lotte
,
as
a
losse
in
respect
of
that
other
Lotte
which
we
fansied
to
our selfe
:
He
who
taketh
libertie
to
desire
much
,
and
then
deuoureth
that
large
desire
,
by
as
large
an
hope
,
will
neuer
rest
content
with
his
present
Lotte
,
though
it
were
too
good
for
him
.
Hee
hath
escaped
the
tyrannie
of
fansie
,
who
is
full
of
Trueth
and
Humilitie
.
Hee
seeketh
nothing
but
true
good
,
and
hath
drawne
the
portrate
of
true
happinesse
in
God
,
that
his
fantasies
can
no
more
abuse
him
.
His
minde
cannot
fansie
so
much
seeming
or
conceated
good
,
as
hee
findeth
true
good
in
himselfe
alreadie
,
by
the
Grace
of
GOD
:
To
bee
a
Childe
of
GOD
,
an
heire
of
Heauen
,
and
a
fellow-heire
with
Christ
,
is
more
than
all
the
forged
birth
of
out-racked
fansies
of
earthlie
things
.
They
may
breake
in
,
and
scanne
some
odde
excellencies
for
him
,
but
at
once
he
dasheth
out
these
lines
:
Hee
resteth
so
on
God
,
and
the
worke
of
his
Spirit
that
fantasies
are
choaked
in
their
beginning
.
Whom
haue
I
in
Heauen
but
Thee
,
and
and
on
Earth
I
haue
desired
none
with
Thee
.
Psal.
73.
95.
The
Christians
refuge
.
WEe
liue
in
a
dangerous
tyme
;
the
full
measure
of
former
sinnes
,
and
the
rypenesse
of
Gods
wrath
maketh
euery
houre
a
time
for
calamities
.
Craft
and
policie
in
Sathan
,
wickednesse
in
the
world
,
and
nothing
in
vs
but
weakenesse
to
resist
them
,
driueth
vs
all
to
a
necessitie
of
refuge
.
The
most
part
put
the
euill
day
farre
from
them
,
and
are
surprysed
by
it
,
they
are
nearest
to
it
,
who
put
it
farrest
away
.
Other
prouide
for
it
,
but
doe
it
amisse
:
They
runne
to
the
bruised
reede
of
Egypt
,
and
not
to
the
Lord
of
Hostes.
It
is
indeede
a
tempting
of
God
,
to
neglect
lawfull
meanes
,
but
it
is
a
forsaking
of
him
to
trust
in
them
.
There
is
no
sure
refuge
in
the
day
of
trouble
,
but
vnder
the
shaddow
of
the
Almightie
.
Psal.
91.
1.
Many
seeke
suretie
for
their
goods
and
life
,
but
neglect
their
Soule
.
If
the
Soule
bee
well
secured
,
all
the
rest
shall
bee
disponed
off
by
a
mercifull
prouidence
:
It
is
foolishnesse
to
guard
them
,
and
leaue
the
heart
guardlesse
,
if
it
bee
chocked
with
feares
,
what
comfort
haue
wee
in
the
saftie
of
these
thinges
?
Wee
will
haue
no
comfort
,
but
rather
griefe
of
them
vnder
such
astonishment
:
The
more
the
heart
goe
out
to
outward
thinges
,
it
is
drawen
the
more
from
it selfe
,
and
from
God
,
and
more
guardlesse
,
than
if
it
had
no
guard
at
all
.
As
necessities
try
our
disposition
,
so
danger
discouereth
our
refuge
,
because
we
are
readie
to
deceiue
our selues
with
conceate
of
confidence
in
God
alone
,
Therefore
,
GOD
sendeth
oft-times
trouble
to
try
our
heartes
.
Rumours
of
trouble
are
as
the
Hunters
horne
,
and
the
trouble
it selfe
as
the
noise
of
Dogs
in
the
Forrest
.
What
euer
wee
runne
to
in
our
danger
,
that
is
our
refuge
:
The
Soule
that
hath
God
for
a
refuge
,
runneth
the
first
way
to
him
,
and
abideth
in
him
.
This
is
our
best
at
all
times
,
to
dwell
in
God
and
finde
him
dwelling
in
vs
:
If
we
bee
in
his
secret
,
wee
shall
bee
secured
,
hee
shall
deliuer
vs
from
outward
troubles
,
and
inward
feares
.
God
is
our
guard
,
and
the
peace
of
a
good
Conscience
is
our
lurking
vnder
his
shaddow
.
Though
all
turne
vp-side
downe
,
Ps.
46.
2.
yet
he
will
giue
rest
to
his
beloued
Ps.
127.
2.
I
know
whom
I
haue
beleeued
,
and
am
perswaded
that
hee
will
deliuer
that
to
mee
which
I
haue
committed
to
him
.
2.
Tim.
1.
Hee
is
a
faithfull
dispositar
,
&
will
restore
it
better
than
it
was
committed
,
we
committed
to
him
a
fraile
and
a
mortall
body
,
and
an
infirme
Spirite
,
but
he
shall
render
it
to
vs
a
perfect
&
glorious
Soule
and
body
.
96.
Mankinds
threefold
degree
.
MAnkind
is
one
spece
of
Creature
,
but
Gods
wisedome
hath
disposed
them
with
three
considerable
degrees
,
The
first
in
naturall
gifts
and
abilities
,
and
so
euerie
man
hath
his
owne
naturall
and
humane
priuiledges
;
as
gifts
of
bodie
,
of
mind
,
and
of
estate
.
The
second
is
ciuill
,
and
so
euery
man
hath
his
particular
calling
:
Some
are
as
the
Head
in
this
Body
,
as
Kings
:
And
other
as
the
Breast
;
some
as
the
Hand
and
Feete
of
this
great
Bodie
.
The
third
is
spirituall
,
whereby
man
is
the
mysticall
Body
of
Christ
,
wherein
some
are
as
the
eyes
directing
,
as
Pastours
:
Some
the
other
parts
of
this
Bodie
according
to
their
spirituall
gifts
.
It
is
both
profitable
and
comfortable
to
take
vp
this
triple
respect
:
Euerie
man
hath
some
place
in
euery
of
them
:
God
hath
so
disposed
,
that
diuersities
of
gifts
,
callings
,
and
graces
,
serue
all
to
make
vp
a
comelie
proportion
,
and
so
a
beautie
in
mankind
in
euerie
respect
,
all
naturall
gifts
,
though
diuerse
in
kinds
and
degree
make
vp
a
comelie
beautie
in
the
first
respect
:
All
callings
from
the
King
to
the
grinder
at
the
Mill
,
haue
in
their
varietie
and
diuersitie
,
a
comelie
ciuill
beautie
,
euery
one
filling
his
own
place
,
and
looking
to
other
with
the
respects
both
of
necessitie
and
helpe
:
As
the
meanest
calling
hath
neede
of
the
greater
,
so
it
helpeth
it
againe
in
some
necessitie
:
And
all
spirituall
gifts
in
Christ
make
vp
the
heauenly
proportion
of
Christs
mysticall
Body
.
Though
mankind
bee
the
subject
of
this
wise
ranking
,
yet
the
most
part
of
men
consider
it
not
:
They
see
no
more
in
man
,
than
Soule
and
a
Body
,
and
outward
respects
in
prosperitie
or
aduersity
.
Their
sight
is
so
short
,
that
they
neither
see
these
diuerse
degrees
,
nor
the
Harmonie
which
is
among
them
all
:
Euery
one
answering
another
,
and
all
making
vp
that
beautie
:
Their
thoughts
heerein
are
grosse
and
confused
,
and
their
carriage
is
all
for
confusion
:
They
disturbe
the
order
established
of
God
,
and
deface
the
beautie
that
commeth
of
it
:
And
so
defraude
other
and
themselues
of
that
fruite
that
God
offereth
in
the
wise
ranking
of
mankind
.
But
there
is
some
in-equalitie
in
them
,
for
naturall
giftes
are
sufficient
Furniture
for
the
ciuill
callinges
,
but
both
the
naturall
and
ciuill
giftes
doe
not
so
rule
the
spirituall
calling
:
God
in
things
naturall
hath
a
more
presse
course
,
to
lay
callinges
on
men
,
as
they
are
naturally
gifted
:
But
in
Christianitie
his
worke
is
more
free
,
therein
both
the
gift
and
their
place
in
Christ
goe
together
,
and
they
haue
no
ground
nor
reason
from
man
,
but
onelie
Gods
most
free
disposing
:
Consider
your
calling
,
not
manie
mightie
,
not
many
noble
according
to
the
flesh
are
called
.
1.
Cor.
1.
The
beste
fruite
of
this
consideration
is
,
to
know
our
place
in
all
these
three
respects
,
and
to
vse
it
to
the
good
of
mankinde
:
To
bee
thankfull
to
God
,
who
hath
so
many
wayes
blessed
vs
,
and
so
wee
shall
bee
most
respectiue
to
our selfe
,
and
others
in
all
these
respects
.
As
this
third
is
more
excellent
than
the
other
two
,
so
is
it
the
right
disposer
of
them
,
God
craueth
of
these
lower
respects
,
that
all
returne
to
him
,
but
the
most
part
sticke
on
themselues
,
and
forget
God
:
But
this
is
the
blessing
of
Christianitie
,
that
it
maketh
vs
worthily
to
carie
our selfe
both
in
our
naturall
and
ciuill
place
in
mankind
.
67.
Mans
threefold
Perfection
.
GOD
hath
disgested
mankinde
in
three
seuerall
rankes
,
but
therewith
hee
giueth
three
sorts
of
Perfection
indifferentlie
to
all
rankes
:
And
what
euer
bee
our
place
in
nature
,
in
ciuilitie
,
and
Christianitie
,
yet
these
attend
them
.
The
first
is
naturall
,
and
that
is
Reason
,
which
perfecteth
man
as
man
:
The
second
acquired
,
and
is
Learning
,
a
perfection
to
Reason
,
and
a
lifting
vp
of
man
aboue
himselfe
:
The
third
is
diuine
,
and
that
is
the
Grace
of
Christ
,
and
true
sanctification
,
the
perfection
of
both
these
Perfections
.
Reason
is
a
sort
of
ground
to
the
other
two
;
a
solide
wit
is
a
good
substance
both
for
Learning
and
Grace
:
Reason
enableth
the
Soule
fundamentallie
,
making
it
capable
of
good
:
Learning
enableth
it
accessorielie
and
artificiallie
;
what
euer
bee
our
naturall
gifts
,
or
ciuill
calling
,
wee
are
the
more
enabled
for
them
by
Learning
,
so
a
King
gouerneth
more
wisely
,
the
Pastour
teacheth
the
word
of
God
more
skilfullie
,
the
Lawer
pleadeth
more
pertinently
:
And
the
meanest
Callings
are
done
more
dexterouslie
by
Learning
.
But
Grace
enableth
vs
in
both
,
the
other
with
a
transcendent
perfection
;
the
former
two
may
bee
in
Reprobates
,
and
though
good
in
themselues
yet
hurtfull
to
the
possessour
,
&
his
neighbour
:
Great
wit
without
Learning
,
is
a
good
knife
,
without
a
whetstone
,
&
learning
without
solide
judgement
,
is
as
the
edge
of
glasse
,
it
is
sharpe
but
in
brittle
mettell
;
&
wit
,
and
Learning
without
Grace
,
are
a
bodie
without
a
Soule
,
a
carcase
of
perfection
,
and
a
sharpe
sword
in
the
hand
of
a
mad
man
.
They
serue
to
deuise
&
defend
euil
,
&
so
to
destroy
the
possessors
.
Grace
is
merelie
transcendent
among
the
blessings
of
God
,
it
translateth
from
Nature
,
and
maketh
vs
partakers
of
the
Diuine
Nature
.
2.
Pet.
1.
Reason
doth
not
so
farre
exalt
man
aboue
beasts
,
or
letters
the
learned
aboue
the
vnlearned
,
as
Grace
doeth
the
sanctified
man
aboue
them
both
:
These
other
differences
may
bee
counted
,
but
this
of
Grace
is
as
farre
aboue
them
,
as
heauen
aboue
the
earth
.
Happie
is
the
man
whom
God
hath
blessed
with
sound
Vnderstanding
,
light
of
Learning
;
and
life
of
Grace
:
All
these
three
Perfections
doe
meete
together
,
and
rest
in
him
,
to
his
compleete
perfection
.
All
these
deserue
great
respect
,
but
not
all
alike
:
And
there
is
a
great
mistaking
of
many
heerein
,
Grace
is
incomparablie
the
most
excellent
,
and
most
to
bee
sought
,
yet
least
respected
of
many
.
It
is
counted
a
common
and
base
thing
,
but
the
other
are
admired
for
their
supposed
excellencie
,
yea
,
riches
,
honour
and
the
baggage
of
the
world
,
are
counted
more
excellent
,
and
sought
more
than
they
all
:
The
world
euer
loueth
that
which
is
like
it selfe
,
and
misliketh
true
Grace
.
But
hee
who
hath
the
Grace
of
GOD
,
surpasseth
the
Wretch
,
the
Ambitious
,
and
the
accomplished
man
in
Nature
and
Arte
:
And
is
exalted
to
a
degree
of
Angelike
perfection
.
The
first
two
may
bee
in
olde
Adams
corruption
,
but
the
third
is
our
partaking
of
the
second
Adam
.
98.
Prouidence
is
particular
to
the
Saincts
.
ALl
things
are
subject
to
Prouidence
,
&
this
is
the
godly
mans
priueledge
,
that
hee
is
both
sensible
and
conscious
of
it
:
Grace
in
him
maketh
these
fruitfull
Obseruations
,
and
then
disposeth
him
with
Loue
,
and
dependance
on
God
,
who
sweyeth
it
so
sweetly
to
his
good
.
Many
blessings
it
bringeth
to
vs
,
we
know
not
how
:
Many
are
our
seene
dangers
,
and
our
dangers
vnseene
by
manie
millions
exceede
them
,
but
God
by
his
mercifull
Prouidence
deliuereth
vs
out
of
them
all
.
Though
wee
see
not
Sathan
,
yet
at
euery
moment
hee
would
swallow
vs
vp
,
if
God
defended
vs
not
:
He
either
with-holdeth
occasions
of
euil
that
they
come
not
,
or
if
they
come
,
hee
restraineth
their
worke
,
that
they
hurt
vs
not
.
It
is
impossible
to
see
all
the
goodnes
of
his
Prouidence
to
vs
,
but
hee
acquainteth
vs
with
some
of
them
,
that
wee
may
see
his
goodnesse
in
the
rest
.
The
particular
respect
of
Prouidence
to
the
godlie
may
bee
seene
in
two
speciall
thinges
:
In
the
furthering
of
our
designes
,
and
in
the
crossing
of
them
:
for
the
furtherance
,
how
doeth
God
tell
vs
that
hee
watcheth
for
vs
?
Wee
haue
possiblie
some
businesse
in
hand
,
and
haue
necessitie
of
some
persons
,
and
occasions
,
and
circumstances
,
and
with
all
wee
are
perplexed
,
how
these
thinges
shall
bee
brought
together
:
God
bringeth
them
to
our
hand
,
wee
goe
out
full
of
desires
,
and
as
full
of
solicitude
how
to
satisfie
them
.
And
hee
maketh
men
,
tyme
,
and
occasion
to
tryst
so
together
,
that
our
desires
are
satisfieth
,
and
our
expectation
ouercome
.
Oft-times
at
the
going
out
of
our
doores
,
wee
encounter
with
men
,
and
occasion
,
longed
for
and
desired
,
that
our
verie
imaginations
could
not
deuise
better
opportunitie
for
our
adoes
.
This
commeth
neither
of
our
desert
nor
our
disposing
,
but
of
Gods
mercie
wy●ding
and
turning
all
about
to
their
good
,
who
depend
on
him
.
It
is
his
will
who
ruleth
the
world
,
and
hath
the
wayes
of
all
creatures
in
his
hand
,
to
dispose
times
,
wayes
,
and
all
,
so
as
may
best
fitte
their
desires
who
are
at
peace
with
him
.
The
crossing
of
our
designes
haue
no
lesse
proofe
of
his
Fatherlie
care
,
how
oft
doe
wee
fret
in
our selfe
,
and
chyde
men
for
their
neglects
,
that
bring
disappointment
to
our
designes
,
and
yet
if
wee
can
haue
patience
for
a
time
,
wee
shall
finde
that
disappointment
to
our
greater
contentment
:
Hee
blesseth
vs
in
a
meanes
and
way
knowne
to
himselfe
seuenfold
more
,
than
if
our
first
desire
had
beene
accomplished
:
No
,
hee
turneth
our
chyding
off
men
vpon
our selfe
and
our
miscontentment
for
the
first
disappointment
,
in
a
thankesgiuing
that
wee
were
disappointed
:
If
wee
could
at
such
crossings
rest
on
God
,
and
perswade
vs
,
it
is
for
a
better
in
that
same
point
wherein
wee
are
crossed
,
wee
should
finde
in
end
our
expectation
were
the
worke
of
his
owne
Grace
.
Scarcelie
shall
a
day
goe
ouer
without
some
occasion
of
this
Obseruation
:
If
wee
marke
it
not
,
wee
are
vngrate
to
so
particular
and
gratious
Prouidence
:
If
we
marke
it
aright
,
as
furtherences
,
shall
giue
vs
contentment
so
these
disappointments
shall
giue
vs
patience
,
till
a
double
contentment
come
.
99.
The
sight
of
a
new
and
a
better
World
in
this
olde
bad
one
.
●EE
are
called
vnto
,
and
doe
professe
a
Pilgramage
in
this
world
,
but
how
few
doe
either
vnderstand
or
practise
it
?
Some
professe
a
contempt
of
it
,
and
yet
oft-times
are
courting
its
applause
by
that
contempt
.
He
is
as
well
a
slaue
of
the
world
,
who
thirsteth
her
applause
,
as
he
who
courteth
her
vanities
,
and
that
far
more
;
because
her
applause
is
her
vainest
vanities
:
And
others
possiblie
shift
themselues
both
of
her
vanitie
and
loue
,
and
yet
are
not
fastned
on
a
better
.
Hee
is
foolish
who
loseth
one
thing
,
&
findeth
not
another
.
But
the
truelie
godly
man
,
seeth
and
followeth
a
better
world
in
this
wicked
one
,
wee
haue
in
this
visible
world
,
an
Heauen
,
and
Starres
,
Earth
,
Aire
,
and
Creatures
for
our
temporall
vse
:
But
the
spirituall
eye
taketh
vp
an
higher
one
:
Hee
seeth
GOD
for
his
Sunne
,
and
from
his
Face
taketh
his
Light
,
from
his
Loue
his
Warmenesse
,
from
his
Presence
his
Seasons
:
It
is
light
and
Day
,
when
he
shyneth
on
our
Soule
in
the
Face
of
Christ
:
It
is
Night
&
horrible
darknesse
when
he
hydeth
his
Face
.
The
course
of
his
times
,
run
not
as
in
the
world
:
The
heauenly
Day
may
fall
at
the
midst
of
the
naturall
night
,
&
heauenly
Summer
and
Haruest
in
the
midst
of
the
naturall
winter
.
Euen
at
mid-night
it
is
mid-day
,
in
that
Soule
where
God
maketh
our
reines
to
teach
vs
knowledge
.
All
Seasons
are
numbered
by
his
F●ce
allcane●lie
:
The
earth
of
this
world
,
is
the
Rocke
of
Syon
,
Iesus
Christ
.
No
stabilitie
or
rest
to
the
Soule
,
but
in
him
:
The
Aire
is
the
sense
of
his
Fauour
and
the
comfortable
Creatures
are
his
Saintes
,
who
walke
with
him
in
righteousnesse
and
holinesse
.
This
heauenlie
world
is
better
,
than
that
visible
one
,
and
will
remaine
when
the
other
is
destroyed
.
It
is
a
strange
conceate
in
them
,
who
by
an
odde
Prospect
seeth
an
earth
,
and
cities
,
and
men
in
the
Moone
:
That
fiction
and
fansie
is
verified
in
this
Trueth
:
The
spirituall
man
seeth
this
heauenly
world
in
the
temporall
one
.
And
with
that
same
light
,
hee
seeth
an
hellish
world
in
this
visible
one
:
For
what
is
Sathan
abusing
the
world
,
and
leading
it
in
euill
?
but
erecting
of
a
world
of
his
owne
,
in
the
defacing
of
this
created
world
.
These
are
solide
groundes
,
to
make
vs
strangers
on
earth
,
and
Burgesses
in
Heauen
,
when
wee
take
vp
these
worlds
distinctlie
:
And
the
more
cleerelie
wee
see
them
,
there
will
bee
lesse
difficultie
to
forsake
the
euill
,
and
●eeke
the
good
one
:
Let
the
men
of
this
world
reckon
their
Seasons
,
Tymes
,
and
Occasions
by
this
world
that
they
see
:
Our
reckoning
is
better
and
surer
by
that
supernaturall
one
.
They
change
their
Almanackes
from
time
to
times
:
But
our
Sun
of
Righteousnesse
shall
distinguish
our
Seasons
,
and
shine
vpon
vs
both
in
this
life
and
in
Heauen
.
This
sight
is
the
worke
of
a
new
light
and
is
to
be
found
only
in
the
new
man
whom
God
hath
ordained
for
the
new
Heauen
and
for
the
new
Earth
:
His
Calender
is
neither
directed
by
Starres
in
heauen
,
nor
Tydes
in
the
Sea
,
nor
Horologes
on
the
Earth
:
His
Sunne
and
starres
is
Gods
Face
,
his
Tydes
are
the
ebbing
and
flowing
of
the
influences
of
Grace
:
And
his
Horologe
the
secret
,
yet
the
strong
motions
of
Gods
Spirit
,
showing
the
increase
of
Grace
in
the
owne
periods
,
though
the
promouing
of
it
bee
oft-ten
hid
from
vs
.
This
Earth
is
a
sort
of
mids
betweene
Heauen
and
Hell
,
and
yet
both
of
them
haue
their
image
&
beginning
in
it
:
We
are
called
to
forsake
the
euill
,
and
seeke
the
good
,
and
what
worse
than
Satan
,
and
sin●e
,
and
the
wicked
?
And
what
better
than
GOD
,
his
Grace
,
and
his
Sainctes
,
?
If
wee
see
these
distinctlie
,
we
shal
be
the
more
enabled
to
moue
our selfe
from
the
euill
to
the
good
.
This
sight
is
the
worke
of
Grace
,
but
the
naturall
man
taketh
all
confusedly
,
he
neither
seeth
nor
seeketh
better
than
the
world
:
And
if
he
make
any
distinction
,
it
is
false
,
hee
forsaketh
good
as
an
euill
,
and
cleeueth
to
euill
as
his
happinesse
.
100
▪
God
is
the
dwelling
place
of
the
godly
Soule
.
EVerie
Creature
hath
the
owne
element
and
rest
,
for
dwelling
securitie
,
and
delight
;
therein
they
are
both
frequentlie
,
and
pleasantlie
:
It
is
a
meanes
to
try
our
state
by
our
resort
and
rest
:
The
Worldling
is
euer
in
the
world
;
there
is
no
difference
betweene
him
and
the
Earth
,
but
that
the
one
liueth
,
and
the
other
doth
not
;
and
this
that
liueth
is
worse
than
the
other
,
because
hee
liueth
in
sinne
.
The
godlie
Soule
resteth
on
God
▪
in
all
businesse
it
looketh
to
him
,
and
all
the
thoughts
of
it
end
in
him
;
to
him
aboue
all
it
returneth
,
&
resteth
pleasantlie
in
him
,
and
from
him
it
can
not
bee
rent
:
All
beeing
and
businesse
out
of
him
,
is
a
vexation
,
and
our
greatest
labour
is
sweete
by
this
onelie
,
that
it
goeth
to
him
,
and
is
acceptable
to
him
.
God
dwelleth
in
that
Soule
that
cannot
rest
but
in
him
;
hee
hath
loued
it
from
eternall
,
and
called
it
in
time
to
himselfe
,
that
is
so
taken
with
him
and
his
delights
:
No
rendeuous
is
so
known
to
any
Creature
,
and
vsed
of
it
,
as
God
is
to
that
Soule
that
resteth
in
him
.
A
proofe
of
this
rest
,
is
God
resting
in
vs
:
In
all
the
world
he
found
not
rest
but
in
man
:
When
he
created
the
Heauen
and
the
Earth
,
all
Beasts
and
Fowles
,
he
rested
not
til
he
created
man
,
his
Benjamin
,
his
last
Creature
in
worke
,
but
his
first
in
affection
,
there
hee
rested
as
in
the
end
of
his
Creation
.
His
delight
is
to
dwell
with
men
,
and
among
men
with
the
godlie
,
for
them
onely
of
all
mankinde
hath
hee
assumed
to
union
in
Christ
.
If
we
find
him
dwell
in
vs
,
then
surely
we
dwell
in
him
,
&
we
may
easilie
know
if
Christ
dwell
in
vs
,
except
we
bee
Reprobats
.
2.
Cor.
5.
There
is
great
wisdome
in
choosing
the
best
Lodging
:
We
lodge
now
conuenientlie
in
our
Bodie
,
but
at
Death
it
will
cast
vs
out
,
and
the
worlde
our
pleasant
House
will
decay
:
Wee
rest
now
in
our
contentmentes
,
but
must
flitte
from
them
.
But
God
can
neither
decay
nor
cast
vs
out
,
and
at
Death
wee
shall
still
abide
in
him
:
We
neede
not
then
flitte
from
him
,
but
ascend
,
and
bee
more
joyned
to
him
:
Wee
cannot
haue
Tabernacles
heere
,
nor
abide
,
no
,
not
in
the
beginnings
and
growth
of
Grace
,
which
is
now
our
contentment
,
but
shall
bee
receiued
,
and
bide
in
euerlasting
Mansions
that
are
in
him
.
Man
naturallie
inclineth
to
two
things
,
his
beginning
and
end
:
His
beginning
recalleth
him
by
right
of
his
Originall
:
The
fishes
will
visite
the
place
of
their
spawning
yeerelie
:
And
men
of
an
hurte
health
,
returne
to
their
natiue
soyle
;
as
the
aire
which
they
took
in
at
their
birth
,
gaue
them
the
first
outward
matter
of
their
naturall
Spirits
,
so
the
vse
of
it
may
bring
them
backe
againe
to
their
first
integritie
:
The
end
calleth
vs
to
it
,
by
right
of
perfection
:
the
pryse
of
the
runner
,
&
the
house
of
the
Traueller
are
earnestlie
desired
.
So
is
it
to
the
godly
:
Our
beginning
in
Grace
,
is
in
God
:
The
Riuer
of
liuing
waters
flowe
out
from
the
Sanctuarie
,
from
vnder
the
Throne
of
GOD
,
and
the
Lambe
.
The
Grace
of
election
hath
no
latter
beginning
than
eternitie
,
nor
lower
discent
than
heauen
,
and
turneth
vs
vp
to
it
againe
:
The
waters
of
life
which
Christ
giueth
vs
,
shall
bee
a
fountaine
in
our
bellie
springing
vp
to
life
eternall
.
How
can
it
in
our
bellie
spring
vp
to
life
eternall
?
but
because
it
lifteth
our
heartes
to
GOD
in
Heauen
.
The
Soule
which
so
adhereth
to
God
,
is
more
in
him
,
than
in
the
body
,
which
it
quickneth
:
both
because
it
goeth
gladlie
out
of
it selfe
,
to
bee
all
in
him
;
and
next
,
because
it
cannot
dwell
in
it selfe
,
but
because
of
him
;
it
can
better
dwell
among
Monsters
in
the
desert
,
that
in
it selfe
without
him
:
And
thirdlie
,
because
when
it
is
lost
in
sinne
and
securitie
,
it
seeketh
and
findeth
it selfe
more
in
him
,
than
in
it selfe
:
When
we
may
say
to
him
,
O
thou
whom
my
Soule
loueth
!
All
these
sorts
and
degrees
of
union
with
him
are
found
.
The
bosome
of
the
mother
is
a
kindlie
rest
to
the
Babe
,
both
for
sleepe
in
health
,
&
recouerie
in
sweruing
;
that
naturall
heate
wherein
it
was
formed
,
doth
kindlie
cherish
that
life
,
that
proceedeth
of
it
:
When
we
lye
alwayes
in
the
bosome
of
God
,
and
are
warmed
by
the
sense
of
that
sauing
loue
in
Christ
,
wee
are
both
sensible
of
the
vertue
of
our
beginning
,
and
of
the
first
fruites
of
our
end
.
The
Needle
of
the
Dyall
standeth
not
but
towards
the
Pole
,
so
doeth
the
godlie
Soule
to
God
.
If
the
secret
vertue
of
a
small
stone
can
so
moue
yron
,
shall
not
the
Rocke
of
Syon
,
Christ
Iesus
,
the
Miracle
of
loue
,
drawe
our
tender
louing
hearts
vnto
him
.
How
securlie
shall
wee
contemne
all
other
things
,
and
rest
sweetlie
content
in
him
,
vnder
the
sense
of
this
his
drawing
and
vniting
vertue
,
expecting
that
happines
,
which
his
sauing
Loue
procureth
to
his
Beloued
:
Returne
now
,
O
my
Soule
to
thy
Rest
,
and
abyde
in
it
,
for
GOD
hath
beene
,
and
will
bee
for
euer
beneficiall
vnto
thee
.
Psal.
116.
7.
AMEN
.
FINIS
.