THE
SAINTS
Sufferings
.
1
PET.
4.17
.
For
the
time
is
come
,
that
judgement
must
beginne
at
the
house
of
God
:
and
if
it
first
beginne
at
us
,
what
shall
the
end
be
of
them
,
that
obey
not
the
Gospel
of
God
?
WHen
Samuel
had
finished
his
speech
to
Israel
,
God
himselfe
secondeth
the
Prophet
with
a
voyce
from
heaven
;
and
then
the
people
tremble
:
1
Sam.
12.18
.
wee
never
have
our
hearers
at
an
advantage
till
God
make
their
eares
to
tingle
with
some
judgement
:
then
they
stoup
with
Samuel
,
and
say
,
Speake
Lord
,
for
thy
Servants
heare
.
The
text
I
have
now
chosen
,
toucheth
upon
the
things
,
which
are
both
commoda
and
accommodata
,
profitable
and
seasonable
for
these
times
;
wherein
the
house
of
God
groaneth
under
affliction
.
Two
purgatories
attend
and
waite
upon
Gods
family
in
this
world
;
one
of
water
another
of
fire
:
and
no
sooner
are
Gods
servants
washed
with
the
water
of
baptisme
,
but
presently
they
are
cast
into
the
fire
of
affliction
,
and
proved
and
tryed
as
gold
.
Both
are
expressed
in
this
Chapter
;
the
first
to
the
12.
ver.
and
the
second
from
thence
to
the
end
.
That
we
may
have
the
mind
of
Christ
,
cease
from
sinne
,
and
live
to
the
will
of
God
,
the
washing
of
the
new
birth
is
necessary
:
only
the
second
purgatory
seemeth
unquoth
and
strange
,
that
fyrie
trialls
should
befall
innocencie
,
and
the
purity
of
Saints
bee
persecuted
by
sinners
:
but
the
reasons
of
the
Apostle
will
quiet
this
conceit
,
and
comfort
them
:
First
,
with
greater
inward
joy
than
any
outward
sorrow
can
command
,
Vers.
13.
Secondly
,
with
a
greater
fulnesse
of
glory
than
any
malice
can
obscure
,
the
very
spirit
of
glory
resteth
upon
them
,
that
the
worst
of
tongues
can
never
wipe
off
,
Vers.
14.
Thirdly
,
with
a
better
cause
than
contumelie
can
conquer
,
Vers
15.16
.
Fourthly
,
with
a
sweeter
season
than
sorrowes
can
sowre
,
Ver.
17.
And
this
reason
the
text
alledgeth
,
out
of
which
I
will
rayse
these
five
propositions
.
1.
God
hath
a
house
.
2.
God
judgeth
his
house
.
3.
God
in
judgeing
makes
Choyce
of
a
fit
time
.
4.
God
having
a
fit
time
,
doth
but
begin
with
his
house
.
5.
Where
God
begins
to
judge
,
he
makes
there
an
end
.
God
hath
a
house
.
The
sense
of
this
proposition
is
plainely
and
fully
expressed
in
1
Tim.
3.15
.
That
thou
maiest
know
how
thou
oughtest
to
behave
thy selfe
in
the
house
of
God
,
which
is
the
Church
of
the
living
God
.
This
house
then
is
the
Church
;
a
holy
,
spirituall
,
living
and
growing
house
1.
Pet.
2.5
.
Eph.
2.21
.
No
house
in
the
world
,
that
is
honoured
with
these
properties
besides
:
and
therefore
fittest
for
the
holy
,
spirituall
,
and
living
God
to
dwell
in
.
Other
houses
are
all
materiall
and
corporall
;
wherein
God
is
neither
included
,
nor
out
of
which
he
can
be
excluded
,
in
regard
of
his
infinite
essence
:
though
in
the
manifestation
of
his
essence
hee
resideth
ever
in
his
Church
after
a
transcendent
manner
.
Where
shall
a
maister
most
delight
to
be
,
but
at
home
?
and
what
home
hath
God
:
but
his
Church
?
The
earth
is
the
Lords
and
the
fulnesse
of
it
:
but
the
Church
is
his
speciall
possession
,
and
the
mansion
of
his
glory
.
The
Church
is
Gods
house
,
because
he
is
both
owner
and
maker
of
it
.
The
Lord
(
if
you
marke
it
)
is
maister
of
his
house
,
not
after
the
custome
of
men
;
who
first
owne
and
then
build
;
for
God
should
have
nothing
to
owne
,
did
hee
not
first
make
.
Psal.
100.3
.
He
hath
made
us
,
and
not
we
our selves
,
we
are
his
people
and
the
sheepe
of
his
Pasture
.
Beside
this
grand
title
,
God
makes
challenge
to
his
Church
by
other
rightfull
claimes
;
as
election
,
Amos
3.2
.
by
redemption
,
Tit.
2.14
.
Provision
,
Psal.
31.19.84.11
.
protection
,
Isa.
31.5
.
Vses
in
respect
of
the
householder
.
Vse
1.
To
cast
our
care
upon
God
;
who
being
maister
of
his
family
will
take
care
for
it
.
1
Pet.
5.7
.
Casting
presupposeth
confidence
;
for
he
that
doubteth
,
will
scarce
rest
securely
on
God
:
Like
as
a
man
that
treadeth
on
the
Ice
and
quaketh
at
the
least
cracking
,
will
bee
loth
to
cast
downe
his
body
,
where
he
feareth
to
venture
his
foot
.
But
we
need
not
be
timorous
,
when
wee
are
to
cast
our
care
upon
God
;
but
may
trust
him
with
our
bodies
and
soules
,
and
then
try
him
;
as
the
maister
of
that
household
,
whereof
we
are
members
.
Secondly
,
It
must
also
teach
us
holinesse
,
for
holinesse
becommeth
Gods
house
for
ever
.
Psal.
93.5
.
Hence
is
it
,
that
the
Lord
lets
the
wicked
lie
uncleansed
,
as
habitations
unfit
for
the
majestie
of
heaven
,
and
therefore
suffred
to
drop
downe
in
their
owne
rottennesse
and
corruption
:
but
rather
than
his
owne
house
should
not
be
clensed
,
hee
himselfe
will
take
his
fanne
and
purge
his
sloore
;
and
handle
the
besome
to
sweep
out
every
dirty
and
noysome
corner
:
yea
hee
will
punish
it
,
that
hee
may
refine
and
repaire
it
,
Isa.
27.9
.
Our
pollutions
in
this
kingdome
must
have
a
sweeping
;
for
the
Lord
having
begun
with
us
,
if
wee
be
his
house
,
hee
will
not
give
over
untill
hee
hath
searched
every
corner
and
hallowed
us
to
his
owne
use
.
Vses
in
respect
of
the
family
.
1.
It
must
perswade
us
to
unity
,
the
very
sight
of
two
things
in
the
house
of
God
made
Paul
exceeding
joyfull
,
Col.
2.5
.
faith
and
order
:
Faith
makes
fast
God
and
his
house
so
firme
in
societie
,
that
nothing
can
devide
them
.
Steadfastnesse
of
faith
makes
Gods
house
stand
and
rest
immovable
,
yet
would
it
be
as
a
confused
heape
,
if
order
should
not
beautifie
it
:
Order
sets
God
in
the
family
as
Maister
,
all
other
as
servants
,
and
teacheth
us
hee
must
command
,
and
wee
obey
,
and
happy
is
the
family
when
it
is
so
ordered
.
True
faith
and
right
order
are
the
two
grounded
pillars
for
this
house
to
rest
upon
,
which
reeleth
and
is
ready
to
fall
upon
their
first
and
least
removall
.
Wee
must
therefore
take
heed
to
the
first
and
least
disjoyning
of
these
two
;
admit
error
or
evill
in
eyther
,
and
it
will
indanger
the
whole
.
A
house
devided
in
it selfe
cannot
stand
,
our
devisions
eyther
in
doctrine
or
discipline
make
a
rent
in
the
house
of
God
.
By
the
one
we
weaken
faith
,
and
by
the
other
the
beautie
of
order
.
Peace
which
all
men
call
for
,
must
bee
grounded
on
these
two
pillars
;
no
truth
,
no
true
peace
;
no
order
,
no
sure
peace
;
neyther
is
it
enough
to
have
them
in
the
Lawes
of
the
family
,
but
they
must
bee
within
,
even
in
the
heart
and
soules
of
all
those
that
will
accord
in
one
house
.
Alas
,
when
we
plead
for
peace
,
wee
observe
not
the
rule
.
Mar.
9.50
.
Have
salt
in
your selves
,
and
peace
one
with
another
.
Vnseasoned
and
unsanctified
men
want
the
true
ciment
,
that
should
knit
them
into
one
building
with
the
Saints
of
God
.
As
long
as
we
are
rotten
within
wee
will
rage
without
,
and
cry
out
of
the
most
innocent
for
the
breach
of
peace
.
Peace
is
lovely
;
but
where
there
wants
the
true
love
of
God
and
his
truth
:
(
that
sanctifieth
the
heart
)
there
is
no
roome
for
true
concord
.
The
house
of
a
wicked
man
saluted
with
peace
repels
it
backe
to
him
that
offred
it
.
Math.
10.13
.
He
must
be
a
sonne
of
peace
that
will
admit
the
salutations
of
Gods
messengers
,
Luk.
10.6
.
Filius
Ecclesiae
,
must
be
filius
Dei
.
He
that
is
a
stranger
to
the
Lords
tabernacle
is
most
forward
to
disjoynt
the
frame
of
it
;
and
will
prove
in
his
maisters
family
that
unruly
servant
,
that
smites
his
fellow
servants
,
and
first
complaines
of
breach
of
peace
.
Oh
let
truth
and
peace
kisse
each
other
,
and
happy
shall
be
the
house
of
God
.
Let
every
man
say
with
David
Psal.
120.7
.
I
am
for
peace
in
Gods
family
,
and
cursed
be
they
that
are
for
warre
.
Secondly
,
we
must
learne
from
hence
compassion
and
mutuall
pitty
,
as
being
all
of
the
same
household
.
In
a
body
if
one
member
suffer
,
all
suffer
with
it
;
and
the
tongue
will
complaine
of
the
little
fingers
ake
.
Let
us
commiserate
our
brethren
over-seas
,
and
not
suffer
the
seas
more
to
devide
us
,
than
the
wals
of
a
house
can
devide
a
family
.
Those
cold
winds
that
blow
betweene
us
must
no
whit
coole
the
fervor
of
our
love
;
which
wee
must
labour
to
keepe
in
heart
,
by
our
affections
to
them
and
prayers
for
them
;
every
one
labouring
to
expresse
the
forwardnesse
of
his
heart
according
as
God
offers
ability
and
meanes
;
for
in
this
house
Kings
may
doe
that
,
which
subjects
cannot
:
the
rich
may
doe
that
poore
men
are
not
able
:
men
may
doe
what
women
are
too
weake
to
effect
;
But
all
may
send
prayers
to
heaven
,
like
fire
to
fall
upon
the
earth
,
and
consume
their
enemies
.
Apoc.
8.5
.
The
Lord
Iesus
takes
fire
from
the
Altar
,
whereon
our
prayers
are
offred
,
and
casts
it
upon
the
earth
:
which
presently
causeth
voyces
,
thundrings
,
lightenings
and
an
earthquake
:
that
is
,
worketh
our
revenge
,
and
our
adversaries
ruine
.
Revelat.
11.
verse
5.
Out
of
their
mouthes
proceedeth
fire
;
the
prayers
and
prophecies
of
the
witnesses
devoureth
their
enemies
.
Act.
12.
verse
5.
upon
the
Churches
prayers
Peter
is
delivered
and
bailed
from
prison
.
Herods
souldiers
and
chaines
,
the
first
and
second
ward
of
keepers
,
doores
and
yron
gates
,
are
unable
to
deteine
,
when
the
forcible
and
fervent
prayers
of
the
Church
pull
to
heave
him
out
.
Oh
pray
,
pray
,
pray
for
the
peace
of
Zion
;
they
shall
prosper
that
thus
love
her
.
Never
did
the
Church
of
God
enjoy
any
great
deliverance
,
but
prayer
procured
it
.
If
wee
cannot
pray
,
wee
may
not
hope
for
any
good
to
Gods
people
.
Let
us
with
Peter
and
Iohn
at
the
howre
of
prayer
,
goe
up
to
the
temple
,
Act.
3.1
.
and
likewise
to
the
tops
of
our
houses
,
Act.
10.9
.
and
both
publikely
and
privately
importune
our
Father
,
who
seeth
in
secret
as
well
as
in
the
synagogue
,
to
have
mercy
upon
Zion
.
Hypocrites
that
pray
onely
in
publike
,
have
their
rewardes
(
that
they
are
not
heard
of
God
,
but
seene
of
men
)
and
do
rather
hinder
than
helpe
in
prayer
;
being
an
abomination
unto
the
Lord
.
Yee
that
feare
the
Lord
,
both
privately
and
publikely
,
make
your
requests
knowne
to
him
,
that
is
ready
to
heare
you
:
Take
unto
you
words
,
and
say
,
Spare
thy
people
O
Lord
,
and
give
not
thine
heritage
to
reproach
,
that
the
heathen
should
rule
over
them
&c.
Last-use
in
respect
of
ill
neighbours
.
The
last
use
is
to
shew
us
that
the
house
of
God
hath
alwaies
beene
pestered
with
peevish
,
perverse
and
persecuting
neighbours
:
little
love
hath
beene
lent
to
this
house
by
sinners
,
which
are
liberall
enough
in
the
hurt
and
hatred
of
it
.
Saints
in
a
manner
live
by
themselves
,
and
are
seldome
kindly
visited
by
this
unkind
world
.
If
heaven
were
not
more
propitious
and
bountifull
,
they
of
the
household
of
God
were
most
miserable
.
Warres
on
all
sides
are
waged
against
this
house
,
and
all
cry
downe
with
it
,
downe
with
it
even
to
the
ground
.
Rome
seekes
the
ruine
of
it
and
runnes
hastily
to
such
a
prey
;
but
wee
are
to
know
that
all
the
warres
of
our
adversaries
are
sacrilegious
warres
;
as
assaulting
the
very
house
of
God
.
If
any
man
destroy
the
temple
of
God
,
him
will
God
destroy
.
What
is
more
abominable
to
God
and
man
than
to
pull
downe
Churches
?
The
holy
warre
of
Rome
is
to
ruinate
Gods
houses
,
and
reare
up
the
houses
of
Baal
.
Such
holinesse
is
hellish
;
and
though
it
prosper
for
a
time
;
yet
it
returnes
at
last
upon
the
hairy
scalpe
of
such
as
goe
on
to
supplant
his
house
,
and
crusheth
them
under
the
ruines
of
their
owne
mine
.
Zech.
12.2.3
,
6.
the
Church
proveth
at
last
a
cup
of
poyson
,
to
eate
out
the
enterals
of
these
that
devovre
it
:
a
burdensome
stone
,
to
quash
in
peeces
such
as
lift
at
it
:
a
hearth
of
fire
to
consume
the
drosse
and
stubble
that
would
choake
and
oppresse
it
.
God
judgeth
his
house
.
The
people
of
God
drink
of
the
cup
,
Ie.
49.12
.
but
not
in
judgement
,
that
is
,
the
judgement
of
perdition
,
2.
Pet.
3.7
.
Iudgement
(
saith
the
text
)
doth
but
begin
with
them
:
but
where
it
endeth
,
it
is
a
judgement
indeed
:
God
may
bathe
his
sword
in
the
heaven
of
his
Church
,
but
it
will
come
downe
upon
the
People
of
his
curse
to
judgement
,
Isa.
34.5
.
How
the
Lord
judgeth
his
house
.
Iudgements
fall
upon
this
house
either
secretly
or
openly
,
Hos.
12.14
.
Secret
judgements
are
compared
to
the
moth
and
rottennesse
:
I
will
be
unto
Ephraim
as
a
moth
,
and
to
the
house
of
Iudah
as
rottennesse
,
Tinea
damum
facit
,
non
sonitum
.
Thus
God
is
sooner
found
in
the
issue
,
than
felt
in
the
blow
.
A
moth
frets
a
garment
secretly
;
and
rottennesse
eates
into
a
tree
unsensibly
.
As
a
moth
to
a
garment
,
and
rottennesse
to
a
tree
:
so
is
God
to
the
proceedings
of
Ephraim
and
designes
of
Iudah
:
that
is
,
hee
frustrateth
their
indeavours
and
makes
their
enterprises
fruitlesse
.
The
purest
garment
is
subject
to
the
moth
,
and
the
strongest
tree
to
rottennesse
:
so
the
best
and
most
worthy
attempts
may
in
their
event
and
successe
,
for
the
sinnes
of
a
nation
,
prove
abortive
and
unprofitable
:
As
may
appeare
in
these
five
particulars
:
First
in
wealth
.
Secondly
,
in
strength
:
Thirdly
,
in
Counsels
.
Fourthly
,
in
courage
.
Fiftly
,
in
religion
:
for
in
these
especially
may
wee
observe
the
secret
and
most
hidden
judgements
of
God
.
1.
God
is
often
a
moth
in
our
wealth
and
outward
estate
.
Wealth
is
the
blessing
of
God
:
yet
Deut.
28
,
16
,
17
,
18.
a
curse
is
threatned
against
it
,
and
for
disobedience
often
executed
:
our
obteyning
,
possessing
,
expending
of
wealth
,
are
often
blasted
of
God
with
secret
judgements
.
When
wee
have
secret
waies
to
gather
,
God
hath
as
secret
wayes
to
scatter
.
Pro.
11.24
.
Wee
learne
of
an
ill
maister
,
Matth.
4.3
,
rather
to
desire
to
make
stones
bread
,
or
raise
a
living
out
of
lying
&
other
hard
and
unwarrantable
courses
,
than
to
make
bread
of
Gods
Word
:
wee
thinke
it
necessary
,
that
wee
live
,
but
how
we
care
not
:
following
the
heathens
rule
,
that
wealth
must
bee
gotten
to
supply
necessity
,
no
matter
for
right
.
2.
God
is
often
a
moth
in
our
strength
.
Strength
of
body
is
another
blessing
of
God
,
and
●●fitts
a
man
to
be
serviceable
to
God
and
his
countrey
.
The
Church
hath
now
need
of
able
and
hardy
men
,
tha●
may
indure
to
stand
in
the
open
field
,
and
fight
for
his
truth
.
It
is
not
our
goods
and
lives
that
our
enemies
seeke
for
:
it
is
our
God
and
Religion
that
they
thrust
at
so
to
make
roome
for
their
owne
.
Oh
how
should
me●
fit
themselves
for
this
service
,
and
give
over
their
drunken
quarrels
,
veneries
,
and
other
effeminate
courses
,
which
have
almost
enfeebled
our
English
nation
,
and
disabled
our
bodies
to
fight
or
brooke
the
open
ayre
.
Iust
it
is
with
God
to
make
us
dye
before
our
enemies
that
will
not
dye
to
these
sins
,
nor
seeke
to
live
according
to
the
ancient
discipline
and
example
of
our
worthy
progenitors
,
who
have
beene
ranked
with
the
best
and
ablest
soldiers
in
the
world
,
when
now
being
soaked
in
ease
,
and
disused
to
labour
,
wee
are
thrust
downe
to
the
lowest
forme
,
and
reputed
of
small
esteeme
amongst
our
Neighbours
.
3.
God
is
often
a
moth
in
our
Counsels
.
Counsell
and
wisedome
direct
men
to
the
fayrest
and
most
hopefull
meanes
of
their
security
.
Therefore
to
be
smitten
in
the
braine
(
Deut.
28.28
.
Zach.
12.4
.
)
viz.
either
not
to
see
the
way
,
or
in
the
event
and
issue
of
good
Counsell
not
to
prosper
,
is
one
of
Gods
sorest
judgements
,
and
the
truest
forerunner
of
ruine
.
Our
sinnes
(
saith
the
Prophet
)
with-hold
good
things
.
Ier.
5.25
.
Even
our
best
consultations
are
blasted
with
the
noysome
and
pestilent
breath
of
our
sins
.
Oh
that
wee
were
sensible
of
this
judgment
,
&
could
mourne
for
it
.
Who
seeth
not
in
this
,
this
,
Gods
hand
against
us
:
&
yet
(
alas
)
how
few
lament
it
.
We
laugh
at
our
Sorrowes
,
and
lay
nothing
to
heart
.
This
is
the
way
to
make
him
that
was
a
moth
unto
Ephraim
,
a
moth
unto
us
,
to
smite
us
even
in
our
Counsells
,
and
make
them
fruitlesse
in
their
hopefullest
and
best
proceedings
:
and
thus
may
God
make
the
best
of
our
Counsells
&
consultations
rotten
and
moatheaten
.
4.
God
is
often
a
moth
in
our
courage
.
It
was
the
high
dignity
of
Ephraim
to
speake
with
majestie
in
the
midst
of
all
the
tribes
,
and
to
cause
trembling
round
about
him
.
Hos.
13.1
.
But
when
he
offered
in
Baal
,
he
died
.
Sinne
is
the
dampe
of
courage
,
and
the
death
of
the
heart
,
and
decay
of
all
excellency
.
And
here
wee
finde
God
againe
smiting
,
Deu.
28.28
.
Zach.
12.4
.
who
as
he
takes
away
Counsell
by
blindnesse
and
madnesse
,
so
doth
hee
take
away
courage
by
astonishment
and
amazement
of
heart
.
5.
God
is
often
a
moth
in
our
Religion
.
Religion
of
all
blessings
is
the
greatest
,
and
yet
in
this
we
are
often
secretly
smitten
of
God
.
This
whole
land
hath
great
cause
to
prayse
God
that
the
truth
of
the
Gospell
is
so
publikly
mainteined
.
This
blessing
we
would
learne
to
esteeme
,
if
wee
were
in
the
skins
of
our
forefathers
,
or
neighbour
brethren
abroad
.
The
time
was
when
wee
would
gladly
have
served
God
in
Woods
and
Caves
,
and
secret
Cells
:
and
how
glad
would
our
brethren
abroad
be
,
to
see
but
one
of
our
dayes
:
yet
we
enjoying
full
liberty
of
profession
&
practise
under
good
and
wholesome
lawes
,
wee
nothing
answer
Gods
goodnesse
unto
us
,
but
live
as
if
we
wanted
these
inestimable
priviledges
,
and
shew
plainely
the
secret
curse
of
God
upon
us
.
Errors
and
evills
,
such
as
Poperie
and
Idolatrie
,
may
steale
and
creepe
in
at
a
posterne
gate
:
but
(
blessed
be
God
)
at
an
open
and
wide
gate
they
finde
no
entrance
.
The
sword
of
authority
like
the
Cherubims
,
stands
at
the
gates
of
our
Eden
to
keepe
out
the
rebellious
.
Would
God
to
our
lawes
,
there
were
the
like
execution
,
and
happie
successe
in
the
meanes
.
The
neglect
in
these
,
may
cause
God
to
bee
a
moth
in
the
rest
,
&
secretly
to
withhold
from
us
the
blessed
influence
of
a
Blessed
Religion
,
and
of
our
blissefull
lawes
.
Thus
much
of
Gods
secret
judgements
upon
his
house
.
The
more
open
and
apparant
judgements
.
Gods
secret
judgements
consist
rather
in
the
privation
of
good
things
,
than
in
the
sensible
smart
of
positive
plagues
.
But
when
we
are
not
apprehensive
of
the
moth
,
then
he
roares
as
a
Lyon
,
teares
and
rends
in
peeces
,
takes
away
his
prey
,
and
suffers
none
to
rescue
.
When
the
good
gifts
of
God
want
their
blessing
,
when
in
our
estates
wee
become
poore
,
in
our
bodies
weake
,
and
in
our
soules
blind
,
fearefull
and
unholy
;
these
wants
should
stirre
us
up
to
seeke
God
:
but
if
we
like
senselesse
people
move
not
,
God
to
make
us
more
sensible
,
inflicts
upon
us
sorer
judgements
,
and
makes
us
feele
our
losses
in
our
lives
,
and
our
blowes
in
our
bloud
,
and
smites
us
as
hee
once
smote
the
Philistims
,
first
a
farre
of
,
in
laying
some
Dagon
which
we
adore
,
flat
on
the
ground
:
then
striking
off
hands
and
head
,
(
wherein
wee
trust
for
helpe
)
he
leaves
it
an
useles
stumpe
.
When
blockish
men
regard
not
this
,
The
Lord
drawes
nearer
,
and
smites
their
bodies
with
sharpe
paynes
,
and
yet
proceeding
farther
,
he
take
away
their
lives
with
the
sword
.
Easy
warnings
neglected
,
end
in
greater
woes
,
&
God
that
at
first
would
faine
be
heard
,
at
last
will
worke
his
pleasure
,
and
will
not
heare
.
Ezoc
.
14.21
.
tells
us
of
foure
sore
judgements
,
the
Sword
,
Famine
,
Pestilence
,
and
noysome
Beasts
.
Some
of
these
have
raged
in
this
Land
,
and
wee
may
feare
the
rest
will
follow
,
unlesse
we
prevent
them
by
our
repentance
.
The
Lyon
hath
rored
:
who
will
not
feare
?
The
Lord
God
hath
spoken
,
who
can
but
prophecie
?
God
in
judging
his
house
makes
choyce
of
a
fit
time
.
The
originall
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imployeth
rather
the
convenience
of
season
,
than
the
continuance
of
time
.
As
God
knoweth
when
to
deliver
his
,
so
he
hath
his
season
wherein
to
punish
and
chastize
them
:
and
that
first
,
to
revenge
the
quarrell
of
his
covenant
,
Lev.
26.25
.
It
is
ill
contesting
with
God
,
especially
for
them
that
are
linked
in
covenant
with
him
.
You
have
I
knowne
of
all
the
families
of
the
earth
:
therefore
I
will
punish
you
for
all
your
iniquities
,
Amo.
3.2
.
Secondly
in
respect
of
the
Gospell
,
which
cannot
bee
preached
without
opposition
of
outward
violence
,
Matth.
11.12
.
Luk.
16.16
,
violent
men
will
prey
upon
Gods
kingdome
,
and
every
wicked
man
will
have
ablow
at
it
.
Like
Kites
upon
a
Carkeise
so
are
Gods
enemies
upon
his
Church
,
Luke
17.37
.
Thirdly
,
this
season
here
poynted
at
,
fulfills
the
prophecie
of
Christ
,
Matth.
24.9
.
For
here
Peter
writing
to
the
dispersed
Iewes
,
five
yeares
before
the
destruction
of
Ierusalem
,
tells
them
that
now
is
the
time
to
deliver
them
up
to
be
afflicted
,
killed
,
and
hated
as
his
master
Christ
foretold
before
his
death
.
Fourthly
,
Christians
are
too
great
strangers
in
their
afflictions
,
as
in
an
estate
unwonted
:
therefore
Peter
bringeth
this
reason
to
bring
Christians
to
themselves
,
for
the
time
is
come
,
&c.
that
is
,
God
hath
sent
you
the
fittest
season
of
your
tryall
:
and
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
not
strangers
in
things
familiar
and
seasonable
,
and
wherein
you
ought
to
bee
the
best
studied
.
Fiftly
,
the
season
bids
you
expect
the
harvest
:
you
sow
in
teares
,
and
shall
reape
in
joy
:
When
others
that
sowe
in
joy
,
shall
reape
in
sorrow
.
Philip.
1.28
.
2.
Thess.
1.6.7
.
Little
doe
the
Iewes
know
their
approching
miseries
;
their
perdition
hastneth
,
and
you
shall
be
conforted
when
you
see
Christ
as
good
as
his
word
.
Vpon
this
ground
I
verily
beleeve
is
that
to
the
Hebrewes
,
Heb.
10.36
,
37.
Yet
a
little
while
,
and
hee
that
shall
come
will
come
,
and
will
not
tarry
.
You
have
a
promise
that
Christ
will
come
upon
the
unbeleeving
Iewes
and
destroy
them
:
bee
you
patient
and
waite
:
live
by
faith
:
and
the
Lord
will
come
and
save
you
,
when
that
disobedient
nation
perisheth
.
Iames
5.1
.
Goe
to
now
ye
rich
Iewes
,
weepe
and
houle
,
&c.
The
Apostle
fetcheth
his
reason
from
their
last
dayes
and
miseries
neere
at
hand
,
that
is
,
the
very
periode
of
your
kingdome
and
policye
is
now
approching
,
&c.
It
shall
bee
a
comfort
to
us
to
see
the
downefall
of
Rome
according
to
holy
prophecie
,
as
it
was
to
the
beleeving
Iewes
to
see
Christs
promise
fulfilled
upon
Ierusalem
;
hee
had
threatned
and
in
time
executed
his
decree
in
punishing
the
ungodly
.
Vse
1.
To
teach
us
that
afflictions
should
not
bee
strange
to
the
godly
,
that
live
at
home
in
their
Fathers
familie
,
and
make
his
word
their
stay
.
For
what
can
be
strange
that
falls
out
seasonably
?
Yee
and
Snow
in
winter
,
thunder
and
lightening
in
Sommer
,
are
no
wonders
:
no
more
can
afflictions
seeme
strange
,
seeing
they
are
alwayes
fitted
to
their
owne
proper
time
.
Vse
2.
Afflictions
are
not
dangerous
nor
hurtfull
;
(
howsoever
sharpe
and
bitter
)
because
seasonable
.
Many
a
thing
is
undone
,
by
missing
its
owne
season
.
If
sowen
corne
be
not
buried
with
winter
snow
,
and
nipped
with
frosts
(
whereby
wormes
and
weedes
are
destroyed
)
it
will
not
flourish
afterward
,
no
not
in
the
strength
of
Sommer
.
The
want
of
seasonable
correction
hazardeth
many
a
soule
,
&
thousands
perish
,
because
they
know
not
even
this
their
acceptable
time
.
But
those
happie
crosses
that
fall
seasonably
upon
us
,
never
departe
without
a
blessing
.
This
makes
a
Christians
chaines
to
bee
chaines
of
gold
,
and
the
markes
of
the
Lord
Iesus
to
be
glorious
.
Vse
3.
Afflictions
are
glorious
and
beautifull
in
the
eyes
of
the
Lord.
Every
thing
(
saith
the
wise
man
)
is
comely
in
his
season
:
then
it
flourisheth
and
floureth
,
and
expresseth
beauty
to
every
beholder
.
The
scars
of
a
souldier
received
in
the
field
are
ensignes
of
valour
:
and
the
wounds
which
a
Christian
suffereth
in
fighting
the
good
fight
,
are
impressions
of
honour
.
Vse
4.
Afflictions
are
profitable
;
time
and
season
make
for
the
good
of
all
things
.
The
poore
woman
of
Edessa
fearing
to
come
too
late
to
suffer
with
Christians
,
forgets
her selfe
,
and
with
her
child
in
her
arines
,
and
her
clothes
halfe
on
,
meets
the
Deputy
in
the
face
,
and
feared
not
to
tell
him
the
cause
of
he
haste
,
to
wit
,
least
he
should
have
made
an
end
before
her
comming
;
who
desired
as
well
to
dye
,
as
to
live
with
Christians
.
Vse
5.
Afflictions
are
changeable
.
No
season
will
last
alwayes
,
there
will
bee
an
end
of
the
Saints
sufferings
,
the
rod
shall
not
alwayes
rest
upon
them
,
Psal.
125.3
.
God
knowes
how
to
take
off
,
and
lay
on
his
owne
blowes
,
how
to
bring
in
and
bring
out
his
owne
seasons
.
Sommer
it selfe
would
bee
teadious
if
Winter
should
not
follow
it
out
,
and
bring
it
in
.
Afflictions
should
never
have
an
after
fruite
;
were
they
ever
grevious
for
the
present
,
and
had
no
change
.
They
are
but
an
exercise
,
which
without
change
cannot
bee
endured
.
God
having
a
fit
time
,
doth
but
begin
with
his
house
.
In
these
words
is
expressed
the
measure
and
method
of
afflictions
;
the
beleeving
Iewes
have
the
first
hansell
.
Their
share
is
the
first
and
least
,
but
not
the
last
of
the
cup
,
Psal.
75.6
.
The
best
of
good
,
and
the
worst
of
ill
,
doth
alwayes
settle
to
the
bottome
.
Hence
it
is
that
wicked
men
sip
of
the
cup
of
pleasure
before
the
godly
:
but
the
godly
tast
of
the
cup
of
sorrow
before
the
wicked
:
Isa.
49.12.34.5
.
Rom.
2.9
.
Heaven
first
endures
the
sword
,
then
the
earth
,
Ier.
25.17
,
18
,
19.
All
Nations
,
Egypt
,
and
the
mingled
people
,
must
pledge
in
that
cup
,
wherein
Ierusalem
begins
.
Every
soule
must
smart
for
sinne
,
but
the
Iew
first
,
and
then
the
Gentile
,
Rom.
2.9
.
Vse
1.
Learne
Gods
severity
that
will
not
spare
sinne
in
his
owne
,
no
not
when
he
spares
it
in
a
wicked
man
.
A
maister
of
a
family
will
often
winke
at
the
misbehaviour
of
stangers
,
but
will
not
suffer
his
children
to
looke
awry
.
Vse
2.
See
Gods
mercy
;
that
having
tempered
the
bitter
cup
of
his
wrath
,
appoynts
his
owne
to
tast
the
top
,
reserving
all
the
dregs
for
the
wicked
;
who
must
wring
them
out
;
whiles
his
owne
servants
do
but
wash
their
lips
,
and
let
downe
some
drops
,
to
know
how
bitter
sin
is
in
the
bad
fruites
of
it
.
Vse
3.
This
helps
to
plead
the
cause
of
Gods
house
against
the
enemies
thereof
;
Papists
vpbraide
Protestants
with
their
calamities
,
as
a
curse
upon
their
cause
;
affirming
that
our
Churches
(
if
true
)
would
flourish
,
and
appeare
by
those
visible
signes
which
accompany
the
glorious
monarchy
of
the
Catholick
Church
.
But
stay
there
;
Romanists
reckon
without
their
host
,
and
take
an
intruder
for
the
maister
of
the
house
.
Their
holy
father
hath
played
the
false
Prophet
,
and
healed
the
wound
of
the
Romane
Monarchy
with
a
plaister
of
new
Idolatry
,
so
that
all
the
world
wondereth
after
him
,
Rev.
13.3
.
No
marvaile
then
,
if
their
Church
flourish
,
having
such
a
wicked
throng
to
defend
it
;
whose
portion
is
the
botome
of
the
cup
in
Gods
hand
:
and
therefore
in
order
of
time
the
last
Bohemia
,
the
Palatinate
,
Churches
of
Germany
and
France
,
have
drunke
and
begun
to
others
;
yet
never
the
lesse
pretious
in
Gods
eye
,
because
the
first
in
trouble
.
Let
others
expect
that
time
when
the
Lord
Iesus
shall
arme
himselfe
with
that
power
,
which
as
yet
stirs
not
,
and
reigne
not
onely
in
his
owne
,
but
over
his
enemies
,
by
making
them
angry
;
when
the
time
of
his
wrath
commeth
,
to
recompence
his
servants
for
their
sufferings
,
and
sinners
for
their
wickednesse
;
That
the
one
may
glory
in
the
perfection
of
their
blessednesse
,
and
the
other
pine
under
the
pressure
of
their
miseries
.
They
that
now
destroy
the
earth
,
must
themselves
be
destroyed
,
Rev.
11.17.18
.
The
times
for
persecution
,
ratified
by
an
oath
,
Dan.
12.7
.
are
by
the
oath
of
the
same
Angel
proclaymed
to
continue
no
longer
,
Rev.
10.6
.
The
continuance
of
Antichrists
succesfull
tyranny
is
the
lesse
to
be
admired
,
seeing
Christ
hath
sworne
,
that
the
Romane
monarchy
in
the
ten
hornes
,
shall
enjoy
so
long
a
terme
to
doe
mischeife
both
to
the
naturall
few
,
and
to
the
surrogate
Israel
of
God
,
Luk.
22.24
.
Rev.
11.2
.
But
when
the
time
,
times
and
halfe
a
time
shall
be
no
longer
,
and
the
oath
of
the
42.
moneths
shall
expire
:
then
the
latter
end
of
Antichrist
shall
be
worse
than
his
beginning
.
Pleade
therefore
the
cause
of
Gods
people
,
and
let
the
world
take
notice
,
that
these
judgements
begun
in
the
Church
,
will
end
in
her
enemies
.
Vse
4.
Let
every
Christian
learne
hence
to
plead
his
owne
cause
,
and
not
to
cast
away
his
confidence
in
the
evill
houre
of
tentation
;
for
the
Devill
will
put
hard
to
perswade
him
,
that
hee
is
in
worse
case
than
other
men
,
and
more
hated
of
God
because
his
hand
is
heavier
upon
him
.
But
know
,
that
in
chastisements
,
God
begins
with
his
best
servants
;
who
therefore
must
take
it
as
an
argument
of
his
love
.
Sinners
Sorrow
.
Where
God
begins
to
judge
,
hee
makes
not
there
an
end
.
The
end
of
Iudgement
is
wofull
;
and
the
last
lash
of
Gods
scourge
workes
the
bitterest
smart
.
In
the
disobedient
or
rebellious
here
mentioned
,
wee
have
a
terrible
patterne
for
ungodly
men
.
The
Iewes
wished
the
blood
of
Christ
to
be
upon
them
and
their
children
.
Reade
but
their
end
in
story
,
and
it
will
suffice
to
move
a
heart
of
flint
,
and
make
us
compassionate
to
desperate
sinners
.
Besides
,
this
their
end
was
eternall
perdition
:
for
that
is
the
end
of
ungodly
men
disobeying
the
Gospel
.
It
is
noted
in
story
,
that
when
the
Romans
had
slaine
a
great
number
of
them
upon
the
bankes
of
Iordan
,
and
tumbled
their
carkeises
into
the
river
,
they
never
left
swimming
till
they
fell
into
the
lake
of
Sodom
,
where
they
were
buried
as
in
a
grave
:
a
tipe
of
the
sinking
of
their
soules
,
into
the
gulfe
of
hell
;
for
St.
Iohn
living
to
see
their
miserable
end
,
turnes
the
stile
of
hell
,
and
tearmes
it
the
lake
of
fire
and
brimstone
,
Rev.
19.20
.
where
I
beleeve
that
he
alludes
to
this
fearefull
presage
of
the
Iewes
eternall
perdition
.
The
better
to
conceive
of
the
end
mentioned
in
the
text
,
let
us
consult
with
our
Saviour
,
who
by
the
end
understands
the
destruction
of
Ierusalem
.
Matth.
24.6.13.14
.
The
end
is
not
yet
:
that
is
,
with
the
first
signes
foregoing
Ierusalems
destruction
.
He
that
endures
to
the
end
shall
be
saved
,
i.e.
he
that
houlds
out
in
other
signes
of
persecution
,
scandall
,
apostacy
,
shall
bee
saved
even
temporally
when
the
end
of
Ierusalem
is
come
;
as
all
the
Christians
were
;
being
warned
by
a
voyce
from
heaven
to
remoove
to
Pella
.
Then
shall
the
end
come
:
that
is
,
no
sooner
shall
the
Gospell
bee
preached
to
the
Gentiles
,
and
the
Iewes
rejected
,
but
the
Romane
Army
shall
come
and
destroy
Ierusalem
,
Dan.
9.26
.
Messiah
being
once
cut
off
from
the
Iewes
,
they
shall
no
longer
bee
his
people
,
but
another
that
he
will
choose
shall
come
,
and
spread
over
them
the
wing
of
abomination
:
Notwithstanding
with
many
shall
he
confirme
his
covenant
,
and
by
seaven
yeares
labour
gather
a
Church
amongst
the
Iewes
,
which
hee
will
save
,
when
hee
suffers
the
rest
to
perish
.
This
is
likewise
the
end
which
Peter
mentioneth
,
vers.
7.
before
the
text
;
by
consideration
whereof
,
he
exhorteth
the
Christian
Iewes
to
sobriety
,
watchfulnesse
,
and
prayer
.
Iohn
out
living
this
Apostle
,
points
it
out
by
an
houre
,
1
Iohn
2.18
.
This
example
of
the
end
of
the
Iewish
Nation
,
must
become
a
rule
to
all
Nations
,
to
take
heed
of
rebellion
against
the
Gospell
:
God
that
spared
not
the
Iewes
,
will
spare
none
,
that
long
provoke
his
patience
.
And
here
let
us
observe
foure
things
.
1.
All
the
wicked
must
have
an
end
;
and
that
first
,
of
Gods
patience
:
2.
of
their
pleasures
:
3.
of
their
lives
.
God
will
not
alwaies
beare
the
reproaches
of
sinners
,
neither
shall
they
alwayes
injoy
their
pleasures
,
which
at
the
best
are
but
pleasures
of
sinne
for
a
season
;
and
with
their
naturall
lives
all
their
jollities
in
this
world
come
to
their
period
.
2.
The
end
of
the
wicked
is
miserable
;
for
when
it
commeth
it
lasteth
and
continueth
;
one
misery
overtaketh
an
other
,
they
must
drinke
,
and
be
drunke
,
and
spue
,
and
fall
,
and
rise
no
more
;
Ier.
25.27
.
Neither
can
they
refuse
to
drinke
,
because
Gods
people
have
drunke
before
them
;
And
if
they
drinke
whose
sinnes
are
pardoned
,
then
such
as
have
no
pardon
,
must
needs
have
judgement
endlesse
,
easelesse
,
and
remedilesse
.
Now
the
misery
of
this
end
of
the
wicked
consists
,
1.
In
the
extreamity
of
it
;
hence
compared
to
unquenchable
fire
,
utter
darkenesse
,
the
never
dying
worme
,
and
everlasting
perdition
.
2.
In
the
place
,
called
hell
,
a
prison
,
tartarus
,
gehenna
,
and
bottomlesse
pit
.
Hell
is
beneath
all
comfort
:
a
prison
is
a
streight
custody
of
the
soule
;
tartarus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
place
of
horror
and
fearefull
spectacles
:
Gehenna
,
a
vally
,
where
Idolaters
burnt
their
children
with
fire
,
and
to
prevent
all
pitty
,
drum●
were
beaten
up
,
to
drowne
the
horrible
hideous
cryes
of
Infants
.
No
pitty
in
hell
,
for
all
the
yelling
of
damned
spirits
:
a
bottomlesse
pit
,
out
of
which
the
damned
shall
never
bee
able
to
creepe
or
craule
.
3.
In
their
lamentation
,
they
shall
weepe
their
bellies
full
,
and
bee
never
the
better
.
To
weeping
they
shall
adde
wailing
&
wringing
of
hands
:
and
the
height
of
their
lamentation
shall
be
gnashing
of
teeth
.
Their
teeth
shall
chatter
,
as
if
extremity
of
cold
chilled
them
:
much
weeping
cools
the
heart
,
daunts
the
spirits
,
and
sets
the
whole
body
in
a
shaking
.
Such
cooling
shal
the
wicked
finde
in
the
hottest
fire
.
3.
Though
the
damned
feele
exquisite
torments
,
yet
they
shall
never
know
their
full
extremity
.
Peter
stands
amazed
in
expressing
their
end
,
and
smothers
the
terrour
under
a
question
,
as
unutterable
:
What
shall
the
end
be
?
Good
men
can
fathom
the
depth
of
their
sorest
calamities
,
and
Peter
here
determines
their
crosses
with
a
beginning
;
but
when
hee
commeth
to
decipher
the
end
of
the
wicked
,
as
being
at
a
non
plus
hee
stops
the
currant
of
his
discourse
and
conceales
the
rest
under
a
cloud
of
admiration
.
A
wicked
mans
end
is
unknowne
,
from
the
capacity
of
the
subject
:
he
shall
never
know
,
what
his
strength
is
able
to
beare
.
He
might
count
himselfe
happy
,
if
hee
were
as
a
stone
in
a
rocke
of
flint
,
which
as
it
tasteth
no
joy
,
so
feeles
no
paine
.
2.
It
is
not
to
bee
expressed
for
the
extremity
of
the
torment
;
So
that
a
wicked
man
shall
never
know
his
worst
.
3.
It
cannot
be
knowne
for
the
perpetuity
of
it
,
whence
wee
may
say
of
their
torments
,
as
of
the
joyes
of
heaven
:
The
eye
of
man
never
saw
them
,
yea
,
such
as
the
eare
hath
not
heard
;
nor
(
which
surpasseth
the
highest
straine
)
they
never
entred
into
the
heart
of
man
;
which
of
all
things
created
,
approacheth
neerest
to
an
infinite
nature
.
4.
That
which
shall
bee
knowne
,
shall
be
enough
to
crush
and
confound
every
wicked
sinner
.
He
shall
not
know
where
to
appeare
or
hide
his
head
.
Happy
man
,
if
the
mountaines
would
overlay
,
and
the
rocks
crush
him
in
pieces
:
no
burthen
would
then
be
too
heavy
,
no
waight
or
pressure
too
painefull
,
no
punishment
too
great
,
that
would
shelter
him
from
the
piercing
eye
and
revenging
stroke
of
his
angry
judge
.
Alasse
,
how
can
men
living
contest
with
the
Almighty
,
outface
his
word
,
outbrave
his
justice
?
who
when
they
are
dead
,
cannot
brooke
the
frowne
of
his
countenance
,
nor
put
to
silence
the
voyce
of
despaire
.
I
should
now
conclude
this
point
with
the
counsell
of
Christ
,
Math.
5.25
.
Agree
with
thy
adversary
quickely
,
whilst
thou
art
in
the
way
,
least
at
any
time
,
(
for
thou
knowest
not
when
thy
appearance
shall
be
)
he
deliver
thee
to
the
Iudge
,
the
Iudge
to
the
laylor
,
the
laylor
to
the
prison
,
where
thou
must
lye
for
ever
.
But
in
the
close
of
this
verse
and
that
which
followeth
,
mention
is
made
of
the
true
cause
of
all
this
misery
,
&
that
is
especially
the
disobedience
of
the
Gospel
.
The
Law
is
added
as
a
light
of
former
sinnes
,
consisting
of
impiety
against
God
,
and
cruelty
against
man
.
The
Iewes
crucified
Christ
,
a
legall
sinne
,
but
they
crucified
themselves
in
rejecting
his
bloud
,
and
the
Gospell
that
offered
them
pardon
for
that
sinne
and
all
others
.
The
fault
was
foule
enough
to
murther
Christ
,
but
to
murther
their
soules
in
denying
salvation
by
his
blood
,
was
of
all
sinnes
the
greatest
.
They
are
branded
for
ungodly
persons
by
the
testimony
of
the
Law
,
and
their
owne
wicked
actions
,
of
Idolatrie
and
obstinacy
.
They
are
sinners
deepe
seyzed
in
singular
bloodshed
and
butchery
of
Christ
and
his
Saints
:
but
the
transcendent
sinne
is
here
fairely
characterized
by
a
speciall
act
,
and
by
a
speciall
object
.
The
act
is
Evangelicall
disobedience
;
and
the
object
,
the
Gospell
it selfe
.
The
Gospell
.
In
giving
the
Gospell
to
a
Nation
,
it
is
more
than
he
does
to
all
Nations
:
where
the
Gospell
is
given
,
faith
and
obedience
are
but
given
to
some
in
that
Nation
.
The
Gospell
distinguisheth
Nations
;
faith
and
the
gift
thereof
,
the
men
that
professe
it
.
Grace
is
given
where
it
is
not
received
.
Given
to
a
Nation
,
of
which
it
may
more
easily
bee
rejected
than
embraced
.
Psal.
147.19
,
20.
here
the
Word
is
not
revealed
alike
to
all
.
Psal.
81.11
.
here
rejected
by
them
to
whom
it
was
given
.
Psal.
119.70
.
Davids
heart
being
pined
with
want
,
takes
pleasure
in
the
Word
;
others
having
their
hearts
fat
and
greasie
,
despise
it
.
Isai.
6.9
,
10.
Men
have
hearts
too
fatte
to
beleeve
,
eares
too
heavy
to
heare
,
and
eyes
closed
up
from
seeing
.
The
Gospell
is
as
strange
to
some
that
heare
it
,
as
those
that
never
heard
it
,
Hos.
8.12
.
Christ
came
to
his
owne
,
and
yet
was
not
owned
by
them
,
Iohn
1.11
.
Some
received
him
,
vers.
12.
when
the
nation
rejected
him
.
These
1.
had
power
to
beleeve
.
2.
to
receive
.
3.
to
be
sonnes
.
In
the
mysteries
of
the
Gospell
,
prudent
men
come
short
of
Infants
,
Luke
10.12
.
and
receive
in
parrables
,
what
others
receive
in
power
,
Luke
8.10
.
yea
,
finde
that
savour
death
unto
death
,
which
to
others
is
life
unto
life
,
2
Cor.
2.15
,
16.
Gods
free
Grace
.
Shall
wee
say
this
is
the
worke
of
our
owne
wils
,
and
the
good
use
of
our
owne
freedome
?
This
were
to
render
more
than
wee
receive
,
and
to
glory
in
our
owne
power
and
praise
.
Thus
to
differ
were
to
disgrace
the
Gospell
,
that
grants
unto
us
deliverance
from
enemies
,
and
obedience
unto
friends
,
Luke
1.74
.
Our
good
friends
in
heaven
mutually
conspired
our
victory
and
obedience
.
God
the
Father
,
Sonne
,
and
holy
Ghost
,
bound
not
up
the
hands
of
our
enemies
,
but
gave
us
also
hearts
to
obey
for
this
gift
.
1
Cor.
4.7
.
presseth
upon
the
pride
of
us
all
,
Physically
,
Politically
,
Theologically
.
Who
made
man
,
or
man
to
differ
from
a
beast
?
He
were
a
beast
,
that
would
not
acknowledge
God
for
the
Author
of
both
:
Who
raiseth
man
to
honour
or
distinction
of
civill
order
?
Surely
the
same
God
that
made
him
preferres
him
.
But
above
all
,
grace
is
least
in
our
command
,
and
most
in
the
power
of
God
;
nay
,
wholly
from
him
,
as
appeares
by
the
gift
of
faith
,
a
new
principle
,
nature
never
acknowledged
;
by
righteousnesse
,
a
purchase
,
that
never
came
out
of
our
vertues
;
by
holynesse
,
a
worke
,
not
of
our
wils
,
but
the
sanctifying
Spirit
.
Faith
is
a
firme
principle
of
the
Gospell
,
and
keepes
us
by
the
power
of
God
,
and
not
our
owne
,
unto
salvation
,
1
Pet.
1.5
.
I
know
what
advantage
is
taken
,
Ier.
32.40
.
by
turning
the
text
from
They
shall
not
depart
,
into
They
may
not
depart
.
Loath
the
words
should
be
more
peremptory
than
possible
.
Possible
they
would
have
it
runne
,
and
then
raise
their
answer
against
Gods
grace
,
that
faith
or
feare
is
not
so
certainely
placed
in
the
heart
;
but
as
it
may
stay
,
so
depart
,
if
wee
will
forward
either
.
God
puts
in
our
hearts
a
new
principle
,
and
that
for
this
end
,
that
we
might
bee
assured
of
the
new
Covenant
,
and
of
our
cleaving
to
God
;
and
therefore
fuller
assurance
than
of
a
possibilitie
and
power
in
our selves
.
The
Legall
and
Evangelicall
principles
of
well
living
,
(
as
we
shall
afterwards
declare
)
differ
much
in
nature
,
office
,
and
end
.
God
by
originall
righteousnesse
left
man
to
the
tryall
of
his
owne
power
.
But
by
Faith
or
the
new
principle
,
hath
cast
man
upon
himselfe
,
and
a
holy
and
happy
dependencie
upon
his
power
for
salvation
:
The
Gospel
is
his
best
law
for
life
,
and
surest
power
of
God
,
Rom.
1.16
,
to
save
him
;
yet
with
this
caution
,
that
wee
beleeve
.
Promises
are
generall
,
and
must
bee
received
as
they
are
propounded
;
Faith
makes
them
particular
to
us
,
and
in
our
deeds
and
determinations
wee
may
presume
no
further
than
the
generall
evidence
applied
;
we
must
silence
all
search
of
further
secrets
,
and
Gods
will
revealed
must
bee
our
rule
,
and
to
reach
higher
by
his
decrees
,
is
to
outreach
our selves
and
rove
about
the
truth
.
If
any
say
,
why
have
some
the
Gospel
and
not
Faith
?
I
silence
his
presumption
with
Gods
freedome
,
and
say
,
why
hath
hee
either
?
His
Gospell
is
a
pledge
of
his
love
,
and
thy
faith
of
his
favour
,
thou
hast
no
wrong
when
he
counts
thee
worthy
of
neither
.
If
he
have
a
list
to
leave
thee
an
Infidel
,
thou
art
but
thy selfe
.
His
Law
containes
wonders
,
and
workes
them
daily
in
preaching
.
All
heare
the
same
word
,
yet
have
not
the
same
affection
.
Hee
speakes
too
boldly
of
Gods
counsels
,
that
will
reason
by
our
dispositions
.
O
the
depth
of
the
riches
,
both
of
the
wisedome
and
wayes
of
God!
His
judgements
must
bee
past
our
finding
,
and
fadoming
:
Wee
must
feare
to
search
too
much
,
and
take
heed
of
an
evill
eye
,
because
his
is
good
.
Hee
cals
and
commands
by
his
word
,
and
of
them
he
chooseth
as
few
or
many
as
hee
pleaseth
.
Hee
makes
some
last
in
Vocation
,
first
in
Election
,
&
some
he
cals
first
that
hee
never
chooseth
.
The
Iewes
by
Peter
in
my
text
are
divided
,
and
the
nation
differenced
in
receiving
and
rejecting
the
Gospell
.
70.
Famous
yeeres
.
Foure
things
would
further
bee
unfolded
:
1.
the
time
of
this
end
.
2.
the
persons
.
3.
the
judgement
.
4.
the
cause
.
The
time
is
the
last
yeere
,
or
at
least
the
last
weeke
of
the
70.
weekes
of
Daniel
,
Dan.
9.24
,
The
Gentiles
,
Luke
21.24
,
have
times
to
fulfill
,
and
from
former
times
they
come
to
latter
times
,
1
Tim.
4.1
.
which
divide
themselves
,
Dan.
7.25
.
&
12.7
.
Rev.
12.14
.
into
a
time
,
times
,
and
halfe
a
time
.
So
the
Iewes
have
the
like
account
and
computation
,
and
falling
upon
their
last
times
,
have
them
by
Daniel
determined
in
the
number
of
70.
weekes
.
These
make
seaven
points
or
periods
of
their
time
,
every
period
containing
70.
yeares
,
and
six
of
them
are
to
bee
held
for
the
expectation
of
the
Messiah
:
The
seaventh
is
the
most
famous
and
illustrious
of
all
the
rest
.
First
,
for
the
incarnation
of
our
Saviour
.
2.
For
his
doctrine
and
death
.
3.
For
Ierusalems
desolation
and
destruction
,
which
is
the
end
wee
have
now
in
hand
.
70.
yeeres
take
up
this
time
;
the
first
yeere
begins
with
Christs
birth
and
blessed
comming
into
the
world
,
and
for
30.
yeeres
,
Luke
3.23
.
he
lives
in
obscurity
,
save
his
disputation
with
the
Doctors
at
his
age
of
12.
yeeres
:
18.
yeeres
more
he
spends
in
labour
and
subjection
to
his
parents
.
This
time
puts
well
on
the
70.
yeeres
,
and
for
one
weeke
,
counting
from
30.
to
38.
is
Christ
most
famous
in
publishing
himselfe
Messiah
,
Dan.
9.27
.
and
for
7.
yeeres
confirmes
the
covenant
with
many
.
Hee
preacheth
by
himselfe
for
halfe
of
this
weeke
,
he
dies
in
the
middst
of
it
,
and
chargeth
his
Apostles
to
continue
the
rest
and
remainder
of
it
to
the
Iewes
onely
.
A
wonderfull
mercy
to
this
nation
,
if
there
had
beene
any
good
nature
in
it
:
never
man
spake
like
him
,
did
like
him
,
or
suffered
like
him
.
He
will
neither
off
the
Crosse
,
nor
out
of
the
Pulpit
,
till
hee
have
accomplished
a
weeke
of
extraordinary
mercy
to
an
ill
deserving
nation
:
but
this
weeke
ended
,
in
the
38.
yeere
of
his
incarnation
,
hee
comes
to
Peter
in
a
voyce
and
vision
,
to
perswade
him
hee
may
freely
preach
and
converse
with
the
Gentiles
,
Act.
10.
Paul
takes
this
for
another
argument
of
mercy
in
the
beginning
of
judgement
.
Rom.
11.14
.
He
provokes
to
emulation
and
salvation
by
the
Gentiles
;
and
thus
continued
the
Gospell
betweene
Iew
and
Gentile
a
long
time
:
But
this
obstinate
people
would
bee
moved
by
nothing
,
and
therefore
in
the
last
weeke
,
if
not
the
last
yeere
,
are
destroyed
.
The
desolator
Christ
,
or
the
Romanes
,
(
it
mattereth
not
,
)
now
executeth
the
words
of
him
that
in
the
daies
of
his
flesh
uttered
them
,
Math.
22.7
.
Christ
the
King
sendeth
forth
his
armies
,
and
destroies
the
murtherers
,
and
burnes
their
Citie
.
I
have
received
it
from
the
Oracle
of
God
,
and
learned
Expositor
,
M.
Ioseph
Meade
,
the
best
Delian
diver
that
ever
I
found
in
these
mysteries
;
that
S.
Iames
Chap.
5.7
,
8.
meanes
by
the
comming
of
Christ
,
his
comming
in
the
Romane
army
:
So
Zachary
hath
it
,
Zach.
14.4
.
his
feete
in
the
Romanes
stand
upon
the
same
mount
he
prophecied
;
and
this
wary
Expositor
takes
further
warrant
from
an
Ancient
Writer
,
and
alleageth
Oecumenius
so
clearing
the
text
before
him
.
Brethren
,
the
Bible
is
the
best
History
in
the
world
;
it
triumpheth
over
all
humane
knowledge
,
and
carrieth
our
minds
and
memories
over
the
vast
and
devouring
space
of
time
,
not
onely
past
,
but
yet
to
come
.
It
makes
us
live
now
,
as
if
we
had
lived
with
our
dead
Ancestors
,
or
were
to
live
with
our
surviving
posterity
.
It
gives
us
piercing
eies
,
&
makes
us
see
into
the
very
deepth
of
darkenesse
,
and
to
foretell
deeds
that
are
yet
to
be
done
.
Onely
much
wisedome
,
and
much
watchfulnesse
are
required
of
him
that
will
apply
for
good
such
secrets
.
The
pure
oyle
,
Exod.
27.20
.
for
the
lights
to
cause
the
lamps
to
burne
,
must
bee
beaten
;
for
with
much
labour
and
affliction
the
light
of
Gods
word
must
bee
prepared
,
and
with
patience
preached
,
and
made
to
shine
in
the
Church
.
Would
God
this
nationall
example
of
the
Iewes
,
might
bee
the
instruction
of
our
nation
:
we
have
had
better
than
a
70
,
yeeres
continuance
of
the
glorious
Gospell
;
if
we
provoke
God
like
these
stubborne
Iewes
,
it
is
our
duty
from
the
like
danger
to
looke
for
the
like
punishment
.
I
will
say
no
more
,
I
see
the
patience
and
punishment
of
the
same
God
:
take
him
whilst
he
offereth
mercy
,
least
hee
leave
thee
,
when
thou
would
bee
glad
to
finde
his
favour
.
The
persons
.
The
persons
here
punished
,
are
the
Iewes
,
and
must
be
an
example
unto
us
,
of
obstinacy
and
wilfulnesse
against
God
.
They
are
bold
to
sinne
,
and
must
beare
with
basenesse
the
marke
of
God
above
all
people
.
Their
end
and
misery
.
Their
end
is
the
very
tragedie
of
all
miseries
,
and
compendium
of
the
last
woe
.
They
are
punished
as
if
doomesday
were
come
upon
them
.
God
it
is
that
will
bee
the
Author
of
all
tragedies
,
and
write
out
all
men
the
parts
they
are
to
play
in
this
world
.
Hee
is
not
partiall
to
the
greatest
,
when
they
grow
insolent
against
him
.
Darius
of
a
great
Emperour
is
put
to
play
the
poore
begger
,
and
in
the
drought
of
death
to
call
for
drinke
from
an
enemie
.
Baiazet
the
grand
Signior
of
the
Turkes
,
turnes
the
stage
of
his
honour
,
into
a
footstoole
for
Tamberlane
to
mount
on
horse-backe
.
Valerian
,
by
Sapores
is
commanded
the
same
service
,
and
thousands
more
of
examples
might
bee
brought
.
The
greatest
Worthy
,
and
the
least
worme
are
subjects
to
God
,
and
without
wrong
,
must
bee
made
to
serve
his
providence
.
Fortune
(
wee
say
)
on
the
great
Theater
of
the
world
deales
with
us
,
as
wee
doe
with
our selves
in
the
change
of
our
garments
in
our
lesser
Chambers
:
when
we
have
unclad
our selves
,
every
man
weareth
but
his
owne
skin
:
and
so
the
proudest
,
and
most
presumptuous
are
of
the
same
nature
with
the
meanest
,
when
they
are
stripped
of
some
few
raggs
they
weare
:
wee
are
to
meete
with
an
hard
master
,
that
will
not
pardon
us
farthings
,
Math.
5.26
.
In
the
way
we
might
have
done
well
,
but
now
being
come
to
the
end
of
our
journey
,
we
must
abide
both
our
pay
and
paine
.
Hell
fire
will
be
the
hotter
,
by
how
much
God
in
patience
hath
beene
the
cooler
:
Tarditas
supplicij
gravitate
pensatur
,
the
calme
of
Gods
mercy
,
ends
in
the
tempest
of
his
justice
.
Men
shall
see
now
how
to
sorrow
,
but
not
to
solace
themselves
.
Isid.
l.
1.
de
sum
.
bon.
Ad
aggrevatum
ut
videant
unde
doleant
,
non
ad
consolationem
,
ut
videant
unde
gandeant
,
they
have
played
with
those
things
that
now
will
not
please
them
.
When
they
come
to
number
with
God
as
well
for
magnitude
as
multitude
of
sinnes
,
they
shall
perceive
themselves
burthened
as
wel
for
conscience
as
memory
.
There
is
sinne
(
saith
a
Father
)
both
in
weight
and
number
,
etsi
non
timeas
quando
expendis
,
time
quando
numeras
.
The
many
seventies
injoyed
by
the
Iewes
,
became
severe
in
the
count
,
and
for
short
weekes
they
have
now
sharpe
miseries
.
Cum
illis
ludunt
quae
illis
laedunt
,
They
sport
with
that
which
will
not
spare
them
.
They
become
carelesse
of
their
evils
,
and
then
carelessenesse
,
sadnesse
&
suddennesse
will
overtake
them
.
The
time
was
when
God
called
for
that
,
which
they
would
not
give
,
and
now
may
call
for
that
which
God
will
not
grant
;
like
Dives
they
deny
morsels
,
and
want
dropps
when
they
neede
them
.
Would
they
give
their
soules
to
God
,
when
they
have
given
them
to
the
devils
,
he
will
none
of
them
but
commands
(
as
the
text
hath
it
)
the
devils
to
fetch
them
without
their
wils
.
It
is
small
happinesse
that
concludes
with
so
heavy
newes
.
Some
say
he
is
a
happy
sonne
whose
father
goes
to
the
devill
:
but
an
heire
of
such
happinesse
may
have
as
heavy
an
end
.
Abraham
remembred
Dives
of
paines
in
hell
for
pleasures
upon
earth
.
Men
that
have
despised
the
Gospell
were
blessed
,
if
they
might
die
like
beasts
,
and
be
buried
like
wormes
.
A
Toad
is
touched
with
lesse
misery
in
the
hatred
of
man
,
than
men
that
for
sinne
are
hated
of
God
.
A
bitter
cup
that
is
in
Gods
keeping
,
and
though
vengeance
bee
not
powred
out
of
it
,
yet
it
neither
sleepeth
,
nor
resteth
there
for
ever
.
Iudgements
doe
not
follow
crimes
as
thunder
doth
lightning
,
neither
is
a
wicked
mans
pang
alwayes
superscribed
in
his
forehead
.
Wickednesse
hath
Sugar
in
the
mouth
and
sorrow
in
the
heart
;
wantonnesse
like
oyle
shineth
in
the
face
,
and
is
festered
in
the
soule
:
worldly
things
upon
the
best
termes
are
vaine
,
but
vile
with
sinne
:
men
may
up
and
be
rich
with
injury
,
grow
great
by
secret
evils
,
and
not
know
their
wofull
end
.
If
these
things
had
better
conditions
they
were
no
great
friends
to
us
,
but
as
they
are
by
us
to
corrupted
,
they
are
no
lesse
then
tormenters
.
A
gay
coate
will
not
alwayes
beare
out
a
corrupt
heart
,
nor
high
title
a
hell
in
the
conscience
.
Sophar
in
the
booke
of
Iob
powreth
out
curses
upon
the
head
of
an
impious
man
,
te
les
him
hee
shall
sucke
the
gall
of
Aspes
and
be
slaine
by
a
Vipers
tongue
.
The
sunne
that
shineth
faire
six
dayes
upon
a
wicked
mans
tabernacle
,
may
bee
clouded
the
seventh
,
and
then
for
delay
he
comes
to
pay
the
interest
.
Surely
when
the
heavens
shall
shrivell
as
a
scrole
,
and
the
Mountaines
move
like
frighted
men
,
then
no
Cave
shall
bee
found
to
receive
,
or
mighty
Mountaines
to
fall
upon
them
.
Count
them
miserable
who
for
a
while
are
made
fortunate
by
impiety
,
fooles
are
at
no
time
happy
:
if
wicked
men
were
wise
they
would
cease
to
be
evill
.
Iniquity
is
an
undoubted
proofe
,
both
of
folly
and
misery
.
Grieve
not
at
the
sinners
impunitie
and
prosperity
,
because
rightly
discerned
they
even
then
neither
prosper
or
goe
unpunished
.
Vulgar
people
for
their
names
lie
buried
with
their
bodies
:
but
great
persons
and
kingdomes
stand
upon
record
.
We
are
marveilous
blind
in
their
use
,
men
thinke
such
and
such
persons
miscarried
not
by
sin
,
but
simplicity
.
They
are
dare
hazzard
the
same
way
,
and
looke
for
better
successe
.
Let
mee
never
bee
credited
if
they
fare
better
then
their
neighbours
.
Their
Chronicles
wil
come
out
with
the
same
edition
and
addition
of
better
wits
.
It
is
no
working
against
Gods
workes
that
hath
alwayes
cursed
ill
courses
:
mans
end
in
this
world
,
ends
not
his
misery
in
hell
.
Hee
stands
for
a
time
upon
the
slippcrie
yee
,
and
being
in
darkenesse
knowes
not
when
Gods
Angell
shall
push
him
into
hell
,
Psal.
35.6
.
Three
aggravations
of
his
misery
,
first
,
the
place
of
his
standing
,
this
is
slipperie
.
Secondly
,
it
is
possessed
with
darkenesse
,
and
therefore
being
in
the
way
to
fall
,
hee
cannot
have
the
wit
to
place
one
foote
for
safety
.
Hee
that
walkes
upon
the
yee
in
darkenesse
must
needs
have
a
downefall
as
deadly
,
as
a
break-neck
.
God
is
angry
every
day
with
sinners
,
and
could
find
in
his
heart
to
cast
them
into
hell
,
that
he
spares
them
is
his
patience
not
his
pardon
,
for
hee
will
punish
in
the
end
.
Hee
will
one
day
breath
fire
upon
those
coles
that
in
mercy
hee
breathed
into
us
.
His
fire
shall
fall
as
raine
,
catch
them
like
snares
.
To
sire
he
will
adde
brimstone
,
and
to
both
an
horrible
tempest
,
Psal.
11.6
.
The
streame
and
current
of
Gods
wrath
shall
runne
like
a
River
of
brimstone
,
the
very
pile
of
the
pit
is
fire
,
and
that
fire
hath
also
much
wood
to
worke
on
,
Isa.
30.33
.
This
after-clap
of
hell
is
the
worst
,
and
should
have
our
greatest
care
of
prevention
before
it
be
too
late
,
and
wee
have
lost
both
our
lives
and
him
that
is
unto
us
both
life
and
length
of
daies
.
One
hand
by
the
pulse
askes
the
other
how
wee
doe
,
and
our
eye
is
on
our
Vrine
to
divine
in
what
danger
wee
are
:
why
is
there
not
a
pulse
panting
and
beating
within
to
admonish
us
of
our
inward
estate
?
With
what
presumption
doe
we
daily
provoke
God
to
blow
these
Soules
into
hell
that
once
he
breathed
into
our
bodies
?
The
Lord
teach
us
Wisedome
to
thinke
of
our
end
,
that
when
wee
are
taken
of
our
feete
to
fall
on
our
beds
,
and
from
them
to
the
cold
earth
,
we
may
not
be
raised
off
our
foundation
,
but
rest
on
him
that
will
sustaine
us
,
if
we
obey
his
Gospell
.
Let
the
good
departure
of
my
Soule
to
salvation
,
bee
alwaies
evident
to
my
faith
,
and
I
shall
be
the
lesse
curious
to
care
how
darke
and
deadly
it
entred
into
my
body
.
It
is
the
going
out
more
then
the
comming
that
concernes
every
hearer
of
Gods
Gospel
.
This
was
St.
Augustines
meditation
,
and
shall
be
mine
for
ever
;
that
my
end
may
conclude
my
sorrowes
,
and
begin
my
joyes
.
The
true
cause
.
For
the
cause
of
this
end
we
are
taught
by
our
Text
to
be
sinne
,
and
in
speciall
the
sinne
of
the
Gospell
.
Irreligious
honest
men
,
and
civill
insidels
know
not
this
sinne
,
they
have
no
light
and
leading
unto
it
:
Conscience
applies
no
such
fact
to
the
Law
,
as
to
disobey
the
Gospell
,
neither
does
the
Law
trouble
any
man
with
accusation
of
this
sin
.
It
is
solely
and
solitarily
the
Gospels
office
to
convince
of
this
fault
.
To
want
faith
in
God
is
reproved
by
the
Law
;
but
in
a
Mediator
,
by
the
Gospell
:
To
want
personall
righteousnesse
,
is
the
crime
the
Law
will
charge
us
with
;
but
to
want
the
righteousnesse
of
another
,
must
come
to
bee
evinced
by
the
Gospell
.
Holinesse
of
nature
is
what
the
Law
requireth
,
and
condemneth
the
contrary
;
but
holinesse
of
Grace
infused
by
the
Spirit
,
is
the
light
of
the
Gospell
,
and
to
bee
destitute
thereof
is
the
greatest
condemnation
,
Iohn
3.19
.
This
must
teach
us
first
to
distinguish
the
sinnes
of
the
Law
and
the
Gospell
,
&
how
to
aggravate
them
.
Secondly
,
seeing
faith
and
the
Gospell
are
free
gifts
,
wee
must
neither
bee
closse
freinds
unto
nature
,
nor
open
friends
unto
grace
.
We
have
no
power
to
reach
so
high
as
the
Gospell
,
or
call
for
faith
at
our
pleasure
:
wee
are
more
ready
to
reject
both
,
and
reason
against
them
with
the
stubborne
Iewes
,
than
convinced
and
yeeld
them
our
obedience
.
Thirdly
,
wee
must
looke
to
our
danger
.
Turkes
and
Tartars
that
never
heard
of
the
Gospell
,
shall
escape
better
than
Christians
:
They
shall
be
beaten
with
few
stripes
for
that
little
they
have
received
,
we
with
many
for
our
great
and
gracelesse
neglects
:
In
stead
of
rods
God
will
lash
us
with
Scorpions
,
who
have
neither
answered
the
utmost
of
our
power
,
or
greatnesse
of
our
meanes
,
Math.
11.15
.
and
13.12
.
Civil
&
moral
men
under
the
Gospell
are
in
greatest
danger
,
because
they
oppose
their
owne
righteousnesse
to
Christs
righteousnesse
,
and
will
not
be
moved
to
master
themselves
,
in
a
meane
conceite
of
their
best
proficiencies
:
These
are
in
danger
to
want
faith
,
because
it
is
needlesse
for
those
that
have
thoughts
of
fulnesse
in
themselves
.
Their
vertues
and
good
actions
are
all
they
boast
of
,
and
therefore
these
men
prove
barren
under
the
Gospell
.
With
these
full
Pharisees
wee
have
another
sort
of
people
in
as
great
danger
upon
a
contrary
ground
;
faith
is
their
glory
,
and
they
seare
not
to
●ee
found
with
the
best
in
Gods
favour
:
Aske
th●se
〈◊〉
in
good
earnest
,
〈◊〉
they
were
convinced
of
sinne
,
and
they
will
bee
briefe
with
you
,
that
they
scorne
but
to
bee
lesse
holy
than
the
best
,
and
to
reprove
them
is
audacious
slander
:
Why
,
but
are
you
not
sinners
?
yes
,
for
fashion
sake
they
will
not
deny
that
,
Are
we
not
all
sinners
?
But
what
say
you
to
want
of
faith
in
Christ
;
to
this
they
have
a
vulgar
and
grosse
answer
;
marry
,
God
forbid
I
should
be
so
bad
as
not
to
beleeve
in
Christ
;
I
thanke
God
I
love
him
with
my
very
heart
,
and
so
have
done
ever
since
I
was
borne
.
But
were
you
never
soundly
convinced
by
the
Gospell
and
Gods
Spirit
,
of
this
great
want
?
What
?
would
you
make
us
infidels
?
wee
abhorre
to
thinke
of
such
questions
:
goe
and
aske
them
the
Turkes
,
for
we
by
the
grace
of
God
will
never
turne
Turkes
,
and
take
part
against
Christ
.
But
when
came
this
perswasion
into
your
hearts
,
and
by
what
meanes
was
it
wrought
?
I
finde
,
Iohn
16.8
,
9.
a
Spirit
of
conviction
;
what
say
you
?
Have
you
heard
of
this
Spirit
since
you
were
baptized
?
how
and
in
what
manner
hath
this
Spirit
wrought
in
you
?
Truly
we
beleeve
there
is
such
a
person
in
the
Trinity
,
for
so
we
were
baptized
;
but
for
such
a
gift
,
it
is
all
one
to
us
,
as
if
there
were
no
Spirit
at
all
.
Now
(
poore
soules
)
you
have
put
them
besides
all
their
divinity
,
and
convinced
them
of
that
for
which
they
give
God
thankes
,
blessing
God
they
never
wanted
faith
,
which
assures
them
they
never
had
it
;
for
to
want
it
,
is
the
way
to
have
it
,
and
to
beleeve
the
contrary
,
an
undoubted
testimony
of
their
dangerous
presumption
.
God
open
their
eyes
,
and
bring
them
to
a
better
triall
by
the
truth
of
his
word
.
I
will
therefore
descend
into
a
more
strickt
examination
of
the
sinne
and
the
judgement
in
my
text
,
and
deale
right
downe
in
the
whole
worke
of
the
conviction
,
Iohn
16.8
.
and
then
againe
repeate
the
judgements
,
and
summon
up
as
many
particulars
as
my
memory
and
Gods
mercy
shall
suggest
unto
mee
.
I
will
reade
this
text
alleadged
,
and
deale
by
faire
and
capitall
titles
,
for
the
more
firme
and
faithfull
remembrance
of
my
Reader
,
in
all
that
followeth
.
A
glorious
Kingdome
.
Iohn
16.8
,
And
when
he
is
come
,
&c.
There
bee
two
great
Doctors
come
from
the
Father
into
the
world
,
by
whom
he
will
convince
the
world
before
he
judge
it
,
and
these
two
succeed
the
one
the
other
;
the
first
absents
himselfe
,
and
the
other
comes
in
his
roome
.
To
finde
Christ
a
successor
in
man
,
is
the
crime
of
the
Church
of
Rome
,
of
which
they
are
now
ashamed
,
and
by
correction
mend
their
Authors
and
bid
them
say
,
the
Pope
is
the
Vicar
of
Christ
,
and
Successor
of
S.
Peter
.
But
by
their
leave
,
they
yet
want
an
Index
expurgatorius
,
to
expunge
and
wipe
out
the
Pope
,
and
put
in
a
more
equall
for
Christ
,
left
by
himselfe
,
when
he
left
this
earth
,
fitter
to
bee
both
Christs
Vicar
and
Successous
.
These
two
excellent
Teachers
undertake
the
conviction
of
the
world
before
the
condemnation
of
it
.
So
dealt
Iesus
Christ
with
the
Iewes
.
We
will
enlarge
our selves
in
the
worke
of
the
Trinity
,
and
bee
ample
in
the
view
of
their
Kingdome
.
The
excellent
and
admirable
administration
of
Gods
Kingdome
.
There
bee
three
persons
in
the
Divine
nature
that
worketh
all
things
,
yet
are
all
things
wrought
in
a
wonderfull
and
most
distinct
and
unconfused
manner
.
The
Father
of
himselfe
and
to
himselfe
worketh
all
things
,
and
so
is
the
beginning
and
end
of
every
action
,
1
Cor.
8.6
.
The
progression
from
this
beginning
,
and
regression
to
this
end
,
is
the
rarest
and
sweetest
mysteries
in
the
Bible
.
In
the
progression
the
Father
goes
on
by
the
Sonne
,
and
both
Father
and
Sonne
by
the
blessed
Spirit
;
and
here
beginnes
the
immediate
administration
of
the
Kingdome
within
,
the
Spirit
alwayes
taking
the
possession
of
it
.
I
will
open
clearely
this
Divine
and
ravishing
secret
,
and
set
men
on
work
with
no
new
notion
,
but
an
old
truth
;
for
I
abhorre
to
deflect
from
the
wayes
of
Antiquity
.
Of
the
progression
and
regression
of
the
Kingdome
from
and
to
the
Father
.
St.
Paul
setling
true
religion
upon
the
surest
pillars
,
pluckes
downe
the
rotten
and
ragged
pillars
of
Pagans
and
Papists
,
1
Cor.
8.6
.
To
us
there
is
but
one
God
,
the
Father
of
whom
are
all
things
,
and
wee
to
him
.
&c.
Many
gods
confound
themselves
in
their
beginning
and
end
,
and
therefore
if
creatures
were
from
them
,
they
should
bee
confounded
in
their
originall
,
&
this
confusion
would
breed
a
greater
,
they
should
not
know
whom
to
serve
:
But
wee
(
saith
the
Apostle
)
have
this
errour
corrected
in
one
God
,
neither
neede
wee
be
confounded
with
many
persons
,
for
they
are
our
best
helpe
in
religion
.
Take
the
first
person
,
make
him
the
beginning
of
all
creatures
,
and
our
end
in
speciall
,
and
we
shall
know
both
to
whom
wee
are
beholding
,
and
to
whom
we
owe
our
thankes
.
The
Heathen
have
no
such
knowledge
,
they
neither
know
Author
nor
end
of
their
actions
&
praise
.
In
this
wee
agree
with
them
,
that
to
goe
to
God
without
a
mediator
is
presumption
in
both
,
and
therefore
they
have
their
many
lords
to
goe
by
to
their
many
gods
,
and
are
here
againe
confounded
in
their
praiers
,
not
knowing
to
what
Saint
to
turne
.
Fryer
Teitis
,
made
a
sermon
that
Saints
might
bee
served
with
the
Lords
prayer
;
for
that
it
was
a
common
question
with
the
Romane
Chanters
to
demand
,
to
whom
do
you
say
your
Pater
noster
.
This
is
a
straine
of
the
old
religion
,
and
many
lords
of
the
Heathen
,
and
therefore
Christ
being
put
out
,
or
shuffled
in
with
the
multitude
,
it
was
no
marvaile
such
a
question
should
bee
raised
;
for
to
God
must
we
goe
by
a
mediator
:
but
Paul
in
the
progression
of
our
religion
hath
given
us
better
direction
,
that
as
the
Father
by
one
Lord
Iesus
Christ
hath
made
all
things
;
so
we
,
if
we
will
proceede
aright
,
must
by
the
same
Lord
Iesus
Christ
,
and
no
other
,
goe
to
the
same
Father
,
and
so
in
conclusion
,
after
a
long
and
glorious
perigrination
upon
earth
,
we
shal
be
brought
to
the
Father
,
that
hee
in
us
(
as
Paul
witnesseth
,
1
Cor.
15.28
.
)
may
be
all
in
all
.
Of
the
Sonnes
mediation
in
this
Kingdome
.
It
was
expedient
for
us
that
the
Father
should
send
his
Sonne
;
for
wee
which
are
the
best
of
his
creatures
,
being
lapsed
,
cannot
without
Christ
serve
our
end
.
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
8.6
.
Ephs.
4.5
.
1
Tim:
2.5
.
and
6●15
.
&c.
the
alone
mediator
,
and
powerfull
potentate
with
God
for
us
.
For
this
end
he
is
incarnate
,
and
to
this
purpose
he
lives
and
dies
,
riseth
from
the
dead
,
conferreth
forty
dayes
of
this
Kingdome
,
Act.
1.3
.
and
so
departeth
into
heaven
,
and
makes
further
way
for
progresse
in
this
kingdome
,
and
to
perfect
this
,
sends
his
Spirit
,
telling
us
of
a
truth
how
expedient
this
is
for
them
that
are
now
to
bee
left
to
preach
his
kingdome
,
to
have
him
depart
that
the
second
Doctor
may
come
.
Expedient
and
necessary
for
all
that
are
to
be
saved
;
for
Christ
being
risen
againe
,
had
all
power
and
iudgement
from
his
Father
,
Mat.
28.
&c.
The
present
execution
of
this
power
,
had
beene
a
woefull
thing
with
the
world
,
being
both
unrighteous
and
unholy
.
Christ
redeemed
it
,
and
therefore
will
not
presently
destroy
it
,
but
commands
in
the
same
place
,
that
proclamation
of
his
power
bee
made
;
and
being
with
his
Heraulds
unto
the
end
,
will
in
the
end
call
the
world
to
an
account
,
and
shew
both
his
power
,
&
their
iudgement
.
This
great
Embassage
into
all
the
world
had
need
of
some
noble
Agent
to
leade
the
way
,
and
bee
present
with
the
holy
Apostles
and
their
successours
:
and
this
honourable
person
is
the
third
person
in
the
blessed
Trinity
,
in
whose
hands
and
administration
Gods
Kingdome
is
for
this
present
age
,
and
of
which
wee
are
now
to
speake
.
The
Kingdome
of
Grace
.
In
the
Lords
prayer
wee
petition
,
Thy
kingdome
come
,
our
understandings
at
this
day
abbreviate
this
petition
,
and
are
defective
in
the
expression
of
it
,
and
so
consequently
our
prayers
come
short
of
their
dutie
,
&
deale
with
God
for
no
more
than
they
know
.
We
wil
(
God
assisting
)
inlarge
our
thoughts
in
the
regression
of
the
Kingdome
,
from
the
Spirit
to
the
Father
againe
,
and
shew
,
First
,
the
administration
of
the
Spirit
.
Secondly
,
of
the
Sonne
.
Thirdly
,
of
the
Father
;
and
so
teach
you
plainely
to
pray
for
the
Kingdome
of
grace
,
Kingdome
of
power
,
and
Kingdome
of
glory
when
all
is
returned
to
the
Father
.
The
Kingdome
within
and
seated
in
mens
hearts
.
Luke
17.20
,
21.
The
Pharisees
would
have
a
Kingdome
by
observation
:
but
Christ
knowing
the
Kingdomes
administration
,
first
to
rest
in
the
Spirit
and
grace
thereof
,
takes
away
that
error
,
and
according
to
the
nature
of
the
Kingdome
sets
and
seates
it
within
;
for
such
as
is
the
government
;
such
must
bee
the
Kingdome
.
The
government
spirituall
,
therefore
the
kingdome
spirituall
.
Grace
and
the
Spirit
of
grace
,
carry
no
outward
pompe
and
externall
state
;
but
are
all
glorious
within
:
And
this
is
that
kingdome
that
suffereth
violence
without
,
and
is
oppressed
by
rebels
and
traitours
to
the
Lord
Iesus
,
and
their
owne
soules
.
The
Kingdome
of
violence
.
The
Kingdome
of
Gods
Spirit
is
the
most
pious
and
peaceable
Kingdome
in
the
world
;
yet
suffereth
more
than
all
kingdomes
,
as
shall
now
appeare
,
Math.
11.12
.
Luke
16.16
.
Gods
kingdome
under
the
Law
and
the
Prophets
suffered
violence
,
and
so
shall
it
under
Iohn
,
Christ
,
his
holy
Apostles
,
and
Ministers
,
doe
for
the
time
of
the
Gospell
.
I
know
these
texts
are
strained
to
another
sense
,
and
so
my selfe
have
beene
a
follower
of
this
violence
,
till
that
man
of
God
M.
Ioseph
Meade
,
cleared
my
sight
by
his
industrious
and
judicious
observation
of
the
text
.
It
may
bee
we
are
both
deceived
,
&
it
becomes
humble
men
not
to
bee
peremptory
in
crossing
and
controlling
others
.
We
all
agree
of
the
violence
offered
to
the
Kingdome
of
grace
,
and
disagree
in
the
proofe
of
it
by
these
texts
.
Heare
then
mine
arguments
and
reasons
which
I
subject
to
the
spirit
of
the
Prophets
.
1.
Christs
answer
by
the
Law
&
the
Prophets
,
sheweth
the
conformity
betweene
the
old
and
the
new
Testament
;
the
ancient
and
surrogate
Israel
of
God
.
Violence
waited
upon
the
Church
before
Christ
,
and
so
will
it
now
,
and
after
him
.
It
is
your
error
(
O
foolish
Iewes
)
to
looke
now
for
a
kingdome
by
observation
,
and
to
see
your selves
more
redeemed
from
the
Romines
and
men
,
than
from
devils
,
&
your
sleves
,
more
deadly
enemies
:
You
have
more
neede
to
have
Sathan
displaced
,
than
your selves
placed
in
a
temporall
Monarchy
:
I
am
come
to
save
your
soules
from
sinnes
and
not
your
bodies
from
bondage
.
Secondly
,
Iohn
that
now
preacheth
the
new
Kingdome
is
in
prison
,
Math.
11.2
.
and
must
lose
his
head
:
I
looke
for
no
greater
favour
,
my
Apostles
will
succeede
mee
,
and
by
succession
it
will
last
till
I
come
and
take
the
Eagles
off
the
carkeise
,
Luk.
17.37
,
3.
The
Kingdome
is
preached
,
a
thing
that
the
world
hateth
,
and
therefore
will
every
man
have
a
blow
at
it
,
and
violent
men
will
prey
upon
it
:
this
reading
the
texts
will
render
,
without
all
renting
and
tearing
the
phrases
.
4.
The
word
signifying
violence
,
or
violent
men
,
was
never
taken
by
any
Author
for
inward
violence
,
or
motions
free
and
voluntary
,
but
for
outward
force
and
externall
power
,
putting
others
to
be
patients
of
their
persecutions
and
punishments
.
The
Spirits
conquest
.
God
is
not
wanting
to
his
poore
servants
,
but
gives
courage
and
consolation
in
all
their
oppressions
.
The
Spirit
sets
up
such
a
Kingdome
in
the
heart
and
soules
of
Gods
people
,
that
no
paine
or
perill
can
prevaile
to
conquer
their
faith
and
confidence
.
They
are
resolved
to
carry
their
lives
in
their
hands
,
&
rather
dye
than
deny
that
truth
that
the
holy
Ghost
hath
taught
them
.
This
spiritual
I
Kingdome
subdues
all
Kingdomes
,
yea
,
more
than
all
Kingdomes
,
for
it
gaines
that
victory
over
our selves
which
is
more
than
any
earthly
conquest
.
Conquest
by
convict
on
.
The
greatest
opposition
to
the
Spirit
of
grace
,
is
in
our selves
.
It
were
easie
to
ruine
all
the
world
,
and
in
such
conquests
and
conversions
men
have
shewed
their
might
and
manhood
:
but
to
enter
the
house
held
by
the
strong
man
,
both
of
corruption
in
our selves
,
and
suggestion
of
Sathan
out
of
our selves
,
is
a
potent
and
powerfull
worke
of
grace
;
Gods
Spirit
alone
is
able
to
beate
downe
these
holds
,
helpe
in
the
conquest
of
our selves
,
and
subjection
to
the
Kingdome
preached
and
offered
vs
in
the
Gospell
.
He
it
is
that
brings
in
faith
to
beleeve
,
and
excludes
infidelity
;
That
raiseth
up
in
us
the
comfort
of
Christs
righteousnesse
,
and
rejecteth
our
owne
;
That
teacheth
us
holynesse
,
and
how
to
deny
all
ungodlinesse
,
and
every
worldly
lust
,
and
to
live
soberly
in
our selves
,
righteously
to
others
,
and
godly
to
our
King
and
Commander
:
of
the
severall
branches
of
conviction
,
we
shall
intreate
afterwards
,
and
shew
what
sinnes
are
convicted
and
controuled
in
us
,
and
how
wee
ought
to
see
them
,
and
sorrow
for
them
,
&c.
Conviction
by
supportation
.
The
Spirit
in
this
Kingdome
of
grace
,
worketh
&
effecteth
another
strange
worke
and
operation
upon
the
world
,
in
giving
his
subjects
power
of
conquest
in
trials
,
and
to
triumph
over
the
world
,
and
all
its
workings
and
mischiefes
,
Rom.
8.37
.
In
all
these
things
we
are
more
than
conquerours
:
What
things
?
even
the
worst
that
the
world
can
doe
unto
us
,
and
that
is
to
make
us
Martyres
,
and
themselves
murtherers
,
yea
even
to
murther
themselves
to
see
us
so
little
affected
with
their
torments
.
We
stand
still
and
do
nothing
,
and
see
our
salvation
of
God
.
To
conquer
by
passion
is
cleane
contrary
to
the
world
;
for
so
the
world
is
conquered
,
and
hee
that
suffers
becomes
subject
to
another
:
but
we
are
slaine
(
saith
the
Apostle
)
and
our
slaughter
is
our
victory
;
nay
,
more
than
victory
;
in
so
doing
we
conquer
the
conquerours
,
and
command
our
oppressors
.
More
than
conquerours
,
is
more
than
any
Caesar
achieved
unto
,
or
ever
Monarch
effected
in
his
greatest
victories
.
Who
can
say
so
,
but
Christians
?
Emperours
have
conquered
with
difficultie
,
and
lost
with
greater
facility
all
their
kingdomes
.
They
have
beene
lesse
than
conquerours
,
and
never
gotten
victory
,
but
left
it
to
others
to
gaine
it
from
them
.
O
the
honour
of
this
spirituall
kingdome
,
and
excellency
of
grace
,
that
even
thriveth
best
vnder
oppressions
and
worldly
violence
.
The
regression
of
the
Kingdome
.
All
the
honour
of
this
Kingdome
redoundeth
unto
Christ
,
and
shall
then
appeare
when
he
appeares
to
take
his
Kingdome
&
great
dominion
.
He
should
have
had
no
subjects
but
for
the
Spirit
,
and
none
so
victorious
,
but
for
Martyres
,
who
as
they
have
first
honoured
Christ
by
death
,
shall
of
him
againe
bee
first
graced
with
life
.
Those
that
are
alive
and
converted
,
shall
bee
a
glory
to
Christ
,
as
hee
will
bee
a
glory
to
them
.
It
is
for
the
persons
in
the
sacred
Trinity
,
mutually
to
raise
glory
one
to
another
:
Wee
are
therefore
ordine
retrogrado
,
come
from
the
kingdome
of
grace
to
the
Kingdome
of
power
,
from
the
administration
of
the
Spirit
,
to
the
administration
of
the
Son
,
and
seeke
after
three
things
as
glorious
as
the
former
,
and
yet
more
outward
,
but
not
lesse
spirituall
;
for
perfection
in
the
Trinity
,
is
both
wayes
obserued
and
effected
in
progression
,
the
Father
perfects
his
worke
in
the
Sonne
,
and
the
Sonne
in
the
Spirit
:
so
in
regression
,
the
holy
Ghost
perfects
grace
in
power
,
and
the
Son
perfects
power
in
glory
.
We
will
speake
of
the
Sons
taking
,
ruling
,
and
delivering
up
of
this
kingdome
of
power
.
Christs
taking
of
the
Kingdome
of
power
.
Heb.
2.5
.
mention
is
made
of
a
world
to
come
,
and
the
subjection
thereof
to
Christ
.
This
wee
see
not
(
saith
the
Apostle
)
as
yet
accomplished
,
but
wee
see
Iesus
Christ
crowned
and
made
a
King
in
heaven
.
His
presence
on
earth
as
yet
wee
have
not
,
save
in
the
holy
Ghost
.
But
hee
will
appeare
in
his
body
,
and
take
this
Kingdome
and
whole
world
to
himselfe
,
and
turne
out
of
it
all
the
ungodly
in
the
earth
.
His
enemies
that
would
not
suffer
him
to
reigne
over
them
by
his
Gospell
,
are
then
to
bee
brought
before
him
and
slaine
in
his
presence
.
The
taking
of
his
great
power
.
Revel.
11.17
.
At
the
last
trumpet
,
and
the
last
woe
,
all
Kingdomes
fall
to
Christ
.
But
how
I
pray
you
?
marke
the
text
,
He
shall
take
to
himselfe
his
great
power
,
and
reigne
.
To
himselfe
immediately
,
to
himselfe
for
forme
and
manner
of
government
.
He
left
it
in
the
hands
of
the
Spirit
,
and
now
takes
it
againe
to
himselfe
,
no
more
depriving
the
Spirit
of
the
honour
of
it
in
the
re-assumption
,
than
hee
did
himselfe
,
when
he
deposed
it
into
the
hands
of
his
Spirit
.
Now
the
question
will
bee
how
this
is
done
?
The
answer
is
,
with
great
power
;
greater
than
ever
before
;
for
it
destroyes
them
all
,
that
now
destroy
the
earth
.
How
is
it
taken
?
Daniel
assoi●es
this
doubt
,
and
makes
it
glorious
and
wonderfull
in
his
extraordinary
description
of
it
,
Dan.
7.9
,
10.
&c.
First
,
the
Lord
Iesus
takes
it
from
his
enemies
,
and
casts
downe
their
thrones
,
and
makes
them
seates
for
his
Saints
.
Rev.
20.7
.
he
takes
it
from
the
last
beast
,
even
because
of
the
little
horne
,
and
his
blasphemous
and
bloody
words
.
Secondly
,
hee
takes
it
from
the
Ancient
of
daies
,
who
in
a
glorious
and
most
illustrious
manner
installes
the
Lord
Iesus
into
his
kingdome
.
Thirdly
,
he
is
attended
and
waited
upon
by
the
innumerable
company
of
Angels
,
by
whom
hee
is
brought
to
the
Ancient
of
dayes
.
Reade
the
rest
and
admite
at
this
inauguration
and
solemnization
of
the
day
of
Christs
coronation
upon
earth
,
who
now
in
heaven
is
crowned
with
glory
and
immortality
.
When
it
is
taken
.
2
Tim.
4.1
.
At
the
Epiphanie
of
his
kingdome
,
Marke
13.26
.
Luke
21.27
.
when
the
powers
of
heaven
are
shaken
,
and
the
starres
that
shine
in
them
are
humbled
to
the
ground
.
Earthly
potentates
that
are
advanced
above
others
shall
bee
made
low
.
The
fall
of
such
starres
will
not
hinder
the
sight
of
Christ
,
but
honour
it
.
Other
starres
being
bigger
than
the
earth
,
would
overlay
it
and
men
,
and
suffer
no
man
to
stand
upon
earth
to
see
the
Lord
Iesus
come
in
the
clouds
of
heaven
with
power
and
great
glory
.
Hee
must
bee
seene
of
all
eyes
,
and
therefore
it
is
most
safe
to
give
the
sense
of
the
Scriptures
by
the
Scriptures
,
and
to
say
of
this
day
as
of
the
former
shadowes
of
it
in
Babylon
and
Aegypt
,
Isa.
13.10
.
and
14.12
,
13.
Ezek.
32.7
,
8.
The
starres
of
heaven
and
the
constellations
thereof
shall
not
give
their
light
.
The
Sunne
shall
bee
darkned
in
his
going
forth
,
and
the
Moone
shall
not
cause
her
light
to
shine
,
the
bright
lights
of
heaven
are
put
out
,
when
Pharaoh
falleth
by
the
Babilonians
,
and
Lucifer
sonne
of
the
morning
,
ascended
into
heaven
,
above
the
heights
of
the
clouds
,
and
starres
themselves
to
bee
like
the
most
High
,
comes
downe
to
the
ground
;
when
by
the
Medes
and
Persians
Belshazzar
is
pulled
from
the
orbe
of
his
height
and
honour
.
Christ
the
bright
shining
starre
of
Iacob
,
and
the
advanced
Scepter
of
Israe
,
is
risen
,
and
shall
rise
to
smite
all
corners
,
and
subdue
all
Nations
.
Let
us
therefore
advance
him
from
the
taking
of
the
kingdome
,
to
the
ruling
of
it
.
Christs
ruling
and
reigning
in
his
kingdome
.
Dan.
7.14
.
On
this
day
dominion
is
given
to
Christ
,
Zech.
14.9
.
One
Lord
,
one
name
,
and
that
over
all
the
earth
.
In
this
day
will
hee
reigne
in
and
over
all
mankinde
.
Rev.
11
,
15.
Now
the
world
does
not
acknowledge
him
for
one
Lord
,
as
being
ruled
by
many
;
neither
does
it
worship
him
by
one
name
,
as
being
distracted
into
many
religions
:
but
this
will
Christ
remove
at
his
day
,
and
rule
by
a
more
equall
power
,
and
uniforme
worship
.
Paul
is
our
witnesse
,
1
Cor.
15.24
,
25
,
26.
&c.
that
the
end
and
delivery
up
of
this
kingdome
to
God
,
even
the
Father
,
cannot
be
,
till
rule
,
authority
,
and
power
of
devils
in
hell
,
men
upon
earth
,
and
even
death
,
the
last
of
enemies
be
fully
vanquished
and
subdued
:
and
for
this
purpose
,
I
might
produce
all
the
Prophets
and
holy
Apostles
,
speaking
glorious
things
of
Christs
reigning
and
ruling
at
the
sound
of
the
last
trumpet
,
and
comming
of
the
last
woe
,
Rev.
10.7
.
All
the
Prophets
are
witnesses
;
and
St.
Peter
speaking
of
the
same
thing
,
adds
to
them
all
the
Apostles
,
2
Pet.
3
2.
They
have
ill
done
,
that
have
muzled
up
the
mouthes
of
the
Prophets
with
a
Consummation
and
conclusion
in
Christs
incarnation
.
The
Iewes
dispute
,
Dan.
2.35
.
and
7.11
.
That
Messiah
must
come
when
the
Monarchies
are
as
chaffe
before
the
winde
,
and
quite
blowne
out
of
the
world
:
When
the
feete
and
foundation
,
even
the
ten
divided
toes
in
the
bottome
of
that
terrible
image
are
crushed
,
and
conquered
by
the
victorious
stone
,
whose
kingdome
becomes
a
mountaine
,
filling
the
whole
earth
.
Hee
must
then
take
place
when
the
last
beast
is
slaine
,
his
little
horne
(
having
eyes
to
watch
the
ten
hornes
,
and
to
speake
blasphemies
against
God
)
is
consumed
.
Vtter
ruine
must
befall
all
Christs
enemies
before
he
take
from
the
Ancient
of
dayes
his
dominion
and
universall
command
over
all
the
world
.
Hence
they
would
conclude
against
Christians
,
that
their
Messiah
is
not
come
,
for
they
urge
us
by
our
owne
confession
,
that
hee
came
in
the
dayes
of
Augustus
Caesar
,
when
the
last
beast
flourished
most
,
&
was
farre
enough
from
chaffe
or
clay
:
it
was
not
then
come
to
the
tenne
toes
,
or
ten
hornes
,
in
which
it
hath
held
to
this
day
,
and
therefore
as
yet
Messiah
is
not
yet
come
.
Stay
(
stubborne
Iewes
)
wee
will
not
take
these
texts
from
you
but
grant
them
,
and
yet
deny
your
consequent
:
for
Messiah
by
the
testimony
of
the
same
Prophet
must
first
come
to
redeeme
,
Dan.
9.24
.
Your
weekes
are
gone
,
and
might
assure
you
Messiah
is
come
,
and
hath
made
reconciliation
for
you
&
us
.
He
is
gone
to
heaven
,
and
hath
left
his
kingdome
in
the
hands
of
his
Spirit
;
against
him
you
have
rebelled
,
and
brought
upon
your selves
the
end
in
my
text
:
repent
and
hee
will
returne
to
you
,
and
you
shal
see
him
,
as
Daniel
hath
delivered
unto
you
,
and
witnessed
by
an
Apostle
of
Christ
,
Act.
3.19
,
20
,
21.
and
is
the
onely
and
last
reason
of
the
stay
and
slackenesse
of
his
comming
,
and
performance
of
his
promise
to
you
in
special
,
2.
Pet.
3.9
.
Would
God
you
were
at
as
good
agreement
with
our
holy
Apostles
,
as
wee
are
with
your
Prophets
,
we
should
soone
and
suddenly
both
meete
in
this
kingdome
of
power
.
Balaams
prophecie
,
Numb.
24.15
.
to
the
end
.
Of
this
kingdome
Balaam
is
forced
to
speake
,
and
by
a
starre
and
his
shadowes
gives
in
parables
an
excellent
prospective
for
the
view
of
things
a
farre
off
but
not
nigh
,
at
a
great
distance
of
time
,
but
not
present
in
this
age
.
The
star
smites
Moab
in
the
shadowes
of
it
:
but
it
shall
unwall
all
the
sonnes
of
Seth
,
immediately
by
it selfe
and
last
appearance
,
Amalecke
the
first
of
Nations
is
destroyed
by
the
prayers
of
Moses
,
and
sword
of
Ioshua
,
true
types
of
Christ
;
and
Chittim
the
last
of
Nations
shall
by
Christ
himselfe
immediately
perish
.
Of
both
these
it
is
said
more
than
of
all
the
rest
,
They
shall
perish
for
ever
.
The
reason
is
plaine
,
Amaleke
was
the
first
that
fought
with
the
ancient
Israel
in
the
wildernesse
to
hinder
their
passage
into
Canaan
;
and
therefore
must
be
smitten
for
ever
.
Now
is
the
surrogate
Israel
of
God
in
the
like
wildernesse
,
Rev.
12.6
,
14.
and
Chittim
onely
makes
warre
with
it
,
and
therefore
as
Amalek
of
old
,
must
perish
for
ever
.
To
Ashur
all
Nations
were
smitten
by
the
shadowes
of
the
rising
starre
:
but
from
Ashur
to
Chittim
,
the
starre
Christ
,
by
conjunction
and
secret
influence
,
makes
one
Starre
smite
another
,
and
as
he
sets
the.
Egyptians
against
the
Aegyptians
,
Isa.
19.2
.
so
be
sets
Ashur
against
Ashur
,
&
Chittim
against
Chittim
,
&
both
against
Heber
,
till
his
honour
come
by
Christ
.
Ashur
is
the
land
of
Assyria
,
Chittim
is
put
for
the
Iles
of
the
Gentiles
.
Ashur
begins
with
Nimrod
,
Gen.
10.
a
sonne
of
cursed
Cham.
He
is
the
first
mighty
hunter
after
honour
,
and
begins
his
kingdome
with
Babylon
,
the
building
of
confusion
,
both
for
religion
,
language
,
and
love
.
From
Babylon
hee
hunts
into
Ashur
or
the
land
of
Assiria
,
and
builds
Nineveh
,
and
at
length
fils
the
great
Continent
of
the
world
with
his
Monarchy
.
The
Babylonians
take
it
and
hold
it
,
till
the
Medes
and
Persians
become
Lords
of
their
kingdome
and
Continent
.
Thus
the
Lord
dasheth
kingdome
against
kingdome
,
and
like
a
potters
vessell
breaketh
them
one
upon
another
.
From
the
Continent
to
the
Iles
of
the
Gentiles
,
the
same
Christ
translateth
the
Monarchies
,
and
ends
them
in
the
Sonnes
of
laphet
.
Chittim
a
sonne
of
Iaphet
,
Gen.
10.
being
divided
from
the
Continent
by
the
Seas
,
finds
posterity
in
time
to
passe
the
Seas
,
and
by
ships
from
his
Coasts
carrieth
Alexander
the
Great
,
Dan.
2.32
,
and
7.6
.
and
11.3
.
1
Maccab.
1.1
,
with
his
Army
;
who
killeth
Darius
,
and
from
Ashur
to
Chittim
translateth
his
kingdome
.
The
rising
starre
knowes
how
by
his
secret
opperation
to
stirre
up
Chittim
against
Chittim
,
and
to
punish
the
Iles
for
Idolatry
and
tyranny
;
he
sets
the
inhabitants
thereof
together
by
the
eares
for
their
sinnes
,
and
by
the
Romanes
at
length
brings
the
Monarchy
from
the
Graecians
to
us
,
and
settles
the
glory
of
it
in
Rome
,
where
it
slourished
to
the
birth
of
Christ
,
and
long
after
.
At
length
this
massie
monarchie
drencht
in
blood
,
even
the
best
blood
,
the
blood
of
Saints
,
began
to
reele
and
totter
,
and
from
one
Caesar
fals
to
ten
Kings
,
from
yron
legs
strongly
united
to
ten
toes
weakely
divided
;
they
hang
upon
the
same
feet
of
the
Image
,
but
their
division
is
fatall
to
the
Empire
.
These
toes
in
the
Image
,
and
ten
hornes
on
the
head
of
the
last
beast
,
are
the
last
of
Chittim
,
and
remaine
to
this
day
for
perdition
by
Christ
,
as
farre
as
Iaphet
is
not
perswaded
to
dwell
in
the
tents
of
Shem
,
Gen.
9.22
.
what
now
remaines
but
that
the
third
Sonne
of
Noah
alwayes
chosen
of
God
for
his
chiefe
servant
,
should
obtaine
the
kingdome
,
and
that
Heber
hitherto
afflicted
by
Ashur
and
Chittim
,
should
be
made
glorious
at
the
comming
of
the
Lord
Iesus
?
The
promise
of
the
new
heavens
and
the
new
earth
is
made
to
them
,
Isa.
65.17
,
18.
and
66.22
.
this
quoted
by
S.
Peter
,
2
Pet.
3.13
.
applyed
by
him
to
the
Iewes
,
and
by
them
to
be
expected
in
the
day
of
judgement
,
when
hee
takes
his
great
power
to
reigne
.
The
same
is
repeated
,
Rev.
21.1
.
and
applyed
to
Ierusalem
,
vers.
2.
of
this
as
a
mystery
,
S.
Paul
speakes
,
Rom.
11.25
.
and
quotes
Isaiah
,
who
Isa.
59
18.
brings
it
in
with
the
subversion
of
Chittim
,
or
the
Ilands
.
What
shall
I
say
more
?
let
Peter
expound
Isaiah
,
and
Isaiah
,
Peter
;
and
we
,
shall
quickly
resolve
of
this
mystery
.
Of
the
length
of
the
day
of
Iudgement
.
Zech.
14.7
.
Having
spoken
of
Ierusalems
desolation
as
Christ
did
,
Math.
24.
comes
in
the
like
manner
to
their
consolation
,
and
saies
,
The
Lord
my
God
shall
come
,
and
all
the
Saints
with
thee
;
then
describes
the
day
of
judgement
;
1.
by
light
,
to
manifest
all
deeds
of
darknesse
.
2.
by
the
purity
of
this
light
,
it
shall
not
be
cleare
and
darke
,
that
is
,
one
part
light
and
another
darke
,
like
a
day
of
creation
,
but
it
shall
be
light
without
darknesse
.
3.
the
unity
of
this
day
,
it
is
to
be
one
how
long
soever
;
Christ
will
not
be
interrupted
in
his
kingdome
,
or
stayed
in
his
judgement
.
4.
the
knowledge
of
this
day
,
both
when
it
shall
begin
,
how
long
it
should
continue
,
and
when
it
shal
end
,
is
onely
belonging
to
the
King
that
shall
rule
in
it
.
5.
to
take
away
all
doubt
of
a
day
,
it
shall
not
consist
of
the
parts
of
a
naturall
and
created
day
,
not
night
and
day
,
which
by
the
ordinances
of
heaven
are
perpetual
:
but
this
shall
be
a
voluntary
and
arbitrary
day
,
depending
upon
the
will
and
motion
of
Christ
,
and
no
measure
of
starres
.
6.
contrary
to
all
the
dayes
of
the
creation
,
this
shall
bee
light
at
the
evening
,
yea
,
then
shall
bee
the
greatest
light
in
the
regression
of
the
kingdome
triumphantly
from
Christ
to
his
and
our
Father
.
The
light
of
grace
breaks
forth
into
the
light
of
power
,
and
the
light
of
power
into
the
light
of
glory
.
What
then
shall
be
the
glory
of
this
day
,
called
the
great
,
notable
,
and
terrible
day
of
the
Lord
?
Ioel
2.32
.
Iude
vers.
6.
Rev
16.14
.
&c.
shall
it
vanish
in
the
twinckling
of
an
eye
,
and
that
mystery
,
Rev.
10.7
.
passe
in
a
moment
?
No
assuredly
,
wee
are
resolved
by
Christ
,
that
it
shal
be
a
day
comprehending
dayes
,
Luke
17.22
,
26.
many
dayes
that
shall
affoord
times
of
refreshing
and
restitution
,
Act.
3.19
.
dayes
and
times
shall
be
upon
this
great
day
,
and
reason
is
faire
to
favour
this
sense
.
Christ
,
takes
his
kingdome
and
power
upon
this
day
to
reigne
and
rule
,
and
therefore
it
is
reasonable
to
yeeld
him
some
time
before
the
delivery
of
it
up
to
his
Father
,
to
shew
the
glory
and
the
excellency
of
it
.
It
agrees
well
with
the
regression
to
perfection
,
that
some
stay
should
bee
made
,
for
the
honour
of
Heber
,
and
glory
of
the
King
.
Shall
I
offer
other
texts
,
and
tell
you
what
they
teach
you
to
beleeve
?
I
will
not
command
your
faith
,
where
it
is
fit
for
me
to
suspend
my
owne
.
It
were
presumption
to
resolve
before
the
issue
,
and
reade
the
ridle
before
it
be
plaine
in
the
action
and
event
,
as
well
as
in
the
prophecy
and
prediction
.
Zech.
14.8
.
the
Prophet
seemes
to
describe
unto
us
the
day
of
judgement
,
and
to
compute
it
by
a
day
in
summer
and
in
winter
,
and
then
the
great
day
will
mount
to
a
yeere
at
the
least
.
Isa.
65.20
.
If
the
new
heavens
and
the
new
earth
,
fall
out
upon
this
great
day
,
as
Peter
seemes
to
expound
it
,
2
Pet.
3.13
.
then
Isaiah
will
seeme
to
speake
of
an
hundred
yeeres
at
the
least
,
2
Pet.
3.8
.
Rev.
20.4
.
If
one
day
in
Peter
bee
a
day
of
judgement
,
as
the
verse
upon
which
it
is
inferred
seemes
to
speake
plainely
;
then
such
a
great
day
with
the
Lord
Christ
,
or
to
the
Lord
Christ
(
as
Zechary
phraseth
it
)
is
as
a
thousand
yeares
,
and
a
thousand
yeares
,
as
such
a
day
:
One
day
,
saies
Zechary
;
one
day
,
saies
Peter
,
and
both
seeme
to
say
one
thing
.
But
a
thousand
yeeres
will
be
put
for
eternity
,
and
so
no
time
is
expressed
,
but
that
which
waits
upon
God
,
and
sheweth
him
to
be
eternall
:
but
yet
S.
Iohn
will
answer
this
,
and
by
an
invincible
argument
take
it
from
us
,
if
his
thousand
yeeres
have
relation
with
Peter
to
the
same
day
;
for
after
eternity
there
is
no
history
of
time
,
or
relation
of
any
succession
;
but
S.
Iohn
placeth
a
little
season
after
the
thousand
yeeres
,
and
that
wipes
out
the
opinion
of
a
thousand
yeeres
to
be
put
for
ever
.
I
will
neither
dispute
nor
relate
any
more
,
wee
have
too
many
new
opinions
,
this
is
old
enough
,
and
by
carnall
Chiliasts
made
both
odious
and
erronious
.
It
is
fittest
wee
bee
silent
,
and
prepare
for
this
great
day
,
let
it
bee
of
what
sength
the
author
pleaseth
;
for
to
his
liking
must
it
last
,
not
in
living
to
carnall
lusts
,
but
heavenly
joyes
.
God
give
us
grace
to
looke
for
it
,
and
inlarge
our
petition
,
with
calling
for
the
perfection
of
grace
,
in
the
perfection
of
power
.
Wee
live
(
God
knowes
)
as
if
we
were
some
seven
months
birth
,
vitall
,
but
weake
.
The
kingdome
of
power
will
rouze
us
up
;
for
Christ
takes
it
not
onely
to
destroy
our
enemies
,
but
to
stirre
up
our
graces
.
In
the
new
heavens
and
new
earth
righteousnesse
shall
dwell
;
it
is
now
banished
from
kingdomes
,
Chittim
oppresseth
it
,
and
a
few
sons
of
Iaphet
are
perswaded
to
imbrace
it
:
but
the
time
shal
come
,
when
it
shall
possesse
mankinde
plentifully
,
and
not
Shem
,
but
all
the
sonnes
of
Seth
shall
imbrace
it
.
Numb.
24.17
.
Moab
as
an
enemy
perisheth
:
Sheth
as
a
friend
is
subdued
,
that
Christ
may
have
subjects
.
I
will
touch
the
great
change
that
Christs
kingdome
shall
make
in
the
world
at
his
comming
,
and
so
hasten
the
returne
of
it
to
the
Father
.
Alterations
by
Christs
comming
.
Isa.
32.15
,
16
,
17.
&c.
The
Spirit
that
now
is
come
to
the
Gentiles
,
and
departed
from
the
Iewes
,
must
againe
be
powred
on
them
,
&
then
is
wrought
in
the
world
:
wonderfull
change
.
1.
The
field
of
Chittim
that
now
flourisheth
in
the
hands
of
wicked
men
,
shall
bee
turned
into
a
forrest
,
and
made
as
barren
and
desolate
as
the
wildernesse
.
2.
The
forrest
of
the
Iewes
shall
alter
into
a
fertile
field
,
and
by
Christ
himselfe
shall
be
made
giorious
.
Thirdly
,
this
goodly
and
flourishing
field
shall
be
planted
and
sowne
with
judgement
and
righteousnesse
,
they
shall
even
dwell
in
it
;
and
take
up
the
whole
possession
of
it
.
Fourthly
,
the
fruit
shall
be
peace
and
quietnesse
,
no
warre
,
no
molestation
shall
disturbe
them
.
Fiftly
,
this
Harvest
of
happinesse
shall
be
with
assurance
for
ever
.
When
Christ
takes
his
power
to
reigne
,
none
shall
any
more
rule
over
him
or
his
.
Both
hee
and
his
Saints
have
suffered
of
this
wicked
world
,
but
the
woe
thereof
commeth
quickely
,
and
speedy
vengeance
will
pay
for
all
delayes
.
Be
admonished
(
my
brethren
)
you
are
by
the
consent
of
Divines
,
come
to
the
second
woe
,
Rev.
9.13
.
above
300
yeeres
agoe
.
The
next
is
the
day
of
judgement
,
and
is
ever
delivered
with
this
Item
,
Behold
it
commeth
quickely
,
Rev.
11.14
.
adde
to
this
,
Luke
18
8.
Revel.
3.7
.
and
16.15
.
and
21.12
.
Other
woes
linger
and
last
long
,
as
being
executed
by
men
:
but
this
will
be
speedy
,
as
being
immediately
done
by
Christ
himselfe
,
who
will
not
stand
long
about
his
enemies
,
though
his
friends
may
enjoy
a
longer
time
of
rejoycing
in
his
presence
.
The
delivery
up
of
his
Kingdome
to
his
Father
.
1
Cor.
15.24
.
compared
with
2
Tim.
4.1
.
teach
us
the
Epiphany
and
end
of
Christs
administration
,
and
wee
have
heard
what
falls
out
betweene
these
two
termes
.
I
must
needs
conceive
it
absurd
,
till
better
reason
convince
me
to
conceive
of
an
Epiphany
of
a
kingdome
and
an
end
together
:
let
who
will
so
conceive
and
conjecture
,
I
am
not
as
yet
of
their
minde
;
some
duration
and
succession
of
time
will
be
from
the
Epiphany
to
the
end
,
when
the
end
is
come
(
best
knowne
to
Christ
)
hee
will
returne
all
to
the
Father
:
but
you
will
object
,
Revel.
11.15
.
Hee
shall
reigne
for
ever
and
ever
.
I
answer
,
the
delivery
up
of
the
Kingdome
,
is
not
an
exclusion
of
Christ
from
reigning
,
for
as
the
Father
reigneth
in
the
Sonne
,
and
both
of
them
in
holy
Ghost
:
so
in
the
regression
,
the
holy
Ghost
reigneth
in
the
Sonne
,
and
both
of
them
in
the
I
ather
.
O
ravishing
Societie
,
and
blessed
Communion
wee
shall
enjoy
in
our
Fathers
house
,
when
all
is
given
up
unto
him
,
and
yet
in
him
all
to
be
enjoyed
.
In
him
we
enjoy
Christ
,
and
the
blessed
Spirit
;
we
are
no
losers
but
gainers
by
these
wayes
of
Divine
and
deepe
wisedome
.
The
regression
of
the
Kingdome
to
the
Father
.
1
Cor.
15.28
.
That
God
may
be
all
in
all
,
v.
24.
God
even
the
Father
.
God
essentially
shall
blesse
us
,
but
the
Father
in
speciall
shall
be
glorified
in
us
.
This
was
Christs
prayer
upon
earth
,
Iohn
17.21
.
That
we
might
be
one
in
the
blessed
Trinitie
,
as
they
are
one
in
themselves
,
and
have
all
conspired
to
make
us
happy
.
Christ
prayeth
they
may
be
perfect
in
one
,
that
they
may
be
where
he
is
now
,
&c.
The
holy
Ghost
and
the
Sonne
conclude
in
the
Father
,
and
so
must
wee
for
our
full
happinesse
,
Zech.
14.16
.
Why
not
the
Passeover
to
be
kept
in
the
great
day
spoken
of
before
?
this
was
the
greatest
feast
in
Israel
:
but
the
feast
of
Tabernacles
hath
a
more
apt
allusion
to
those
times
.
Our
Mansions
are
in
heaven
;
as
long
as
we
stay
upon
earth
,
though
under
assured
safety
and
freedome
from
danger
,
yet
we
are
not
at
the
best
.
In
the
Kingdome
of
Grace
we
are
well
and
happy
.
In
the
Kingdome
of
power
we
are
better
and
more
happy
:
but
in
the
Kingdome
of
Glory
we
are
best
of
all
.
We
have
thus
farre
digressed
,
and
I
hope
transgressed
no
rule
in
Religion
.
Wee
can
easily
recall
our selves
to
our
first
intention
,
concerning
the
comming
of
the
holy
Ghost
.
And
when
he
is
come
,
he
shall
convince
the
world
of
sinne
,
and
of
righteousnesse
,
and
of
judgement
.
Of
Sinne.
That
is
,
want
of
faith
in
Christ
,
the
signe
of
all
sinne
,
for
we
can
expect
no
discharge
without
it
.
All
sinne
in
one
sinne
is
convinced
of
the
Law
,
we
are
guilty
in
Adam
,
and
of
this
sinne
wee
are
guilty
in
the
Gospel
.
The
sinnes
of
the
Law
are
strong
enough
to
condemne
us
,
but
this
firme
brings
in
our
great
condemnation
,
Ioh.
3.19
.
the
Law
is
not
that
light
that
containes
life
in
it
,
that
light
is
Christ
,
Ioh.
1.14
.
He
came
into
the
world
both
as
the
light
and
life
of
it
,
and
yet
men
loved
darkenesse
more
than
light
,
not
onely
because
their
deeds
were
morrally
evill
,
but
because
they
esteemed
not
to
have
them
mended
by
this
new
principle
of
faith
in
Christ
.
Infidels
come
not
to
the
light
of
the
Gospel
,
because
that
does
most
convince
them
of
sinne
.
The
Law
is
more
sparing
than
the
Gospel
,
for
it
chargeth
man
no
further
than
of
originall
and
actuall
sinne
.
But
the
Gospel
extends
to
his
wants
of
such
faith
,
righteousnesse
and
holinesse
as
the
Law
leaves
at
liberty
.
It
commands
us
faith
in
God
,
and
is
silent
of
faith
in
Christ
.
It
bids
us
bee
righteous
,
but
not
in
another
.
It
bids
us
be
holy
,
but
that
is
from
our
owne
vertues
,
and
not
spirituall
graces
.
The
Spirits
light
is
too
strong
for
weake
eyes
to
looke
upon
it
.
It
blunts
and
blindes
him
to
thinke
his
deeds
so
ill
,
as
God
does
not
approve
the
best
of
them
.
It
is
strange
to
him
to
beleeve
,
that
without
faith
in
Christ
,
nothing
that
is
done
by
him
is
accepted
of
God
.
He
conceives
better
of
himselfe
,
and
trusts
that
his
good
meanings
,
and
vertuous
actions
are
not
so
out
of
request
with
GOD
,
but
he
shall
gaine
some
favour
and
friendship
at
Gods
hands
,
to
be
esteemed
of
better
then
of
the
worst
and
most
wicked
man
.
Hee
must
therefore
know
that
if
the
Gospel
prove
him
guiltie
of
the
want
of
faith
,
no
sinne
is
spared
or
pardoned
any
more
to
him
than
the
lewdest
liver
in
the
world
.
Hee
must
therefore
learne
to
love
the
truth
of
the
Gospel
,
and
come
to
the
light
thereof
,
that
his
deeds
may
be
made
manifest
,
that
they
are
wrought
in
God
and
the
power
of
his
Spirit
,
and
not
in
or
by
any
of
his
good
dispositions
.
Let
us
in
the
holy
feare
of
God
looke
to
our
lives
,
and
never
applaud
our selves
by
our
owne
vertues
.
The
whole
world
is
guilty
of
a
sinne
it
hath
no
sense
or
feeling
of
,
and
even
the
best
are
in
worst
case
:
let
them
come
to
triall
,
and
by
a
conviction
more
than
legall
,
see
what
the
Gospel
reproveth
,
let
them
thus
reason
with
themselves
;
It
is
too
grosse
and
sottish
to
say
I
am
a
sinner
,
I
am
worse
,
I
am
an
Infidell
and
wrapped
up
in
the
worlds
condemnation
.
It
is
high
time
for
my
soule
to
bee
dealt
withall
,
and
that
by
a
more
powerfull
cause
than
the
morrall
Law
or
mine
owne
conscience
:
I
must
to
the
Gospel
and
conviction
of
Gods
Spirit
,
and
never
rest
till
I
finde
the
Spirit
present
and
come
home
to
my
heart
.
I
shall
afterwards
intreat
of
all
the
heads
of
this
first
conviction
.
I
will
first
open
the
sinne
:
secondly
,
who
are
guilty
of
it
.
Thirdly
,
how
they
must
be
dealt
withall
.
Fourthly
,
by
whom
.
Fiftly
,
in
what
manner
.
The
same
methode
shall
be
observed
in
both
the
other
convictions
,
that
by
the
instance
in
my
Text
of
the
Iewes
disobedience
and
judgement
,
we
may
learne
to
tremble
and
feare
to
live
either
without
Evangelicall
faith
,
Evangelicall
righteousnesse
,
or
Evangelicall
judgement
.
Three
things
in
the
Gospel
inseparably
lincked
together
:
He
that
beleeves
in
Christ
,
hath
righteousnesse
imputed
;
and
hee
that
hath
righteousnesse
imputed
,
hath
holinesse
infused
to
reject
Satan
and
his
service
,
and
receive
the
true
judgement
of
the
Spirit
to
bee
at
his
command
and
Kingly
government
.
I
shall
wish
every
head
propounded
,
may
have
it's
use
and
application
.
Vse
1.
Let
the
want
of
faith
in
Christ
,
and
righteousnesse
from
him
,
and
an
holy
subjection
to
Gods
Spirit
,
more
perplex
us
than
all
earthly
wants
.
Let
such
especially
as
are
profane
thinke
of
it
,
who
beside
the
burden
of
the
Law
grosly
abused
,
have
the
Gospel
to
beat
home
their
condemnation
,
and
beare
them
downe
headlong
to
hell
for
contempt
of
great
salvation
tendred
them
in
their
sinnes
.
But
especially
let
the
more
morall
men
marke
themselves
,
&
if
they
were
as
forward
as
Paul
to
know
none
,
or
little
evill
by
themselves
,
yet
to
thinke
they
are
not
so
justified
:
but
the
Gospel
can
bring
upon
them
a
greater
condemnation
than
the
Law
,
and
challenge
them
for
more
than
ever
was
dreamed
of
by
their
owne
account
and
reckoning
by
the
Law
.
Lastly
,
let
carnall
Gospellers
descend
and
see
their
presumption
,
that
will
bee
sure
of
faith
without
conviction
.
They
suppose
it
is
soone
gotten
and
lost
,
and
that
to
play
at
fast
and
loose
with
God
,
is
no
danger
.
They
will
have
faith
when
they
list
,
and
easie
convictions
leade
them
any
wayes
.
It
is
time
for
them
to
learne
a
better
lesson
,
and
to
bee
soundly
lashed
from
our
Text
,
that
the
convictions
of
Gods
Spirit
are
no
easie
and
morall
perswasions
fitted
to
our
inclination
,
but
sound
convictions
taking
from
us
all
excuses
,
be
they
never
so
witty
,
and
laying
us
low
before
God
to
be
dealt
withall
at
his
pleasure
.
Vse
2.
These
wants
are
common
as
well
as
dangerous
;
thousands
dye
and
are
never
sensible
of
any
hurt
this
way
.
The
world
is
to
be
dealt
withall
to
take
notice
that
these
wants
are
the
greatest
poverty
of
it
.
Vse
3.
It
is
pitty
the
danger
being
so
great
and
so
common
,
but
that
Ministers
should
faithfully
preach
and
convince
these
sinnes
before
all
others
.
Sinnes
of
the
Law
light
more
clearely
upon
mens
consciences
,
but
these
sinnes
finde
conscience
not
onely
asleepe
,
but
livelesse
,
as
never
stirring
in
any
thoughts
that
such
evils
lie
at
the
doore
,
more
to
watch
vs
with
damnation
than
any
other
.
Vse
4.
There
is
no
preaching
or
meanes
effectuall
but
that
is
accompanied
by
the
Spirit
.
There
is
a
difference
between
Preachers
,
as
there
is
betweene
an
Infant
and
Gyant
,
drawing
the
same
Bow
.
Yet
the
Arrow
of
a
Gyant
shot
against
the
stone
wall
,
pierceth
not
,
but
reboundeth
backe
againe
with
the
greater
violence
.
So
the
most
happy
and
dextrous
Preacher
,
flocked
after
for
his
gifts
,
may
shoot
as
unprofitably
as
a
weaker
Teacher
;
his
arrowes
and
errands
to
the
soule
speed
no
better
for
the
hardnesse
of
it
,
than
if
hee
had
never
lost
his
labour
,
or
spent
his
strength
in
vaine
upon
so
stubborne
spirits
.
Christ
and
all
his
Apostles
were
resisted
by
the
unbeleeving
Iewes
:
their
stiffe
neckes
would
never
bend
to
the
yoake
of
the
Gospel
,
or
uncircumcised
hearts
beleeve
it
.
Vse
.
5.
Must
bee
for
true
triall
and
examination
of
our selves
,
whether
the
Spirit
be
come
and
hath
convinced
us
to
give
over
all
opposition
,
and
yeeld
to
live
by
a
new
principle
,
rest
upon
a
new
righteousnesse
,
and
be
ruled
by
a
new
Law
.
I
shall
give
the
tryall
in
my
further
search
unto
this
Conviction
.
Luthers
three
Schoole
masters
have
helped
me
in
these
thoughts
.
Afflictions
and
accusations
have
set
prayer
on
worke
,
and
both
have
put
forth
Meditations
.
Humble
repentance
,
said
that
worthy
Chancellour
of
Paris
,
is
the
first
staire
of
the
Ladder
of
Contemplation
.
I
will
not
complaine
of
my
wrongs
,
yet
if
they
had
never
beene
,
thou
mightst
never
have
had
my
thoughts
so
legible
.
I
thanke
God
,
I
never
found
the
hands
of
Authority
so
ready
to
smite
,
as
evill
tongues
to
accuse
.
1
Pet.
4.17.18
.
What
shall
be
the
end
of
them
that
obey
not
the
Gospel
of
God
?
Where
shall
the
ungodly
and
sinner
appeare
?
The
great
sinne
and
endlesse
sorrow
of
Gods
houshold
Enemies
.
HAving
discharged
my selfe
of
the
first
part
,
concerning
the
sharpe
and
strict
government
of
Gods
Familie
,
I
come
to
the
sharpest
and
severest
of
his
judgements
upon
their
enemies
.
Peter
instanceth
in
the
Iewes
,
for
to
them
he
writes
both
his
Epistles
,
and
in
both
hee
aimes
at
three
things
;
1
the
consolation
of
beleevers
;
2
the
destruction
and
just
punishment
of
their
enemies
.
3
the
future
promises
made
to
the
Nation
of
the
Iewes
at
the
comming
of
Christ
.
Beleevers
had
strong
trials
when
S.
Peter
writ
his
Epistles
,
and
even
their
owne
Nation
was
worst
to
their
profession
.
This
Nation
Christ
threatens
with
an
end
,
and
Saint
Peter
now
applies
it
,
and
by
the
accomplishment
of
signes
,
gives
assurance
that
it
is
now
at
hand
.
Iudgements
are
begun
at
his
owne
house
and
familie
,
and
therefore
will
end
suddenly
upon
their
enemies
.
This
was
the
yeare
when
Nero
made
Bone-fires
of
the
bodies
of
Christians
,
and
to
extinguish
the
ignominie
of
his
owne
setting
Rome
on
fire
,
fireth
Christians
as
Faggots
,
and
makes
their
flames
to
give
light
the
whole
night
.
This
is
the
fiery
tryall
beleevers
are
told
of
,
verse
12.
and
deserves
to
begin
the
first
persecution
.
It
shall
not
be
long
before
it
bring
an
end
upon
the
Iewes
and
their
Nation
,
for
obstinacy
and
cruelty
to
their
brethren
.
It
is
supposed
Saint
Peter
and
Saint
Paul
suffered
in
this
first
fiery
tryall
.
Their
sinne
and
disobedience
.
They
are
taxed
in
this
Text
for
the
violation
both
of
Law
and
Gospel
,
neither
Iustice
nor
Mercy
affect
them
.
They
disobey
the
Gospell
,
and
against
the
Law
they
are
found
guilty
both
of
impiety
and
uncharitablenesse
.
They
are
cast
in
both
Courts
.
In
the
Court
of
Iustice
they
are
here
arraigned
for
ungodly
persons
under
the
charge
of
the
first
Table
,
and
sinners
and
unrighteous
under
the
charge
of
the
second
Table
.
In
the
Court
of
Mercy
,
they
are
branded
with
the
Gospel
,
as
a
rule
disobeyed
,
and
a
remedy
despised
.
Iustice
might
be
pacified
by
Mercy
,
and
the
Law
taken
off
by
the
Gospel
:
but
these
faithlesse
and
fearelesse
wretches
care
neither
for
rule
nor
remedie
.
They
neither
are
mindfull
of
that
which
is
against
them
in
the
Law
,
or
might
doe
them
good
in
the
Gospel
.
Of
the
Gospel
sinnes
.
To
disobey
the
Gospell
is
by
Saint
Iohn
,
Chap.
16.8
.
summoned
up
in
three
particulars
;
First
,
in
the
want
of
faith
.
Secondly
,
in
the
want
of
righteousnesse
.
Thirdly
,
in
the
want
of
holinesse
.
The
disobedient
Iewes
found
no
want
of
faith
in
Christ
.
They
supposed
they
were
full
of
righteousnesse
in
themselves
,
and
that
they
wanted
no
spirit
of
grace
to
displace
Satan
in
his
government
,
and
set
up
the
government
of
Christ
in
their
hearts
.
I
will
from
the
instance
and
example
in
large
my selfe
in
laying
to
the
charge
of
the
whole
world
this
Gospell-sinne
here
applyed
to
the
Iewes
,
and
by
way
of
warrantable
explication
follow
St.
Iohn
as
a
Commentary
upon
Saint
Peter
.
Three
Gospel
Controversies
.
Iohn
16.8
.
And
when
he
is
come
,
Hee
will
convince
the
world
of
sinne
,
and
of
righteousnesse
,
and
of
judgement
.
Here
lie
three
great
Controversies
betweene
God
and
the
whole
world
.
First
,
what
that
sinne
is
which
the
world
counts
no
sin
.
Secondly
,
what
that
righteousnesse
is
which
in
the
esteem
of
the
world
is
no
righteousnesse
.
Thirdly
,
what
that
judgment
is
that
the
world
reputes
for
no
judgement
.
There
is
a
Law
from
God
,
and
conscience
in
man
,
that
tels
the
world
of
many
sinnes
that
it
yeelds
unto
,
that
gives
information
of
righteousnesse
applauded
in
the
vertues
and
actions
of
men
;
and
it
takes
from
both
a
forme
of
judgement
and
government
,
that
for
it
owne
safety
it
allowes
and
likes
well
of
:
but
alas
,
in
these
three
there
is
neither
Law
nor
conscience
to
informe
us
;
nay
,
to
both
they
are
ridiculous
,
conceiving
nothing
reasonable
in
all
these
,
but
that
which
is
morall
and
naturall
to
our
condition
in
the
state
of
innocency
,
and
remainders
therof
in
our
corrupted
natures
.
Adam
in
Paradise
was
not
apprehensive
of
these
disputes
,
neither
were
such
doctrines
agreeable
to
his
insight
.
These
are
for
new
creatures
,
conquered
and
convinced
by
Gods
Spirit
.
The
unknowne
Sinne.
All
the
world
is
ignorant
of
faith
,
and
would
so
perish
but
for
the
Gospel
.
It
was
not
the
Law
(
the
Iewes
so
much
insisted
upon
)
that
could
reach
or
resolve
their
reason
in
discovery
of
this
secret
;
and
because
they
would
know
no
more
than
Moses
Law
,
they
perished
in
this
sinne
.
This
finne
is
expounded
to
be
want
of
faith
in
Christ
,
verse
9.
It
is
either
the
root
or
signe
of
all
other
sinnes
.
He
that
wants
faith
in
Christ
is
discharged
of
no
sinne
.
Convince
him
of
this
,
and
convince
him
of
all
.
How
great
a
sinne
it
is
?
Want
of
faith
in
Christ
is
of
all
sinnes
the
greatest
.
it
denies
the
mercy
of
God
,
and
makes
a
man
the
murtherer
of
himselfe
.
It
tals
for
Iustice
,
and
refuseth
a
pardon
.
It
convinceth
of
sin
,
and
rejects
the
remedy
.
It
casts
a
man
into
the
jawes
of
death
,
and
cares
not
for
helpe
or
hand
that
should
pull
him
out
.
Moses
Law
is
not
without
punishment
,
but
this
without
escape
.
If
the
Gospel
deny
us
mercie
,
our
misery
is
irrecoverable
.
The
neglect
.
Heb.
2.2
,
3.
The
Law
of
Moses
in
every
transgression
and
disobedience
,
is
repayed
with
recompence
and
reward
.
All
the
benefite
is
that
an
escape
is
granted
from
the
rigour
of
this
Iustice
:
but
if
we
neglect
the
great
salvation
of
the
Gospell
,
we
have
no
way
to
avoyd
vengeance
and
wrath
to
come
.
Lose
the
opportunity
of
the
Gospel
,
and
all
is
lost
.
Wee
may
recover
the
losses
of
the
Law
,
but
if
we
looke
not
to
the
Gospel
,
our
case
will
bee
desperate
.
The
Contempt
.
There
is
no
mercie
,
Heb.
10.28
.
to
the
despiser
of
Moses
Law
;
and
yet
ver.
29.
there
is
sorer
punishment
to
him
that
despiteth
the
Spirit
of
grace
,
speaking
in
the
Gospel
.
No
mercy
is
the
hight
of
misery
,
and
yet
Moses
Law
cannot
be
strained
so
high
,
as
to
deny
all
mercy
.
It
may
inflict
death
,
but
the
Gospel
may
take
off
the
eternall
punishment
thereof
:
but
alas
,
if
the
Gospell
be
abused
,
and
mercy
denyed
,
what
Law
shall
remove
that
curse
,
and
bee
able
to
release
the
sinner
?
Evangelicall
Apostacy
.
We
are
all
fallen
in
the
first
man
,
and
are
for
our
Apostacy
to
be
loathed
and
left
of
God
without
pittie
:
But
the
Lord
dealt
not
so
with
us
for
our
sinnes
.
He
had
mercy
upon
us
,
in
the
Mediatour
,
and
made
him
a
meanes
to
reconcile
us
againe
,
and
bring
us
into
favour
:
but
reade
with
trembling
(
all
Apostataes
from
the
Gospell
)
and
see
with
horrour
your
dreadfull
,
doome
,
Heb.
10.38
.
If
any
draw
backe
,
my
soule
shall
have
no
pleasure
in
him
.
Woe
unto
us
if
such
words
had
beene
uttered
against
us
for
our
Apostacy
in
Adam
.
The
Lord
never
set
his
soule
against
us
,
but
even
with
it
pittied
us
and
pardoned
us
graciously
:
but
now
to
Apostatize
and
forsake
his
mercy
,
his
very
heart
riseth
against
us
,
and
we
are
most
loathsome
and
abominable
in
his
eyes
.
Hee
abhorres
for
ever
to
cast
a
favourable
looke
upon
us
,
or
once
to
vouchsafe
us
acceptation
againe
.
Christian
Apostataes
are
the
worst
of
men
,
and
shall
have
wages
with
the
greatest
vengeance
.
Matth.
12.31
,
32.
Blasphemie
against
the
Gospell
cannot
be
forgiven
:
All
legall
blasphemie
is
pardonable
,
the
Father
pardoneth
it
against
himselfe
,
the
Sonne
will
remit
it
for
his
part
:
but
if
it
proceed
to
touch
the
Spirit
,
it
passeth
all
mediation
.
I
will
not
bee
peremptory
,
and
yet
I
presume
never
any
man
committed
this
sinne
against
the
Law
.
I
conceive
it
onely
to
be
a
Gospel-sinne
that
will
admit
of
no
pardon
in
the
rejection
of
mercy
.
The
Iewes
committed
this
sinne
in
the
Scribes
and
Pharisees
,
and
I
feare
all
this
rabble
here
condemned
in
Peter
,
were
not
farre
from
it
,
having
had
the
Gospell
so
long
continued
,
and
so
violently
and
wilfully
opposed
.
It
is
enough
that
I
have
touched
it
as
the
height
of
disobedience
against
the
Gospell
,
and
have
wished
men
to
take
warning
of
this
woe
and
wickednesse
.
Evangelicall
despaire
.
The
preparation
of
the
Law
,
is
to
bring
the
sinner
to
despaire
in
himselfe
and
all
worldly
helpe
,
and
so
is
a
meanes
to
bring
him
to
Christ
:
but
Evangelicall
despaire
of
mercy
after
the
meanes
of
the
Gospell
offered
and
contemned
,
is
deadly
and
dangerous
,
and
few
ever
went
out
of
it
.
Men
lie
long
under
the
sense
of
their
owne
misery
without
comfort
:
but
they
may
with
confidence
wait
and
expect
to
the
last
,
and
rest
in
hope
they
shall
not
alwayes
bee
denyed
their
suites
and
supplications
.
Onely
desperate
contemners
of
the
Gospell
when
they
fall
into
some
extraordinary
judgement
of
God
,
and
the
horror
of
their
owne
consciences
,
are
little
better
than
Devils
,
waiting
for
the
damnation
and
utter
perdition
of
their
soules
.
Satan
will
be
sure
to
perswade
men
first
that
God
will
not
punish
,
and
then
that
GOD
will
not
pardon
.
The
world
is
guilty
of
this
sinne
.
Want
of
faith
in
Christ
is
as
common
as
it
is
dangerous
;
for
Saint
Iohn
stickes
not
to
charge
all
the
world
with
it
,
and
truely
either
in
the
penalty
or
the
sinne
,
wee
may
judge
no
man
exempted
.
Where
the
Gospel
is
not
preached
,
it
is
the
punishment
of
their
first
rebellion
.
God
is
not
tyed
to
give
faith
to
any
,
or
to
affoord
him
his
Gospell
.
These
mercies
are
transcendent
,
and
of
no
mutuall
right
betweene
God
and
his
creature
.
The
Gospell
was
preached
in
Paradise
,
but
Adam
had
no
Covenant
that
it
should
be
hereditary
,
and
follow
him
and
all
his
posterity
.
The
Law
was
intailed
,
but
the
Gospell
is
the
free
blessing
of
Almighty
God
.
Want
of
faith
,
the
penalty
and
punishment
of
all
Mankinde
.
Faith
in
a
Mediatour
,
and
faith
in
God
,
are
of
a
large
difference
.
The
Law
in
commanding
,
threatning
promising
,
is
to
be
beleeved
,
and
the
want
of
this
faith
brought
Adam
into
sinne
,
and
it
is
the
roote
of
all
sin
,
and
deserver
of
all
judgement
.
What
GOD
commands
,
that
the
creature
must
beleeve
to
be
his
duty
;
what
he
threatneth
he
must
in
faith
and
feare
yeeld
unto
,
and
what
he
promiseth
,
hee
must
likewise
with
the
same
faith
imbrace
.
Now
this
faith
is
an
affection
or
rather
a
piece
of
Gods
Image
,
framing
the
affections
in
a
conformable
power
to
all
Gods
commands
,
comminations
&
promises
:
but
Evangelicall
faith
is
no
part
or
piece
of
the
created
image
of
God
:
but
a
new
principle
put
into
the
soule
in
place
of
originall
righteousnesse
to
bring
forth
actuall
obedience
,
both
in
the
inward
and
outward
man
.
The
want
of
this
faith
(
as
I
said
before
)
is
not
the
root
of
all
sinne
,
for
where
there
is
no
Gospel
,
the
want
of
this
faith
will
never
bee
imputed
for
a
sinne
.
The
want
of
that
other
,
is
truely
and
indeed
the
root
of
all
sinne
,
and
originall
of
all
punishment
.
Not
to
beleeve
in
God
was
the
sinne
of
Adam
and
all
his
posterity
.
But
want
of
beleeving
in
Christ
,
is
not
of
the
same
extent
.
It
is
a
signe
that
no
sin
is
discharged
,
&
we
may
safely
say
,
it
is
the
desert
of
all
men
,
for
the
want
of
the
first
faith
to
be
deprived
of
this
.
Negative
Infidelity
condemnes
no
man
for
sin
;
take
away
the
meanes
of
Conviction
,
and
the
sinne
ceaseth
.
Non
positis
medijs
,
&c.
Deny
men
the
Gospel
,
and
free
them
of
the
Gospel-sinnes
:
but
positive
Infidelitie
is
a
sin
,
and
where
God
affords
his
Gospel
hee
lookes
for
obedience
,
and
condemnes
the
contrary
.
Want
of
faith
the
sinne
of
the
Church
.
To
want
faith
where
the
Gospel
is
preached
,
is
an
hainous
and
horrible
sinne
;
better
such
men
had
never
heard
it
,
than
that
the
sound
of
it
should
passe
away
without
sense
and
sanctification
.
This
is
that
,
that
truely
makes
the
world
guilty
.
Legall
sinne
may
binde
us
to
the
penalty
,
and
want
of
faith
in
God
may
punish
us
with
want
of
faith
in
Christ
:
But
want
of
faith
in
Christ
,
in
Christians
and
Professors
of
the
Gospel
,
is
a
guilt
above
all
guiltinesse
.
The
worlds
conviction
by
the
Gospel
.
Ioh.
15.22.24
.
The
Iewes
had
been
without
the
sinne
of
the
Gospel
,
if
by
the
Gospel
Christ
had
not
convinced
them
.
This
Conviction
takes
away
every
cloake
from
sinne
,
and
leaves
no
covering
to
cast
over
a
sinner
,
Ioh.
9.41
.
If
the
Iewes
had
remained
in
their
blindnesse
without
the
Gospel
,
they
had
in
comparison
beene
without
sinne
:
but
saying
wee
see
better
than
thou
canst
teach
us
,
therefore
Christ
concludes
against
them
that
their
sinne
remaineth
,
that
is
,
their
sinne
against
the
Gospel
.
But
here
comes
in
the
great
doubt
and
difficulty
,
what
power
have
men
to
be
convinced
by
the
Gospel
,
and
how
is
God
righteous
in
these
Gospel-punishments
?
I
shall
answer
as
followeth
.
Mans
capacitie
of
Conviction
.
That
man
is
capable
of
Evangelicall
Conviction
is
by
no
man
to
bee
denyed
.
Wee
are
not
stockes
and
stones
under
the
words
of
reproofe
.
We
have
understandings
and
wils
,
and
by
the
same
created
understanding
,
I
apprehend
the
Law
,
by
the
same
I
apprehend
the
Gospel
,
and
by
the
same
will
,
I
obey
the
one
and
the
other
:
but
these
powers
are
too
remote
to
remove
the
doubt
,
wee
must
not
speake
of
faculties
,
but
their
obedientiall
and
conformable
power
to
the
Lawes
given
them
by
their
Creatour
.
Mans
conformity
to
Conviction
.
God
having
made
man
the
free
beginner
of
his
owne
●ctions
,
besides
the
facultie
of
will
and
understanding
,
gave
man
originall
righteousnesse
,
to
further
him
in
the
production
of
actuall
obedience
,
that
if
he
pleased
,
hee
might
in
all
things
conforme
himselfe
to
his
Creators
commands
.
If
God
had
done
no
more
for
Adam
than
made
him
reasonable
and
free
,
hee
had
wanted
the
obedientiall
power
,
and
had
beene
unable
to
conforme
himselfe
to
the
commands
,
comminations
and
promises
of
the
Law
;
Therefore
God
to
perfect
his
worke
,
added
a
further
helpe
needfull
for
obedience
,
in
placing
in
man
his
owne
Image
,
and
printing
upon
his
soule
a
perfect
patterne
of
all
that
hee
was
to
follow
,
and
to
imitate
his
Creator
in
.
Having
lost
this
Image
,
yet
there
still
remained
sufficient
for
conviction
and
condemnation
:
But
we
are
now
to
try
whether
this
will
teach
the
Gospel
,
of
the
law
no
question
is
made
.
Of
power
to
beleeve
in
Christ
by
creation
.
Many
learned
and
godly
Divines
have
asserted
and
assured
us
,
that
Adam
in
his
innocency
had
power
to
beleeve
in
Christ
.
Of
the
capacitie
no
man
doubteth
:
but
that
will
not
solve
the
difficultie
;
for
all
the
question
lyeth
upon
the
obedientiall
and
conformable
power
of
Adam
.
This
hee
had
not
to
the
Law
without
originall
righteousnesse
,
and
I
beleeve
we
shall
be
puzled
to
find
it
in
Adam
without
a
new
principle
in
the
place
of
his
first
righteousnesse
,
being
expulsed
by
sinne
.
Without
faith
it selfe
,
I
feare
no
man
can
conforme
himselfe
to
the
Gospel
;
not
that
faith
which
was
a
part
of
Gods
Image
by
creation
:
but
that
faith
which
is
the
principle
of
the
life
and
obedience
of
the
new
man
.
Such
a
principle
as
never
came
within
the
kenne
or
cognisance
of
Adam
,
upon
the
best
day
of
his
creation
and
perfection
.
I
will
presse
but
three
arguments
,
and
leave
them
to
the
answer
of
those
that
are
wedded
to
this
opinion
.
The
principle
of
life
and
Religion
.
No
power
is
obedientiall
and
conformable
to
GOD
without
a
principall
,
as
well
as
instrumentall
causes
.
The
faculty
is
subservient
to
the
principall
cause
.
It
may
livide
from
it
,
but
without
it
〈◊〉
cannot
doe
well
.
Man
had
reason
and
will
to
know
and
obey
God
,
and
to
both
was
added
by
the
Almighty
,
his
owne
Image
or
originall
righteousnesse
,
that
both
reason
might
bee
directed
,
and
the
will
ordered
to
obey
and
serve
him
.
Man
had
power
to
separate
his
understanding
from
true
knowledge
,
and
his
will
from
a
holy
and
righteous
impression
of
Gods
Image
in
speciall
upon
it
.
He
might
refuse
to
doe
well
,
but
to
attaine
that
end
without
such
grace
it
was
utterly
impossible
.
The
like
must
be
understood
of
man
in
his
lapsed
estate
,
hee
is
not
deprived
of
will
and
understanding
:
yet
such
faculties
are
not
sufficient
without
faith
infused
,
that
may
as
a
principle
helpe
us
to
action
and
pleasing
of
God
.
Not
faith
in
God
,
for
that
turnes
the
minde
to
legall
obedience
:
but
faith
in
Christ
,
which
serves
us
to
obey
Evangelically
:
contrary
principles
cannot
produce
the
same
effect
,
or
bring
to
the
same
end
;
we
cannot
by
the
same
faith
live
in
Christ
,
and
live
in
our selves
.
Contrariety
of
commands
.
There
is
no
obedientiall
power
that
can
yeeld
at
the
same
time
to
doe
contrary
things
.
The
Law
commands
us
to
doe
and
live
,
the
Gospel
to
beleeve
and
live
.
He
that
must
conforme
to
the
one
,
cannot
by
the
same
power
immediately
conforme
to
the
other
.
Whiles
Adam
stands
bound
to
the
Law
for
life
,
hee
cannot
stand
bound
to
the
Gospel
for
the
same
.
It
is
impossible
for
any
man
to
have
power
(
in
beleeving
his
duty
is
)
to
bee
saved
by
his
workes
,
and
at
the
same
time
to
bee
saved
by
faith
.
It
were
a
strange
subjection
to
command
the
creature
to
live
by
his
deeds
,
and
then
at
the
same
time
to
crosse
it
,
and
say
,
not
so
,
but
by
the
same
power
,
Beleeve
and
thou
shalt
be
saued
.
Such
teaching
we
may
suspect
,
and
seeke
for
better
satisfaction
by
some
more
reasonable
,
faire
and
even
resolution
;
for
in
truth
this
is
rather
subversion
than
subjection
of
will
and
power
.
A
power
needlesse
and
needfull
.
Adam
in
the
estate
of
innocency
,
had
no
need
of
faith
in
Christ
,
and
then
●e
give
him
power
to
beleeve
in
him
:
Man
fallen
,
hath
need
and
necessary
use
both
of
power
and
faith
,
and
then
hee
hath
lost
both
.
Poore
creature
,
God
abounds
in
goodnesse
,
when
thou
hast
no
neede
of
his
helpe
,
and
forsakes
thee
in
the
extremity
and
greatest
necessity
.
Are
these
the
waies
of
Gods
wisedome
,
to
be
lavish
of
power
where
man
hath
no
need
,
and
to
leave
him
where
his
helpe
is
of
use
:
no
certainely
,
God
does
nothing
in
vaine
,
but
gives
man
what
is
usefull
,
and
reserves
himselfe
to
give
more
when
,
where
,
and
to
whom
he
pleaseth
.
A
power
to
beleeve
in
Christ
by
Redemption
.
Faith
is
the
free
gift
of
God
.
It
was
necessary
by
creation
that
man
should
not
want
the
sanctified
affection
of
faith
to
beleeve
in
the
Creatour
.
It
was
debitum
naturae
,
Natures
debt
to
ingage
God
to
make
his
creature
holy
and
righteous
:
but
now
it
is
of
grace
to
give
him
the
new
principle
of
life
to
fetch
from
Christ
both
righteousnesse
and
holinesse
for
the
whole
man
.
Heere
is
nothing
hereditary
or
naturall
,
the
Gospel
is
free
when
,
where
,
&
to
whom
to
bestow
it
.
It
was
given
in
Par●dise
to
all
the
sonnes
of
men
,
yet
descended
not
by
propagation
from
fathers
to
children
.
Adam
might
have
propagated
originall
righteousnesse
,
as
well
as
originall
●inne
.
But
be
neither
propagates
Evangelicall
faith
,
or
the
want
of
it
to
his
posterity
.
It
is
personall
both
in
the
habite
and
privation
.
No
man
is
saved
but
by
his
owne
faith
,
or
condemned
but
by
his
owne
infidelity
.
The
want
of
faith
in
Christ
is
every
mans
proper
sinne
,
and
can
be
imputed
to
none
without
the
Gospel
.
Wee
make
it
the
Churches
sinne
,
and
not
of
all
the
world
.
Gods
preparation
and
donation
of
faith
.
Leaving
the
power
of
Mans
innocency
,
and
vniversall
freedome
to
beleeve
legally
or
Evangellically
,
wee
fall
into
the
safe
way
,
and
say
,
that
wheresoe●●●
the
Gospel
is
preached
,
God
gives
or
is
prepared
to
give
faith
in
Christ
.
Hee
mockes
no
man
,
but
is
serious
in
the
salvation
of
every
soule
,
to
which
the
Gospel
is
sent
.
Every
hearer
in
the
Church
is
zealously
perswaded
to
repent
.
The
Ministers
minde
and
Gods
meet
in
his
holy
ordinances
,
and
the
Word
is
earnestly
spoken
to
every
eare
.
God
himselfe
goes
with
his
message
from
seate
to
seate
,
and
from
man
to
man
,
with
true
and
hearty
desire
of
his
conversion
;
yet
notwithstanding
he
gives
not
equall
grace
to
all
,
as
shall
appeare
in
our
distribution
thereof
.
The
donation
of
faith
.
Act.
13.48
.
As
many
as
were
ordained
to
eternal
life
,
beloved
.
To
the
Elect
hee
gives
faith
.
He
is
not
onely
prepared
to
preach
unto
them
his
Gospell
,
but
hee
prepares
their
hearts
to
receive
it
.
He
gives
unto
his
chosen
ones
,
the
blessed
Gospel
of
peace
and
reconciliation
,
and
hee
gives
them
faith
to
beleeve
it
.
We
have
all
the
same
capacity
:
but
not
the
same
conformitie
.
Our
powers
are
alike
in
understanding
and
will
:
but
that
obedientiall
and
filiall
subjection
to
God
and
his
Gospel
is
peculiar
to
some
.
God
is
prepared
to
give
faith
to
all
that
heare
his
Gospel
.
Matth.
23.37
.
I
would
,
yee
would
not
.
It
is
the
will
of
God
by
the
Gospel
that
all
should
be
gathered
unto
him
.
Mans
will
resisteth
Gods
will
,
and
makes
that
Gospel
of
none
effect
that
should
be
effectuall
unto
all
.
God
may
adde
further
grace
and
give
men
hearts
to
receive
as
freely
,
as
his
Gospell
is
offered
unto
them
:
but
such
grace
is
a
royall
prerogative
,
and
reserved
for
some
of
many
.
All
are
beholding
to
God
,
but
some
finde
and
feele
the
very
riches
of
his
grace
,
and
are
never
able
to
be
thankefull
enough
,
that
they
above
others
should
receive
so
much
.
Of
the
righteousnesse
of
God
.
To
require
performance
,
and
give
no
power
,
is
as
unequall
in
the
command
to
al
,
as
it
is
in
the
gift
to
some
.
To
seeke
where
hee
sowes
not
,
and
to
reape
without
labour
is
unreasonable
,
if
not
unrighteous
.
Man
never
had
power
to
obey
,
and
therefore
a
heavy
and
harsh
command
is
imposed
upon
him
.
Mans
power
to
obey
the
Gospel
There
is
never
a
man
but
is
guilty
of
that
power
that
God
hath
given
him
,
and
does
lesse
than
he
is
inabled
by
his
owne
freedome
.
There
is
no
man
,
but
he
may
frequent
the
meanes
,
and
come
to
the
place
of
Gods
worship
.
Secondly
,
being
come
,
hee
hath
eares
to
heare
.
Thirdly
,
he
hath
an
understanding
to
know
the
logicke
and
language
of
the
holy
Ghost
.
Fourthly
,
by
that
knowledge
to
come
to
an
historicall
faith
.
Fiftly
,
to
affect
,
reverence
and
regard
both
Ministers
and
message
.
Sixtly
,
to
bring
forth
some
fruits
.
Seventhly
,
to
attend
and
wait
daily
for
the
regenerating
Spirit
,
that
may
convert
and
turne
him
truely
unto
God
.
This
power
man
useth
not
,
and
is
justly
condemned
for
the
abuse
of
it
.
Want
of
faith
in
Christ
simply
no
sinne
.
If
condemnation
were
absolutely
and
originally
from
faith
,
a
power
were
necessary
to
beleeve
:
but
in
divers
cases
faith
is
found
to
be
no
sinne
in
the
want
of
it
.
Adam
in
the
estate
of
innocency
,
had
no
faith
in
Christ
as
a
Mediatour
,
and
was
blamelesse
,
because
no
Law
injoyned
it
.
Secondly
,
men
that
need
this
faith
and
yet
want
the
Gospell
to
convince
them
,
are
guiltlesse
of
the
sinne
,
though
in
some
sense
they
may
bee
said
to
bee
guilty
of
the
punishment
.
Every
curse
and
want
of
favour
being
due
to
every
sonne
of
Adam
.
It
therefore
remaineth
that
they
onely
are
to
be
taxed
that
have
the
Gospell
.
Sinnes
of
the
Gospell
are
aggravations
of
the
Law
.
It
must
bee
presupposed
that
a
man
is
guilty
of
sinne
and
death
before
the
Gospell
charge
him
with
a
greater
measure
of
evill
,
and
make
him
worse
both
in
sinnes
and
sorrowes
.
It
is
not
the
want
of
faith
barely
that
turnes
a
man
into
hell
;
for
finde
payment
in
thy selfe
,
and
satisfaction
to
the
Law
,
and
God
will
challenge
thee
no
further
:
but
that
is
impossible
,
and
therefore
the
Law
casts
the
first
stone
at
thee
,
and
beares
thee
over
with
the
blow
of
death
;
then
comes
the
Gospel
and
buries
thee
under
that
stone
without
all
hope
of
mercy
.
A
man
is
blind
and
rejects
a
cure
:
his
wilfulnesse
hath
made
him
the
worse
and
more
worthy
of
greater
woes
:
so
the
Gospell
tenders
thee
a
pardon
,
thou
contemnes
it
,
and
for
contempt
deserves
the
sorer
punishment
.
It
is
not
therefore
necessary
for
God
to
give
every
man
power
to
be●eeve
,
but
it
is
necessary
for
every
man
to
be
carefull
he
abuse
not
the
power
he
hath
,
and
so
double
his
terments
and
punishments
in
●e●l
.
Conviction
is
the
worke
of
the
Spirit
.
The
Father
gives
over
the
administration
to
his
Sonne
,
the
Sonne
to
the
Spirit
,
and
he
is
the
first
that
argueth
and
disputeth
with
men
of
mercy
and
salvation
.
In
his
hands
is
now
the
kingdome
of
the
Father
and
the
sonne
,
and
this
kingdome
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
reggum
violentiae
,
the
Kingdome
that
suffereth
violence
,
Mat.
11.12
,
13.
Luke
16.16
.
In
this
kingdome
,
the
Saints
in
suffering
are
more
than
conquerors
,
Rom.
8.37
.
This
is
more
than
ever
any
Emperour
could
utter
,
who
have
gained
and
kept
their
conquests
with
hardnesse
and
hazzard
.
Matth.
28.18
,
19.
the
power
of
Christ
is
to
preach
and
proclaim
that
he
will
take
his
power
,
and
reigne
in
and
over
all
men
.
He
is
mercifull
in
giving
warning
before
the
execution
,
and
leaving
his
Spirit
to
make
preparation
for
his
kingdome
,
which
shall
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
kingdome
of
power
,
Rev.
11.17
.
ruling
and
over-ruling
all
the
world
.
Christ
having
ended
the
subjection
of
the
world
shall
give
over
his
kingdome
to
his
Father
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
15.24
.
O
the
divine
administration
of
the
Trinity
!
The
Father
the
first
person
,
passeth
all
to
the
Sonne
,
the
Sonne
makes
it
descend
againe
to
the
holy
Ghost
.
The
same
is
the
order
of
regression
,
that
was
in
the
progression
,
as
formerly
we
have
declared
.
The
holy
Ghost
the
first
possessour
of
the
kingdome
returnes
it
into
the
possession
of
the
Sonne
,
and
the
Sonne
leaves
it
in
the
hands
of
his
Father
where
he
first
had
it
,
that
he
may
be
all
in
all
.
From
him
was
the
proceeding
,
and
by
good
reason
it
must
be
to
him
againe
.
The
comming
of
the
Holy
Ghost
.
The
Gospel
convinceth
no
man
in
the
absence
of
the
Spirit
.
Wee
must
pray
in
hearing
of
the
Word
,
Come
holy
Spirit
and
visit
our
hearts
,
bring
home
the
convictions
of
Grace
,
that
we
may
not
with
these
stubborne
Iewes
disobey
thy
Gospel
,
and
bring
upon
us
and
our
habitations
,
their
end
and
misery
.
And
thus
much
of
their
first
sinne
,
I
will
speed
on
in
the
rest
,
and
spend
lesse
time
in
my
discourse
.
It
was
needfull
to
beate
this
sinne
home
,
and
make
the
greater
stay
,
because
the
greater
stirre
hath
beene
made
about
it
.
The
denyall
of
righteousnesse
.
Morrall
and
civill
men
never
knew
the
meaning
of
Evangelicall
and
Christian
righteousnesse
.
What
Law
acknowledgeth
a
man
just
by
another
mans
justice
,
or
wise
by
another
mans
wisedome
?
Papists
deride
it
,
and
the
world
hath
not
learned
how
to
conceive
of
it
.
It
is
a
great
sinne
to
live
in
this
ignorance
,
and
an
assurance
to
a
man
,
hee
wants
wisedome
to
know
his
own
justification
.
Hee
rests
in
hope
he
is
righteous
,
and
wanting
the
knowledge
of
Christ
,
perisheth
in
his
own
pride
and
presumption
.
Christ
is
both
righteous
in
himselfe
and
for
us
,
and
so
is
no
man
in
the
world
.
A
world
of
unrighteous
men
.
We
have
a
world
of
wicked
men
that
are
destitute
of
common
honesty
:
but
if
we
adde
to
them
even
another
world
of
honest
men
,
that
know
no
more
than
good
neighbourhood
,
what
a
vast
heape
and
confusion
have
we
of
men
and
women
unrighteous
before
God
,
and
destitute
of
Iesus
Christ
?
A
world
is
heere
condemned
for
want
of
righteousnesse
:
and
alas
how
did
the
blinde
Iewes
oppose
this
righteousnesse
,
and
seeing
themselves
just
by
another
Law
than
the
Gospel
,
are
now
frying
in
hell
for
their
disobedience
.
Conviction
of
righteousnesse
.
It
is
pitty
the
world
should
perish
without
reproofe
of
this
sinne
.
It
is
that
which
Christ
and
all
his
Apostles
laboured
to
bring
the
Iewes
unto
.
They
condemned
Christ
for
a
malefactour
,
and
by
his
resurrection
and
ascension
hee
prooved
plaine
that
he
was
both
just
and
the
justifier
of
sinners
.
Here
is
strong
conviction
by
reason
and
force
of
argument
.
No
man
can
goe
to
God
the
Father
that
is
unrighteous
.
There
is
no
acceptation
of
such
into
heaven
.
Now
I
have
many
witnesses
(
saith
Christ
)
of
my
ascension
.
You
shall
see
me
ascend
,
and
see
mee
no
more
upon
earth
.
You
are
my
faithfull
ones
,
to
you
I
make
demonstration
of
my
righteousnesse
,
that
you
may
demonstrate
the
same
to
others
.
The
office
of
the
Spirit
in
this
conviction
.
The
world
lies
in
sinne
and
is
held
by
Satan
in
strong
condemnation
.
It
was
a
lie
at
the
first
that
murthered
himselfe
and
all
mankind
,
Iohn
8.44
.
Hee
stood
not
in
the
truth
,
it
was
that
which
he
opposed
from
the
beginning
.
First
,
by
a
question
,
Hath
God
said
,
&c.
Secondly
,
by
a
contradiction
,
Yee
shall
not
dye
at
all
,
&c.
Thirdly
,
by
disputation
,
God
knowes
,
and
yee
may
know
,
that
to
eate
and
feare
no
death
,
will
make
you
wise
and
worthy
to
be
like
God
himselfe
,
&c.
Thus
was
man
murthered
and
by
a
lye
deluded
of
his
happinesse
,
and
became
a
loser
of
that
righteousnesse
that
God
imprinted
in
his
soule
,
when
he
first
breathed
it
into
his
body
.
This
losse
can
never
be
repaired
by
another
of
the
same
stampe
;
and
therefore
the
Spirit
of
God
beginning
with
feare
to
put
a
man
beside
himselfe
and
his
own
presumption
,
openeth
unto
him
his
bondage
and
basenesse
in
sinne
,
and
from
the
very
bottome
of
hell
recovereth
him
by
the
righteousnesse
of
Christ
,
and
puts
into
him
a
more
ingenuous
Spirit
to
looke
up
to
God
in
Christ
and
call
him
Father
,
and
by
adoption
and
grace
to
finde
himselfe
the
childe
of
God
,
heire
of
righteousnesse
,
and
inheritour
of
the
Kingdome
of
God
,
Rom.
8.15
.
His
comming
for
this
end
.
The
great
Doctour
CHRIST
IESVS
absenting
himselfe
,
sends
another
to
be
present
with
us
,
both
for
counsell
and
comfort
.
He
counselleth
us
to
seeke
the
best
righteousnesse
,
and
comforteth
us
with
the
fruition
of
it
.
Hee
perswades
us
to
deny
our selves
,
and
make
sure
to
be
found
in
Christ
cloathed
with
his
righteousnesse
.
I
wonder
not
to
see
civill
honest
men
to
wander
naked
of
this
cloathing
in
the
nasty
ragges
of
their
owne
rotten
righteousnesse
;
they
have
no
better
spirit
,
than
the
spirit
of
the
world
to
teach
them
a
morall
lesson
,
and
to
grow
proud
to
see
themselves
before
their
neighbours
in
the
honour
of
their
owne
vertues
.
This
is
the
applause
the
best
men
of
the
world
seeke
for
,
and
rest
in
it
as
their
summum
benum
.
Such
were
the
Pharisees
&
the
Iewes
here
in
my
text
,
that
disobeyed
the
Gospel
,
because
they
saw
in
their
own
thoughts
,
a
better
way
of
justification
than
Christ
by
his
Spirit
taught
them
.
But
all
their
supposed
comfort
is
a
poore
and
beggerly
payment
in
the
praise
and
applause
of
men
,
with
their
comming
short
of
heaven
.
I
disgrace
not
morality
and
civilitie
in
the
world
,
I
wish
there
were
more
of
their
ranke
,
so
they
rested
not
in
that
righteousnesse
,
but
reached
at
an
higher
price
,
even
the
invaluable
treasure
in
Christ
,
willing
in
humility
to
let
all
goe
for
the
gaine
therof
.
Yet
I
must
conclude
against
the
underlings
of
moral
honestie
,
that
all
such
as
are
inferiours
to
them
must
needes
come
short
of
heaven
,
because
they
come
short
of
them
,
that
by
Christs
verdict
are
before
them
.
Now
the
best
moralists
come
short
of
heaven
,
and
therefore
must
they
needs
come
short
,
that
are
left
many
leagues
behinde
them
.
Gaine
the
Spirit
,
and
grace
,
that
in
holinesse
wee
may
exceed
them
all
,
as
we
shall
doe
in
righteousnesse
by
Christ
.
Want
of
judgement
.
This
is
the
great
sinne
of
the
world
in
advancing
against
Christ
Satans
soveraignty
and
superioritie
.
He
reigneth
,
and
ruleth
the
world
,
and
is
a
speciall
enemy
to
Christs
kingdome
.
Holinesse
is
the
companion
of
righteousnesse
;
we
may
not
grow
wanton
,
because
the
grace
of
justification
hath
abounded
.
God
hath
not
left
us
to
our
liberties
,
as
if
by
the
way
of
hell
,
wee
might
advance
to
heaven
.
Iudgement
and
spirituall
government
is
appointed
to
order
us
in
our
wayes
,
and
to
waft
us
by
safe
conduct
over
the
Sea
of
this
world
to
our
harbour
and
haven
in
heaven
.
A
world
of
people
without
grace
and
sanctification
.
The
subject
that
the
Spirit
is
to
season
,
is
the
unsavory
world
.
Holinesse
is
a
by-word
amongst
men
,
and
derision
hath
banished
it
by
the
conceit
of
precise
and
strict
walking
with
God
.
A
Saint
is
the
worlds
spectacle
and
a
very
gazing-stocke
,
as
if
hee
were
as
much
runne
out
of
himselfe
and
madde
,
as
he
is
runne
from
the
world
and
his
merry
company
.
But
the
wonder
is
in
the
world
it selfe
,
wilde
in
wickednesse
,
and
wretched
in
the
hands
of
Satan
.
His
judgement
is
followed
,
and
government
extolled
in
all
places
and
persons
.
Wee
can
but
exempt
a
few
from
being
followers
of
him
,
no
more
than
Saint
Iohn
exempts
the
world
from
guilt
in
this
place
.
Hee
is
plaine
,
and
chargeth
the
world
with
the
Divels
government
,
and
freeth
none
but
by
the
Spirit
from
this
misery
.
Conviction
of
the
best
government
.
The
setting
up
of
the
Lord
Iesus
in
the
hearts
and
soules
of
men
,
is
the
best
Common-wealth
.
It
was
that
the
woman
travailed
for
Rev.
12.
She
lives
in
the
Pagan
Empire
,
and
is
pained
as
much
to
make
it
a
Christian
,
as
she
is
pinched
by
it
.
The
strong
argument
of
perswasion
is
,
that
Christ
by
his
death
and
resurrection
hath
judged
the
prince
of
the
world
,
and
defeated
him
of
all
judgement
.
He
held
a
right
in
the
world
till
Christ
removed
it
.
Hee
is
a
Father
of
all
that
hee
murthered
by
his
lie
in
Paradise
,
and
therefore
challengeth
a
right
in
his
children
.
Christ
to
bee
partaker
with
these
children
,
takes
their
flesh
,
and
by
death
subdues
the
murtherer
,
and
delivers
them
from
bondage
,
Hebr.
2.14
,
15.
It
is
therefore
good
reason
that
the
children
should
be
subject
unto
him
,
leave
the
lyer
,
and
live
in
conformity
to
the
new
Law
of
the
Gospell
.
The
Spirits
application
of
judgement
.
It
is
just
,
Satan
should
bee
expulsed
and
cast
out
by
Christ
,
and
hee
confesseth
against
blasphemers
,
that
his
command
over
Divels
was
executed
and
effected
by
the
Spirit
,
Matth.
12.28.29
.
He
enters
into
the
strong
mans
house
,
and
being
stronger
than
hee
,
bindes
him
,
and
spoyles
him
of
his
possession
.
Hee
casts
downe
in
us
the
strong
holds
of
this
adversary
,
and
brings
us
into
subjection
and
obedience
to
Christ
and
his
rule
and
regiment
;
and
for
this
end
also
must
the
Spirit
descend
and
dwell
with
us
.
Thus
have
we
the
sinne
of
disobeying
the
Gospell
in
want
of
faith
,
righteousnesse
and
holinesse
,
the
use
followeth
.
The
worlds
insufficiency
and
danger
.
First
,
I
looke
upon
the
world
,
and
wonder
at
pride
and
arrogancie
.
Men
neither
know
their
debt
nor
danger
.
They
see
not
the
charge
of
the
Law
,
nor
discharge
of
the
Gospel
.
They
live
as
men
set
at
liberty
by
their
owne
lusts
.
They
looke
up
and
feare
no
account
:
Faith
they
minde
not
,
neither
doe
they
feele
or
finde
any
want
of
it
to
get
them
a
discharge
.
Insufficient
to
beleeve
,
and
yet
confident
all
is
paid
.
Trusting
they
are
righteous
,
and
yet
scorne
to
be
beholding
to
any
for
justification
.
They
will
barter
with
God
and
by
commutative
justice
give
him
as
much
as
they
receive
.
They
pleade
innocencie
,
and
yet
impleade
holinesse
.
They
will
be
honest
and
yet
hate
sincerity
.
But
seeing
the
guilt
is
most
where
the
Gospel
is
preached
,
let
vs
see
our
professours
,
and
pry
into
their
sufficiency
.
Many
we
have
lesse
morrall
than
Turkes
,
and
more
ignorant
than
Heathens
of
their
owne
Religion
.
They
heare
the
Gospel
,
and
understand
nothing
.
Better
these
men
had
lived
Turkes
than
Christians
in
name
,
to
incurre
all
the
guilt
of
the
Gospel
.
Others
presume
they
have
faith
,
and
never
knew
they
wanted
it
.
They
were
never
acquainted
with
the
conviction
of
Gods
Spirit
,
whose
office
is
first
to
perswade
men
they
want
faith
in
Christ
,
before
he
worke
it
in
them
.
They
would
loath
be
such
Infidels
,
as
once
to
know
or
acknowledge
the
time
when
they
beleeved
not
.
Ever
since
they
were
borne
they
have
had
a
good
faith
,
and
they
hope
they
shall
dye
so
.
God
helpe
them
by
his
Spirit
to
search
their
deceitful
hearts
,
and
to
change
the
time
of
their
untimely
beliefe
,
and
learne
to
know
that
the
first
of
convictions
is
to
finde
faith
wanting
in
the
heart
.
Either
conviction
of
the
wat
must
precede
,
or
the
gift
will
never
follow
:
but
this
was
touched
before
,
though
never
too
much
.
The
Spirits
sufficiency
.
Second
Vse
is
to
see
how
well
Christ
hath
left
us
,
not
to
an
insufficient
and
deficient
Teacher
:
but
to
a
compleate
and
perfect
Doctour
armed
with
all
arguments
of
conviction
,
to
bring
us
from
infidelitie
to
faith
,
from
condemnation
to
justification
,
and
absolution
from
all
our
sinnes
,
from
uncleannesse
to
holinesse
,
and
from
the
thraldome
of
Satan
,
to
the
liberty
of
sonnes
.
God
bee
blessed
for
his
Spirit
,
hasten
his
kingdome
that
we
may
bee
prepared
for
Christ
to
reigne
and
rule
in
us
when
hee
destroyeth
the
world
,
and
triumphantly
having
ended
all
his
victories
,
hee
may
bring
us
bodies
and
soules
to
his
Fathers
house
.
Amen
.
The
Christians
triall
.
Third
Vse
.
Disobedience
to
the
Gospel
is
a
fearefull
sinne
,
and
brings
a
fearefull
end
:
we
may
by
degrees
make
sure
our
safety
,
if
wee
search
and
seeke
to
climbe
to
heaven
by
these
staires
or
staves
in
Iacobs
Ladder
,
Matth.
5.3
.
First
gaine
poverty
of
Spirit
,
labour
to
bee
an
indigent
begger
,
Know
thou
hast
nothing
but
what
must
come
from
Christ
.
Secondly
,
be
sensible
of
thy
povertie
,
be
no
sturdie
begger
that
will
not
stoupe
and
stirre
from
his
flashes
and
flourishes
in
a
bold
and
impudent
seeking
,
as
if
the
giver
were
as
much
in
his
debt
for
the
receit
,
as
hee
will
be
in
the
givers
for
the
gift
.
Verse
4.
learne
thou
to
mourne
and
to
grieve
that
ever
it
was
thy
hard
hap
to
fall
into
such
misery
as
to
incurre
Gods
displeasure
,
of
all
plagues
the
greatest
,
greater
than
Hell
it selfe
.
Mourne
to
have
that
taken
off
more
than
any
judgement
.
Say
not
with
Pharaoh
,
take
away
the
plague
of
my
Land
,
but
the
hardnesse
of
my
heart
.
Say
with
David
,
take
away
the
trespasse
,
and
for
the
rest
,
say
no
more
but
this
,
here
I
am
,
Lord
,
doe
and
deale
with
me
as
thou
pleaseth
.
Thirdly
,
ascend
yet
higher
,
and
be
possessed
of
a
meeke
spirit
,
even
to
the
Lord
,
as
well
as
to
men
.
A
man
may
mourn
and
remaine
stubborne
and
unbroken
,
but
verse
5.
bee
thou
blessed
with
a
meeke
and
milde
heart
.
Mourne
till
thou
be
meeked
and
tamed
for
the
Lords
use
.
Fourthly
,
raise
up
thy selfe
to
hunger
and
thirst
,
verse
6.
even
for
that
righteousnesse
that
will
satisfie
thy
meeke
and
mournefull
spirit
.
Empty
thy selfe
first
with
sorrow
and
subjection
to
Gods
will
,
and
then
bee
assured
thou
shalt
be
filled
.
Fiftly
,
blesse
thy selfe
with
a
mercifull
heart
to
others
.
Say
unto
God
,
if
thou
hadst
mercy
in
store
,
thou
wouldst
bestow
it
liberally
;
say
thou
art
so
eager
for
it
,
that
it
would
doe
thee
good
to
see
God
,
in
denying
it
thee
,
to
give
it
to
others
.
It
is
that
above
all
,
thy
hunger
and
thirst
is
bent
upon
,
and
by
the
want
of
it
thou
knowest
the
worth
,
value
and
price
of
so
rich
a
commoditie
.
Certainely
it
cannot
be
long
before
the
Lord
will
reach
mercy
to
thy
heart
that
art
so
mercifull
to
others
,
and
even
fill
all
thy
desires
,
verse
7.
Sixtly
,
having
obtained
mercy
to
pardon
all
thy
sinnes
and
to
justifie
thy
person
,
forget
not
the
third
conviction
in
studying
for
holinesse
,
gaine
a
pure
heart
,
for
that
will
bring
thee
still
nearer
unto
God
,
to
see
him
in
his
Ordinances
,
in
this
world
,
and
in
his
glory
in
the
world
to
come
,
verse
8.
Seventhly
,
being
at
peace
with
God
,
thy selfe
become
a
peace-maker
for
others
.
Study
that
all
may
be
partakers
of
thy
peace
,
both
with
God
and
man
,
verse
9.
Eightly
and
lastly
,
take
in
the
last
beatitude
,
and
thinke
thou
hast
made
no
ill
bargaine
to
suffer
persecution
for
righteousnesse
sake
.
Thou
thy selfe
art
at
peace
with
heaven
and
earth
,
and
desirest
warre
with
no
man
.
If
they
make
warre
with
thee
and
falsely
,
smite
thee
with
their
tongues
,
be
patient
and
rejoyce
,
that
heaven
is
and
will
be
more
propitious
and
favourable
unto
thee
than
this
vale
of
misery
.
And
so
I
end
the
Gospels
disobedience
,
and
come
to
the
punishments
,
leaving
the
legall
sinnes
untouched
,
which
every
mans
conscience
will
touch
without
an
interpretour
.
The
Iewes
were
unbeleevers
,
that
was
their
great
sinne
:
but
their
owne
Law
of
which
against
the
Gospel
,
they
made
their
boast
,
was
transgressed
in
every
branch
.
The
punishment
of
the
Gospell
.
Consisteth
in
an
end
in
this
world
,
misery
in
the
world
to
come
,
ignorance
of
that
misery
,
and
shame
unsupportable
as
you
have
heard
.
The
unbeleeving
Iewes
are
now
within
five
yeares
of
their
end
,
and
yet
I
know
not
(
saith
Peter
)
what
their
end
shall
be
.
It
were
well
with
them
,
if
their
end
here
did
end
their
torment
hereafter
:
but
I
stand
amazed
and
confounded
to
thinke
what
torments
wait
upon
them
living
,
dying
,
and
dead
,
such
as
they
shall
never
bee
able
to
know
or
understand
.
They
shall
never
see
their
worst
,
or
what
woe
may
further
be
laid
upon
them
:
yet
so
much
shall
they
see
and
sorrow
for
,
as
to
bee
confounded
for
ever
,
and
not
to
know
where
to
appeare
,
or
how
to
looke
up
to
behold
his
face
,
whom
they
can
neither
avoyd
or
abide
.
The
temporall
end
of
the
Iewes
.
Matth.
24.6.13.14
.
The
end
is
thrice
repeated
and
appyled
to
Iewes
,
as
may
appeare
by
the
signes
,
v.
5.
I
came
in
my
Fathers
Name
,
and
could
not
be
admitted
.
Others
shall
come
in
their
owne
,
and
bee
graced
of
you
with
an
us
recipietis
.
But
this
will
●ell
you
roundly
in
both
●●ares
,
of
what
you
feared
to
lose
by
mee
and
might
have
saved
:
The
Romans
will
come
and
take
away
your
kingdome
verse
6.
No
marvell
rumours
of
warre
rise
in
all
places
for
rebellion
:
but
these
two
signes
will
not
bring
the
end
,
for
others
are
to
follow
,
these
are
but
the
beginnings
of
sorrow
,
v.
9.
Persecution
beginning
at
Gods
house
,
will
bee
another
signe
and
sure
token
of
an
end
upon
Rebels
,
more
against
God
than
men
.
verse
10.
Apostacie
will
follow
persecution
,
and
cold
Christians
will
soon
shrinke
with
the
first
affronts
of
evill
:
but
the
promise
is
if
any
will
ride
out
the
storme
at
a
safe
Anchor
of
hope
,
when
the
end
comes
,
hee
shall
be
saved
and
not
perish
with
Rebels
.
Verse
14.
The
departure
of
the
Gospel
is
another
evidence
of
the
end
,
Dan.
9.26
.
&
non
ei
,
is
a
short
and
sharpe
speech
,
as
abrupt
for
Ierusalems
ruine
as
they
sense
:
To
Messiah
shall
the
Iewes
be
longer
a
people
.
Matth.
21.43
.
The
kingdome
goes
in
effect
when
the
Gospel
departs
,
Dan.
9.27
.
One
weeke
is
granted
for
the
stay
of
it
,
that
is
,
as
before
wee
have
delivered
,
seven
yeeres
,
beginning
when
Christ
began
to
preach
to
them
,
and
so
held
on
all
his
dayes
,
and
three
yeeres
and
an
halfe
after
,
that
is
,
from
the
thirtieth
yeere
of
his
Incarnation
to
the
38.
And
in
that
yeere
was
the
Commission
inlarged
,
Act.
10
,
11
,
12.
&c.
a
vision
and
voyce
from
heaven
assures
Peter
he
may
goe
to
Cornelius
the
Roman
,
and
preach
the
Gospel
.
This
vision
is
alleadged
often
for
confirmation
of
the
passage
of
the
Gospel
to
the
Gentiles
,
and
is
further
confirmed
by
the
gifts
of
the
holy
Ghost
,
bestowed
upon
them
with
the
Gospel
.
I
take
it
for
certaine
,
that
our
Saviour
in
the
related
places
,
spake
of
no
other
end
but
this
of
the
Iewes
,
which
in
foure
things
I
will
expresse
as
followeth
.
The
history
of
their
calamities
upon
earth
,
may
be
as
an
instance
for
all
people
to
be
warned
by
it
,
and
take
example
of
rebellion
against
the
Gospel
.
The
losse
of
the
Gospel
.
Matth.
21.43
.
The
Iewes
rejected
the
stone
that
God
laid
in
Sion
for
salvation
,
and
all
to
rest
upon
;
for
this
rejection
they
are
rejected
,
and
the
first
thing
that
removes
from
them
is
the
Gospel
,
and
then
fals
the
stone
Christ
heavy
upon
their
Nation
.
They
first
stumble
at
it
and
stirre
it
by
their
strength
and
rebellion
,
and
then
it
rebounds
upon
them
,
and
grinds
them
to
powder
,
Ezek.
9.4.18
.
and
10
,
22
,
23.
Divers
removes
before
Gods
glory
depart
,
and
enemies
draw
nearer
.
The
losse
of
their
Kingdome
.
The
Kingdome
of
God
goes
first
,
and
then
their
Nation
perisheth
.
The
Gospel
moves
from
them
slowly
.
Seven
yeeres
it
stirres
not
though
they
ill
deserved
it
.
It
begins
with
Cornelius
in
a
private
house
,
passeth
more
publikely
to
Cities
and
Regions
of
the
Gentiles
.
God
still
provoking
the
Iewes
to
recall
it
:
but
they
rather
persecute
it
and
all
that
professe
it
;
and
therefore
judgement
and
the
end
hastned
;
and
within
lesse
than
the
doubling
of
thirty
eight
yeeres
the
Iewes
perished
.
In
the
first
of
the
last
of
seventy
yeeres
Christ
came
,
in
the
middle
he
died
,
and
in
the
end
destroyed
Ierusalem
,
Dan.
9.24
.
Seventy
weekes
containe
seven
times
seventy
yeeres
.
Every
seventy
is
famous
,
but
the
last
excelleth
all
the
rest
,
as
being
the
time
of
Christs
birth
,
passion
,
and
perdition
of
Rebels
;
but
we
repeate
our
former
notes
.
The
Iewes
might
have
been
wise
out
of
Daniel
,
and
dealt
better
for
themselves
:
but
prophecies
are
of
none
effect
to
those
that
are
devouted
to
ruine
.
Epistles
to
Iewes
that
give
warning
of
this
end
.
It
is
observed
by
a
learned
Divine
,
that
I
am
to
honour
with
all
respects
of
love
and
friendship
(
Master
Ioseph
M●de
)
that
Apostolicall
Epistles
written
to
the
Gentiles
,
expresse
nothing
of
an
end
at
hand
:
but
rather
upon
mistake
of
Epistles
to
the
Hebrewes
,
give
warning
to
the
Gentiles
of
the
contrary
,
2
Thess.
2.2
.
I
will
by
his
directions
point
out
some
passages
,
Heb.
10.37
.
The
Apostle
exhorteth
beleeving
Iewes
to
patience
,
because
sudden
vengeance
is
ready
to
fall
upon
their
enemies
,
the
unbeleeving
Iewes
.
Christ
had
threatened
their
ruine
,
his
long
stay
and
lingring
was
tedious
to
flesh
and
bloud
,
especially
being
tyred
by
troubles
:
Paul
therefore
cheeres
up
the
hearts
of
the
hearers
with
assurance
Christ
will
not
tarry
long
,
but
come
quickely
,
and
revenge
his
owne
bloud
and
the
bloud
of
his
Saints
upon
that
persecuting
Nation
.
It
shall
glad
our
hearts
to
see
Christ
as
good
as
his
word
in
the
ruine
of
Rome
,
Iames
5.7
,
8.
Be
patient
,
&c.
The
same
exhortation
,
and
the
same
argument
,
1
Pet.
4.7
.
The
like
theame
and
disputation
,
1
Ioh.
2.18
.
Wee
have
an
Advocate
,
&c.
and
not
wee
onely
that
are
Iewes
:
but
also
the
whole
world
,
&c.
the
Epistle
is
generall
,
yet
may
have
speciall
direction
,
and
that
to
the
Iewes
in
my
apprehension
.
He
tells
them
it
is
the
last
●oure
,
for
he
lived
to
see
it
〈◊〉
the
destruction
of
Ierusasalem
,
and
gives
one
of
Christs
signes
,
Matth.
24.5
.
in
false
Christs
flocked
after
by
the
Iewes
.
The
calamitie
of
the
Iewes
.
Dan.
12.1
.
Matth.
24.21
.
never
greater
,
1
Pet.
4.7
.
the
end
of
all
things
,
as
if
it
●ad
beene
Doomesday
,
as
many
understand
Peter
,
who
should
bee
crosse
to
Saint
Paul
,
2
Thess.
2.2
.
except
hee
were
thus
understood
.
I
writ
to
you
Iewes
to
be
sober
and
to
watch
unto
prayer
,
for
our
Nation
is
ready
to
suffer
and
lose
all
.
Weepe
and
howle
,
Iam.
5.1
.
ye
rich
Iewes
,
for
your
miseries
ready
to
come
upon
you
.
You
have
but
gathered
your
wealth
for
your
enemies
,
and
such
canker
and
rust
of
sinne
cleaves
unto
it
,
that
it
will
witnesse
and
worke
against
you
.
Your
pleasures
,
profits
,
preferments
and
wantonnesse
have
fed
and
filled
your
hearts
for
the
day
of
slaughter
.
You
have
killed
the
just
without
resistance
,
but
by
their
patience
and
your
persecution
,
you
are
now
to
perish
,
and
the
Lord
is
nigh
to
execute
the
same
upon
you
.
I
touch
still
what
I
have
taught
before
,
because
I
would
be
remembred
,
and
made
fruitfull
to
my
Reader
.
The
losse
of
their
lives
and
liberties
.
Never
died
people
more
desperately
,
and
the
market
they
had
made
to
sell
the
bloud
of
Gods
servants
for
nothing
,
is
now
made
for
them
.
The
Romans
buy
theirs
as
cheape
as
ever
they
sold
Christs
.
Never
Tragedy
more
lamentable
;
and
if
Iesus
Christ
had
not
taken
some
pitty
upon
them
,
there
had
not
beene
left
one
piece
of
their
flesh
untorne
in
pieces
,
Mat.
24.22
.
Neither
was
captivity
better
than
death
,
Ier.
22.10
.
That
was
never
more
verifyed
than
now
,
for
to
this
day
have
they
lived
in
their
remainders
,
as
the
most
remarkeable
wretches
in
the
world
.
Let
this
end
of
the
Iewes
be
our
instruction
and
admonition
,
that
we
may
be
wise
,
and
not
perish
for
the
contempt
of
the
Gospel
.
Their
misery
in
the
world
to
come
.
The
bloud
of
Christ
pursues
them
to
Hell
.
It
is
not
satisfied
with
the
bloud
in
their
bodies
,
but
deservedly
makes
them
a
prey
to
Divels
as
well
as
men
.
It
were
an
harsh
censure
to
say
they
went
all
to
Hell
that
perished
by
the
Romans
.
We
will
examine
their
case
by
Scripture
,
and
a
fearefull
presage
thereof
in
the
Revelation
.
The
eternall
end
of
the
Iewes
.
Matth.
24.13
.
Hee
that
shall
endure
to
the
end
,
the
same
shall
be
saved
.
Men
even
amongst
you
will
apostatize
and
fall
to
the
Iewes
againe
:
but
whosoever
shall
hold
out
till
their
end
come
,
shall
not
perish
with
them
;
v.
15.
Men
are
bidden
reade
with
understanding
:
An
Item
set
upon
no
other
signe
but
this
:
When
you
see
the
Roman
Army
placed
in
the
Mount
of
Olives
,
escape
for
your
lives
.
But
how
shall
they
escape
when
the
Army
lies
in
their
way
,
and
a
watch
against
them
on
every
side
the
City
?
I
answer
,
God
raised
the
first
Army
,
and
gave
liberty
to
all
that
would
reade
and
understand
,
to
be
gone
:
and
now
went
the
Christians
to
Pella
,
as
I
have
shewed
,
this
prophecie
for
their
safety
being
seconded
with
a
sound
from
heaven
,
saying
,
Goe
to
Pella
,
goe
to
Pella
.
The
promise
is
that
Christians
sound
and
sincere
in
faith
to
the
end
,
shall
escape
.
History
tels
us
they
escaped
:
who
then
perishes
but
rebels
to
the
Gospel
?
The
Text
tels
us
,
that
the
beleeving
Iewes
had
the
beginning
,
and
that
the
end
was
for
all
those
that
obeyed
not
the
Gospel
.
It
give
men
leave
to
be
charitable
,
but
I
desire
sinne
may
have
his
due
,
and
especially
Gospel-sinnes
.
Let
men
tremble
that
have
a
minde
to
treate
more
favourably
of
this
end
,
and
see
what
it
is
to
call
for
the
bloud
of
Christ
to
be
upon
them
.
The
presage
of
their
eternall
woe
.
Saint
Iohn
lived
to
see
it
,
and
penned
his
Revelation
after
the
destruction
of
the
Citie
.
He
alters
the
style
of
Hell
,
and
gives
it
a
name
that
no
Prophet
or
Apostle
did
before
him
.
Hee
deserves
to
be
named
that
helped
me
to
this
knowledge
,
Master
Ioseph
Mede
,
whose
praise
,
to
Gods
glory
bee
it
spoken
,
I
can
never
blazen
too
much
.
I
shall
recall
what
I
quoted
in
one
place
for
the
style
of
Hell
,
Rev.
19
,
20.
The
Lake
of
Sodome
,
or
fire
and
Brimstone
.
A
new
appellation
of
Hell
upon
this
accident
,
as
that
judicious
and
industrious
man
relateth
it
.
Multitudes
of
Iewes
being
met
withall
by
the
Romans
,
upon
the
banks
of
Iordan
,
are
miserably
slaughtered
,
as
formerly
was
touched
,
and
their
dead
bodies
buried
in
the
River
:
But
GOD
will
not
suffer
them
there
to
rest
,
but
by
the
strength
of
the
streame
tumbles
them
from
place
to
place
,
till
hee
plunge
them
into
the
Lake
of
Fire
and
Brimstone
for
their
buriall
and
graves
.
A
sad
spectacle
in
my
judgement
,
and
no
small
conjecture
that
their
soules
were
buried
in
hell
.
Saint
Iohn
seemes
to
intimate
so
much
to
me
.
I
will
not
bind
any
man
to
the
strict
observation
of
it
,
still
my
desire
is
to
presse
the
punishment
of
disobedience
to
the
Gospel
.
Such
notes
I
am
sure
thou
mayest
credite
better
than
Popish
legends
and
fables
to
make
men
feare
hell
,
into
which
by
Idolatry
they
teach
them
to
leape
,
and
never
listen
after
any
legend
or
reading
to
prevent
that
.
I
will
now
wholly
leave
the
instance
of
the
Iewes
,
and
teach
all
the
misery
of
Hell
,
in
the
lamentable
extremity
of
it
,
and
extreame
lamentation
.
Matthew
13.42
.
A
furnace
of
fire
,
there
is
the
lamentable
extremitie
:
wailing
and
gnashof
teeth
,
there
is
extreame
lamentation
.
The
extremitie
we
will
expresse
in
foure
termes
;
first
,
fire
;
secondly
,
darkenesse
;
thirdly
,
worme
;
fourthly
,
perdition
.
The
fire
of
Hell
.
Fire
and
water
as
they
are
of
best
use
,
so
wee
say
of
them
,
they
are
without
mercy
.
It
is
their
nature
to
doe
what
they
doe
:
but
it
is
the
nature
and
property
of
God
to
have
mercy
,
and
therefore
most
unnaturall
to
be
without
mercie
.
It
is
just
with
God
to
change
his
mercy
into
justice
,
and
kindle
for
the
damned
an
unmercifull
fire
.
Wee
can
quench
our
unmercifull
fires
with
water
:
but
in
hell
no
water
,
no
not
a
drop
will
bee
allowed
,
not
to
quench
,
but
not
so
much
as
to
coole
the
heate
of
that
flame
upon
the
tippe
of
the
tongue
.
The
fire
is
a
fearefull
extremity
that
nothing
can
allay
it
.
Spirits
are
agents
too
subtile
to
be
patients
in
our
fire
,
they
are
more
quicke
in
avoyding
than
that
element
can
smite
them
.
It
hath
beene
much
questioned
by
Schoolemen
what
we
might
deeme
hell
fire
to
be
.
If
corporall
,
how
shall
it
torment
spirits
and
soules
of
men
?
If
spirituall
,
how
bodies
and
the
flesh
of
men
?
It
were
casie
to
answer
,
by
adding
to
fire
the
breath
of
the
Almighty
,
who
is
able
to
extend
or
contract
any
creature
to
touch
bodies
or
spirits
with
what
torments
he
pleaseth
I
had
rather
rest
in
some
lively
example
,
than
busie
my selfe
with
rules
of
uncertainties
.
Our
blessed
Lord
and
Saviour
is
best
able
to
tell
us
by
experience
,
what
fire
that
is
that
God
kindles
against
sinne
,
and
with
what
extremitie
it
scorcheth
and
scourgeth
the
poore
soule
that
must
buckle
and
bend
under
it
.
I
will
present
unto
you
,
for
an
example
,
Iesus
Christ
in
the
Garden
,
and
upon
the
Crosse
.
Christs
agony
in
the
Garden
.
Feare
and
sorrow
begin
his
Passion
.
The
objects
that
feare
Christ
,
and
worke
him
to
sorrow
,
are
no
easie
scarcrowes
and
spectrums
of
men
.
Nay
,
all
the
Devils
in
hell
are
not
able
to
put
Christ
into
a
Passion
.
To
make
him
heavy
in
heart
and
soule
,
is
no
small
weight
of
woe
;
to
complaine
it
presseth
him
to
the
very
death
,
is
a
sad
symptome
of
some
severe
and
unspeakeable
sorrow
.
Passe
we
to
his
prayer
,
and
see
with
submission
how
hee
intreateth
for
the
departure
of
it
.
Father
,
if
there
be
any
possible
meanes
to
redeeme
man
without
mee
,
and
save
me
from
the
sorrow
I
am
in
,
let
the
bitter
Cup
escape
my
taste
.
It
is
not
a
thing
I
sue
for
once
,
but
againe
and
againe
I
continue
my
fuite
,
and
seeke
more
earnestly
than
ever
formerly
in
any
prayer
I
expressed
my selfe
unto
thee
.
It
was
no
small
burden
that
Christ
would
have
shifted
from
his
shoulders
,
and
setled
upon
some
other
meanes
and
mediation
.
Hee
will
not
shrinke
to
have
man
saved
,
but
it
would
glad
him
to
see
himselfe
eased
.
If
it
be
possible
,
my
will
is
to
bee
eased
:
but
thy
will
bee
obeyed
,
what
ever
I
suffer
.
From
sorrow
Christ
fals
to
prayer
,
from
prayer
into
an
agony
,
and
then
he
prayes
more
earnestly
as
the
burden
is
increased
.
Now
he
sweates
and
drops
with
bloud
.
It
passeth
through
the
veines
,
flesh
,
skinne
,
not
like
some
thinne
dewie
sweat
by
an
ordinary
transsudation
,
that
Physitians
discourse
of
for
cause
and
cure
:
but
it
breakes
violently
out
by
great
lumpes
,
and
leapeth
forcibly
from
his
veines
,
and
with
a
strong
current
is
cast
from
them
to
his
upper
garments
,
rumbling
to
the
ground
.
To
talke
of
diseases
when
veines
burst
,
breake
open
their
mouthes
,
or
have
their
coates
and
containers
thinned
to
sweat
out
the
bloud
,
is
idle
,
to
tell
us
of
examples
of
the
like
,
blasphemous
.
Never
was
there
sickenesse
,
sorrow
,
or
example
like
this
,
meerely
from
apprehension
and
true
consideration
of
his
owne
sufferings
to
be
thus
perplexed
,
no
cause
antecedent
or
conjunct
,
but
what
passed
betweene
Christ
our
Saviour
and
Suretie
,
and
his
Father
angry
and
displeased
for
our
sinnes
.
This
first
combate
had
beene
enough
to
have
annihilated
or
swallowed
up
a
meere
creature
,
Angel
or
Man
.
His
Passion
upon
his
Crosse
.
His
preparation
in
the
Garden
brings
him
better
armed
to
his
Crosse
,
he
passeth
by
the
wrongs
of
men
and
Angels
:
yet
the
one
with
the
power
of
the
hand
,
and
the
other
with
the
hand
of
power
,
doe
to
him
their
worst
for
divers
houres
.
The
power
of
darkenesse
,
after
mans
malice
was
ended
,
laid
at
him
,
and
left
him
not
for
many
encounters
.
Hee
that
in
the
Wildernesse
assaulted
him
thrise
,
and
often
afterwards
in
the
course
of
his
life
,
brings
now
all
the
power
of
hell
,
and
for
his
farewell
to
the
world
,
hopes
to
have
successe
in
his
and
all
our
ruines
and
destructions
.
But
these
are
light
skermishes
and
meane
affronts
to
that
which
followed
.
All
these
are
not
worth
the
speaking
of
he
never
opens
his
mouth
to
complaine
of
such
dealings
and
deeds
of
darkenesse
,
enough
to
plunge
the
best
of
us
into
hell
:
but
after
these
troopes
of
wickednesse
shaken
off
,
he
fals
to
the
greatest
shocke
and
meetes
with
his
match
.
His
Father
now
takes
him
to
taske
,
and
turnes
him
to
another
tune
.
He
is
compelled
to
cry
out
,
and
utter
words
of
complaint
,
fearefull
for
despaire
,
if
that
word
My
Father
,
had
not
supported
his
faith
;
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
here
is
apprehension
of
dereliction
and
desertion
,
there
is
nothing
that
keepes
Christ
to
God
but
faith
.
On
his
Fathers
part
he
complaines
of
desertion
,
on
his
owne
he
will
not
despaire
,
as
long
as
God
is
his
in
application
.
The
Father
leaves
;
the
Sonne
cleaveth
and
claspeth
close
about
him
.
Suppose
the
case
had
beene
mans
in
either
of
these
assaults
;
hee
had
upon
the
first
apprehension
been
,
not
onely
dismayed
,
but
confounded
.
Yet
this
would
have
put
him
into
desperation
and
despaire
for
ever
.
He
had
not
been
able
to
lispe
one
word
of
a
better
life
,
or
laid
the
least
of
his
thoughts
upon
God
.
In
stead
of
my
God
he
would
have
blasphemed
and
gnashed
his
teeth
at
his
tormentor
.
Deare
Christians
,
dread
this
fire
that
fastened
upon
the
Innocent
Sonne
of
God
,
and
thinke
what
extremity
it
would
be
to
you
,
but
to
touch
the
most
utmost
flame
.
Learne
for
ever
to
obey
his
Gospel
,
and
bee
thankefull
for
his
mercy
and
deliverance
.
Viter
darkenesse
.
The
greatest
comfort
of
the
fire
is
light
,
heate
without
it
is
an
hell
in
our
bodies
,
and
we
see
a
burning
Ague
how
it
scorcheth
us
and
sends
forth
nothing
but
smoake
and
poyson
.
It
distracts
men
with
rage
and
madnesse
.
Poore
soules
,
we
never
felt
such
a
fire
in
the
sharpest
Ague
,
as
we
shall
find
in
our
soules
when
hell
fire
entreth
us
,
and
we
it
.
Vtter
darkenesse
is
but
a
privation
,
yet
the
losse
will
make
it
a
sensible
torment
.
The
Father
of
lights
is
God
,
that
will
bee
gone
.
The
Fountaine
opened
to
us
is
Christ
,
but
he
will
not
visite
us
.
The
light
of
Grace
and
Glory
vanish
with
the
Spirit
.
No
inward
or
outward
light
to
comfort
us
will
shew
it selfe
.
Heaven
and
earth
will
curse
us
,
wee
shall
be
blind
in
our selves
,
and
burne
without
sight
of
our
owne
miseries
.
Sense
shall
not
be
wanting
,
nor
sorrow
to
our
senses
.
Let
darkenesse
dismay
us
to
disobey
,
and
let
the
light
,
whiles
we
have
it
,
stirre
us
up
to
follow
it
.
The
never-dying
Worme
.
The
worme
that
gnawes
upon
the
living
man
,
and
eates
him
up
being
dead
,
may
both
be
killed
and
consumed
with
us
:
but
this
Worme
is
as
immortall
as
our selves
.
Wee
may
desperately
send
our
soules
from
our
bodies
:
but
sinne
and
conscience
cannot
be
dismissed
.
We
may
sooner
part
with
our selves
than
with
our
tormentors
.
It
were
well
a
man
might
be
as
a
flint
in
a
rocke
of
stone
,
which
as
it
findes
no
pleasure
,
so
it
feeles
no
paine
:
but
this
will
not
be
granted
,
his
wounded
Spirit
will
never
leave
him
,
Prov.
18.14
.
A
man
sustained
by
the
Spirit
of
God
,
may
beare
any
infirmitie
:
but
when
his
owne
spirit
is
as
much
wounded
by
God
as
himselfe
,
what
man
shall
beare
it
?
Once
againe
remember
the
Gospel
,
and
let
it
helpe
and
heale
this
misery
.
Vtter
perdition
.
Wee
often
pitty
men
when
we
heare
Briefes
of
utter
undoing
,
and
we
commonly
complaine
of
lamentable
losses
,
as
if
all
were
gone
when
we
have
parted
with
no
more
than
our
worldly
goods
.
Never
thinke
men
of
being
undone
in
spirituall
losses
.
There
is
not
the
poorest
Begger
in
the
world
,
but
in
losing
his
soule
,
he
leaveth
more
than
a
King
that
is
cast
out
of
his
kingdome
;
nay
,
his
losse
is
greater
than
to
lose
the
whole
world
.
Better
the
soule
bee
saved
,
than
a
world
purchased
;
and
yet
sottish
sinners
to
seeke
wealth
upon
earth
,
will
hazzard
their
soules
.
I
lose
my
goods
,
yet
I
am
not
utterly
undone
as
long
as
I
have
friends
.
I
lose
my
friends
,
yet
I
am
not
utterly
undone
,
as
long
as
I
have
my selfe
.
I
lose
my
life
,
yet
still
I
am
farre
from
being
undone
,
as
long
as
God
stands
by
me
.
But
then
I
am
undone
indeed
,
when
I
have
lost
God
,
then
have
I
lost
my selfe
.
And
all
good
Christians
,
once
more
heare
me
friendly
and
favourably
:
feare
God
,
love
his
Gospel
,
live
well
,
and
never
feare
to
dye
ill
.
Many
wretches
feare
to
suffer
ill
,
that
never
feare
to
sinne
,
and
of
evils
they
ever
feare
the
least
,
looking
to
their
temporall
life
,
and
never
regarding
their
spirituall
.
Thousands
feare
to
dye
a
corporall
death
,
that
never
heed
what
it
is
to
die
an
eternall
.
Feare
were
better
placed
upon
sinne
than
sorrow
.
If
wee
would
feare
to
sinne
,
wee
should
not
need
to
feare
to
suffer
;
and
in
suffering
wee
were
better
place
our
feare
upon
the
second
than
first
death
.
Vtter
perdition
is
not
in
this
world
,
that
is
reserved
for
the
day
of
death
,
and
dungeon
of
hell
.
The
misery
of
the
place
.
It
is
sometimes
called
a
prison
,
and
judge
what
an
hell
it
were
to
live
and
lie
in
a
dungeon
with
Monsters
of
men
in
this
world
.
It
is
Tartarus
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Pagan
name
,
for
fearefull
and
formidable
Spectacles
.
They
have
imagined
hell
full
of
horrour
for
such
shapes
and
shadowes
as
they
have
fancied
and
fabled
by
their
Poets
:
but
those
are
poore
affrightments
to
the
dreadfull
and
terrible
face
of
God
and
his
frowning
countenance
.
Conscience
will
skarre
them
more
than
shadowes
,
and
darkenesse
,
than
doating
dreames
.
It
is
Tophet
or
Gehenna
,
a
mercilesse
place
.
Infants
yelling
in
the
fire
of
Gehenna
,
had
their
voyces
,
cryings
and
shrikings
drowned
by
Drums
from
being
heard
of
their
parents
.
The
brands
of
Hell
may
roare
in
the
Lake
,
and
none
will
bee
found
to
pitty
them
.
They
cry
too
late
,
the
doore
of
mercy
being
shut
against
them
,
and
God
of
heaven
turned
their
irreconcileable
enemie
.
Extreame
lamentation
.
They
shall
weepe
their
bellies
full
,
and
to
weeping
adde
wailing
,
and
wishing
they
had
never
beene
.
They
shall
wring
their
hands
and
curse
the
day
they
were
ever
borne
.
And
when
sorrow
shall
doe
no
good
,
gnash
their
teeth
and
grinde
them
against
God
for
their
excessive
plagues
.
Teares
shall
not
be
taken
for
repentance
,
but
serve
to
coole
the
heart
and
dant
the
spirits
,
so
that
extremity
of
cold
may
make
their
teeth
chatter
and
gnash
together
.
Heat
and
cold
with
all
excesses
and
aggravations
of
sorrow
may
meet
together
.
We
have
but
lightly
touched
what
they
must
deepely
taste
;
would
God
it
might
teach
us
by
so
miserable
an
end
to
make
a
happy
beginning
of
our
salvation
and
subjection
to
the
Gospell
in
this
world
.
I
will
now
dispatch
the
rest
more
briefely
and
wish
thee
the
benefit
in
the
whole
.
Vnknowne
misery
.
Peter
questioneth
what
we
quarrell
withall
,
and
say
hell
is
not
so
hot
as
Preachers
make
it
.
Peter
knowes
not
how
to
make
it
hot
enough
.
He
had
rather
aske
the
question
and
say
,
What
shall
the
end
be
,
than
determine
.
It
were
some
comfort
to
a
subject
of
hell
to
know
his
worst
.
Men
so
solace
their
soules
upon
earth
,
with
a
stubborne
resolution
to
their
tormentors
,
doe
your
worst
,
I
know
what
you
can
doe
,
and
there
is
an
end
:
but
it
will
not
be
so
in
hell
,
their
sturdy
stomackes
must
come
downe
,
and
not
dare
the
Almighty
to
the
tryall
of
his
strength
.
The
reasons
why
in
hell
men
shall
never
faddom
the
bottome
of
their
woes
,
are
these
;
first
,
he
that
smites
is
infinite
,
and
therefore
can
augment
every
blow
hee
gives
.
Wee
whip
our
children
often
till
they
bee
senselesse
and
carelesse
of
the
rod
:
but
God
will
worke
them
feeling
,
as
well
as
whipping
,
and
if
need
be
,
by
an
unwonted
blow
fetch
bloud
out
of
another
veine
.
Men
shall
sooner
be
weary
with
suffering
,
than
he
with
smiting
,
and
every
touch
shall
deare
them
more
than
other
.
Secondly
,
man
shall
never
know
his
owne
capacitie
.
Hee
hath
enough
to
day
to
fill
him
to
the
brimme
,
his
vessell
shall
be
stretched
and
strained
to
hold
as
much
or
more
the
next
day
,
and
so
for
all
eternitie
hee
shall
be
inlarged
to
receive
torments
.
Thirdly
,
eternity
of
extremity
can
never
be
brought
to
light
;
there
is
still
behind
,
whatsoever
the
measure
be
for
the
present
.
We
onely
that
obey
the
Gospell
know
our
worst
,
and
what
can
be
done
for
us
in
this
world
.
happy
time
we
suffered
for
God
and
his
truth
,
that
we
may
never
suffer
for
sinne
in
hell
.
The
confusion
of
unbeleevers
.
Where
shall
they
appeare
?
Sinners
and
ungodly
persons
shall
be
ashamed
to
be
seene
,
and
shall
finde
no
place
where
to
hide
their
shame
.
A
marveilous
alteration
shall
befall
them
,
and
it
shall
be
a
wonder
to
see
what
a
change
is
made
in
all
their
behaviour
.
Impudency
and
boldnesse
did
attend
them
in
all
places
,
now
feare
and
shame
shall
accompany
them
where
soever
they
are
.
I
will
touch
them
in
two
things
here
related
,
their
appearance
and
place
:
as
no
ground
can
hold
them
from
trembling
;
so
no
sight
but
it
will
put
them
to
shame
.
The
appearance
of
unbeleevers
.
It
can
hardly
be
credited
with
what
audacious
boldnesse
,
and
bold
audacity
,
men
and
women
,
dare
appeare
before
God
in
this
world
,
not
once
thinking
that
they
are
either
in
his
debt
or
danger
.
They
prepare
not
for
their
audite
and
account
.
They
are
like
that
impudent
Ruffian
that
pictured
upon
his
Target
God
and
the
Devill
,
with
an
inscription
under
both
.
Vnder
God
was
written
,
si
tu
nolis
,
if
thou
wilt
not
have
me
,
I
am
at
a
point
with
thee
of
defiance
,
&c.
Vnder
the
Devill
,
directly
opposite
to
God
,
iste
rogitat
,
I
am
for
the
Divell
and
his
service
.
God
must
take
them
as
they
are
;
for
they
meane
not
to
mend
,
and
if
hee
like
them
not
at
their
worst
,
take
them
Divell
.
Men
live
as
if
they
were
either
to
be
happy
here
,
or
without
hope
hereafter
.
To
gaine
the
world
,
they
count
all
things
lawfull
,
and
judge
they
have
nothing
to
injoy
when
they
leave
it
.
This
makes
them
appeare
empty
before
God
,
and
ashamed
of
their
madnesse
and
misery
.
Our
speech
and
language
might
learne
us
the
lesson
of
our
folly
.
We
say
when
wee
would
be
credited
for
certainty
,
It
is
as
certaine
as
death
,
and
then
like
fooles
we
crosse
our selves
,
and
alter
the
stile
when
we
have
forgotten
our selves
,
I
did
no
more
thinke
of
it
than
my
death
.
I
judge
you
by
your
owne
mouthes
,
and
manifest
your
madnesse
.
You
beleeve
there
is
nothing
that
is
more
certaine
than
death
,
and
confesse
there
is
nothing
you
lesse
thinke
of
.
As
God
shall
judge
mee
,
is
as
ready
as
words
,
and
yet
by
workes
you
deny
it
,
fearing
nothing
lesse
than
his
judgement
.
To
contemne
his
Law
,
and
despise
his
Gospell
,
is
your
ordinary
practise
.
He
may
command
,
you
will
not
obey
.
He
may
threaten
,
you
will
not
feare
.
He
may
promise
you
will
not
beleeve
.
His
justice
you
dare
affront
,
his
mercy
controul
,
his
anger
does
but
provoke
you
,
his
goodnesse
emboldens
you
to
sinne
.
You
resist
and
rebell
against
his
Spirit
,
outface
and
disgrace
his
Ordinances
,
rage
and
raile
against
his
Ministers
,
scoffe
and
scorne
at
your
brethren
,
and
there
is
not
any
wickednesse
you
blush
at
,
or
once
checke
or
challenge
your selves
for
the
wrong
you
doe
to
God
and
men
,
Law
and
Gospel
.
But
tell
me
what
you
will
doe
,
and
how
you
will
deale
at
your
appearance
and
meeting
with
your
judge
:
you
have
made
others
tremble
defore
you
,
and
according
to
your
authority
have
lorded
it
over
your
inferiours
.
Thinke
seriously
of
your
standing
before
a
greater
Lord
,
and
gaine
an
Advocate
to
pleade
with
him
.
You
shall
not
bee
able
to
shew
your
faces
,
or
open
your
mouthes
without
him
.
Laugh
no
longer
(
yee
impudent
sinners
)
at
your
audacious
practises
,
take
counsell
betimes
.
Bee
afflicted
,
and
mourne
,
and
weepe
;
let
your
laughter
be
turned
to
mourning
,
and
your
joy
to
heavinesse
.
Humble
your selves
in
the
fight
of
the
Lord
,
and
hee
shall
lift
you
up
,
Iam.
4.9
,
10.
Lift
not
up
your selves
and
brow-beat
his
Ordinances
,
but
beare
downe
the
stout
and
stubborne
heart
to
bee
ashamed
betimes
,
and
the
Lord
will
encourage
you
in
the
evill
day
.
Presumptuous
persons
will
pricke
on
in
their
pride
,
and
perish
in
the
end
.
It
will
be
terrible
for
them
to
appeare
before
God
,
that
never
appeared
before
him
in
prayer
,
but
alwayes
against
him
.
Thinke
of
this
appearance
and
by
the
Gospel
make
your
preparation
.
Vnbeleevers
have
no
place
free
from
feare
.
Where
shall
they
appeare
?
They
may
not
hide
themselves
,
and
yet
no
place
shall
be
safe
for
their
appearance
.
They
will
be
calling
to
rockes
and
mountaines
to
fall
upon
them
and
cover
them
from
from
the
direfull
and
irefull
Iudge
:
But
no
hill
will
be
intreated
to
hide
them
,
no
rocke
to
rush
upon
them
.
Miserable
wretches
that
can
beare
their
sinnes
with
ease
,
had
rather
lie
under
hards
rockes
and
massie
mountaines
,
than
the
least
touch
of
Gods
wrath
.
Sampson
tooke
the
Gates
of
Gaza
with
the
posts
and
barres
upon
his
shoulders
,
and
bare
them
to
the
very
top
of
the
hill
;
such
stout
Sampsons
are
our
sinners
that
stick
at
no
sinne
,
breake
open
the
floud-gates
of
all
impietie
,
pull
up
all
posts
and
barres
that
should
shut
them
up
,
and
carry
all
down
before
them
,
and
raise
up
to
the
very
top
of
the
hill
,
the
hight
of
their
horrible
crimes
.
All
places
are
defiled
with
their
uncleannesse
,
and
they
leave
no
roome
in
the
earth
for
righteousnesse
to
dwell
in
.
Such
as
they
brew
,
such
must
they
drinke
,
and
God
will
not
leave
them
a
place
where
to
shew
their
heads
or
shelter
themselves
from
danger
.
No
Cave
shall
cover
them
,
no
den
of
darkenesse
keepe
them
from
eternall
darkenesse
.
I
will
conclude
with
Saint
Paul
,
2
Cor.
5.11
.
Knowing
therefore
the
terrour
of
the
Lord
,
wee
perswade
men
,
but
wee
are
made
manifest
to
God
,
and
trust
also
,
are
made
manifest
in
your
consciences
.
If
the
terrour
of
the
Lord
(
as
we
have
touched
it
)
were
made
manifest
vnto
men
they
would
bee
perswaded
:
but
,
alas
,
it
will
never
worke
till
men
apply
it
to
their
consciences
:
in
them
have
I
laboured
to
fixe
this
worke
,
and
have
found
ill
hearers
of
it
.
My
comfort
shall
be
with
assurance
that
to
God
wee
are
made
manifest
,
we
deale
sincerely
,
and
wish
it
may
worke
kindly
in
all
for
their
timely
conversion
,
and
holy
conversation
to
the
end
,
Amen
.
FINIS
.