A
GRACIOVS
But
my
servant
Caleb
,
because
he
had
an
other
spirit
with
him
,
and
hath
followed
me
fully
,
him
will
I
bring
into
the
land
,
wherein
he
went
;
and
his
seed
shall
possesse
it
.
CAP.
I.
What
that
other
spirit
is
,
which
a
godly
man
hath
differing
from
the
world
.
IN
these
words
we
have
Gods
approbation
of
Caleb
,
accepting
his
faithfull
service
in
the
testimony
hee
gave
of
the
good
Land
;
encouraging
the
hearts
of
his
people
to
goe
into
it
:
As
for
the
other
that
were
sent
,
God
determines
against
them
,
they
shall
never
see
that
good
Land
;
But
my
servant
Caleb
,
&c.
-
First
,
Gods
commendation
of
Caleb
.
-
Secondly
,
his
blessing
upon
him
.
For
the
first
hee
sayes
three
things
of
him
.
-
1
He
is
my
servant
.
-
2
He
hath
another
spirit
.
-
3
He
hath
followed
me
fully
.
He
is
my
servant
:
]
It
is
a
great
honor
to
bee
the
servant
of
the
blessed
God
,
and
to
bee
acknowledged
so
by
God
himselfe
:
We
should
not
looke
at
our
services
to
God
only
as
duties
injoyned
,
but
as
high
priviledges
,
as
dignities
put
upon
us
;
wee
should
glory
in
his
service
.
It
was
a
great
part
of
that
glorious
reward
of
those
who
came
out
of
great
tribulation
,
who
washed
their
Robes
,
and
made
them
white
in
the
bloud
of
the
Lambe
,
that
they
should
bee
before
the
Lord
,
and
serve
him
night
and
day
.
Apoc.
7.
14
,
15.
[
My
servant
]
He
hath
shewed
himselfe
to
bee
my
servant
indeed
;
I
will
for
ever
owne
him
;
what
ever
others
did
,
hee
continued
faithfull
with
me
.
To
bee
a
servant
unto
the
Lord
,
is
an
honour
;
but
to
bee
acknowledged
faithfull
,
that
higher
:
I
have
obtained
mercy
to
be
faithfull
,
saith
Saint
Paul
.
To
be
faithfull
in
service
,
is
,
not
only
a
meanes
of
obtaining
[
My
servant
Caleb
:
]
Caleb
is
only
mentioned
here
,
and
so
in
the
former
Chap.
verse
31.
Why
is
not
Ioshua
mentioned
likewise
,
1
Some
thinke
that
Ioshuah
at
the
first
Another
spirit
:
The
spirits
of
the
rest
were
base
and
cowardly
,
poore
,
dead
,
unworthy
spirits
;
but
hee
had
another
spirit
,
went
not
that
way
.
There
is
a
strange
conceit
some
of
the
Jewish
Interpreters
have
of
this
other
spirit
;
that
is
,
say
they
,
Caleb
and
Ioshua
,
Hee
sollowed
me
fully
.
The
words
are
,
Hee
fufilled
to
follow
-
First
,
that
hee
was
a
man
of
another
-
Secondly
,
that
hee
followed
God
fully
.
For
the
first
,
the
Point
is
;
It
is
the
excellency
of
godly
men
to
be
men
of
other
spirits
,
of
choice
spirits
,
differing
from
the
common
spirits
of
the
world
,
1
Cor.
2.
12.
We
have
not
received
the
spirit
of
the
world
,
sayes
the
Apostle
,
but
the
spirit
which
is
of
God
:
There
is
a
great
deale
of
difference
betweene
our
spirits
and
the
common
spirits
of
the
world
.
There
is
a
vile
spirit
ruling
in
the
world
;
As
,
Eph.
2.
2.
A
spirit
that
workes
strongly
and
actively
in
the
children
of
Daniel
,
Chap.
6.
3.
An
excellent
spirit
was
found
in
him
;
so
surely
an
excellent
spirit
is
found
in
them
.
Herein
,
first
,
what
this
other
spirit
is
.
Secondly
,
wherein
the
excellency
of
it
lies
.
Thirdly
,
apply
it
.
For
the
first
;
it
is
,
first
,
a
spirit
that
hath
other
principles
,
a
better
principled
I
cannot
dispute
for
the
truth
,
but
I
can
dye
for
the
truth
.
These
principles
cause
,
if
Perswade
a
man
by
most
subtill
arguments
,
eloquent
orations
,
that
what
he
tasts
sweet
,
is
bitter
,
perhaps
he
cannot
answer
all
you
say
;
but
yet
hee
knowes
the
thing
is
sweet
:
So
the
Spirit
principled
right
with
grace
,
having
the
savour
of
the
knowledge
,
as
the
Apostle
speakes
:
though
many
subtill
wiles
of
Satan
,
and
cloquent
perswasions
from
the
wisdome
of
the
flesh
be
brought
to
perswade
to
the
contrary
,
yet
still
it
sayes
,
It
is
good
to
walke
in
the
wayes
of
godlinesse
.
Every
life
hath
principles
according
to
the
nature
of
it
,
receiving
to
it selfe
things
sutable
,
or
turning
from
things
disagreeable
to
it
;
the
vegetative
life
according
to
the
nature
of
it
,
so
the
sensitive
,
and
the
rationall
life
,
and
the
life
of
grace
according
to
it
.
Most
mens
spirits
are
led
by
the
principles
of
a
sensitive
life
,
few
live
so
high
as
rationall
principles
reach
to
.
There
is
a
death
of
the
soule
in
this
respect
;
onely
God
puts
in
by
a
common
worke
of
his
Spirit
,
some
common
notions
,
which
appeare
in
some
,
which
give
but
a
glimmering
light
,
and
are
very
weake
;
but
where
the
life
of
grace
is
in
any
soule
,
there
are
principles
of
an
higher
nature
,
full
of
light
and
beauty
,
carrying
the
soule
to
high
,
spirituall
,
supernaturall
things
,
for
the
attaining
to
,
and
injoyment
of
the
highest
good
.
Other
creatures
under
the
rationall
,
are
made
for
the
enjoyment
of
no
higher
good
,
than
is
within
the
compasse
of
their
owne
natures
;
&
therfore
their
principles
are
onely
to
receive
in
such
good
things
as
are
sutable
to
those
natures
,
and
in
them
they
rest
satisfied
;
for
they
are
capable
of
enjoyment
of
no
higher
;
I
say
,
they
cannot
enjoy
any
higher
:
indeed
they
are
of
use
to
,
and
were
made
for
that
end
,
that
they
might
be
serviceable
to
some
higher
good
than
themselves
;
but
this
they
enjoy
not
.
The
destruction
of
their
natures
,
is
the
highest
use
that
creatures
which
are
above
them
,
have
of
them
.
But
the
rationall
creature
was
made
for
a
higher
good
than
is
within
the
compasse
of
its
own
nature
,
and
was
to
enjoy
this
;
and
the
fuller
it
doth
enjoy
it
,
the
more
perfected
it
is
.
Now
then
,
there
are
required
principles
of
life
accordingly
to
carry
these
creatures
higher
than
their
owne
natures
,
to
have
the
fruition
of
that
good
they
were
made
for
,
and
to
bee
blessed
in
the
enjoyment
of
it
.
Now
these
are
the
principles
of
Grace
,
with
which
this
other
spirit
is
indued
,
higher
above
the
principles
of
reason
,
than
the
principles
of
reason
are
above
the
principles
of
sense
;
and
thus
it
is
another
spirit
.
Secondly
,
it
works
by
another
rule
:
every
thing
is
guided
to
its
end
by
some
rule
,
which
is
a
beame
of
Gods
wisedome
;
no
creature
under
the
reasonable
,
knowes
either
its
end
or
rule
,
but
is
acted
by
God
to
that
it
was
made
for
:
but
the
reasonable
creature
is
of
such
a
nature
,
as
is
capable
of
the
knowledge
of
both
,
and
therefore
cannot
bee
happy
without
the
knowledge
of
both
,
and
working
accordingly
.
Now
it
is
a
great
mercy
not
to
mistake
in
the
rule
that
leades
to
eternall
life
,
to
see
it
,
and
act
by
it
;
most
of
the
world
mistake
here
,
their
spirits
are
led
by
false
rules
,
they
goe
according
to
sense
,
according
to
their
own
carnall
apprehension
of
things
,
accordings
to
their
owne
wils
,
would
have
the
rule
of
their
actions
from
their
own
spirits
,
or
else
according
to
the
common
course
of
the
world
,
as
Eph.
2.
2.
That
which
men
blesse
themselves
in
,
that
they
goe
according
to
the
common
course
,
is
one
of
the
most
apparent
arguments
that
is
,
that
yet
they
are
strangers
from
the
way
of
life
;
but
the
godly
they
make
the
Word
their
rule
,
they
looke
up
to
the
minde
of
God
,
to
see
the
beame
of
Divine
wisdome
let
down
from
heaven
,
to
guide
them
in
their
way
;
they
looke
to
it
for
direction
,
give
up
themselves
to
it
,
dare
venture
their
comforts
,
estates
,
safeties
,
soules
upon
it
:
Thou
shalt
guide
mee
by
thy
counsell
,
sayes
David
,
and
so
bring
mee
in
his
book
intituled
Om
nis
probus
liber
,
t●ls
of
the
Py●●
agereans
,
that
inter
Sacrata
praecepta
,
this
was
a
principall
Per
viam
publicam
ne
ingredere
.
Argument●
tur●issimis
〈◊〉
turba
,
sayes
Seneca
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
thy
glory
,
Psalm
.
73.
24.
A
godly
man
thinkes
it
a
most
dishonorable
thing
to
make
the
examples
of
men
his
rules
;
it
is
for
beasts
to
follow
the
Herd
:
Examples
of
men
cannot
satisfie
his
conscience
.
A
godly
man
workes
for
eternity
:
and
therefore
is
carefull
to
worke
by
rule
;
as
a
man
when
hee
workes
in
a
worke
that
concernes
his
life
,
erects
a
frame
that
must
be
for
continuance
;
he
makes
sure
of
his
rule
,
layes
often
his
rule
to
his
worke
.
When
God
erected
the
frame
of
the
world
,
which
was
to
last
but
for
a
sew
yeares
,
hee
made
all
by
waight
and
measure
:
The
frame
of
mans
actions
here
,
must
be
for
eternity
;
and
therefore
a
godly
man
dares
venture
upon
no
other
rule
but
that
which
is
divine
;
hee
lookes
at
the
Word
,
not
only
at
the
notions
of
it
,
and
that
excellency
and
beauty
he
sees
in
it
,
shining
a
great
way
off
;
but
as
a
light
to
his
feet
,
a
Lanterne
to
his
steps
;
holds
it
close
to
his
feet
,
to
guide
him
in
his
going
;
knowing
,
that
every
step
he
goes
,
is
either
to
hell
or
to
heaven
;
and
this
doing
,
he
may
look
up
with
comfort
for
that
blessing
of
God
upon
his
servants
:
1
Sam.
2.
9.
He
keeps
the
feet
of
his
Saints
:
His
way
is
like
the
way
of
the
Mariner
,
guided
by
the
heavens
.
3.
Thirdly
,
another
spirit
.
that
is
,
imployed
about
other
things
;
it
is
not
for
meane
,
base
services
;
but
set
on
worke
about
high
and
honourable
employments
.
As
men
of
place
and
dignity
have
,
or
ought
to
have
other
spirits
differing
from
ordinary
spirits
;
they
cannot
endure
to
be
employed
in
mean
and
dishonorable
workes
:
no
,
those
fit
for
meane
,
base
spirits
.
While
other
mens
spirits
are
busied
about
low
,
poore
things
,
and
are
content
in
these
,
minding
nothing
higher
;
they
are
busied
about
great
affaires
of
State
,
the
high
things
of
the
Kingdome
,
consultations
about
,
and
transactions
of
the
great
businesses
of
the
Common-wealth
.
It
was
the
basenesse
,
and
dishonor
of
Domitians
spirit
,
who
though
a
great
Emperor
,
yet
busied
himselfe
and
spent
great
part
of
his
time
in
catching
of
flies
;
and
so
of
Artaxerxes
his
spirit
,
who
spent
a
great
deale
of
time
in
making
hafts
of
knives
of
Boxe
.
Thus
godly
men
account
it
too
mean
a
thing
,
for
their
spirits
to
bee
busied
about
low
base
employments
;
while
the
spirits
of
other
men
are
busied
about
meat
,
drink
,
clothes
,
play
,
money
,
lust
,
and
are
taken
up
in
these
poore
things
;
the
spirits
of
the
godly
are
taken
up
in
contemplation
of
the
glory
of
the
blessed
God
,
the
beauty
and
high
excellency
of
Jesus
Christ
,
the
great
Counsels
of
God
,
in
the
greatest
worke
that
ever
he
did
,
the
worke
of
mans
Redemption
,
the
great
mysteries
of
the
Gospell
,
the
glorious
things
of
the
Kingdome
of
Jesus
Christ
,
the
great
things
of
eternity
,
the
interest
they
have
in
all
the
good
in
God
,
Christ
,
Heaven
,
about
the
setting
out
the
glory
of
the
blessed
God
in
the
World
,
lifting
up
his
Name
,
working
together
with
God
in
glorifying
himselfe
,
observing
Gods
wayes
in
his
glorious
workes
of
Creation
,
and
Providence
,
preparing
and
fitting
themselves
for
the
glorious
appearing
of
the
great
God
;
joyning
with
those
blessed
creatures
,
the
Angels
and
Saints
in
heaven
,
magnifying
,
praising
,
worshipping
,
and
adoring
the
Lord
of
all
;
these
are
things
fit
for
the
spirits
of
the
godly
,
they
are
not
suteable
to
the
spirits
of
the
world
,
as
Psal.
92.
6.
A
brutish
man
knowes
not
,
neither
doth
a
foole
understand
this
.
A
godly
man
sometimes
may
be
busied
in
meane
low
things
,
but
his
spirit
not
contented
,
not
taken
up
,
not
satisfied
in
those
things
,
as
adequate
objects
for
him
,
as
the
spirits
of
the
world
are
,
they
are
objects
adequate
to
any
principles
they
have
:
A
man
sometimes
that
is
understanding
,
may
condescend
to
sport
with
children
in
low
things
,
but
these
take
not
up
his
spirit
,
as
adequate
objects
to
what
hee
hath
in
him
;
if
indeed
hee
should
take
content
and
satisfaction
in
such
things
,
it
would
argue
a
childish
spirit
in
him
;
So
here
.
Fourthly
,
this
spirit
is
carried
to
other
We
speake
much
of
honouring
God
,
and
serving
God
,
and
worshipping
of
him
;
wee
doe
nothing
except
wee
doe
this
;
God
made
the
world
that
hee
might
have
some
creatures
to
worke
thus
,
to
make
him
the
highest
and
last
end
of
all
;
many
who
have
excellent
naturall
parts
,
are
often
busied
about
deeper
things
then
other
men
,
but
their
spirits
being
corrupt
,
not
carried
to
God
in
that
they
doe
,
they
dive
deepe
,
but
all
comes
to
nothing
;
are
like
children
diving
deepe
in
the
water
,
and
bring
up
nothing
but
shels
and
gravell
.
Now
where
the
spirit
is
carried
to
Fiftly
,
thjs
spirit
hath
other
qualifications
;
the
spirits
of
the
godly
are
to
bee
a
mystery
,
revealed
to
the
Saints
,
Col.
1.
26.
The
Law
and
Testimonies
are
sealed
and
bound
up
amongst
the
disciples
,
Esay
2.
16.
The
Lord
delights
to
reveale
himselfe
,
to
men
of
excellent
spirits
,
who
are
onely
fit
to
close
with
divine
and
spirituall
truths
.
As
none
can
teach
so
as
God
teacheth
,
Iob
30.
22.
so
none
knowes
the
things
of
God
so
as
the
godly
doe
;
they
behold
them
as
with
open
face
,
they
walke
on
in
the
light
of
the
face
of
God
,
Psal.
89.
15.
their
spirits
elevated
by
such
a
light
as
is
sutable
to
that
light
there
is
in
God
himselfe
,
and
that
lustre
of
his
Image
,
that
shines
in
the
face
of
Iesus
Christ
:
but
the
spirit
of
the
world
,
is
a
spirit
of
darknesse
;
even
that
light
which
is
in
them
is
darknesse
.
Secondly
,
it
is
a
free
spirit
,
Psa.
51.
12.
Establish
me
with
thy
free
Spirit
,
and
this
freedome
makes
it
indeed
,
a
true
,
royall
princely
spirit
;
for
so
the
word
signifies
that
is
translated
in
that
place
,
a
free
spirit
.
The
words
are
,
Establish
mee
with
thy
royall
princely
spirit
.
1.
A
free
disingaged
spirit
,
not
entangled
,
nor
insnared
with
base
,
earthly
engagements
like
the
spirits
of
the
world
;
but
a
spirit
that
is
at
liberty
,
Where
the
Spirit
of
the
Lord
is
,
there
is
liberty
,
2
Cor.
3.
17.
How
doe
the
engagements
of
worldly
spirits
miserably
enthrall
them
,
that
notwithstanding
convictions
of
conscience
,
notwithstanding
much
unquietnesse
of
their
hearts
in
their
way
,
many
checks
,
secret
wounds
of
spirit
,
sinking
damps
,
and
feares
,
yet
they
cannot
get
off
their
hearts
from
those
engagements
they
are
so
miserably
,
so
dangerously
entangled
in
;
this
is
a
woefull
bondage
.
Those
who
are
godly
can
remember
a
time
,
since
their
hearts
were
thus
insnared
;
but
it
was
the
blessed
worke
of
the
Lord
to
set
them
at
liberty
,
and
now
they
have
ease
,
now
sweer
quiet
,
and
rest
to
their
spirits
.
2.
Free
from
the
bondage
of
sinne
,
not
under
the
power
and
command
of
it
;
it
hath
command
over
it selfe
,
over
its
owne
passions
;
not
in
a
base
slavery
to
Satan
,
not
in
servile
subjection
to
men
,
not
brought
under
the
power
of
any
creature
.
It
was
a
notable
free
expression
of
two
blessed
Martyrs
,
Surgius
and
Bacchus
,
who
were
two
great
Courtiers
,
being
accused
for
Christians
,
and
commanded
to
offer
unto
the
Idols
,
they
refused
to
goe
to
the
Temple
,
and
gave
this
answer
unto
the
Emperour
;
Wee
,
o
Emperour
,
are
bound
T
〈…〉
.
1.
7.
The
state
of
faith
doth
not
admit
,
the
alledging
a
necessity
of
sinning
in
those
,
to
whom
the
onely
necessity
is
not
to
offend
.
3.
It
's
free
in
regard
of
slavish
feare
it
's
able
to
looke
upon
the
face
of
God
with
ioy
,
Iob
22.
6.
Thou
shalt
have
delight
in
the
Almighty
,
and
shalt
li
〈…〉
up
thy
face
to
God
.
The
Scripture
speaks
of
a
spirit
of
feare
,
and
a
spirit
of
bondage
from
both
which
,
this
spirit
is
set
a
liberty
;
it
can
looke
upon
the
power
soveraignty
,
justice
,
holinesse
of
God
,
and
rejoyce
in
them
;
glad
that
God
is
so
holy
and
just
,
and
that
it
hath
to
deale
with
such
a
God
;
It
hath
accesse
to
his
presence
with
boldnesse
and
liberty
of
speech
,
Ephes.
3.
12.
as
the
word
signifies
there
.
It
hath
sweet
and
blessed
Tim.
2.
21.
It
is
written
in
the
volume
of
thy
booke
,
I
should
doe
thy
will
,
and
●o
I
come
,
psalm
.
40.
7
,
8.
There
is
a
sutablenesse
betweene
the
law
and
the
spirit
;
the
law
is
written
in
it
;
never
so
in
it's
element
,
as
when
it
is
in
the
wayes
of
obedience
;
there
is
not
that
straitnesse
of
spirit
as
in
others
;
but
here
the
heart
sweetly
enlarges
it selfe
,
as
the
flowre
that
opens
it selfe
to
the
shining
of
the
Sunne
.
Thirdly
,
a
sublime
spirit
,
raised
high
,
by
spirituall
,
heavenly
influences
,
not
How
was
S.
Pauls
spirit
above
mony
?
when
he
speaks
of
lucre
,
he
cals
it
,
silthy
lucre
,
1
Tim.
3.
3.
A
godly
mans
spirit
is
sutable
to
the
high
dignities
put
upon
it
,
and
priviledges
it
hath
.
Saul
when
made
a
King
,
had
another
spirit
put
upon
him
,
contemning
former
things
,
highly
esteemed
of
:
a
man
raised
on
high
,
lookes
on
things
below
,
and
they
appeare
small
things
to
him
;
so
here
,
Reason
may
raise
take
thine
ease
,
thou
hast
goods
laid
up
for
many
yeares
;
what
were
all
those
to
his
soule
,
to
the
happinesse
of
his
soule
?
These
are
spirits
that
have
higher
designes
than
so
,
their
designes
no
lesse
than
a
Kingdome
,
yea
,
than
God
himselfe
,
Rom.
2.
7.
They
seeke
for
glory
,
honour
,
immortality
,
eternall
life
:
Though
they
can
bee
content
with
little
of
the
world
for
their
use
.
yet
they
cannot
bee
content
without
that
Good
&
Happinesse
that
is
infinitely
higher
,
and
better
than
all
the
world
,
for
their
portion
.
As
Abraham
said
concerning
his
child
,
when
God
promised
him
a
great
reward
,
Gen.
15.
2.
Lord
what
will
thou
give
me
,
so
long
as
I
goe
childlesse
?
Lord
what
is
all
the
reward
I
can
have
,
except
I
have
this
mercy
,
except
I
have
a
child
?
because
the
Messias
was
to
come
out
of
his
Ioines
;
So
the
soule
here
,
if
God
should
promise
it
never
such
great
things
,
yet
Lord
what
are
all
these
things
to
me
,
if
I
have
not
thy selfe
?
All
the
gifts
that
God
can
give
to
this
spirit
,
will
not
satisfie
it
,
except
he
gives
himself
to
it
.
As
God
is
not
pleased
with
what
wee
tender
to
him
,
except
we
give
our selves
to
him
:
So
a
godly
heart
is
not
contented
with
all
that
God
gives
to
it
,
except
hee
gives
himselfe
to
it
.
Thus
Bernard
exceeding
sweetly
,
As
what
I
have
,
if
offered
to
thee
,
pleaseth
not
thee
,
O
Lord
,
without
my selfe
;
so
thy
good
things
we
have
from
thee
,
though
they
may
refresh
us
,
yet
they
satisfie
us
not
without
thy selfe
.
Yea
further
,
the
enjoyment
of
God
is
not
enough
,
except
they
may
have
a
full
enjoyment
of
him
;
they
are
not
satisfied
,
except
they
bee
filled
with
the
fulnesse
,
yea
,
with
all
the
fulnesse
of
God
,
Ephes.
3.
19.
See
a
notable
example
of
this
in
Moses
,
Exod.
33.
12.
and
so
on
:
The
Lord
had
done
great
things
for
Moses
many
wayes
;
but
besides
all
hee
had
done
for
him
,
hee
told
him
that
hee
knew
him
by
name
,
and
that
he
had
sound
favour
in
his
sight
;
one
would
have
thought
this
might
have
satisfied
him
:
No
,
Moses
must
have
more
,
Verse
13.
I
pray
thee
,
if
I
have
found
grace
in
thy
sight
,
shew
me
thy
way
,
that
〈◊〉
know
thee
,
and
that
I
may
finde
grace
in
thy
sight
.
God
grants
him
this
,
and
rels
him
,
Verse
14.
that
his
presence
shall
goe
with
him
,
and
hee
will
give
him
rest
;
surely
,
this
will
satisfie
him
:
No
,
Verse
16
,
Moses
must
have
yet
more
,
hee
must
have
such
a
presence
;
as
the
world
may
know
,
that
God
doth
goe
with
him
,
and
that
hee
and
his
people
are
a
separated
people
,
from
all
the
people
that
are
upon
the
face
of
the
earth
:
and
Verse
17.
The
Lord
saith
to
him
,
I
will
give
thee
this
thing
also
that
thou
hast
spoken
.
Surely
this
will
satisfie
him
:
No
,
Moses
is
not
satisfied
yet
:
Verse
18.
I
beseech
thee
shew
mee
thy
glory
.
Hee
must
have
more
of
God
yet
;
God
grants
him
this
also
,
Verse
19.
I
will
make
all
my
goodnes
passe
before
thee
:
And
so
the
Lord
passes
by
him
,
and
proclaimes
his
great
and
glorious
Name
before
him
:
Hee
shewes
him
so
much
of
his
glory
,
as
he
was
able
to
behold
.
Surely
Moses
hath
enough
now
:
No
,
not
yet
,
Chap.
34.
9.
God
must
pardon
the
sinne
of
his
people
too
,
and
take
him
and
them
for
his
inheritance
:
Hee
must
have
this
fruit
of
Gods
favour
,
as
a
higher
than
all
the
rest
.
See
how
,
as
wee
may
so
say
with
holy
reverence
,
he
incroaches
as
it
were
,
upon
God
,
as
one
that
could
never
have
enough
;
and
yet
this
,
God
liked
exceeding
well
.
Here
's
a
spirit
indeed
,
that
is
not
satisfied
with
meane
,
and
ordinary
things
.
In
a
spirituall
sense
the
godly
doe
seeke
great
things
for
themselves
,
and
it
is
their
glory
so
to
doe
.
God
delights
to
have
the
spirits
of
his
children
thus
raised
;
he
would
not
have
them
to
bee
of
such
sordid
spirits
,
as
to
minde
no
higher
things
than
the
base
drudges
of
the
world
Fourthly
,
a
firme
strong
spirit
:
spirit
of
might
.
-
First
,
strong
to
resist
strong
temptations
.
-
Secondly
,
strong
to
overcome
strong
corruptions
.
-
Thirdly
,
strong
to
beare
strong
afflictions
.
For
the
first
,
it
is
not
every
temptation
that
can
prevaile
with
these
;
little
things
will
draw
weak
childish
spirits
;
but
such
temptations
as
others
know
not
how
to
resist
,
these
can
stand
before
them
,
and
go
on
in
their
way
,
without
any
alteration
of
spirit
by
them
;
though
they
live
in
the
middest
of
temptations
,
yet
they
are
able
to
keep
themselves
unspotted
;
like
the
three
Children
,
who
walked
in
the
fire
,
and
yet
the
smell
of
the
fire
came
not
upon
them
,
nor
their
garments
;
or
like
the
children
of
Israel
,
walking
on
the
dry
land
safely
,
and
the
seas
on
each
side
of
them
:
they
are
ashamed
to
complaine
of
temptations
to
excuse
themselves
by
their
temptations
;
for
wherefore
hath
the
worke
of
God
beene
so
mighty
upon
their
spirits
,
but
to
strengthen
them
against
temptations
?
many
temptations
which
others
thinke
to
bee
strong
,
they
scarce
take
notice
of
;
so
farre
are
their
spirts
above
them
.
Luther
was
so
farre
above
the
sin
of
covetousnesse
,
as
he
saith
of
himself
,
he
found
no
temptations
to
that
sinne
,
though
his
spirit
was
much
pestred
with
temptations
in
other
kindes
.
The
Devill
will
not
set
upon
such
with
ordinary
temptations
,
hee
knowes
it
is
in
vaine
;
when
he
comes
upon
them
,
it
is
with
temptations
of
a
higher
nature
,
of
stronger
efficacy
;
as
some
mens
bodies
are
of
such
strong
constitutions
,
as
that
which
will
work
mightily
upon
others
,
will
not
stirre
them
:
So
it
is
with
mens
spirits
,
the
devill
need
not
trouble
himself
much
about
many
;
the
poorest
,
sleightest
temptations
are
enough
to
draw
them
to
what
hee
would
have
:
yea
,
and
such
who
account
themselves
to
be
of
brave
,
of
more
than
ordinary
spirits
too
,
who
can
stand
out
strongly
against
GOD
,
and
his
truth
,
against
the
strongest
arguments
;
the
drawing
motives
,
the
powerfull
perswasions
of
the
Word
,
they
move
them
not
at
all
;
but
every
poore
temptation
of
the
Devill
drawes
them
any
way
;
they
have
no
power
to
resist
,
but
are
led
as
the
Oxe
to
the
slaughter
,
and
as
the
foole
to
the
stocks
.
The
godly
man
is
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
Ephes.
6.
10.
Other
men
are
strong
in
their
lusts
,
and
in
the
power
of
them
against
the
Lord
and
his
truth
.
Secondly
,
they
can
overcome
strong
corruptions
:
temptations
from
without
have
not
such
power
,
as
corruptions
that
are
within
;
yet
when
these
rise
up
like
a
flood
,
This
spirit
of
the
Lord
in
them
,
sets
up
a
standard
against
them
,
Esay
59.
19.
Yea
,
by
a
contrary
streame
opposeth
and
overcomes
them
.
The
more
sutable
any
corruption
is
to
the
naturall
disposition
,
the
more
powerfully
it
hath
heretofore
prevailed
,
the
more
strongly
it
would
now
put
forth
it selfe
,
the
more
doth
this
spirit
keepe
it
under
above
all
others
.
Every
ordinary
spirit
can
oppose
,
and
be
able
to
resist
some
meane
,
contemptible
sinne
,
which
brings
little
pleasure
,
or
profit
with
it
:
when
sin
is
,
as
it
were
,
weakned
and
benummned
by
afflictions
;
then
they
can
cast
it
off
:
when
the
strength
of
it
is
abated
for
want
of
fewell
,
for
want
of
opportunities
of
acting
,
for
want
of
bodily
strength
to
put
it
forth
;
then
they
can
leave
their
sinne
:
as
Simeon
and
Levi
came
upon
the
Sichemites
when
they
were
sore
,
and
overcame
them
;
so
they
can
come
upon
their
sinne
,
in
times
of
affliction
,
and
overcome
it
;
&
this
they
thinke
to
be
repentance
,
which
is
a
mistake
.
But
this
spirit
can
oppose
sinne
,
when
it
is
in
the
vigour
and
strength
,
and
activity
of
it
,
and
overcome
it
then
.
Let
God
put
this
Spirit
into
one
who
is
yong
&
strong
,
whose
bones
are
full
of
marrow
who
hath
the
world
smile
on
him
,
and
may
have
opportunities
to
the
full
to
enjoy
his
lust
;
yet
now
he
shall
be
able
to
overcome
his
corruption
,
&
prevaile
against
the
strongest
lust
.
As
it
is
said
of
Moses
,
Hebr.
11.
25.
When
he
was
of
full
years
,
he
then
could
deny
himself
,
and
refnse
the
pleasures
of
the
flesh
.
The
word
in
the
Originall
,
When
he
was
great
,
when
Thirdly
,
it
is
strong
to
bear
strong
afflictions
,
as
a
strong
bodyed
man
his
stroke
was
heavier
than
his
groaning
,
but
these
mens
groanings
are
heavier
then
their
strokes
:
like
rotten
boughs
of
trees
,
if
a
little
waight
be
hung
on
them
,
they
presently
break
.
A
little
thing
will
break
the
spirits
of
these
men
,
a
little
thing
will
cause
them
to
sinke
and
pine
away
,
and
in
a
desperate
sullennesse
to
make
away
themselves
.
If
thou
faintest
in
adversity
,
thy
strength
is
small
,
saith
Solomon
,
Prov.
24.
10.
What
poore
things
are
they
,
that
many
mens
spirits
are
not
able
to
beare
?
Not
a
frowne
from
a
great
man
,
not
a
conceit
of
the
least
disparagement
that
they
suffer
in
any
thing
,
that
is
but
a
toy
and
trifle
,
which
a
man
of
an
excellent
spirit
would
scorne
to
bestow
a
thought
about
;
the
losse
of
a
little
money
:
as
I
have
read
of
one
who
hung
himselfe
,
onely
upon
a
dreame
that
hee
had
,
that
hee
had
lost
his
money
.
Others
,
if
they
meet
but
with
a
little
disturbance
in
their
family
,
from
husbands
or
wives
;
if
their
parents
doe
but
crosse
them
,
if
their
hopes
bee
frustrated
in
things
of
no
great
moment
,
they
cannot
beare
it
,
but
they
sinke
downe
in
such
desperate
discouragements
,
as
their
lives
are
bitter
unto
them
,
they
are
weary
of
them
,
and
they
seeke
to
ease
themselves
by
putting
an
end
to
them
.
Impatient
sinking
desperatnesse
,
ever
proceeds
from
base
weaknesse
of
spirit
.
Despaire
is
a
sinne
exceeding
vile
and
contemptible
.
Gulielmus
Parisiensis
I
despaire
!
Oh
word
of
eternall
reproach
and
confusion
,
of
dishonour
never
to
be
blotted
out
!
it
publisheth
the
Devill
to
be
the
Conqueror
:
and
would
thou
didst
see
the
devil
crowned
as
a
Conquerour
,
to
whom
thou
dost
so
shamefully
lie
under
.
These
sinking
sullen-spirited
people
may
please
themselves
in
the
froward
,
sullen
distempers
of
their
hearts
,
and
conceit
as
if
they
were
fruits
of
humility
:
but
let
them
know
that
the
devill
is
the
most
sullen
spirit
that
is
,
and
yet
the
most
proud
.
Though
in
thy
frowardnesse
thou
flyest
from
God
,
and
lettest
thy
spirit
sinke
down
,
even
as
low
as
the
bottome
of
the
Sea
,
yet
even
there
the
wrath
of
God
will
follow
thee
.
As
,
Amos
9.
3.
Though
they
hide
themselves
in
the
bottome
of
the
sea
,
I
will
command
the
Serpent
to
bite
them
.
Thus
those
,
whose
spirits
are
sunk
into
the
bottome
of
the
sea
of
desperation
,
they
shall
have
no
ease
there
,
even
there
the
Lord
will
command
the
Serpent
to
bite
them
;
the
devill
shall
vexe
and
torment
them
there
.
Many
while
in
their
prosperity
,
while
the
world
smiles
on
them
,
they
seeme
to
bee
of
brave
and
stout
spirits
;
to
bee
sure
,
they
are
scornefull
,
proud
,
and
high
enough
;
they
are
all
for
mirth
and
jollity
,
they
are
so
afraid
of
sadnesse
,
as
they
banish
all
seriousnesse
:
But
when
affliction
comes
upon
these
,
when
God
toucheth
them
with
sicknes
,
what
poor
spirited
men
are
they
then
?
how
doe
their
hearts
sinke
like
lead
?
how
disconsolate
?
how
dejected
are
they
then
?
none
more
.
Manasseh
was
of
a
bold
presumptuous
spirit
,
and
exceeding
scornfull
in
time
of
his
prosperity
;
he
went
on
with
a
high
hand
against
God
,
as
if
he
meant
to
contest
with
heaven
it selfe
:
but
marke
in
the
2
Chron.
33.
11.
when
he
was
brought
into
trouble
,
what
a
poore
,
base
spirit
he
had
:
he
runnes
amongst
the
thornes
,
he
hides
himselfe
in
the
bushes
,
and
from
thence
he
is
taken
,
and
bound
in
Fetters
.
As
it
was
said
of
Alexander
,
it
was
nothing
for
him
to
carry
himselfe
bravely
,
because
he
alwayes
conquered
;
but
for
Caesar
to
behave
himselfe
wisely
,
and
to
uphold
his
spirit
when
he
was
conquered
,
and
others
fainted
;
this
was
an
high
praise
unto
him
.
You
talke
of
merry
hearts
and
joyfull
spirits
,
but
can
you
be
joyfull
in
affliction
?
will
your
spirits
hold
out
in
tribulation
?
Can
you
rejoyce
in
the
greatest
troubles
?
Will
your
comforts
hold
out
in
sore
and
grievous
distresses
?
this
were
a
signe
of
strength
of
spirit
indeed
.
The
spirit
of
a
man
can
sustaine
his
infirmity
,
saith
Salomon
.
This
is
the
strength
of
a
mans
spirit
,
to
be
able
to
carry
it selfe
bravely
,
undauntedly
in
the
middest
of
greatest
afflictions
;
your
spirits
can
beare
nothing
,
they
are
childish
,
poore
weake
spirits
,
not
to
be
accounted
the
spirits
of
men
.
Lactantius
boasts
of
the
bravenesse
Lib.
5.
cap.
13.
of
the
spirits
of
the
Martyrs
in
his
time
,
in
this
respect
;
Our
children
and
women
(
not
to
speake
of
men
)
doe
in
silence
overcome
their
tormentors
and
the
fire
cannot
fetch
so
much
as
a
sigh
from
them
.
Fiftly
,
they
are
generous
spirits
:
as
,
1
They
are
not
mercenary
,
they
Seneca
reproves
the
opinion
of
such
,
who
said
a
man
should
choose
a
friend
that
he
might
have
one
,
who
might
relieve
him
in
his
want
,
who
might
visit
him
in
his
sicknesse
,
&c.
No
,
saith
he
,
this
is
mercenary
;
but
I
will
choose
a
friend
,
that
I
may
have
one
,
to
shew
love
unto
,
to
visit
if
hee
bee
sick
,
to
help
if
hee
bee
in
want
:
So
for
men
to
choose
a
God
unto
themselves
,
that
they
may
be
helped
out
of
troubles
,
that
they
may
have
their
estates
blessed
,
that
they
may
get
such
and
such
things
by
,
to
make
this
the
highest
end
is
mercenary
,
and
too
low
for
a
true
,
gracious
,
generous
spirit
;
but
to
choose
a
God
,
to
be
my
God
,
that
I
may
honour
,
love
,
fear
,
worship
him
for
ever
,
this
is
true
Christian
generousnesse
.
2
A
true
generous
spirit
,
cannot
endure
basely
to
subject
it selfe
to
any
;
that
is
,
to
flatter
,
and
fawne
,
and
to
be
serviceable
to
mens
lusts
,
and
base
humours
for
advantage
sake
.
It
knowes
how
to
lie
under
the
feet
of
any
to
doe
them
good
,
where
God
may
have
honour
:
but
to
be
serviceable
to
any
mans
lusts
whatsoever
,
it
cannot
endure
:
As
we
reade
of
Dionysius
his
flatterers
,
who
were
so
grosse
in
their
flatteries
,
that
when
he
did
spit
,
they
licked
up
his
spittle
,
and
said
,
it
was
sweeter
than
Nectar
and
Ambrosia
.
It
is
reported
likewise
of
Cambyses
,
who
falling
in
3
A
true
generous
spirit
is
not
ready
to
take
advantages
against
those
that
are
under
it
;
Men
of
these
spirits
,
love
to
pity
and
relieve
those
whom
they
have
at
advantage
,
as
Elisha
,
2
King
.
6.
22.
when
hee
had
the
Syrians
in
the
midst
of
Samaria
,
and
the
king
of
Israel
askt
him
,
Shall
I
smite
them
?
shall
I
smite
them
?
He
answered
,
Thou
shalt
not
smite
them
;
set
bread
and
water
before
them
that
they
may
eate
,
and
drink
,
and
goe
to
their
Master
:
and
he
prepared
great
provision
for
them
,
and
when
they
had
eaten
and
drunk
,
he
sent
them
away
.
As
is
reported
of
the
Lyon
,
it
spares
those
things
that
fall
down
and
submit
to
it
;
but
the
Wolfe
,
Beare
,
Dog
,
rend
and
teare
what
they
get
hold
of
.
To
bee
able
to
doe
one
hurt
and
not
to
doe
it
,
that
is
truely
noble
.
It
is
the
glory
of
a
King
,
yea
of
God
himselfe
to
passe
by
an
offence
.
To
shew
mercy
,
saith
S.
Chrysostome
,
is
a
more
Posse
et
nolle
nobile
.
Chrys.
hom.
ad
pop.
36.
&
51.
glorious
thing
than
to
raise
from
the
dead
,
and
a
greater
worke
than
to
build
most
magnificent
Temples
.
Many
base-spirited
men
,
who
will
crouch
low
enough
to
those
who
are
above
them
,
yet
they
are
imperious
,
cruell
,
hard-hearted
,
rugged
,
fierce
towards
those
that
are
under
them
,
&
they
thinke
it
the
bravenesse
&
greatnes
of
their
spirits
that
they
can
insult
over
them
,
and
revenge
themselves
upon
them
,
but
there
is
Senec
.
de
ira
.
lib.
1.
cap.
16.
nothing
great
in
these
men
but
pride
,
and
selfe
love
:
this
is
the
greatest
basenesse
of
spirit
that
can
be
,
and
the
more
these
men
formerly
did
discover
their
basenesse
,
in
their
sordid
crouchings
unto
others
that
were
above
them
,
the
more
doe
they
now
discover
the
vilenesse
of
their
spirits
,
in
their
cruell
insultings
over
those
that
are
under
them
;
And
this
they
thinke
a
goodly
and
brave
thing
that
they
can
trample
upon
others
,
whereas
the
kindnesse
of
a
man
is
the
goodlinesse
,
and
beauty
,
and
excellency
of
a
mans
spirit
.
That
word
in
Esay
.
40.
6.
that
is
translated
,
The
They
had
faces
as
the
faces
of
men
,
and
they
had
haire
,
as
the
haire
of
women
;
They
had
faire
countenances
,
they
could
looke
smiling
,
and
flattering
upon
men
,
for
their
owne
ends
,
but
their
teeth
were
the
teeth
of
Lions
,
and
they
had
tailes
like
Scorpions
,
to
tear
and
sting
those
that
they
had
at
an
advantage
.
An
insulting
spirit
over
those
that
we
have
at
advantage
,
is
farre
from
true
generousnesse
,
howsoever
men
may
blesse
themselves
in
it
.
Rehoboam
was
a
man
of
an
exceeding
imperious
,
insulting
disposition
;
My
little
finger
,
saith
he
,
shall
be
thicker
than
my
fathers
loynes
;
My
father
put
a
heavy
yoke
upon
you
,
but
I
will
put
more
to
your
yoke
;
my
father
chastised
you
with
whips
,
but
I
will
chastise
you
with
Scorpions
:
O
,
what
a
spirit
was
here
!
Surely
he
,
and
those
who
put
him
on
,
rejoyced
in
this
as
a
brave
commanding
spirit
indeed
;
But
the
holy
Ghost
saith
of
Rehoboam
,
that
he
was
a
poore
,
weak
,
childish-spirited
man
;
yea
,
he
calls
him
a
child
,
though
hee
was
above
forty
yeeres
old
,
2
Chron.
13.
7.
hee
was
young
,
the
word
is
a
childe
,
and
tender-hearted
,
that
is
,
of
a
poore
,
soft
,
effeminate
spirit
.
True
generousnesse
and
cruelty
are
exceeding
opposite
,
one
destroys
the
other
.
When
Davids
spirit
was
distempered
,
when
he
had
lost
much
of
his
generousnesse
,
by
that
sinne
of
uncleannesse
,
as
appeares
in
the
51.
Psalme
,
where
hee
prayes
to
God
for
his
free
spirit
,
which
word
signifies
,
a
royall
Princely
spirit
,
as
you
heard
before
,
much
of
the
royall
princelinesse
of
his
spirit
,
was
lost
by
that
sinne
,
and
David
was
never
so
rigid
as
hee
was
at
this
time
,
which
appeares
out
of
the
2
Sam.
12.
30
,
31.
where
he
commanded
the
people
whom
hee
had
overcome
,
to
bee
brought
forth
,
and
put
them
under
sawes
;
and
under
harrowes
of
iron
,
and
made
them
passe
thorow
the
brick-kilne
,
and
thus
did
he
unto
all
the
Cities
of
the
children
of
Ammon
.
This
was
exceeding
harsh
and
rigid
;
wee
never
reade
of
him
,
that
ever
he
dealt
thus
with
any
before
;
now
this
is
observable
,
that
this
act
of
his
,
was
at
that
time
,
wherein
he
lay
in
his
sinne
:
for
Ioab
had
besieged
that
City
before
David
saw
Bathsheba
,
and
it
was
at
that
siege
,
that
Vriah
was
slaine
:
And
although
this
fact
be
related
after
Nathans
comming
to
him
,
and
after
Solomons
birth
,
yet
it
is
probable
it
was
before
,
even
while
hee
lay
in
his
sinne
,
for
two
reasons
;
1.
Because
it
is
not
probable
that
the
siege
continued
;
not
onely
till
the
child
conceived
in
adultery
was
borne
,
but
after
the
birth
of
Solomon
too
,
as
it
here
stands
in
the
story
.
2.
Neither
is
it
like
,
that
David
newly
receiving
such
mercy
from
God
,
as
he
did
in
the
pardon
of
his
sinne
,
and
when
his
heart
was
so
broken
as
it
was
,
that
hee
should
then
shew
such
rigid
severity
,
onely
for
the
abuse
of
his
Messengers
.
The
reason
why
this
is
set
after
,
is
,
because
in
the
time
of
the
siege
David
committed
the
adultery
;
and
so
the
whole
story
concerning
David
and
Bathsheba
is
first
related
,
and
then
he
comes
to
the
story
of
the
warre
againe
.
4.
A
generous
spirit
is
studious
,
and
diligent
to
returne
good
,
as
well
as
desirous
to
receive
good
,
as
David
,
Psal.
116.
12.
What
shall
I
render
unto
the
Lord
?
saith
he
:
he
speaks
,
as
a
man
pressed
in
his
spirit
,
troubled
untill
he
did
returne
something
;
he
accounts
favours
received
,
as
great
obligations
,
as
any
debts
in
the
world
.
It
is
infinite
basenesse
in
spirit
to
be
so
for
ones
selfe
,
as
if
ones
owne
turne
be
served
,
then
neither
God
nor
man
is
regarded
.
How
many
men
will
crouch
,
and
yeeld
to
any
thing
,
till
they
have
got
their
owne
turnes
served
;
but
then
they
grow
proud
,
and
regardlesse
of
those
,
yea
,
oftentimes
spightfull
against
those
,
to
whom
(
when
time
was
)
they
crouched
for
favours
,
and
from
whom
they
received
many
,
by
which
they
are
come
to
that
which
now
they
are
.
A
notable
example
of
this
,
we
have
in
Benhaded
,
1
King
.
20.
32.
compared
with
Chap.
22.
31.
In
the
former
place
,
he
caused
his
servants
to
gird
themselves
with
sackcloth
on
their
loynes
,
and
put
ropes
on
their
heads
,
and
to
come
to
the
King
of
Israel
and
say
,
Thy
servant
▪
Benhadad
saith
,
I
pray
thee
let
me
live
,
and
hee
was
content
to
yeeld
to
any
termes
,
when
the
King
of
Israel
had
him
at
advantage
,
as
verse
34.
The
Cities
which
my
father
tooke
from
thy
father
,
I
will
restore
,
and
thou
shalt
make
streets
for
thee
in
Damascus
:
but
after
that
he
was
got
out
of
his
hands
;
Ahab
was
faine
to
go
to
war
with
him
to
get
those
Cities
,
Cap.
22.
3.
And
observe
the
basenesse
of
the
spirit
of
Benhadad
,
hee
,
who
before
had
so
crouched
to
Ahab
for
his
life
,
hee
now
commands
his
Captaines
,
to
fight
neither
with
small
nor
great
,
save
only
with
the
King
of
Israel
:
see
with
what
malice
he
seekes
the
life
of
him
,
who
before
had
saved
his
.
5
A
generous
spirit
loves
to
be
He
hath
finished
the
work
that
his
Father
gave
him
to
doe
;
he
accounts
his
worke
a
gift
.
Thus
those
who
have
the
Spirit
of
Christ
,
account
their
services
to
be
gifts
from
God
:
to
live
unserviceable
they
would
account
to
be
the
greatest
burden
in
the
world
to
them
;
they
had
rather
have
lesse
comforts
and
more
service
,
than
Tertul.
de
●●di
〈…〉
.
more
comforts
and
lesse
service
;
they
had
rather
be
straitned
in
comforts
than
in
duties
.
To
what
purpose
doe
we
live
,
if
we
be
of
no
use
?
It
is
the
basenesse
of
mens
spirits
(
which
a
truly
godly
man
abhorres
)
who
desire
to
receive
great
things
,
but
are
content
in
doing
little
;
they
put
off
God
with
ordinary
,
flight
services
;
but
the
spirits
of
the
Saints
are
more
generous
than
so
,
if
it
were
possible
they
would
bee
infinite
in
service
to
God
,
they
never
thinke
they
have
done
enough
for
him
:
I
will
yet
praise
thee
more
and
more
,
saith
David
,
Psal.
71.
14.
I
will
adde
to
thy
praise
,
so
the
words
are
in
the
Originall
;
as
if
he
should
say
,
God
hath
had
some
praise
in
the
world
already
,
I
would
faine
adde
something
for
my
part
,
I
would
come
in
withmy
share
,
that
he
might
have
some
more
praise
for
mee
,
and
this
not
an
ordinary
praise
,
but
endeavoures
to
have
the
high
praises
of
God
in
heart
and
mouth
,
Psal.
149.
6.
desires
to
make
the
praise
of
God
glorious
,
Psal.
66.
2.
he
would
faine
be
eminent
in
good
workes
,
Tit.
3.
14.
Let
ours
also
learne
to
maintaine
good
B
〈…〉
.
de
vita
solitaria
ad
fratres
de
mont●
Dei
,
p.
1020.
God
may
have
glory
by
it
,
I
may
do
good
by
it
;
and
such
a
thing
hath
no
excellency
in
it
,
God
shall
have
no
glory
by
it
:
This
were
enough
to
cause
the
soul
greedily
and
delightfully
to
embrace
the
one
,
and
freely
and
strongly
to
reject
the
other
.
A
generous
spirit
strives
to
be
abundant
in
doing
good
,
and
leaves
it selfe
with
God
,
let
God
doe
with
him
what
seemes
good
in
his
eyes
;
it
doth
not
maintain
jealous
,
suspicious
thoughts
of
God
,
as
if
it
were
best
to
provide
for
it selfe
,
and
not
dare
to
venture
upon
God
:
Base
unworthy
spirits
discover
themselves
much
in
this
;
they
will
part
with
nothing
,
but
first
will
see
what
they
shall
have
;
they
must
have
present
pay
,
bee
sure
of
it
in
the
hand
;
they
are
jealous
and
suspicious
of
every
one
,
they
are
conscious
to
themselves
of
basenesse
this
way
,
and
therefore
look
upon
all
others
,
as
if
there
were
onely
for
themselves
too
:
but
a
generous
spirit
findes
in
it selfe
a
disposition
ready
to
doe
good
to
others
,
though
they
can
doe
little
for
him
;
yet
if
they
need
,
and
he
able
,
he
finds
hee
can
freely
,
and
readily
doe
it
;
and
this
makes
him
to
venture
upon
others
,
that
they
will
likewise
out
of
freedome
and
generousnesse
,
bee
helpfull
to
him
,
if
occasion
,
if
need
serve
,
though
they
should
not
receive
recompence
from
him
:
and
therefore
he
is
not
ready
to
entertaine
jealous
&
suspicious
thoughts
,
as
other
baser
spirits
doe
.
Thus
in
respect
of
God
,
hee
knowes
God
is
infinitely
good
,
and
blessed
in
himselfe
;
and
that
he
out
of
his
own
infinite
goodnesse
is
ready
to
doe
good
,
and
helpe
those
in
want
,
who
are
able
to
doe
little
againe
in
way
of
requitall
;
but
that
he
for
his
Names
sake
,
shewes
mercy
and
loving-kindnesse
to
his
poore
creatures
,
because
Mercy
pleases
him
;
and
therfore
he
can
venture
himselfe
upon
God
.
Base
spirits
,
as
they
are
very
jealous
in
regard
of
trust
,
so
they
are
very
suspicious
of
love
;
and
thinke
,
because
themselves
are
conscious
to
themselves
of
unworthinesse
,
and
that
they
themselves
love
onely
for
their
own
ends
,
therefore
they
think
they
cannot
be
truly
beloved
of
others
,
but
so
farre
as
they
are
usefull
to
them
.
But
one
of
a
generous
spirit
knowes
in
himselfe
,
that
he
can
love
others
,
not
onely
because
he
receives
good
from
them
,
but
that
he
may
do
good
to
them
;
and
therfore
sees
this
to
be
infinitely
more
in
God
,
and
therefore
can
relie
upon
Gods
love
in
sense
of
his
owne
unworthinesse
.
Though
the
Lord
can
receive
no
good
from
me
,
yet
he
can
doe
good
unto
me
;
and
this
I
beleeve
is
the
glorious
excellency
of
the
Lord
,
and
therefore
my
spirit
shall
not
give
way
to
suspicious
thoughts
of
his
love
:
As
David
,
2
Sam.
23.
5.
Although
(
sayes
he
)
my
house
bee
not
so
with
God
,
yet
he
hath
made
with
me
an
everlasting
Covenant
ordered
in
all
things
,
and
sure
:
for
this
is
all
my
salvation
,
and
all
my
desire
,
although
hee
maketh
not
to
grow
.
And
this
is
observable
,
that
it
is
said
of
him
in
Vers.
1.
that
when
he
spake
this
,
hee
was
a
man
who
was
raised
up
on
high
.
It
is
true
even
in
this
sense
,
that
that
expression
of
his
in
Verse
5.
was
an
argument
of
a
man
whose
spirit
was
truely
raised
on
high
;
and
the
rather
doth
a
generous
spirit
abandon
base
,
jealous
,
suspicious
thoughts
of
Gods
faithfulnesse
and
his
love
,
because
it
knowes
in
it self
that
it
hath
not
such
a
vile
disposition
,
as
to
abuse
this
gracious
&
blessed
nature
that
it
apprehends
of
God
,
so
as
to
bee
the
more
secure
and
loose
;
to
give
liberty
to
it selfe
in
any
evill
,
because
of
this
:
Oh
no
,
God
forbid
;
this
,
farre
from
a
true
generous
spirit
;
this
,
the
spirit
of
basenesse
;
this
,
a
sordid
disposition
indeed
,
that
it
loathes
,
it
abhorres
the
thought
of
it
;
it
findes
in
it selfe
,
that
the
sight
of
this
grace
of
God
,
this
blessed
nature
of
God
drawes
it
most
sweetly
to
him
,
to
close
with
him
,
to
delight
in
him
:
it
is
the
strongest
Motive
to
draw
it
up
to
holinesse
;
yea
,
To
perfect
holinesse
in
the
fear
of
God
,
2
Cor.
7.
1.
And
therefore
it
casts
out
jealous
&
suspicious
thoughts
of
the
goodnesse
,
and
love
of
the
blessed
God
,
as
fruits
of
basenesse
of
spirit
.
Sixthly
,
though
sublime
&
raised
O
Lord
,
thou
canst
not
despise
,
Psa.
51.
17.
so
the
words
are
.
God
can
despise
Kings
and
Emperours
,
God
can
despise
the
glory
and
lustre
of
the
world
;
but
a
humble
broken
spirit
,
the
Lord
cannot
despise
.
There
is
no
object
that
God
accounts
worth
the
looking
at
in
the
world
,
but
such
a
one
:
Esa.
66.
2.
To
him
will
I
looke
,
sayes
God
.
The
highest
heavens
,
and
the
lowest
heart
,
are
the
two
places
of
Gods
most
glorious
residence
.
Seventhly
,
it
is
a
publike
spirit
,
enlarged
for
publike
good
;
not
a
narrow
,
First
,
when
it
is
content
to
doe
publike
good
,
where
it selfe
shall
be
taken
little
notice
of
;
as
,
many
times
the
Engine
that
doth
all
in
great
workes
,
is
(
inward
,
hidden
)
not
taken
notice
of
.
Secondly
,
when
he
can
bee
glad
,
that
any
publike
good
worke
goes
on
,
and
prospers
,
though
others
bee
used
in
it
,
and
not
himselfe
,
to
the
eclipsing
of
his
light
.
Thirdly
,
when
he
is
willing
to
be
used
in
any
service
,
though
but
to
prepare
worke
for
others
,
which
they
,
not
hee
,
shall
have
the
glory
of
after
he
is
gone
.
As
Luther
,
writing
to
Melancthon
,
encouraging
him
against
the
strong
opposition
that
they
met
with
in
the
cause
of
God
;
Melchior
Adam
.
in
vit.
Luth.
8
God
(
sayes
hee
)
is
able
to
preserve
his
owne
cause
falling
,
and
to
raise
it
fallen
;
if
we
be
not
worthy
,
let
it
be
done
by
others
.
Such
a
publike
spirit
as
this
is
,
is
an
excellent
spirit
indeed
.
Eighthly
,
it
is
a
sanctified
spirit
:
1
Thess.
4.
8
,
He
hath
made
us
partakers
of
his
holy
spirit
:
Chap.
5
,
23.
I
pray
God
sanctisie
you
throughout
,
your
whole
spirit
and
soule
.
Sanctified
,
that
is
,
1
Not
such
a
mixt
spirit
,
as
the
2
Sanctified
,
that
is
,
God
hath
Psal.
4.
3.
Know
that
the
Lord
hath
set
apart
him
that
is
godly
for
himselfe
,
and
they
have
devoted
,
dedicated
,
and
consecrated
themselves
,
to
and
for
God
;
they
are
spirits
resigned
,
given
up
to
the
Lord
.
3
All
the
parts
,
abilities
,
common
gifts
of
this
Spirit
are
sanctified
,
4
It
is
able
to
make
a
sanctified
use
of
what
it
meddles
withall
,
of
Ninthly
,
It
is
a
true
heroicall
spirit
;
none
have
such
brave
heroicall
spirits
as
Gods
servants
have
;
it
is
not
discouraged
by
difficulties
,
it
wil
set
upon
things
a
sluggish
spirit
thinks
impossible
;
it
will
goe
through
that
which
such
a
one
thinks
can
never
be
;
it
breaks
through
armies
of
difficulties
,
that
it
might
goe
on
in
its
way
,
and
accomplish
its
worke
,
not
discouraged
as
the
sluggish
spirit
,
who
cries
out
,
there
is
a
Lyon
in
the
way
.
Sen
de
quatuor
virtue
.
as
reproach
and
scorne
in
the
wayes
of
God
;
it
can
contemn
contemners
,
and
vilifie
those
who
account
the
wayes
of
God
as
vile
;
this
,
the
true
spirit
of
Iesus
Christ
,
of
whom
it
is
said
,
Hebr.
12.
2.
He
endured
the
Crosse
,
and
despised
the
shame
,
the
shame
whereby
others
despised
him
,
was
despised
of
him
,
not
accounting
it
a
thing
worthy
for
his
spirit
to
be
troubled
at
;
no
more
is
a
true
godly
spirit
hindered
in
his
way
by
this
,
than
one
riding
on
with
strength
in
his
journey
,
hindred
by
the
barking
of
whappets
at
his
horse
heeles
,
hee
rides
on
and
minds
them
not
;
and
as
for
railings
,
and
revilings
at
the
wayes
of
God
,
by
which
many
are
discouraged
,
the
spirit
of
a
godly
man
can
shake
them
off
,
as
St.
Paul
the
Viper
that
hung
upon
his
hand
,
and
feele
no
hurt
;
it
beares
off
many
hardships
,
that
are
like
to
bee
very
grievous
to
flesh
and
bloud
,
that
it
is
like
to
meet
with
,
which
discourages
the
hearts
of
many
,
both
from
beginning
to
enter
upon
Gods
ways
,
and
from
continuance
in
them
after
some
entrance
made
;
as
the
other
Spies
that
were
sent
with
Caleb
and
Ioshua
,
their
hearts
fainted
,
they
tell
of
great
difficulties
are
like
to
bee
met
with
;
The
land
indeed
is
good
,
but
there
are
children
of
Anak
there
,
and
walls
that
reach
up
to
Heaven
;
but
this
was
the
brave
heroicall
spirit
of
Caleb
and
Ioshua
,
their
spirits
were
undaunted
,
they
would
goe
up
and
possesse
the
Land
,
let
what
ever
could
bee
stand
in
their
way
.
Thus
many
have
convictions
of
conscience
that
the
wayes
of
God
indeed
are
good
,
but
the
great
hardships
that
they
are
like
to
suffer
in
those
ways
,
keep
them
off
;
But
a
true
godly
spirit
,
is
willing
to
embrace
Religion
,
with
all
the
hard
terms
annex'd
unto
it
;
it
is
a
poore
,
meane
spirit
that
must
indent
with
God
a
forehand
:
If
I
were
sure
to
hold
out
,
to
have
at
last
that
which
I
desire
,
then
I
would
venture
upon
the
wayes
of
godlines
;
but
I
am
afraid
it
will
never
be
:
and
so
sinks
,
and
hath
no
mind
to
set
upon
the
work
.
But
this
spirit
will
set
upon
the
worke
with
all
the
hazards
,
as
Ester
,
If
I
perish
,
I
perish
;
this
was
a
brave
spirit
indeed
.
If
she
had
had
such
a
base
cowardly
spirit
as
many
,
to
think
,
Alas
what
good
shall
I
do
?
I
may
hazard
my selfe
,
and
bring
my selfe
into
trouble
,
but
no
likelihood
of
any
good
will
come
of
it
:
she
is
content
to
venture
all
,
upon
a
meere
possibility
of
good
;
To
breake
thorow
armies
of
difficulties
,
as
Davids
Worthies
shewed
the
excellency
of
their
spirits
,
in
breaking
thorow
an
Hoste
to
gratifie
their
Lord
.
If
the
Worthies
of
God
in
former
times
,
had
stood
upon
every
difficulty
,
what
had
been
done
in
Gods
cause
?
No
,
this
spirit
sets
upon
that
which
God
cals
it
to
,
doth
what
it
can
,
and
leaves
it self
,
and
the
issue
of
its
work
to
God
,
as
Ioab
2
Sam.
10.
12.
Let
us
play
the
men
for
our
people
,
and
for
the
Cities
of
our
God
,
and
the
Lord
do
that
which
seemeth
him
good
:
It
was
a
brave
speech
of
him
,
that
shewed
an
excellent
brave
spirit
in
him
.
A
poor
low
spirit
,
thinks
every
difficulty
an
impossibility
;
but
this
spirit
will
not
easily
entertain
thoughts
of
impossibility
in
services
that
are
noble
and
worthy
of
choice
spirits
;
it
will
rather
thinke
with
it selfe
;
Was
there
never
any
such
thing
done
before
?
or
was
there
never
any
thing
that
had
as
much
difficulty
as
this
in
it
?
that
was
as
unlikely
as
this
,
to
come
to
a
good
issue
and
yet
was
at
last
accomplished
?
why
may
not
this
then
be
done
?
and
so
sets
about
it
,
without
any
more
objectings
against
it
,
with
this
resolution
;
Quic
quid
sieri
potuit
,
potest
;
That
which
hath
been
done
,
may
be
done
.
Such
a
spirit
as
this
is
ashamed
to
see
and
heare
,
&
reade
what
great
things
have
beene
done
by
others
,
and
what
poor
things
it
hath
all
this
while
been
imployed
in
.
Suetonius
reports
of
Iulius
Caesar
,
that
seeing
Alexanders
Statue
,
he
fetched
a
deepe
sigh
,
because
he
at
that
age
had
done
so
little
.
Yea
,
so
farre
is
a
true
heroicall
spirit
from
being
discouraged
by
difficulties
,
as
it
s
raised
by
difficulties
;
thus
it
s
said
of
a
true
godly
man
,
that
hee
stirres
up
himselfe
against
the
hypocrite
,
that
hee
holdes
on
his
way
,
and
growes
stronger
and
stronger
,
Iob
17.
8
,
9.
When
a
difficulty
,
when
any
opposition
,
or
danger
comes
in
Gods
wayes
,
now
it
sees
an
opportunity
offered
of
shewing
so
much
the
more
love
to
Iesus
Christ
,
so
much
the
more
sincerity
,
and
power
of
grace
,
to
bring
so
much
the
more
honour
to
God
and
his
cause
,
and
in
this
it
rejoyces
;
this
was
the
reason
why
the
Apostles
and
Martyrs
,
rejoyced
so
much
in
their
sufferings
for
Christ
.
When
Ignatius
felt
his
flesh
and
bones
begin
to
bee
ground
betwixt
the
teeth
of
wilde
beasts
,
now
sayes
he
,
I
begin
to
be
a
Christian
.
When
Alexander
saw
an
apparant
great
danger
neare
him
,
his
spirit
workes
Verse
It
pleased
David
well
to
be
the
Kings
sonne
in
law
:
that
which
would
have
discouraged
others
,
who
would
gladly
have
had
the
preferment
,
that
raised
the
spirit
of
David
,
and
made
him
like
the
offer
the
better
;
and
surely
this
was
not
an
ordinary
,
common
spirit
;
it
was
the
true
magnanimity
of
the
spirit
of
David
.
Tenthly
,
A
solid
,
serious
spirit
;
Eleventhy
,
It
is
an
active
,
lively
The
godly
are
called
lively
stones
;
stones
,
because
of
their
solidnesse
;
lively
,
because
of
their
activenesse
;
God
is
himselfe
a
pure
act
,
and
these
spirits
have
some
likenesse
to
him
,
and
nearenesse
with
him
;
the
higher
things
are
,
the
more
active
;
water
more
than
earth
,
aire
more
than
water
,
fire
more
than
all
;
these
spirits
are
raised
to
the
highest
excellencies
of
any
creature
in
this
world
.
They
are
of
quick
understanding
,
as
Esay
11.
3.
And
ready
prepared
to
every
good
work
,
as
2
Tim.
2.
21.
The
most
noble
,
excellent
activenesse
is
from
life
,
and
the
more
noble
&
excellent
the
life
,
the
more
noble
and
excellent
activenesse
;
as
sense
more
than
the
plants
,
and
the
rationall
life
more
than
the
sense
,
and
grace
more
than
that
,
and
glory
more
than
all
;
the
more
spirituall
,
the
more
active
;
the
more
power
the
forme
hath
over
the
matter
,
the
more
active
the
thing
is
;
and
the
more
the
forme
is
sunk
,
as
it
were
into
the
matter
,
there
the
lesse
activenesse
,
as
in
the
earth
,
and
all
heavy
bodies
;
now
where
life
is
,
there
the
forme
hath
most
power
,
and
the
higher
the
life
,
the
greater
the
power
;
Godly
spirits
therefore
are
not
melancholy
,
for
melancholy
makes
dul
,
but
they
are
active
and
lively
,
though
they
may
bee
heavy
and
sad
,
if
put
to
some
imployment
not
sutable
to
their
spirits
;
but
put
them
upon
spirituall
imployments
,
and
then
you
shall
find
them
lively
and
active
;
when
they
have
to
deale
with
God
,
when
drawing
neare
unto
him
in
spirituall
exercises
,
then
they
are
full
of
life
,
they
are
fervent
in
spirit
,
serving
the
Lord
,
as
Rom.
12.
11.
Boyling
in
spirit
,
(
so
the
word
signifies
)
when
serving
the
Lord.
The
effectuall
fervent
prayer
of
the
righteous
availes
much
,
saith
S.
Iames
5.
Chapter
16.
verse
;
The
working
prayer
,
so
the
word
signifies
,
and
such
a
working
,
Twelfthly
,
the
spirits
of
the
godly
The
righteous
is
as
an
everlasting
foundation
,
Prov.
10.
25.
you
may
build
upon
him
;
there
is
an
evennesse
in
all
his
wayes
,
a
constancy
,
an
universality
of
truth
and
faithfulnesse
;
for
it
proceeds
from
the
holinesse
of
their
spirits
;
as
the
faithfulnesse
of
God
proceeds
from
his
holinesse
:
and
therfore
those
mercies
that
are
called
the
sure
mercies
of
David
,
Esay
55.
3.
they
are
called
the
There
may
bee
a
particular
faithfulnesse
in
some
things
,
betweene
man
and
man
,
where
but
some
common
gifts
,
and
the
spirit
not
this
choice
spirit
,
but
that
faithfulnesse
comes
not
from
a
holy
frame
;
and
therefore
there
is
not
an
universality
in
it
.
These
are
the
speciall
qualifications
of
this
other
spirit
,
these
are
the
bright
glistering
Pearles
,
with
which
a
godly
soule
,
the
Kings
daughter
,
the
Spouse
of
Iesus
Christ
,
is
beautifull
within
,
and
enlightned
,
free
,
royall
,
sublime
,
humble
,
sanctified
,
publike
,
heroicall
,
serious
,
active
,
faithfull
spirit
;
this
is
another
spirit
indeed
,
not
the
common
ordinary
spirit
.
Sixtly
,
another
spirit
,
it
feeds
upon
While
Nebuchadnezzar
lived
the
life
of
a
beast
,
hee
fed
on
grasse
;
but
after
,
when
he
was
restored
to
his
Kingdome
,
and
began
to
live
the
life
of
a
King
,
he
had
other
comforts
to
feed
upon
,
and
delight
himselfe
in
.
The
joy
of
the
spirits
of
the
godly
are
like
the
light
of
the
Sunne
,
fed
by
heavenly
influence
;
but
the
joyes
of
other
men
,
are
as
the
light
of
a
Candle
,
fed
by
base
and
stinking
matter
:
for
so
Solomon
,
makes
the
comparison
,
Prov.
4.
18.
The
righteous
is
as
the
Sunne
,
that
shines
more
and
more
unto
the
perfect
day
;
and
the
joyes
of
the
wicked
he
compares
to
a
Candle
,
Prov.
24.
20.
The
Candle
of
the
wicked
shall
be
put
out
.
The
men
of
the
world
have
seduced
spirits
,
they
seed
upon
ashes
,
Esa.
44.
20.
The
curse
of
the
Serpent
is
upon
them
,
upon
their
bellies
they
goe
,
dust
they
eate
,
while
they
feed
upon
their
Swill
and
Huskes
:
the
spirits
of
the
Saints
finde
bread
in
their
fathers
house
;
their
comforts
are
inward
:
A
good
man
is
satisfied
from
himselfe
,
Prov.
13.
14.
hee
hath
a
spring
within
in
his
own
brest
,
he
need
not
shark
abroad
:
Godlinesse
with
contentment
is
great
gaine
,
saith
the
Apostle
,
1
Tim.
6.
6.
When
Oecolampadius
lay
sick
,
his
friends
askt
him
,
whether
the
light
Hic
sat
lucis
,
Here
is
light
enough
;
this
is
soirituall
comfort
,
that
which
arises
from
a
right
frame
of
spirit
.
Hence
the
word
in
Saint
Iames
chap.
5.
13
,
translated
merry
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
rectitude
of
the
minde
;
noting
that
all
true
mirth
must
come
from
the
right
frame
of
the
minde
.
As
for
other
mirth
,
I
have
said
of
laughter
,
it
is
mad
,
and
of
mirth
,
What
dost
thou
?
As
when
the
humours
of
the
body
are
all
in
a
right
temper
,
there
is
a
sweet
sensitive
delight
in
the
body
;
much
more
in
the
spirit
,
when
the
faculties
and
the
frame
of
it
are
in
a
right
temper
.
Spirituall
comforts
are
such
as
are
above
the
soule
,
and
therefore
put
an
excellency
upon
it
;
the
comforts
that
are
in
things
beneath
the
faculty
,
cannot
but
bee
meane
,
and
doe
debase
it
.
How
much
beneath
the
excellency
of
the
spirit
of
a
man
,
is
the
flesh
of
beasts
,
the
juyce
of
the
Grape
,
or
any
vaine
sports
,
or
whatsoever
may
give
content
to
the
sensitive
part
?
but
there
are
comforts
that
are
above
the
soule
,
spirituall
,
heavenly
,
divine
things
,
and
these
this
spirit
feeds
upon
;
they
are
comforts
that
the
spirit
rejoyces
in
before
the
Lord
:
That
a
sweet
and
blessed
joy
indeed
,
that
is
enjoyed
before
the
Lord
;
and
when
the
Lord
most
present
,
most
enjoyed
.
Other
vaine
sensuall
spirits
have
joy
,
but
not
before
the
Lord
;
the
apprehension
of
the
presence
of
the
Lord
damps
all
:
and
therefore
they
desire
not
to
have
mention
made
of
the
Name
of
the
Lord
,
Amos
6.
10.
So
to
rejoyce
,
as
to
be
able
to
blesse
God
for
our
joy
;
so
to
rejoyce
,
as
to
make
the
presence
of
God
the
chief
matter
of
〈…〉
joy
indeed
,
this
,
〈…〉
,
for
the
spirit
to
feed
upon
such
comforts
,
is
a
choyce
blessing
indeed
.
They
are
spirituall
comforts
,
for
they
are
administred
to
the
soule
by
a
speciall
worke
of
the
Holy
Ghost
:
it
is
the
office
that
the
Holy
Ghost
is
designed
to
,
by
the
Father
and
the
Sonne
,
to
bee
the
Comforter
,
to
bring
in
sutable
comforts
to
the
spirits
of
his
setvants
;
and
surely
the
holy
Ghost
will
not
be
failing
in
this
worke
of
his
,
as
the
Father
and
the
Sonne
have
been
full
and
glorious
in
all
their
workes
,
so
is
the
Holy
Ghost
in
his
;
and
therefore
such
must
be
the
comforts
of
the
spirits
of
Gods
servants
,
as
must
manifest
a
glorious
worke
of
the
Holy
Ghost
,
in
the
discharge
of
that
he
is
sent
to
doe
by
the
Father
and
the
Sonne
.
No
marvaile
then
though
the
Apostle
called
this
joy
,
unspeakeable
and
glorious
.
Consider
what
a
difference
must
there
needes
be
betweene
the
comfort
that
a
little
meat
and
drinke
,
and
vaine
sports
afford
,
and
the
comforts
of
the
Holy
Ghost
,
which
hee
conveyes
into
the
soules
of
the
godly
,
by
the
appointment
of
the
Father
and
the
Sonne
?
Surely
these
must
needs
be
soule-satisfying
,
soule-ravishing
consolations
:
God
is
the
God
of
all
consolation
,
&
therefore
here
are
all
consolations
.
There
is
surely
infinite
good
&
sweetnesse
,
treasures
of
all
excellency
in
God
,
and
what
are
they
all
for
,
but
to
bee
comforts
for
the
spirits
of
his
servants
to
rejoyce
in
?
these
are
not
for
common
ordinary
spirits
,
they
have
meate
the
world
knowes
not
of
;
a
stranger
shall
not
intermeddle
in
these
joyes
:
men
of
ranke
&
quality
,
as
they
are
in
higher
condition
than
others
,
so
their
comforts
and
delights
are
much
different
from
the
delights
of
ordinary
people
.
As
God
hath
raised
the
condition
of
his
people
higher
than
other
men
,
so
he
hath
raised
their
comforts
;
Childrens
bread
from
the
Lords
owne
table
,
is
provided
for
them
,
while
husks
and
swill
serves
worldly
spirits
.
Their
comforts
such
,
as
are
the
delights
of
God
himselfe
,
&
of
Iesus
Christ
;
they
partake
with
them
in
their
joyes
:
and
surely
,
such
joyes
as
they
come
and
joyne
with
them
in
,
must
needs
be
sweet
and
glorious
indeed
.
I
and
my
Father
(
sayes
Christ
)
will
come
and
sup
with
them
,
and
they
shall
sup
with
mee
.
They
have
dainties
which
their
spirits
feed
upon
,
that
are
savoury
even
to
the
Father
and
the
Lord
Iesus
Christ
.
Surely
,
the
world
mistakes
,
who
thinks
the
life
of
godlinesse
not
to
be
a
comfortable
life
;
as
if
the
most
excellent
and
highest
life
should
have
the
worst
and
lowest
condition
:
surely
,
it
is
a
grosse
mistake
,
to
think
that
the
spirits
of
the
Saints
should
bee
the
most
sad
and
melancholy
spirits
:
Gods
Spirit
witnesses
of
them
,
that
they
are
the
children
But
besides
these
,
there
are
other
conveyances
of
comforts
,
through
which
our
spirits
finde
comforts
to
feed
on
;
namely
,
the
Ordinances
,
where
the
Lord
lets
out
himself
in
a
blessed
sweet
manner
,
to
the
soules
of
his
servants
;
and
yet
besides
,
God
communicates
many
comforts
immediately
,
2
Thess.
2.
16.
Now
our
Lord
Iesus
Christ
himselfe
,
and
GOD
even
our
Father
,
which
hath
loved
us
,
and
hath
given
us
everlasting
consolation
.
Doe
you
thinke
we
have
no
comforts
?
What
,
did
Iesus
Christ
come
into
the
world
,
suffer
so
many
sorrowes
and
miseries
,
die
such
a
painfull
death
,
and
all
to
bring
us
to
a
more
sorrowfull
estate
than
we
had
before
?
Let
us
alone
with
our
comforts
,
wee
envy
not
yours
.
As
Tertullian
sayes
,
in
his
Apologie
against
the
Gentiles
,
Wherein
doe
we
offend
you
?
If
we
beleeve
there
are
other
pleasures
,
Cap.
2.
Quo
vos
ossendimus
▪
si
alias
praesumimus
voluptates
,
si
oblectari
nolumus
nostra
injuria
e
〈…〉
reprobamus
quae
placent
vobis
,
nec
vosnestra
a
delectant
.
if
wee
will
not
delight
in
our selves
,
it
is
our
own
wrong
;
wee
reject
those
things
that
please
you
,
and
you
are
not
delighted
with
ours
.
CAP.
11.
Wherein
the
excellencie
of
this
gracious
spirit
appeares
.
THus
they
are
men
of
another
spirit
,
and
this
is
their
excellencie
:
A
spirit
thus
differenced
from
the
world
,
where
all
this
is
found
,
is
an
excellent
spirit
indeed
.
Here
is
true
worth
,
all
the
bravery
and
glory
of
the
world
not
worthy
to
be
mentioned
with
this
.
The
soule
is
the
excellencie
of
a
man
,
and
this
is
the
excellencie
of
the
soule
:
a
mans
selfe
is
his
soule
.
Hence
,
whereas
in
Matth.
16.
26.
it
is
said
,
What
shall
it
profit
a
man
if
hee
gaine
the
whole
world
,
and
lose
his
soule
?
it
is
said
in
another
Evangelist
,
Luke
9.
25.
What
shall
it
prosit
a
man
if
hee
gain
the
world
,
and
lose
himselfe
?
Surely
,
spirituall
excellencies
are
the
highest
excellencies
;
as
,
First
,
these
spirituall
excellencies
have
this
propriety
in
them
,
they
Secondly
,
these
spirituall
excellencies
are
the
beginnings
of
eternall
The
Earnest
of
the
Spirit
;
not
a
pawne
,
but
an
Earnest
:
for
a
pawne
is
to
be
returned
againe
,
but
an
Earnest
is
part
of
the
whole
summe
that
is
to
follow
.
That
which
we
have
of
Gods
Spirit
,
is
part
of
the
same
glory
we
shall
have
fully
in
heaven
;
it
is
not
onely
an
evidence
unto
us
that
there
is
glory
comming
,
but
it
is
a
beginning
of
the
glory
,
the
fulnesse
whereof
is
to
come
afterward
.
Such
a
spirit
as
hath
this
life
,
lives
a
life
farre
above
the
common
life
of
the
world
,
even
the
life
of
heaven
,
the
same
life
that
Angels
and
Saints
do
live
in
heaven
,
the
life
of
those
blessed
spirirs
there
.
Wee
mistake
if
wee
thinke
eternall
life
is
only
in
heaven
;
eternall
life
is
in
this
world
,
in
the
excellent
frame
of
the
spirits
of
Gods
servants
,
1
Iohn
3.
15.
Life
is
the
chiefe
excellency
communicated
to
the
Creature
,
and
the
highest
life
,
the
highest
excellency
.
There
is
more
distance
between
the
excellency
of
the
meanest
,
weakest
godly
man
in
the
world
,
and
the
most
eminent
man
for
parts
&
common
gifts
onely
,
than
betweene
the
meanest
and
weakest
godly
soule
,
and
the
most
eminent
glorified
Saint
in
the
highest
heavens
;
the
weakest
godly
man
excels
him
that
is
most
eminent
in
common
gifts
,
more
than
the
most
eminent
Saint
in
heaven
excells
him
:
for
the
glorified
Saint
is
onely
higher
in
some
degrees
in
the
same
excellency
,
which
in
the
principles
,
yea
,
and
in
some
lustre
,
the
meanest
Saint
on
earth
hath
;
hee
hath
that
which
will
at
last
grow
up
to
heavens
glory
:
but
the
distance
betweene
him
,
and
the
man
who
onely
hath
the
excellencies
of
parts
,
learning
,
common
gifts
,
it
is
essentiall
:
All
parts
and
common
gifts
in
the
world
can
never
grow
up
to
this
.
Thirdly
,
yea
,
this
is
not
onely
the
life
of
Angels
,
the
life
of
heaven
,
but
The
lynage
of
God
:
This
shewes
more
to
the
world
what
God
is
,
than
all
the
frame
of
Gods
creation
besides
.
It
is
not
as
an
Image
,
which
hath
only
the
dead
lineaments
drawne
,
though
there
be
some
beauty
in
this
;
but
as
the
Image
in
a
glasse
,
which
presents
the
motion
as
wel
as
the
lineaments
:
yea
,
and
not
only
so
,
but
as
the
sonne
that
beares
the
Image
of
the
father
;
and
this
represents
the
life
:
or
as
if
a
glasse
had
life
in
it
,
and
so
could
enjoy
the
sweetnesse
,
the
good
of
that
Image
it
represents
unto
it self
.
This
Spirit
is
such
a
living
glasse
of
the
blessed
God
,
that
it
enjoys
the
good
and
sweetnesse
of
that
Image
of
God
it
hath
in
it
:
Yea
,
one
degree
higher
,
it
is
called
the
very
Divine
Nature
,
2
Pet.
1.
4.
as
if
it
were
nothing
else
but
a
sparkle
of
the
Deity
it selfe
.
Seneca
has
a
strong
speech
concerning
mans
soule
,
What
can
we
call
the
soule
but
God
abiding
in
an
humane
bodie
?
If
a
soule
that
hath
only
naturall
excellencies
,
comes
so
neare
God
,
how
neare
then
comes
it
to
him
,
when
raised
by
those
spirituall
and
supernaturall
excellencies
we
have
spoke
of
.
Yea
,
yet
there
is
an
higher
degree
than
this
;
It
is
called
the
glory
of
the
Lord
,
Rom.
〈◊〉
.
3.
yea
,
a
higher
degree
than
all
the
former
;
the
excellencie
of
this
spirit
is
such
,
as
it
is
one
spirit
with
God
himselfe
,
2
Cor.
6.
17.
He
that
is
joyned
to
the
Lord
,
is
one
spirit
.
It
was
the
excellencie
of
Ioshua
,
that
hee
had
the
spirit
of
Moses
upon
him
;
of
Elisha
,
that
hee
had
the
spirit
of
Eliah
;
what
is
it
then
to
have
the
Spirit
of
God
himselfe
?
yea
to
be
one
spirit
with
him
.
Put
all
these
then
together
,
godlinesse
by
which
this
other
spirit
is
raised
higher
than
common
spirits
,
it
is
the
life
of
God
,
the
Image
of
God
,
the
divine
Nature
,
the
glory
of
God
,
yea
one
spirit
with
God
;
and
is
not
here
an
high
and
glorious
excellencie
?
Fourthly
,
this
makes
him
,
wheresoever
Fiftly
,
these
are
such
as
are
fit
to
stand
before
the
Lord
,
to
have
converse
,
Every
spirit
is
not
fit
to
stand
before
the
King
of
heaven
,
to
have
converse
with
him
;
none
but
the
reasonable
creature
is
capable
of
any
such
thing
as
communion
with
God
,
and
it
must
bee
the
reasonable
creature
thus
raised
,
they
must
bee
men
of
other
spirits
.
A
man
of
an
excellent
spirit
,
cannot
endure
converse
with
base
sordid
spirits
;
much
lesse
can
God
,
who
is
that
blessed
holy
Spirit
.
No
creature
can
have
communion
with
another
,
but
such
as
live
the
same
life
;
hence
the
beast
cannot
have
communion
,
with
man
,
because
mans
proper
life
is
rationall
;
these
are
the
spirits
who
being
partakers
of
the
life
of
God
,
are
fitted
for
converse
and
communion
with
him
:
Likenesse
is
the
ground
of
all
liking
in
communion
,
it
is
the
likenesse
they
have
to
God
,
that
makes
God
to
delight
in
communion
with
them
;
God
loves
to
dwell
with
these
,
and
that
in
a
speciall
manner
.
2
Corin.
6.
16.
As
God
hath
said
,
I
will
dwell
in
them
,
and
walke
in
them
,
I
will
bee
their
God
,
and
they
shall
be
my
people
;
the
words
are
very
significant
in
the
Originall
;
I
will
in-dwell
in
them
,
so
the
words
Psal.
4
1.
12.
Hee
sets
them
before
his
face
for
ever
,
as
loving
to
look
upon
them
.
Now
how
great
,
how
inconceiveable
a
dignity
is
this
,
for
the
poor
creature
to
have
this
neare
communion
with
God
?
Cursed
bee
that
man
,
saies
that
noble
Marquesse
,
Marcus
Galeaceus
,
that
prizes
all
the
gold
and
silver
in
the
world
,
worth
one
dayes
enjoyment
of
communion
with
Iesus
Christ
;
he
was
a
man
of
another
spirit
,
who
spake
from
his
owne
experience
,
of
that
sweet
he
had
found
of
communion
with
Christ
,
who
had
parted
with
much
honour
and
riches
for
him
.
Enoch
and
Noah
,
who
were
men
of
other
spirits
in
their
generations
,
are
said
to
walke
with
God
:
God
tooke
them
up
even
in
this
world
to
walke
with
him
;
many
a
sweet
turne
have
these
spirits
with
their
God
;
God
delights
to
have
them
neare
him
,
that
he
might
reveale
and
communicate
himselfe
to
them
;
these
know
much
of
Gods
minde
;
the
secrets
of
the
Lord
are
with
these
,
and
to
them
he
reveales
his
Covenant
,
God
doth
not
love
to
hide
his
face
from
these
.
That
hidden
wisdome
which
the
Princes
of
the
World
knew
not
,
which
eye
hath
not
seene
,
eare
heard
,
neither
hath
entred
into
the
hearts
of
men
to
conceive
,
yet
hath
the
Lord
revealed
them
to
us
by
his
Spirit
,
saith
the
Apostle
,
1
Corin.
2.
10.
even
by
that
Spirit
,
that
searches
the
deepe
things
of
God
,
and
by
vertue
of
this
communion
,
these
can
prevaile
much
with
God
;
As
it
is
said
of
Iacob
,
Gen.
32.
28.
as
a
Prince
hee
had
power
with
God
and
prevailed
.
Hence
S.
Bernard
in
his
meditatiös
,
giving
divers
rules
of
strictnesse
,
of
purging
the
heart
,
of
being
humble
&
Bern.
meditat
.
devoti●●
.
cap
5.
holy
,
and
when
thou
art
thus
,
saith
he
,
then
remember
me
;
as
knowing
the
prayers
of
such
a
one
would
much
prevaile
with
God
for
blessing
.
Sixtly
,
this
spirit
is
fit
for
any
service
,
any
employment
God
cals
it
Ioseph
,
Gen.
4
1.
3
8.
When
God
chose
Saul
for
government
,
hee
gave
him
another
spirit
,
so
that
hee
was
another
man
:
When
God
had
a
peece
of
work
to
doe
of
high
esteeme
,
beyond
Sauls
reach
,
hee
lookes
out
for
another
,
who
had
a
more
excellent
spirit
than
Saul
,
and
saith
,
I
have
found
a
man
according
to
mine
owne
heart
,
who
shall
fulfill
all
my
will
.
The
excellency
of
a
thing
is
in
the
use
of
it
:
What
can
it
do
?
The
excellency
of
the
Angels
is
,
in
that
they
are
ministring
spirits
;
and
the
excellency
of
man
is
to
be
serviceable
;
his
excellency
is
not
,
that
he
can
eat
,
and
drinke
,
and
sport
,
and
goe
fine
,
but
that
he
is
of
use
,
fitted
for
what
service
God
hath
to
doe
in
the
world
,
that
he
can
further
Gods
ends
in
his
workes
,
that
God
may
say
of
him
,
I
have
found
a
man
according
to
mine
owne
heart
,
that
is
prepared
to
fulfill
all
my
will
.
When
Esay
Chap.
6.
had
his
spirit
purged
,
signified
by
that
signe
of
one
of
the
Cherubims
,
touching
his
tongue
with
a
coale
from
the
Altar
,
he
presently
shewes
the
excellency
of
his
spirit
in
this
,
that
when
God
had
a
choice
piece
of
worke
to
doe
,
and
askes
whom
he
shall
send
,
The
Prophet
readily
and
cheerfully
answers
,
Lord
here
am
I
,
send
me
:
doe
but
set
the
truth
of
God
before
these
,
it
is
enough
;
their
spirits
being
gracious
close
with
it
,
yeeld
to
it
,
obey
it
,
set
about
the
work
it
shewes
they
should
doe
;
but
when
mens
spirits
are
corrupt
and
unsavory
,
there
is
such
a
stirre
to
convince
them
of
Gods
mind
,
in
that
which
is
not
agreeable
to
them
;
so
much
a
doe
to
prevaile
with
them
to
the
practice
,
though
convinced
,
that
it
would
grieve
a
man
to
have
to
deale
with
them
.
The
excellency
of
the
spirits
of
Gods
people
,
is
set
out
to
us
very
sweetly
in
that
expression
of
the
Psalmist
,
Psalm
.
18.
44
,
As
soone
as
they
heare
,
they
shall
obey
me
.
There
is
a
wilingnesse
of
spirit
to
their
worke
,
what
God
would
have
,
what
ever
it
be
;
if
they
apprehend
it
above
their
reach
,
they
cast
not
off
their
worke
but
seeke
to
God
for
supply
of
ability
,
knowing
that
there
is
spirit
enough
in
God
,
that
God
hath
wayes
enough
to
enable
the
spirits
of
his
servants
unto
,
and
carry
them
on
in
any
worke
he
sets
them
about
;
they
know
that
God
will
never
put
any
man
,
upon
any
services
,
but
by
one
meanes
or
other
,
he
will
fit
his
spirit
for
them
:
for
it
is
the
great
delight
of
God
,
to
have
men
in
service
,
to
be
of
spirits
fitted
for
service
.
When
the
Devill
himselfe
hath
any
worke
to
doe
,
he
chooseth
men
who
have
spirits
fitted
for
his
worke
,
and
in
them
he
delights
;
If
the
worke
requires
boldnesse
and
impudence
,
he
hath
men
of
daring
spirits
,
who
will
set
upon
it
,
and
goe
thorow
with
it
;
If
it
requires
subtilty
,
hee
chooseth
men
of
more
moderate
spirits
,
who
can
keepe
in
their
passions
,
and
secretly
,
and
insensibly
worke
their
owne
ends
.
Wee
reade
,
Revel.
12.
the
Devill
there
opposeth
Gods
Saints
in
fiery
and
open
violence
,
as
a
Dragon
;
but
afterward
,
Chap.
13.
he
gives
his
power
to
the
Beast
who
had
seven
heads
,
who
would
worke
with
more
subtilty
,
to
draw
the
world
after
him
;
and
as
wee
reade
,
Hos.
7.
4
,
6
,
7
,
verses
,
those
who
laboured
to
set
up
the
Calves
in
Dan
,
and
Bethel
,
were
as
hot
as
an
Oven
in
their
purposes
,
intentions
,
and
desires
;
but
because
they
saw
the
best
way
to
have
the
worke
succeed
,
was
not
to
carry
it
on
at
first
by
open
violence
,
therefore
they
were
content
to
stay
;
As
the
Baker
ceaseth
from
1.
They
bring
him
to
a
very
private
place
,
in
a
Chappell
or
Oratory
,
where
the
knife
lies
wrapt
up
in
a
cloth
,
with
an
Ivory
sheath
,
with
divers
characters
,
and
Agnus
Dei
upon
it
;
they
draw
the
knife
,
and
bedew
it
with
holy
water
,
and
hang
on
the
haft
of
it
some
Beads
consecrated
with
this
Indulgence
,
That
so
many
blowes
,
as
he
gives
in
the
killing
the
King
,
so
many
soules
hee
shall
save
out
of
Purgatory
:
then
they
give
the
knife
to
him
,
commending
it
to
him
in
these
words
;
O
thou
chosen
son
of
God
,
take
to
thee
the
sword
of
Iephte
,
Sampson
,
David
,
Gideon
,
Iudith
,
of
Machaheus
,
of
julius
the
second
,
who
defended
himself
from
the
Princes
by
his
sword
:
goe
and
bee
wisely
couragious
,
and
GOD
strengthen
thy
hand
;
then
they
all
fal
upon
their
knees
with
this
praier
;
Be
present
,
O
ye
Cherubins
and
Seraphins
;
bee
present
yee
Thrones
,
Powers
,
holy
Angels
,
fill
this
holy
vessell
with
glory
,
give
him
the
crowne
of
all
the
holy
Martyrs
;
he
is
no
longer
ours
but
your
companion
;
and
thou
,
O
God
,
strengthen
his
arme
,
that
he
may
doe
thy
will
;
give
him
thyhelmet
and
wings
,
to
flie
from
his
enemies
;
give
him
thy
comforting
beames
,
which
may
joy
him
in
the
midst
of
all
his
sorrows
;
Then
they
bring
him
to
the
Altar
,
where
the
picture
of
Iacobus
Clemens
is
,
who
killed
Henry
the
third
of
France
,
the
Angels
protecting
of
him
,
and
then
they
shew
him
a
crown
of
glory
,
and
say
,
Lord
respect
this
thy
arme
,
and
executioner
of
thy
justice
;
then
foure
Iesuits
are
appointed
privately
to
speak
with
him
;
they
tell
him
that
they
see
a
divine
lustre
in
his
face
,
which
moves
them
to
fall
downe
and
kisse
his
feet
,
and
now
he
is
no
more
a
mortall
man
;
they
envy
his
happinesse
,
every
one
sighing
and
saying
,
Would
to
God
I
were
in
your
roome
,
that
I
might
escape
Purgatory
,
and
go
immediatly
into
Paradise
;
but
if
they
perceive
him
to
shrink
and
be
troubled
after
all
this
,
they
will
sometimes
affright
him
with
terrible
apparitions
in
the
night
,
and
sometimes
have
the
Virgin
Mary
,
and
the
Angels
appear
before
him
,
&c.
Thus
you
see
,
how
the
Devill
will
have
mens
spirits
fit
for
their
worke
,
and
when
they
are
fit
,
then
he
uses
them
,
and
not
before
;
much
more
will
God
looke
to
have
the
spirits
of
his
servants
fit
for
their
employments
,
and
then
onely
he
delights
to
use
them
,
and
those
are
the
spirits
who
are
higly
accounted
of
,
who
are
exceedingly
honourable
in
the
sight
of
God
,
who
are
fitted
for
his
owne
service
.
Seventhly
,
this
puts
a
lustre
of
Majesty
and
beautic
upon
a
man
.
Wisedome
I
am
hee
,
and
let
out
a
beam
of
the
Majesty
of
his
Deity
,
it
strucke
such
a
feare
in
them
,
as
made
them
all
fall
backward
:
This
Spirit
hath
a
beame
of
this
Majesty
,
and
somewhat
of
the
daunting
power
of
it
:
how
unable
are
wicked
men
to
converse
with
men
of
such
spirits
?
They
often
goe
from
their
company
convinced
,
self-condemned
;
their
consciencestroubled
,
and
their
hearts
daunted
in
them
.
Eighthly
,
this
spirit
makes
men
fit
for
any
condition
that
God
shall
put
I
know
(
sayes
he
)
how
to
want
and
how
to
abound
;
how
to
be
full
,
and
how
to
be
empty
.
Hee
could
goe
through
good
report
and
evill
report
,
and
keep
his
way
still
,
and
carry
his
work
before
him
.
It
is
the
weaknesse
and
vanity
of
our
spirits
that
makes
us
thinke
,
that
if
wee
were
in
such
and
such
a
condition
,
then
we
could
doe
thus
or
thus
;
this
is
a
temptation
to
hinder
us
from
the
duties
of
the
present
condition
,
by
putting
our
thoughts
upon
another
.
It
is
the
excellency
of
ones
spirit
,
if
the
present
condition
bee
not
sutable
to
the
minde
,
to
make
the
minde
sutable
to
the
condition
,
that
the
present
which
God
calls
to
,
may
goe
on
.
When
a
joynt
in
the
body
is
set
right
,
it
enables
not
onely
to
move
one
way
without
paine
,
but
to
move
any
way
according
to
the
use
of
the
member
;
so
where
ones
spirit
is
set
right
,
it
doth
not
onely
enable
to
go
on
with
some
comfort
in
one
condition
,
but
in
any
condition
that
God
calls
unto
,
to
carry
on
the
work
of
that
condition
with
joy
:
and
hence
the
recovering
of
the
spirit
from
a
distempered
condition
to
a
right
frame
,
is
compared
to
the
setting
of
a
member
in
joynt
:
As
,
Gal.
6.
1.
If
a
man
be
overtaken
in
a
fault
,
ye
which
are
spirituall
,
restore
such
a
one
in
the
spirit
of
meeknesse
:
the
word
signifies
,
Put
him
into
joynt
againe
.
And
here
you
have
had
the
discovery
,
as
of
CAP.
III.
A
discovery
to
the
men
of
the
world
,
whereby
they
may
see
that
their
spirits
are
not
like
the
spirits
of
godly
men
.
HEnce
let
the
men
of
the
world
see
,
there
is
a
great
difference
between
their
spirits
,
&
the
spirits
of
the
godly
.
There
are
men
indeed
of
excellent
spirits
,
God
hath
such
in
the
world
,
in
whom
he
delights
,
with
whom
he
converses
,
whom
he
employes
in
high
and
excellent
services
:
but
you
are
of
base
,
sordid
,
uncleane
spirits
;
the
spirit
of
whoredome
,
of
lying
,
stubbornnesse
,
vanity
,
folly
is
in
you
;
your
spirits
drossie
,
sensuall
,
froward
,
malicious
,
profane
,
sleight
,
empty
,
unsavory
,
unfaithfull
,
perverse
:
What
delight
can
the
Lord
,
who
is
an
infinite
,
holy
,
glorious
Spirit
,
take
in
such
?
How
farre
are
these
from
any
communion
with
God
?
No
marvell
though
nothing
of
God
,
or
any
spirituall
thing
bee
savory
to
them
.
Oh
the
corrupt
principles
that
mens
spirits
are
possessed
with
,
the
corrupt
rules
they
goe
by
,
and
corrupt
ends
they
have
in
what
they
doe
!
the
base
imployments
they
put
their
spirits
to
,
the
noisome
distempers
of
them
,
and
base
comforts
they
feed
upon
!
The
heart
of
the
wicked
is
little
worth
,
sayes
the
Scripture
,
Pro.
10.
20.
Perhaps
your
Lands
,
your
houses
may
be
something
worth
,
but
what
are
your
hearts
worth
?
they
are
worth
nothing
,
full
of
chaffe
and
drosse
;
like
childrens
pockets
,
full
of
stones
and
dirt
,
while
the
spirits
of
the
godly
are
Store-houses
of
most
choice
and
pretious
treasures
.
When
Grace
is
gone
from
the
soule
,
the
excellency
is
departed
from
it
;
as
it
was
said
of
Ruben
,
his
excellency
was
departed
,
in
respect
of
that
sinne
of
his
.
How
many
a
man
or
woman
,
who
have
faire
comely
bodies
,
good
complexion
,
beautifully
dressed
up
;
but
within
,
spirits
most
ugly
and
horrid
;
spirits
full
of
filth
,
full
of
venome
&
loathsome
distempers
;
spirits
full
of
wounds
and
putrified
sores
,
breeding
filthinesse
continually
;
nothing
else
but
filth
and
corruption
issuing
out
from
them
:
Men
of
corrupt
mindes
,
as
the
Apostle
speakes
?
How
unsavory
to
any
who
have
the
least
of
God
in
them
?
If
the
Lord
should
give
men
but
a
view
of
the
horrid
deformednesse
,
and
filthinesse
of
their
spirits
,
it
would
amaze
them
,
and
sinke
their
hearts
in
wofull
horrour
;
they
could
not
but
abhorre
themselves
,
as
loathsome
creatures
,
fit
to
be
cast
out
from
the
Lord
,
as
an
everlasting
curse
:
especially
,
if
together
with
the
filth
of
their
owne
spirits
,
they
had
a
sight
of
the
infinite
brightnesse
,
and
glory
of
the
holines
of
God
,
who
is
an
infinite
,
pure
,
glorious
Spirit
.
God
abhorrs
not
any
other
filthinesse
,
but
the
filth
of
spirits
.
The
Devills
are
abhorred
of
God
,
because
they
are
uncleane
spirits
.
There
is
no
other
object
of
Gods
hatred
,
but
the
corruption
of
spirits
.
God
made
mans
soule
at
first
,
a
most
excellent
creature
,
the
very
glasse
of
his
owne
infinite
wisedome
and
holinesse
;
but
now
,
what
an
ugly
,
base
,
loathsome
creature
is
it
,
where
it
is
not
renewed
?
If
mens
bodies
were
deformed
,
and
ranne
with
loathsome
issues
,
and
putrified
sores
,
how
dejected
would
they
be
in
their
owne
thoughts
?
But
certainly
this
spirit-defilement
is
incomparably
worse
.
If
mens
bodies
were
so
putrisied
,
that
they
bred
vermine
continually
(
as
it
is
reported
of
Maximinus
)
how
grievous
would
it
be
to
them
?
Their
spirits
have
these
loathsome
diseases
upon
them
,
by
which
they
are
infinitely
more
miserable
.
If
they
had
such
a
distemper
of
body
,
as
their
excrements
came
from
them
,
when
they
knew
not
of
it
;
this
would
be
accounted
a
grievous
evill
:
but
their
spirits
so
corrupt
,
that
much
filth
comes
from
them
,
and
they
know
not
of
it
.
Many
are
so
deeply
putrified
in
their
spirits
,
that
they
usually
sweare
and
speak
filthily
,
and
know
not
of
it
;
and
think
this
a
sufficient
excuse
,
that
they
did
not
thinke
of
it
.
It
is
a
rule
in
nature
,
that
the
corruption
of
the
best
thing
,
is
alwayes
the
worst
;
as
a
stain
in
fine
Cambrick
worse
than
in
a
courser
cloth
:
So
by
how
much
the
spirit
of
a
man
is
more
excellent
naturally
,
than
the
body
which
is
the
brutish
part
;
by
so
much
the
corruption
of
the
spirit
is
a
greater
evill
than
any
the
body
is
capable
of
.
The
reason
why
the
Devils
are
so
vile
and
miserable
now
,
is
because
sinne
seized
upon
natures
which
by
Creation
were
most
excellent
.
When
diseases
seize
on
the
naturall
spirits
in
the
body
,
they
are
the
most
dangerous
&
deadly
.
Soul-diseases
,
of
al
diseases
are
the
greatest
evils
,
and
usually
prove
deadly
;
yea
,
the
least
spirit-corruption
would
most
certainly
prove
deadly
,
were
it
not
for
the
application
of
that
blood
that
is
more
pretious
than
ten
thousand
worlds
.
Spirit-defilement
is
such
a
defilement
as
defiles
every
thing
you
meddle
with
;
as
,
Tit.
1.
15.
To
the
impure
all
things
are
impure
.
Of
what
use
are
men
whose
spirits
are
so
vile
?
many
make
no
other
use
of
their
spirits
,
but
to
be
,
as
the
Philosopher
said
of
the
sensitive
soul
of
the
Swine
,
it
served
for
no
other
use
,
but
to
be
as
salt
to
keepe
the
flesh
from
stinking
.
How
are
many
mens
spirits
employed
about
nothing
else
but
to
make
provision
for
the
flesh
,
and
the
filthy
lusts
of
it
?
O
that
an
immortall
spirit
capable
of
eternall
communion
with
the
blessed
God
,
and
to
be
employed
in
such
high
and
heavenly
exercises
,
as
for
which
it
was
made
,
should
now
come
to
be
so
farre
degenerated
and
debased
!
Especially
,
how
vile
is
this
,
that
men
who
in
regard
of
estates
and
place
,
are
raised
above
others
,
and
be
trusted
with
large
and
blessed
opportunities
of
worthy
services
for
God
and
the
Church
;
but
they
minde
nothing
but
satisfying
their
lusts
,
to
have
their
sports
;
let
the
cause
of
God
,
Church
,
or
Common-wealth
lie
bleeding
,
they
regard
not
.
What
a
lamentable
thing
is
it
,
to
have
the
weight
of
great
businesses
of
consequence
,
to
depend
upon
such
weak-spirited
men
,
who
minde
nothing
but
vanity
and
basenesse
?
they
have
no
worthy
enterprize
in
their
thoughts
,
their
spirits
so
effeminated
,
that
they
will
do
or
suffer
any
thing
for
the
satisfying
of
their
lusts
?
Others
there
are
,
who
have
remaining
in
them
many
excellent
parts
,
pretious
naturall
endowments
;
but
of
what
use
are
they
,
but
to
enlarge
their
spirits
to
be
capable
of
more
wickednesse
than
the
spirits
of
other
men
are
,
wise
to
doe
evill
,
the
fittest
instruments
for
Sathans
depths
?
Who
such
enemies
to
Christ
;
as
the
Scribes
and
Pharises
,
men
of
the
strongest
parts
?
Who
such
enemies
to
S.
Paul
when
hee
came
to
Athens
,
as
the
Philosophers
there
?
and
no
Church
was
founded
at
Athens
,
which
was
the
place
of
the
greatest
learning
in
the
world
.
And
thus
it
hath
beene
in
other
succeeding
Ages
.
CAP.
IV.
The
Reason
why
the
men
of
the
world
,
and
the
Godly
can
never
agree
.
HEnce
wee
see
the
Reason
why
the
men
of
the
world
,
and
the
godly
can
never
agree
;
they
are
men
of
another
spirit
.
Where
there
is
difference
of
spirits
,
there
can
be
no
agreement
.
Water
and
oile
cannot
mingle
;
no
agreement
betweene
light
and
darknesse
:
they
looke
at
them
,
as
men
,
whose
lives
are
after
another
fashion
.
That
Apocryphall
Authour
in
that
book
of
Wisdome
,
hath
an
excellent
expression
to
this
purpose
,
Chap.
2.
12.
he
brings
in
wicked
men
saying
of
the
godly
,
He
is
cleane
contrary
to
our
doings
,
he
is
grievous
unto
us
to
behold
;
his
life
is
not
like
other
mens
,
his
wayes
are
of
another
fashion
;
wee
are
esteemed
of
him
,
as
counterfeits
;
he
abstaineth
from
our
wayes
,
as
from
filthinesse
;
he
commendeth
greatly
the
latter
end
of
the
just
,
Verse
19.
Let
us
examine
him
with
rebukes
and
torments
,
&c.
Let
the
relation
,
and
the
ingagements
be
what
they
will
,
yet
so
long
as
of
different
spirits
,
they
cannot
close
.
What
a
different
spirit
was
there
betweene
Iacob
and
Esau
,
who
lay
in
the
same
wombe
at
the
same
time
〈◊〉
There
may
be
outward
peace
fo
〈…〉
while
betweene
Gods
people
,
and
some
wicked
men
;
but
inward
closing
of
spirit
there
can
never
bee
:
The
spirit
that
is
in
you
,
the
world
cannot
receive
,
sayes
our
Saviour
,
Iohn
14.
17.
Antipathies
are
irreconcileable
;
no
arguments
,
no
meanes
ever
used
can
cause
an
accord
,
except
there
be
a
change
in
nature
.
Nothing
in
the
world
puts
mens
spirits
in
such
a
distance
,
as
Grace
when
that
comes
;
and
therefore
where
the
most
eminent
grace
,
there
the
greatest
disagreement
betweene
them
and
wicked
men
.
How
many
wicked
men
cannot
but
be
convinced
of
some
godly
who
live
with
them
,
that
they
are
better
than
themselves
,
that
they
are
conscientious
men
,
whose
Principles
Caius
Seius
was
a
good
man
,
but
hee
was
a
Christian
;
so
now
,
such
are
CAP.
V.
Learne
to
have
a
right
esteeme
of
such
pretious
spirited
men
.
IF
the
godly
be
of
such
excellent
spirits
,
learne
wee
then
hence
to
have
a
right
esteeme
of
them
;
they
surely
are
worthy
of
pretious
account
,
of
most
honorable
esteem
,
who
are
men
of
such
excellent
spirits
:
Let
them
bee
what
they
will
,
in
regard
of
their
outward
condition
,
though
never
so
meane
and
poore
.
No
matter
what
the
Ring
bee
,
if
the
Pearle
in
it
be
pretious
.
Many
most
pretious
spirits
have
very
mean
outsides
.
The
Tabernacle
was
beaten
Gold
within
,
but
the
out
side
covered
with
Badgers
skines
.
If
the
treasure
be
rich
,
what
though
the
vessell
be
earthen
?
Surely
,
these
are
the
excellency
of
the
earth
,
the
very
light
and
beauty
of
the
world
,
the
glory
of
Gods
Creation
;
they
give
a
lustre
to
the
places
where
they
live
,
to
the
families
in
which
they
are
;
especially
if
they
walke
close
and
faithfully
with
God
indeed
,
manifesting
the
excellency
of
their
spirits
in
their
wayes
;
so
that
when
they
are
taken
away
,
the
very
places
where
they
lived
,
are
darkened
.
This
other
spirit
of
the
godly
makes
a
Iob
scraping
his
soares
on
the
dung-hill
,
and
a
Ieremy
sticking
in
the
myrie
dungeon
,
more
glorious
than
Kings
and
Princes
sitting
crowned
upon
their
Thrones
:
these
are
glorious
within
.
God
is
a
Spirit
,
and
he
looks
on
men
,
to
see
what
they
are
in
their
spirits
;
and
he
esteems
accordingly
of
them
;
and
so
should
we
.
What
doth
brave
cloathing
,
what
doth
money
,
what
doe
titles
of
honour
raise
the
dignity
?
what
?
are
these
to
the
excellency
of
mans
nature
?
No
certainly
;
the
excellency
of
man
must
bee
that
which
mustmake
the
most
excellent
and
noble
part
truly
excellent
,
which
is
the
spirit
of
a
man
.
If
a
man
would
know
the
excellency
of
any
thing
,
as
of
a
sword
,
or
of
any
other
instrument
,
he
judges
it
not
by
the
Hilt
,
or
the
inferour
part
;
but
by
what
excellency
the
principle
part
hath
.
There
is
a
spirit
in
man
,
and
the
inspiration
is
from
the
Almighty
;
a
spirit
inspired
by
the
Almighty
,
and
beautified
with
his
heavenly
graces
;
this
innobles
a
man
indeed
;
it
is
the
ornament
of
the
hidden
man
of
the
heart
,
the
glorious
cloathing
of
that
which
makes
truely
beautifull
and
glorious
.
How
did
many
of
the
Heathen
highly
prize
those
,
in
whom
they
saw
any
naturall
excellency
of
spirit
,
differing
from
other
men
?
Those
amongst
the
Romanes
,
who
were
called
the
Curii
,
and
●abritii
,
they
lived
very
poorly
and
meanly
,
yet
being
perceived
to
have
more
excellent
spirits
than
other
men
,
they
were
taken
from
their
dinner
of
Turnips
and
Watercresses
,
to
lead
the
Romane
Armie
:
How
much
more
should
we
honour
men
in
whom
we
may
see
Divine
spirits
,
the
lustre
of
heavenly
graces
shining
in
them
?
But
to
shew
more
particularly
that
godly
men
are
to
be
highly
prized
in
regard
of
this
other
spirit
;
as
they
have
received
a
spirit
differing
from
other
men
,
so
they
are
to
have
esteem
and
honour
differing
from
other
men
;
not
to
bee
looked
at
as
common
men
for
,
First
,
this
difference
of
their
spirits
from
other
men
,
is
a
certaine
Secondly
,
the
spirit
receiving
Thirdly
,
The
Lord
hath
an
especiall
eye
upon
and
delight
to
dwell
Hee
will
dwell
with
the
contrite
heart
,
to
revive
the
spirit
of
the
humble
,
Esay
57-15
.
Hee
hath
a
speciall
care
of
these
spirits
,
that
they
doe
not
faile
before
him
;
hee
puts
under
his
hand
,
to
support
,
comfort
,
revive
them
.
When
wee
beate
ordinary
spices
,
we
heed
not
so
much
every
dust
,
but
some
flies
out
and
falls
on
the
ground
;
But
if
Bezar-stone
,
or
some
speciall
choice
costly
spice
bee
beaten
,
then
there
is
care
had
of
every
dust
,
that
the
least
bee
not
lost
;
So
though
God
may
afflict
the
choicest
spirits
of
his
servants
,
yet
hee
is
very
carefull
that
their
spirits
faile
not
before
him
;
as
for
other
common
ordinary
spirits
,
hee
cares
not
much
to
let
them
faile
,
and
sinke
in
their
affliction
,
but
this
is
the
mercifull
care
of
God
over
those
spirits
,
whom
he
highly
esteems
of
.
Fourthly
,
The
excellencies
of
this
spirit
,
are
eternall
excellencies
,
Ezech.
46.
17.
If
a
Prince
give
of
his
inheritance
to
one
of
his
servants
,
it
is
to
bee
his
but
for
a
time
,
and
to
returne
unto
the
Prince
againe
;
but
his
inheritance
shall
be
to
his
sonnes
,
for
them
for
ever
:
So
when
God
gives
any
thing
to
common
men
,
who
are
but
his
servants
at
best
,
it
must
returne
againe
;
GOD
will
call
for
all
his
mercies
from
them
againe
;
but
these
soule-mercies
of
his
children
,
shall
be
their
inheritance
for
ever
.
Hence
God
calls
his
Church
,
an
eternall
Excellency
,
Esay
60.
15.
But
fifthly
,
and
principally
,
these
other
spirits
are
most
honourable
With
the
pure
,
thou
wilt
shew
thy selfe
pure
,
saith
David
,
in
the
2
Sam.
22.
27.
The
words
are
,
with
the
choice
thou
Iehosaphat
,
2
Chron.
21.
3.
he
gave
his
other
sonnes
great
gifts
of
silver
,
gold
,
precious
things
,
fenced
Cities
,
but
the
Kingdome
he
gave
to
Iehoram
,
because
he
was
the
first
borne
:
So
God
gives
these
outward
mercies
to
other
men
,
but
the
mercies
of
his
Kingdome
,
are
reserved
for
these
men
of
choice
spirits
,
who
are
the
first
borne
,
the
chiefe
and
most
excellent
of
all
Gods
creatures
in
this
world
.
Now
we
are
the
sonnes
of
God
,
saith
S.
Iohn
,
but
it
appeares
not
what
wee
shall
bee
;
there
is
more
to
come
hereafter
,
they
have
not
spirits
that
will
be
satisfied
with
the
things
of
this
world
,
and
therefore
are
not
as
ordinary
men
,
who
have
their
portion
in
the
things
of
this
world
.
God
delights
to
fill
the
capacities
of
all
his
creatures
with
sutable
good
;
now
these
other
spirits
,
by
that
choice
excellency
of
them
,
are
made
capable
of
farre
higher
mercies
than
the
world
can
afford
;
they
must
be
the
good
things
of
another
world
that
can
fill
them
,
and
those
are
reserved
for
them
.
The
bodies
of
the
Saints
,
because
they
are
joyned
to
such
pretious
soules
,
shall
be
like
the
glory
of
the
Sunne
,
yea
,
excell
in
glory
.
How
glorious
then
shall
their
souls
be
,
for
whose
sake
their
bodies
shall
bee
thus
glorious
?
Wee
look
upon
great
heires
,
who
have
great
inheritances
to
come
,
with
high
esteeme
,
though
they
have
little
for
the
present
:
These
are
the
great
heires
of
heaven
,
Coheires
with
Iesus
Christ
himselfe
;
these
they
are
,
who
are
delivered
from
the
wrath
to
come
and
to
be
made
partakers
of
the
glory
that
is
to
be
revealed
.
The
Lord
gives
them
no
great
matters
in
comparison
now
,
because
hee
hath
reserved
so
much
for
them
afterwards
.
As
nature
is
not
very
exquisite
in
her
worke
in
inferiour
things
,
where
she
intends
some
higher
excellency
;
So
the
God
of
Nature
,
intending
such
high
and
glorious
things
hereafter
for
his
Saints
,
doth
no
so
much
regard
to
give
them
these
inferiour
things
for
the
present
.
But
what
are
those
reserved
mercies
you
speake
of
,
that
God
hath
for
these
?
Not
entending
a
Treatise
of
that
glory
,
that
God
hath
for
his
choice
ones
,
onely
take
these
five
generals
.
First
,
These
mercies
are
prepared
mercies
,
prepared
before
the
foundations
To
prepare
Mansions
for
us
,
Iohn
14.
1.
Now
this
is
spoken
after
the
manner
of
men
,
who
do
not
use
to
make
long
and
great
preparations
but
for
some
great
worke
in
hand
:
Surely
,
these
mercies
must
needs
be
great
,
which
the
wisedome
,
power
,
and
mercy
of
God
,
hath
been
from
all
eternity
preparing
.
Secondly
,
They
are
other
mercies
,
than
Adam
,
than
Man-kinde
Thirdly
,
These
reserved
mercies
,
are
such
as
must
set
out
Gods
Magnanimity
,
Fourthly
,
These
mercies
must
be
such
,
as
may
shew
to
Angels
and
all
Fiftly
,
Other
mercies
(
in
some
respect
higher
)
than
the
very
blessed
For
,
1
Mans
nature
is
more
highly
advanced
than
theirs
,
being
hypostatically
united
to
the
Divine
Nature
.
2
The
righteousnesse
whereby
the
Saints
come
to
glory
,
is
a
higher
righteousnesse
,
a
more
excellent
righteousnesse
than
that
of
the
Angels
;
though
theirs
be
perfect
in
its
kinde
,
theirs
is
the
righteousnesse
but
of
meere
creatures
,
but
the
righteousnesse
of
the
Saints
,
is
the
righteousnesse
of
that
Person
,
which
is
both
God
and
man
.
3
The
sonneship
of
the
Saints
,
is
founded
in
a
higher
right
,
then
that
of
the
Angels
,
namely
in
the
Sonneship
of
the
second
Person
in
Trinity
.
4
They
are
the
members
of
Jesus
Christ
,
and
so
in
a
nearer
union
with
him
then
any
other
creature
.
5
They
are
the
Spouse
of
the
Lambe
,
whereas
the
Angels
are
but
ministring
spirits
,
as
the
servants
of
the
Bridegroome
,
but
the
Saints
are
the
Bride
.
Surely
then
,
the
mercies
reserved
for
these
choice
spirits
,
are
choice
and
glorious
,
not
onely
other
mercies
then
others
have
,
or
they
themselves
have
now
,
but
other
mercies
then
they
are
able
to
imagine
;
these
therefore
wee
are
to
looke
upon
,
as
most
blessed
and
honourable
creatures
.
CAP.
VI.
A
Rebuke
to
this
vile
world
,
who
have
vile
conceits
of
this
spirit
,
and
abusemen
of
such
excellent
spirits
.
IF
the
spirits
of
godly
men
bee
thus
pretious
,
how
vile
then
is
this
base
world
,
which
hath
such
irrationall
absurd
conceits
of
this
spirit
?
and
which
so
scornes
and
abuses
men
of
such
excellent
spirits
?
There
are
two
branches
of
this
use
:
In
the
first
,
the
vile
conceits
that
men
of
this
world
have
of
this
spirit
,
are
rebuked
;
For
,
1
they
thinke
godlinesse
befooles
men
.
2
They
thinke
it
makes
them
cowards
,
to
bee
men
of
no
metall
and
valour
,
poore
spirited
men
.
3
They
thinke
this
spirit
to
bee
a
turbulent
spirit
,
as
Ahab
said
of
Elijah
,
Art
thou
hee
that
troubles
Irael
?
Luther
was
called
the
trumpet
4
And
lastly
,
They
thinke
them
to
be
factious
spirits
.
For
the
first
of
these
;
What
more
ordinary
,
than
to
cast
this
aspersion
upon
Godlinesse
,
that
it
makes
men
to
be
dull
,
heavie
,
stupid
fooles
,
not
sit
for
the
great
and
high
things
of
the
world
,
and
therefore
they
labour
to
stifle
any
beginnings
of
godlinesse
in
their
children
,
or
in
any
neare
to
them
,
for
feare
it
should
●inder
their
parts
,
and
take
away
the
quicknesse
of
their
wits
,
and
bravenesse
of
their
spirits
;
Except
you
think
that
to
be
the
only
bravenesse
of
spirit
,
to
venture
upon
any
thing
that
may
further
your
owne
ends
,
not
to
feare
sinne
,
nor
the
displeasure
of
an
infinite
God
,
to
let
out
your
hearts
to
the
utmost
,
to
the
satisfying
your
owne
desires
,
to
examine
nothing
by
rule
,
but
to
doe
whatsoever
is
good
in
your
owne
eyes
,
to
rejoyce
in
the
wayes
of
sin
,
and
to
blesse
your selfe
in
the
proud
swellings
of
your
owne
heart
,
to
be
able
to
scorne
at
conscience
,
humiliation
for
sinne
,
strictnesse
in
Gods
wayes
,
as
too
meane
a
thing
for
men
of
such
qualitie
,
of
such
birth
as
you
are
,
of
such
estates
,
hopes
,
preferments
,
and
designes
as
you
have
,
things
fitter
for
poor
snakes
,
meaner
people
,
contemptible
silly
soules
to
looke
after
;
If
this
be
the
excellency
of
your
spirits
,
then
,
godlinesse
debases
them
indeed
,
yea
,
it
debases
them
as
low
as
hell
it selfe
;
it
casts
shame
in
the
faces
of
,
and
breaks
in
pieces
such
haughty
,
swoln
spirits
as
these
are
,
it
brings
them
down
to
lie
at
Gods
feet
,
as
poore
contemptible
creatures
in
their
own
eyes
,
loathing
and
abhorring
themselves
,
as
there
is
infinite
cause
they
should
,
and
judging
themselves
worthy
to
bee
destroyed
;
but
as
for
any
true
naturall
excellency
of
spirit
,
godlinesse
doth
not
quench
it
,
but
raises
it
,
and
beautifies
it
,
and
perfects
it
;
It
is
either
grosse
ignorance
,
or
desperate
malice
,
that
causes
these
conceits
of
the
worke
of
godlinesse
in
the
spirits
of
men
,
yea
,
there
is
much
blasphemy
in
them
.
What
?
shall
the
worke
of
Gods
grace
,
wherein
the
glory
of
God
consists
,
which
is
the
life
of
God
,
the
Image
of
God
,
the
Divine
Nature
,
as
hath
been
shewne
;
shall
it
be
the
debasing
,
the
besotting
,
the
befooling
of
mens
spirits
?
What
?
doth
holinesse
,
that
makes
God
glorious
,
make
man
contemptible
and
vile
?
doth
that
which
makes
God
so
honourable
in
the
eies
of
the
blessed
Angels
and
Saints
,
make
man
a
sott
,
and
a
foole
in
the
eyes
of
men
?
Oh!
that
ever
there
should
bee
such
malice
in
the
hearts
of
men
,
against
the
grace
of
God
,
ever
to
have
such
vile
conceits
of
it
;
pray
,
if
it
be
possible
,
that
this
thought
of
thy
hart
may
be
forgiven
thee
.
Did
not
malice
blind
men
,
they
might
see
that
the
Lord
hath
had
,
and
still
hath
,
some
of
his
Saints
as
eminent
in
any
outward
true
excellency
,
as
any
in
the
world
;
as
great
Schollers
,
as
brave
Courtiers
as
any
living
;
as
deepe
in
policie
,
as
profound
in
learning
,
as
compleat
every
way
as
any
whosoever
.
Who
more
eminent
in
learning
than
Moses
,
who
was
learned
in
all
the
learning
of
the
Aegyptians
?
who
ever
had
a
higher
straine
of
eloquence
than
Esay
?
who
ever
more
profound
than
S.
Paul
?
And
in
later
times
,
yea
,
even
in
our
dayes
,
the
Church
hath
not
wanted
worthy
and
glorious
lights
,
who
have
beene
exceedingly
eminent
in
all
,
that
naturall
excellency
could
make
them
,
even
their
enemies
being
Judges
.
What
braver
Courtiers
ever
lived
,
than
Ioseph
,
Nehemiah
,
and
Daniel
?
Could
godlinesse
in
the
power
and
life
of
it
,
in
the
strictnesse
of
it
,
stand
with
bravenesse
of
spirit
,
&
naturall
excellencies
,
then
?
and
can
it
not
do
so
now
?
Though
God
choseth
oft-times
the
poore
in
the
world
,
to
bee
rich
in
faith
;
the
foolish
things
in
the
world
,
to
confound
the
wise
;
and
weake
things
of
the
world
to
confound
the
strong
;
and
base
things
,
and
things
despised
,
&c.
1
Cor.
1.
26
,
27.
Yet
when
men
are
godly
,
their
parts
are
not
by
their
godlines
debased
,
but
raised
;
many
poore
weake
men
,
who
before
were
of
mean
naturall
abilities
,
yet
put
them
now
upon
spirituall
things
,
and
what
strength
of
parts
doe
they
shew
,
in
prayer
,
in
conference
about
the
mysteries
of
God
,
in
discerning
the
subtilities
and
wiles
of
Satan
,
in
finding
out
the
corruptions
of
their
owne
hearts
,
in
wisely
ordering
their
affaires
for
God
,
and
the
furtherance
of
their
owne
eternall
good
?
Wise
in
the
right
choice
of
the
highest
end
,
and
prudent
in
the
right
disposing
of
the
best
meanes
tending
thereunto
;
These
things
are
not
the
works
of
fooles
,
of
poore
silly
,
simple
men
;
they
require
quicknesse
of
understanding
,
depth
of
judgement
.
There
are
five
reasons
why
godlines
must
needs
raise
a
mans
parts
:
1
Because
it
purges
from
many
lusts
,
that
darken
and
besot
men
in
their
parts
.
2
It
imployes
men
in
conversing
with
high
,
spirituall
,
and
heavenly
things
.
3
It
makes
men
serious
,
and
so
strengthens
their
judgements
,
in
the
apprehension
of
things
.
4
It
makes
men
make
conscience
to
improve
their
time
,
in
the
use
of
all
meanes
and
helps
they
can
,
to
enable
and
fit
themselves
for
service
.
Fifthly
,
it
causeth
to
imploy
their
parts
faithfully
,
and
so
they
come
to
have
the
blessing
of
God
upon
them
,
for
the
encrease
of
them
,
according
to
his
promise
,
To
him
that
hath
,
it
shall
bee
given
.
Againe
,
Godlinesse
Ioshua
,
David
,
Gideon
,
Barak
,
&
others
,
who
through
faith
subdued
Kingdomes
?
Hebr.
11.
32
,
33.
That
is
basenesse
of
spirit
,
and
want
of
valour
that
makes
a
man
a
slave
to
sin
,
and
the
Devill
;
so
a
slave
,
as
he
hath
no
heart
to
any
worthy
service
,
to
free
himselfe
from
it
;
but
lies
down
under
it
,
and
carries
the
fetters
and
yoake
of
his
bondage
about
with
him
,
withersoever
he
goes
.
That
is
cowardly
basenesse
that
brings
conscience
into
a
servile
subjection
,
that
cowardly
basenesse
that
will
suffer
the
cause
of
God
to
be
betrayed
,
rather
than
venture
any
thing
for
it
;
what
greater
argument
that
men
want
true
spirit
,
than
this
?
Godlinesse
puts
a
spirit
of
fortitude
into
men
,
that
will
not
suffer
them
to
bee
thus
debased
:
and
where
appeares
the
like
courage
in
any
,
as
in
these
,
when
they
are
called
to
stand
for
the
truth
?
Though
all
the
Tiles
of
the
houses
in
the
City
of
Wormes
,
were
Devils
,
yet
thither
would
I
goe
to
testifie
to
the
truth
,
saith
Luther
.
Againe
,
it
is
not
a
turbulent
spirit
;
Againe
,
factious
spirits
they
are
not
,
because
they
seeke
above
all
Tertull.
Apol.
advers.
Gentes
,
cap.
39
,
num.
520.
1400
yeares
agoe
,
his
expression
was
this
,
When
good
men
,
when
honest
men
meet
together
,
when
godly
men
are
gathered
together
,
it
is
not
to
bee
called
a
faction
,
but
a
Court
;
and
on
the
contrary
,
the
name
of
faction
,
sayes
hee
,
is
to
bee
applyed
to
them
,
who
conspire
to
the
hatred
of
good
and
honest
men
.
And
thus
much
of
the
first
branch
of
the
Vse
,
which
was
the
reprehension
of
the
vile
conceits
that
men
had
of
this
other
spirit
;
Now
the
second
followes
,
which
is
the
rebuking
of
the
men
of
the
world
,
for
the
ill
use
they
give
to
men
who
are
of
such
excellent
spirits
.
The
excellencies
of
the
spirits
of
the
godly
,
do
challenge
all
the
good
use
that
can
bee
,
but
it
is
little
they
meet
withall
;
they
are
for
the
most
part
abused
by
the
men
of
this
vile
world
,
as
if
they
were
the
vilest
scurfe
and
filth
of
the
earth
:
yea
,
so
indeed
they
account
them
;
so
saith
S.
Paul
.
1.
Cor.
4.
13.
We
are
made
as
the
filth
of
the
world
,
and
are
the
off-scouring
of
all
things
unto
this
day
.
Why
?
what
was
S.
Paul
,
and
what
were
those
that
were
with
him
,
who
was
so
accounted
of
,
were
they
not
men
of
most
excellent
and
admirable
spirits
?
S.
Paul
was
one
of
the
most
excellent
spirited
men
that
ever
lived
upon
the
earth
,
and
did
as
much
service
for
God
,
as
ever
any
meere
man
did
since
the
beginning
of
the
world
;
and
yet
how
vilie
was
he
thought
of
?
how
contemptibly
was
hee
used
?
put
into
stocks
,
and
whipped
;
wanted
cloathes
and
victuals
?
And
for
the
others
that
were
with
S.
Paul
,
they
were
men
of
whom
the
Holy
Ghost
gives
this
witnesse
,
that
they
were
the
very
glory
of
Jesus
Christ
,
2
Cor.
8.
23.
Oh
unworthy
world
,
that
ever
they
should
have
such
men
live
amongst
them
!
Those
who
are
the
delight
of
Angels
,
yea
,
of
God
himselfe
,
how
are
they
abused
in
this
wicked
world
,
as
if
they
were
dogges
,
or
the
basest
scumme
and
filth
of
the
earth
?
What
scorne
and
contempt
is
cast
upon
them
?
the
most
abject
of
men
think
themselves
good
enough
to
reproach
and
abuse
them
.
Were
it
not
a
grievous
sight
to
see
some
base
drudge
to
have
power
over
the
body
of
some
noble
Prince
,
to
abuse
it
by
stripes
,
or
any
other
contumelious
sordid
manner
?
but
a
more
grievous
thing
it
is
to
see
the
vile
and
base
spirits
of
the
world
,
who
are
nothing
but
sinks
of
filth
themselves
,
to
abuse
men
of
such
noble
and
excellent
spirits
,
as
if
they
were
more
vile
than
dirt
?
It
was
the
bitter
complaint
of
Ieremy
Lament.
4.
2.
that
the
pretious
sonnes
of
Sion
,
comparable
to
fine
gold
,
were
esteemed
as
earthen
pitchers
.
Such
as
blessed
spirits
would
honour
,
if
they
had
them
with
them
,
yet
here
they
are
cast
out
as
filth
.
What
griefe
sufficent
to
lament
the
seeing
of
such
filthy
swine
to
trample
under
their
feet
such
pretious
pearles
?
in
all
ages
thus
it
hath
beene
.
Those
who
were
indeed
the
true
honourable
upon
the
earth
,
such
pretious
and
excellent
spirited
men
,
as
of
whom
the
world
was
not
worthy
;
and
yet
they
have
beene
most
vilely
abused
,
and
are
so
still
by
this
wretched
world
,
who
know
not
wherein
true
worth
and
excellency
consists
.
Matth.
5.
12.
Christ
telling
his
Disciples
how
ill
the
world
would
use
them
,
he
tels
them
,
they
have
as
good
use
from
it
,
as
the
Prophets
had
before
them
.
How
was
Micaiah
(
a
man
of
a
very
sweet
and
excellent
spirit
)
contumeliously
used
?
hee
was
strucke
on
the
mouth
,
shut
up
in
prison
to
be
fed
with
water
&
bread
;
yea
,
with
the
water
and
bread
of
affliction
,
while
430
false
Prophets
,
most
base
spirited
men
,
were
fed
delicately
at
Iesabels
table
.
How
was
Ieremiah
used
?
hee
was
thrown
into
the
dungeon
,
stuck
up
almost
to
the
eares
in
the
myre
;
the
Word
of
the
Lord
was
made
a
reproach
unto
him
daily
.
David
before
them
,
(
a
man
in
whom
Gods
soule
delighted
,
yet
he
)
complaines
of
himselfe
,
that
he
was
a
reproach
of
men
,
and
despised
of
the
people
:
all
that
saw
him
,
laughed
him
to
scorne
;
they
shot
out
the
lip
,
and
shook
their
head
at
him
,
Psal.
22.
6
,
7.
and
Iob
before
him
,
he
was
made
a
by-word
of
the
people
,
and
as
a
Tabret
unto
them
;
as
he
sayes
of
himselfe
,
Chap.
17.
6.
The
same
use
had
the
blessed
Apostles
,
who
were
filled
with
the
Spirit
of
God
;
none
more
scorned
,
persecuted
,
contemned
,
than
they
.
The
most
worthy
and
famous
men
in
the
Primitive
times
,
found
no
better
use
than
these
.
It
were
infinite
to
instance
in
particulars
.
Ignatius
,
Polycarpus
,
Athanasius
,
Chrysostome
,
Wickliffe
,
Hus
,
Luther
,
Zwinglius
,
Musculus
,
&c.
I
cannot
passe
by
that
sad
example
of
Musculus
,
who
was
a
Were
you
not
afraid
to
speake
against
my
servant
Moses
?
The
words
are
very
emphaticall
in
the
Hebrew
,
they
are
thus
,
Were
yee
not
afraid
to
speak
against
my
servant
,
against
Moses
?
Were
hee
onely
my
servant
,
though
he
were
not
Moses
,
were
you
not
afraid
?
but
when
my
servant
,
and
Moses
,
that
is
such
an
eminent
servant
of
mine
,
in
whom
so
much
of
my
Spirit
appeared
,
were
you
not
afraid
to
speak
against
him
?
Certainly
,
the
Lord
will
not
alwayes
suffer
pretious
choice-spirited
men
to
be
trampled
under
feet
;
he
lookes
upon
them
in
their
lowest
estate
as
his
Jewels
,
even
while
they
are
in
the
dirt
;
but
time
wil
come
when
he
will
make
up
his
Jewels
;
as
,
Malac.
3.
17.
and
then
there
shall
be
seene
a
difference
between
the
righteous
and
the
wicked
;
betweene
him
that
serveth
God
,
and
him
that
serveth
him
not
,
verse
18.
God
will
owne
the
excellency
of
the
spirits
of
his
servants
,
to
be
the
Image
of
himselfe
;
and
what
confusion
will
this
be
to
the
ungodly
of
the
world
,
when
the
Lord
before
men
and
Angels
shall
own
that
,
for
the
lustre
and
beauty
of
his
owne
excellency
,
which
they
,
when
time
was
,
made
matter
of
their
scorn
,
objects
of
their
hatred
?
when
God
shall
come
to
them
,
as
Gideon
to
Zeba
and
Zalmana
,
Iudges
8.
18.
What
manner
of
men
were
they
,
sayes
Gideon
to
them
,
whom
ye
slew
at
Tabor
?
They
answered
,
As
thou
art
,
so
were
they
;
each
one
resembled
the
Children
of
a
King
.
Then
hee
said
,
They
were
my
brethren
,
the
sonnes
of
my
mother
:
as
the
Lord
liveth
,
if
you
had
saved
them
alive
,
I
would
not
have
slaine
you
;
but
now
he
sayes
to
Iether
his
first
borne
,
Vp
and
slay
them
.
So
shall
God
hereafter
say
to
the
men
of
the
world
,
What
were
those
men
,
and
what
did
they
,
whom
yee
so
hated
and
abused
?
what
?
were
they
some
vile-spirited
men
?
how
did
they
carry
themselves
?
Your
consciences
shall
be
forced
then
to
answer
;
O
Lord
,
we
must
confesse
,
They
were
those
who
kept
themselves
from
the
common
pollutions
of
the
world
,
they
lived
strictly
in
their
wayes
,
they
walked
unblameable
in
their
course
;
they
were
very
forward
in
the
duties
of
the
worship
and
service
of
God
.
The
Lord
shall
then
answer
;
What
?
these
men
they
were
my
Saints
,
this
was
my
holinesse
,
my
image
,
my
glory
;
these
were
not
common
ordinary
men
,
these
were
my
choice
ones
;
men
pretious
in
my
eyes
,
separated
from
the
common
sort
of
the
world
for
my
praise
:
If
you
had
loved
them
,
prized
them
,
and
honoured
them
as
the
choice
of
the
earth
;
if
if
you
had
followed
their
example
,
I
had
not
slain
you
;
but
now
you
shall
perish
everlastingly
.
CAP:
VII
.
No
dishonor
to
be
singular
Seven
notes
to
discover
that
godly
mens
differing
from
other
men
proceeds
not
from
proud
humourous
singularity
,
but
from
the
choicenesse
and
excellencie
of
their
spirits
.
IF
godly
men
be
men
of
another
spirit
,
and
this
be
their
commendation
;
why
then
should
any
account
it
to
be
a
dishonour
to
be
singular
from
the
world
?
Singularity
is
cast
upon
Gods
servants
as
their
disgrace
,
but
certainly
it
is
their
glory
;
they
are
singular
,
and
their
wayes
are
singular
,
it
is
true
,
and
they
avouch
it
,
they
rejoyce
in
it
,
and
blesse
God
for
it
;
it
is
impossible
but
that
it
should
be
so
,
for
they
are
of
another
spirit
,
a
peculiar
people
,
separated
from
the
world
,
set
apart
for
God
,
their
separation
is
a
wonderfull
separation
,
Exod.
33.
16.
So
shall
we
bee
separated
,
sayes
Moses
,
I
and
thy
people
,
from
all
the
people
that
are
upon
the
face
of
the
earth
;
the
word
is
in
the
Originall
,
We
shall
be
wonderfully
separated
;
No
marvell
then
,
though
their
singularity
bee
such
,
as
the
world
,
who
knowes
not
their
principles
,
wonder
at
it
.
Their
wayes
are
different
from
other
men
;
I
,
that
is
true
indeed
,
who
can
thinke
otherwise
?
Their
principles
,
their
estates
,
their
dignites
,
their
hopes
are
raised
higher
then
other
mens
.
Would
Saul
have
been
offended
,
if
his
former
acquaintance
had
complained
;
Oh
,
now
,
Saul
,
hee
mindes
other
things
,
goes
on
in
other
waies
,
lives
after
another
fashion
then
we
doe
;
I
,
that
is
true
indeed
,
for
his
condition
is
altered
,
his
estate
is
raised
higher
then
yours
,
he
hath
an
other
spirit
:
To
complaine
of
Gods
servants
,
that
they
are
singular
from
others
,
is
all
one
,
as
if
you
should
complaine
of
Pearles
,
that
they
are
more
glistering
than
dirt
and
gravell
.
Their
way
,
their
lives
are
singular
;
Why
?
how
would
you
have
them
live
?
would
you
have
them
live
according
to
the
common
course
of
the
world
?
they
cannot
,
for
they
have
not
received
the
spirit
of
the
world
,
but
another
spirit
.
When
the
Spirit
of
God
would
set
out
,
the
greatest
misery
of
men
,
when
they
are
the
children
of
wrath
,
without
God
in
the
world
,
without
hope
,
it
is
,
that
they
lived
according
to
the
common
course
of
the
world
,
Ephes.
2.
2.
And
those
two
are
joyned
together
,
living
according
to
the
common
couse
of
the
world
,
and
according
to
that
spirit
,
that
rules
in
the
children
of
disobedience
:
So
long
as
they
were
acted
by
that
spirit
they
did
live
so
,
but
now
there
is
another
spirit
,
that
they
are
acted
by
,
and
would
you
have
them
live
so
still
as
they
did
before
?
Certainly
it
cannot
be
;
You
cry
out
of
dissimulation
,
and
that
justly
;
But
what
is
dissimulation
,
if
this
be
not
?
where
there
is
not
a
sutablenesse
between
the
inward
principles
,
the
inward
frame
,
and
disposition
of
the
spirit
,
and
the
outward
actions
:
Now
if
Gods
people
should
not
live
singular
lives
,
certainly
their
outward
actions
would
not
be
agreeable
to
the
inward
principles
,
frames
,
and
dispositions
of
their
spirits
,
for
they
are
singular
,
differing
from
other
mens
.
As
there
may
be
dissembling
,
for
a
man
to
seeme
better
than
he
is
;
so
there
may
be
dissembling
,
to
seeme
worse
than
we
are
;
Is
there
not
as
much
evill
in
a
life
differing
from
the
spirit
,
as
in
a
spirit
differing
from
the
life
?
If
a
man
seemes
to
be
godly
,
and
is
not
,
it
is
an
argument
the
man
is
vile
,
who
will
thus
play
the
hypocrite
;
but
it
is
a
commendation
to
godlinesse
,
that
men
will
account
the
very
seeming
of
it
to
be
honourable
;
but
if
a
man
hath
godlinesse
in
his
heart
,
and
yet
his
life
be
no
other
than
other
mens
,
this
would
argue
that
a
man
were
ashamed
of
godlinesse
it selfe
;
here
godlinesse
it selfe
would
suffer
;
as
if
it
were
such
a
dishonourable
thing
,
as
would
bring
shame
to
a
man
,
if
it
did
appeare
;
as
if
though
indeed
it
must
be
reserved
in
the
heart
,
for
necessity
sake
,
yet
it
must
be
kept
downe
,
not
suffered
to
appeare
in
the
life
,
for
feare
it
be
a
disgrace
to
men
.
Is
not
here
then
as
great
an
evill
,
in
this
way
of
dissimulation
as
in
the
other
?
Better
all
the
men
of
the
world
had
shame
cast
upon
them
,
than
that
godlinesse
should
have
the
least
staine
.
Surely
then
,
where
the
spirits
of
men
be
other
spirits
,
singular
choice
spirits
,
their
lives
ought
,
and
must
needs
be
other
lives
,
singular
from
other
men
.
Their
conscience
witnesse
to
them
,
that
their
spirits
are
changed
,
that
they
are
other
from
that
they
were
;
yea
,
and
witnesses
for
them
,
that
their
lives
are
other
lives
,
singular
from
other
men
;
and
in
this
witnesse
their
soules
rejoyce
.
But
is
there
not
a
proud
phantasticall
singularity
?
may
not
pride
,
sullennesse
,
and
fancie
,
carry
men
on
in
singular
wayes
,
differing
from
other
men
,
conceiting
themselves
to
be
wiser
than
others
,
loving
to
satisfie
some
odde
humours
of
their
own
?
If
it
were
any
choicenesse
,
or
excellency
of
their
spirits
,
it
were
another
matter
,
we
would
not
speake
against
them
;
but
it
is
this
proud
,
hypocriticall
,
humorous
singularity
,
we
speake
against
.
To
this
I
answer
;
If
you
indeed
should
do
as
they
doe
,
if
you
should
live
after
a
different
manner
from
the
common
course
of
the
world
,
having
no
other
principles
than
those
you
have
,
it
would
certainly
bee
singularity
,
pride
,
hypocrisie
,
and
humour
in
you
;
and
thus
your
consciences
would
tell
you
,
and
that
because
you
had
not
principles
to
carry
you
out
in
this
way
,
you
have
not
spirits
sutable
to
it
;
and
you
judging
of
others
,
by
that
you
seele
in
your selves
,
this
makes
you
to
thinke
,
the
different
wayes
of
Gods
servants
,
is
onely
from
pride
,
and
humourous
singularity
;
yea
,
and
they
themselves
know
,
that
there
was
a
time
indeede
,
where
in
if
they
should
have
done
,
as
now
they
doe
,
it
would
have
beene
no
other
in
them
,
then
that
you
now
accuse
them
of
namely
,
when
their
spirits
were
,
as
other
mens
spirits
are
;
but
now
they
know
,
they
have
other
principles
,
other
qualifications
of
spirit
then
formerly
they
had
.
But
surely
,
you
doe
not
thinke
indeed
,
that
their
different
lives
doe
come
from
proud
,
and
humourous
singularitie
;
for
if
you
did
,
why
doe
your
consciences
so
well
approve
of
them
,
when
you
lie
on
your
sicke
beds
?
when
you
apprehend
your selves
going
before
the
great
God
,
then
you
could
wish
it
were
with
you
as
it
is
with
them
.
But
what
say
you
?
if
you
thought
it
were
not
from
this
pride
,
and
conceitednesse
you
speake
of
,
then
you
would
thinke
it
were
well
;
then
you
would
joyne
in
justifying
of
them
,
if
you
were
sure
it
were
from
a
choyce
,
excellent
spirit
in
them
.
Well
then
,
let
Gods
servants
rejoyce
in
this
,
that
they
know
it
is
not
from
pride
,
that
it
is
not
from
humour
,
that
they
run
not
into
excesse
of
riot
as
others
doe
,
but
from
the
worke
of
God
upon
their
spirits
,
and
this
witnesse
they
have
for
themselves
,
this
they
have
to
encourage
themselves
in
,
that
if
the
men
of
the
world
did
but
know
their
principles
from
whence
they
worke
,
as
they
know
them
themselves
,
even
they
would
justifie
both
them
and
their
wayes
.
But
further
,
wee
must
know
there
is
a
way
of
God
that
is
reall
,
that
tends
to
life
;
what
ever
way
it
be
,
this
is
certaine
,
it
must
be
different
from
the
common
course
of
the
world
;
and
if
this
be
not
it
,
in
which
Gods
people
doe
walke
,
tell
us
what
is
that
way
,
and
wee
will
walke
in
it
.
The
Scripture
tells
us
,
the
way
to
life
is
narrow
,
and
that
few
walke
in
it
;
and
the
other
way
is
broad
that
tends
to
death
;
we
cannot
therefore
but
feare
,
when
we
see
the
marke
of
a
way
that
leads
to
death
.
Christs
flocke
is
but
a
little
flocke
,
Luke
12.
32.
Feare
not
little
flocke
:
there
are
two
diminutives
in
the
Originall
,
the
word
translated
,
flocke
,
signifies
a
little
flocke
;
but
Iohn
1
Epist.
5.
19.
saith
,
the
whole
world
lies
in
wickednesse
,
but
wee
know
that
wee
are
of
God
.
What
a
singularity
was
this
in
S.
Iohn
?
how
doth
he
difference
a
few
odde
contemptible
people
from
the
whole
world
?
We
are
of
God
,
and
yet
the
whole
world
lies
in
wickednesse
,
and
the
world
surely
is
not
growne
better
since
.
But
that
you
may
see
,
that
the
way
of
the
godly
is
not
from
singularity
,
or
humour
,
take
these
Evidences
,
and
judge
according
as
conscience
shall
tell
you
is
truth
.
First
,
Where
humour
and
conceited
Secondly
,
Those
who
doe
things
Thirdly
,
Humourous
singular
men
differ
exceedingly
one
from
Fourthly
,
proud
,
conceited
singularity
acts
it self
especially
in
things
The
Kings
daughter
is
all
glorious
within
;
If
there
bee
a
little
godlinesse
outwardly
,
there
is
much
more
inward
,
as
where
there
is
a
little
wickednesse
without
,
there
is
abundance
in
the
heart
;
Godly
men
are
most
eminently
godly
in
inward
things
;
The
countenance
and
voice
of
the
Church
,
is
most
sweet
and
comely
in
secret
places
,
Cant.
2.
14.
My
Dove
that
art
in
the
holes
of
the
rocke
,
in
the
secret
places
of
the
staires
,
shew
me
thy
sight
,
let
me
heare
thy
voyce
,
for
thy
voyce
is
sweet
,
and
thy
sight
is
comely
:
Godly
men
dare
not
indeed
,
but
be
godly
before
men
,
for
so
Christ
commands
them
,
Let
your
light
shine
before
men
,
that
others
may
see
your
good
works
;
but
it
is
one
thing
to
do
that
which
may
be
seen
,
and
another
,
to
do
it
to
that
end
that
it
may
be
seene
,
and
to
make
that
the
highest
end
.
If
they
make
their
end
,
that
the
light
may
be
seene
,
and
not
that
themselves
may
be
seene
;
and
that
their
Father
in
heaven
may
be
glorified
,
and
not
themselves
glorified
,
it
is
no
other
than
Christ
would
have
.
But
betweene
God
and
their
owne
soules
,
there
is
the
chiefe
work
of
godlinesse
;
there
the
soules
of
Gods
servants
doe
most
expatiate
themselves
,
there
they
are
most
themselves
,
there
is
their
most
proper
Element
;
wherefore
surely
it
is
not
a
humour
of
singularity
.
Fiftly
,
If
it
were
humourous
singularity
,
it
would
not
bring
them
so
Sixtly
,
Surely
it
is
not
humourous
conceited
singularity
,
because
most
men
who
have
enlightned
consciences
,
when
they
are
most
serious
in
their
best
moods
,
are
of
this
mind
.
If
you
will
needs
go
by
multitudes
,
we
dare
venture
upon
this
,
yea
we
dare
challenge
upon
this
argument
,
onely
with
these
two
Cautions
;
1
That
the
men
you
bring
in
,
be
men
of
inlightned
consciences
,
for
what
have
we
to
doe
with
others
,
2
Let
the
judgements
of
men
be
taken
when
they
are
most
serious
,
when
they
are
best
able
to
judge
,
doe
not
take
them
when
they
are
in
passion
,
when
their
lusts
are
up
,
but
when
their
spirits
are
calmed
,
and
in
the
best
temper
,
when
conscience
hath
the
most
liberty
to
speake
indeed
what
it
thinkes
;
and
of
such
men
,
in
such
times
,
we
shall
have
the
most
on
our
side
;
and
therefore
surely
it
is
not
a
humour
of
singularity
,
that
acts
the
in
the
way
of
godlinesse
.
Seventhly
,
It
is
not
singularity
,
for
we
have
the
Prophets
,
Apostles
,
Martyrs
,
Saints
of
God
before
us
,
cloudes
of
witnesses
,
thousand
thousands
of
them
,
and
every
one
of
them
worth
ten
thousands
of
others
,
as
S.
Chrysostome
hath
an
expression
in
one
Cypr.
l.
1.
●p.
.
3.
Non
attendas
numerum
illorum
,
melior
est
enim
unus
timens
quam
mill●
filii
impii
.
thousand
wicked
.
It
is
safe
to
follow
the
way
of
good
men
,
according
to
that
in
the
Proverbs
,
2.
20.
Walke
thou
in
the
wayes
of
good
men
,
and
keep
the
wayes
of
the
righteous
.
Now
then
,
let
neither
the
wayes
of
godlinesse
,
or
godly
men
ever
be
blamed
for
their
singularity
;
other
spirits
must
needs
lead
into
other
wayes
.
It
was
laid
to
Luthers
charge
,
that
he
was
an
Apostate
;
he
confesses
CAP.
VIII
.
Blesse
God
for
making
this
difference
betweene
your
spirit
,
and
the
vile
spirits
of
the
men
of
the
world
.
SEeing
this
other
spirit
is
so
excellent
and
blessed
,
then
doe
you
,
to
whom
God
hath
given
other
spirits
,
learne
to
blesse
GOD
for
them
;
the
mercies
of
GOD
to
mens
spirits
are
the
greatest
mercies
;
though
your
conditions
be
meaner
than
others
,
in
other
respects
,
yet
if
your
spirits
be
raised
to
an
higher
excellency
than
others
,
you
have
infinite
cause
to
blesse
the
Lord
,
as
S.
Paul
,
Ephes.
1.
3.
Blessed
be
the
Lord
,
which
hath
blessed
us
with
all
spirituall
blessings
in
heavenly
things
,
in
Christ
.
What
though
God
hath
not
abounded
to
you
in
outward
honours
,
estates
,
delights
,
yet
if
he
hath
abounded
to
you
in
wisdome
,
holinesse
,
faith
,
humility
,
&c.
you
have
no
cause
to
complaine
:
Where
God
gives
his
Spirit
,
in
the
gifts
and
graces
of
it
,
there
hee
gives
all
good
things
;
hence
whereas
S.
Matthew
sayes
,
Chap.
7.
11.
How
much
more
shall
your
Father
in
heaven
,
give
good
things
to
them
that
aske
him
?
S.
Luke
11.
13.
bringing
in
Christ
speaking
upon
the
same
occasion
,
sayes
,
How
much
more
shall
your
heavenly
Father
give
the
Holy
Ghost
to
them
that
aske
him
?
as
if
all
one
to
give
his
Spirit
,
and
to
give
all
good
things
:
Spirituall
blessings
make
all
outward
crosses
light
and
easie
,
as
Prov.
18.
14.
The
spirit
of
a
man
will
sustaine
his
infirmities
.
Spirituall
blessings
have
this
excellency
in
them
,
they
cause
a
man
to
feele
no
need
of
many
outward
things
,
which
others
know
not
how
to
want
;
and
it
is
as
good
to
bee
in
such
an
estate
,
to
have
no
need
of
a
thing
,
as
to
enjoy
it
when
we
want
it
.
And
further
,
it
is
the
excellency
of
spirituall
blessings
,
to
keep
downe
the
body
,
and
to
carry
the
spirit
above
the
body
.
It
was
the
excellencie
and
glory
of
the
Martyrs
,
that
their
spirits
were
so
satisfied
with
mercies
they
had
,
that
they
so
little
regarded
their
bodies
,
when
they
suffered
grievous
torments
,
as
if
they
had
not
been
their
own
;
Thus
Zozomen
reports
of
them
.
Spirituall
blessings
are
such
,
as
inable
men
to
improve
all
other
blessings
they
enjoy
:
without
these
,
the
greatest
of
other
blessings
would
prove
to
bee
the
greatest
curses
to
us
;
and
yet
further
:
These
blessings
upon
our
spirits
,
cost
God
infinitely
more
,
than
other
blessings
doe
.
Other
blessings
God
can
give
at
a
lower
rate
,
but
these
cost
the
dearest
heart
blood
of
his
owne
Sonne
,
and
therefore
above
all
let
God
have
the
praise
of
these
.
Outward
bodily
mercies
we
are
unworthy
of
,
but
when
we
consider
of
these
,
let
us
say
as
David
,
Psal.
66.
14.
Come
and
hearken
all
ye
that
feare
God
,
I
will
tell
you
what
he
hath
done
to
my
soule
:
There
God
hath
magnified
his
mercies
toward
me
indeed
.
You
may
remember
how
base
your
spirits
once
were
,
how
blinde
,
foolish
,
drossie
,
sensuall
,
and
it
may
bee
,
malicious
.
This
S.
Paul
cals
to
minde
,
to
stirre
up
himselfe
and
others
,
to
praise
God
for
that
blessed
change
he
had
wrought
in
his
,
and
in
their
spirits
:
Tit.
3.
3.
For
we
our selves
also
were
in
times
past
(
saith
hee
)
unwise
,
disobedient
,
deceived
,
serving
divers
lusts
,
living
in
maliciousnesse
and
envie
;
hatefull
,
and
hating
one
another
:
but
when
the
bountifulnesse
and
love
of
God
our
Saviour
appeared
,
&c.
But
if
your
spirits
have
not
beene
so
vile
as
some
others
,
if
they
have
been
faire
and
ingenuous
,
if
you
have
beene
of
sweet
natures
,
and
tractable
dispositions
,
you
have
cause
to
blesse
God
in
some
respects
so
much
the
more
,
for
the
change
hee
hath
wrought
in
them
,
for
his
mercie
towards
you
,
that
you
did
not
rest
in
those
naturall
excellencies
,
and
mistake
them
for
saving
graces
,
as
many
doe
with
much
danger
to
their
soules
:
and
when
you
see
the
base
corrupt
spirits
of
other
men
,
as
those
who
have
any
thing
to
doe
in
the
world
,
shall
meet
with
exceeding
vile
corrupt
spirits
;
Cap.
IX
.
Communion
and
converse
with
men
of
such
excellent
spirits
,
is
a
most
blessed
thing
.
IF
the
godly
be
of
such
excellent
spirits
,
then
converse
and
communion
with
them
is
a
most
blessed
thing
;
no
greater
heaven
upon
earth
than
this
;
for
here
you
may
see
the
beauty
and
lustre
of
Gods
graces
shining
,
the
brightnesse
of
which
darkens
all
the
beauty
and
glory
of
the
world
to
a
spirituall
eye
.
Seneca
saw
so
much
excellency
,
that
Moralitie
put
upon
a
man
,
that
hee
sayes
,
that
the
very
looke
of
a
good
man
delights
one
:
The
very
sight
of
such
servants
of
God
,
who
walke
close
with
God
,
who
are
carefull
to
keep
their
spirits
clear
and
shining
;
truly
,
it
is
very
delightfull
,
it
hath
much
quickening
in
it
;
the
uprightnesse
,
holines
,
spirituall
enlightnings
,
that
their
soules
have
,
will
guide
them
to
advise
for
God
in
safe
and
good
wayes
.
The
advise
of
godly
men
,
in
things
concerning
God
,
is
much
to
be
prized
.
It
was
a
good
speech
of
Shechaniah
to
Ezra
,
Chap.
10.
3.
Now
therefore
let
us
make
a
Covenant
with
our
God
,
&c.
according
to
the
counsell
of
the
Lord
,
and
of
those
that
feare
the
Commandement
of
our
GOD.
It
was
good
to
follow
their
counsell
.
The
spirits
of
these
are
favory
in
their
discourse
,
in
their
duties
,
in
all
their
carriage
;
their
example
exceeding
powerfull
and
profitable
.
The
blessing
of
Abigail
upon
David
,
was
,
The
Lord
binde
up
his
soule
in
the
bundle
of
life
.
Enjoyment
of
communion
with
Gods
people
,
is
the
binding
up
of
our
soules
in
the
bundle
of
life
,
for
every
one
of
them
hath
life
in
him
.
Doctor
Taylor
the
Martyr
,
rejoyced
that
ever
he
came
into
prison
,
because
he
came
there
to
have
acquaintance
with
that
Angel
of
God
Iohn
Bradford
,
as
he
cals
him
.
If
the
society
of
one
sweet
heavenly
spirited
man
,
bee
enough
to
make
a
prison
chearfull
,
what
a
blessing
then
is
the
enjoyment
of
communion
with
many
?
All
my
delight
(
saith
David
)
is
in
the
Saints
,
in
them
that
excell
in
the
earth
.
It
is
the
blessing
of
the
Gospell
,
to
come
to
the
spirits
of
just
men
made
perfect
,
Heb.
12.
23.
when
we
are
amongst
them
,
we
may
in
the
beholding
the
worke
of
their
spirits
,
come
to
see
many
failings
in
our
own
,
that
we
saw
not
before
;
and
so
be
humbled
for
them
,
and
be
put
on
to
seeke
helpe
:
We
may
see
the
same
graces
shining
in
them
,
that
we
feele
in
our
owne
hearts
,
and
so
be
strengthened
and
encouraged
in
them
,
and
stirred
up
to
blesse
God
for
them
;
and
the
sutablenesse
betweene
their
spirits
and
ours
,
if
ours
be
right
,
will
cause
such
a
closing
and
mingling
,
as
from
thence
there
will
arise
an
unspeakable
delight
,
and
incomparable
sweetnesse
:
No
society
under
heaven
hath
that
pleasantnesse
&
sweetnesse
in
it
,
as
the
society
of
the
Saints
;
no
mens
spirits
close
so
fully
one
with
another
,
as
theirs
;
no
mens
spirits
bound
so
firmly
by
such
indissoluble
bonds
together
,
as
theirs
;
they
know
the
excellency
of
one
anothers
spirits
,
so
as
they
can
freely
open
themselves
,
Gregory
Nazianzen
sayes
of
himselfe
,
and
Basil
,
that
one
soule
in
〈…〉
rner
was
in
two
bodies
.
In
Orat
.
Fun.
Basi●●i
.
The
same
is
said
of
Minutius
Fa●ix
,
and
Octautus
.
unbosome
their
hearts
one
to
another
,
and
venture
their
lives
one
upon
another
:
and
it
is
the
most
honourable
society
in
the
world
;
for
it
is
the
association
of
the
most
excellent
and
glorious
creatures
;
God
himself
delights
to
joyne
himselfe
with
them
,
to
be
amongst
them
:
as
;
2
Cor.
6.
16.
I
will
dwell
among
them
(
saith
the
Lord
)
and
walke
there
,
and
I
will
be
their
God
,
and
they
shall
be
my
people
.
But
the
words
are
more
significant
in
the
Originall
,
they
expresse
When
good
men
meet
,
(
sayes
hee
)
when
godly
men
are
gathered
together
,
this
is
not
to
bee
called
a
faction
,
but
a
Court
.
What
place
is
accounted
so
honourable
,
and
excels
in
more
delights
than
the
Courts
of
Princes
?
The
society
of
Gods
Saints
,
communion
with
Gods
people
,
hath
more
honour
,
is
filled
with
more
delights
than
any
Court
in
the
world
,
where
this
is
wanting
:
the
society
of
the
wicked
,
that
is
unsavory
and
tedious
,
because
their
spirits
are
so
vile
and
corrupt
,
like
the
slime
and
filth
there
is
congealed
,
when
many
Toades
and
venomous
filthy
creatures
doe
joyne
together
;
How
abominable
is
their
breathings
together
to
a
gracious
spirit
?
how
loathsome
is
the
mixture
of
their
spirits
?
Zach.
13.
2.
we
have
a
promise
,
that
God
will
in
his
due
time
take
away
the
uncleane
spirit
out
of
the
Land
,
and
oh
what
a
blessed
time
will
that
bee
!
How
happy
would
Gods
servants
thinke
themselves
,
if
they
might
bee
delivered
from
the
noysomnes
of
corrupt
unclean
spirits
?
Let
us
keep
our selves
what
we
can
now
,
from
mingling
with
them
;
wee
shall
within
a
while
be
for
ever
delivered
from
them
.
CAP.
X.
That
all
those
whose
spirits
God
hath
thus
differenced
,
should
improve
this
Mercy
,
by
walking
not
as
other
men
.
IF
God
hath
beene
mercifull
to
you
,
in
giving
you
another
spirit
,
improve
this
mercy
;
shew
in
all
your
wayes
that
you
are
acted
by
another
spirit
:
let
the
renewed
spirit
guide
you
,
let
the
beauty
and
excellency
of
it
appeare
:
If
wee
live
in
the
spirit
,
let
us
walke
in
the
spirit
,
sayes
the
Apostle
,
Gal.
5.
25.
The
works
of
the
flesh
are
manifest
,
Gal.
5.
19.
Why
should
not
the
works
of
the
spirit
be
so
too
?
God
hath
beautified
your
spirits
with
his
owne
Image
,
in
this
hee
hath
honoured
you
,
that
you
might
honour
him
,
in
holding
forth
the
beauty
and
excellency
of
his
Image
;
he
hath
made
you
a
peculiar
people
,
to
that
end
that
you
might
shew
forth
the
vertues
of
him
,
who
hath
called
you
out
of
darknes
into
his
marvellous
light
,
1
Pet.
2.
9.
It
is
a
dishonor
to
a
parent
,
or
any
special
friend
,
to
hang
his
picture
in
some
dark
hole
,
in
some
obscure
contemptible
place
;
it
is
expected
we
should
make
it
conspicuous
,
that
we
should
hang
it
in
some
eminent
place
,
so
as
to
manifest
that
wee
rejoyce
in
it
,
as
an
ornament
to
us
.
It
is
a
great
evill
to
obscure
the
Graces
of
Gods
Spirit
,
to
keepe
in
the
work
of
God
upon
our
spirits
,
in
which
hee
hath
set
out
the
glory
of
his
owne
Image
,
to
that
end
,
that
he
might
be
glorified
in
us
before
men
&
Angels
.
Every
man
delights
in
the
expression
of
that
,
wherin
he
esteems
his
excellency
to
consist
,
be
it
Eloquence
,
Wisdom
,
or
any
Art
,
wherin
he
hath
attained
any
eminency
;
yea
,
if
he
accounts
his
excellency
to
consist
in
his
riches
,
in
his
honor
,
in
his
beautie
,
he
loves
to
make
them
appear
before
others
;
as
the
Prophet
in
another
case
,
Esa.
60.
1.
Arise
and
shine
,
for
the
light
is
come
,
and
the
glory
of
the
Lord
is
risen
upon
thee
.
If
God
hath
shined
upon
your
spirits
by
his
grace
,
let
your
lights
shine
before
men
,
that
the
world
may
see
,
there
are
men
of
other
spirits
,
who
can
doe
such
things
as
they
cannot
.
Oh
what
beautifull
,
convincing
conversations
would
men
live
,
if
they
were
onely
acted
by
this
renewed
spirit
!
As
it
was
said
of
Steven
,
they
could
not
resist
the
Spirit
by
which
he
spake
;
so
it
would
be
true
here
,
men
could
not
resist
that
spirit
by
which
you
live
.
What
doe
you
more
than
other
men
?
sayes
Christ
to
his
Disciples
,
Matt.
5.
47.
Men
of
other
spirits
must
manifest
in
their
lives
,
that
they
can
do
more
than
other
men
.
Let
me
in
the
name
of
the
Lord
plead
with
you
for
more
honour
and
service
for
the
Lord
,
than
he
hath
from
others
.
First
,
your
birth
is
from
him
,
you
are
borne
of
God
in
another
manner
Secondly
,
God
hath
put
forth
an
other
manner
of
power
out
upon
1
It
is
his
power
;
onely
the
power
of
a
God
could
doe
it
.
2
It
is
the
greatnes
of
his
power
.
3
It
is
the
exceeding
greatnesse
of
his
power
.
4
It
is
the
working
of
his
power
.
5
It
is
the
working
of
his
mighty
power
.
6
It
is
the
same
power
by
which
he
raised
Christ
from
the
dead
,
and
set
him
at
his
right
hand
in
the
Heavens
,
farre
above
all
Principality
,
and
Power
,
and
might
.
Now
God
doth
not
use
to
put
forth
great
power
,
but
for
great
purposes
;
he
uses
not
his
extraordinary
power
,
for
ordinary
things
:
when
supernaturall
power
is
put
forth
,
it
is
,
that
it
might
raise
to
supernaturall
operations
.
3
Againe
,
God
doth
put
other
abilities
Be●n
.
de
inter
.
domo
.
c.
50.
such
to
raise
them
;
you
dishonour
God
,
and
his
grace
,
and
your
holy
profession
.
Fourthly
,
your
spirits
have
beene
made
acquainted
with
more
truths
;
God
hath
revealed
to
you
the
secrets
of
his
Counsels
,
of
his
Kingdome
;
Fifthly
,
he
hath
separated
you
for
himself
,
he
hath
taken
you
into
a
near
Sixthly
,
God
hath
put
other
dignities
Hee
hath
redeemed
you
from
the
earth
,
Revel●
4.
3.
Therefore
you
must
not
walke
as
the
men
of
the
earth
:
God
hath
not
dealt
thus
with
other
people
,
they
know
not
what
these
things
meane
.
Therefore
well
may
the
Lord
expect
from
you
other
manner
of
service
and
honour
,
than
he
hath
from
other
men
.
Seventhly
,
more
depends
upon
you
,
Esay
63.
8.
I
said
,
surely
they
will
not
lie
:
When
others
are
base
,
unfaithfull
and
vile
in
their
wayes
,
yet
God
rejoyceth
in
this
,
that
hee
hath
a
generation
in
the
world
;
a
choyce
company
of
other
spirits
,
pretious
&
excellent
spirits
,
and
hee
shall
have
other
dealings
from
them
.
Eighthly
,
your
sinnes
goe
nearer
to
the
heart
of
God
than
others
:
Other
Saul
,
2
Sam.
1
,
21.
That
the
shield
of
the
mighty
was
cast
downe
,
the
shield
of
Saul
,
as
though
he
had
not
beene
anoynted
with
oyle
;
for
you
to
fall
,
as
though
you
had
not
beene
anoynted
,
as
others
which
have
no
such
oyntment
powred
upon
them
;
this
is
a
great
and
sore
evill
.
Ninthly
,
the
eyes
of
many
are
Tenthly
,
you
are
appointed
by
God
to
be
the
Judges
of
other
men
;
Cor.
6.
2.
Doe
you
not
know
that
the
Saints
shall
judge
the
world
?
yea
,
Verse
3.
Know
you
not
that
wee
shall
judge
the
Angels
?
God
will
bring
your
lives
and
wayes
before
all
the
world
to
judge
the
world
by
,
and
therefore
they
had
need
to
bee
very
exact
,
and
to
have
something
in
them
more
than
ordinary
.
It
is
a
shamefull
way
of
reasoning
,
for
any
man
to
reason
for
sinne
,
by
examples
;
as
it
like
a
theese
,
he
would
faine
scape
in
the
crowd
;
but
much
more
shamefull
is
it
,
that
any
godly
man
should
bee
found
to
argue
for
sinne
this
way
,
for
this
is
an
aggravation
of
sinne
,
not
a
lessening
of
it
,
as
if
I
should
say
,
God
hath
dishonour
by
such
and
such
,
and
therefore
why
may
he
not
have
some
more
by
me
?
Sinne
is
a
striking
at
God
,
and
every
sinner
strikes
at
him
,
and
thou
commest
running
for
thy
stroake
too
.
What
?
wilt
thou
have
thy
blow
also
at
him
?
and
,
what
thou
?
for
whom
the
Lord
hath
done
such
great
things
?
as
Caesar
said
to
Brutus
,
when
But
in
what
particulars
should
we
manifest
this
choicenes
of
our
spirits
,
in
wayes
differing
from
others
?
Answ.
In
these
especially
:
1
In
selfe
deniall
:
shew
that
you
can
deny
your
opinions
,
your
desires
,
your
wills
,
though
you
have
a
strong
mind
to
a
thing
,
though
you
have
fit
opportunities
to
enjoy
your
desires
,
yet
if
you
see
God
may
have
more
honor
any
other
way
,
you
can
freely
&
readily
without
disturbance
,
without
vexing
yeeld
;
and
doe
not
deceive
your selves
in
this
,
be
easily
convinced
in
particulars
,
which
are
for
God
against
your selves
;
the
excellency
of
a
mans
spirit
is
much
seen
in
this
.
Many
conceit
an
excellency
of
spirit
to
bee
in
selfe-willednesse
,
in
being
passionate
,
froward
,
and
boisterous
;
Certainly
this
comes
from
weaknes
of
spirit
,
no
excellency
is
required
for
this
,
every
foole
can
bee
thus
;
but
that
is
excellency
,
to
bee
able
to
ovērcome
,
to
rule
ones
spirit
,
to
have
command
of
ones
spirit
,
to
subdue
and
bring
in
order
passions
,
and
violent
stirrings
of
spirits
;
this
is
pretious
and
honourable
in
the
eyes
of
God
and
man
:
this
is
a
well
tempered
spirit
indeed
,
that
can
be
strong
,
zealous
,
full
of
courage
,
unyeeldable
in
the
cause
of
God
and
the
Church
;
but
meeke
,
quiet
,
yeeldable
,
selfedeniable
in
its
own
cause
:
those
who
usually
are
the
most
boisterous
,
and
passionate
for
themselves
,
are
the
poorest
spirited
men
,
and
the
most
basely
yeelding
,
when
it
comes
to
the
cause
of
God
.
2
Shew
the
excellency
of
your
spirits
enabling
you
to
doe
that
which
others
cannot
doe
,
by
loving
your
enemies
,
praying
for
them
;
doing
them
all
the
good
you
can
;
this
is
the
speciall
thing
our
Saviour
commands
to
his
Disciples
in
that
5.
Mat.
when
he
would
have
them
doe
more
than
others
doe
.
3
Feare
the
least
sinne
,
more
than
the
greatest
suffering
;
Morality
raises
the
spirit
highest
next
to
Grace
,
and
yet
a
meere
morall
man
,
accounts
it
foolishnes
,
to
be
so
nice
as
not
to
yeeld
in
little
things
,
for
the
avoyding
of
great
sufferings
;
but
a
gracious
spirit
thinks
the
least
truth
of
God
worthy
to
bee
witnessed
to
,
by
the
losse
of
his
dearest
comforts
,
It
was
a
brave
spirit
of
Zwinglius
expressing
it selfe
thus
,
in
his
3.
Epist.
Q●as
non
oportet
mortes
praeetigere
,
quod
non
supplicium
putius
ferre
,
into
inquam
prosundim
inferni
ab●stum
non
incrare
,
quam
contra
conscientiam
attestari
?
and
suffering
the
greatest
evils
;
yea
,
he
accounts
suffering
for
small
things
the
most
honourable
sufferings
of
all
,
as
testifying
the
greatest
love
;
as
Davids
Worthies
shewed
their
dearest
love
to
him
,
in
ventring
their
lives
to
get
him
a
little
water
.
4
Prize
opportunities
of
service
more
than
al
outward
contentments
in
the
world
;
a
gracious
heart
thinks
it
honor
enough
,
that
Gods
imploies
it
;
he
is
not
onely
willing
to
goe
on
in
his
worke
,
though
outward
contentments
come
not
in
,
but
increase
of
service
for
God
,
hee
esteemes
so
great
a
good
,
as
hee
accounts
the
want
of
outward
things
made
up
in
it
;
Though
I
get
not
so
much
by
that
I
doe
as
others
,
yet
I
blesse
God
,
I
can
goe
on
in
my
worke
as
chearefully
as
others
,
for
contentment
is
made
up
to
mee
in
this
,
that
God
will
imploy
mee
in
his
service
more
than
others
.
5
Make
conscience
of
time
;
this
felv
doe
;
few
regard
the
fillings
up
of
their
time
,
their
spirits
having
no
excellencie
in
them
,
they
cannot
make
use
of
their
time
in
any
worthy
employments
for
God
,
to
themselves
,
or
others
;
but
a
man
of
an
excellent
spirit
knows
how
to
employ
himself
in
things
that
are
excellent
,
and
therfore
prizes
the
time
he
hath
to
worke
in
,
and
is
conscientious
in
the
spending
of
it
.
6
Make
conscience
of
thoughts
,
and
secret
workings
of
heart
,
of
secret
sinnes
to
avoid
them
,
and
secret
duties
to
performe
them
;
a
man
that
hath
a
pretious
spirit
,
doth
not
like
to
have
it
runne
wast
in
extravagant
thoughts
,
and
affections
;
the
thoughts
of
his
minde
are
pretious
,
the
affections
of
his
heart
are
pretious
,
as
his
spirit
is
pretious
:
Wee
let
water
runne
wast
,
because
wee
put
no
price
upon
it
;
we
think
it
little
worth
,
and
therefore
we
let
it
run
to
no
use
;
but
if
it
were
some
pretious
liquor
,
some
pretious
oyle
,
compounded
of
deare
ingredients
,
wee
would
not
doe
so
,
but
would
be
carefull
to
save
every
drop
;
this
is
a
pretious
spirited
man
indeed
,
who
knowes
how
to
lay
out
his
thoughts
,
and
his
affections
at
the
best
advantage
,
and
will
not
lavish
them
our
to
no
purpose
.
7
Make
conscience
of
the
manner
8
Rejoyce
in
the
good
of
others
,
9
If
thou
wilt
shew
the
excellency
the
desire
of
their
soule
is
to
his
Name
,
and
to
the
remembrance
of
him
.
If
in
the
times
of
our
troubles
,
the
desires
of
our
soules
were
to
Gods
Name
,
and
to
the
remembrance
of
him
,
and
not
unto
our
own
names
,
and
to
the
remembrance
of
our selves
,
we
should
not
have
such
sinking
,
discouraged
,
disquiet
,
vexing
spirits
as
we
have
.
The
spirits
of
most
men
,
if
any
difficult
thing
befall
them
,
they
are
presently
in
a
hurry
,
so
disquiet
and
tumultuous
,
that
all
the
peace
and
sweetnesse
of
them
is
lost
,
and
they
hinder
themselves
exceedingly
,
both
in
the
businesse
they
are
about
,
adding
much
to
the
difficulty
of
it
,
and
in
all
other
businesses
that
concerne
them
.
This
notes
much
distemper
of
spirit
,
like
distempered
flesh
of
a
mans
body
,
if
it
be
but
toucht
with
the
finger
,
or
the
least
aire
come
to
it
,
it
presently
festers
and
ranekies
.
10
Be
more
carefull
to
know
the
If
I
had
not
done
those
things
that
no
man
did
,
they
had
not
had
sinne
,
Ioh.
15.
24.
It
aggravated
the
sinne
of
the
Jewes
,
that
they
did
not
beleeve
in
Christ
,
notwithstanding
he
did
those
works
amongst
them
that
no
man
ever
did
.
So
,
if
godly
men
did
manifest
the
choicenesse
of
their
spirits
amongst
the
men
of
the
world
,
in
doing
such
as
none
other
can
doe
,
this
if
it
did
not
convert
them
,
and
bring
them
in
love
with
Gods
wayes
,
it
would
certainly
much
aggravate
their
sinne
,
and
increase
their
condemnation
.
It
is
therfore
a
most
shamefull
thing
,
that
those
who
make
a
great
shew
and
profession
of
godlinesse
,
should
in
their
lives
be
no
more
than
equall
unto
,
yea
be
lower
than
others
,
who
are
meerly
Morall
;
lower
than
a
Socrates
,
than
a
Fabritius
,
than
others
of
the
Heathen
.
How
many
civill
morall
men
go●
beyond
them
who
would
be
taken
for
godly
?
they
are
more
meeke
,
and
patient
,
more
courteous
,
more
faithfull
and
trusty
,
more
liberall
and
helpfull
,
more
ingenuous
and
candid
.
Many
servants
who
would
seeme
godly
,
are
not
so
obedient
,
so
diligent
,
so
humble
,
and
submissive
,
so
conscionable
in
their
worke
,
as
others
,
whom
they
judge
meerly
carnall
:
So
,
many
wives
,
not
behaving
themselves
with
that
quietnesse
,
respectivenesse
,
love
,
and
obedience
to
their
husbands
,
as
others
,
whom
they
themselves
judge
to
be
onely
civill
:
In
like
manner
,
many
husbands
,
and
masters
of
families
,
who
professe
godlinesse
,
yet
in
their
houses
are
more
froward
,
more
dogged
,
more
churlish
,
cruell
,
and
bitter
to
wife
and
servants
,
than
others
,
whom
they
esteeme
onely
carnall
:
So
,
many
children
more
stout
to
their
parents
,
and
parents
more
negligent
in
the
care
they
ought
to
have
of
their
children
,
than
others
.
What
a
shame
is
it
,
saies
S.
Hierom
,
that
faith
should
not
be
able
to
doe
CAP.
XI
.
An
Exhortation
to
labour
to
get
this
excellent
spirit
.
IT
is
an
use
of
Exhortation
;
let
us
labour
to
get
this
other
spirit
;
Every
one
desires
to
be
eminent
,
to
be
above
others
in
estate
,
in
esteeme
,
in
naturall
excellencies
;
if
we
would
faine
be
eminent
,
let
us
labour
to
be
eminent
in
spirituall
blessings
,
in
getting
our
souls
endued
with
higher
spirituall
excellencies
than
others
have
.
It
is
commendable
to
strive
to
be
as
eminent
here
as
we
can
,
especially
you
whom
God
hath
raised
higher
than
your
brethren
in
other
things
;
in
the
Nobility
of
your
births
,
the
eminency
of
your
places
,
the
greatnesse
of
your
estates
:
Doe
you
labour
to
be
as
high
above
others
in
the
excellencies
of
your
spirits
;
that
as
your
birth
is
other
,
your
places
other
,
your
estate
other
than
common
mens
,
so
your
spirits
may
be
other
spirits
?
What
an
excellent
thing
is
it
,
to
have
a
spirit
sutable
to
ones
condition
?
A
great
Lactant.
lib.
5.
cap.
16.
Arts
,
and
other
things
sutable
to
your
births
and
estates
,
accounted
a
beauty
and
ornament
to
them
,
and
is
not
grace
and
godlinesse
much
more
?
Doe
these
adde
an
excellencie
to
your
quality
,
and
put
an
honour
upon
your
dignities
,
and
will
not
godlinesse
much
more
?
Shall
Sea
and
Land
be
travelled
over
with
much
hazard
,
soule-hazard
,
and
bodilyhazard
,
with
great
expence
of
estate
,
to
get
knowledge
of
fashions
,
and
a
Gentile
behaviour
,
because
you
thinke
they
will
be
Ornaments
to
your
great
estates
you
are
borne
to
;
and
shall
no
labour
be
undertaken
to
get
godlinesse
,
to
get
your
spirits
raised
by
grace
,
as
an
ornament
to
the
greatnesse
of
your
birth
,
and
eminencie
of
your
estate
?
How
is
this
,
to
sleight
the
very
glory
of
God
himselfe
,
and
to
contemne
the
highest
dignity
men
or
Angels
are
capable
of
?
Are
any
places
so
fit
for
wisedome
,
as
the
high
places
of
the
City
?
Prov.
9.
1
,
3.
Wisdome
hath
builded
her
house
,
shee
hath
hewen
out
her
seven
Pillars
,
she
cryeth
upon
the
highest
places
of
the
City
.
How
honourable
doth
godlinesse
make
those
,
whose
birth
,
whose
place
is
honorable
in
the
eyes
of
God
,
his
Saints
,
blessed
Angels
,
and
in
the
consciences
of
all
?
How
well
doth
grace
suite
with
the
highest
dignity
,
as
a
bright
shining
Diamond
in
a
golden
Ring
?
as
the
world
is
drawn
more
conspicuous
and
full
in
a
large
Mappe
,
than
in
a
small
;
so
the
beauty
and
excellency
of
grace
and
godlinesse
,
appeares
more
conspicuous
and
glorious
in
great
men
and
honourable
,
than
in
those
who
are
of
a
meaner
ranke
.
First
,
you
had
need
of
other
spirits
;
more
need
than
others
for
the
improvement
of
those
great
mercies
that
you
have
above
others
.
As
some
fowle
that
have
great
wings
,
yet
can
flie
but
little
;
so
many
men
have
great
estates
,
but
not
having
spirits
to
improve
them
,
they
are
of
little
use
.
Know
,
that
your
estates
are
either
mercies
or
miseries
,
blessings
or
cursings
to
you
,
according
as
you
have
hearts
to
improve
them
:
if
they
be
improved
for
God
,
as
advantages
to
honour
God
by
,
to
doe
good
withall
;
they
are
then
great
blessings
indeed
:
and
that
is
as
great
an
argument
of
the
truth
of
grace
,
as
any
,
to
be
as
earnest
with
God
for
an
heart
to
improve
an
estate
,
or
a
place
of
dignitie
for
God
,
as
to
rejoyce
that
Lactant.
lib.
5.
cap.
16.
you
have
such
an
estate
for
your selves
,
or
that
you
are
in
such
an
eminent
place
,
whereby
you
may
get
honour
to
your selves
.
Where
God
gives
not
a
more
excellent
spirit
than
others
,
as
well
as
an
higher
condition
than
others
;
there
an
eminent
estate
is
made
but
as
fewell
for
a
nourisher
and
maintainer
of
all
manner
of
evill
,
to
afford
opportunities
for
acting
of
sinne
;
and
is
not
this
the
excellencie
that
many
account
to
be
in
their
estates
,
in
that
it
is
higher
than
others
,
in
that
they
can
have
their
wils
,
and
satisfie
their
lusts
more
than
others
?
Secondly
,
you
had
need
of
other
spirits
,
for
the
improving
of
the
large
Sergius
Paulus
,
who
began
to
listen
to
his
preaching
;
of
whom
we
reade
Acts
13.
verse
7.
and
so
on
:
Therefore
when
Elymas
withstood
him
in
this
work
,
seeking
to
turne
away
the
Deputie
from
the
Faith
,
the
spirit
of
S.
Paul
rose
against
him
with
much
indignation
;
and
being
filled
with
the
Holy
Ghost
,
hee
set
his
eyes
on
him
,
and
said
,
O
full
of
all
subtilty
and
all
mischiefe
,
thou
childe
of
the
devill
thou
enemy
of
righteousnesse
,
wilt
thou
not
cease
to
pervert
the
right
wayes
of
the
Lord
?
And
now
behold
the
hand
of
the
Lord
is
upon
thee
,
and
thou
shalt
bee
blind
.
As
if
S.
Paul
should
have
said
,
What
?
will
you
hinder
me
in
such
a
great
work
as
this
,
wherein
God
may
have
so
much
honour
in
the
conversion
of
this
Noble-man
,
this
man
of
publike
and
eminent
place
?
this
indeed
is
to
be
full
of
all
mischiefe
,
to
bee
an
enemie
of
all
righteousnesse
.
Thus
you
see
how
his
spirit
was
stirred
when
he
was
put
in
feare
of
being
hindred
in
such
a
notable
prize
as
this
:
As
a
man
when
likely
to
have
a
great
draught
,
there
comes
in
one
and
disturbs
him
,
and
is
like
to
hinder
him
of
it
.
Surely
,
S.
Paul
saw
that
it
was
a
wonderfull
great
blessing
to
the
Church
,
to
have
great
men
to
be
brought
in
,
to
the
obedience
of
the
faith
,
and
to
be
added
to
it
.
And
further
it
is
observed
,
that
God
going
along
with
S.
Paul
,
and
finishing
the
work
of
the
conversion
of
this
great
man
;
that
upon
this
Saint
Paul
had
his
name
Paul
given
him
,
being
changed
from
Saul
,
and
called
Paulus
,
from
that
notable
worke
of
the
conversion
of
this
Paulus
Sergius
.
As
many
great
Captains
amongst
the
Heathen
were
wont
to
have
their
names
changed
upon
their
successe
in
some
noble
enterprize
,
and
great
victories
;
as
Scipio
Africanus
,
hee
was
called
Africanus
from
his
Conquest
of
Africa
.
3
You
who
are
in
high
and
eminent
4
Againe
,
you
had
need
of
other
If
I
bee
lifted
up
,
I
will
draw
all
men
after
me
:
so
I
may
say
,
If
godlinesse
be
lifted
up
in
the
examples
of
great
ones
,
it
will
draw
all
men
after
it
.
What
ever
evill
is
seene
in
you
,
is
not
onely
followed
by
others
,
but
used
as
a
plea
to
maintaine
and
encourage
that
which
is
evill
in
many
others
.
Charles
the
fifth
was
wont
to
say
,
that
as
the
Ecclipse
of
the
Sun
is
a
foretoken
of
great
commotions
;
so
the
errours
and
oversights
of
great
men
,
bring
with
them
great
perturbations
to
the
places
where
they
live
.
5
Their
sinne
is
worse
than
others
,
Mich.
6.
5.
O
my
people
,
remember
from
Shittim
unto
●ilgal
;
at
Shittim
the
Lord
destroyed
the
Heads
of
the
people
,
Num.
25.
4.
The
destruction
of
great
ones
is
to
be
for
ever
remembred
.
6
And
yet
further
,
you
have
need
of
other
spirits
,
because
you
have
temptations
greater
and
stronger
than
others
;
therefore
if
you
have
not
the
more
excellent
spirits
,
you
are
in
greater
danger
than
others
.
The
high
estate
of
great
outward
dignitie
,
is
a
very
dangerous
estate
,
if
God
gives
not
an
extraordinary
spirit
.
There
is
a
notable
story
of
Pius
Quintus
,
that
Pope
,
who
excommunicated
Queene
Elizabeth
;
my
Author
of
the
story
is
a
Jesuite
,
Cornelius
à
Lapide
;
one
highly
esteemed
amongst
the
Papists
,
and
therefore
the
truth
of
it
is
to
bee
the
lesse
suspected
:
the
story
is
this
;
he
sayes
,
that
this
Pope
Pius
Quintus
was
wont
to
say
of
himselfe
,
that
When
I
was
first
in
religious
Orders
(
that
is
,
without
any
further
Ecclesiasticall
dignity
)
I
had
a
very
good
hope
of
the
salvation
of
my
soule
;
Cornelius
〈◊〉
Lapide
in
his
Comment
upon
Numb.
11.
verse
11.
Cum
essem
Religiosus
,
sperabam
benè
de
salute
animae
meae
,
Cardinalis
factus
,
extimui
;
Ponti
ex
creatus
,
penè
despero
.
but
being
made
a
Cardinall
,
I
began
to
be
much
afraid
;
but
now
bein
Pope
,
I
do
even
despaire
.
So
,
sayes
Cornelius
,
did
Clement
the
eight
,
that
followed
after
him
,
thinke
of
himselfe
.
Thus
by
this
example
wee
see
what
a
dangerous
thing
it
is
,
to
bee
raised
in
outward
honour
,
and
yet
still
the
spirit
to
continue
base
and
vile
.
7
Above
all
,
you
who
are
honourable
and
great
in
the
world
,
you
had
need
labour
to
bee
gracious
,
because
sin
is
more
unsutable
to
your
condition
,
than
to
others
.
It
was
the
complaint
of
the
Church
,
Lam.
4.
5.
that
those
who
were
brought
up
in
Scarlet
,
did
embrace
the
dung
:
How
unsutable
was
this
,
to
have
the
highest
places
,
and
the
lowest
spirits
?
Bernard
writing
to
a
noble
Virgin
,
who
was
godly
,
he
sayes
,
that
others
were
cloathed
with
purple
and
silke
,
but
their
consciences
were
poore
&
beggerly
;
they
glistered
with
their
Iewels
,
but
were
base
in
their
manners
;
but
you
(
sayes
he
)
without
,
are
meanly
clad
,
but
within
shine
exceeding
beautifull
,
not
to
Bern.
ep.
113.
ad
Sophiam
virginem
nobilem
.
Plutarch
.
humane
,
but
to
Divine
eyes
.
How
unsutable
was
the
one
,
but
how
comely
and
sutable
the
other
?
It
is
reported
of
Scipio
Asricanus
,
that
when
he
took
new
Carthage
,
he
took
a
young
Gentlewoman
prisoner
who
was
so
faire
that
she
ravished
all
mens
eyes
;
this
Scipio
then
said
,
If
I
were
but
a
common
souldier
,
I
would
enjoy
this
Damsell
,
but
being
Commander
of
an
Armie
,
I
will
not
meddle
with
her
:
and
so
preserving
her
entire
,
restored
her
to
her
friends
.
Thus
he
,
though
a
Heathen
,
thought
wickednesse
too
meane
for
,
and
unsutable
to
greatnesse
.
Sinne
is
uncomely
any
where
,
much
more
uncomely
amongst
great
ones
;
and
grace
is
comely
where
ever
it
is
,
much
more
to
the
great
ones
of
the
earth
.
As
Aeneas
Sylvius
was
wont
to
say
concerning
learning
,
I
may
say
the
same
concerning
godlinesse
;
Popular
men
should
esteeme
learning
as
silver
,
Noble
men
should
account
it
like
Gold
,
and
Princes
should
prize
it
like
Pearles
.
Thus
if
godlinesse
be
as
silver
to
ordinary
men
,
it
is
to
be
accounted
as
gold
and
pearls
to
you
.
The
Scripture
compares
beauty
in
a
woman
without
wisdom
,
to
a
Pearl-in
a
Swines
snour
,
Pro.
11.
22.
as
a
thing
unsutable
:
Thus
are
all
outward
excellencies
where
there
is
not
grace
.
8
And
would
it
not
be
a
grievous
thing
to
you
,
to
see
poore
,
inferiour
,
meane
men
and
women
to
be
lifted
up
to
glory
,
&
your selves
cast
out
,
an
eternall
curse
?
have
not
many
of
them
most
excellent
pretious
spirits
?
doe
they
not
doe
God
farre
more
service
than
you
?
doe
they
not
bring
more
honor
to
his
Name
,
than
ever
you
did
?
Think
then
with
your selves
,
Why
should
God
put
those
who
are
of
such
choice
pretious
spirits
,
into
such
a
low
condition
,
and
raise
me
to
such
an
high
?
Is
it
not
because
he
intends
to
give
me
my
portion
in
this
life
,
but
reserves
better
mercies
for
them
afterwards
?
It
would
bee
very
grievous
indeed
if
it
should
prove
so
.
9
The
hopes
we
have
of
the
continuance
of
our
peace
in
the
happy
enjoyment
of
those
pretious
liberties
of
the
Gospel
,
that
in
so
great
mercy
have
been
continued
unto
us
,
depends
much
upon
the
worke
of
Gods
grace
upon
your
souls
:
If
God
takes
off
your
spirits
from
common
vanities
,
the
pleasures
of
the
flesh
,
from
the
poore
low
things
of
the
world
,
from
your
own
private
ends
,
and
causes
the
feare
of
his
great
Name
to
fall
upon
them
,
and
raiseth
them
to
the
love
of
,
and
delight
in
the
great
things
of
godlinesse
,
to
be
given
up
wholy
to
him
,
to
lift
up
his
great
Name
;
we
shall
then
look
upon
you
as
the
joyfull
hopes
of
our
souls
,
that
God
still
doth
&
will
delight
in
the
blessing
,
peace
&
prosperity
of
his
people
:
But
if
we
see
darknesse
upon
your
spirits
,
then
a
dismall
night
of
darknes
is
upon
us
.
As
when
we
see
it
wax
dark
in
the
valleys
,
we
say
,
it
is
towards
night
;
if
it
begins
to
be
dark
upon
the
hills
,
it
is
nigh
night
;
but
if
it
be
dark
in
the
skie
,
it
is
night
indeed
:
So
where
we
see
the
workes
of
darknesse
amongst
the
people
,
it
is
a
signe
that
a
night
is
comming
;
but
where
we
see
them
in
those
of
a
higher
ranke
,
in
the
Gentry
,
it
makes
us
feare
that
the
night
is
nearer
;
but
if
in
the
Nobility
,
and
the
great
men
,
then
it
is
a
dismall
night
indeed
.
Wherefore
be
you
exhorted
in
the
Name
of
the
Lord
,
to
labour
much
that
you
may
have
more
gracious
and
holy
spirits
than
others
,
together
with
your
dignities
,
whereby
you
are
lifted
up
above
others
.
Wee
envie
not
your
honours
,
we
desire
that
they
may
be
raised
higher
by
grace
.
Grace
may
well
stand
with
the
enjoyment
of
all
your
dignities
,
yea
,
grace
is
the
only
thing
that
blesseth
them
,
and
advanceth
them
.
And
you
whose
spirits
God
hath
raised
above
others
,
in
the
excellencies
of
your
parts
,
and
many
excellent
endowments
of
learning
you
have
,
who
are
men
of
larger
understandings
,
of
higher
apprehensions
than
others
,
and
can
looke
upon
ordinary
men
as
low
and
meane
in
respect
of
the
difference
between
your
parts
and
theirs
:
Do
you
labour
yet
to
raise
your
spirits
higher
by
grace
and
godlinesse
,
that
as
you
differ
from
them
in
naturall
excellencies
,
so
you
may
differ
from
them
much
more
in
spirituall
and
divine
?
How
eminent
would
you
be
in
grace
,
if
those
parts
and
abilities
of
learning
you
have
,
were
sanctified
for
God
?
What
blessed
instruments
might
you
be
of
glory
to
God
,
of
comfort
and
encouragement
to
his
people
?
but
otherwise
your
parts
and
gifts
are
poisoned
;
a
sinfull
wicked
heart
will
poison
all
.
It
may
be
said
of
many
,
as
it
was
of
Pope
Eugenius
the
second
,
he
was
a
man
of
great
Learning
,
and
great
Eloquence
,
with
a
mixture
of
great
hypocrisie
:
If
it
may
bee
thus
said
of
any
,
He
is
a
man
indeed
of
excellent
parts
,
very
learned
,
of
strong
abilities
,
but
he
hath
a
corrupt
spirit
;
he
is
a
man
of
a
corrupt
minde
;
surely
these
parts
are
all
poisoned
;
no
marvell
then
,
though
such
men
swell
so
much
by
reason
of
them
.
Parts
unsanctified
doe
exceedingly
enlarge
mens
spirits
,
to
be
so
much
the
more
capable
of
spirituall
wickednesse
,
more
than
others
of
meaner
and
lower
parts
can
be
;
your
parts
will
aggravate
all
your
sinnes
,
and
increase
your
damnation
:
It
is
a
lamentable
thing
that
such
excellent
parts
and
abilities
as
many
have
,
which
might
be
of
so
great
use
,
for
God
and
his
Church
,
yet
that
they
should
vanish
into
froth
.
It
was
the
great
complaint
of
one
Robertus
Gallus
,
a
famous
man
,
an
opposer
of
the
corruptions
of
those
times
in
which
he
lived
,
which
was
in
the
13.
Century
:
He
compared
the
Schoole-Doctors
to
one
having
bread
and
good
wine
hanging
on
both
his
sides
;
yet
notwithstanding
,
he
was
gnawing
hungerly
on
a
flint-stone
.
Thus
they
,
leaving
the
wholesome
food
in
the
Scriptures
,
busied
themselves
with
subtile
questions
,
wherein
there
was
no
edification
,
or
comfort
to
the
soule
;
thus
their
excellent
parts
did
all
vanish
into
nothing
.
Now
if
it
be
so
grievous
a
thing
,
for
parts
and
learning
to
be
imployed
about
meane
and
unworthy
things
,
how
much
more
grievous
is
it
,
when
they
are
employed
against
God
?
Oh
,
what
great
cause
have
we
then
to
pray
for
these
men
,
whose
spirits
are
raised
by
naturall
parts
?
and
how
great
cause
have
they
themselves
to
seeke
God
,
and
to
use
all
meanes
,
that
their
spirits
might
bee
likewise
raised
by
grace
,
that
,
that
great
blessing
of
parts
,
and
learning
might
be
blessed
to
them
,
by
Gods
bestowing
upon
them
this
other
spirit
?
Oh
consider
,
what
an
opprobrious
thing
it
is
to
you
,
that
God
should
have
more
feare
,
honour
,
service
,
from
men
of
lower
,
farre
meaner
,
weaker
abilities
;
That
their
hearts
should
close
more
with
the
wayes
of
godlinesse
;
That
their
hearts
should
be
more
enlarged
towards
God
than
yours
;
That
they
should
enjoy
more
heavenly
,
spirituall
communion
with
God
than
you
,
Lact.
li.
3.
cap.
15.
E●
lib.
5.
cap.
1.
Nutant
plurimi
,
&
maximè
qui
literarum
aliquid
attigerint
.
yea
,
such
communion
with
God
,
as
you
are
altogether
unacquainted
withall
;
And
that
at
length
their
soules
should
be
saved
,
and
for
ever
blessed
,
when
yours
shall
be
cast
out
as
filth
,
and
an
everlasting
abhorring
from
the
presence
of
the
Lord
:
What
a
grievous
thing
will
it
be
to
you
,
when
it
shall
appeare
,
that
your
parts
shall
serve
for
no
other
and
than
to
enlarge
your
soules
to
be
more
capable
of
the
wrath
of
God
,
than
other
men
?
for
be
you
assured
,
that
none
are
so
filled
with
Gods
wrath
as
knowing
men
.
It
was
the
grievous
complaint
of
S.
Austin
in
his
time
;
The
unlearned
,
rise
up
,
and
take
heaven
by
force
,
and
we
with
all
our
learning
,
are
thrust
down
into
hell
.
It
is
a
speech
well
knowne
to
Scholers
;
of
how
great
use
might
it
be
,
if
God
did
settle
it
upon
their
hearts
?
And
S.
Bernard
hath
a
speech
somewhat
to
the
like
purpose
;
Let
the
wise
of
the
world
,
sayes
he
,
who
minde
high
things
,
and
yet
feeding
upon
the
earth
,
let
them
Bern.
de
vita
solitaria
ad
frat●●
de
Monte
Dei.
with
their
wisdome
goe
downe
into
hell
.
And
Luther
hath
a
notable
story
,
which
may
be
very
usefull
for
this
purpose
.
It
is
in
his
writings
upon
the
fourth
Commandement
,
which
he
makes
the
third
;
It
is
to
shew
,
how
the
holinesse
of
the
spirits
of
meane
and
unlearned
men
,
shall
confound
great
understanding
learned
men
,
where
there
is
not
the
like
godlinesse
.
In
the
time
of
the
Councel
of
Constance
,
he
tells
us
,
There
were
two
Cardinalls
riding
to
the
Councell
,
and
in
their
journey
they
saw
a
shepherd
in
the
field
weeping
;
one
of
them
pitying
him
,
sayes
,
that
he
could
not
passe
by
,
but
he
must
needs
go
to
yonder
man
and
comfort
him
;
and
comming
neare
to
him
,
hee
asked
him
,
why
he
wept
?
he
was
loath
to
tell
him
at
first
;
but
being
urged
,
he
told
him
,
saying
;
I
looking
upon
this
Toad
,
considered
that
I
had
never
praised
God
as
I
ought
,
for
making
mee
such
an
excellent
creature
as
a
man
,
comely
and
reasonable
;
I
have
not
blessed
him
,
that
hee
made
not
me
such
a
deformed
Toad
as
this
.
When
the
Cardinall
heard
this
,
hee
was
struck
with
it
,
considering
that
hee
had
received
greater
mercies
than
this
poore
man
;
and
he
was
so
struck
,
as
hee
fell
downe
presently
dead
from
his
Mule
;
his
servants
lifting
him
up
,
and
bringing
him
to
the
Citie
,
hee
came
to
life
againe
,
and
then
cried
out
;
Oh
Saint
Austine
,
how
truely
didst
thou
say
;
The
unlearned
rise
,
and
they
take
heaven
,
and
we
with
all
our
learning
,
wallow
in
flesh
and
bloud
!
You
therefore
,
whom
God
hath
honoured
with
excellent
parts
,
that
you
may
not
be
thus
confounded
another
day
,
before
the
Lord
and
his
blessed
Angels
,
and
Saints
,
bee
you
restlesse
in
your
spirits
,
till
you
finde
God
hath
added
a
further
beautie
to
them
,
even
the
beautie
of
holinesse
,
the
sanctifying
graces
of
his
Holy
Spirit
,
that
may
make
you
lovely
in
his
eyes
,
truely
honourable
before
him
,
and
for
ever
blessed
of
him
.
Take
heed
you
rest
not
either
in
gifts
of
learning
,
or
in
gifts
of
moralitie
;
the
gifts
of
moralitie
are
yet
a
further
ornament
to
mens
spirits
,
but
yet
they
come
short
of
those
divine
excellencies
of
spirit
,
that
will
make
it
blessed
for
ever
.
Wee
reade
of
many
,
who
were
very
eminent
in
morall
excellencies
,
and
yet
altogether
strangers
from
the
life
of
grace
.
As
for
example
,
Iosephus
lib.
15.
c.
8.
reports
of
Herod
the
King
,
that
which
would
make
one
thinke
,
hee
was
raised
to
very
high
morall
excellencies
:
once
making
a
speech
to
his
Army
,
amongst
other
passages
he
hath
this
;
Perhaps
some
men
will
say
,
that
right
and
equitie
is
on
our
side
,
but
that
the
greater
number
of
men
,
and
meanes
are
with
the
other
;
but
this
their
speech
is
unworthy
of
my
followers
:
for
with
those
with
whom
justice
is
,
with
those
also
God
is
,
and
where
God
is
,
there
neither
wants
multitude
,
nor
fortitude
.
And
Cap.
12.
he
reports
of
him
,
that
in
the
time
of
a
famine
,
he
caused
all
his
vessels
of
gold
and
silver
to
bee
melted
,
to
buy
corne
withall
for
the
reliefe
of
the
poore
.
That
Herod
likewise
which
S.
Luke
speakes
of
in
the
12.
Acts
23.
who
was
smote
by
the
Angel
,
and
eaten
of
wormes
,
yet
even
this
man
had
many
excellent
morall
gifts
:
Iosephus
reports
of
him
,
That
hee
was
a
man
of
a
most
milde
Tell
me
,
I
prethee
,
what
thing
thou
seest
fault-worthy
,
or
contrary
to
the
Law
in
me
?
This
Simon
not
having
any
thing
to
answer
,
besought
him
to
pardon
him
;
the
King
grew
friends
with
him
,
and
dismissed
him
,
bestowing
gifts
on
him
.
What
a
shame
is
this
example
to
many
Christians
?
and
yet
wee
would
all
be
loath
to
bee
in
this
mans
condition
.
It
is
reported
likewise
of
Titus
,
whom
God
made
a
grievous
scourge
to
the
Jewes
,
yet
hee
was
so
meeke
,
so
liberall
,
so
mercifull
,
of
so
milde
and
sweet
a
nature
,
that
he
was
usually
called
,
The
love
and
delights
of
I
have
lost
this
day
.
Suetonius
tels
of
him
,
that
hee
was
wont
to
use
this
speech
,
That
none
should
goe
away
sad
from
speaking
with
a
Prince
.
Excellent
things
are
likewise
reported
of
Trajan
,
he
was
accounted
a
patterne
of
upright
dealing
,
in
as
much
as
when
a
new
Emperour
was
afterwards
elected
,
the
people
were
wont
to
wish
him
The
good
successe
of
Augustus
,
and
the
uprightnesse
of
Trajanus
:
and
yet
the
persecution
of
Christians
under
him
was
very
grievous
.
It
is
likewise
said
of
Antoninus
Philosophus
,
that
he
was
of
such
a
sweet
temper
,
that
hee
was
never
much
puft
up
in
prosperity
,
nor
cast
downe
in
adversitie
.
Thus
we
see
,
men
may
have
excellent
gifts
of
morality
,
and
yet
all
these
but
as
the
flowers
that
grow
on
brambles
,
far
different
from
those
graces
of
this
other
spirit
that
wee
speake
of
,
which
only
growes
upon
the
tree
of
life
:
As
many
a
faire
flower
may
grow
out
of
a
stinking
root
,
so
many
sweet
dispositions
,
and
faire
actions
may
bee
,
where
there
is
onely
the
corrupt
root
of
nature
.
It
is
true
,
learning
and
moralitie
are
lovely
,
they
are
pearles
highly
to
be
esteemed
,
they
are
great
blessings
of
God
;
but
there
is
a
pearle
of
price
that
is
beyond
them
all
,
which
the
true
wise
Merchant
will
labour
to
get
,
and
will
be
content
to
sell
all
to
obtaine
,
as
Matth.
13.
45
,
46.
And
this
pearle
of
price
is
that
,
by
which
this
other
spirit
comes
to
be
so
excellent
above
all
that
learning
and
morality
,
or
any
common
gifts
can
make
it
.
It
is
said
in
that
place
of
S.
Matthew
,
That
the
wise
merchant
sought
other
goodly
pearles
:
common
gifts
are
to
bee
sought
after
,
as
things
that
have
much
excellency
in
their
kind
;
but
it
was
that
one
pearle
of
great
price
that
hee
sold
all
for
:
It
is
that
grace
of
God
in
Christ
,
that
raises
the
spirit
above
all
other
excellencies
,
and
is
to
bee
prized
and
sought
after
above
all
things
whatsoever
.
And
that
you
may
know
,
that
there
is
a
great
deale
of
difference
betweene
naturall
endowments
,
morall
vertues
,
and
true
spirituall
excellencies
;
that
this
other
spirit
is
farre
beyond
the
excellencies
of
these
,
take
these
notes
of
difference
.
1
This
other
spirit
is
a
renew●d
spirit
;
A
new
spirit
will
I
give
ya
,
2
This
other
spirit
workes
from
Seneca
was
a
man
of
as
brave
a
spirit
for
Morality
,
almost
as
ever
lived
,
and
yet
see
how
farre
hee
was
from
working
from
God
,
and
for
God
;
observe
a
strange
expression
of
his
in
one
of
his
Epistles
:
The
cause
and
foundation
of
a
blessed
life
,
is
to
trust
ones
selfe
,
to
bee
confident
in
ones
selfe
;
it
is
a
shamefull
thing
to
weary
God
,
saith
hee
,
in
prayer
for
it
.
What
needs
prayer
?
Make
thy selfe
happy
.
It
s
a
foolish
thing
to
desire
a
good
mind
,
when
thou
mayest
have
it
from
thy self
:
right
reason
is
enough
to
fill
up
the
happynesse
of
a
man
.
3
Where
true
spirituall
excellency
is
,
there
is
a
connexion
of
all
spirituall
Ephes.
5.
9.
The
fruit
of
the
spirit
is
in
all
goodnesse
,
and
righteousnesse
,
and
truth
,
and
the
reason
is
,
because
all
are
united
in
one
root
,
namely
in
love
to
God
,
and
holinesse
:
The
beauty
and
comelinesse
,
that
God
puts
upon
the
spirit
in
the
worke
of
grace
,
is
a
perfect
beauty
and
comlinesse
,
Ezech.
16.
14.
There
is
no
grace
wanting
,
there
is
all
true
spirituall
blessings
,
Ephes.
1.
3.
Blessed
bee
God
,
who
hath
blessed
us
with
all
spirituall
blessings
;
so
the
words
are
in
your
bookes
,
but
in
the
Originall
,
blessings
is
in
the
singular
number
,
with
all
spirituall
blessing
;
there
is
all
,
and
yet
but
one
blessing
;
to
note
,
that
spirituall
blessings
are
so
knit
together
,
that
they
all
make
up
but
one
blessing
:
and
therefore
where
there
is
one
truely
,
there
none
can
be
wanting
;
there
is
such
grace
as
in
the
growth
of
it
,
it
springs
up
to
eternall
life
:
There
is
such
a
perfection
as
wants
onely
the
ripening
,
and
it
would
bee
the
same
with
the
life
in
heaven
;
but
where
there
wants
any
essentiall
part
,
though
it
bee
ripened
never
so
much
,
let
it
grow
up
never
so
fast
,
it
will
never
come
to
be
perfect
.
Thus
if
there
be
any
worke
of
grace
wanting
,
if
there
be
any
defect
in
the
principle
,
though
that
,
that
be
there
,
grow
up
never
so
fast
,
yet
it
would
never
attain
unto
eternall
life
;
Therefore
in
the
work
of
sanctification
,
where
it
is
true
,
though
it
bee
never
so
weake
,
yet
there
is
this
perfection
,
that
there
are
all
graces
in
it
;
but
where
there
is
onely
a
sweet
nature
,
where
there
is
onely
some
morall
worke
upon
the
spirit
,
there
are
onely
some
particular
excellencies
;
The
most
Morall
man
that
ever
lived
,
hath
had
some
way
of
evill
,
that
his
spirit
hath
run
out
unto
.
4
Where
there
are
true
spirituall
The
love
of
Christ
constraines
him
;
there
is
a
power
of
godlinesse
where
it
is
true
.
When
Eliah
had
cast
his
Mantle
upon
Elisha
,
the
spirit
of
Elisha
was
prest
to
follow
him
,
1
King
.
19.
19
,
20.
so
that
when
Elisha
desired
leave
of
him
to
goe
to
his
father
and
mother
to
take
his
leave
of
them
,
and
said
,
that
then
he
would
follow
him
,
Eliah
answershim
,
What
have
I
done
to
thee
?
Eliah
indeed
did
nothing
in
outward
appearance
,
to
draw
him
after
him
;
for
what
was
the
casting
of
his
Mantle
upon
him
,
to
worke
such
an
effect
in
him
?
but
together
with
the
casting
of
his
Mantle
,
there
went
a
spirit
into
Eliah
,
that
hee
could
not
but
follow
him
:
Such
a
powerfull
worke
is
there
in
the
sanctifying
graces
of
Gods
Spirit
,
as
with
strength
to
cause
the
soule
to
follow
him
;
there
is
a
law
of
the
minde
that
hath
power
and
command
in
it
,
as
before
there
was
a
law
of
sinne
.
But
where
there
are
onely
sweet
natures
,
there
men
are
easily
drawne
one
way
,
and
as
easily
drawn
the
other
way
;
they
joyne
with
those
that
are
good
in
good
actions
,
but
their
hearts
are
not
so
set
on
that
they
doe
,
but
that
they
may
bee
easily
taken
off
,
and
carried
another
way
.
Fifthly
,
where
there
are
onely
Sixthly
,
where
there
are
onely
naturall
and
morall
excellencies
,
they
Seventhly
,
where
there
is
onely
nature
or
morality
,
there
is
no
sense
Thus
you
see
how
you
may
examine
your
spirits
,
whether
the
excellencies
of
them
be
naturall
,
whether
they
be
onely
morall
,
or
truely
spirituall
.
By
these
Notes
you
may
see
,
that
to
bee
true
of
your selves
,
that
our
Saviour
said
to
his
Disciples
in
another
case
;
You
know
not
of
what
spirit
you
are
.
Though
God
hath
given
you
many
excellent
blessings
,
beautified
your
spirits
with
many
excellents
endowments
,
which
are
in
themselves
lovely
&
desirable
;
yet
he
hath
not
raised
your
spirits
to
that
true
spirituall
excellency
that
he
useth
to
raise
the
spirits
of
his
people
unto
,
even
in
this
world
.
There
are
yet
other
higher
excellencies
to
be
attained
to
,
to
be
sought
after
,
without
which
all
the
other
you
have
will
vanish
,
and
never
bring
up
your
soules
to
the
enjoyment
of
God
as
yours
in
Christ
.
But
what
should
be
done
that
we
Worke
what
you
can
upon
your
Secondly
,
bee
much
in
the
company
Thirdly
,
frequent
the
Ordinances
Fourthly
,
nourish
and
make
good
use
of
those
common
workes
of
Fifthly
,
seek
earnestly
from
God
to
renew
,
to
sanctifie
your
spirits
;
it
is
But
you
will
say
,
how
can
I
pray
I
answer
,
put
thy selfe
upon
prayer
,
and
who
knowes
but
assistance
and
Caleb
,
Ioshua
15.
19.
gave
his
daughter
Aohsah
a
blessing
,
namely
,
the
upper
springs
,
and
the
neither
spring
,
so
doe
thou
seeke
of
God
,
that
as
he
hath
given
thee
the
blessing
of
the
nether
springs
,
so
hee
may
give
thee
the
blessing
of
the
upper
;
namely
,
that
he
may
blesse
thy
soule
with
true
spirituall
blessings
.
Sixtly
,
be
sure
thou
lookest
up
to
Seventhly
,
be
carefull
to
observe
A
GRACIOVS
And
hath
followed
me
fully
,
him
will
I
bring
into
the
land
,
wherein
he
went
;
and
his
seed
shall
possesse
it
.
CAP.
1.
〈…〉
t
is
for
a
man
to
follow
God
fully
.
THe
second
Doctrine
follows
,
which
is
this
;
It
Gen.
17.
1.
Walke
before
me
,
saith
God
to
Abraham
,
and
be
thou
perfect
.
Deut.
18.
13.
Thou
shalt
be
perfect
with
the
Lord
thy
God
.
This
Noah
is
commended
for
,
Gen.
6.
9.
He
was
a
just
man
,
and
perfect
in
his
generations
:
so
Iob
,
Chap.
1.
1.
He
was
perfect
and
upright
.
The
want
of
this
was
the
staine
and
blot
upon
Salomon
,
1
King
.
11.
6.
the
Text
there
sayes
,
he
went
not
fully
after
the
Lord
,
as
did
David
his
father
:
This
likewise
was
the
staine
of
the
Church
of
Sardis
,
Revel.
3.
2.
I
have
not
found
thy
wayes
perfect
;
the
wo●ds
are
,
I
have
not
found
thy
wayes
〈…〉
thou
hast
not
filled
up
thy
〈…〉
Romanes
,
Chap.
15.
vers
.
14.
and
to
have
a
life
full
of
good
workes
,
as
,
Acts
9.
33.
is
witnessed
of
Tabitha
.
This
is
the
excellencie
of
a
godly
man
,
this
is
the
true
declaration
of
the
excellencie
of
that
spirit
,
wherein
this
glory
doth
consist
.
In
this
Argument
we
shall
first
shew
,
what
it
is
to
follow
God
fully
,
Secondly
,
wherein
the
true
excellencie
Thirdly
,
apply
it
.
For
the
first
,
take
this
Caution
premised
;
First
,
a
fulnesse
of
all
graces
;
though
not
the
degree
of
all
graces
,
yet
the
truth
of
every
grace
:
There
is
no
grace
wanting
,
where
this
Evangelicall
fulnesse
is
.
Secondly
,
there
is
no
want
,
no
not
of
any
degree
,
wherein
the
soule
rests
;
there
is
such
a
perfection
as
the
soule
takes
no
liberty
to
it selfe
to
faile
in
any
thing
.
Thirdly
,
there
are
sincere
aymes
,
as
in
the
sight
of
God
,
to
attain
to
the
highest
perfection
,
the
full
measure
of
holinesse
;
and
,
Fourthly
,
there
is
that
uprightnesse
of
the
soule
,
as
it
doth
not
onely
desire
and
endeavoure
to
attaine
,
but
doth
indeed
attaine
to
the
truth
of
that
I
shall
deliver
.
First
,
the
heart
is
fully
set
and
resolved
for
God
,
there
is
fuln
〈…〉
of
Ioshuah
14.
vers.
8
where
Caleb
speakes
of
his
following
of
God
fully
;
they
turne
it
thus
,
I
decreed
,
I
determined
to
follow
him
:
The
heart
is
fully
taken
off
from
shiftings
,
from
hankerings
after
other
Agrippa
,
Acts
26.
28.
almost
perswaded
to
become
Christians
;
the
truths
of
God
doe
move
them
,
How
wise
an
Tertul.
de
spect●c
.
cap.
2.
Arguer
,
sayes
he
,
doth
the
pride
of
man
seeme
to
it selfe
,
when
it
is
afraid
to
lose
some
of
worldly
joyes
!
It
is
the
engagement
of
mans
heart
to
his
lust
,
that
makes
him
thinke
there
is
any
strength
in
those
objections
and
reasonings
,
that
he
hath
in
his
heart
against
Gods
wayes
;
when
the
heart
is
taken
off
,
they
vanish
of
themsel
〈…〉
▪
2
There
is
a
fulnesse
of
all
the
faculties
of
the
soule
working
after
Col.
4.
12.
That
yee
may
stand
perfect
,
and
full
in
all
the
will
of
God
,
as
the
sailes
silled
with
the
winde
;
My
soule
and
all
that
is
within
me
praise
the
Lord
,
saith
David
.
As
it
is
in
giving
men
full
possession
of
a
house
;
they
give
up
the
keyes
of
every
roome
;
so
here
the
soule
gives
up
every
faculty
to
God
;
the
whole
soule
opens
it selfe
,
to
receive
the
Lord
and
his
truth
.
There
is
a
loving
the
Lord
with
all
the
mind
,
with
all
the
heart
,
and
with
all
the
soule
;
there
is
a
spirituall
life
,
quickning
every
faculty
;
there
is
a
sanctification
throughout
every
faculty
,
though
no
faculty
be
throughly
sanctified
.
3
The
soule
followes
God
fully
,
in
regard
of
the
true
indeavours
of
David
,
Psal.
63.
8
My
soule
followes
hard
after
thee
:
there
is
a
panting
of
the
heart
,
a
gasping
of
the
spirit
after
the
Lord
;
As
the
Hart
panteth
after
the
water
brooks
,
so
panteth
my
soule
after
thee
,
O
God
,
saith
David
,
Ps.
42.
1.
My
heart
breaketh
for
the
longing
it
hath
unto
thy
judgements
,
Psal.
119.
20.
The
spirit
boils
in
fervor
while
it
is
serving
the
Lord
,
Rom.
12.
11.
Fervent
in
spirit
,
serving
the
Lord
.
Esay
26.
9.
With
my
soule
,
saith
the
Prophet
,
I
have
desired
thee
,
and
with
my
spirit
within
me
will
I
seek
thee
.
This
soule
doth
not
only
love
God
,
with
all
the
mind
,
and
with
all
the
heart
,
but
with
all
the
strength
too
;
there
is
no
strength
reserved
for
any
thing
else
,
but
the
Lord
.
4
The
soule
that
fully
followes
Davids
▪
soule
followed
hard
after
the
Lord
,
as
you
heard
before
in
the
63.
Psalme
:
and
this
made
him
seeke
the
Lord
early
,
Verse
1.
O
God
,
thou
art
my
God
,
early
will
I
seeke
thee
,
saith
lie
;
the
present
time
is
the
sulnesse
of
time
with
such
a
soule
.
We
reade
of
Haman
,
Ester
3.
5.
that
he
was
full
of
wrath
,
and
hence
he
procures
,
that
the
Posts
should
bee
hastened
about
his
worke
in
destroying
the
Jewes
,
Verse
15.
And
it
sets
upon
all
means
,
what
way
soever
it
may
be
brought
neare
to
God
,
either
by
ordinary
meanes
,
or
else
by
extraordinary
;
useth
all
ordinances
conscionably
in
their
season
,
will
abstaine
from
all
occasions
of
evill
,
avoids
all
hinderances
,
in
that
which
is
good
;
if
he
knowes
any
thing
may
further
him
in
the
bringing
of
his
heart
nearer
to
God
,
he
readily
and
thankfully
embraces
it
,
and
makes
use
of
it
;
hee
useth
all
meanes
,
and
yet
resteth
not
in
any
meanes
.
5
Againe
,
a
soule
that
followes
David
,
Act.
13.
22.
That
hee
had
found
a
man
〈◊〉
would
sul●ll
〈◊〉
has
will
;
in
the
Originall
,
the
word
is
in
the
plurall
number
;
That
would
fulfill
all
his
wils
.
There
are
many
reasons
that
many
give
,
A
man
after
Gods
owne
heart
:
Some
thinke
,
because
hee
was
so
broken
a
hearted
man
:
Others
,
because
he
had
such
a
thankfull
heart
;
but
this
Scripture
resolves
us
,
for
God
sayes
,
That
hee
had
found
a
man
after
his
owne
heart
,
and
gives
that
reason
of
it
,
because
hee
would
fulfill
all
his
wills
.
This
soule
desires
to
fulfill
all
righteousnesse
,
as
Christ
saith
of
himselfe
,
It
became
him
to
fulfill
all
righteousnesse
.
It
desires
to
yeeld
obedience
to
God
,
and
to
be
holy
in
all
manner
of
conversation
,
as
the
Apostle
speakes
,
in
1
Pet.
1.
15.
Then
shal
not
I
be
ashamed
,
saith
David
,
when
I
have
respect
unto
all
thy
Commandements
,
Psal.
119.
6.
Wee
have
a
notable
place
for
this
universalitie
of
obedience
in
the
1.
Coloss.
9
,
10
,
11.
We
pray
,
saith
the
Apostle
,
that
yee
might
be
fulfilled
in
all
knowledge
of
his
will
,
in
all
wisedome
,
that
yee
might
walke
worthy
of
the
Lord
,
and
please
him
in
all
things
,
being
fruitfull
in
all
good
works
,
strengthened
with
all
might
,
through
his
glorious
power
,
to
all
patience
:
there
are
six
all
s
together
in
this
Scripture
.
A
heart
that
is
fully
for
God
,
is
for
all
Gods
wayes
,
in
all
things
;
it
is
not
willing
to
baulke
any
way
of
God
.
Zachariah
and
Elizabeth
were
two
choyce
spirits
indeed
,
and
this
was
their
honour
,
that
they
walked
with
God
in
all
the
Commandements
,
and
Ordinances
of
the
Lord
blamelesse
,
Luke
1.
vers.
6.
1
It
is
willing
to
follow
the
Lord
I
know
thou
lovest
mee
:
It
is
nothing
to
follow
God
in
such
duties
,
as
will
so
suit
with
us
,
wherein
we
need
put
our selves
to
no
trouble
;
many
are
well
content
with
such
duties
,
and
seeme
to
yeeld
to
God
in
them
;
but
goe
beyond
those
,
and
put
them
upon
further
,
and
they
stirre
not
;
but
as
the
rustie
hand
of
a
Diall
,
if
you
come
at
that
time
of
the
day
,
wherein
the
houre
falls
out
the
same
,
at
which
the
hand
stands
,
it
seemes
to
goe
right
,
but
if
you
passe
that
time
,
the
hand
stands
yet
still
,
it
goes
no
further
than
it
did
,
and
so
shewes
the
Diall
not
to
be
good
:
So
here
,
when
it
fals
out
so
,
that
a
duty
is
enjoyned
,
which
is
sutable
to
a
mans
mind
,
and
ends
,
he
will
readily
yeeld
to
it
,
and
seeme
as
if
hee
made
conscience
of
obedience
to
God
in
it
;
but
if
you
put
him
on
further
,
in
duties
that
are
not
so
sutable
to
him
,
there
he
stirres
not
,
because
of
the
difficulty
which
he
sees
in
them
,
and
in
this
he
shewes
the
falsenesse
of
his
heart
,
that
hee
doth
not
follow
God
fully
.
2
Againe
,
one
that
followes
God
3
And
yet
further
,
one
that
is
willing
Obedience
was
better
than
sacrifice
.
Luther
He
had
rather
obey
than
work
miracles
.
And
Cassianus
reports
of
one
Iohannes
Abbas
,
who
when
hee
was
young
,
was
willing
for
a
whole
Fourthly
,
and
yet
further
,
the
soule
that
is
willing
to
follow
God
Give
to
Caesar
the
things
that
are
Caesars
,
and
to
God
the
things
that
are
Gods
,
Matth
,
22.
21.
It
is
observable
in
that
place
,
the
Article
is
twice
repeated
in
the
Greeke
Text
,
when
hee
speaks
of
God
,
more
than
when
he
speakes
of
Caesar
:
shewing
,
that
our
especiall
Fiftly
and
lastly
,
not
to
instance
in
more
particulars
,
the
soule
that
followes
God
fully
in
all
duties
,
is
willing
David
,
Psal.
23.
4.
Though
I
walke
through
the
valley
of
the
shadow
of
death
,
yet
thou
art
with
me
.
God
promises
that
he
will
goe
before
his
people
;
that
is
enough
,
though
there
be
none
else
.
It
is
true
,
company
in
Gods
wayes
is
delightfull
,
and
it
is
a
sad
thing
,
that
there
is
so
little
a
tract
in
Gods
paths
.
It
was
the
complaint
of
Gods
people
,
Lam.
1.
4.
that
the
wayes
of
Sion
did
mourne
,
because
none
came
in
them
.
But
if
company
cannot
be
had
,
it
is
enough
we
have
the
Lord
.
2
Tim.
4.
16.
At
my
first
answer
,
saith
S.
Paul
,
no
man
stood
with
me
,
but
all
men
forsook
me
,
notwithstanding
the
Lord
stood
with
me
.
Elijah
thought
he
was
left
alone
,
he
could
see
no
man
goe
that
way
hee
did
;
yet
he
continues
in
his
fervour
and
zeale
,
following
the
Lord
.
Indeed
we
should
the
rather
follow
the
Lord
,
because
we
see
so
few
follow
him
:
What
?
shall
he
have
none
to
follow
him
?
as
Christ
said
to
his
Disciples
,
when
many
forsook
him
,
Will
you
also
forsake
me
?
Thus
you
see
by
these
severall
instances
in
difficult
duties
,
in
discountenanced
duties
,
in
duties
wherein
we
can
see
no
reason
,
but
a
bare
command
,
in
duties
that
seeme
to
be
small
and
little
,
and
in
duties
,
wherein
if
we
follow
God
we
must
follow
him
alone
;
that
the
soule
that
followes
God
fully
,
will
follow
him
in
these
,
and
so
by
the
same
reason
in
all
other
duties
that
God
shall
require
,
to
follow
him
in
:
And
this
is
that
pretious
choice
spirit
we
spake
of
before
,
which
shewes
it
in
this
,
that
it
is
thus
willing
to
follow
God
fully
.
You
know
it
is
requir'd
of
us
to
be
perfect
,
as
God
himself
is
perfect
,
to
bee
holy
as
God
is
holy
;
yea
,
this
the
Gospell
requires
of
us
;
but
how
can
that
be
?
Yes
,
thus
;
Gods
perfection
and
holinesse
is
made
known
to
us
in
his
will
,
in
his
Commandements
;
now
look
how
large
they
are
set
forth
to
us
in
these
,
so
large
must
our
obedience
be
:
though
we
cannot
attaine
to
the
degree
,
yet
our
hearts
must
inlarge
themselves
to
the
things
,
to
what
ever
part
of
Gods
will
,
God
makes
knowne
his
perfection
and
holinesse
by
.
Thy
Commandement
is
very
broad
,
saith
David
,
yet
godlinesse
inlargeth
the
heart
to
every
duty
it
cals
for
:
there
is
a
grace
within
the
soule
sutable
to
every
duty
the
law
requires
.
It
may
be
this
is
indeed
,
may
some
thinke
,
in
those
who
are
eminent
in
grace
,
upon
whom
God
hath
bestowed
a
great
measure
of
his
Spirit
;
but
is
this
in
every
one
that
hath
any
truth
?
Wherefore
for
answer
let
us
know
,
there
is
this
perfection
,
or
else
there
is
no
truth
at
all
;
onely
remember
,
I
doe
not
speake
now
of
the
perfection
of
degrees
;
in
this
consists
the
right
straightnes
of
a
mans
heart
.
A
straight
line
wil
touch
with
another
straight
line
in
every
point
,
but
a
crooked
line
wil
not
,
it
toucheth
but
only
here
&
there
in
some
:
so
straight
hearts
will
joyne
with
Gods
law
in
every
part
,
but
crooked
and
perverse
hearts
,
onely
in
some
,
onely
so
farre
as
may
serve
their
owne
turnes
.
In
this
consists
the
true
plainnesse
of
a
mans
spirit
:
you
know
,
plaine
things
will
joyne
likewise
in
every
point
one
with
another
,
but
round
and
rugged
things
will
not
:
so
proud
,
sowlne
hearts
,
and
rugged
spirits
will
not
close
fully
with
Gods
truths
;
but
where
there
is
plainnesse
of
spirit
,
there
is
a
full
closing
,
a
thorow
union
.
There
is
a
great
dangerous
mistake
about
this
point
,
which
yet
is
a
generall
mistake
;
multitudes
of
people
miscarry
everlastingly
upon
this
mistake
;
they
think
because
we
cannot
in
this
life
attain
to
the
perfection
of
holinesse
in
the
degrees
,
therefore
there
is
no
perfection
at
all
necessary
,
but
that
they
may
be
saved
without
it
:
they
think
therfore
that
if
they
do
some
good
things
,
if
they
obey
some
Commandements
,
it
is
sufficient
,
though
they
take
liberty
to
themselves
in
other
things
;
they
finde
they
can
yeeld
in
something
;
yet
other
things
of
Gods
will
are
exceedingly
unsutable
unto
them
.
Be
convinced
of
your
mistake
herein
:
a
godly
man
indeed
is
weak
,
and
cannot
attain
to
the
performance
of
every
part
of
Gods
will
,
but
the
frame
of
his
heart
is
to
every
part
;
every
part
is
sutable
to
his
spirit
:
He
esteemes
all
the
Precepts
of
God
concerning
all
things
to
be
right
,
and
he
hates
every
false
way
.
He
findes
the
Law
of
God
in
the
latitude
of
it
,
Iob
,
Chap.
8.
verse
20.
God
will
not
cast
away
the
perfect
man
,
neither
will
he
helpe
the
evill
doers
:
The
perfect
man
is
opposed
to
the
evill
doers
,
who
shall
be
cast
away
.
If
you
be
not
perfect
in
this
sense
that
hath
been
spoken
of
,
then
you
are
an
evill
doer
,
who
must
be
cast
away
,
how
glorious
soever
many
of
your
actions
may
seeme
to
be
.
That
place
in
Ezechiel
,
Chap.
18.
verse
21.
that
is
usually
taken
for
the
place
of
the
greatest
mercy
in
all
the
Scripture
,
&
by
many
is
exceedingly
abused
;
yet
see
what
that
requires
of
men
in
their
repentance
:
the
words
are
usually
taken
up
thus
,
At
what
time
soever
a
sinner
repents
him
of
his
sin
,
I
will
blot
out
all
his
iniquities
,
saith
the
Lord
.
There
are
not
those
very
words
in
any
place
of
Scripture
,
but
there
are
to
the
like
effect
,
which
are
in
this
place
of
Ezechiel
:
And
in
no
other
place
is
Gods
mercy
to
a
sinner
,
more
fully
revealed
:
There
is
no
Text
in
Scripture
comes
nearer
to
that
which
men
ordinarily
take
up
,
than
that
verse
and
the
27.
28.
verses
in
the
same
Chapter
:
and
see
what
of
Gods
mind
wee
have
made
knowne
there
;
the
words
of
the
Scripture
are
thus
,
If
the
wicked
will
turne
from
all
his
sinnes
that
he
hath
committed
,
and
keepe
all
mystatutes
,
and
doe
that
which
is
lawfull
and
right
,
he
shall
surely
live
:
and
againe
,
Verse
28.
Because
he
considereth
,
and
turnes
from
all
his
transgressions
.
Thus
you
see
,
that
God
in
the
largest
promises
of
his
mercy
to
those
who
have
the
least
measure
of
grace
,
he
requires
the
turning
from
all
sinnes
,
and
the
keeping
of
all
his
Statutes
:
and
this
God
brings
to
shew
the
infinite
equity
of
his
wayes
towards
sinners
.
As
if
he
should
say
,
Except
this
be
,
no
mans
conscience
in
the
world
but
must
acknowledge
it
to
bee
infinitely
just
and
equall
,
that
he
should
perish
everlastingly
;
if
there
bee
any
way
of
wickednesse
reserved
,
if
any
statute
of
mine
bee
neglected
,
if
he
thinks
to
have
mercy
without
an
universall
turning
from
his
sin
,
without
an
universall
obedience
;
his
conscience
will
tell
him
,
that
it
is
an
unequall
and
unreasonable
thing
,
that
hee
should
ever
expect
it
.
And
yet
further
,
because
you
think
that
this
universalitie
of
obedience
should
be
expected
only
from
some
who
are
eminent
in
grace
,
who
have
attained
to
a
great
measure
of
godlinesse
;
consider
what
is
required
of
poore
widdowes
,
1
Tim.
5.
10.
They
must
diligently
follow
every
good
work
.
-
First
,
they
must
not
onely
have
good
desires
,
but
good
works
.
-
Secondly
,
they
must
follow
good
works
.
-
Thirdly
,
they
must
diligently
follow
them
.
-
Fourthly
,
they
must
diligently
follow
every
good
work
.
And
fifthly
,
they
must
so
follow
,
as
they
must
be
well
reported
of
for
it
.
Yea
,
sixthly
,
they
must
doe
all
this
,
or
els
they
must
not
be
received
into
the
Church
.
Surely
,
then
it
is
a
shame
for
any
man
,
especially
of
parts
and
abilities
,
to
plead
weaknesse
,
when
so
much
is
required
of
poore
women
;
certainly
it
is
not
weaknes
,
but
falsenesse
of
heart
,
that
is
contrary
to
universalitie
of
obedience
,
to
the
following
of
the
Lord
fully
in
this
respect
.
The
Vessell
of
honour
is
distinguished
from
the
vessel
of
dishonour
,
2
Tim.
2.
21.
by
this
Character
,
that
it
is
one
that
is
sanctified
and
prepared
for
every
good
worke
.
You
know
what
S.
Iames
saith
,
Chap.
1.
verse
26.
If
any
man
seeme
to
be
religious
,
and
bridle
not
his
tongue
,
but
deceives
his
owne
heart
,
this
mans
religion
is
in
vaine
.
It
is
an
heavie
censure
,
that
all
a
mans
religion
is
in
vain
for
one
fault
,
and
that
but
for
a
fault
in
the
tongue
;
and
yet
this
is
the
censure
of
the
Holy
Ghost
.
No
question
,
such
men
who
were
guilty
herein
,
would
reason
thus
with
themselves
,
We
cannot
be
perfect
in
this
life
,
we
doe
performe
many
duties
of
religion
;
&
therefore
we
hope
though
we
faile
in
this
one
thing
,
that
yet
we
shall
doe
well
enough
,
God
will
accept
of
us
.
No
,
saith
S.
Iames
,
hee
deceives
his
owne
heart
;
such
a
one
shall
never
be
accepted
.
To
the
like
effect
is
that
of
our
Saviour
,
Iohn
5.
44.
How
can
you
beleeve
on
me
,
which
receive
honour
one
of
another
?
This
was
enough
to
keep
than
off
for
ever
from
Christ
;
and
yet
this
was
but
an
inward
sin
,
no
outward
grosse
crying
sin
in
the
esteem
of
the
world
.
Let
a
man
be
never
so
glorious
in
never
so
many
duties
of
Religion
,
yet
certainly
the
giving
liberty
to
himselfe
in
any
one
lust
,
is
enough
to
keepe
him
off
for
ever
from
God
,
from
partaking
of
good
in
him
.
As
if
a
wife
be
never
so
officious
to
her
husband
,
yeelding
to
him
in
never
so
many
things
,
seeking
to
give
him
content
in
his
desires
never
so
many
wayes
,
yet
if
she
entertaines
any
other
lover
besides
himselfe
,
it
is
enough
to
alienate
his
spirit
from
her
for
ever
.
That
which
God
sayes
to
Salomon
,
1
King
.
9.
4.
is
very
observable
to
our
purpose
:
After
Salomon
had
finished
that
glorious
Temple
,
for
the
honour
of
the
Lord
,
after
he
had
assembled
all
the
Elders
of
Israel
,
all
the
heads
of
the
Tribes
,
the
chiefe
of
the
Fathers
of
the
children
of
Israel
,
to
bring
up
the
Arke
of
the
Lord
with
all
solemnitie
,
to
that
Temple
he
had
made
for
it
,
after
hee
had
made
such
an
excellent
prayer
before
all
the
people
;
and
when
that
was
done
,
that
hee
might
shew
his
further
respect
unto
the
Lord
,
he
offered
to
the
Lord
two
and
twentie
thousand
Oxen
,
and
one
hundred
and
twenty
thousand
sheepe
,
and
in
his
rejoycing
in
this
great
worke
,
hee
made
a
great
feast
to
the
people
seven
dayes
,
and
to
them
he
added
seven
dayes
more
,
and
sent
away
the
people
with
joyfull
and
glad
hearts
:
Here
were
great
things
done
in
honour
to
God
,
yet
all
this
would
not
serve
Salomons
turne
,
but
Chap.
9.
4.
After
all
this
,
God
sayes
to
him
,
If
thou
wil●
walke
before
mee
,
as
David
thy
father
walked
,
in
integrity
of
heart
and
uprightnesse
,
to
doe
according
to
all
that
I
have
commanded
thee
,
then
I
will
establish
the
Throne
of
thy
Kingdome
:
As
if
hee
should
have
said
,
Doe
not
thinke
to
put
me
off
with
any
thing
thou
hast
done
;
though
the
things
be
great
things
,
yet
I
expect
walking
according
to
all
that
I
have
commanded
thee
,
or
else
all
is
nothing
;
And
therefore
,
as
before
you
heard
,
he
was
charged
by
God
,
Chap.
11.
6.
that
hee
did
not
goe
fully
after
the
Lord
:
One
would
have
thought
those
glorious
actions
that
he
did
,
had
been
enough
to
have
got
him
the
commendation
of
going
fully
after
God
;
but
we
see
it
would
not
be
:
there
must
bee
besides
these
,
a
walking
according
to
all
that
God
commands
,
a
keeping
his
Statutes
,
and
his
judgements
,
yea
,
and
that
is
observable
that
wee
have
in
the
6.
verse
of
this
9.
Chapter
,
where
God
sayes
after
all
this
,
That
if
you
shall
at
all
turne
from
following
me
,
you
,
or
your
children
,
&c.
then
will
I
cut
off
Israel
.
Wee
must
take
heed
of
the
least
failing
in
our
following
the
Lord
.
God
threatens
Salomon
,
after
he
had
done
so
much
,
that
if
hee
did
at
all
turne
from
following
him
,
hee
would
cut
him
off
.
It
is
not
our
forwardnesse
in
some
good
things
,
it
is
not
our
serviceablenes
in
some
publike
and
worthy
employments
,
that
will
serve
our
turnes
,
if
we
make
not
conscience
of
every
duty
,
of
secret
duties
,
and
that
constantly
.
God
hath
so
connexed
the
duties
of
his
Law
one
to
another
,
that
if
so
be
there
be
not
a
conscionable
care
to
walke
according
to
all
,
it
is
accounted
as
the
breach
of
all
,
according
to
that
of
S.
Iames
,
Chap.
2.
10.
Whosoever
shall
keepe
the
whole
Law
,
and
yet
offend
in
one
point
,
is
guilty
of
all
;
The
bond
of
all
is
broken
,
the
authority
of
all
is
slighted
;
and
that
evill
disposition
that
causeth
a
man
to
venture
upon
the
breach
of
one
,
might
the
breach
of
others
serve
for
his
own
ends
as
well
as
that
,
it
would
make
him
venture
upon
the
breach
of
any
.
To
draw
to
a
conclusion
of
this
Argument
,
let
us
know
,
that
if
the
heart
be
right
,
it
is
willing
to
be
cast
into
the
mould
of
the
Word
,
to
receive
whatsoever
print
the
Word
will
put
upon
it
,
to
be
in
whatsoever
forme
the
Word
will
have
it
:
as
Metals
that
are
cast
into
a
mould
,
they
receive
the
print
of
the
mould
,
print
for
print
in
every
part
;
and
this
is
the
heart
that
doth
indeed
follow
God
fully
.
This
is
S.
Pauls
expression
,
Rom.
6.
17.
You
have
obeyed
from
the
heart
,
that
forme
of
doctrine
unto
which
you
were
delivered
;
so
the
words
are
in
the
Originall
:
The
5
Then
doth
the
heart
fully
follow
Mic.
2.
7.
Doe
not
my
words
doe
good
to
him
that
walkes
uprightly
?
Hee
saith
to
the
Lord
as
Elihu
,
Iob
34.
32.
That
which
I
see
not
,
teach
thou
mee
:
if
I
have
done
iniquitiy
,
I
will
doe
no
more
.
Lord
,
that
which
I
know
not
,
doe
thou
teach
me
;
and
wherein
I
have
failed
,
I
shall
conscionably
endeavour
to
reforme
.
Oh!
let
the
Word
of
God
bee
glorified
for
ever
,
whatsoever
becomes
of
mee
;
let
it
come
in
the
full
latitude
of
it
,
my
soule
shall
yeeld
to
it
;
my
heart
is
prepared
to
submit
to
whatsoever
truth
God
shall
make
knowne
to
me
.
I
remember
,
I
have
read
in
one
of
the
Epistles
written
to
Oecolampadius
,
of
a
notable
expression
,
of
one
Baldassar
a
Minister
in
Germany
writing
to
him
;
Let
the
word
of
the
Lord
come
,
let
it
come
,
saith
he
,
and
wee
will
submit
to
it
,
if
wee
had
many
hundred
neckes
to
put
under
:
This
is
a
degree
further
then
the
other
;
for
there
are
many
who
dare
not
goe
against
knowne
truths
,
for
then
conscience
would
fly
in
their
faces
;
but
there
are
some
truths
which
they
are
afraid
to
know
,
which
they
are
secretly
willing
to
put
off
,
lest
they
should
come
to
know
them
,
which
is
an
argument
that
their
hearts
are
not
fully
after
the
Lord
:
when
men
are
not
convinced
of
many
truths
,
not
because
there
is
not
light
enough
to
convince
them
,
but
because
they
are
not
willing
to
bee
convinced
,
they
strive
to
keepe
out
the
power
of
the
truth
from
their
hearts
;
they
are
not
willing
,
that
such
truths
that
are
not
for
their
turnes
,
should
come
into
their
judgements
;
they
seeke
to
shift
them
off
:
when
the
truth
stands
and
pleads
for
entrance
,
they
seeke
one
shift
or
other
to
put
it
off
withall
,
Heb.
12.
25.
See
that
ye
refuse
not
him
that
speaketh
:
The
words
are
,
See
that
yee
shift
not
him
off
that
speaketh
.
In
the
propriety
of
that
word
as
it
is
in
the
Originall
,
we
have
thus
much
signified
to
us
:
Christ
in
his
truths
6
To
follow
God
fully
,
is
to
follow
him
so
,
as
to
bee
willing
to
venture
A
feast
of
fat
things
,
a
feast
of
wines
,
a
feast
of
fat
things
full
of
marrow
.
It
is
nothing
to
follow
him
,
when
our
comforts
,
peace
,
ease
,
honour
goes
along
together
with
him
;
it
cannot
then
be
knowne
whether
wee
follow
him
or
no
,
or
whether
it
be
our
owne
ends
that
we
follow
:
As
when
a
Serving-man
followes
two
Gentlemen
,
we
know
not
which
of
these
two
he
followes
till
they
part
,
but
then
you
shall
see
which
was
his
Master
:
So
here
,
when
Christ
and
our
own
ends
part
one
from
another
,
then
is
the
triall
which
was
followed
before
.
Wee
must
love
the
truth
,
not
onely
when
wee
can
live
upon
it
,
when
wee
can
get
advantage
by
it
;
but
then
also
,
when
it
must
live
upon
us
,
when
it
must
have
our
estates
,
our
peace
,
our
names
,
our
liberties
,
our
lives
to
live
upon
,
and
to
bee
maintained
by
:
wee
must
follow
him
when
wee
must
deny
our selves
,
and
take
up
our
crosse
,
when
we
must
throughly
deny
our selves
;
for
the
word
in
the
Originall
is
a
compound
,
noting
more
than
a
single
,
more
than
an
ordinary
Cant.
8.
5.
Who
is
this
that
commeth
from
the
wildernesse
,
leaning
on
her
beloved
?
The
wildernesse
is
the
troubles
and
afflictions
of
the
Church
,
she
comes
thorow
them
with
her
Beloved
,
resting
Deut.
18.
15.
Iosephus
writing
of
the
times
of
Christ
,
sayes
,
There
was
one
Jesus
a
wise
man
in
those
The
Foxes
have
holes
,
and
the
birds
of
the
ayre
have
nests
,
but
the
Son
of
man
hath
not
where
to
lay
his
head
.
As
if
he
should
have
said
,
You
must
not
expect
great
matter
in
following
mee
,
but
you
must
bee
content
to
suffer
hard
things
.
Christ
●els
the
yong
man
that
came
running
to
him
to
know
what
hee
should
doe
for
eternall
life
,
that
if
he
would
be
perfect
,
he
must
sell
all
;
and
then
come
and
follow
him
;
if
hee
would
follow
him
fully
,
he
must
bee
content
to
part
with
all
for
Christ
;
to
sell
all
,
as
the
wise
Merchant
sold
all
for
the
Pearle
.
If
there
bee
any
thing
in
the
world
that
you
are
not
willing
to
part
withall
,
if
any
thing
that
you
are
not
willing
to
suffer
,
you
cannot
follow
mee
fully
.
In
this
consists
the
uprightnesse
of
heart
,
to
goe
in
a
right
line
to
God
;
what
soever
comes
betweene
God
and
us
,
yet
not
to
fetch
a
compasse
,
but
to
goe
thorow
it
;
for
if
we
fetch
a
compasse
,
the
line
is
not
right
:
we
must
therefore
strike
thorow
all
troubles
and
hazards
we
meet
withall
,
still
keepe
our
way
,
not
break
the
hedge
of
any
Commandement
to
avoid
any
peece
of
foule
way
.
Many
thinke
they
desire
to
follow
God
,
but
when
they
meet
with
some
trouble
in
their
way
,
then
they
would
fetch
compasse
to
baulke
that
,
and
yet
hope
to
come
to
God
well
enough
at
last
;
they
would
bee
loath
not
to
bee
accounted
followers
of
God
:
But
let
such
know
that
this
fetching
compasse
,
which
they
thinke
to
bee
their
wisedome
,
it
is
the
declining
from
uprightnesse
.
Many
follow
God
,
as
the
Dog
followes
his
Master
,
till
he
comes
by
a
Carrion
,
and
then
he
lets
his
Master
goe
,
and
turnes
aside
to
it
.
Thus
many
seem
to
be
forward
in
profession
of
Religion
,
till
they
meet
with
some
opportunity
of
satisfying
their
lusts
,
then
they
leave
off
,
and
turne
aside
to
the
enjoyment
of
them
:
But
the
heart
that
fully
followes
God
,
is
not
onely
willing
to
part
with
any
lust
for
Christ
,
but
it
gives
up
it selfe
to
the
dispose
of
God
,
to
become
of
his
estate
,
credit
,
liberty
,
comforts
,
life
,
what
God
pleases
;
it
is
not
sollicitous
about
these
things
;
the
businesse
that
it
hath
to
do
,
is
to
follow
the
Lord
;
it
knowes
that
it
is
the
work
of
the
Lord
to
take
care
for
it
about
these
things
,
while
it
is
in
following
of
him
.
It
is
said
of
Amaziah
,
2
Chron.
25.
2.
That
he
did
that
indeed
which
was
right
in
the
sight
of
the
Lord
,
but
not
with
a
perfect
heart
;
he
did
many
good
things
,
but
he
had
not
a
heart
to
follow
God
fully
:
and
this
was
one
Argument
of
it
,
which
wee
have
,
Verse
9.
that
he
was
so
sollicitous
about
his
money
;
for
when
the
Man
of
God
came
to
him
,
and
told
him
the
minde
of
God
,
that
hee
must
not
have
the
Army
of
Israel
go
with
him
,
because
hee
had
hyred
the
Army
with
an
hundred
Talents
;
hee
was
very
sollicitous
what
he
should
doe
for
his
money
;
for
so
he
saith
,
But
what
shall
wee
doe
for
the
hundred
Talents
which
I
have
given
to
the
Army
of
Israel
?
Whereas
if
his
heart
had
been
right
and
full
in
following
God
,
as
it
should
have
beene
,
it
had
beene
enough
for
him
to
have
knowne
the
command
of
God
,
let
become
of
the
hundred
Talents
what
they
will
.
Seventhly
,
to
follow
God
fully
,
is
Psalm
.
63.
1.
I
thirst
after
thee
,
O
Lord
,
in
a
drie
and
barren
Wildernesse
,
where
no
water
is
:
Hee
doth
not
say
,
I
thirst
after
water
,
but
after
thee
;
be
cause
hee
sought
all
in
reference
to
God
;
and
so
it
was
God
alone
that
he
thirsted
for
.
When
we
desire
nothing
,
when
we
seeke
after
nothing
,
when
wee
lett
out
our
hearts
to
nothing
,
,
use
,
enjoy
nothing
,
but
in
order
to
God
;
when
all
the
good
,
comfort
,
sweetnesse
,
desireablenesse
in
any
creature
is
in
the
reference
it
hath
to
God
,
so
farre
as
God
is
in
it
,
as
God
is
honoured
,
or
enjoyed
by
it
;
when
God
alone
is
lifted
up
in
the
heart
,
in
the
use
of
every
creature
,
this
is
to
follow
God
fully
.
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serve
;
thou
shalt
follow
the
Lord
thy
God
,
and
him
onely
shalt
thou
follow
.
Christ
chargeth
the
Jewes
,
in
Iohn
5.
44.
that
they
did
not
seeke
the
honour
that
came
from
God
onely
;
and
this
was
that
which
kept
them
off
from
beleeving
:
this
is
enough
to
keep
us
off
from
God
for
ever
.
If
wee
would
have
our
hearts
come
up
fully
to
God
,
it
is
not
enough
to
seeke
the
honor
that
comes
from
God
,
but
we
must
seeke
the
honour
that
comes
from
God
onely
:
and
this
is
the
true
singlenes
of
heart
which
the
Scripture
speakes
of
,
when
it
singles
out
this
object
,
and
eyes
it
alone
.
The
doublenesse
of
a
mans
heart
consists
not
so
much
in
that
it
is
otherwise
within
,
than
that
it
appears
outward
,
but
in
that
it
is
divided
to
divers
objects
;
it
doth
not
fixe
upon
God
as
the
onely
object
:
and
as
double-minded
men
have
double
objects
,
so
they
have
double
motions
:
as
the
Planets
that
are
carryed
in
their
motion
one
way
by
the
Heavens
,
but
have
besides
a
private
motion
of
their
owne
;
so
,
many
are
carried
to
God
by
some
externall
,
yea
,
it
may
bee
,
internall
Motives
;
but
yet
they
have
a
private
motion
of
their
owne
another
way
to
other
things
;
God
alone
is
not
the
Center
of
their
hearts
.
Eighthly
,
the
soule
then
followes
Phil.
2.
12.
Worke
out
your
salvation
;
worke
till
you
get
the
worke
thorow
:
This
Esay
58.
3.
Wherefore
have
wee
fasted
,
and
thou
seest
not
,
and
wherefore
have
we
afflicted
our
soules
,
and
thou
regardest
not
?
Nor
with
those
in
Malach.
1.
13.
who
say
,
What
a
wearinesse
is
this
?
and
,
Chap.
3.
14.
who
say
,
It
is
in
vaine
to
serve
the
Lord
,
and
what
profit
is
there
that
we
have
kept
his
Ordinances
,
and
that
we
have
walked
mournfully
before
the
Lord
of
Hosts
?
But
this
soule
that
followes
God
fully
,
makes
no
such
complaints
,
but
goes
on
still
in
the
way
of
God
;
though
the
flesh
be
weary
and
tyred
,
it
goes
on
still
.
As
Gideon
and
those
three
hundred
men
that
were
with
him
,
Iudges
8.
4.
though
they
were
faint
,
yet
they
went
on
pursuing
;
so
here
,
though
there
may
bee
much
faintnesse
and
weaknesse
,
yet
the
soule
doth
not
thinke
of
turning
backe
againe
,
but
goes
on
still
,
pursuing
in
that
way
it
hath
begun
;
it
is
glad
it
hath
done
any
thing
for
God
,
and
it
resolves
still
to
doe
more
,
how
ever
God
pleases
to
deale
with
it
.
Though
he
may
be
weary
in
his
following
the
Lord
,
yet
hee
is
is
not
weary
of
following
the
Lord
.
Many
follow
the
Lord
,
as
a
beggar
followes
a
man
,
onely
in
expectation
of
Almes
,
he
followes
him
a
furlong
or
two
,
begging
;
but
if
he
sees
the
man
goes
still
from
him
,
hee
leaves
off
,
and
lets
him
goe
:
so
many
will
pray
,
and
heare
,
and
seeke
after
God
for
a
while
;
but
if
they
feele
not
that
come
in
,
which
they
did
expect
,
they
grow
weary
,
and
leave
off
.
Duties
that
bring
present
comfort
with
them
,
many
can
be
content
to
be
exercised
in
,
but
if
they
finde
nothing
comming
in
by
them
,
then
their
hearts
sinke
in
discouragement
,
they
have
no
heart
to
doe
anything
.
As
it
is
said
of
Ephraim
,
Hos.
10.
11.
Ephraim
is
as
an
Heifer
,
that
loves
to
tread
out
the
Corne
:
Ephraim
loved
to
tread
out
the
Corne
,
but
not
to
Plow
:
The
Heifer
while
it
was
treading
out
the
Corne
,
did
feed
upon
the
Corne
,
and
so
had
present
delight
in
that
work
it
did
;
but
the
Heifer
that
plowed
,
did
labour
,
and
spend
its
strength
,
but
had
no
refreshment
till
after
the
worke
was
done
:
Thus
it
is
with
many
;
that
worke
,
that
hath
present
joy
,
that
hath
present
refreshment
in
it
,
while
they
are
about
it
,
they
can
take
content
in
it
;
but
if
they
must
worke
and
tire
the
flesh
,
and
yet
have
no
present
refreshing
,
but
must
continue
working
a
great
while
,
and
stay
till
the
accomplishment
of
the
worke
,
before
any
benefit
comes
by
it
,
this
they
like
not
:
But
one
that
followes
the
Lord
fully
,
resolves
to
follow
him
,
though
hee
hides
himselfe
;
as
David
,
Psal.
101.
2.
I
will
behave
my selfe
wisely
,
in
a
perfect
way
;
oh
when
wilt
thou
come
unto
mee
?
I
will
walke
within
my
house
with
a
perfect
heart
.
As
if
David
should
have
said
,
I
am
resolved
to
walke
before
thee
in
a
perfect
way
,
and
yet
I
have
not
thy
gracious
presence
with
mee
;
oh
when
wilt
thou
come
unto
mee
?
but
still
whatsoever
becomes
of
mee
,
I
am
determined
to
continue
walking
within
my
house
with
a
perfect
heart
.
The
like
place
we
have
,
Psal.
119.
8.
I
will
keepe
thy
statutes
,
oh
forsake
me
not
utterly
.
As
if
he
should
have
said
,
O
Lord
,
thou
hast
in
some
degree
forsaken
mee
,
thou
seemest
as
if
thou
wouldest
forsake
mee
;
yet
Lord
,
I
am
determined
that
I
will
keep
thy
Statutes
.
Thus
the
upright
heart
resolves
,
Though
I
should
perish
●ob
,
Though
hee
kils
me
,
yet
will
I
trust
in
him
.
Though
there
be
much
guiltinesse
upon
the
spirit
,
so
that
the
devill
,
and
an
unbeleeving
sullen
heart
would
much
discourage
from
following
after
the
Lord
;
yet
still
it
will
not
leave
off
,
but
it
labours
to
encourage
it selfe
,
as
Samuel
did
the
people
,
1
Sam.
12.
20
,
21.
Samuel
said
unto
the
people
,
Feare
not
;
ye
have
done
all
this
wickednesse
,
yet
turne
not
aside
from
following
the
Lord
,
but
serve
the
Lord
with
all
your
heart
,
and
turne
you
not
aside
:
for
then
should
you
goe
after
vaine
things
,
which
cannot
prosit
nor
deliver
,
for
they
are
vain
.
Thus
the
soule
that
followes
the
Lord
,
reasons
with
it selfe
;
Though
it
is
true
I
have
sinned
,
mine
iniquities
are
great
,
God
may
justly
be
provoked
,
and
for
ever
reject
me
,
yet
I
will
not
turne
aside
from
following
him
:
I
know
there
is
no
good
to
be
got
els-where
:
though
I
be
unworthy
of
mercy
,
yet
God
is
worthy
of
honour
,
and
therefore
what
ever
I
can
doe
,
I
will
,
that
God
may
have
honour
,
though
I
perish
;
yea
this
soule
though
it
receives
many
a
repulse
,
yet
still
it
will
follow
.
As
the
woman
of
Canaan
,
though
Christ
called
her
Dogge
,
yet
she
leaves
not
off
;
she
acknowledgeth
her selfe
to
be
a
Dog
,
yet
still
she
seekes
.
Yea
,
though
God
seems
to
go
crosse
wayes
,
quite
contrary
to
that
the
soule
expected
,
yet
still
this
soul
will
follow
him
even
in
those
wayes
.
As
when
the
Lord
called
Abraham
to
follow
him
into
a
Land
that
should
flow
with
milke
and
honey
,
Gen.
12.
1.
Abraham
was
content
to
leave
his
owne
countrey
,
his
fathers
house
,
his
kindred
,
and
all
his
friends
;
and
notwithstanding
as
soone
as
he
came
into
that
Land
,
he
found
there
was
a
famine
in
the
land
,
Verse
10.
so
that
he
was
forced
to
get
into
Egypt
,
and
that
with
the
perill
of
his
life
,
or
else
he
must
have
starved
.
Flesh
and
blood
would
have
murmured
much
at
this
,
and
have
said
,
What
?
is
this
that
Land
that
God
said
hee
would
shew
me
?
is
this
that
fruitfull
Land
for
which
I
must
leave
my
Country
and
all
my
friends
?
and
now
as
soone
as
I
come
into
it
,
I
am
ready
to
starve
in
it
:
and
yet
Abraham
followed
God
still
in
all
the
wayes
he
was
pleased
to
lead
him
in
.
Againe
,
when
God
promised
to
multiply
his
Seed
as
the
Starres
of
heaven
;
yet
for
twenty
yeares
after
this
,
Sarah
was
barren
;
God
seemed
to
neglect
his
promise
:
and
after
when
he
had
a
childe
,
in
whom
all
the
Nations
of
the
earth
were
to
be
blessed
;
yet
this
Child
Abraham
must
kill
:
And
here
God
seemes
to
goe
crosse
to
his
Promise
,
yet
Abraham
followes
God
still
.
One
who
followes
God
fully
indeed
,
lookes
up
to
the
goodnesse
of
God
in
himselfe
,
and
in
his
Promise
;
not
to
it
as
it
appeares
to
sense
:
hee
sees
more
good
in
the
Promise
,
then
in
all
the
things
in
the
world
;
though
hee
sees
nothing
,
though
hee
seeles
nothing
in
himselfe
,
nor
in
any
creature
for
the
present
;
and
what
worke
hee
followes
the
Lord
in
,
hee
will
not
leave
imperfect
;
he
will
not
give
over
,
till
hee
sees
something
come
of
it
:
if
he
followes
God
for
a
broken
heart
,
he
will
pray
and
meditate
,
and
pray
and
meditate
again
,
and
again
,
if
it
were
a
thousand
times
,
and
a
thousand
times
over
again
,
till
the
worke
comes
to
some
effect
:
And
so
for
power
over
a
corruption
,
and
strength
in
any
grace
;
where
there
is
truth
of
grace
,
there
will
bee
working
,
like
fire
that
never
leaves
working
till
it
breakes
forth
,
and
gets
the
victory
.
Hence
that
place
of
our
Saviour
Matth.
12.
20.
where
hee
sayes
,
hee
will
not
quench
the
smoaking
flaxe
,
nor
breake
the
bruised
Reed
,
till
hee
send
forth
Judgement
into
victory
.
If
wee
observe
the
place
of
the
Prophet
from
whence
this
is
taken
,
which
is
Esay
42.
3
,
the
words
are
,
He
shall
bring
forth
judgement
unto
truth
:
noting
that
wheresoever
there
is
truth
,
there
will
bee
victory
:
Christ
will
nourish
the
smoaking
flaxe
,
that
is
,
the
least
worke
of
grace
,
till
Judgement
,
that
is
,
this
worke
of
sanctification
bee
brought
into
victory
,
and
overcome
what
opposeth
it
.
If
hee
brings
any
beginnings
of
grace
to
truth
,
the
victory
is
already
gotten
.
It
is
reported
of
Master
Bradford
,
that
he
would
never
leave
off
when
hee
was
in
holy
duties
,
till
hee
found
something
comming
in
;
as
in
confession
of
sinne
,
till
hee
found
his
heart
melt
and
breake
for
sinne
;
in
seeking
pardon
,
till
hee
found
some
quieting
of
his
spirit
,
in
some
intimation
from
God
of
his
love
;
and
so
for
grace
,
till
hee
found
his
heart
warmed
and
quickned
.
It
is
an
excellent
thing
indeed
,
to
resolve
to
follow
the
Lord
in
duty
howsoever
,
though
nothing
should
come
in
by
it
to
our selves
:
but
yet
the
heart
that
is
right
,
will
never
be
satisfied
in
the
performance
of
a
duty
,
till
it
finde
some
manifestation
of
Gods
presence
in
it
;
some
worke
of
God
put
forth
upon
it
,
by
it
;
it
will
not
rest
in
duty
performed
;
it
is
not
satisfied
in
good
inclinations
,
in
good
desires
it
hath
,
nor
in
gifts
it
receives
,
nor
in
comforts
it
findes
in
the
creature
,
nor
in
enlargements
and
more
inward
joyes
,
but
it
must
have
grace
,
and
God
;
it
must
have
some
impression
of
God
upon
it
,
to
carry
with
it
as
a
Seale
of
that
presence
of
God
it
did
enjoy
in
the
dutie
:
it
so
strives
with
the
Lord
,
as
it
resolves
not
to
let
him
goe
,
till
it
hath
got
a
blessing
.
It
is
a
very
full
expression
that
S.
Bernard
hath
to
this
purpose
,
in
two
or
three
words
;
Oh
what
a
mercy
were
it
,
continually
to
enjoy
that
Bern.
ep.
116.
which
he
saith
!
Oh
Lord
,
saith
he
,
I
never
goe
away
from
thee
without
thee
:
he
meanes
,
he
never
leaves
off
duty
,
till
hee
gets
the
presence
of
God
,
and
so
carries
the
Lord
along
with
him
.
Oh
how
often
doe
we
goe
from
God
without
God!
we
thinke
it
enough
that
we
have
beene
before
him
in
holy
duties
,
though
indeed
we
still
abide
strangers
to
him
&
he
to
us
.
How
often
doth
God
send
us
empty
away
from
his
presence
,
which
we
should
account
a
sore
and
grievous
affliction
?
But
here
's
the
misery
,
we
are
not
sensible
of
this
;
if
wee
have
our
desires
in
the
creature
,
we
are
quieted
and
satisfied
:
whereas
if
our
hearts
were
fully
after
the
Lord
as
they
ought
,
when
wee
are
before
him
,
wee
should
crie
to
him
,
as
Moses
in
another
case
,
Exod.
33.
Except
thy
presence
goe
with
mee
,
Lord
send
mee
not
hence
.
9
One
that
followes
.
God
fully
,
is
willing
to
engage
and
binde
himselfe
all
Iudah
rejoyced
at
the
oath
;
and
this
reason
is
given
,
Because
they
had
sworne
with
all
their
heart
,
and
sought
him
with
their
whole
soule
.
When
any
seek
God
with
their
whole
heart
,
with
their
whole
soule
,
they
are
not
only
willing
to
engage
themselves
to
God
,
but
they
rejoyce
in
their
engagements
:
Thus
Nehemiah
whose
heart
was
fully
set
for
God
,
did
himselfe
,
and
got
the
Princes
,
the
Priests
,
Levites
,
and
People
to
make
a
sure
covenant
,
to
write
it
,
to
seale
it
,
Chap.
9.
38.
And
as
if
this
were
not
engagement
enough
,
they
further
enter
into
a
curse
,
and
into
an
oath
,
to
walke
in
Gods
Law
,
to
observe
and
doe
all
the
Commandements
of
the
Lord
,
and
his
Judgements
,
and
his
Statutes
.
Thus
David
discovers
the
fulnesse
of
his
spirit
in
following
after
the
Lord
,
in
that
he
not
onely
promises
,
but
sweares
hee
will
keep
the
righteous
Judgements
of
the
Lord
,
Psal.
119.
106.
It
is
a
signe
that
mens
hearts
are
not
fully
taken
off
from
their
sinne
,
when
they
doe
not
fully
come
off
in
the
Covenant
of
the
Lord
.
No
,
may
some
say
,
it
is
because
wee
often
covenant
with
God
,
and
finde
wee
are
overcome
againe
,
and
doe
breake
covenant
with
him
,
and
therefore
we
are
afraid
to
enter
into
covenant
any
more
.
Is
it
not
better
not
to
covenant
,
than
not
to
performe
?
I
answer
,
It
is
true
,
if
men
covenant
and
wilfully
neglect
,
they
were
better
not
covenant
at
all
;
but
if
when
wee
enter
into
covenant
,
wee
have
the
testimony
of
our
consciences
,
that
we
labour
as
in
the
sight
of
God
,
to
fulfill
our
covenants
wee
make
,
and
it
is
the
burthen
of
our
soules
that
we
saile
in
them
,
then
I
say
,
that
wee
are
still
to
goe
on
,
and
engage
our selves
further
;
our
covenants
doe
not
aggravate
our
sinne
,
but
in
time
they
will
help
us
against
our
sinne
;
this
is
one
way
that
God
hath
appointed
to
strengthen
us
;
and
therefore
,
wee
must
not
complaine
of
weaknesse
,
and
yet
neglect
any
way
appointed
by
GOD
,
to
get
strength
by
.
10
To
follow
God
fully
,
is
to
abide
Prov.
16.
17.
The
high
way
of
the
upright
is
to
depart
from
evil
;
It
is
his
common
road
,
and
constant
course
:
and
wee
must
continue
faithfull
before
the
Lord
unto
the
death
.
It
is
the
commendation
of
Hezechiah
2
King
.
8.
6.
He
clave
unto
the
Lord
and
departed
not
.
And
David
,
Psal.
119.
112.
he
saith
,
Hee
hath
enclined
his
heart
to
performe
Gods
statutes
alway
;
but
as
if
that
expression
were
not
enough
to
signifie
his
continuance
,
he
addes
,
even
unto
the
end
.
Iob
17.
9.
The
righteous
holds
on
his
way
.
A
heart
that
hath
given
up
it selfe
fully
to
God
,
doth
never
forsake
him
.
There
is
no
Apostate
in
the
world
,
but
if
we
could
trace
him
along
in
his
wayes
,
to
his
very
beginning
,
we
might
find
,
that
in
the
entrance
of
his
profession
,
there
was
not
a
full
giving
up
himself
to
God
,
there
was
not
an
absolute
surrender
made
,
of
all
that
he
was
,
and
had
,
unto
the
Lord
.
It
may
bee
said
of
him
as
it
was
of
Amaziah
,
That
though
he
did
that
which
was
right
in
the
sight
of
the
Lord
,
yet
he
did
it
not
with
a
perfect
heart
.
There
are
three
Reasons
why
it
must
needs
be
,
that
,
that
man
which
followes
God
fully
,
must
needs
follow
him
constantly
and
for
ever
.
First
,
because
where
ever
the
Lord
Ier.
2.
25.
Thou
saidst
,
there
is
no
hope
;
No
,
for
I
have
loved
strangers
,
and
after
them
will
I
goe
.
When
the
Devill
gets
one
who
hath
beene
forward
in
the
profession
of
religion
to
Apostatize
,
hee
labours
to
make
such
a
breach
betweene
him
and
his
former
course
,
as
not
onely
to
fall
off
from
it
,
but
to
hate
it
,
and
to
persecure
it
,
and
to
turne
deadly
enemie
to
it
,
and
then
both
the
devill
and
wicked
men
think
,
they
are
sure
of
him
for
ever
:
and
indeed
it
is
very
seldome
that
ever
such
a
one
returns
.
Bishop
Latimer
in
a
Sermon
before
King
Edward
,
tells
of
one
who
fell
away
from
the
knowne
truth
,
and
after
fell
to
mocking
and
scorning
it
,
and
yet
was
after
touched
in
conscience
for
it
;
beware
of
this
sin
,
sayes
Latimer
;
for
I
have
knowne
no
more
but
this
one
man
,
that
ever
fell
from
the
truth
,
and
afterwards
repented
;
I
have
known
many
fall
,
but
never
any
but
this
repent
.
Now
the
breach
betweene
sinne
and
the
soule
in
conversion
,
is
as
great
as
betweene
God
and
the
soule
in
Apostacy
;
yea
,
greater
;
for
there
is
a
possibility
of
reconciliation
in
the
one
,
but
never
in
the
other
:
and
therefore
as
the
one
,
because
of
this
great
breach
betweene
God
and
his
soule
,
doth
follow
the
Devill
,
and
his
destruction
for
ever
;
so
the
other
,
because
of
the
breach
betweene
sinne
and
the
soule
,
doth
follow
the
Lord
,
and
his
salvation
for
ever
:
as
in
the
one
,
the
gifts
of
Gods
Spirit
are
so
cast
out
as
usually
they
never
returne
againe
;
so
in
the
other
,
the
uncleane
spirit
is
so
cast
out
,
as
it
never
comes
back
againe
.
2
A
second
Reason
,
why
that
man
The
King
of
Navarre
told
Beza
,
3
The
soule
that
followes
God
fully
,
will
follow
him
for
ever
,
because
Aug.
de
ono
per●●verant
.
c.
6.
vanish
,
the
soule
is
freed
from
much
distraction
and
trouble
:
As
the
ship
that
is
part
in
the
mud
and
part
in
the
water
,
is
battered
up
and
downe
,
and
beats
up
and
downe
,
so
as
in
a
little
time
it
beates
it selfe
all
in
peeces
;
but
if
it
bee
taken
off
from
the
mud
,
and
bee
put
into
the
full
streame
,
it
goes
with
ease
and
safety
.
Thus
it
is
with
a
mans
heart
,
while
it
stickes
partly
in
the
mud
of
the
World
,
or
filth
of
any
lust
,
and
conviction
of
conscience
strives
to
raise
it
,
but
it
is
not
fully
taken
off
,
there
is
nothing
but
vexation
and
trouble
in
that
soule
:
but
when
it
is
taken
off
,
and
gives
up
it selfe
fully
to
God
in
his
blessed
and
holy
wayes
;
Oh
that
sweet
and
blessed
ease
that
now
it
findes
!
When
a
man
halts
,
the
way
is
tedious
to
him
,
hee
is
soone
weary
,
and
gives
over
;
but
when
hee
is
sound
,
the
way
is
easie
,
he
holds
on
his
way
to
the
end
:
so
when
there
is
falsenesse
in
mens
hearts
,
they
do
but
halt
in
the
ways
of
God
,
they
quickly
CAP.
II.
The
excellency
of
this
frame
of
spirit
,
in
foure
things
.
THe
second
thing
propounded
in
the
point
,
was
,
to
First
this
is
truly
to
honour
God
Secondly
,
this
full
following
of
God
,
doth
much
honour
the
work
of
Thirdly
,
this
hath
such
excellency
in
it
,
as
that
God
himselfe
boasts
Iob
,
Chap.
1.
vers.
8.
Hast
thou
considered
my
servant
Iob
,
that
there
is
none
like
him
in
the
earth
,
a
perfect
,
and
an
upright
man
?
And
so
of
David
,
I
have
found
a
man
after
mine
own
heart
,
which
shall
fulfill
all
my
will
:
So
of
those
wee
read
of
in
Revel.
14.
These
are
they
which
were
not
defiled
;
and
againe
,
These
are
they
which
follow
the
Lambe
whithersoever
he
goeth
;
and
again
in
the
same
verse
,
These
were
redeemed
from
among
men
,
being
the
first
fruits
unto
God
,
and
to
the
Lambe
,
and
in
their
mouth
was
found
no
guile
.
Fourthly
,
this
following
of
the
Lord
fully
,
doth
ever
attaine
its
end
;
Hos.
6.
3.
Then
shall
we
know
,
if
we
follow
on
to
know
the
Lord
:
Thus
David
,
in
Psal.
63.
where
his
soule
thirsted
after
God
,
his
flesh
longed
for
him
,
his
soule
followed
hard
after
him
;
he
saith
himselfe
in
the
same
Psalme
,
that
Gods
right
hand
did
now
uphold
him
,
and
that
his
soule
should
be
satisfied
,
as
with
marrow
and
fatnesse
;
and
his
mouth
should
praise
the
Lord
with
joyfull
lips
;
and
the
King
shall
rejoyce
in
God
.
CAP.
III.
Rebuke
to
divers
sorts
,
whose
spirits
are
not
full
in
following
after
the
Lord
.
IF
thus
to
follow
the
Lord
fully
,
bee
so
excellent
,
if
this
fulnesse
of
spirit
bee
such
an
honour
unto
Gods
people
,
then
justly
are
those
rebuked
,
whose
spirits
are
not
full
in
following
the
Lord
,
who
acknowledge
the
Lord
worthy
to
be
followed
,
but
their
spirits
are
slight
and
vaine
,
their
hearts
are
straitned
in
the
wayes
of
the
Lord
;
they
doe
not
fill
up
this
blessed
work
of
following
after
the
Lord
;
their
hearts
doe
most
basely
fall
,
and
most
miserably
vanish
in
it
.
As
first
,
some
are
convinced
,
their
judgements
and
consciences
are
for
Secondly
,
others
rest
in
their
good
inclinations
,
their
good
desires
;
1
Their
judgements
are
not
yet
inlightned
,
not
throughly
convinced
2
These
never
were
made
sensible
3
These
prize
not
the
meanes
of
grace
,
they
long
not
after
them
,
they
4
Their
desires
are
not
strong
,
5
Their
endeavours
are
not
powerfull
,
they
are
not
working
constant
Psalm
.
48.
vers
.
saith
,
That
hee
would
lift
up
his
hands
unto
Gods
Commandements
,
which
hee
had
loved
;
and
hee
would
meditate
in
his
Statutes
:
Hee
did
not
thinke
it
enough
to
have
a
love
to
,
to
have
some
wishes
and
desires
,
to
keepe
Gods
Commandements
,
but
he
would
lift
up
his
hands
to
them
,
hee
would
set
himselfe
on
worke
in
labouring
to
obey
them
;
hee
would
meditate
,
set
his
minde
and
thoughts
,
to
plot
and
contrive
,
how
he
might
best
come
to
the
fulfilling
of
them
,
Psal.
27.
4.
One
thing
have
I
desired
,
and
that
will
I
seeke
after
.
Certainly
those
slight
,
vaine
The
desire
of
the
slothfull
killeth
him
,
for
his
hands
refuse
to
labour
,
Prov.
21.
15.
Thirdly
,
others
have
good
resolutions
Goe
thou
neare
,
say
they
to
Moses
,
and
heare
all
that
the
Lord
our
God
shall
say
,
and
speake
thou
unto
us
all
that
the
Lord
our
God
shall
speake
unto
thee
,
and
we
will
heare
it
,
and
doe
it
:
But
as
the
Lord
said
there
,
concerning
them
,
Verse
29.
So
I
may
say
of
these
,
Oh
that
there
were
such
a
heart
in
them
;
How
farre
are
they
from
having
yet
a
heart
to
follow
God
fully
?
For
,
1
Their
resolutions
are
not
fruits
of
their
deepe
humiliation
,
for
their
former
neglect
of
God
,
and
the
former
sinfulnesse
of
their
wayes
;
They
are
only
to
procure
peace
unto
themselves
for
the
present
,
their
hearts
being
stirred
by
the
power
of
the
truth
darted
in
.
2
They
arise
not
from
changed
principles
,
from
a
renewed
nature
,
from
out
of
love
to
the
Lord
,
&
his
blessed
wayes
;
hence
they
vanish
,
and
they
never
bring
them
up
unto
the
Lord
.
Fourthly
,
others
have
strong
,
sudden
affections
,
they
feele
sometimes
For
,
1
these
affections
are
sudden
,
2
These
are
stirred
with
the
pardoning
,
3
These
flashy
affections
doe
not
arise
from
spirituall
judgement
,
apprehending
the
spirituall
excellencies
of
godlinesse
,
after
a
spirituall
manner
;
their
apprehensions
of
spirituall
and
heavenly
things
,
are
too
too
carnall
and
sensitive
:
Hence
afterwards
when
they
come
to
finde
the
good
things
of
the
wayes
of
God
to
be
spirituall
,
and
heavenly
,
not
sutable
to
those
apprehensions
they
had
of
them
,
their
hearts
are
then
taken
off
,
as
those
wee
reade
of
in
the
6.
of
Iohn
34.
verse
;
When
Christ
told
them
,
That
the
bread
of
God
is
hee
which
commeth
downe
from
heaven
,
and
giveth
life
unto
the
world
,
Oh
say
they
,
Lord
ever
give
us
this
bread
;
their
hearts
were
up
&
exceedingly
stirred
;
Well
,
as
if
Christ
should
have
said
,
You
shall
have
it
,
I
am
the
bread
of
life
;
hee
that
commeth
to
mee
shall
never
hunger
,
hee
that
beleeveth
in
me
shall
never
thirst
;
as
if
he
should
have
said
;
This
must
bee
done
by
faith
,
you
must
feed
upon
my
flesh
by
faith
,
and
drinke
of
my
blood
by
faith
.
But
now
they
having
apprehended
a
strange
kind
of
bread
from
heaven
before
,
and
afterwards
hearing
of
no
other
,
but
comming
to
Christ
,
and
beleeving
in
Christ
,
they
were
deceived
of
their
expectations
,
and
so
were
offended
,
and
now
their
affections
fall
;
for
verse
41.
they
begin
to
murmur
at
him
,
and
verse
60.
they
said
,
It
was
an
hard
saying
,
who
could
heare
it
?
and
ver.
66.
From
that
time
many
of
them
went
backe
,
and
walked
no
more
with
him
.
The
like
example
wee
finde
in
the
Galathians
,
at
the
first
they
would
have
pluckt
out
their
eyes
for
S.
Paul
,
their
affections
were
so
stirred
by
his
Ministery
,
they
apprehended
some
great
matters
in
the
message
of
the
Gospel
that
S.
Paul
brought
,
but
afterwards
,
finding
that
those
great
and
excellent
things
that
the
Gospel
spake
of
,
were
onely
spirituall
,
which
their
carnall
hearts
had
little
skill
of
,
and
could
not
relish
,
their
affections
were
soon
cooled
,
&
they
fell
off
from
S.
Paul
.
Take
heed
therefore
of
resting
to
these
flashy
affections
,
for
if
you
do
,
when
these
are
gone
,
your
hearts
will
bee
left
in
darkenesse
.
Many
examples
are
knowne
of
such
,
who
have
proved
to
bee
most
vile
Apostates
;
yet
time
was
,
wherein
they
have
had
many
meltings
,
much
sudden
strong
joy
,
so
as
they
have
professed
that
the
joy
they
have
found
hath
beene
so
great
,
that
if
it
had
continued
but
a
while
,
they
could
not
have
lived
,
but
their
spirits
would
haue
expired
.
A
solid
worke
of
the
soule
proceeding
from
an
humble
broken
heart
,
casting
it selfe
upon
the
faithfulnesse
,
and
freenesse
of
the
grace
of
God
in
the
promise
,
for
pardoning
,
and
sanctifying
mercy
,
and
there
resting
,
so
as
willing
to
venture
it selfe
there
for
ever
,
though
it
hath
no
present
sense
of
joy
,
yet
it
is
farre
more
to
be
prized
than
the
strongest
of
these
sudden
flashes
of
affection
.
These
flashy
affections
which
have
not
principles
to
maintain
them
,
are
like
to
Conduits
in
the
City
,
running
with
wine
at
the
Coronation
of
Princes
,
or
some
other
great
triumph
,
but
it
will
not
hold
:
they
are
like
Land-floods
,
which
seeme
to
bee
a
great
sea
,
but
come
to
nothing
in
a
day
or
two
;
As
there
may
be
flashes
of
terrour
,
and
yet
no
true
feare
of
God
.
The
Israelites
were
terrified
when
the
Law
was
given
,
and
yet
God
saith
,
Deut.
5.
29.
Oh
that
there
were
a
heart
that
they
would
feare
me
:
So
there
may
bee
flashes
of
joy
,
desire
,
sorrow
,
and
yet
no
true
sanctified
joy
,
desire
,
or
sorrow
at
all
.
There
is
much
deceit
in
mens
affections
;
Affections
not
well
principled
,
not
well
grounded
,
soone
vanish
;
time
will
weare
them
away
.
The
people
of
Israel
at
the
giving
of
the
Law
,
had
their
affections
much
stirred
,
so
that
one
would
have
thought
,
they
had
been
engaged
unto
the
Lord
for
ever
;
and
yet
within
fourty
dayes
,
their
hearts
were
so
taken
off
from
God
,
and
his
Law
,
as
if
God
had
never
made
himselfe
knowne
unto
them
;
they
call
to
Aaron
to
make
them
gods
to
goe
before
them
,
and
say
to
the
Molten
Calfe
,
These
be
thy
gods
,
O
Israel
,
which
brought
thee
out
of
the
land
of
Egypt
.
Another
notable
example
wee
have
of
people
whose
affections
are
strong
for
the
present
,
and
yet
worne
away
in
a
little
time
,
in
the
13.
of
Hosea
1.
When
Ephraim
spake
,
trembling
,
hee
exalted
himselfe
in
Israel
;
but
when
he
offended
in
Baal
,
hee
died
:
When
Ephraim
spake
,
that
is
,
when
Ieroboam
who
But
Ieroboam
exalted
himselfe
in
Israel
,
hee
went
on
resolutely
in
his
way
,
and
would
bring
his
purpose
to
effect
;
then
the
people
in
a
little
time
,
were
brought
to
offend
in
Baal
,
and
then
they
died
,
and
they
became
a
dead
,
sottish
,
heartlesse
people
,
fit
to
receive
,
or
do
any
thing
though
never
so
vile
.
Fifthly
,
others
follow
the
Lord
,
Exod.
8.
28.
I
will
let
you
goe
,
onely
you
shall
not
goe
farre
away
.
The
judgement
of
these
men
is
for
a
middle
way
;
they
are
mixed
spirited
men
,
like
Ephraim
,
Hosea
7.
8.
mixed
with
the
people
,
as
a
cake
not
turned
,
halfe
baked
and
halfe
dough
;
they
goe
on
in
an
ordinary
track
of
performing
the
duties
of
Religion
without
any
growth
,
or
any
sensiblenesse
of
the
want
of
growth
;
they
set
upon
some
faire
way
of
Religion
,
which
they
perswade
themselves
is
enough
,
and
that
they
meane
to
hold
to
;
they
are
content
to
make
use
of
Christ
,
and
the
profession
of
Religion
,
so
farre
as
may
serve
their
owne
turnes
;
but
to
entertaine
Christ
,
and
his
truth
,
as
an
absolute
Lord
to
rule
them
,
that
their
spirits
cannot
beare
;
in
their
converse
there
is
no
ribauldry
,
no
filthinesse
;
so
there
is
no
warmth
,
no
heat
to
refresh
and
quicken
any
gratious
spirit
,
that
hath
to
deale
with
them
;
in
all
the
Duties
of
Religion
that
they
perform
,
they
take
no
paines
with
their
hearts
,
to
work
them
to
God
.
Luther
cals
such
kind
I
uther
.
decl●●at
.
in
D●cal
.
of
men
,
Cainists
,
that
is
,
such
as
Cain
,
who
offered
to
God
the
work
done
,
but
do
not
offer
themselves
to
God
;
they
content
themselues
with
generall
hopes
of
Gods
mercy
upon
weake
,
and
unexamined
grounds
;
they
never
trouble
themselves
in
calling
things
into
question
,
about
their
conditions
and
their
eternall
estates
;
they
never
lay
to
heart
the
miseries
of
Gods
Church
;
and
the
publike
cause
of
God
is
not
deare
unto
them
;
they
have
not
heat
enough
to
cause
a
melting
spirit
,
for
the
dishonor
that
God
hath
by
themselves
;
much
more
is
that
heat
wanting
,
that
should
keepe
their
hearts
melting
for
that
dishonour
which
God
hath
from
others
.
Now
this
temper
is
so
farre
from
following
the
Lord
fully
,
as
it
is
loathsome
and
abominable
to
the
Lord
;
so
loathsome
,
as
he
threatens
to
spue
such
out
of
his
mouth
.
It
is
Malac.
1.
verse
14.
against
those
who
doe
not
offer
the
best
that
possibly
they
can
,
in
sacrifice
to
him
;
and
gives
this
Reason
of
it
,
Because
my
Name
is
dreadfull
,
and
I
am
a
great
King
,
saith
the
Lord
:
As
if
he
should
say
,
Therefore
onely
the
most
high
and
excellent
things
that
can
bee
performed
by
the
creature
,
are
fit
for
to
be
tendred
up
to
mee
.
This
luke-warme
temper
wrongs
Iesus
Christ
exceedingly
,
as
if
there
were
no
other
life
and
vertue
in
Iesus
Christ
,
than
to
inable
a
man
to
doe
as
they
doe
.
What
?
hath
Christ
laid
down
his
life
,
&
shed
his
pretious
blood
for
the
renewing
of
Gods
Image
in
man
,
and
is
it
nothing
but
this
?
if
Christ
had
never
come
into
the
world
,
men
might
have
done
as
much
as
this
comes
to
.
It
is
a
wrong
to
the
Holy
Spirit
likewise
,
for
it
is
the
special
office
of
the
Holy
Ghost
,
for
to
bee
a
Sanctifier
,
to
frame
the
heart
to
God
,
to
quicke
the
soul
with
the
life
of
grace
,
and
holinesse
;
and
is
this
all
it
doth
?
this
were
a
poore
worke
,
if
there
were
no
other
but
this
.
It
dishonours
holinesse
,
which
is
the
most
glorious
thing
in
the
world
;
the
life
of
God
,
the
Divine
Nature
;
this
makes
it
as
if
it
were
nothing
but
a
morall
,
livelesse
,
dead-hearted
,
empty
thing
;
this
puts
holinesse
in
subjection
to
humane
reason
,
to
carnall
wisedome
;
it
must
bow
to
their
discretion
,
to
the
opinions
and
wayes
of
men
;
and
in
truth
,
to
their
base
lusts
,
though
it
be
in
a
more
cleanly
way
,
than
in
others
.
Be
convinced
then
,
that
this
is
not
that
following
the
Lord
fully
,
which
is
the
honour
of
Gods
people
in
his
eyes
.
Sixthly
,
some
go
beyond
this
dull
luke-warme
temper
,
they
are
very
Thou
perswadest
mee
a
little
.
The
hearts
of
these
men
are
divided
,
as
it
is
said
of
This
division
of
heart
the
Lord
cannot
endure
,
and
therefore
it
followes
in
that
place
of
Hosea
,
They
shall
be
found
faulty
;
or
as
the
words
are
read
by
some
,
Now
shall
they
bee
made
desolate
:
for
in
the
Hebrew
,
the
word
signifies
both
to
bee
guilty
,
and
to
bee
desolate
.
It
is
too
much
boldnesse
and
presumptuousnesse
in
men
,
to
venture
to
take
liberty
to
themselves
,
to
chuse
wherein
they
will
yeeld
to
God
in
some
things
;
but
in
others
presume
to
satisfie
themselves
;
this
is
not
to
cast
downe
our
soules
before
the
Lord
,
as
poore
,
condemned
,
vile
creatures
,
to
lie
at
his
mercy
in
an
humble
,
faithfull
resignation
of
our selves
up
to
him
,
in
all
wee
are
,
or
have
,
which
is
that
honour
that
God
expects
from
us
,
and
is
infinitely
due
unto
him
.
While
our
hearts
are
thus
divided
betweene
God
and
other
things
;
God
doth
not
account
himselfe
obeyed
,
or
honoured
at
all
in
any
thing
;
all
that
we
seeme
to
doe
,
in
truth
,
is
nothing
at
all
.
Hence
in
Ierem.
32.
23.
the
Prophet
chargeth
the
people
with
this
,
that
they
neither
walked
in
Gods
Law
,
and
that
they
had
done
nothing
of
all
that
God
had
commanded
them
to
doe
;
and
Ver.
30.
he
saith
,
they
had
only
done
evill
:
and
in
2
Kings
17.
the
people
are
said
to
feare
the
Lord
,
and
serve
their
owne
gods
,
Verse
33.
and
yet
in
Verse
34.
the
Text
sayes
,
that
they
feared
not
the
Lord
:
shewing
unto
us
,
that
where
the
heart
is
divided
betweene
God
and
other
things
,
there
God
hath
not
the
heart
at
all
,
God
is
not
feared
,
he
is
not
honoured
at
all
.
If
wee
joyne
the
counsels
of
the
flesh
with
the
spirit
,
we
frustrate
all
.
Seventhly
,
there
are
others
who
cannot
bee
so
easily
convinced
in
I
have
laid
them
up
for
thee
,
O
my
beloved
Cant.
7.
v.
last
.
Observe
the
difference
,
Israel
is
an
empty
Vine
,
hee
brings
forth
fruit
to
himselfe
;
but
the
Church
here
brings
forth
all
manner
of
pleasant
fruit
;
for
shee
layes
them
up
for
her
Beloved
;
shee
brings
them
not
forth
for
her selfe
,
as
Israel
did
.
Eightly
,
others
follow
the
Lord
Micah
2.
8.
They
who
were
my
people
yesterday
,
are
now
risen
up
against
me
,
as
an
enemy
:
it
was
far
otherwise
with
them
very
lately
,
than
now
it
is
.
Many
are
very
hopefull
at
the
first
,
yet
they
prove
exceeding
vile
afterwards
;
yea
,
the
more
forward
in
good
at
first
,
the
more
vile
after
:
As
water
that
hath
once
been
heat
,
and
growes
cold
againe
,
is
colder
than
ever
it
was
.
It
is
reported
of
Nero
,
who
proved
the
very
Monster
of
men
for
wickednesse
,
yet
in
the
first
five
yeares
of
his
reigne
,
he
behaved
himselfe
exceeding
well
,
so
that
it
was
used
as
a
Proverbe
to
expresse
the
good
beginnings
of
men
,
Neroes
five
first
Eodicius
a
Governour
of
Egypt
,
he
hath
this
notable
expression
;
Some
(
saith
he
)
delight
in
horses
,
others
in
birds
,
others
in
beasts
,
but
I
from
my
very
childhood
,
have
burnt
with
desire
after
books
.
He
had
an
honorable
esteeme
of
mans
soule
,
looking
upon
the
body
as
vile
in
comparison
of
it
.
There
is
this
notable
expression
reported
of
him
,
concerning
this
;
It
is
a
shamefull
thing
for
any
wise
man
,
seeing
he
hath
a
soule
,
to
seeke
for
praises
from
any
thing
that
belongs
to
his
body
.
Hee
seemed
to
have
much
uprightnesse
in
the
course
of
Justice
;
he
would
not
condemne
upon
accusations
without
proofe
;
there
is
this
expression
of
his
concerning
this
reported
of
him
;
when
one
Delphidius
accused
one
before
him
,
of
a
crime
,
of
which
he
could
not
bring
sufficient
proofe
;
the
party
accused
denyed
the
fact
;
this
Delphidius
answers
,
If
it
be
sufficient
to
deny
that
which
is
laid
to
ones
charge
,
who
shall
be
found
guilty
?
Then
Iulian
answers
,
And
if
it
be
sufficient
to
be
accused
,
who
can
be
innocent
?
Ier.
2.
12
,
13.
Be
astonished
,
O
ye
heavens
,
at
this
,
and
be
horribly
afraid
,
be
ye
very
desolate
,
saith
the
Lord
:
For
my
people
have
committed
two
evils
,
they
have
forsaken
me
the
Fountaine
of
living
waters
,
and
hewed
them
out
Cisternes
,
broken
Cisternes
,
that
can
hold
no
water
.
The
evill
of
this
forsaking
the
Lord
,
were
great
,
if
this
were
all
.
First
,
that
all
your
labour
in
Religion
,
that
all
that
you
have
done
,
is
Hosea
8.
2.
Israel
shall
cry
to
me
,
My
God
we
know
thee
;
but
verse
3.
Israel
hath
cast
off
the
thing
that
is
good
;
therfore
,
verse
7.
it
is
said
that
They
have
sown
the
wind
,
and
shall
reape
the
whirlewind
:
It
is
but
a
sowing
to
the
wind
,
to
follow
God
in
some
things
,
and
not
to
hold
on
in
our
way
.
In
the
2
Epist.
of
St.
Iohn
and
the
8.
verse
,
Look
to
your selves
,
saith
S.
Iohn
.
that
wee
lose
not
those
things
that
wee
have
wrought
:
It
is
an
evill
thing
,
to
lose
all
that
wee
have
wrought
for
;
but
this
is
not
all
.
Secondly
,
if
you
leave
off
from
following
the
Lord
,
all
the
good
that
ever
you
have
done
,
and
made
profession
of
,
shall
serve
only
to
aggravate
your
sinne
,
and
encrease
your
torment
.
Thirdly
,
this
leaving
off
from
following
Cypr.
de
sing
.
Cleri
〈…〉
.
the
Lord
,
is
a
great
dishonor
to
God
and
his
ways
;
an
upbraiding
of
them
,
as
if
they
were
not
good
enough
to
draw
the
heart
constantly
after
them
;
as
if
there
were
not
that
in
them
,
that
they
make
shew
for
.
Hence
the
Lord
pleads
with
his
people
,
Ierem.
2.
5.
who
had
forsaken
him
,
What
iniquity
have
your
Fathers
found
in
me
,
that
they
are
gone
farre
from
mee
,
and
have
walked
after
vanity
?
As
if
he
should
have
said
,
The
world
may
thinke
my
ways
are
unequall
,
men
may
thinke
that
I
have
not
shewne
my selfe
a
God
,
ready
to
doe
good
,
and
to
reward
those
who
follow
me
.
The
forsaking
of
the
truth
,
the
profession
whereof
wee
have
once
taken
up
,
it
is
to
put
Christ
to
open
shame
,
Heb.
6.
6.
Fourthly
,
such
men
as
these
,
doe
much
mischiefe
in
the
world
;
they
are
grievous
scandals
;
they
make
the
good
wayes
of
God
to
be
evill
spoken
of
;
they
harden
mens
hearts
against
them
,
and
the
profession
of
them
;
many
in
hell
curse
them
,
as
the
cause
of
their
ruin
:
if
a
man
were
borne
to
doe
mischiefe
,
he
could
not
doe
greater
any
way
,
than
this
.
So
much
hurt
is
done
by
them
,
they
cause
such
blemishes
,
such
sports
to
be
upon
the
profession
of
godlinesse
,
as
we
should
be
glad
if
we
could
wash
them
off
with
our
dearest
heart-blood
,
and
account
it
well
bestowed
:
but
woe
be
to
them
by
whom
these
offences
come
.
The
greatest
part
of
all
the
scorne
,
contempt
of
,
and
opposition
against
the
wayes
of
God
,
and
godly
men
,
shall
be
charged
upon
these
men
,
as
the
causers
of
it
;
for
were
it
not
for
such
as
these
,
wicked
men
could
not
tell
what
to
say
for
themselves
,
in
their
opposition
of
those
wayes
of
godlinesse
,
which
in
themselves
are
so
equall
,
and
good
,
and
blessed
;
woe
be
to
them
,
by
whom
such
offences
come
.
Fifthly
,
These
men
shall
have
their
spirits
filled
with
horrour
;
they
did
Pro.
14.
14.
The
backslider
in
heart
shall
bee
filled
with
his
owne
wayes
;
Much
more
than
,
the
backslider
in
heart
and
life
too
,
hee
shall
bee
filled
,
he
shall
have
enough
of
them
.
Conscience
one
day
will
upbraid
,
fly
in
the
face
,
and
teare
the
heart
.
Oh
wretched
creature
what
hast
thou
done
?
whom
hast
thou
forsaken
?
is
it
not
the
God
of
life
,
and
peace
,
and
comfort
,
and
all
good
,
that
thou
hast
forsaken
?
are
they
not
the
blessed
wayes
of
holinesse
,
the
wayes
of
eternall
rest
and
peace
that
thou
hast
left
?
God
hath
likewise
forsaken
thee
,
and
all
good
and
comfort
begins
to
withdraw
it selfe
from
thee
;
thou
art
like
to
bee
left
in
horrid
dismall
darknesse
;
Just
it
is
that
thou
shouldst
be
left
as
a
forsaken
,
forlorne
,
miserable
wretch
,
who
hast
thus
wretchedly
and
vilely
forsaken
God
,
and
his
truth
,
for
the
enjoyment
of
such
poore
,
base
things
as
thy
heart
is
turned
aside
unto
.
How
wilt
thou
be
able
to
looke
upon
the
faces
of
those
,
with
whom
thou
hast
formerly
joyned
in
holy
duties
,
and
hast
had
communion
with
?
But
how
canst
thou
looke
upon
the
face
of
the
blessed
God
,
when
hee
shall
appeare
in
his
glory
unto
thee
?
What
anguish
will
it
bee
to
thee
when
thou
shalt
see
others
,
who
have
continued
in
their
way
following
the
Lord
,
to
be
for
ever
blessed
in
that
God
,
whom
their
soules
have
followed
,
and
cleaved
constantly
unto
?
but
thy selfe
,
because
thy
base
unbeleeving
heart
dared
not
venture
all
upon
him
,
now
thou
art
cast
out
for
ever
,
as
an
eternall
curse
:
Oh
what
rack
of
conscience
will
it
bee
,
when
thou
shalt
see
in
what
a
faire
way
once
thou
wert
,
but
for
want
of
comming
off
fully
,
and
constantly
in
such
and
such
particulars
,
thou
art
now
for
ever
lost
?
Lastly
,
these
men
are
hatefull
both
to
God
and
Men
;
they
are
Hebr.
10.
38.
If
any
man
draw
back
,
my
soule
shall
have
no
pleasure
in
him
.
Oh
what
a
happy
thing
were
it
,
if
God
would
trouble
the
wayes
of
these
poore
creatures
,
if
hee
would
make
them
bitter
and
grievous
to
them
,
if
hee
would
magnifie
his
mercy
,
and
his
power
in
turning
their
hearts
againe
towards
him
,
if
hee
would
deale
with
them
as
hee
did
with
his
people
,
Hosea
2.
6.
7.
Hedge
up
their
wayes
with
thornes
,
make
a
wall
that
they
should
not
find
their
paths
,
that
so
they
might
at
length
,
come
to
that
blessed
resolution
wee
find
there
;
I
will
goe
and
returne
to
my
Husband
,
for
then
it
was
better
with
me
than
now
;
So
I
will
goe
and
returne
to
my
former
wayes
,
and
follow
after
the
Lord
againe
,
from
whom
I
have
wretchedly
departed
,
for
then
it
was
better
with
me
then
it
is
now
;
then
I
had
more
comfort
,
more
peace
,
more
safety
,
more
blessing
than
I
have
now
;
And
let
such
know
,
that
though
it
were
just
with
God
,
for
ever
to
reject
them
who
have
forsaken
him
;
just
to
say
,
that
vanity
should
bee
their
portion
,
who
have
turned
after
lying
vanities
;
and
many
of
the
Ancients
have
made
the
case
Clemens
Alex.
quoted
by
Sympson
in
his
history
of
the
Church
in
the
second
century
of
such
exceeding
doubtfull
,
especially
if
after
conviction
they
have
forsaken
God
againe
and
againe
;
as
Clemens
Alexandrinus
thought
,
that
God
might
give
such
the
first
and
second
Lib.
de
pudicit
.
speaking
of
that
place
,
Heb.
6.
6.
It
is
impossible
that
they
who
were
once
inlightned
,
&c.
He
sayes
,
that
this
Author
knew
no
second
repentance
promised
to
the
Adulterer
and
Fornicator
.
Nunquam
moecho
&
fornicatori
secundam
poenitentiam
promissam
ab
Apostolis
.
repentance
,
but
if
they
fell
oftner
,
there
was
no
renewing
them
by
repentance
.
And
Origen
seemed
likewise
to
bee
of
the
same
minde
,
in
his
5.
Homily
upon
Leviticus
,
Chap.
25.
So
Tertullian
in
his
Book
of
repentance
:
God
grants
(
saith
hee
)
a
second
repentance
,
but
no
further
.
Thus
we
see
the
strictnesse
of
these
Ancient
times
.
But
though
these
leave
these
men
exceeding
comfortlesse
,
yet
let
them
know
,
that
the
Lord
cals
them
to
returne
again
unto
himselfe
:
For
though
it
be
(
saith
the
Lord
)
that
if
a
wife
have
played
the
harlot
,
and
shee
be
put
away
,
and
become
another
mans
,
her
husband
will
not
receive
her
again
;
yet
saith
the
Lord
,
Ier.
3.
1.
Thou
hast
played
the
harlot
with
many
lovers
,
but
yet
returne
to
mee
:
and
verse
22.
Returne
yee
back-sliding
children
,
and
I
will
heale
your
back-slidings
:
Oh
that
your
hearts
would
answer
,
as
theirs
there
did
;
Oh
that
this
gracious
offer
of
the
Lord
,
might
have
the
same
effect
upon
your
hearts
as
it
had
upon
theirs
:
Behold
,
say
they
,
wee
come
unto
thee
,
for
thou
art
the
Lord
our
God
;
truely
in
vaine
is
salvation
hoped
for
from
the
hils
,
&c.
Wee
see
,
wee
see
,
wee
have
beene
utterly
deceived
;
the
wayes
that
wee
have
chosen
,
have
not
beene
good
;
shame
hath
devoured
our
labour
,
wee
have
bestowed
our
labour
in
shamefull
things
,
we
lie
downe
in
our
shame
,
and
our
confusion
covereth
us
,
for
wee
have
sinned
against
the
Lord
our
God
.
As
when
a
man
goeth
from
the
Sunne
,
yet
the
Sunne-beames
follow
him
,
shine
on
him
,
warme
him
;
so
though
thou
hast
departed
from
the
Lord
,
yet
the
beames
of
Gods
mercy
this
day
follow
thee
,
they
shine
on
thee
;
Oh
that
they
might
so
warme
thy
heart
,
as
to
cause
thee
to
returne
.
CAP.
IV.
Comfort
,
and
encouragement
to
those
who
follow
the
Lord
fully
.
IF
this
following
of
the
Lord
fully
,
be
the
honour
of
the
Saints
before
the
Lord
;
then
here
is
comfort
,
and
encouragement
to
those
whose
conscience
doth
witnesse
,
that
their
hearts
,
and
wayes
are
fully
after
the
Lord
.
What
ever
others
do
,
yet
there
are
a
generation
of
men
in
the
world
,
who
doe
fully
follow
the
Lord
;
Blessed
are
you
of
the
Lord
,
you
are
honourable
in
the
eyes
of
God
and
man
,
you
make
up
in
part
that
hurt
that
is
done
to
Religion
by
others
;
you
bind
up
the
wounds
of
Jesus
Christ
,
and
do
in
part
heale
his
scarres
:
If
you
bee
content
to
give
up
all
to
God
,
to
betrust
God
with
all
,
know
that
there
are
many
blessed
promises
,
full
of
mercy
,
and
encouragement
for
you
,
that
God
will
make
good
to
the
full
unto
you
;
yea
,
they
shall
come
to
you
fuller
of
goodnesse
,
and
blessing
than
you
can
imagine
.
Caleb
challenged
this
promise
of
God
to
him
made
in
this
place
,
upon
this
ground
,
Ioshuah
14.
8.
five
and
forty
yeares
after
it
was
made
;
for
hee
was
but
forty
yeares
old
when
hee
went
to
spie
out
the
Land
,
and
when
hee
challenged
this
promise
in
this
place
,
bee
saith
verse
10.
I
am
this
day
fourescore
and
five
yeares
old
.
Though
God
may
seeme
to
deferre
a
while
the
fulfilling
of
his
promise
;
yet
bee
encouraged
to
follow
him
still
,
for
the
eye
of
God
is
upon
you
,
to
make
good
his
word
unto
you
,
and
the
longer
it
stayes
,
the
more
full
with
good
and
blessing
it
will
come
.
God
seemed
to
deferre
a
long
time
that
promise
he
made
to
Abraham
,
That
hee
would
make
his
seed
as
the
starres
of
heaven
;
for
two
hundred
and
fifteene
yeares
after
this
promise
was
made
,
there
were
but
seventy
soules
that
came
out
of
Abrahams
loynes
,
namely
,
when
Iacob
went
down
into
Egypt
;
which
if
we
compute
the
time
,
wee
shall
find
to
bee
just
two
hundred
and
fifteene
yeares
:
for
Abraham
was
seventy
and
five
yeares
old
when
the
promise
was
made
;
hee
was
an
hundred
yeares
old
when
Isaac
was
borne
;
Isaac
was
forty
yeares
old
before
he
married
,
and
hee
continued
twenty
yeares
without
a
child
;
and
Iacob
was
one
hundred
and
thirty
yeares
old
when
he
went
into
Egypt
;
so
that
the
time
fals
to
bee
just
two
hundred
and
fifteene
yeares
,
which
was
just
halfe
the
time
,
from
the
promise
till
the
people
of
Israels
comming
out
of
Egypt
,
which
S.
Paul
saith
,
Gal.
3.
17.
was
foure
hundred
and
thirty
years
.
Now
observe
,
that
whereas
God
halfe
this
time
did
but
little
for
Abraham
,
in
the
fulfilling
of
this
his
promise
,
yet
because
Abraham
followed
him
fully
,
ventured
himselfe
wholly
upon
the
faithfulnesse
of
the
Lord
,
see
how
fully
God
came
in
with
his
mercy
at
the
last
;
for
,
in
the
second
two
hundred
and
fifteen
yeares
,
hee
so
encreased
his
seed
,
that
from
seventy
soules
,
they
were
growne
up
to
bee
sixe
hundred
thousand
,
and
three
thousand
,
and
five
hundred
and
fifty
,
Num.
1.
45
,
46.
and
these
onely
from
twenty
yeares
old
and
upward
,
such
men
as
were
able
to
goe
to
warre
;
there
was
thus
many
of
these
,
besides
all
children
and
women
,
which
it
is
like
were
far
the
greater
number
;
yea
,
and
the
Tribe
of
Levy
was
not
numbered
amongst
this
number
;
there
were
two
and
twenty
thousand
and
upwards
of
them
besides
.
Thus
you
see
,
how
fully
God
comes
in
at
the
last
in
his
mercy
,
and
making
good
his
word
of
promise
to
such
who
follow
him
fully
.
Be
you
as
full
as
you
can
in
following
the
Lord
,
the
Lord
will
bee
as
full
towards
you
,
in
doing
good
unto
you
;
Gods
mercy
shall
be
every
as
full
,
as
your
obedience
can
bee
,
2
Sam.
22.
26.
with
the
upright
thou
wilt
shew
thy selfe
uprigh
:
The
words
are
in
the
Originall
,
With
the
strong
and
perfect
,
thou
wilt
shew
thy selfe
strong
and
perfect
.
God
will
goe
on
strongly
to
his
perfection
of
mercy
towards
them
,
who
doe
goe
on
strongly
in
their
perfection
of
obedience
towards
him
.
Psal.
11.
7.
The
Lord
loveth
righteousnesse
,
and
his
countenance
doth
behold
the
upright
:
The
words
translated
word
for
word
are
thus
,
The
Lord
loveth
righteousnesses
,
and
his
faces
shall
behold
the
upright
.
Righteousnesses
,
that
is
,
when
all
the
duties
of
righteousnesse
are
together
.
And
his
faces
shall
behold
;
that
is
,
all
the
severall
kindes
,
and
manners
of
the
blessed
comfortable
manifestations
of
his
love
the
upright
shall
have
.
The
great
difficulties
thou
meetest
with
in
Gods
wayes
,
(
if
thou
beest
not
discouraged
,
but
goest
thorow
them
)
they
shall
turne
to
thy
greatest
comforts
:
As
Caleb
,
who
was
not
discouraged
by
the
Anakims
those
great
Gyants
,
and
the
strong
places
they
lived
in
,
which
so
much
discouraged
the
rest
;
Therefore
Hebron
,
the
place
of
the
Gyants
,
was
given
unto
him
for
a
possession
,
Iosuah
14.
12
,
13
,
14
,
and
15
,
verses
.
God
certainly
will
remember
the
kindnesse
of
those
who
are
willing
to
follow
him
through
the
wildernesse
of
difficulties
and
discouragements
,
Ierem.
2.
2.
You
who
doe
thus
,
shall
die
without
staine
,
without
any
blur
,
which
few
doe
;
your
memories
shall
be
sweet
,
and
blessed
,
when
you
are
dead
and
gone
:
You
shall
have
an
entrance
ministred
unto
you
abundantly
,
into
the
everlasting
Kingdome
of
our
Lord
and
Saviour
Iesus
Christ
,
2
Pet.
1.
11.
This
is
promised
,
not
onely
to
those
that
are
godly
,
but
abound
in
it
,
as
verse
8.
They
shall
be
as
a
ship
comming
gloriously
into
the
Haven
with
full
saile
:
Thus
S.
Paul
,
2
Tim.
4.
7
,
8.
with
much
confidence
and
full
assurance
concludes
,
That
seeing
hee
had
fought
the
good
fight
,
and
finished
his
course
,
and
kept
the
faith
,
henceforth
there
was
laid
up
for
him
,
a
crowne
of
righteousnesse
,
which
the
righteous
Iudge
should
give
him
at
that
day
:
hee
challengeth
it
upon
the
righteousnesse
of
God
.
When
the
soules
of
these
who
have
followed
God
fully
,
are
to
enter
into
heaven
,
the
everlasting
doores
shall
stand
wide
open
for
them
;
as
when
great
men
come
to
a
house
,
the
great
gates
are
set
open
for
their
entrance
;
and
in
Heaven
,
oh
how
full
a
reward
shall
there
be
there
for
them
,
as
2
Ep.
Ioh.
8.
vers
.
There
is
fulnesse
of
joy
at
Gods
right
hand
,
Psalme
16.
ult.
So
full
as
Cypr.
de
Assent
.
shall
bee
more
than
can
enter
into
them
;
they
must
enter
into
it
,
because
it
cannot
enter
into
them
;
there
they
shall
not
taste
of
joy
and
happinesse
,
but
shall
bee
filled
up
with
them
.
This
,
Christ
encouraged
his
Disciples
withall
,
Luke
22.
28
,
29.
Yee
are
they
which
have
continued
with
mee
in
my
temptations
,
and
I
appoint
unto
you
a
Kingdome
,
as
my
Father
hath
appointed
unto
mee
.
With
this
,
S.
Paul
encouraged
himselfe
,
in
all
his
afflictions
hee
met
withall
,
while
hee
was
following
the
Lord
,
2
Cor.
4.
ver
.
17.
For
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
farre
more
exceeding
eternall
waight
of
glory
.
First
,
it
is
glory
,
and
this
word
alone
implies
that
there
is
exceeding
For
hee
had
,
saith
the
Text
,
a
respect
unto
the
recompence
of
reward
,
Hebrewes
,
11.
26.
And
you
whose
hearts
and
wayes
are
fully
after
the
Lord
,
have
the
more
cause
to
rejoyce
in
this
your
blessednesse
,
because
it
it
is
the
blessednesse
but
of
a
few
.
Iniquity
shall
abound
,
saith
Christ
,
and
the
love
of
many
shall
waxe
cold
,
but
hee
that
endures
to
the
end
,
shall
bee
saved
:
It
is
but
a
hee
,
in
the
singular
number
,
that
endures
to
the
end
.
Let
these
encouragements
then
fill
your
hearts
with
joy
,
and
your
spirits
with
renewed
resolutions
and
vigour
,
to
fill
up
your
course
;
let
them
fill
your
sailes
,
that
you
may
goe
on
with
strength
,
and
prosper
,
and
be
for
ever
blessed
in
your
way
.
I
conclude
this
Vse
with
that
of
the
Apostle
,
2
Cor.
7.
1.
Seeing
we
have
these
promises
,
(
these
incouragements
)
let
us
labour
to
perfect
our
holinesse
in
the
feare
of
God
.
And
thus
I
passe
to
the
last
Vse
,
which
is
of
Exhortation
.
CAP.
V.
An
Exhortation
to
follow
the
Lord
fully
.
NOw
the
Lord
carry
our
hearts
fully
after
himselfe
:
As
the
two
blinde
men
,
Matth.
20.
vers.
last
,
as
soone
as
their
eyes
were
opened
,
they
followed
Christ
;
so
were
our
eyes
opened
,
wee
would
certainly
follow
after
the
Lord
;
were
they
fully
opened
,
our
hearts
would
follow
fully
.
Many
of
you
have
some
convictions
,
some
inclinations
,
stirrings
of
affections
,
good
resolutions
;
you
begin
to
have
good
thoughts
of
Gods
wayes
,
you
are
almost
perswaded
:
Oh
that
the
work
were
throughly
done
!
it
is
pity
but
that
these
beginnings
should
be
improved
.
When
Christ
saw
the
good
inclinations
of
the
young
man
,
when
he
came
unto
him
,
the
Text
saith
,
He
looked
upon
him
,
and
loved
him
:
those
beginnings
are
lovely
;
but
how
lovely
then
would
the
full
worke
be
,
if
these
beginnings
were
brought
to
perfection
?
In
this
Vse
we
shall
shew
,
first
,
the
Motives
which
may
draw
our
hearts
to
the
following
of
the
Lord
fully
.
2
What
it
is
that
hinders
the
soule
in
this
worke
,
that
it
may
bee
prevented
.
3
What
it
is
that
would
bring
off
the
heart
fully
indeed
.
For
the
first
;
there
is
infinite
reason
,
1
There
is
a
fulnesse
of
all
good
in
God
;
hee
is
worthy
;
Thou
art
worthy
,
O
Lord
,
to
receive
glory
,
honour
,
and
power
,
Revel.
4.
11.
Thou
art
worthy
to
receive
the
highest
honour
that
any
of
thy
creatures
can
by
any
meanes
give
unto
thee
.
The
Heathen
gods
were
honoured
,
as
those
who
were
onely
Authors
of
some
particular
good
things
;
and
therefore
there
were
such
a
multiplicity
of
them
:
one
was
honoured
as
the
Author
of
one
good
thing
,
and
another
as
the
author
of
another
;
and
therefore
particular
honour
was
sufficient
for
them
.
There
was
no
reason
that
that
any
of
them
should
have
the
whole
soule
,
working
in
the
fulnesse
of
the
operations
of
it
after
them
;
but
our
God
is
not
so
;
he
is
an
universall
good
,
in
whom
there
is
all
good
,
and
from
whom
all
good
flowes
,
and
by
whom
all
good
is
preserved
in
the
being
it
hath
;
and
therfore
it
is
a
most
absolute
,
universall
honor
and
service
that
is
due
to
him
;
if
wee
had
thousands
of
soules
,
and
if
they
were
all
of
ten
thousand
times
larger
extent
than
they
are
;
yet
infinite
reason
there
would
bee
,
that
they
should
all
in
the
full
latitude
,
extent
,
&
strength
of
them
,
work
after
this
our
God
,
to
honour
and
magnifie
,
and
worship
this
God
for
ever
.
As
that
blessed
Martyr
once
said
,
What
,
have
I
but
Abraham
,
Walk
before
me
,
and
be
upright
;
bee
perfect
,
for
I
am
God
al-sufficient
,
I
have
all
perfection
in
me
,
and
therefore
be
thou
perfect
before
me
.
Secondly
,
consider
God
might
Thirdly
,
Christ
hath
fully
gone
Fourthly
,
yea
,
Gods
mercies
for
Psal.
103.
1
,
2
,
3
Blesse
the
Lord
,
O
my
soule
,
and
all
that
is
within
mee
,
blesse
his
Holy
Name
:
and
blesse
the
Lord
,
O
my
soule
,
again
;
as
if
he
should
say
,
O
let
God
be
fully
blessed
by
me
:
why
?
what
was
that
,
that
raised
and
inlarged
Davids
heart
?
It
followes
,
Who
forgiveth
all
thine
iniquities
,
and
heales
all
thy
diseases
;
and
vers.
4.
He
crownes
thee
with
loving
kindnesses
;
and
vers.
5.
He
satisfies
thy
mouth
with
good
things
.
God
gives
his
servants
a
fulnesse
in
all
they
doe
enjoy
;
his
grace
exceedingly
abounds
towards
them
in
every
thing
.
That
place
in
2
Corinth.
9.
8.
is
very
remarkable
for
the
setting
out
of
the
abounding
of
Gods
grace
towards
his
people
;
And
God
is
able
(
saith
the
Text
)
to
make
all
grace
abound
towards
you
,
that
ye
alwayes
having
all
sufficiency
in
all
things
,
may
abound
to
every
good
work
.
What
ever
God
is
able
to
doe
for
us
,
by
faith
wee
make
it
as
if
it
were
done
.
And
this
power
of
God
is
set
forth
to
the
Corinthians
,
as
a
Motive
to
perswade
them
to
full
obedience
,
that
they
might
abound
to
every
good
work
;
which
if
they
did
,
they
should
have
this
power
of
God
active
,
fully
working
for
them
,
according
to
these
large
expressions
wee
have
of
it
in
this
Scripture
.
And
observe
the
severall
expressions
.
1
It
is
grace
.
2
Then
all
grace
.
3
Then
all
grace
abounding
.
4
A
sufficiency
.
5
An
all-sufficiency
.
6
An
all-sufficiency
in
all
things
.
And
7.
alwayes
an
all-sufficiency
in
all
things
.
And
is
not
here
an
Argument
full
enough
,
to
cause
them
and
us
,
and
all
Gods
people
for
ever
,
to
abound
in
every
good
worke
.
How
often
doth
God
fill
our
cup
with
mercy
,
and
make
it
even
runne
over
;
as
Psal.
23.
5
?
If
there
shall
be
an
All-sufficiency
in
all
things
,
then
there
will
be
an
all-sufficiency
in
our
greatest
straits
,
in
our
greatest
afflictions
,
in
our
greatest
seares
:
As
it
is
said
of
the
wicked
,
Iob
20.
22.
in
the
fulnesse
of
his
sufficiency
,
hee
shall
bee
in
straits
;
the
contrary
is
true
concerning
Gods
people
;
in
the
fulnesse
of
their
straits
,
they
shall
be
in
all-sufficiency
.
God
causeth
all
his
Attributes
,
and
all
the
wayes
of
his
Providence
,
and
all
his
creatures
to
work
for
the
good
of
his
people
;
All
that
is
in
God
,
all
that
God
doth
,
and
all
that
belongs
to
God
,
is
for
them
;
therefore
infinite
reason
there
is
,
that
all
they
are
,
that
all
they
doe
,
that
all
they
have
,
should
worke
for
his
honour
.
First
,
all
there
is
in
God
1
is
for
Ierem.
32
,
41.
I
will
rejoyce
over
them
,
to
doe
them
good
,
and
I
will
plant
them
in
this
land
assuredly
,
with
my
whole
heart
,
and
with
my
whole
soule
:
God
cals
for
no
more
from
thee
than
he
is
willing
to
give
unto
thee
;
hee
would
have
thy
whole
heart
,
&
thy
whole
soule
for
his
honour
,
and
hee
promiseth
to
give
thee
his
whole
heart
,
and
his
whole
soule
,
for
thy
good
.
Againe
,
all
that
God
doth
,
is
for
thee
;
Psal.
25.
10.
All
the
pathes
of
the
Lord
are
mercy
and
truth
,
unto
such
as
keepe
his
Covenant
and
his
testimonies
:
The
pathes
of
the
Lord
,
are
the
wayes
of
God
,
in
the
passages
of
his
Providence
;
not
onely
some
particular
acts
,
but
the
track
of
God
in
his
wayes
,
his
pathes
:
Now
all
these
pathes
of
God
,
that
is
,
all
the
workings
of
God
in
the
waies
of
his
Providence
,
they
are
mercy
unto
such
,
they
work
mercifully
for
their
good
.
And
further
observe
,
they
are
not
onely
mercy
,
but
mercy
in
truth
:
God
hath
ingaged
his
truth
,
that
they
should
thus
worke
for
them
;
God
hath
tyed
this
mercy
to
them
by
his
truth
.
See
here
the
difference
between
Gods
mercy
to
his
people
,
and
his
mercy
to
other
men
.
First
,
some
of
Gods
pathes
may
be
mercy
to
other
men
,
but
not
all
;
or
some
particular
acts
of
God
,
rather
than
his
pathes
:
God
doth
not
ordinarily
goe
on
in
a
track
and
course
of
his
mercies
with
them
,
as
hee
doth
with
his
people
:
As
their
obedience
is
onely
in
some
particular
acts
,
and
no
continued
course
;
so
Gods
mercy
to
them
,
which
comes
from
his
generall
bounty
,
is
manifested
onely
in
some
particular
acts
of
his
,
and
not
in
any
constant
course
.
But
it
is
otherwise
in
his
dealings
towards
his
people
;
they
goe
on
in
a
constant
course
of
obedience
;
they
make
Gods
Commandements
their
pathes
,
and
therefore
God
goes
on
in
a
constant
course
of
loving
kindnesse
towards
them
,
hee
makes
his
mercy
to
them
the
ordinary
pathes
wherein
hee
walkes
:
As
,
Psalm
.
36.
10.
O
continue
thy
loving
kindnesse
to
them
that
know
thee
,
and
thy
righteousnesse
to
the
upright
in
heart
.
The
word
in
the
Originall
,
is
,
Draw
out
thy
loving
kindnesse
.
Gods
mercies
to
his
owne
,
are
a
continued
Series
,
they
are
drawne
out
from
a
constant
Spring
,
they
come
forth
from
a
never-failing
Fountaine
;
there
is
a
connexion
betweene
one
mercy
and
another
;
but
as
for
others
,
God
now
and
then
onely
casts
his
favours
on
them
.
And
observe
a
second
difference
;
all
Gods
paths
are
mercy
to
his
people
,
not
some
few
;
there
are
none
of
Gods
dealings
,
but
ayme
at
good
towards
them
;
if
God
should
cause
one
favour
to
follow
another
towards
some
wicked
man
,
out
of
the
fulnesse
of
his
bounty
;
yet
it
cannot
be
said
of
any
wicked
man
in
the
world
,
that
all
the
pathes
of
God
are
mercy
towards
him
.
God
hath
his
pathes
of
wrath
and
judgement
,
wherein
he
is
comming
towards
him
,
though
hee
bee
little
aware
of
it
:
But
this
blessing
of
all
the
pathes
of
God
being
mercy
,
is
a
peculiar
blessing
to
such
as
follow
the
Lord
fully
,
in
the
uprightnesse
of
their
hearts
,
in
all
the
pathes
of
service
and
obedience
.
And
thirdly
,
observe
yet
a
greater
sure
mercies
.
See
how
confident
David
was
of
holding
Gods
mercies
,
Psalm
.
23.
6.
Surely
goodnesse
and
mercy
shall
follow
mee
all
the
dayes
of
my
life
.
And
further
,
all
that
God
hath
,
is
for
their
good
;
the
heavens
,
and
earth
,
and
all
Creatures
are
theirs
,
and
worke
continually
for
them
:
Hosea
2.
21.
22.
I
will
heare
the
heavens
,
and
they
shall
heare
the
earth
,
and
the
earth
shall
heare
the
Corne
,
and
the
Wine
,
and
the
Oyle
,
and
they
shall
heare
Iezreel
:
1
Cor.
3.
22
,
23
:
The
world
,
life
,
death
,
things
present
,
things
to
come
,
all
are
yours
,
and
yee
are
Christs
,
and
Christ
is
Gods
:
Rom.
8.
28.
And
we
know
that
all
things
worke
together
for
good
,
to
them
that
love
God
.
This
is
a
mysterie
that
the
world
is
not
acquainted
with
,
but
we
know
it
,
saith
the
Apostle
.
The
world
may
thinke
,
that
things
worke
against
us
;
yea
,
all
things
in
the
world
seeme
to
work
against
us
;
but
we
know
that
all
things
doe
work
for
good
,
&
they
work
together
for
good
;
though
some
particular
things
considered
apart
,
may
worke
for
good
to
other
men
;
yet
take
all
together
,
and
they
worke
their
ruine
;
but
altogether
workes
for
good
to
us
;
although
the
good
doth
not
seeme
yet
to
come
forth
,
yet
it
is
a
working
for
us
;
stay
but
till
the
worke
bee
done
,
and
it
will
appeare
:
Good
it
will
bee
,
though
it
may
bee
not
the
same
good
that
wee
thinke
of
,
yet
a
good
that
will
bee
better
for
us
;
a
greater
good
than
we
imagined
or
desired
.
Now
then
,
if
all
that
is
Gods
bee
for
thee
,
and
workes
thus
fully
for
thee
,
is
there
not
reason
then
,
that
all
that
is
thine
should
be
for
God
,
and
worke
as
fully
for
him
?
Thine
did
I
say
?
the
truth
is
,
there
is
nothing
thine
;
for
all
is
Gods
;
God
hath
a
greater
propriety
in
,
and
right
to
whatsoever
thou
art
,
and
hast
,
than
thy selfe
;
but
God
is
pleased
to
let
it
bee
called
thine
,
that
thou
maist
freely
give
it
to
him
:
and
if
it
bee
his
owne
,
why
should
hee
not
have
it
fully
?
If
he
thus
inlargeth
himselfe
towards
thee
,
how
unequall
is
it
,
that
thou
shouldest
be
scant
in
thy
service
to
him
,
and
in
thine
honouring
of
him
?
Fifthly
,
wicked
men
doe
fully
follow
Ecclesiastes
9.
3.
The
heart
of
the
sonnes
of
men
is
full
of
evill
:
and
Chap.
8.
11.
The
heart
of
the
sonnes
of
men
is
fully
set
in
them
to
doe
evill
:
The
Seventy
translate
this
,
The
heart
of
man
hath
a
Plerophorie
to
evill
;
it
is
set
upon
it
without
any
doubt
,
or
suspition
;
there
is
a
plerophorie
of
boldnesse
to
sinne
in
them
;
why
should
there
not
bee
a
plerophorie
,
(
that
is
)
a
full
perswasion
of
faith
in
Gods
servants
to
that
which
is
good
?
Micah
7.
3.
the
Scripture
saith
,
that
wicked
men
doe
evill
with
both
hands
,
earnestly
:
Esay
57.
5.
Idolaters
there
are
said
to
inflame
themselves
with
their
Idols
;
and
Ieremy
Chap.
8.
2.
they
are
said
,
1.
To
love
their
Idols
:
2.
To
serve
them
:
3.
To
walke
after
them
:
4
To
seek
them
:
5.
To
worship
them
:
all
these
5.
expressions
together
in
one
Verse
,
to
set
forth
the
earnestnesse
and
fulnesse
of
the
spirit
of
Idolaters
towards
their
Idols
.
Where
have
we
five
such
expressions
together
,
to
set
out
the
fulnesse
of
the
worke
of
mens
spirits
in
following
after
the
Lord
?
It
was
said
of
Ahab
,
that
hee
sold
himselfe
to
work
wickednesse
;
what
a
fulnesse
of
spirit
was
there
in
him
,
in
doing
wickednesse
?
Ier.
23.
10.
It
is
said
there
of
the
people
,
that
their
course
was
evill
,
and
their
force
was
not
right
.
That
vis
,
that
strength
,
and
force
that
was
in
their
spirits
,
was
not
right
;
it
was
not
after
God
,
but
after
the
wayes
of
sinne
.
How
many
difficulties
will
men
passe
thorow
for
their
lusts
?
what
cost
will
they
bee
at
?
how
great
things
will
they
suffer
?
nothing
is
so
deare
unto
them
,
but
they
will
be
content
to
part
with
it
for
,
and
bestow
it
upon
their
Idols
.
How
soon
did
the
people
,
Exodus
32.
break
off
their
golden
Ear-rings
from
their
Eares
,
to
make
an
Idoll
withall
?
and
shall
not
then
our
hearts
and
lives
bee
more
fully
after
the
blessed
God
?
Wee
see
wicked
men
sticke
close
to
their
wicked
principles
;
they
are
bold
,
they
will
not
bee
daunted
,
they
will
goe
thorow
with
the
worke
they
have
begun
,
what
ever
come
of
it
;
should
not
wee
much
more
stick
to
our
principles
,
should
not
wee
much
more
bee
undaunted
in
our
way
,
and
goe
thorow
with
our
worke
?
I
remember
I
haue
read
a
passage
in
Saint
Cyprian
,
how
he
brings
in
the
devil
triumphing
over
Christ
in
this
manner
;
As
for
my
followers
,
I
never
dyed
for
them
,
as
Christ
did
for
his
;
I
never
promised
them
so
great
reward
,
as
Christ
hath
done
to
his
;
and
yet
I
have
more
followers
than
hee
,
and
they
doe
more
for
mee
,
than
his
doth
for
him
.
O
let
the
thought
of
our
giving
the
devil
occasion
thus
to
triumph
over
Christ
in
our
slacknesse
and
negligence
in
following
after
him
,
cause
shame
and
confusion
to
cover
our
faces
:
and
yet
to
put
on
this
Argument
a
little
more
close
;
It
may
bee
you
your selves
heretofore
,
have
followed
sinne
fully
,
your
hearts
have
beene
strong
after
evill
,
and
your
lives
have
beene
fruitfull
in
it
;
it
may
bee
you
have
beene
forward
in
putting
forth
your selves
ring-leaders
in
that
which
was
evill
;
not
onely
stout
and
perverse
your selves
,
but
maintainers
,
encouragers
of
much
evill
in
others
;
you
gave
up
yours
members
,
your
estates
,
and
what
you
had
,
to
the
service
of
sin
;
much
time
was
spent
,
much
sleepe
broke
,
in
plotting
and
contriving
wickednesse
,
much
paines
taken
in
the
execution
of
it
,
and
now
your
hearts
and
wayes
seeme
to
bee
for
God
;
and
is
a
poore
,
sleight
,
scant
,
dead-hearted
service
sufficient
for
him
?
Oh
bee
ashamed
and
confounded
in
thy
thoughts
,
let
Conscience
judge
betweene
God
and
his
Creature
.
Doest
thou
thus
requite
the
Lord
?
is
this
thy
kindnesse
to
him
?
Is
there
not
infinite
reason
,
that
as
you
have
yeelded
your
members
servants
to
uncleannes
,
&
to
iniquity
unto
iniquity
;
even
so
you
now
should
yeeld
your
members
servants
to
righteousnesse
unto
holinesse
?
Rom.
6.
19.
Marke
the
opposition
there
;
there
are
three
to
's
in
the
expression
of
the
service
to
sinne
,
To
uncleannesse
,
To
iniquitie
,
Vnto
iniquitie
;
but
in
the
service
of
God
there
are
onely
two
,
To
righteousnes
,
Vnto
holines
.
It
is
true
,
in
this
life
there
will
never
be
that
fulnesse
of
spirit
in
following
after
God
,
as
there
was
in
following
after
sinne
;
because
there
was
nothing
but
sinne
in
the
soule
before
,
no
other
streame
to
abate
it
;
but
now
there
is
somthing
else
besides
grace
;
a
streame
of
corruption
to
oppose
it
:
but
yet
wee
should
bee
ashamed
,
that
there
should
be
such
a
difference
;
the
thought
of
it
should
cause
a
dejection
of
heart
within
us
,
and
we
should
judge
it
infinitely
equall
&
reasonable
,
that
we
should
indeavour
to
the
utmost
wee
are
able
,
to
follow
God
as
fully
now
,
as
ever
wee
followed
sinne
before
.
Saint
Paul
,
Acts
26.
11.
confesseth
,
that
in
his
former
way
he
was
madd
in
the
persecution
of
Gods
servants
;
and
when
God
turned
the
streame
,
others
judged
him
as
mad
in
the
other
way
;
2
Corinth.
5.
13.
For
whether
we
bee
besides
our selves
,
it
is
to
God
;
the
love
of
Christ
constraineth
us
.
And
hence
we
may
observe
,
that
the
same
word
that
signifies
to
persecute
,
he
useth
to
set
out
his
earnest
pressing
towards
the
Marke
;
Phil.
3.
14.
I
presse
towards
the
Marke
,
for
the
price
of
the
high
calling
of
God
.
The
word
that
is
there
translated
,
presse
towards
,
it
is
this
same
that
signifies
to
persecute
,
because
Sixthly
,
the
more
fully
we
follow
Psal.
119.
130.
The
entrance
of
thy
words
giveth
light
;
the
beginning
of
following
God
,
is
sweet
and
good
,
but
the
further
wee
doe
goe
on
,
the
more
sweet
we
shall
finde
,
as
they
who
walked
toward
Sion
,
Psalm
.
84.
7.
They
went
from
strength
to
strength
:
so
they
who
walke
after
the
Lord
,
they
goe
from
peace
to
peace
,
from
joy
to
joy
,
from
one
degree
of
comfort
unto
another
;
for
if
the
entrance
into
our
way
be
so
good
and
sweet
,
what
will
it
bee
when
wee
come
into
the
midst
of
it
?
Prov.
8.
20.
I
lead
in
the
way
of
righteousnesse
,
in
the
midst
of
the
pathes
of
judgement
;
marke
what
followes
there
,
verse
21.
That
I
might
cause
those
that
love
me
,
to
inherit
substance
,
and
I
will
fill
their
treasures
.
Then
doth
the
soule
inherit
substance
indeed
,
then
are
the
treasures
of
it
filled
,
when
wisedome
leades
it
,
not
onely
in
the
way
of
righteousnesse
,
but
in
the
midst
of
the
paths
of
judgement
.
The
way
of
the
just
is
compared
to
the
shining
of
the
light
,
that
shineth
more
and
more
unto
the
perfect
day
,
Prov.
4.
18.
The
further
hee
goes
on
his
way
,
the
more
light
hee
hath
,
the
more
glorious
shine
is
upon
him
.
Psal.
36.
8.
They
shall
be
abundantly
satisfied
,
and
they
shall
drinke
of
the
River
of
pleasures
.
Who
are
those
that
shal
be
thus
abundantly
satisfied
,
and
shall
have
this
River
of
pleasures
?
they
are
verse
10.
the
upright
in
heart
.
That
soule
that
walkes
on
before
the
Lord
in
the
uprightnesse
of
it
,
shall
not
want
satisfaction
,
shall
not
want
pleasure
.
Psal.
119.
165.
Great
peace
have
they
which
love
thy
law
.
It
is
more
to
love
Gods
law
than
to
do
the
thing
that
is
commanded
in
it
.
That
soule
which
doth
not
onely
submit
to
the
Law
,
but
loves
it
,
will
be
abundant
in
duty
,
for
love
is
bountifull
;
&
great
peace
hath
such
a
soule
,
that
thus
loves
Gods
Law
.
Every
good
motion
in
the
soule
is
as
the
budd
of
the
Lord
,
and
that
is
beautifull
and
glorious
;
but
how
excellent
and
glorious
is
the
fruit
of
it
then
?
the
good
beginnings
which
are
as
the
budding
of
the
Pomegranate
,
and
the
putting
forth
of
the
tender
Vine
,
are
delightfull
to
God
and
to
the
soule
;
but
how
pleasant
then
is
the
fruit
when
it
comes
to
ripenesse
?
The
more
fully
we
follow
on
in
Gods
wayes
,
the
more
full
will
the
testimony
of
the
witnesses
both
in
heaven
and
earth
bee
,
in
witnessing
our
blessed
estate
unto
us
:
Those
three
witnesses
in
heaven
,
the
Father
,
Word
,
and
Holy
Ghost
,
and
those
three
on
earth
,
the
spirit
,
water
,
and
the
blood
,
of
which
S.
Iohn
in
his
1
Epistle
5.
7
,
8.
they
will
all
come
with
their
full
testimony
,
to
that
soule
which
followes
God
fully
.
By
following
the
Lord
fully
,
wee
keep
our
evidences
cleare
;
sinne
blots
and
blurs
our
evidences
,
that
oftentimes
wee
cannot
reade
them
;
but
when
the
heart
keeps
close
to
God
,
and
walks
fully
with
him
,
then
all
is
kept
faire
.
The
Kingdome
of
God
consists
in
righteousnesse
,
peace
,
and
joy
;
the
more
fully
wee
are
brought
into
his
Kingdome
,
the
more
fully
wee
are
under
his
government
;
as
there
will
bee
the
more
righteousnesse
,
so
the
more
peace
,
and
joy
.
Es.
9.
7.
Of
the
encrease
of
his
government
,
and
peace
,
there
shall
bee
no
end
,
saith
the
Text.
The
more
encrease
there
is
of
Christs
government
in
the
soule
,
the
more
full
it
is
,
the
more
peace
will
be
there
.
Seventhly
,
there
is
great
reason
that
wee
should
walke
fully
after
the
Revelation
,
21.
verse
;
The
streets
of
Ierusalem
,
(
that
is
,
the
wayes
of
Gods
people
in
his
Church
,
wherein
they
are
to
walke
)
they
are
said
to
bee
of
pure
gold
,
and
as
it
were
transparent
glasse
;
they
are
golden
wayes
,
they
are
bright
shining
wayes
.
Prov.
3.
17.
The
wayes
of
wisdome
are
the
wayes
of
pleasantnesse
;
and
all
her
paths
are
peace
.
There
is
not
any
one
Command
of
God
,
wherein
hee
would
have
us
to
follow
him
,
but
it
is
very
lovely
,
there
is
much
good
in
it
:
God
requires
nothing
of
us
,
but
that
which
is
most
just
and
holy
:
as
God
is
holy
in
all
his
workes
,
so
he
is
holy
in
all
his
Commands
;
they
are
no
other
,
but
that
which
if
our
hearts
were
as
they
ought
,
wee
would
choose
to
our selves
.
A
righteous
man
is
a
law
to
himselfe
,
he
sees
that
good
,
that
beauty
,
that
equity
in
all
Gods
Lawes
,
as
hee
would
choose
them
to
himselfe
were
hee
left
at
his
owne
liberty
.
What
one
thing
is
there
in
Gods
Law
that
could
bee
spared
?
What
is
there
that
thou
couldst
bee
glad
to
bee
exempted
from
?
It
may
bee
in
the
strength
of
temptation
,
when
some
lust
is
up
working
,
the
flesh
would
faine
have
some
liberty
,
but
upon
due
serious
thoughts
,
looking
into
the
bottome
of
things
,
a
gracious
soule
closeth
with
the
Law
,
and
loveth
it
as
gold
,
yea
,
fine
gold
,
and
breakes
for
the
longing
it
hath
,
not
to
the
reward
of
obedience
to
Gods
Statutes
,
and
Judgements
,
but
to
the
Statutes
and
Judgements
of
God
themselves
,
as
David
saith
his
soule
did
.
Howsoever
our
path
in
following
the
Lord
may
seeme
rugged
and
hard
to
the
flesh
,
in
regard
of
the
afflictions
and
troubles
it
meets
withall
in
it
;
yet
where
there
is
a
spirituall
eye
,
the
way
of
holinesse
appeares
to
it
exceeding
lovely
and
beautifull
.
Though
David
Psa.
23.
supposed
the
worst
that
might
befall
him
in
his
way
,
as
that
he
might
walke
through
the
valley
of
the
shadow
of
death
;
yet
he
cals
his
way
greene
pastures
,
and
saith
,
Godwill
leade
him
by
the
still
waters
.
It
is
true
,
the
wayes
of
God
are
grievous
to
the
wicked
,
but
very
good
and
delightfull
to
the
Saints
,
because
they
are
the
wayes
of
holinesse
,
as
Esay
35.
8.
And
a
high-way
shall
be
there
,
and
it
shall
bee
called
,
the
way
of
holinesse
;
The
uncleane
shall
not
passe
over
it
.
Eightly
,
the
consideration
of
the
end
of
our
way
,
should
bee
a
strong
Consider
of
the
sweetnesse
of
the
end
of
our
way
;
1
In
that
period
of
it
that
will
be
at
death
,
and
2
,
In
that
glorious
reward
we
shall
have
in
heaven
.
That
sweet
and
blessed
comfort
,
that
the
full
following
of
the
Lord
brings
at
death
,
is
enough
to
recompence
all
the
trouble
and
hardship
,
that
wee
meet
withall
in
our
way
,
while
we
are
following
of
him
:
This
hath
caused
many
Saints
of
God
to
lie
triumphing
,
when
they
have
been
upon
their
death-beds
,
blessing
the
Lord
that
ever
they
knew
his
wayes
,
that
euer
he
drew
their
hearts
to
follow
after
him
in
them
.
When
Hezekiah
received
the
message
of
death
,
Esay
38.
2
,
3
,
he
turned
his
face
to
the
wall
,
and
said
,
Remember
,
O
Lord
,
I
beseech
thee
,
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
and
have
done
that
which
is
good
in
thy
sight
;
and
Hezechiah
wept
sore
:
O
the
sweetnesse
that
possessed
the
heart
of
Hezekiah
,
which
did
flow
from
the
testimony
of
his
conscience
,
that
hee
had
fully
walked
after
the
Lord
with
a
perfect
heart
!
the
verbe
there
,
I
have
walked
,
It
is
in
Hithpael
.
Continuoi●de
sinenter
ambulavi
.
is
in
that
Mood
in
the
Originall
,
that
addes
to
the
signification
of
it
;
It
signifies
,
I
have
continually
without
ceasing
walked
.
Thus
Luther
,
who
was
a
man
O
my
heavenly
Father
,
O
God
the
Father
of
the
Lord
Iesus
Christ
,
the
God
of
all
comfort
,
I
give
thee
thanks
that
thou
hast
revealed
thy
Sonne
Iesus
Christ
to
mee
,
whom
I
have
beleeved
,
whom
I
have
professed
,
whom
I
have
loved
,
whom
I
have
honoured
,
whom
the
Bishop
of
Rome
,
and
the
rest
of
the
rout
of
wicked
men
have
persecuted
,
and
contemned
;
and
now
I
beseech
thee
;
O
my
Lord
Iesus
Christ
,
receive
my
soule
,
my
heavenly
Father
;
although
my
body
is
to
be
laid
downe
,
yet
I
certainly
know
that
I
shall
for
ever
remaine
with
thee
,
neither
can
I
by
any
be
pulled
out
of
thy
hands
.
The
grace
of
Gods
Spirit
oftentimes
appeares
most
in
the
glory
of
it
,
when
death
approacheth
,
because
grace
and
glory
is
then
about
to
meet
.
That
soule
that
hath
followed
God
fully
here
,
when
it
comes
to
depart
out
of
the
body
,
it
onely
changeth
the
place
,
nor
the
company
;
which
was
the
speech
of
a
late
reverend
holy
Divine
of
ours
,
a
little
before
his
death
.
I
shall
change
my
place
,
saith
hee
,
but
not
my
company
:
meaning
,
that
as
he
had
conversed
with
God
,
and
followed
after
the
Lord
here
in
this
World
,
hee
was
now
going
to
converse
with
him
,
and
to
follow
after
him
more
fully
in
a
better
World
.
Death
to
such
a
soule
,
it
is
but
Gods
calling
of
it
,
from
the
lower
gallery
of
this
World
,
to
the
upper
gallery
of
Heaven
,
to
walke
with
him
there
.
Here
the
converse
that
Jesus
Christ
hath
with
the
soules
of
his
people
,
is
compared
to
that
converse
,
that
friends
have
one
with
another
,
in
their
walkings
together
in
their
galleries
,
Cant.
7.
5.
The
King
is
held
in
the
galleries
:
hee
doth
not
only
walk
with
his
Beloved
there
,
but
is
as
it
were
bound
,
he
is
kept
there
by
the
bands
of
love
,
and
when
death
comes
,
then
the
soule
is
called
up
,
to
the
upper
roome
,
to
heaven
,
there
to
follow
the
Lamb
wheresoever
he
goeth
.
Wee
reade
of
a
notable
speech
,
that
Hilarion
had
when
hee
was
to
die
;
Goe
out
,
goe
out
my
soule
,
why
dost
Hicronym
,
in
vit.
ejus
.
thou
feare
,
why
dost
thou
doubt
?
almost
these
seventy
yeares
hast
thou
served
Christ
,
and
dost
thou
now
feare
death
?
And
if
the
end
of
our
way
at
death
,
hath
so
much
good
in
it
,
how
much
good
will
there
be
in
the
end
of
our
way
,
that
we
shall
enjoy
,
when
we
come
to
heaven
?
As
the
consideration
of
the
full
reward
in
heaven
,
was
made
use
of
before
,
as
an
encouragement
to
those
who
doe
fully
follow
the
Lord
;
so
now
wee
make
use
of
it
,
as
a
strong
motive
to
draw
up
our
hearts
to
the
full
following
after
him
.
It
was
S.
Pauls
motive
to
the
Corinthians
,
1
Epistle
15.
58.
perswading
them
to
hee
stedfast
,
unmoveable
,
alwayes
abounding
in
the
work
of
the
Lord
;
forasmuch
as
they
knew
that
their
labour
was
not
in
vaine
in
the
Lord
.
We
doe
not
follow
after
shadowes
,
and
phancies
,
in
following
the
Lord
,
but
wee
seek
for
glory
,
honour
,
immortality
;
wee
follow
after
an
incorruptible
crowne
,
a
glorious
kingdome
,
an
eternall
inheritance
,
the
glory
of
heaven
;
the
treasures
of
the
riches
of
God
himselfe
are
set
before
us
,
to
draw
up
our
hearts
fully
to
him
.
It
was
the
argument
that
S.
Paul
used
to
worke
upon
his
owne
spirit
withall
,
Phil.
3.
14.
I
presse
toward
the
marke
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
How
full
is
the
worke
of
many
mens
spirits
,
in
their
working
after
some
poore
,
little
,
scant
good
in
this
world
?
whereas
if
they
had
all
the
world
,
they
had
but
an
empty
husk
,
in
comparison
of
that
glory
that
is
set
before
us
:
They
pant
after
the
very
dust
;
what
cause
is
there
then
,
that
our
hearts
should
pant
in
the
strong
workings
of
them
,
after
those
high
and
glorious
things
,
that
are
reserved
in
heaven
for
us
?
It
was
the
goodnes
of
the
land
of
Canaan
,
that
was
a
strong
motive
to
draw
Caleb
and
Ioshuahs
heart
fully
after
the
Lord
,
through
many
difficulties
.
Canaan
was
but
a
darke
Type
of
the
glory
of
Heaven
,
which
God
hath
promised
to
reward
the
full
followers
of
himselfe
withall
.
It
was
once
a
speech
of
Anselme
,
If
a
man
should
serve
God
zealously
here
a
thousand
yeares
,
yet
should
hee
not
thereby
deservedly
merit
to
bee
one
halfe
day
in
heaven
.
Let
us
bee
as
forward
,
let
our
hearts
bee
as
strong
and
zealous
in
Gods
wayes
as
possibly
they
can
be
;
yet
I
may
say
as
Abigail
did
to
David
in
that
particular
case
,
it
shall
not
repent
my
Lord
when
he
comes
into
his
Kingdome
;
so
it
shal
never
repent
you
of
any
thing
that
ever
you
have
done
for
the
Lord
,
when
you
come
into
your
Kingdome
.
But
if
it
were
possible
there
could
be
sorrow
in
heaven
,
you
would
be
sorry
that
you
did
no
more
.
It
was
a
speech
of
one
Gordius
a
Martyr
,
that
the
threats
of
his
enemies
were
but
as
seedes
,
from
which
he
should
reape
immortality
,
and
eternal
joyes
;
so
all
the
hardship
and
troubles
that
we
meet
with
all
in
our
way
here
,
in
following
the
Lord
,
are
but
increasers
of
that
glory
that
is
to
be
revealed
:
why
then
should
any
thing
hinder
us
,
or
stop
us
in
our
way
?
And
thus
I
passe
to
the
second
thing
propounded
in
this
Use
,
namely
,
to
shew
what
are
the
Causes
that
hinder
men
from
following
the
Lord
fully
;
and
they
are
five
especially
;
which
I
shall
but
name
.
First
,
low
apprehensions
that
men
Ier.
9.
3.
They
are
not
valiant
for
the
truth
upon
the
earth
:
and
what
is
the
reason
?
For
they
know
not
me
,
saith
the
Lord
.
As
if
he
should
say
,
Did
they
know
me
,
certainly
they
would
be
valiant
for
my
trruth
:
They
that
know
thy
Name
,
saith
the
Psalmist
,
Psal.
9.
10.
they
will
put
their
trust
in
thee
;
so
they
that
know
Gods
Name
,
will
love
him
,
will
feare
him
,
will
be
zealous
for
,
will
fully
follow
after
him
.
The
knowledge
of
all
truthes
,
concerning
Heaven
,
and
hell
,
ven
,
and
hell
,
or
any
other
thing
that
can
bee
knowne
,
can
never
raise
,
can
never
inlarge
the
hearts
of
men
so
after
the
Lord
,
as
the
knowledge
of
God
himselfe
;
and
therefore
where
God
is
little
knowne
,
no
marvell
though
he
be
so
little
followed
.
Secondly
,
unsound
beginnings
in
A
third
cause
is
the
strength
of
ingagements
;
their
hearts
are
so
wrapped
Sam.
22.
33.
God
,
saith
David
,
maketh
my
way
perfect
:
the
word
is
,
He
frees
my
way
,
Solvit
,
so
it
is
translated
by
some
,
Hee
frees
it
from
snares
;
and
this
is
a
great
mercy
.
Hence
,
Psalme
18.
32.
Where
this
thanksgiving
of
David
is
againe
repeated
,
there
the
word
is
translated
Dedit
,
Hee
hath
given
my
way
to
be
perfect
;
this
is
a
good
gift
indeed
,
for
God
to
make
a
mans
wayes
free
and
cleare
before
him
,
to
take
off
the
temptations
that
did
ingage
and
insnare
his
spirit
;
and
then
,
as
Verse
34.
of
that
place
in
Samuel
,
He
maketh
my
feet
as
Hindes
feet
:
O
how
swiftly
and
powerfully
then
may
the
soule
runne
in
Gods
wayes
,
when
it
is
thus
freed
!
Psalm
.
119.
44
,
45.
I
shall
keep
thy
Law
continually
,
for
ever
and
ever
,
and
I
will
walke
at
liberty
.
When
the
heart
is
at
liberty
,
then
it
goes
on
continually
,
for
ever
and
ever
,
in
following
after
the
Lord
:
but
if
there
be
any
secret
ingagement
in
it
,
it
will
be
weary
,
and
one
time
or
other
will
leave
off
:
a
man
that
is
fettered
,
can
neither
go
apace
,
nor
continue
long
.
A
fourth
thing
that
hinders
men
A
fift
cause
,
is
the
meeting
with
Acts
19.
16.
I
will
shew
him
how
great
things
hee
must
suffer
for
my
Names
sake
.
But
what
then
would
take
off
the
heart
,
and
carry
it
fully
after
the
Lord
?
These
three
things
will
doe
it
.
First
,
the
reall
sight
and
thorow
sense
of
sinne
,
as
the
greatest
evill
.
When
God
leads
his
people
weeping
,
and
with
supplications
,
then
hee
brings
them
into
a
straight
way
,
wherein
they
shall
not
stumble
,
Ier.
31.
9.
and
againe
,
Ier.
50.
4
,
5.
the
Lord
saith
,
that
his
people
shall
goe
weeping
,
and
seeke
the
Lord
their
God
,
they
shal
aske
the
way
to
Zion
,
with
their
faces
thither-ward
,
saying
,
Come
let
us
joyne
our selves
to
the
Lord
in
a
perpetuall
Covenant
,
that
shall
not
be
forgotten
.
When
they
are
led
weeping
in
the
thorow
sense
of
their
sinne
,
then
their
faces
are
set
toward
Zion
,
and
then
they
are
willing
to
joyne
themselves
to
God
,
in
a
perpetuall
Covenant
.
The
second
thing
that
will
take
off
the
heart
fully
,
is
the
cleare
sight
of
God
in
these
two
considerations
.
1.
In
relation
to
our selves
,
to
see
how
there
is
all
good
in
him
for
2.
Consider
God
in
relation
to
all
other
good
;
thus
,
that
nothing
The
third
thing
that
will
take
off
Cor.
2.
1.
Perfect
your
holinesse
in
the
feare
of
God
.
The
feare
of
God
is
a
great
means
to
bring
your
holinesse
to
perfection
;
and
for
the
second
,
that
place
in
Phil.
2.
12.
Worke
out
your
salvation
with
feare
and
trembling
.
The
feare
of
CAP.
VI.
That
it
is
the
choicenesse
of
a
mans
spirit
that
causes
him
to
follow
GOD
fully
.
FRom
the
reference
that
this
Pro.
11.
5.
The
righteousnesse
of
the
perfect
shall
direct
his
way
:
but
the
wicked
shall
fall
.
Ezec.
36.
26
,
27.
A
new
heart
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
,
&c.
And
after
it
followes
,
And
cause
you
to
walke
in
my
Statutes
,
and
yee
shall
keepe
my
Iudgements
,
and
doe
them
.
This
new
spirit
will
cause
a
man
to
walk
in
Gods
Statutes
;
a
man
of
such
a
spirit
shall
certainly
keepe
his
judgements
,
and
do
them
even
to
the
end
.
It
is
not
strength
of
parts
that
will
carry
a
man
thorow
,
nor
strength
of
Argument
,
nor
strength
of
conviction
,
nor
strength
of
naturall
conscience
,
nor
strength
of
resolution
,
nor
strength
of
common
grace
;
it
is
onely
this
choice
excellent
spirit
;
that
other
spirit
,
of
which
wee
have
spoke
so
much
before
.
In
this
point
I
shall
follow
these
three
things
.
-
1
Wee
shall
shew
what
there
is
in
this
spirit
that
doth
carry
on
a
man
fully
.
-
2
Why
onely
this
can
doe
it
.
-
3
Apply
it
.
For
the
first
,
it
is
the
choicenesse
of
a
mans
spirit
that
causeth
a
man
to
goe
fully
after
God
:
for
,
1
By
this
a
man
comes
to
have
a
more
full
presence
of
God
with
him
,
Secondly
,
the
choicenesse
of
a
mans
spirit
raiseth
it
to
converse
with
high
Broverb
.
15.
24.
The
way
of
Life
is
above
to
the
wise
,
that
hee
may
depart
from
hell
beneath
;
It
is
the
keeping
in
his
way
above
,
that
delivers
him
from
the
dangers
&
snares
that
are
laid
for
him
below
.
Thunders
and
Lightnings
,
tempests
and
stormes
,
make
no
alteration
in
the
highest
Region
;
so
the
threats
and
oppositions
against
the
wayes
of
godlinesse
,
and
all
the
troubles
that
the
world
causeth
,
make
no
alterations
in
heavenly
hearts
,
that
keepe
above
.
When
the
tree
growes
low
,
it
is
subject
to
bee
bitten
by
the
Beasts
,
but
when
it
is
growne
up
on
high
,
it
is
out
of
danger
:
The
lower
the
heart
is
,
the
nearer
the
earth
,
the
more
danger
;
but
when
it
is
got
up
on
high
,
the
danger
is
past
;
and
now
,
what
should
hinder
it
from
the
growing
up
to
the
full
measure
of
it
in
Christ
.
Thirdly
,
the
choicenesse
of
a
mans
1
Because
the
last
end
is
alwayes
loved
for
it selfe
,
and
therefore
infinitely
loved
.
2
It
is
the
rule
of
all
other
things
that
are
under
it
;
the
good
of
all
things
under
it
is
measured
by
it
,
and
is
subordinate
to
it
.
Fourthly
,
this
choicenesse
of
spirit
causeth
a
suteablenesse
,
a
sympathy
-
First
,
it
is
written
in
the
tables
of
their
hearts
.
-
Secondly
,
it
is
their
meditation
day
and
night
,
Psal.
1.
-
Thirdly
,
it
is
the
joy
of
their
souls
,
Psal.
119.
14
,
vers.
and
47.
verse
.
-
Fourthly
,
they
love
it
above
gold
,
above
fine
gold
.
-
Fifthly
,
their
hearts
breake
for
the
longing
it
hath
after
it
.
-
Sixthly
,
they
lift
up
their
hands
to
it
,
Psal.
119.
48.
-
Seventhly
,
their
mouthes
talke
of
it
,
Psal.
119.
13.
ver.
&
46.
ver.
-
Eighthly
,
their
feet
run
in
it
,
Psal.
119.
32.
-
Ninthly
,
their
soule
keeps
it
.
Psal.
119.
167.
-
Tenthly
,
they
will
never
forget
it
,
Psal.
119.
16.
-
Eleventhly
,
they
give
up
their
members
as
instruments
of
the
righteousnesse
of
it
,
Rom.
6.
13.
And
lastly
,
to
name
no
more
,
(
though
there
be
many
more
expressions
in
Scripture
to
set
this
out
)
they
apply
their
hearts
to
it
,
to
fulfill
it
alwaies
even
to
the
end
,
Psal.
119.
103.
Fifthly
,
This
choicenesse
of
spirit
Sixthly
,
The
choicenesse
of
a
mans
Seventhly
,
The
choicenesse
of
a
Effeminate
,
1
Cor.
6.
9.
signifies
They
brought
the
feare
of
the
land
with
them
:
But
Sam.
22.
26.
With
the
upright
thou
wilt
shew
thy selfe
upright
;
the
word
translated
upright
,
signifies
strong
and
perfect
:
There
is
required
strength
,
and
that
more
than
ordinary
too
,
to
cary
on
the
soule
to
perfection
.
Thus
you
see
what
there
is
in
this
choice
spirit
,
that
caries
it
on
fully
after
the
Lord
:
Now
there
must
of
necessity
be
this
,
or
else
this
full
following
of
the
Lord
will
never
be
,
nothing
else
will
doe
it
.
And
that
;
1
Because
the
wayes
of
God
are
supernaturall
,
and
therefore
there
must
bee
something
in
the
spirit
of
a
man
which
is
supernaturall
,
that
must
reach
to
them
;
this
which
is
supernaturall
in
the
spirits
of
godly
men
,
wee
see
it
in
the
effects
,
and
we
know
it
is
above
reason
,
and
all
naturall
principles
whatsoever
.
But
what
is
,
is
very
hard
to
expresse
;
and
therefore
men
of
parts
in
the
World
,
are
madde
to
think
,
that
any
should
imagine
,
that
those
who
are
of
weaker
parts
than
themselves
,
should
have
any
thing
in
them
,
to
carry
them
on
in
other
wayes
,
than
they
walke
in
;
which
they
doe
not
understand
,
because
they
doe
not
know
,
what
that
same
thing
is
,
which
is
called
supernaturall
;
they
will
rather
think
it
a
conceit
and
phansie
,
than
any
reall
excellency
:
because
they
can
apprehend
other
things
better
than
others
,
they
thinke
,
why
should
they
not
apprehend
this
better
than
others
,
if
there
were
any
reall
excellencie
in
it
.
2
The
wayes
of
God
are
not
only
above
nature
,
but
contrary
to
nature
,
and
therefore
there
must
bee
needs
,
some
speciall
choycenesse
of
spirit
,
to
carry
a
man
on
in
them
;
there
must
bee
a
contrary
streame
,
to
over-power
the
streame
of
nature
,
and
this
streame
must
be
fed
by
some
living
fountaine
,
or
else
there
will
never
bee
a
holding
out
.
In
following
after
the
Lord
,
all
naturall
abilities
,
and
common
grace
will
doe
no
more
but
stop
the
streame
of
corrupt
nature
;
they
cannot
so
overpower
it
,
as
to
carry
the
soule
another
way
;
but
the
worke
of
grace
in
this
choicenesse
of
spirit
will
doe
it
.
3
The
streame
of
times
,
and
examples
of
men
,
are
exceeding
strong
,
and
it
is
not
a
little
matter
that
will
carry
on
the
soule
against
them
.
The
dead
fish
is
carried
down
the
streame
,
though
the
winde
serves
to
blow
it
up
:
all
naturall
abilities
of
the
soule
,
will
no
more
helpe
a
man
against
the
streame
of
examples
,
than
the
winde
can
carry
the
dead
fish
up
the
stream
;
but
if
there
were
life
put
into
the
fish
,
it
were
able
then
to
move
against
the
winde
and
streame
too
.
4
There
are
so
many
strong
alluring
temptations
,
where
in
the
wiles
,
subtilties
,
depths
of
Satan
,
are
very
powerfull
to
draw
the
heart
away
from
God
,
that
except
there
bee
some
speciall
worke
of
Gods
grace
to
give
wisdome
to
discerne
the
deceits
of
sin
,
to
make
the
soule
spiritually
subtill
,
to
find
out
the
cunning
devices
of
Satan
,
and
to
discerne
the
danger
of
them
,
the
soule
most
certainly
could
never
hold
on
in
the
way
of
its
following
after
the
Lord
.
5
There
are
so
many
troubles
,
oppositions
,
that
it
meets
withall
in
this
way
,
that
most
certainly
would
drive
it
out
,
were
it
not
for
some
choyce
Worke
of
Gods
grace
in
it
;
but
this
choycenesse
of
spirit
,
will
carry
a
man
through
all
them
:
It
is
Gods
promise
,
Esay
59.
19.
That
when
the
enemy
shall
come
in
like
a
floud
,
the
Spirit
of
the
Lord
shall
lift
up
a
standard
against
him
.
We
made
use
of
this
Scripture
before
,
for
opposition
of
strong
corruptions
;
but
it
is
true
here
now
,
for
the
resisting
of
strong
spirituall
enemies
,
of
strong
oppositions
;
when
they
come
in
like
a
floud
against
the
soule
,
to
carry
it
out
of
Gods
wayes
,
the
Spirit
of
God
in
it
doth
lift
up
a
standard
against
them
,
&
were
it
not
for
this
,
it
could
not
hold
:
It
is
this
good
and
sound
constitution
of
the
soule
that
makes
it
endure
those
oppositions
that
it
meets
withall
.
An
aguish
heat
may
bee
greater
,
than
that
which
ariseth
from
a
good
constitution
,
but
it
is
not
able
to
resist
cold
:
so
there
may
be
a
naturall
violence
in
a
mans
spirit
for
a
while
,
in
the
profession
of
Religion
,
which
may
seeme
to
be
zeale
,
but
not
arising
from
the
good
constitution
of
the
soule
,
when
troubles
come
,
it
vanishes
,
giving
no
strength
at
all
.
6
There
are
so
many
scandals
and
reproaches
that
rise
against
the
ways
of
God
,
so
many
aspersions
that
are
cast
upon
them
,
that
if
a
man
hath
not
more
than
an
ordinary
spirit
,
hee
most
certainly
will
be
offended
:
Blessed
are
they
that
are
not
offended
in
mee
,
saith
Christ
.
It
is
a
great
blessing
when
there
fals
out
scandals
,
and
when
we
see
grievous
aspersions
cast
upon
Gods
wayes
,
yet
not
to
be
offended
;
there
needs
be
some
more
than
ordinary
light
to
discover
to
a
man
,
the
certainty
of
that
good
there
is
in
the
ways
of
God
;
he
had
need
be
sure
of
his
principles
,
and
know
in
whom
he
hath
beleeved
.
7
Yea
,
God
many
times
hides
himselfe
from
his
servants
,
while
they
are
following
after
him
,
and
this
oftentimes
proves
the
sorest
temptation
of
all
,
and
a
greater
discouragement
then
all
the
rest
:
for
as
for
oppositions
,
scandals
,
reproaches
,
these
are
things
they
make
account
of
,
and
can
often
lightly
passe
them
over
;
but
when
God
hides
his
face
,
this
puts
them
at
a
stand
,
now
they
are
in
the
dark
,
and
know
not
what
to
doe
;
Christ
was
not
much
troubled
at
the
reproaches
of
men
,
at
the
oppositions
hee
met
withall
from
them
;
for
the
Scripture
saith
,
He
despised
the
shame
,
and
endured
the
Crosse
;
but
when
his
Father
hid
his
face
from
him
,
then
he
was
in
an
agony
,
then
his
spirit
began
to
bee
amazed
,
then
his
soule
was
sorowfull
to
the
death
,
then
hee
fals
groveling
upon
the
ground
,
then
he
sweats
drops
of
water
and
bloud
,
then
hee
cries
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
These
spirituall
desertions
in
their
degree
,
Gods
servants
often
meet
withall
in
their
way
,
so
as
,
if
they
had
not
choice
spirits
,
some
speciall
worke
of
God
in
their
soules
,
they
would
certainly
fall
and
sinke
in
it
.
Now
put
all
these
together
,
and
we
see
,
it
is
not
every
ordinary
spirit
,
that
is
like
to
goe
on
fully
after
the
Lord
;
it
must
needs
bee
some
thing
extraordinary
,
that
preserves
a
spark
in
the
midst
of
waves
,
that
preserves
a
candle
light
,
in
the
midst
of
storms
and
tempests
.
Never
wonder
then
,
or
bee
offended
,
to
see
so
many
to
fall
off
from
They
went
out
from
us
,
because
they
were
not
of
us
,
saith
the
Apostle
.
Wicked
men
are
offended
,
because
they
know
not
what
the
worke
of
grace
meanes
;
and
hence
,
if
they
see
a
man
make
profession
of
Religion
,
they
make
no
difference
,
as
though
there
were
as
much
to
be
expected
from
him
,
as
from
another
;
as
though
the
cause
of
God
fell
when
he
fell
;
no
such
matter
;
If
you
see
mens
spirits
proud
,
slight
,
earthly
,
sensuall
,
or
carried
with
a
greater
violence
than
their
principles
will
beare
;
I
doe
not
meane
,
though
their
affections
may
sometimes
goe
beyond
their
knowledge
;
but
by
principles
I
meane
,
the
rooted
graces
of
God
in
their
hearts
,
as
one
may
perceive
in
some
,
there
are
not
graces
rooted
sutable
to
their
expressions
,
&
outward
wayes
;
and
when
you
see
not
an
evennesse
in
the
wayes
of
men
,
then
never
expect
from
them
any
full
following
the
Lord
:
and
if
they
fall
off
,
be
not
troubled
,
let
it
be
no
more
than
you
made
account
of
before-hand
would
be
.
Hence
the
world
is
mistaken
,
who
Their
spirits
within
them
constraine
them
,
as
Elihu
sayes
of
himselfe
in
another
case
,
Iob
32.
18.
Take
these
convincements
that
it
is
not
stubbornnesse
,
but
choicenesse
of
spirit
,
that
carries
them
on
so
unmoveable
in
their
way
.
1.
In
other
things
they
are
as
yeeldable
,
as
tractable
,
as
easie
to
bee
perswaded
as
any
men
;
it
is
only
in
the
matter
of
the
Lord
their
God
they
are
thus
.
They
can
beare
burthens
upon
their
shoulders
,
and
cry
out
,
and
resist
as
little
as
any
;
if
you
will
compell
them
to
goe
a
mile
,
they
will
be
content
,
if
it
may
do
good
,
to
goe
two
,
yea
,
as
far
as
the
shooes
of
the
preparation
of
the
Gospell
of
peace
will
carry
them
;
who
can
beare
wrongs
and
injuries
from
men
better
than
they
?
stubborne-spirited
men
cannot
doe
thus
.
2
Stubbornnesse
is
joyned
with
desire
of
revenge
;
but
in
these
dispositions
,
there
is
all
pity
and
compassion
;
they
pray
for
those
who
doe
oppose
them
;
when
they
are
reviled
,
they
revile
not
againe
;
If
sometimes
their
corruptions
should
bee
stirred
,
they
are
ashamed
and
confounded
,
in
their
own
thoughts
,
for
that
they
have
done
,
they
mourne
and
lament
in
the
bitternesse
of
their
spirits
for
it
.
Thirdly
,
stubborne
dispositions
are
not
contracted
on
a
sudden
;
it
is
by
degrees
,
and
continuance
of
time
that
Fourthly
,
stubborne
hearts
doe
Fiftly
,
those
who
are
of
stubborn
dispositions
,
doe
not
use
to
bee
most
Let
those
who
have
this
excellent
choice
spirit
,
encourage
themselvs
in
First
,
that
though
they
be
weak
,
if
Philadelphia
,
Revel.
3.
8
,
they
may
apply
for
theirs
;
Thou
hast
a
little
strength
,
saith
Christ
,
and
hast
kept
my
Word
,
and
hast
not
denyed
my
Name
.
A
little
strength
,
if
it
bee
right
,
if
it
bee
the
strength
of
a
sound
spirit
,
it
will
carry
on
the
soule
to
keepe
Gods
Word
,
and
inable
,
not
to
deny
his
Name
.
Secondly
,
therefore
is
Christ
filled
with
all
fulnesse
of
all
grace
,
that
out
But
I
am
afraid
my
spirit
is
not
this
choice
spirit
,
and
therfore
I
shall
not
First
,
is
it
a
broken
humble
spirit
in
sense
of
thy
weakenesses
and
Secondly
,
that
which
thou
dost
,
though
but
weakly
,
is
it
upon
divine
Thirdly
,
doth
the
sight
of
thy
weaknesse
make
thee
cling
,
and
cleave
unto
Fourthly
,
when
thou
losest
God
in
following
him
,
art
thou
sensible
of
If
it
be
this
choicenesse
of
spirit
,
Secondly
,
labor
to
keep
conscience
Thirdly
,
labour
to
keepe
thy
heart
low
and
humble
;
when
the
flesh
swels
,
Fourthly
,
labour
to
keepe
the
spirit
Fiftly
,
labour
to
keep
thy
spirit
in
a
Lastly
,
keep
thy
spirit
continually
working
;
many
things
have
much
power
in
them
while
they
are
in
motion
,
but
weake
when
the
motion
ceaseth
;
sinne
is
very
strong
while
it
is
in
motion
,
but
when
affliction
stops
the
motion
,
the
truths
of
God
have
more
power
over
it
;
so
grace
,
while
it
is
acting
,
it
is
strong
,
but
if
it
growes
dull
,
it
growes
weake
,
and
is
soone
turned
aside
.
Thus
we
looking
to
our
spirits
,
wee
shall
bee
able
to
follow
the
Lord
fully
,
and
finish
our
course
in
peace
.
FINIS
.