OF
THE
CHIEF
END
OF
MAN
.
Rom.
11.
36.
Of
Him
,
and
through
Him
,
and
for
Him
,
are
all
things
:
to
whom
be
glory
for
ever
.
And
1
Cor.
10
,
31.
Whatsoeuer
ye
do
,
do
all
to
the
glory
of
God
.
ALL
that
men
have
to
know
,
may
be
comprised
under
these
two
Heads
,
What
their
end
is
,
and
what
is
the
right
way
to
attain
to
that
end
:
and
all
that
we
have
to
do
,
is
,
by
any
means
to
seek
to
compass
that
end
.
These
are
the
two
cardinall
points
of
a
mans
knowledge
and
exercise
:
Quo
&
quâ
cundem
est
,
Whither
to
go
,
and
what
way
to
go
.
If
there
be
a
mistake
in
any
of
these
fundamentals
,
all
is
wrong
.
All
Arts
and
Sciences
have
their
principles
and
grounds
,
that
must
be
presupposed
to
all
solid
knowledge
and
right
practice
;
So
hath
the
true
Religion
some
fundamentall
principles
,
which
must
be
laid
to
heart
,
and
imprinted
into
the
soul
,
or
there
can
be
no
superstructure
or
true
and
saving
knowledge
;
and
no
practice
in
Christianity
that
can
lead
to
a
blessed
end
.
But
as
the
principles
are
not
many
,
but
a
few
common
and
easie
grounds
,
from
which
all
the
conclusions
of
Art
are
reduced
;
so
the
Principles
of
true
Religion
are
few
,
and
plain
.
They
need
neither
burden
your
memory
,
nor
confound
your
understanding
;
that
which
may
save
you
is
near
hand
;
saith
the
Apostle
,
Rom.
10.
in
thy
mouth
:
it
is
neither
too
far
above
us
,
nor
too
far
below
us
.
But
,
alas
!
your
not
considering
of
these
common
,
and
few
,
and
easie
grounds
,
makes
them
both
burdensome
to
the
memory
,
and
dark
to
the
understanding
.
As
there
is
nothing
so
easie
,
but
it
becomes
difficult
,
if
you
do
it
against
your
will
,
nihil
est
tam
facile
,
quin
difficile
fiat
,
si
invitus
feceri
:
So
there
is
nothing
so
plain
,
so
common
but
it
becomes
dark
and
hard
,
if
you
do
not
indeed
consider
it
,
and
lay
it
to
heart
.
That
which
is
in
the
first
place
to
be
considered
,
is
,
our
End
.
As
in
all
other
arts
,
and
every
petty
business
,
it
hath
the
first
place
of
consideration
,
so
especially
in
the
Christian
Religion
.
It
is
the
first
cause
of
all
humane
actions
,
and
the
first
Principle
of
all
deliberate
motions
:
Except
you
would
walk
at
randome
,
not
knowing
whither
you
go
,
or
what
you
do
,
you
must
once
establish
this
and
fix
it
in
your
intention
.
What
is
the
great
end
and
purpose
wherefore
I
am
created
,
and
sent
into
the
world
?
If
this
be
not
either
questioned
,
or
not
rightly
constituted
,
you
cannot
but
spend
your
time
,
Vel
nihil
agendo
,
vel
aliud
agendo
,
vel
male
agendo
,
you
must
either
do
nothing
,
or
nothing
to
purpose
,
or
,
that
which
is
worse
,
that
which
will
undo
you
.
It
is
certainly
the
wrong
establishing
of
this
one
thing
,
that
makes
the
most
part
of
our
motions
,
either
altogether
irregular
,
or
unprofitable
,
or
destructive
and
hurtfull
:
Therefore
as
this
point
hath
the
first
place
in
your
Catechism
,
so
it
ought
to
be
first
of
all
laid
to
heart
,
and
pondered
as
the
one
necessary
thing
.
One
thing
is
need
full
,
saith
Christ
,
Luk.
10.
22.
And
if
any
thing
be
in
a
superlative
degree
needfull
,
this
is
it
.
O
that
you
would
chuse
to
consider
it
,
as
the
necessity
and
weight
of
it
requires
.
We
have
read
two
Scriptures
,
which
speak
to
the
ultimate
and
chief
end
of
man
,
which
is
the
glorifying
of
God
by
all
our
actions
,
and
words
,
and
thoughts
.
In
which
we
have
these
things
of
importance
.
1.
That
Gods
glory
is
the
end
of
our
being
.
2.
That
Gods
glory
should
be
the
end
of
our
doing
.
And
3.
The
ground
of
both
these
,
because
both
being
and
doing
are
from
him
,
therefore
they
ought
to
be
both
for
him
.
He
is
the
first
cause
of
both
,
and
therefore
he
ought
to
be
the
last
end
of
both
.
Of
him
,
and
through
him
,
are
all
things
,
and
therefore
all
things
are
also
for
him
,
and
therefore
all
things
should
be
done
to
him
.
God
is
independent
altogether
,
and
self-sufficient
:
This
is
his
royall
prerogative
,
wherein
he
infinitely
transcends
all
created
perfections
:
He
is
of
himself
,
&
for
himself
,
from
no
other
,
&
for
no
other
,
but
of
him
,
and
for
him
are
all
things
.
He
is
the
fountain-head
,
you
ought
to
follow
all
the
streams
up
to
it
,
and
then
to
rest
:
for
you
can
go
no
further
.
But
the
creature
,
even
the
most
perfect
work
besides
God
,
it
hath
these
two
ingredients
of
Limitation
and
Imperfection
in
its
bosome
:
It
is
from
another
,
and
for
another
.
It
hath
its
rise
out
of
the
fountain
of
Gods
immense
,
power
and
goodness
,
and
it
must
run
towards
that
again
,
till
it
empty
all
its
faculties
and
excellencies
,
into
that
same
sea
of
goodness
.
Dependence
is
the
proper
notion
of
a
created
being
:
Dependence
upon
that
infinite
independent
being
,
as
the
first
immediate
cause
,
and
the
last
immediate
end
:
You
see
then
,
that
this
principle
is
engraven
in
the
very
nature
of
man
.
It
is
as
certain
an
evident
,
that
man
is
made
for
Gods
glory
,
and
for
no
other
end
,
as
that
he
is
from
Gods
power
,
and
for
no
other
cause
:
Except
men
did
violent
their
own
conscience
,
and
put
out
their
own
eyes
,
as
the
Gentiles
did
,
Rom.
1.
19.
&c.
That
which
might
be
known
of
mans
chief
end
,
is
manifest
in
them
,
so
that
all
men
are
without
excuse
.
As
God
his
Being
is
indepen●…ent
,
so
that
he
cannot
be
expressed
by
any
name
,
more
●…table
then
such
as
he
takes
to
himself
,
I
am
that
I
am
:
●…mporting
a
boundless
,
ineffable
,
absolute
,
and
trancendent
being
,
beside
which
,
no
creature
deserves
so
much
as
to
have
the
name
of
being
,
or
to
be
made
mention
of
in
one
day
with
his
Name
;
because
his
glorious
light
makes
the
poor
derided
shadow
of
light
in
other
creatures
,
to
desappear
,
and
to
evanish
out
of
the
World
of
Beings
:
So
it
is
the
glorious
perfection
of
his
Nature
,
that
he
doth
all
things
for
himself
,
for
his
own
Name
.
Pro.
16.
4.
and
his
glory
is
as
dear
to
him
,
as
himself
,
Isai.
42.
8.
I
am
the
Lord
,
that
is
my
Name
,
and
therefore
my
glory
I
will
give
to
no
other
,
and
48
11.
This
is
no
ambition
.
Indeed
,
for
a
man
to
seek
his
own
glory
;
or
,
search
into
it
,
is
no
glory
,
Prov.
25.
27.
but
rather
a
mans
shame
:
Self-seeking
in
creatures
is
a
monstruous
and
incongruous
thing
;
it
is
as
absurd
,
and
unbeseeming
a
creature
,
to
seek
its
own
glory
,
as
to
attribute
to
it self
its
own
being
.
Shal
the
thing
formed
,
say
to
the
Potter
,
Thou
hast
not
made
me
,
that
were
rediculous
:
and
shal
the
thing
formed
say
,
It
's
made
for
it self
,
that
were
as
rediculous
.
Self
deniall
is
the
ornament
and
beauty
of
a
creature
&
therefore
humility
is
an
ornament
and
cloathing
,
1
Pet.
5.
5.
And
honour
upholds
the
humble
in
spirit
,
Pro.
29.
23.
But
Gods
self-seeking
,
and
seeking
of
his
own
glory
,
is
his
eminent
excellency
:
it
is
indeed
his
glory
,
because
he
is
,
&
there
is
none
else
,
there
is
nothing
beside
him
but
that
which
hath
issued
forth
from
his
incomprehensible
fulness
:
and
therefore
it
is
all
the
reason
of
the
world
,
that
as
he
is
the
beginning
,
so
he
should
be
the
end
of
all
things
,
Rev.
1.
8.
And
there
is
the
more
reason
of
it
,
that
his
Majesties
seeking
of
his
own
glory
,
is
not
prejudiciall
to
the
creatures
good
,
but
the
very
communication
of
his
fulness
goes
along
with
it
;
so
that
in
glorifying
himself
,
he
is
most
beneficiall
to
his
own
creatures
.
Poor
creatures
,
indigent
at
home
,
yet
are
proud
of
nothing
,
and
endeavour
in
seeking
of
themselves
,
to
ingross
all
perfections
into
their
own
bosomes
:
ambition
,
and
vain-glory
,
robs
and
spoils
others
excellencies
,
to
cloath
it self
withall
;
and
then
boasts
it self
in
these
borrowed
feathers
.
But
our
blessed
Lord
is
then
doing
most
for
our
advantage
,
when
he
does
all
for
his
own
glory
;
He
needs
not
go
abroad
to
seek
perfection
,
but
to
manifest
what
he
is
in
himself
;
he
communicates
of
himself
to
us
O.
blessed
self-seeking
,
that
gave
us
a
being
,
and
well
being
,
that
makes
no
advantage
by
it
,
but
gives
advantage
.
He
hath
the
honour
of
all
,
but
we
have
the
profit
of
al.
All
things
are
of
him
,
and
for
him
;
but
man
in
a
peculiar
and
proper
way
.
As
God
in
making
of
man
,
he
was
pleased
of
his
goodness
,
to
stamp
him
with
a
character
of
his
own
Image
,
and
in
this
he
puts
a
difference
between
man
and
other
creatures
;
that
he
should
have
more
plain
and
distinct
engravings
of
Divine
Majesty
upon
him
,
which
might
shew
the
glory
of
the
work-man
:
so
it
appears
that
he
is
in
a
singular
way
made
for
God
,
as
his
last
end
.
As
he
is
set
nearer
God
,
as
the
beginning
and
cause
,
than
other
creatures
;
so
he
is
placed
nearer
God
as
the
end
.
All
creatures
are
made
ultimò
,
lastly
for
God
,
yet
they
are
all
made
proximè
nextly
for
man
:
Therefore
David
falls
out
a
wondering
,
O
Lord
,
what
is
man
that
thou
magnifiest
him
,
and
hast
given
him
dominion
over
the
works
of
thy
hands
,
and
put
all
under
his
feet
!
Psalm
8.
6.
The
creature
comes
out
in
a
direct
line
from
God
,
as
the
beams
from
the
body
of
the
Sun
,
and
it
is
directed
towards
the
use
and
service
of
mankind
,
from
whom
all
the
excellency
and
perfection
that
is
in
it
should
reflect
towards
God
again
.
Man
is
both
proximè
&
ultimò
for
God
.
We
are
to
return
immediatly
to
the
fountain
of
our
being
;
and
thus
our
happiness
and
well-being
is
perpetuated
.
There
is
nothing
interveening
between
God
and
us
,
that
our
use
and
service
and
honour
should
be
derected
towards
:
But
all
the
songs
and
perfections
of
the
creature
,
that
are
among
the
rest
of
the
creatures
,
meet
all
in
man
as
their
Center
,
for
this
purpose
,
that
he
may
return
with
them
all
to
the
glorious
Fountain
from
whence
they
issued
:
thus
we
stand
next
God
,
and
in
the
middle
between
God
and
other
creatures
.
This
,
I
say
,
was
the
condition
of
our
creation
,
we
had
our
being
immediatly
from
God
as
the
beginning
of
all
,
and
we
were
to
have
our
happiness
and
well-being
by
returning
immediatly
to
God
as
the
end
of
all
.
But
sin
coming
in
between
God
and
us
,
hath
displaced
us
,
so
that
we
cannot
now
stand
next
God
,
without
the
intervention
of
a
Mediator
,
&
we
cannot
stand
between
God
and
the
creatures
,
to
offer
up
their
praise
to
him
;
but
there
is
one
Mediator
between
God
and
man
,
that
offers
up
both
mans
praises
,
and
the
creatures
songs
which
meet
in
man
.
Now
seeing
God
hath
made
all
things
for
himself
,
and
especially
man
for
his
own
glory
,
that
he
may
shew
forth
in
him
the
glory
and
excellency
of
his
power
,
goodness
,
holiness
,
justice
,
and
mercy
:
It
is
not
only
most
reasonable
that
man
should
do
all
things
that
he
doth
to
the
glory
of
God
,
but
it
is
even
the
beauty
and
perfection
of
a
man
,
the
greatest
accession
that
can
be
to
his
being
,
to
glorifie
God
by
that
being
.
We
are
not
our
own
,
therefore
we
ought
not
to
live
to
our selves
;
but
to
God
whose
we
are
.
But
you
may
ask
,
what
is
it
to
glorifie
God
,
Doth
our
goodness
extend
to
him
?
Or
,
is
it
an
advantage
to
the
Almighty
,
that
we
are
righteous
?
No
indeed
;
and
herein
is
the
vast
difference
between
Gods
glorifying
of
us
,
and
sanctifying
of
us
,
and
our
glorifying
and
sanctifying
of
him
:
God
calls
things
that
are
not
,
and
makes
them
to
be
;
but
we
can
do
no
more
,
but
call
things
that
are
,
and
that
far
below
what
they
are
.
Gods
glorifying
is
creative
,
ours
only
declarative
.
He
makes
us
such
,
we
do
no
more
but
declare
Him
to
be
such
:
this
then
is
the
proper
work
that
man
is
created
for
to
be
a
witness
of
Gods
glory
,
&
to
give
testimony
to
the
appearances
,
and
out-breakings
of
it
,
in
the
wayes
of
power
,
and
justice
,
and
mercy
,
and
truth
.
Other
creatures
are
called
to
glorifie
God
,
but
it
is
rather
a
Proclamation
to
dull
and
senseless
men
,
and
a
provocation
of
them
to
their
duty
.
As
Christ
said
to
the
Pharisees
,
If
these
children
hold
their
peace
,
the
stones
would
cry
out
.
So
may
the
Lord
turn
himself
from
stupid
and
senseless
men
,
to
the
stones
and
woods
,
and
seas
,
and
sun
,
and
moon
,
and
exhort
them
to
mans
duty
,
the
more
to
provoke
and
stirre
up
our
dulness
,
and
to
make
us
consider
that
it
is
a
greater
wonder
,
that
man
whom
God
hath
made
so
glorious
,
can
so
little
express
Gods
glory
;
then
if
stupid
and
senseless
creatures
should
break
out
in
singing
,
and
praising
of
his
Majesty
.
The
creatures
are
the
books
wherein
the
lines
of
the
song
of
Gods
praises
are
written
,
and
man
is
made
a
creature
capable
to
read
them
and
to
tune
that
long
.
They
are
appointed
to
bring
in
Brick
to
our
hand
,
and
God
has
fashioned
us
for
this
imployment
,
to
make
such
a
building
of
it
:
We
are
the
mouth
of
the
creation
,
but
ere
God
want
praises
when
our
mouth
is
dumb
,
and
our
ears
deaf
,
God
will
open
the
mouths
of
ashes
.
of
Babes
and
Sucklings
,
and
in
them
perfyte
praises
.
Psal.
8.
1.
2
,
Epictetus
said
well
;
Si
Luscinia
essem
,
canerem
ut
Luscinia
;
cum
autem
homo
sim
,
quod
agam
?
Laudebo
Deum
,
nec
unquam
cessabo
.
Is
I
were
a
Lark
,
I
would
sing
as
a
Lark
,
but
seeing
I
am
a
man
,
what
should
I
do
but
praise
God
without
ceasing
?
It
is
as
proper
to
us
to
praise
God
,
as
for
a
bird
to
chaunt
:
All
beasts
have
their
own
sounds
;
and
voices
peculiar
to
their
own
nature
;
this
is
the
naturall
sound
of
a
man
.
Now
as
you
would
think
it
monstruous
to
hear
a
melodious
bird
croping
as
a
Raven
;
so
it
is
no
less
monstruous
and
degenerate
to
hear
the
most
part
of
the
discourses
of
men
;
savouring
nothing
of
God
.
If
we
had
known
that
innocent
estate
of
man
,
O
how
would
we
think
he
had
fallen
from
heaven
!
We
would
imagine
that
we
were
thrust
down
from
heaven
(
where
we
heard
the
melodious
songs
of
Angels
)
into
hell
,
to
hear
the
howlings
of
damned
spirits
.
This
then
is
that
we
are
bound
unto
,
by
the
bond
of
our
Creation
this
is
our
proper
office
,
and
station
God
once
set
us
into
,
when
he
assigned
every
creature
it
s
own
use
and
exercise
;
this
was
our
portion
(
and
O
the
noblest
of
all
,
because
nearest
the
Kings
own
person
)
to
acknowledge
in
our
hearts
inwardly
,
and
to
express
in
our
words
and
actions
outwardly
,
what
a
one
he
is
,
according
as
he
hath
revealed
himself
in
his
word
;
and
works
:
It
's
great
honour
to
a
creature
to
have
the
meanest
imployment
in
the
Court
of
this
great
King
.
But
,
O
what
is
it
to
be
set
over
all
the
Kings
house
,
and
over
all
his
Kingdom
?
But
then
what
is
that
,
in
respect
of
this
,
to
be
next
to
the
King
,
to
wait
on
his
own
person
(
so
to
speak
)
therefore
the
godly
man
is
described
,
as
a
waiting
maid
,
or
servant
Psal.
123
2.
Well
then
,
without
more
discourse
upon
it
,
without
multiplying
of
it
into
particular
branches
,
to
glorifie
God
,
is
in
our
souls
to
conceive
of
him
,
and
meditate
on
his
Name
,
till
they
receive
the
impression
and
stamp
of
all
the
letters
of
his
glorious
Name
;
and
then
to
express
this
in
our
words
and
actions
,
in
commending
of
him
and
obeying
of
him
.
Our
soul
should
be
as
wax
to
express
the
Seal
of
his
glorious
Attributes
of
justice
,
power
,
goodness
,
holiness
,
and
mercy
:
and
as
the
Water
that
receives
the
beams
of
the
Sun
,
reflects
them
back
again
,
so
should
our
spirits
receive
the
sweet
warming
beams
of
his
love
and
glorious
excellency
,
and
then
reflect
them
towards
his
Majesty
,
with
the
desires
and
affections
of
our
souls
.
All
our
thoughts
of
him
,
all
our
affections
towards
him
,
should
have
the
stamp
of
singularity
,
such
as
may
declare
there
is
none
like
him
,
none
besides
him
,
our
love
,
our
meditation
,
our
acknowledgement
should
have
this
character
on
their
front
,
There
is
none
beside
thee
,
Thou
art
,
and
none
else
:
And
then
a
soul
should
by
the
cords
of
affection
to
him
,
and
admiration
of
him
,
be
bound
to
serve
him
.
Creation
puts
on
the
obligation
to
glorifie
him
in
our
body
and
spirits
,
which
are
his
;
but
affection
only
puts
that
to
exercise
:
All
other
bonds
leaves
our
natures
at
liberty
,
but
this
constrains
,
2
Cor.
5.
13.
it
binds
on
all
bonds
,
it
tyes
on
us
all
divine
obligations
.
Then
a
soul
will
glorifie
God
,
when
love
so
unites
it
to
God
,
and
makes
it
one
spirit
with
him
,
that
his
glory
becomes
its
honour
,
and
becomes
the
principle
of
all
our
inward
affections
,
and
outward
actions
.
It
is
not
alwayes
possible
to
have
an
expresse
particular
thought
of
God
,
and
his
glory
,
in
every
action
and
meditation
;
but
,
for
the
most
part
,
it
ought
to
be
so
:
And
if
souls
were
accustomed
to
meditation
on
God
,
it
would
become
their
very
nature
,
altera
natura
,
pleasant
and
delightsome
.
However
,
if
there
be
not
alwayes
an
express
intention
of
Gods
glory
,
yet
there
ought
to
be
kept
alwayes
such
a
disposition
and
temper
of
spirit
,
as
it
may
be
construed
to
proceed
from
the
intention
of
Gods
glory
;
and
then
it
remains
in
the
seed
and
fruit
,
if
not
in
it self
.
Now
when
we
are
speaking
of
the
great
end
and
purpose
of
our
Creation
,
we
call
to
mind
our
lamentabel
and
tragicall
Fall
from
that
blessed
station
we
were
constitute
into
:
All
men
have
sinned
and
come
short
of
the
glory
of
God
,
Rom.
3.
23.
His
being
in
the
world
was
for
that
glory
,
and
he
is
come
short
of
that
glory
:
O
strange
short-comming
!
short
of
all
that
he
was
ordained
for
!
What
is
he
now
meet
for
?
For
what
purpose
is
that
chief
of
the
works
of
God
now
?
The
salt
,
if
it
lose
its
saltness
is
meet
for
nothing
for
wherewithall
shal
it
be
seasoned
?
Mark
,
9.
50.
Even
so
,
when
man
is
rendered
unfit
for
his
proper
end
,
he
is
meet
for
nothing
,
but
to
be
cast
out
and
trod
upon
:
he
is
like
a
withered
branch
that
must
be
cast
into
the
fire
,
Ioh.
15.
6.
Some
things
if
they
fail
in
one
use
,
they
are
good
for
another
;
but
the
best
things
are
not
so
,
Corruptio
optimi
,
pessima
:
As
the
Lord
speaks
to
the
house
of
Israel
,
shal
wood
be
taken
off
the
vine
tree
for
my
work
,
even
so
the
inhabitants
of
Ierusalem
,
Ezech.
15.
2
,
3
,
4
,
5.
If
it
yeeld
not
Wine
,
it
's
good
for
nothing
:
so
,
if
man
do
not
glorifie
God
,
if
he
fall
from
that
,
he
is
meet
for
nothing
but
to
be
cast
into
the
fire
of
hell
,
and
burnt
for
ever
;
he
is
for
no
use
in
the
Creation
,
but
to
the
fuell
to
the
fire
of
the
Lords
indignation
.
But
behold
!
the
goodnesse
of
the
Lord
and
his
kindnesse
and
love
hath
appeared
towards
men
,
not
by
works
of
righteousness
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
through
Iesus
Christ
,
Tit.
3.
4
,
5.
Our
Lord
Jesus
,
by
whom
all
thing
were
created
,
and
for
whom
,
would
not
let
this
excellent
workmanship
perish
so
,
therefore
he
goes
about
the
work
of
Redemption
:
a
second
Creation
more
laborious
and
also
more
glorious
than
the
first
;
that
so
he
might
glorifie
his
Father
,
and
our
Father
:
Thus
the
breach
is
made
up
,
thus
the
unsavory
salt
is
seasoned
,
thus
the
withered
branch
is
quickned
again
for
that
same
fruit
of
praises
and
glorifying
of
God
.
This
is
the
end
of
his
second
Creation
,
as
it
was
of
the
first
:
we
are
his
workmanship
created
to
good
works
in
Christ
Iesus
.
Eph.
2.
10.
This
is
the
work
of
God
,
to
believe
in
him
,
to
set
to
our
seal
,
and
to
give
our
testimony
to
all
his
Attributes
,
Ioh.
6.
29.
and
3.
33.
We
are
bought
with
a
price
,
and
therefore
we
ought
to
glorifie
him
with
our
souls
and
bodies
,
he
made
us
with
a
word
,
and
that
bound
us
,
but
now
he
has
made
us
again
and
paid
a
price
for
us
,
and
so
we
are
twice
bound
not
to
be
our
own
but
his
,
1
Cor.
6.
ult.
And
so
to
glorifie
him
in
our
bodies
and
spirits
.
I
beseech
you
gather
your
spirits
,
call
them
home
about
the
businesse
.
We
once
came
short
of
our
end
,
Gods
glory
and
our
happinesse
;
but
know
that
it
is
attainable
again
;
we
lost
both
,
but
both
are
found
in
Christ
Awake
then
and
stir
up
your
spirits
,
else
it
shal
be
double
condemnation
,
when
we
have
the
offer
of
being
restored
to
our
former
blessed
condition
,
to
love
our
present
misery
better
.
Once
establish
this
point
within
your
souls
,
and
therefore
ask
,
why
came
I
hither
?
To
what
purpose
am
I
come
into
the
world
?
If
you
do
not
ask
it
,
what
will
you
answer
,
when
he
asks
you
at
your
appearance
before
his
Tribunall
?
I
beseech
you
what
will
many
of
you
say
in
that
day
,
when
the
Master
returns
and
takes
an
account
of
your
dispensation
?
You
are
sent
into
the
world
only
for
this
businesse
,
to
serve
the
Lord
:
Now
,
what
will
many
of
you
answer
?
If
you
speak
the
truth
(
as
then
you
must
do
it
,
you
cannot
lie
then
)
you
must
say
,
Lord
,
I
spent
my
time
in
serving
my
own
lusts
,
I
was
taken
up
with
other
businesses
,
and
had
no
leisure
,
I
was
occupyed
in
my
calling
&c.
even
as
if
an
Embassadour
of
a
King
should
return
him
his
account
of
his
negotiation
,
I
was
busie
at
Cards
and
Dice
,
I
spent
my
mony
and
did
wear
my
cloaths
:
Though
you
think
your
plowing
,
and
borrowing
and
trafficking
,
and
reaping
very
necessary
,
yet
certainly
,
these
are
but
as
trifles
and
toyes
to
the
main
businesse
.
O
what
dreadfull
account
will
souls
make
!
they
come
here
for
no
purpose
but
to
serve
their
bodies
and
senses
,
to
be
slaves
to
all
the
creatures
,
which
were
once
put
under
mans
feet
:
Now
man
is
under
the
feet
of
all
,
and
he
has
put
himself
so
.
If
you
were
of
these
creatures
,
then
you
might
be
for
them
;
you
seek
them
as
if
you
were
created
for
them
,
and
not
they
for
you
,
and
you
seek
your selves
,
as
if
you
were
of
your selves
,
and
had
not
your
descent
of
God
.
Know
,
my
beloved
,
that
you
were
not
made
for
that
purpose
,
nor
yet
redeemed
either
to
serve
your selves
,
or
other
creatures
,
but
that
other
creatures
might
serve
you
,
and
ye
serve
God
,
Luk.
1.
74
,
75.
And
this
is
really
the
best
way
to
serve
our selves
,
and
to
save
our selves
,
to
serve
God
:
Self-seeking
,
is
self-destroying
;
self-denying
is
soul-saving
,
He
that
seeketh
to
save
his
life
shal
lose
it
,
and
he
that
loseth
his
life
shal
find
it
,
and
he
that
denies
himself
and
follows
me
,
is
my
disciple
.
Will
ye
once
sit
down
in
good
earnest
about
this
businesse
.
It
is
lamentable
to
be
yet
to
begin
to
learn
to
live
,
when
ye
must
die
;
ye
will
be
out
of
the
world
almost
,
ere
you
bethink
your self
.
Why
came
I
into
the
world
?
Quidam
tunc
vivere
incipiunt
,
cum
definendum
est
;
imò
quidam
ante
vivere
defiêrunt
quam
inciperent
;
this
is
of
all
most
lamentable
,
many
souls
end
their
life
,
before
they
begin
to
live
:
For
what
is
our
life
,
but
a
living
death
,
while
we
do
not
live
to
God
,
and
while
we
live
not
in
relation
to
the
great
end
of
our
life
and
being
?
the
glory
of
God
.
It
were
better
,
saith
Christ
,
that
such
had
never
been
born
.
You
who
are
created
again
in
Jesus
Christ
,
it
most
of
all
concerns
you
to
ask
,
Why
am
I
made
?
and
why
am
I
redeemed
?
And
to
what
purpose
?
It
is
certainly
,
that
you
may
glorifie
your
heavenly
Father
,
Mat.
5.
16.
Psal.
58.
13.
And
you
shal
glorifie
him
if
you
bring
forth
much
fruit
,
&
continue
in
his
love
,
Ioh.
15.
8.
And
this
you
are
chosen
and
ordained
unto
,
ver.
16.
And
therefore
abide
in
him
,
that
you
may
bring
forth
fruit
;
ver.
4.
And
if
you
abide
in
him
by
believing
,
you
do
indeed
honour
him
;
and
he
that
honoureth
the
Son
,
honoureth
the
Father
,
Ioh.
5.
23.
Here
is
a
compendious
way
to
glorifie
God
:
receive
salvation
of
him
freely
,
righteousnesse
and
eternall
life
,
and
this
sets
to
a
seal
of
Gods
truth
,
and
grace
and
mercy
;
and
who
so
counts
the
Son
worthy
to
be
a
Saviour
to
them
,
and
sets
to
their
seal
of
approbation
to
him
whom
God
the
Father
hath
sent
and
sealed
;
he
also
honours
the
Father
,
and
then
he
that
honoureth
the
Father
,
hath
it
not
for
nothing
;
For
them
that
honour
me
,
I
will
honour
,
1
Sam.
2.
30.
saith
the
Lord
,
And
he
that
serves
me
,
him
will
my
Father
honour
,
Joh.
12.
26.
As
the
believing
soul
cares
for
no
other
,
and
respects
no
other
but
God
,
so
he
respects
no
other
,
but
such
a
soul
,
I
will
dwel
in
the
humble
,
and
look
unto
the
contrite
;
there
is
mutual
respects
and
honours
.
God
is
the
delight
of
such
a
soul
,
and
such
a
soul
is
Gods
delight
:
that
soul
sets
God
on
a
high
place
,
in
a
throne
in
its
heart
,
and
God
sets
that
soul
in
a
heavenly
place
with
Christ
,
Eph.
2.
6.
yea
,
he
comes
down
to
sit
with
us
,
and
dwell
in
us
,
off
his
throne
of
Majesty
,
Isa.
66.
1
,
2.
&
15
,
57
Psal.
73.
24.
to
the
end
.
Thou
wilt
guide
me
with
thy
counsel
,
&c.
Whom
have
I
in
heaven
but
Thee
?
&c.
It
is
good
for
me
to
draw
near
to
God
,
1
John
1.
3.
These
things
declare
we
to
you
,
that
ye
also
may
have
fellowship
with
us
;
and
truly
our
fellowship
is
with
the
Father
,
and
with
his
Son
Iesus
Christ
.
And
John
17.
21
,
22
,
23.
That
they
all
may
be
one
as
we
are
one
;
I
in
them
,
and
they
in
me
,
that
they
may
be
perfect
in
one
,
&c.
IT
is
a
matter
of
great
consolation
,
that
Gods
glory
and
our
happinesse
are
linked
together
;
so
that
whosoever
sets
his
glory
before
them
singly
to
aim
at
,
they
take
the
most
compendious
and
certain
way
to
true
blessednesse
.
His
glory
is
the
ultimat
end
of
man
,
and
should
be
our
great
and
last
scope
:
But
our
happinesse
,
which
consists
in
the
enjoyment
of
God
,
is
subordinate
to
this
,
yet
inseparable
from
it
.
The
end
of
our
Creation
is
communion
and
fellowship
with
God
,
therefore
man
was
made
with
an
immortal
soul
capable
of
it
:
and
this
is
the
greatest
dignity
and
eminency
of
man
above
the
creatures
.
He
hath
not
only
impressed
from
Gods
finger
,
in
his
first
moulding
,
some
characters
resembling
God
in
righteousnesse
and
holinesse
;
but
is
created
with
a
capacity
of
receiving
more
of
God
,
by
communion
with
him
.
Other
creatures
have
already
all
they
will
have
,
all
theycan
have
of
conformity
to
him
;
but
man
is
made
liker
than
all
and
is
fitted
and
fashioned
to
aspire
to
more
liknesse
and
conformity
,
so
that
his
soul
may
shine
more
and
more
to
the
perfect
day
.
There
was
an
Union
made
already
in
his
first
moulding
,
and
communion
was
to
grow
as
a
fragrant
and
sweet
fruit
out
of
this
blessed
root
.
Union
and
similitude
is
the
ground
of
fellowship
&
communion
.
That
union
was
gracious
,
that
communion
would
have
been
glorious
;
for
grace
is
the
seed
of
glory
.
There
was
a
twofold
Union
between
Adam
and
God
,
an
Union
of
state
,
and
an
Union
of
nature
:
He
was
like
God
,
and
he
was
Gods
friend
.
All
the
creatures
had
some
liknesse
to
God
,
some
engravings
of
his
power
,
and
goodnesse
,
and
wisdome
:
but
man
is
said
to
be
made
according
to
Gods
Image
,
Let
us
make
man
like
unto
us
.
Other
creatures
had
similitudinem
vestigii
,
but
man
had
similitudinem
faciei
.
Holinesse
and
righteousnesse
is
Gods
face
,
the
very
excellency
and
glory
of
all
his
Attributes
,
and
the
Lord
stamps
the
image
of
these
upon
Man
.
Other
Attributes
are
but
like
his
back-parts
,
&
he
leaves
the
resemblance
of
his
footsteps
upon
other
creatures
.
What
can
be
so
beautifull
as
the
Image
of
God
upon
the
soul
?
Creatures
,
the
nearer
they
are
to
God
,
the
more
pure
and
excellent
.
We
see
in
the
Fabrick
of
the
World
,
bodies
the
higher
they
are
,
the
more
pure
and
cleanly
,
the
more
beautiful
.
Now
then
,
What
was
man
that
was
made
a
little
lower
than
the
Angels
?
In
the
Hebrew
,
a
little
lower
than
God
,
tantum
non
Deus
.
Seeing
man
is
set
next
to
God
,
his
glory
and
beauty
,
certainly
surpasses
the
glory
of
the
Sun
and
Heavens
.
Things
contiguous
and
next
other
are
like
other
:
The
water
is
liker
air
than
the
earth
,
therefore
it
is
next
the
air
:
The
air
is
liker
Heaven
than
water
,
therefore
it
is
next
to
it
.
Omne
contiguum
spirituali
,
est
spirituale
.
Angels
and
men
next
God
,
are
spirits
as
he
is
a
Spirit
.
Now
similitude
is
the
ground
of
friendship
.
Pares
paribus
congregantur
,
similitude
necessitudinis
vinculum
.
It
is
that
which
conciliats
affection
among
men
;
so
it
is
here
by
proportion
.
God
sees
that
all
is
very
good
,
and
man
the
best
of
his
works
;
and
he
loves
him
,
and
makes
him
his
friend
,
for
his
own
Image
which
he
beholds
in
him
.
At
length
from
these
two
roots
this
pleasant
&
fragrant
fruit
of
Communion
with
,
and
enjoyment
of
God
,
grows
up
:
this
is
the
entertainment
of
friends
,
to
delight
in
one
another
,
and
to
enjoy
one
another
,
Amicorum
omnia
communia
Love
makes
all
common
,
it
opens
the
treasure
of
Gods
fulnesse
,
and
makes
a
vent
of
divine
bounty
towards
man
,
and
it
opens
the
heart
of
man
,
and
makes
it
large
as
the
sand
of
the
sea
to
receive
of
God
.
Our
receiving
of
his
fulnesse
,
is
all
the
entertainment
we
can
give
him
.
O
what
blessednesse
is
this
,
for
a
soul
to
live
in
him
,
and
it
lives
in
him
when
it
loves
him
,
Anima
est
ubi
amat
,
non
ubi
animat
,
and
to
taste
of
his
sweetnesse
,
and
be
satisfied
with
him
,
this
makes
perfect
onnenesse
:
and
perfect
onnenesse
with
God
(
who
is
the
fountain
of
life
,
and
in
whose
favour
is
life
)
is
perfect
blessednesse
.
But
we
must
stand
a
little
here
,
and
consider
our
misery
,
that
hath
fallen
from
such
an
excellency
;
how
are
we
come
down
from
Heaven
wonderfully
?
Sin
hath
interposed
between
God
and
man
,
and
this
dissolves
the
union
,
and
hinders
the
communion
:
An
enemy
is
come
between
two
friends
and
puts
them
at
odds
,
and
Oh!
an
eternall
odds
;
sin
hath
sown
this
discord
,
and
alineated
our
hearts
from
God
.
Mans
glory
consisted
in
the
irradiation
of
the
soul
from
Gods
shining
countenance
,
this
made
him
light
,
Gods
face
shined
on
him
.
But
sin
interposing
,
hath
eclipsed
that
light
,
and
brought
on
an
eternall
night
of
darknesse
over
the
soul
:
And
thus
we
are
spoiled
of
the
Image
of
God
,
as
when
the
earth
comes
betwixt
the
Sun
and
Moon
.
Now
then
,
there
can
no
beams
of
divine
savour
and
love
break
through
directly
towards
us
,
because
of
the
cloud
of
our
sins
,
that
separates
between
God
and
us
,
and
because
of
the
partition-wall
of
Ordinances
,
and
the
hand-writing
which
was
against
us
,
Gods
holy
Law
,
and
severe
Justice
,
Col.
3.
14.
Then
,
What
shal
we
do
?
How
shal
we
see
his
face
in
ioy
?
Certainly
it
had
been
altogether
impossible
,
if
our
Lord
Jesus
Christ
had
not
come
,
who
is
the
light
and
life
of
men
:
the
Father
shines
on
him
,
and
the
beams
of
his
love
reflects
upon
us
,
from
the
Sun
:
The
love
of
God
,
and
his
favourable
countenance
,
that
cannot
meet
with
us
in
a
direct
and
immediate
beam
,
they
fall
on
us
in
this
blessed
compasse
,
by
the
intervention
of
a
Mediator
.
We
are
rebels
,
staning
at
distance
with
God
,
Christ
comes
between
a
Mediator
,
and
Peace-maker
to
reconcile
us
to
God
:
God
is
in
Christ
,
reconciling
the
World
.
God
first
makes
an
union
of
Natures
with
Christ
,
and
so
he
comes
near
to
us
,
down
to
us
,
who
could
not
come
up
to
him
;
and
then
he
sends
out
the
Word
of
Reconciliation
,
the
Gospel
,
the
tenor
wherof
is
this
,
1
Ioh.
1.
3.
That
which
we
have
seen
and
heard
declare
we
unto
you
,
that
ye
may
have
fellowship
with
the
Father
and
his
Son
.
It
is
a
voice
of
peace
,
and
invitation
to
the
fellowship
of
God
:
Behold
then
,
the
happinesse
of
man
is
th●…very
end
and
purpose
of
the
Gospel
.
Christ
is
the
repairer
of
the
breaches
,
the
second
Adam
aspired
to
quicken
what
Adam
killed
:
He
hath
slain
the
emnity
,
and
cancelled
the
hand-writing
that
was
against
us
,
and
so
made
peace
by
the
blood
of
his
crosse
;
and
then
having
removed
all
that
out
of
the
way
,
he
comes
and
calls
us
unto
the
fellowship
which
we
were
ordained
unto
frō
our
Creation
.
We
who
are
rebels
,
are
called
to
be
friends
;
I
call
you
not
servants
,
but
friends
.
It
is
a
wōder
that
the
creature
should
be
called
a
friend
of
God
:
but
,
O
great
wonder
,
that
the
rebell
should
be
called
a
friend
;
and
yet
that
is
not
all
,
we
are
called
to
a
nearer
union
,
to
be
Sons
of
God
;
this
is
our
priviledge
,
Ioh.
1.
12.
This
is
a
great
part
of
our
fellowship
with
the
Father
and
his
Son
,
we
are
the
Fathers
children
,
and
the
Sons
brethren
,
acd
if
children
then
heirs
,
and
heirs
of
God
,
and
if
brethren
,
then
co-heirs
with
Christ
,
Rom.
8.
17.
Thus
the
Union
is
begun
again
in
Christ
,
but
as
long
as
sin
dwels
in
our
mortall
bodies
,
it
is
not
perfect
,
there
is
alwayes
some
separation
,
and
some
enmity
in
our
hearts
,
&
so
there
is
neither
ful
seeing
of
God
(
for
we
know
but
in
part
,
and
we
see
darkly
)
nor
full
enjoying
of
God
;
for
we
are
saved
by
hope
,
&
we
live
by
faith
,
and
not
by
fight
.
But
this
is
begun
which
is
the
seed
of
eternall
communion
,
we
are
here
partakers
of
the
Divine
Nature
.
Now
then
it
must
aspire
unto
a
more
perfect
union
with
God
whose
Image
it
is
:
And
therefore
the
Soul
of
a
Believer
is
here
still
in
motion
towards
God
as
his
element
.
There
is
here
an
union
in
affection
,
but
not
compleated
in
fruition
,
affectu
non
effectu
,
the
soul
pants
after
God
,
Whom
have
I
in
heaven
or
earth
but
thee
?
My
●…esh
and
my
heart
faileth
,
a
believing
soul
looksupon
God
as
its
only
portion
,
accounts
nothing
misery
but
to
be
separated
from
him
,
&
nothing
blessednesse
,
but
to
be
one
with
him
:
this
is
the
Load-stone
of
the
affections
,
and
desires
the
Center
which
they
move
towards
,
and
in
which
they
will
rest
:
It
is
true
indeed
,
that
oftentimes
our
hearts
&
our
flesh
faileth
us
,
&
we
become
ignorant
and
brutish
:
our
affections
cleave
to
the
earth
,
and
tentations
with
their
violence
turn
our
souls
towards
another
end
than
God
,
as
there
is
nothing
more
easily
moved
and
turned
wrong
,
then
the
needle
that
is
touched
with
the
Adamant
,
yet
it
settles
not
in
such
a
posture
,
it
recovers
it self
and
rests
never
till
it
look
towards
the
North
,
and
then
it
is
fixed
:
even
so
tentations
and
the
corruptions
and
infirmities
of
our
hearts
desturb
our
spirits
easily
,
and
wind
them
about
from
the
Lord
towards
any
other
thing
:
but
yet
we
are
continuing
with
him
,
and
he
keeps
us
with
his
right
hand
,
and
therefore
though
we
may
be
moved
,
yet
we
shal
not
be
greatly
commoved
,
we
may
fall
but
we
shal
rise
again
:
he
is
the
strength
of
our
heart
,
and
therefore
he
will
turn
our
heart
about
again
,
and
fix
it
upon
its
own
portion
:
Our
Union
here
consists
more
in
his
holding
of
us
by
his
power
,
then
our
taking
hold
of
him
by
faith
:
Power
and
good-will
encamps
about
both
faith
and
the
soul
,
we
are
kept
by
his
power
through
faith
,
1
Pet.
1.
And
thus
he
will
guide
the
soul
,
and
still
be
drawing
it
nearer
to
him
;
from
it self
,
&
from
sin
,
and
from
the
world
,
till
he
receive
us
into
Glory
,
and
untill
we
be
one
as
with
the
Father
and
the
Son
,
he
in
us
and
we
in
him
,
that
we
may
be
made
perfect
in
one
,
as
it
is
in
the
words
read
.
This
is
strange
,
a
greater
unity
and
fuller
enjoyment
,
a
more
perfect
fellowship
,
then
ever
Adam
in
his
innocency
would
have
been
capable
of
,
what
soul
ca
conceive
it
?
What
tongue
expresse
it
?
None
cann
for
it's
that
which
eye
hath
not
seen
,
nor
ear
heard
,
nor
entered
into
Mans
heart
to
concive
.
We
must
suspend
the
knowledge
of
it
,
till
we
have
experience
of
it
.
Let
us
now
believe
it
,
and
then
we
shal
find
it
.
There
is
a
mutual
inhabitation
which
is
wonerfull
:
Persons
that
dwel
one
with
another
have
much
society
and
fellowship
,
but
to
dwel
one
in
another
is
a
strange
thing
,
I
in
them
,
and
they
in
me
;
and
therefore
God
is
often
said
to
dwel
in
us
,
and
we
to
dwel
in
him
.
But
that
which
makes
it
of
all
most
wonderful
,
and
incomprehensible
,
is
that
glorious
unity
and
communion
between
the
Father
and
the
Son
,
which
it
is
made
an
Embleme
of
,
As
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
Can
you
conceive
that
unity
of
the
Trinity
?
Can
you
imagine
that
reciprocall
inhabitation
,
that
mutuall
communion
between
the
Father
and
the
Son
?
No
,
it
hath
not
entered
into
the
heart
to
conceive
it
.
Only
thus
much
we
know
,
that
it
is
most
perfect
,
it
is
most
glorious
,
&
so
much
we
may
apprehend
of
this
unity
of
the
Saints
with
God
.
O
,
love
is
an
uniting
and
transforming
thing
.
God
is
love
,
and
he
that
dwelleth
in
love
dwelleth
in
God
,
and
God
in
him
.
He
dwelleth
in
us
by
love
,
this
makes
him
work
in
us
,
and
shine
upon
us
:
love
hath
drawn
him
down
from
his
seat
of
Majesty
,
to
visite
poor
Cottages
of
sinners
,
Isa.
66.
1
,
2.
&
15
,
47.
And
it
is
that
love
of
God
reflecting
upon
our
souls
,
that
carries
the
soul
upward
to
him
,
to
live
in
him
,
and
walk
with
him
:
O
how
doth
it
constrain
a
soul
to
live
to
him
,
and
draw
it
from
it self
,
2
Cor.
5.
15.
Then
the
more
unity
with
God
,
the
more
separation
from
our selves
,
&
the
world
;
the
nearer
God
the
farther
from
our selves
,
&
the
farther
from
ourselves
the
more
happy
,
and
the
more
unity
with
God
,
the
more
unity
among
our selves
,
among
the
brethren
of
our
family
:
Because
we
are
not
fully
one
with
our
Father
,
therefore
there
are
many
differences
between
us
&
the
brethren
,
because
we
are
not
one
perfectly
in
him
,
therefore
we
are
not
one
as
he
and
the
Father
is
one
.
But
when
he
shal
be
in
us
,
and
we
in
him
,
as
the
Father
is
in
the
Son
,
and
the
Son
in
the
Father
,
then
shal
we
be
one
among
our selves
,
then
shal
we
meet
in
the
unity
of
the
faith
,
into
a
perfect
man
,
into
the
measure
of
the
stature
of
the
fulness
of
Christ
,
Eph.
4.
13.
Christ
is
the
uniting
Principle
,
while
the
Saints
are
not
wholly
one
,
uni
tertio
,
they
cannot
be
perfectly
one
inter
se
among
themselves
.
Consider
this
,
I
beseech
you
;
Christs
union
with
the
Father
,
is
the
foundation
of
our
union
to
God
,
and
our
union
among
our selves
;
this
is
comfortable
,
the
ground
of
it
is
laid
already
.
Now
it
is
not
simply
the
unity
of
the
Father
and
the
Son
in
essence
that
is
here
meant
,
for
what
shadow
&
resemblance
can
be
in
the
world
,
of
such
an
incomprehensible
mystery
?
But
it
is
certainly
the
Union
and
Communion
of
God
with
Christ
Jesus
as
Mediator
,
as
the
head
of
the
Church
,
which
is
his
Body
.
Therefore
,
seeing
the
Father
is
so
wonderfully
well
pleased
and
one
with
Christ
,
his
wel-beloved
Son
&
Messenger
of
the
Covenant
,
&
chief
party
contracting
in
our
name
,
he
is
by
vertue
of
this
,
one
with
us
,
who
are
his
seed
and
members
.
And
therefore
,
the
members
should
grow
up
in
the
head
,
Christ
,
from
whom
the
whole
body
makes
increase
according
to
the
effectuall
working
of
the
spirit
in
it
,
Eph
5.
15
▪
16.
Now
if
the
union
between
the
Father
and
Christ
our
Head
cannot
be
dissolved
,
and
cannot
be
barran
and
unfruitfull
,
then
certainly
the
spirit
of
the
Father
,
which
is
given
to
Christ
beyond
measure
,
must
effectually
work
in
every
member
,
till
it
bring
them
to
the
unity
of
the
Faith
,
and
to
the
measure
of
the
perfect
man
which
is
the
fulnesse
of
Christ
.
So
then
every
believing
soul
is
one
with
the
Father
as
Christ
is
one
,
because
he
is
the
Head
and
they
his
members
,
&
the
day
is
coming
that
all
the
members
shal
be
perfectly
united
to
the
Head
,
Christ
,
&
grow
up
to
the
perfect
man
,
which
is
the
stature
of
Christs
fulnesse
,
and
then
shal
we
all
be
made
perfect
in
one
;
we
shal
be
one
as
he
is
one
,
because
he
and
we
are
one
perfect
man
,
Head
and
Members
.
Now
to
what
purpose
is
all
this
spoken
?
I
fear
it
doth
not
stirre
up
in
our
souls
a
desire
after
such
a
blessed
life
;
whose
heart
would
not
be
moved
at
the
sound
of
such
words
?
Our
fellowship
is
with
the
Father
and
his
Son
,
we
are
made
perfect
,
he
in
us
,
and
we
in
him
:
Certainly
that
soul
is
void
of
the
Life
of
God
,
that
doth
not
find
some
sparkle
of
holy
ambition
kindled
within
,
after
such
glorious
and
blessed
condition
.
But
these
things
sevour
not
,
and
taste
not
to
the
most
part
;
the
naturall
man
knows
them
not
,
for
they
are
spiritually
discerned
.
How
lamentable
is
it
,
that
Christ
is
come
to
restore
us
to
our
lost
blessednesse
,
and
yet
no
man
almost
considers
it
or
layes
it
to
heart
:
O
how
miserably
,
twice
miserable
is
that
Soul
,
that
doth
not
draw
near
to
God
in
Christ
,
when
God
hath
come
so
near
to
us
in
Christ
?
that
goes
a
whoring
after
the
lust
of
the
eyes
,
and
flesh
,
and
after
the
imaginations
of
their
own
heart
,
and
will
not
be
guided
by
Christ
the
way
and
life
to
glory
?
Thou
shalt
destroy
them
,
O
Lord
,
Psal.
73.
27.
All
men
are
far
off
from
God
,
from
the
womb
:
Behold
we
may
have
accesse
to
God
in
Christ
:
woe
to
them
that
are
yet
far
off
,
and
will
not
draw
near
,
they
shal
all
perish
.
I
exhort
you
to
consider
what
you
are
doing
.
The
most
part
of
you
are
going
away
from
God
,
you
were
born
far
off
,
and
you
will
yet
go
further
;
know
what
you
will
meet
with
in
that
way
,
Destruction
.
Ye
have
never
yet
asked
in
earnest
,
for
what
purpose
you
came
into
the
World
:
What
wonder
you
wander
and
walk
at
randome
,
seing
you
have
not
proposed
to
your selves
any
certain
scope
and
aime
?
It
is
great
folly
.
You
would
not
be
so
foolish
in
any
petty
businesse
:
But
O
how
foolish
men
are
in
the
main
businesse
.
The
light
of
the
body
is
the
eye
,
if
that
be
not
light
,
the
whole
body
is
full
of
darknesse
.
If
your
intention
be
once
right
established
all
your
course
will
be
orderly
,
but
if
you
be
dark
and
blind
in
this
point
,
&
have
not
considered
it
,
you
cannot
walk
in
the
light
,
your
whole
way
is
darknesse
:
The
right
consideration
of
the
great
End
would
shine
unto
you
,
and
direct
your
way
;
but
,
while
you
have
not
proposed
this
end
unto
your self
,
the
enjoyment
of
God
,
you
must
spend
your
time
,
either
in
doing
nothing
to
that
purpose
,
or
doing
contrary
to
it
.
All
your
other
lawfull
businesse
,
your
callings
and
occupations
are
but
in
the
by
,
they
are
not
the
end
,
nor
the
way
,
but
you
make
them
only
your
businesse
,
they
are
altogether
impertinent
to
this
end
.
And
the
rest
of
your
walking
in
lust
and
ignorance
,
is
not
only
impertinent
,
but
inconsistant
with
it
,
and
contrary
to
it
.
If
you
think
that
you
have
this
before
your
eyes
,
to
enjoy
God
,
I
pray
you
look
upon
the
way
you
choose
:
Is
your
drunkennesse
,
your
swearing
,
your
uncleannesse
,
your
contentions
and
railings
,
and
such
works
of
the
flesh
;
are
those
the
way
to
enjoy
God
?
Shal
not
these
separate
between
God
and
you
?
Is
your
eating
,
and
drinking
sleeping
as
beasts
,
and
labouring
in
your
callings
,
are
these
all
the
means
you
use
to
enjoy
God
?
Be
not
deceived
,
you
who
draw
not
near
God
by
Prayer
often
in
secret
,
and
by
faith
in
his
Son
Christ
,
as
lost
miserable
sinners
to
be
saved
,
and
reconciled
by
him
,
you
have
no
fellowship
with
him
,
and
you
shal
not
enjoy
him
afterward
.
You
whose
hearts
are
given
to
your
covetousnesse
,
who
have
many
lovers
and
idols
besides
him
,
you
cannot
say
,
Whom
have
I
besides
thee
in
the
earth
?
No
,
you
have
many
other
things
beside
God
.
You
can
have
nothing
of
God
,
except
you
make
him
all
to
you
,
unlesse
you
have
him
alone
.
My
undefiled
is
one
,
Cant.
6.
9.
He
must
be
alone
,
for
his
glory
he
will
not
give
to
another
:
If
you
divide
your
affections
,
and
pretend
to
give
him
part
;
&
your
lusts
other
part
,
you
may
be
doing
,
but
he
will
not
divide
his
glory
so
,
he
will
give
no
part
of
it
to
any
other
thing
.
But
as
for
those
souls
that
come
to
him
and
see
their
misery
without
him
,
O
know
how
good
it
is
!
It
s
not
only
good
,
but
best
;
yea
only
good
,
it
is
bonum
,
&
it
is
optimum
;
yea
,
it
is
unicum
,
there
is
none
good
,
save
one
,
even
God
,
and
there
is
nothing
good
for
us
but
this
one
,
to
be
near
God
,
and
so
near
,
that
we
may
be
one
,
one
spirit
with
the
Lord
,
for
he
that
is
joyned
to
the
Lord
is
one
spirit
:
Rejoice
in
your
portion
,
and
long
for
the
possession
of
it
.
Let
all
your
meditations
,
and
affections
,
and
conversion
proclaim
this
,
Whom
have
I
in
heaven
but
thee
,
and
none
in
the
earth
beside
thee
.
And
certainly
he
shal
guide
you
to
the
end
,
and
receive
you
into
glory
,
then
you
shal
rest
from
your
labours
,
because
you
shal
dwell
in
him
,
and
enjoy
that
which
you
longed
and
laboured
for
.
Let
the
consideration
of
our
end
unite
the
hearts
of
Christians
here
.
O
what
an
absurd
thing
is
it
,
that
those
who
shal
lodge
together
at
night
&
be
made
perfect
in
one
should
not
only
go
contrary
wayes
but
have
contrary
minds
and
affections
.
Of
the
SCRIPTURES
.
2
Tim.
3.
16.
All
Scriptures
is
given
,
&c.
WE
told
you
,
that
there
was
nothing
more
necessary
to
know
,
then
what
our
end
is
,
and
what
the
way
is
that
leads
to
that
end
:
We
see
th●…
most
part
of
men
walking
at
random
,
running
an
uncertain
race
,
because
they
do
not
propose
unto
themselves
a
certain
scope
to
aim
at
,
and
whither
to
direct
their
whole
cours
.
According
to
mens
particular
inclinations
&
humors
,
so
do
the
purposes
&
designs
of
men
vary
;
and
often
do
the
purposes
of
one
man
change
according
to
the
circumstances
of
time
,
&
his
condition
in
the
World
.
We
see
all
men
almost
running
crosse
one
to
another
;
one
drives
at
the
satisfaction
of
his
lust
by
pleasure
,
another
fancies
a
great
felicity
in
honour
,
a
third
in
getting
riches
,
and
thus
men
divide
themselves
,
whereas
,
if
it
were
true
happinesse
that
all
were
seeking
,
they
would
all
go
one
way
towards
one
end
.
If
men
be
not
in
the
right
way
,
the
faster
they
seem
to
move
toward
the
mark
,
the
farther
they
go
from
it
,
wandering
from
the
right
way
(
suppose
men
intend
well
)
will
put
them
farther
from
that
which
they
intend
.
Si
via
in
contrarium
ducat
,
ipsa
velocitas
as
majoris
intervalli
causa
est
:
Therefore
it
concerns
us
all
most
deeply
,
to
be
acquainted
with
the
true
path
of
blessednesse
:
For
if
we
once
mistake
,
the
more
we
do
,
the
swister
we
move
;
the
more
distant
we
are
from
it
indeed
.
And
there
is
the
more
need
,
because
there
are
so
many
by-paths
that
lead
to
destruction
:
What
say
I
,
by
paths
?
No
,
high
wayes
,
beaten-paths
,
that
the
multitude
of
men
walk
in
,
&
never
challenge
,
nor
will
endure
to
be
challenged
,
as
if
they
were
in
an
error
.
In
other
journeys
men
keep
the
plain
high
way
,
and
are
afraid
of
any
secret
by-way
,
lest
it
lead
them
wrong
:
At
hîc
,
via
quaeque
tritissima
maximè
decipit
.
Here
the
high
pathed
way
leads
wrong
;
and
,
O
far
wrong
!
to
Hell
.
This
is
the
meaning
of
Christs
Sermon
,
Enter
in
at
the
strait
gate
,
but
walk
not
in
the
broad
way
where
many
walk
,
for
it
leads
to
destruction
;
Therefore
I
would
have
this
perswasion
once
begotten
in
your
souls
,
that
the
course
of
the
world
,
the
way
of
the
most
part
of
men
is
dangerous
,
is
damnable
.
O
consider
,
whither
the
way
will
lead
you
,
before
you
go
further
.
Do
not
think
it
a
folly
to
stand
still
now
,
&
examine
it
,
when
ye
have
gone
on
so
long
in
their
company
.
Stand
,
I
say
,
and
consider
;
be
not
ignorant
as
beasts
,
that
know
no
other
thing
than
to
follow
the
drove
.
quae
pergunt
,
non
quae
eundum
est
,
sed
quae
itur
,
they
follow
not
whither
they
ought
to
go
,
but
whither
most
go
:
You
are
men
,
and
have
reasonable
souls
within
you
,
therefore
I
beseech
you
be
not
composed
,
and
fashioned
according
to
custome
,
and
example
,
that
is
brutish
,
but
according
to
some
inward
knowledge
and
reason
.
Retire
once
from
the
multitude
,
and
ask
in
earnest
at
God
,
what
is
the
way
:
Him
that
fears
him
,
he
will
teach
the
way
that
he
should
choose
;
the
way'to
this
blessed
end
is
very
strait
,
very
difficult
;
you
must
have
a
guide
in
it
,
you
must
have
a
lamp
and
a
light
in
it
,
else
you
cannot
but
go
wrong
.
The
principles
of
reason
within
us
are
too
dark
&
dim
,
they
will
never
lead
us
through
the
pits
and
snares
in
the
way
:
these
indeed
shined
brightly
in
Adam
,
that
he
needed
no
light
without
him
,
no
voice
about
him
:
But
sin
hath
extinguished
it
much
,
and
there
remains
nothing
but
some
little
spunk
,
or
sparkle
under
the
ashes
of
much
corruption
,
that
is
but
insufficient
in
it self
,
and
is
often
more
blinded
and
darkned
by
lusts
:
so
that
if
it
were
never
so
much
refined
,
as
it
was
in
many
heathens
,
yet
it
is
but
the
blind
leading
the
blind
,
and
both
must
fall
into
the
ditch
.
Our
end
is
high
and
divine
,
To
glorifie
God
and
to
enjoy
Him
,
therefore
our
reason
caligat
ad
suprema
;
it
can
no
more
stedfastly
behold
that
glorious
end
,
&
move
towards
it
,
then
our
weak
eyes
can
behold
the
Sun
:
Our
eyes
can
look
downward
upon
the
earth
,
but
not
upward
to
the
Heavens
.
So
we
have
some
remnant
of
reason
in
us
that
hath
some
petty
and
poor
ability
for
matters
of
little
moment
,
as
the
things
of
this
life
:
But
if
once
we
look
upward
to
the
glory
of
God
,
or
eternal
happinesse
,
our
eyes
are
dazled
,
our
reason
confounded
,
we
cannot
stedfastly
behold
that
,
Eph.
4.
18.
2
Cor.
3.
13.
14.
Therefore
the
Lord
hath
been
pleased
to
give
us
the
Scriptures
,
which
may
be
a
Lamp
unto
our
feet
,
&
a
guide
unto
our
way
,
whereunto
we
shal
do
well
to
take
heed
,
as
unto
a
candle
or
a
light
that
shines
in
a
dark
place
,
till
the
day
dawn
,
2
Pet.
1.
6.
These
are
able
to
make
us
wise
unto
salvation
.
Let
us
here
what
Paul
speaks
of
Timothy
,
2
Tim.
3.
16.
All
Scriptures
is
given
,
&c.
Where
you
have
two
points
of
high
concernment
,
The
Authority
of
the
Scriptures
,
and
their
Utility
.
Their
Authority
,
for
they
are
given
by
Divine
Inspiration
:
Their
Utility
,
for
they
are
profitable
for
Doctrine
,
&c.
and
can
make
us
perfect
,
and
well
furnished
to
every
good
work
.
The
Authority
of
it
,
is
in
a
peculiar
way
divine
,
of
him
,
and
through
him
are
all
things
:
All
Writings
of
men
,
according
to
the
truth
of
the
Scriptures
,
have
some
Divinity
in
them
,
in
as
much
as
they
have
of
truth
,
which
is
a
Divine
thing
;
Yet
the
Holy
Scriptures
are
by
way
of
excellency
attributed
to
God
,
for
they
are
immediatly
inspired
of
God
:
Therefore
Peter
saith
,
that
the
Scriptures
came
not
in
old
time
by
the
will
of
Man
,
but
holy
men
spake
as
they
were
moved
by
the
holy
Ghost
,
2
Pet.
1.
21.
God
by
his
Spirit
;
as
it
were
,
acted
the
part
of
the
soul
,
in
the
Prophets
and
Apostles
;
and
they
did
no
more
but
utter
what
the
Spirit
conceived
:
The
holy
Ghost
inspired
the
matter
&
the
words
,
&
they
were
but
tongues
&
pens
to
speak
&
write
it
unto
the
people
;
here
needed
no
debate
,
no
search
in
their
own
minds
,
for
the
truth
,
no
inquisition
for
light
,
but
light
shined
upon
their
souls
so
brightly
,
so
convincingly
,
that
it
puts
it
beyond
all
question
,
that
it
was
the
mind
and
voice
of
God
.
You
need
not
ask
,
How
they
did
know
that
their
dreams
or
visions
were
indeed
from
the
Lord
?
And
that
they
did
not
frame
any
imagination
in
their
own
hearts
,
and
taught
it
for
his
Word
,
as
many
did
?
I
say
,
you
need
no
more
ask
that
,
than
ask
;
How
shal
a
man
see
light
,
or
know
the
Sun-shine
?
light
makes
it self
manifest
,
and
all
other
things
,
it
s
seen
by
its
own
brightnesse
:
even
so
the
holy
men
of
God
,
needed
not
any
mark
or
sign
to
know
the
Spirits
voice
,
his
revelation
needed
not
the
light
of
any
other
thing
,
it
was
light
it self
,
he
would
certainly
over
power
the
soul
and
mind
,
and
leave
no
place
of
doubting
:
God
who
cannot
be
deceived
,
and
can
deceive
no
man
,
hath
delivered
us
this
Doctrine
.
O
,
with
what
reverence
should
we
receive
it
,
as
if
we
heard
the
Lord
from
heaven
speak
.
If
you
ask
,
How
you
shal
be
perswaded
that
the
Scriptures
are
the
Word
of
God
,
his
very
mind
opened
to
men
&
made
legible
?
Truly
,
there
are
some
things
cannot
be
well
proved
,
not
because
they
are
doubtfull
,
but
because
they
are
clear
of
themselves
,
and
beyond
all
doubt
and
exception
.
Principles
of
Arts
must
not
be
proved
,
but
supposed
,
till
you
find
by
triall
and
experience
afterward
that
they
were
indeed
really
true
.
There
are
no
question
,
such
characters
of
Divinity
,
and
Majesty
imprinted
in
the
very
Scriptures
themselves
,
that
whosoever
hath
the
eyes
of
his
understanding
opened
,
though
he
run
he
may
read
them
,
and
find
God
in
them
.
What
Majesty
is
in
the
very
simplicity
and
plainnesse
of
the
Scriptures
?
They
do
not
labour
to
please
mens
ears
,
and
adorn
the
matter
,
with
the
curious
garments
of
words
,
and
phrases
,
but
represent
the
very
matter
it self
to
the
soul
,
as
that
which
in
it self
is
worthy
of
all
acceptation
,
and
needs
no
humane
eloquence
to
commend
it
.
Painting
doth
spoil
native
beauty
,
external
ornamēts
would
disfigure
some
things
that
are
of
themselves
proportioned
and
lovely
,
therefore
the
Lord
choses
a
plain
and
simple
style
,
which
is
foolishnesse
to
the
world
:
but
in
these
swadling
cloaths
of
the
Scriptures
,
and
this
poor
Cottage
the
Child
Jesus
,
the
Lord
of
Heaven
and
Earth
is
contained
.
There
is
a
jewel
of
the
mysterious
wisdom
of
God
,
and
mans
eternal
blessednesse
in
the
Mineral
:
What
glorious
and
astonishing
humility
is
here
?
What
humble
and
homly
Glory
and
Majesty
also
?
He
is
most
high
,
and
yet
none
so
lowly
.
What
excellent
consent
and
harmony
of
many
writters
,
in
such
distant
times
?
Wonder
at
it
!
All
speak
one
thing
,
to
one
purpose
,
to
bring
men
to
God
,
to
abase
all
glory
and
exalt
him
alone
.
Must
it
not
be
one
Spirit
that
hath
quickned
all
these
,
and
breathes
in
them
all
this
one
heavenly
Song
of
Glory
to
God
on
high
,
and
good
will
towards
men
.
Other
Writers
will
reason
these
things
with
you
,
to
convince
you
and
perswade
you
;
and
many
thinks
them
more
profound
and
deep
for
that
reason
,
and
do
despise
the
basenesse
of
the
Scriptures
:
But
to
them
vvhose
eyes
are
opened
,
the
Majesty
and
authority
of
God
commanding
,
and
asserting
,
and
testifying
to
them
is
more
convincing
,
from
its
own
bare
assertion
,
then
all
humane
reason
.
Although
there
be
much
light
in
the
Scriptures
to
guide
mens
vvay
to
Gods
glory
and
their
own
happinesse
;
yet
certainly
,
it
vvill
all
be
too
smal
purpose
if
the
eyes
of
our
understanding
be
darkned
and
blinded
.
If
you
shal
surround
a
man
vvith
day-light
,
except
he
open
his
eyes
he
cannot
see
.
The
Scriptures
are
a
clear
Sun
of
life
,
and
righteousnesse
;
but
the
blind
soul
compassed
vvith
that
light
is
nothing
the
vviser
;
but
thinks
the
lamp
of
the
Word
shines
not
because
it
sees
not
,
it
hath
its
own
dungeon
vvithin
it
;
therefore
the
Spirit
of
God
must
open
the
eyes
of
the
blind
,
&
enlighten
the
eyes
of
the
understanding
,
that
a
soul
may
see
vvonderfull
things
in
Gods
Law
,
Psal.
119.
5.
8.
Ioh.
1.
5.
The
light
may
shine
in
the
darknesse
,
but
the
darknesse
cannot
comprehend
it
.
I
vvonder
not
that
the
most
part
of
men
can
see
no
Beauty
,
no
Majesty
,
no
excellency
in
the
holy
Scriptures
to
allure
them
;
because
they
are
natural
and
have
not
the
spirit
of
God
,
and
so
cannot
know
these
things
,
for
they
are
spiritually
discerned
,
2
Cor.
2.
14.
&c.
Therefore
as
the
inspiration
of
God
did
conceive
this
writting
at
first
,
and
preached
this
Doctrine
unto
the
world
;
so
there
can
no
soul
understand
it
,
or
profite
by
it
,
but
by
the
inspiration
of
the
Almighty
:
Verily
there
is
a
spirit
in
man
,
and
the
inspiration
of
the
Almighty
gives
him
understanding
,
saith
Iob.
When
the
spirit
comes
into
the
soul
to
engrave
the
Characters
of
that
Law
and
truth
into
the
heart
,
which
were
once
engraven
on
Tables
of
Stone
,
and
not
written
with
Pen
and
Ink
,
then
the
spirit
of
Christ
Jesus
writes
over
and
transcribes
the
Doctrine
of
the
Gospel
,
on
fleshly
Tables
of
the
heart
,
draws
the
lineaments
of
that
faith
,
and
love
,
preached
in
the
word
upon
the
soul
;
then
the
soul
is
the
Epistle
of
Christ
;
written
not
with
ink
and
pen
,
but
with
the
spirit
of
the
living
God
,
2
Cor.
3.
3.
And
then
the
soul
is
manifestly
declared
to
be
such
,
when
that
which
is
impressed
on
the
heart
,
is
expressed
in
the
outward
man
in
walking
,
that
it
may
be
read
of
all
men
.
Now
the
soul
having
thus
received
the
Image
of
the
Scriptures
on
it
,
understands
the
Spirits
voice
in
them
,
and
sees
the
truth
and
divinity
of
them
.
The
eye
must
receive
some
species
and
likenesse
of
the
object
before
it
see
it
,
it
must
be
made
like
to
the
object
ere
it
can
behold
it
.
Intelligens
in
actu
fit
ipsum
intelligible
:
So
the
soul
must
have
some
inspiration
of
the
holy
Ghost
,
before
it
can
believe
with
the
heart
the
inspyred
Scriptures
.
Now
for
the
utility
and
profit
of
the
Scripture
,
who
can
speak
of
it
,
according
to
its
worth
?
Some
things
may
be
over-commanded
,
nay
,
all
things
,
but
this
one
,
God
speaking
in
his
word
to
mankind
.
Many
Titles
are
given
to
humane
writings
,
some
are
called
accurate
,
some
subtile
,
some
ingenious
and
quick
some
profound
and
deep
,
some
plain
,
some
learned
:
But
call
them
what
they
please
,
the
Scriptures
may
vindicate
to
it self
these
two
Titles
as
its
own
prerogative
:
Holy
and
profitable
.
The
best
speaker
in
the
world
in
many
words
cannot
want
sin
.
The
best
Writer
hath
some
drosse
&
refuse
;
but
here
,
all
is
holy
,
all
is
profitable
:
Many
Books
are
to
no
purpose
but
to
feed
and
inflame
mens
lusts
;
many
serve
for
nothing
but
to
spend
&
drive
over
the
time
,
without
thought
;
most
part
are
good
for
nothing
,
but
to
burden
and
over-weary
the
world
,
to
put
them
in
a
fancy
of
knowledge
which
they
have
not
;
many
serve
for
this
,
only
to
nourish
mens
curiosity
,
and
vain
imaginations
,
and
contentions
,
about
words
and
notions
,
but
here
is
a
Book
profitable
,
all
profitable
.
If
you
do
not
yet
profit
by
it
,
you
can
have
no
pleasure
in
it
,
it
s
only
ordained
for
souls
profiting
,
not
for
pelasing
your
fancy
,
not
for
matter
of
curious
speculation
,
not
for
contention
and
strife
about
the
interpretation
of
it
.
Many
Books
have
nothing
in
them
,
but
specious
Titles
to
commend
them
;
they
do
nothing
lesse
then
what
they
promise
,
they
have
a
large
and
fair
entry
which
leads
only
into
a
poor
Cottage
,
but
the
Scriptures
hath
no
hyperbolick
and
superlative
styles
to
allure
men
,
they
hold
out
a
plain
and
common
gate
,
and
entry
,
which
will
undoubtly
lead
to
a
pleasant
Palace
;
others
&
prodesse
volunt
&
delectare
,
but
these
certainly
&
prodesse
volunt
&
possunt
,
they
both
can
profite
you
and
will
profit
you
.
I
wish
that
souls
would
read
the
Scriptures
,
as
profitable
Scriptures
,
with
intention
to
profit
.
If
you
do
not
read
with
such
a
purpose
,
you
read
not
the
Scriptures
of
God
,
they
become
as
another
Book
unto
you
.
But
what
are
they
profitable
for
?
For
Doctrine
,
and
a
Divine
Doctrine
.
A
Doctrine
of
life
and
happinesse
:
It
s
the
great
promise
of
the
New
Covenant
,
You
shal
be
all
taught
of
God
;
the
Scriptures
can
make
a
man
learned
&
wise
,
learned
to
salvation
.
It
is
foolishnesse
to
the
world
,
but
the
world
through
wisdom
know
not
God
.
Alace
!
what
do
they
then
know
?
Is
there
any
besides
God
?
And
is
there
any
knowledge
besides
the
knowledge
of
God
?
You
have
a
poor
petty
wisdom
among
you
,
to
gather
riches
and
manage
your
businesse
;
others
have
a
poor
imaginary
wisdom
that
they
call
learning
;
and
generally
people
think
,
To
pray
to
God
is
but
a
paper-skill
,
a
little
Book-craft
;
they
think
the
knowledge
of
God
is
nothing
else
but
to
learn
to
read
the
Bible
.
Alace
!
mistake
me
not
,
it
is
another
thing
to
know
God
:
The
Doctrine
of
Jesus
Christ
written
on
the
heart
,
is
a
deep
profound
learning
,
and
the
poor
,
simple
&
rudest
people
may
by
the
Spirits
teaching
become
wiser
than
their
Ancients
,
than
their
Ministers
:
O!
it
s
an
excellent
point
of
learning
,
to
know
how
to
be
saved
:
What
is
it
,
I
pray
you
,
to
know
the
course
of
the
Heavens
?
To
number
the
Orbs
,
and
the
Stars
in
them
?
To
measure
their
Circumference
,
to
reckon
their
motions
,
and
yet
not
to
know
him
that
sits
on
the
Circle
of
them
,
and
not
to
know
how
to
inhabite
and
dwel
there
:
If
you
would
seek
unto
God
&
leek
eyes
opened
to
behold
the
mystery
of
the
World
,
ye
would
become
wiser
then
your
Pastors
,
you
would
learn
from
the
Spirit
to
pray
better
,
you
would
find
the
way
to
heaven
better
then
they
can
teach
you
,
or
walk
in
it
.
Then
it
is
profitable
for
reproof
and
correction
:
It
contains
no
Doctrine
very
pleasant
to
mens
naturall
humours
;
it
is
,
indeed
,
most
pleasant
,
but
to
a
fight
&
ordered
taste
.
You
know
,
the
distemper
of
the
eye
,
or
the
perverting
of
the
taste
,
will
mis-represent
pleasant
things
,
&
sweet
things
to
the
senses
,
&
make
them
appear
ill
favoured
and
bitter
:
But
,
I
say
to
a
discerning
spirit
,
there
is
nothing
so
sweet
,
so
comly
.
I
have
seen
an
end
of
all
perfection
,
but
none
of
thy
Law
:
Thy
Word
is
sweeter
to
me
than
the
hony
,
or
the
hony
comb
.
If
a
soul
be
pre-possessed
with
the
love
of
the
world
,
&
the
lusts
of
the
world
,
it
cannot
favour
and
taste
to
them
;
that
vitious
quality
in
the
mind
,
will
make
the
pleasant
Gospel
unpleasant
:
I
piped
unto
you
,
and
you
have
not
danced
.
But
however
,
the
Scriptures
are
then
most
profitable
,
when
they
are
least
pleasant
to
our
corruptions
;
and
therefore
it
is
an
absolute
and
intire
Piece
,
Et
prodesse
volunt
&
delectare
,
Omne
tulit
punctum
,
qui
miscuitutile
dulvi
.
There
are
sharp
reproofs
,
&
sad
corrections
of
his
holy
Law
,
which
must
make
way
for
the
pleasant
and
sweet
Gospel
:
This
is
a
reproof
of
life
,
a
wounding
before
healing
,
that
who
so
refuse
them
despise
their
own
soul
,
but
the
car
that
heareth
them
abideth
among
the
wise
,
Prov.
15.
31.
Woe
unto
that
soul
that
correction
,
or
reproof
,
or
threatning
is
grievous
unto
,
He
shal
die
,
ver.
10.
He
is
brutish
,
Prov.
12.
1.
There
is
a
generation
of
men
,
tha●…
can
endure
to
hear
nothing
but
Gospel-promises
,
that
cry
out
against
all
reproving
of
sins
,
and
preaching
of
Gods
wrath
against
unbelieving
sinners
,
as
legall
and
medling
with
other
mens
matters
,
especially
,
if
they
reprove
the
sins
of
Rulers
;
their
publick
State-enormities
:
As
if
the
whole
Word
of
God
were
not
profitable
;
as
if
reproofs
were
not
as
wholsome
as
consolations
;
as
if
threatnings
did
not
contribute
to
make
men
flee
from
the
wrath
to
come
into
a
City
of
refuge
.
Let
such
persons
read
their
own
Character
out
of
wise
Solomon
,
Correction
is
grievous
to
them
that
forsake
the
way
.
Reprove
a
wise
man
and
he
will
love
thee
,
and
he
will
be
yet
wiser
,
Pro.
9.
9.
If
we
were
pleasers
of
men
,
then
were
we
not
the
servants
of
Jesus-Christ
:
Let
us
strive
to
profit
men
,
but
not
to
please
them
:
Peace
,
peace
which
mens
own
hearts
fancie
would
please
them
,
but
it
were
better
for
them
to
be
awakened
out
of
that
dream
,
by
reproof
,
by
correction
;
and
he
that
will
do
so
,
shal
find
more
favour
of
him
afterward
,
than
he
that
flattereth
him
with
his
tongue
,
Prov.
28.
23.
Well
then
,
let
this
be
established
in
your
hearts
as
the
foundation
of
all
true
Religion
;
that
the
Scriptures
are
the
Word
of
the
eternal
God
;
and
that
they
contain
a
perfect
and
exact
Rule
,
both
of
glorifying
God
,
&
of
the
way
to
enjoy
him
;
they
can
make
you
perfect
to
every
good
work
.
I
shal
say
no
more
on
this
,
but
beseech
you
,
as
ye
love
your
own
souls
,
be
acquainting
your selves
with
them
.
You
will
hear
,
in
these
dayes
,
of
men
pretending
to
more
divine
&
spiritual
discoveries
,
and
revelations
,
than
the
Scriptures
contain
:
But
,
my
brethren
,
these
can
make
you
wise
to
salvation
,
these
can
make
you
perfect
to
every
good
work
:
Then
,
what
needs
more
?
All
that
is
beside
salvation
,
and
beyond
perfection
,
count
i●…
superfluous
and
vain
,
if
not
worse
,
if
not
diabolicall
.
Let
others
be
wise
to
their
own
destruction
;
let
them
establish
their
own
Imaginations
for
the
Word
of
God
;
and
Rule
of
their
Faith
,
but
hold
you
fast
what
you
have
received
&
contend
earnestly
for
it
;
add
nothing
and
deminish
nothing
:
Let
this
Lamp
shine
till
the
day
dawn
,
till
the
morning
of
the
Resurrection
,
and
walk
ye
in
the
light
of
it
,
and
do
not
kindle
any
other
sparkles
,
else
ye
shal
lye
down
in
the
grave
in
sorrow
,
and
rise
in
sorrow
:
Take
the
Word
of
God
as
the
only
Rule
,
&
the
perfect
Rule
,
a
Rule
for
all
your
Actions
,
Civil
,
Natural
and
Religious
,
for
all
must
be
done
to
his
glory
,
and
his
Word
teacheth
how
to
attain
to
that
End
.
Let
not
your
Imaginations
,
let
no
others
Example
,
let
not
the
Preaching
of
men
,
let
not
the
Conclusions
,
and
Acts
of
Assemblies
be
your
Rule
,
but
in
as
far
as
you
find
them
agreeing
with
the
perfect
Rule
of
Gods
holy
Word
:
All
other
Rules
are
regulae
regulatae
;
they
are
but
like
publications
and
intimations
of
the
Rule
it self
.
Ordinances
of
Assemblies
are
but
like
the
Herauld-promulgation
of
the
Kings
Statute
and
Law
;
if
it
vary
in
any
thing
from
his
intention
,
it
s
not
valid
and
binding
.
I
beseech
you
take
the
Scriptures
for
the
Rule
of
your
walking
,
or
else
you
will
wander
;
the
Scripture
is
Regula
regulans
,
a
ruling
Rule
.
If
you
be
not
acquainted
with
It
,
you
must
follow
the
opinions
,
or
examples
of
other
men
,
and
what
if
they
lead
you
unto
destruction
?
Joh.
5.
39.
Search
the
Scriptures
,
for
in
them
,
&c.
Eph.
2.
20.
And
are
built
upon
the
foundation
of
the
Prophets
and
Apostles
.
AS
in
darknesse
there
is
need
of
a
Lanthorn
without
,
and
the
light
of
the
eyes
within
;
for
neither
can
we
see
in
darknesse
without
some
Lamp
,
though
we
have
never
so
good
eyes
,
nor
yet
see
without
eyes
;
though
in
never
so
clear
a
Sun-shine
:
So
there
is
absolute
need
,
for
the
guiding
of
our
feet
in
the
dangerous
,
and
dark
paths
to
Eternall
life
(
that
is
full
of
pits
and
snares
)
of
the
Lamp
,
or
Wood
,
written
or
preached
,
without
us
;
and
the
illumination
of
the
holy
Ghost
within
us
.
These
are
conjoyned
,
Isa.
56.
21.
This
is
my
Covenant
,
the
spirit
that
is
upon
thee
,
and
the
words
that
I
have
put
in
thy
mouth
,
shal
not
depart
out
of
thy
mouth
,
nor
the
mouth
of
thy
seed
,
&c.
There
are
words
without
,
and
there
must
needs
be
a
Spirit
within
,
which
makes
us
to
behold
the
truth
and
grace
contained
in
these
words
.
There
is
a
Law
written
without
;
with
pen
and
ink
,
and
there
is
a
Law
written
within
upon
the
heart
,
with
the
Spirit
of
the
living
God
:
The
Law
without
is
the
Patern
and
exact
copy
;
the
Law
within
is
the
Transcript
,
or
the
Image
of
God
upon
the
heart
,
framed
and
fashioned
according
to
the
similitude
of
it
,
2
Cor.
3.
3.
Heb.
8.
10.
So
then
,
there
needs
be
no
more
question
about
the
Divine
Authority
of
the
Scriptures
,
among
those
who
have
their
senses
exercised
to
descern
between
good
and
ill
,
than
among
men
who
see
and
taste
,
concerning
light
and
darknesse
,
sweet
&
bitter
.
The
perswasion
of
a
Christian
is
fetched
deeper
than
the
reasons
of
men
;
their
faith
is
the
evidence
〈◊〉
〈◊〉
not
seen
,
it
s
an
eye
,
a
supernaturall
eye
;
whereby
a
soul
beholds
that
Majesty
and
excellency
of
God
shinning
in
the
word
,
which
though
it
shine
about
the
rest
of
the
World
,
yet
it
's
not
seen
,
because
they
cannot
know
it
,
nor
descern
it
.
Wonder
not
that
the
multitude
of
men
cannot
believe
the
report
that
is
made
,
that
there
is
so
few
who
find
any
such
excellency
and
sweetnesse
in
the
Gospel
as
is
reported
,
because
,
saith
Isai.
53.
1.
the
arm
of
the
Lord
is
not
revealed
to
them
;
the
hand
of
God
must
first
write
on
their
heart
ere
they
understand
the
Writtings
of
the
Scriptures
,
his
arm
must
creat
an
eye
in
their
souls
,
an
eternal
light
,
before
it
can
behold
that
glorious
brightnesse
of
Gods
shinning
in
the
word
.
The
word
is
Gods
testimony
of
himself
,
of
his
grace
and
mercy
and
good-will
to
mankind
.
Now
no
man
can
receive
this
testimony
,
unlesse
it
be
sealed
and
confirmed
by
the
holy
Ghost
into
the
heart
:
saith
Peter
,
We
are
his
witnesses
of
these
things
,
and
so
also
is
the
holy
Ghost
whom
God
hath
given
to
those
that
obey
him
.
Acts
5.
32.
The
word
witnesses
to
the
ear
and
the
spirits
testifieth
to
our
spirits
the
truth
and
worth
of
that
,
and
therefore
the
spirit
is
a
seal
and
a
witnesse
.
The
word
is
the
Lord's
voice
to
his
own
Children
:
Bastards
cannot
know
it
,
but
my
sheep
hear
my
voice
,
Joh.
10
4.
16.
You
know
no
difference
between
the
bleeting
of
one
sheep
and
another
,
but
the
poor
lambs
know
their
mothers
voice
;
there
is
a
secret
instinct
of
nature
,
that
is
more
powerfull
than
many
marks
and
signs
:
Even
so
those
that
are
begotten
of
God
know
his
voice
,
they
descern
that
in
it
which
all
the
world
that
hear
it
cannot
descern
,
there
is
a
sympathy
between
their
souls
and
that
living
Word
,
that
word
is
the
immortall
seed
they
are
begotten
of
,
and
there
is
a
naturall
instinct
to
love
that
;
and
to
mediate
in
it
,
such
an
inclination
to
it
as
in
new
born
babes
to
the
breasts
,
so
the
Children
of
God
do
desire
the
sincere
milk
of
the
Word
,
that
they
may
grow
thereby
,
a●…
they
were
born
of
it
,
1
Pet.
2.
2.
In
these
Scriptures
which
we
read
in
your
audience
,
you
have
something
of
their
excellency
,
and
our
duty
;
there
is
a
rich
jewel
in
them
,
a
precious
pearl
in
that
field
,
even
Jesus
Christ
,
and
in
him
eternall
life
,
and
therefore
we
ought
to
search
the
Scriptures
for
this
jewel
,
to
dig
in
the
field
for
this
pearl
,
the
Doctrine
of
the
Prophets
and
Apostles
,
is
a
sure
foundation
whereupon
souls
may
build
their
eternall
felicity
,
and
the
hope
of
it
:
Jesus
Christ
is
the
very
chief
stone
in
that
foundation
whereupon
the
weight
of
all
the
Saints
and
all
their
hope
hangs
.
And
therefore
we
ought
to
lean
the
weight
of
our
Souls
only
to
this
truth
of
God
,
and
build
our
faith
only
upon
it
,
and
square
our
practice
only
by
it
.
We
shal
speak
something
of
the
first
,
that
it
may
be
a
spurre
to
the
second
.
The
Jews
had
some
respective
opinion
of
the
word
of
God
,
they
knew
that
in
them
waseternall
life
,
they
thought
it
a
Doctrine
of
life
and
happinesse
,
and
so
cryed
up
Moses
Writtings
,
but
they
would
not
believe
Christs
words
,
they
erred
,
not
understanding
the
Scriptures
,
and
so
set
the
Writtings
of
Moses
Law
at
variance
,
with
the
preaching
of
Christs
Gospel
:
What
a
pittyfull
mistake
was
this
?
they
thought
they
had
eternall
life
in
the
Scriptures
,
and
yet
they
did
not
receive
nor
acknowledge
him
whom
to
know
was
eternall
life
,
therefore
our
Lord
Jesus
sends
them
back
again
to
the
Scriptures
,
go
and
search
them
,
you
think
,
and
you
think
well
,
that
in
then
you
may
find
the
way
to
eternall
life
,
but
while
you
seek
it
in
them
you
mistake
it
:
These
Scriptures
testifie
of
me
the
end
of
the
Law
,
but
you
cannot
behold
the
end
of
that
Ministry
,
because
of
the
blindnesse
of
your
hearts
,
Rom.
10.
3.
2
Cor.
3.
14.
Therefore
search
again
,
unfold
the
ceremonies
,
I
am
wrapt
in
them
,
and
life
eternall
with
me
,
dig
up
the
Law
till
you
find
the
bottome
of
Gods
purpose
in
it
till
you
find
the
end
of
the
Ministration
and
you
shal
find
me
,
the
way
,
and
truth
,
and
life
,
and
so
you
shal
have
that
eternall
life
which
now
you
do
but
think
you
have
and
are
beguiled
.
While
you
seek
it
out
of
me
,
in
vain
you
think
you
have
it
,
for
it
is
not
in
the
Scriptures
,
but
because
they
testifie
of
me
the
life
and
the
light
of
men
.
May
not
this
now
commend
the
word
to
us
?
Eternall
life
is
in
it
.
Other
Writings
and
discourses
may
tickle
the
ears
with
some
pleasing
eloquence
,
but
that
is
vanishing
,
it
s
but
like
a
Musitians
voice
,
some
may
represent
some
petty
&
momentary
advantage
,
but
how
soon
shal
an
end
be
put
till
all
that
?
so
that
within
a
little
time
the
advantage
of
all
the
Books
of
the
world
shal
be
gone
.
The
statutes
and
Laws
of
Kings
and
Parliaments
can
reach
no
further
then
some
temporall
reward
or
punishment
,
their
highest
pain
is
the
killing
of
this
body
,
their
highest
reward
is
some
evanishing
and
fading
honour
or
perishing
richest
But
he
sheweth
his
word
and
judgements
to
us
,
and
hath
not
dealt
so
with
every
nation
,
Psal.
147.
19.
20.
And
no
nation
under
the
whole
heaven
hath
such
Laws
and
Ordinances
,
eternall
life
and
eternall
death
is
wrapt
up
in
them
,
these
are
rewards
and
punishments
suitable
to
the
Majesty
and
Magnificence
of
the
eternall
Law-giver
.
Consider
I
beseech
you
,
what
is
folded
up
here
,
the
Scriptures
shew
the
path
of
life
,
life
is
of
all
beings
most
excellent
,
and
comes
nearest
the
blessed
being
of
God
.
When
we
say
[
life
]
we
understand
a
blessed
life
,
that
only
deserves
the
name
.
Now
this
we
have
lost
in
Adam
,
death
is
past
upon
all
men
,
but
that
death
is
not
the
worst
,
it
s
but
a
consequence
of
a
soul
death
,
the
immortall
soul
,
whose
life
consisteth
in
Communion
with
God
,
&
peace
with
him
is
seperated
from
him
by
sin
,
and
so
killed
when
it
s
cut
off
from
the
fountain
of
life
,
what
life
can
it
have
any
more
,
than
a
beam
that
is
cut
off
by
the
intervention
of
a
dark
body
from
the
sun
.
Now
then
what
a
blessed
Doctrine
must
it
be
that
brings
to
light
life
and
immortality
,
especially
when
we
have
so
much
miserably
lost
it
,
and
involved
our
souls
into
an
eternall
death
?
Life
is
precious
in
it self
,
but
much
more
precious
to
one
condemned
to
die
,
to
be
caught
out
of
the
paws
of
the
Lyon
,
to
be
brought
back
from
the
Gibbet
.
O
how
will
that
commend
the
favour
of
a
little
more
time
in
the
World
.
But
then
if
we
knew
what
an
eternall
misery
we
are
involved
into
,
and
stand
under
a
sentence
binding
us
over
to
such
an
inconceivable
and
insupportable
punishment
as
is
the
curse
&
wrath
of
God
.
O
how
precious
an
esteem
would
souls
have
of
the
Scriptures
,
how
would
they
be
sweet
unto
their
soul
,
because
they
shew
unto
us
a
way
of
escaping
that
pit
of
misery
,
and
a
way
of
attaining
eternall
blessednesse
,
as
satisfying
and
glorious
,
as
the
misery
would
have
been
vexing
and
tormenting
.
O
that
ye
would
once
lay
these
in
the
ballance
together
,
this
present
life
and
eternall
life
.
Know
ye
not
that
your
souls
are
created
for
eternity
,
that
they
will
eternally
survive
all
these
present
things
?
Now
,
how
do
ye
imagine
they
shal
live
after
this
life
?
your
thoughts
and
projects
,
and
designs
are
confined
within
the
poor
narrow
bounds
of
your
time
,
when
you
die
in
that
day
your
thoughts
shal
perish
,
all
your
imaginations
and
purposes
,
&
providences
shal
have
an
end
then
,
they
reach
no
further
then
that
time
,
&
if
you
should
wholly
perish
too
,
it
were
not
so
much
matter
:
but
for
all
your
purposes
and
projects
,
to
come
to
an
end
,
when
you
are
but
beginning
to
live
,
and
enter
eternity
,
that
is
lamentable
indeed
.
Therefore
I
say
,
consider
what
ye
are
doing
,
weigh
these
in
a
ballance
eternal
life
,
&
the
present
life
,
if
there
were
no
more
difference
,
but
the
continuence
of
the
one
,
&
shortnesse
of
the
other
,
that
this
worlds
standing
is
but
as
one
day
,
one
moment
to
eternity
,
that
ought
to
preponderate
in
your
souls
,
do
we
not
here
flee
away
as
a
shadow
upon
the
mountains
?
are
we
not
as
a
vapour
that
ascends
and
for
a
litle
time
appears
a
solid
body
,
and
then
presently
vanisheth
?
Do
we
not
come
all
into
the
stage
of
the
world
,
as
for
an
hour
to
act
our
part
and
be
gone
,
now
then
,
what
is
this
to
endless
eternity
?
When
you
have
contained
as
long
as
since
the
World
began
,
you
are
no
nearer
the
end
of
it
,
ought
not
that
estate
then
to
be
most
in
your
eyes
,
how
to
lay
up
a
foundation
for
the
time
to
come
.
But
then
compare
the
misery
and
vexation
of
this
life
,
with
the
glory
and
felicity
of
this
eternall
life
;
what
are
our
dayes
,
but
few
and
full
of
trouble
.
Or
,
if
you
will
take
the
most
blessed
estate
you
have
seen
or
heard
of
in
this
world
,
of
Kings
and
rich
men
,
and
help
all
the
defects
of
it
by
your
imaginations
:
Suppose
unto
your selves
the
highth
and
pith
of
Glory
,
and
abundance
,
and
power
that
is
attainable
on
earth
,
and
when
your
fancy
hath
busked
up
such
a
felicitie
,
compare
it
with
eternall
life
:
O
how
will
that
vanish
out
of
your
imaginations
;
if
so
be
you
know
any
thing
of
the
life
to
come
,
you
wil
even
think
that
an
odious
comparison
,
you
will
think
all
that
earthly
felicitie
,
but
light
as
vanity
,
every
man
at
his
best
estate
is
altogether
vanity
.
Eernall
life
will
weigh
down
eternally
,
2
Cor.
4.
17.
18.
O
but
it
hath
an
exceeding
weight
in
it self
;
one
moment
of
it
,
one
hours
possession
and
taste
of
it
,
but
then
what
shal
the
endlesse
endurance
of
it
add
to
its
weight
?
Now
there
are
many
that
presume
they
have
a
right
to
eternall
life
,
as
the
Jews
did
,
you
think
,
saith
he
,
that
you
have
it
,
you
think
well
that
you
think
its
only
to
be
found
in
the
Scriptures
,
but
you
vainlie
think
that
you
have
found
it
in
them
:
And
there
is
this
reason
of
it
,
because
you
will
not
come
to
me
that
you
may
have
life
,
vers.
40.
If
you
did
understand
the
true
meaning
of
the
Scriptures
,
and
did
not
rest
on
the
outward
Letter
and
Ordinances
,
you
would
receive
the
testimonie
that
the
Scriptures
give
of
me
.
But
now
you
hear
not
me
the
Fathers
substantiall
Word
,
therefore
you
have
not
his
Word
abiding
in
you
,
vers.
38.
There
was
nothing
more
generall
among
that
people
than
a
vain
carnall
confidence
and
presumption
of
being
Gods
people
,
&
having
interest
in
the
promise
of
life
eternall
,
as
it
is
this
day
in
the
visible
Church
.
There
is
a
multitude
that
are
Christians
onlie
in
the
Letter
,
&
not
in
the
Spirit
,
that
would
never
admit
any
question
concerning
this
great
matter
of
having
eternall
life
,
and
so
by
not
questioning
it
,
they
come
to
think
they
have
it
,
and
by
degrees
their
conjectures
and
thoughts
about
this
ariseth
to
the
stabilitie
of
some
faigned
&
strong
perswasion
of
it
.
In
the
Old
Testament
the
Lord
strikes
at
the
roots
of
their
perswasions
,
by
discovering
unto
them
how
vain
a
thing
it
was
,
and
how
abominable
before
him
,
to
have
an
externall
profession
of
being
his
people
,
and
to
glory
in
external
Ordinances
and
Priviledges
,
&
yet
to
neglect
altogether
the
purging
of
their
hearts
,
&
consciences
,
from
lusts
and
Idollis●…s
,
&
to
make
no
conscience
of
walking
righteously
towards
men
:
Their
profession
was
contradicted
by
their
practice
,
Will
ye
steal
,
murther
,
and
commit
adultery
,
and
yet
come
and
stand
in
my
house
.
Jer.
7.
8.
9.
doth
not
that
say
as
much
as
if
I
had
given
you
liberty
to
do
all
these
abominations
?
Even
so
it
is
this
day
,
the
most
part
have
no
more
of
Christianitie
but
a
name
,
they
have
some
outward
priviledges
of
Baptism
,
and
hearing
the
Word
,
and
,
it
may
be
,
have
a
form
of
knowledge
,
and
a
form
of
worship
,
but
in
the
mean
time
they
are
not
baptized
in
heart
,
they
are
in
all
their
conversation
even
conformed
to
the
Heathen
world
;
they
hate
personall
reformation
,
and
think
it
too
precise
and
needlesse
:
Now
,
I
say
,
such
are
many
of
you
,
&
yet
ye
would
not
take
it
well
to
have
it
questioned
,
whether
ye
shal
be
partakers
of
Eternall
life
:
you
think
you
are
wronged
when
that
is
called
in
question
.
Oh
,
that
it
were
beyond
all
question
indeed
.
But
know
assuredlie
,
That
you
are
but
Christians
in
the
Letter
;
in
the
Flesh
,
and
not
in
the
Spirit
:
Many
of
you
have
not
so
much
as
a
form
of
knowledge
,
have
not
so
much
as
the
Letter
of
Religion
.
You
have
heard
some
names
in
the
preaching
often
repeated
,
as
Christ
,
and
God
,
and
Faith
,
and
Heaven
,
and
Hell
,
&
you
know
no
more
of
these
but
the
name
;
you
consider
not
,
and
meditate
not
on
them
:
And
those
who
know
the
truth
of
the
Word
,
yet
the
Word
abideth
not
,
nor
dwelleth
in
you
;
you
have
it
in
your
mouth
,
you
have
it
in
your
minde
or
understanding
,
but
it
is
not
received
in
love
,
it
doth
not
dwell
in
the
heart
,
Let
the
Word
of
Christ
dwell
in
you
richly
,
Col.
3.
16.
you
have
it
imprisoned
in
your
minds
,
and
shut
up
into
a
corner
where
it
is
useless
,
&
can
do
no
more
but
witnesse
against
you
,
and
scarce
that
;
as
the
Gentils
incarcerated
and
detained
the
truth
of
God
,
written
by
nature
within
them
,
in
unrighteousnesse
,
Rom.
1.
18.
So
do
many
of
you
detain
the
knowledge
of
his
word
in
unrighteousness
,
it
hath
no
place
in
the
heart
,
gets
no
libertie
and
freedom
to
walk
through
the
affections
,
and
so
to
order
the
conversation
of
men
:
And
therefore
the
most
part
of
men
do
but
fancie
to
themselves
an
interest
and
right
to
eternall
life
,
you
think
it
,
and
do
but
think
it
;
it
is
but
a
strong
imagination
,
that
hath
no
strength
from
the
grounds
of
it
,
no
stabilitie
from
any
evidence
or
promise
,
but
meerly
from
it self
;
or
it
is
but
a
light
and
vain
conjecture
that
hath
no
strength
in
it
,
because
there
is
no
question
or
doubts
admitted
which
many
try
the
strength
of
it
:
But
then
I
suppose
,
that
a
man
could
attain
some
answerable
walking
,
that
he
had
not
onlie
a
form
of
knowledge
,
but
some
reality
of
practice
,
some
inward
heat
of
affection
&
zeal
for
God
and
godlinesse
,
yet
there
is
one
thing
that
wants
,
and
if
it
be
wanting
will
spoil
all
:
And
it
is
this
which
Christ
reproves
in
the
Jews
,
You
will
not
come
to
me
to
have
life
:
The
Scri-Scriptures
testifie
of
me
,
but
you
receive
not
their
testimonie
.
Suppose
a
man
had
as
much
equitie
and
justice
towards
men
,
piety
towards
God
,
&
sobriety
towards
himself
,
as
can
be
found
among
the
best
of
men
,
let
him
be
a
diligent
reader
of
the
Scriptures
,
let
him
love
them
,
&
meditate
on
them
day
and
night
,
yet
if
he
do
not
come
out
of
himself
,
and
leave
all
his
own
righteousnesse
as
dung
behind
him
,
that
he
may
be
found
in
Jesus
Christ
,
he
hath
no
life
,
he
cannot
have
any
right
to
life
eternall
.
You
may
think
this
a
strange
assertion
,
that
if
a
man
had
the
righteousnesse
&
holinesse
of
an
Angel
,
yet
he
could
not
be
saved
without
denying
all
that
,
and
fleeing
to
Christ
as
an
ungodly
man
:
And
you
may
think
it
as
strange
a
supposell
,
that
any
person
that
reads
the
Scriptures
,
and
walks
righteously
,
and
hath
a
zeal
towards
God
,
yet
are
such
as
will
not
come
to
Christ
,
and
will
not
hear
him
whom
the
Father
hath
sent
.
But
the
first
is
the
very
substance
of
the
Gospell
,
There
is
no
other
Name
by
which
men
may
be
saved
,
but
by
Iesus
Christ
,
Acts
4.
12.
Life
eternall
is
all
within
him
,
All
the
treasures
of
grace
,
and
wisdom
,
and
knowledge
are
seated
in
him
,
Col.
1.
19.
and
2
,
3.
All
the
light
of
life
and
salvation
is
imbodied
in
this
Sun
of
Righteousnesse
,
since
the
Eclipse
of
mans
felicitie
in
the
Garden
.
Adam
was
a
living
soul
,
but
he
lost
his
own
life
,
and
killed
his
Posterity
.
Christ
Jesus
the
second
common
man
in
the
world
is
a
quickning
Spirit
,
he
hath
not
only
life
in
himself
,
but
he
gives
it
more
abundantly
;
and
therefore
you
have
it
so
often
repeated
in
Iohn
,
who
was
the
Disciple
most
acquainted
with
Christ
,
In
him
was
life
,
and
the
life
was
the
light
of
men
,
1.
4.
And
he
is
the
bread
of
life
,
that
gives
life
to
the
World
.
Joh.
6.
33.
and
35.
He
is
the
resurrection
and
the
life
,
11.
25.
and
The
way
,
the
truth
,
and
life
,
14.
6.
The
Scriptures
do
not
contain
eternall
life
,
but
in
as
far
as
they
lead
to
him
who
is
life
,
and
whom
to
know
and
imbrace
is
eternall
life
:
And
therefore
(
saith
he
)
These
are
they
which
testifie
of
me
.
Men
lived
immediatlie
in
God
when
he
was
in
innocencie
,
he
had
life
in
himself
from
God
;
but
then
he
began
to
live
in
himself
,
without
dependance
on
God
the
fountain
of
life
,
and
this
himself
being
interposed
between
God
and
his
life
,
it
evanished
,
even
as
a
Beam
by
the
interveening
of
any
grosse
body
between
it
and
the
Sun
.
Now
mans
light
and
life
being
thus
eclipsed
and
cut
off
,
the
Lord
is
pleased
to
let
all
fulnesse
dwell
in
his
Son
Jesus
Christ
,
and
The
fulnesse
of
the
God-head
dwels
in
him
bodily
,
Col.
2.
9.
that
since
there
was
no
accesse
immediatly
to
God
for
life
(
a
flamming
fire
,
and
sword
of
Divine
Justice
compassing
and
guarding
the
tree
of
Life
,
left
man
should
touch
it
)
there
might
be
accesse
to
God
in
a
Mediator
like
unto
us
,
that
we
might
come
to
him
,
and
might
have
life
from
God
by
the
intervention
of
Jesus
Christ
.
Look
then
what
is
in
the
holy
Scriptures
,
and
you
shal
find
it
but
a
letter
of
death
and
ministration
of
condemnation
while
it
is
separated
from
him
;
Christ
is
the
very
life
and
spirit
of
the
Scriptures
,
by
whose
vertue
they
quicken
our
souls
;
if
you
consider
the
perfect
Rule
of
Righteousnesse
in
the
Law
,
you
cannot
find
life
there
,
because
you
cannot
be
conformed
unto
it
;
the
holiest
man
offends
in
every
thing
,
and
that
holy
Law
being
violated
in
any
thing
will
send
thee
to
hell
with
a
curse
,
Cursed
is
he
that
abideth
not
in
every
thing
.
If
you
look
upon
the
promise
of
life
,
Do
this
and
live
:
What
comfort
can
you
find
in
it
,
except
you
could
find
doing
in
your selves
?
And
can
any
man
living
find
such
exact
obedience
as
the
Law
requires
?
There
is
a
mistake
among
many
,
They
conceive
that
the
Lord
cannot
be
well
pleased
with
them
,
if
they
do
what
they
can
:
but
be
not
deceived
,
the
law
of
God
requires
perfect
doing
,
it
will
not
compound
with
thee
,
and
came
down
in
its
tearms
,
not
one
jot
of
the
rigour
of
it
will
be
remitted
:
If
you
cannot
do
all
that
is
commanded
,
all
you
do
will
not
satisfie
that
promise
;
therefore
thou
must
be
turned
over
from
the
promise
of
life
to
the
curse
,
and
there
thou
shalt
find
thy
name
written
:
Therefore
it
is
absolutely
necessary
,
that
Jesus
Christ
be
made
under
the
Law
,
and
give
obedience
in
all
things
,
even
to
the
death
of
the
Crosse
,
and
so
be
made
a
curse
for
us
and
sin
for
us
,
even
he
who
knew
no
sin
,
and
thus
in
him
you
find
the
law
fulfilled
,
Justice
satisfied
,
and
God
pleased
;
in
him
you
find
the
promise
of
life
,
indeed
established
,
in
a
better
,
surer
way
than
was
first
propounded
,
you
find
life
by
his
death
,
you
find
life
in
his
dying
for
you
:
And
again
consider
the
Ceremonial
Law
,
What
were
all
those
Sacrifices
and
Ceremonies
?
Did
God
delight
in
them
?
Could
he
savour
their
incense
,
and
sweet
smels
,
and
eat
the
fat
of
Lambs
and
be
pacified
?
No
,
he
detastes
and
abhorres
such
imaginations
,
because
that
people
did
stay
in
the
Letter
,
and
went
no
further
then
the
Ceremony
;
he
declares
,
that
it
was
as
great
abomination
to
him
as
the
offering
up
of
a
Dog
,
while
they
were
separated
from
Jesus
Christ
,
in
whom
his
soul
rested
,
and
was
pacified
;
they
were
not
expiatious
,
but
provocatious
;
they
were
not
propitiations
for
sin
,
but
abominations
in
themselves
.
But
take
these
as
the
shadows
of
such
a
living
substance
,
take
them
as
remembrances
of
him
who
was
to
come
;
and
behold
Jesus
Christ
lying
in
these
swadling
cloaths
of
Ceremonies
untill
the
fulnesse
of
time
should
come
that
he
might
be
manifested
in
the
flesh
,
and
so
you
shal
find
eternall
life
in
those
dead
beasts
,
in
those
dumb
Ceremonies
:
If
you
consider
this
Lamb
of
God
slain
in
all
these
Sacrifices
,
from
the
beginning
of
the
world
,
then
you
present
a
sweet
smelling
savour
to
God
,
then
you
offer
the
true
propitiation
for
the
sins
of
the
world
,
then
he
will
delight
more
in
that
sacrifice
than
all
other
personall
obedience
.
But
what
if
I
should
say
,
that
the
Gospel
it self
is
a
killing
Letter
,
&
ministration
of
death
,
being
severed
from
Christ
?
I
should
say
nothing
amisse
,
but
what
Paul
speaketh
,
that
his
Gospel
was
a
savour
of
death
to
many
;
take
the
most
powerfull
Preaching
,
the
most
sweet
discourse
,
the
most
plain
Writings
of
the
free
grace
&
salvation
in
the
Gospel
,
take
all
the
preachings
of
Jesus
Christ
himself
and
his
Apostles
,
&
you
shal
not
find
life
in
them
,
unlesse
ye
be
led
by
the
Spirit
of
Christ
unto
himself
who
is
the
resurrection
and
the
life
;
It
will
no
more
save
you
than
the
Covenant
of
works
;
unlesse
that
word
abide
and
dwell
in
your
hearts
,
to
make
you
believe
in
him
,
and
imbrace
him
with
your
souls
,
whom
God
hath
sent
;
suppose
you
heard
all
,
and
heard
it
gladly
,
and
learned
it
,
and
could
discourse
well
upon
it
,
and
teach
others
,
yet
if
you
be
not
driven
out
of
your selves
,
out
of
your
own
righteousnesse
,
as
well
as
sin
,
and
persued
to
this
City
of
refuge
Jesus
Christ
,
you
have
not
eternal
life
.
Your
knowledge
of
the
truth
of
the
Gospel
and
your
obedience
to
Gods
Law
will
certainly
kill
you
;
and
as
certainly
,
as
your
ignorance
and
disobedience
,
unlesse
you
have
imbraced
in
your
soul
that
good
thing
Jesus
Christ
contained
in
these
truths
,
who
is
the
Diamond
of
that
Golden
Ring
of
the
Scriptures
,
and
unlesse
your
souls
imbrace
these
promises
as
soul-saving
,
as
containing
the
chief
good
,
and
worthy
of
all
acceptation
,
as
well
as
your
mind
receive
these
as
true
and
faithfull
sayings
,
1
Tim.
1.
15.
Thus
ye
see
Christ
Jesus
is
either
the
subject
of
all
in
the
Scriptures
,
or
the
end
of
it
all
,
he
is
the
very
proper
subject
of
the
Gospel
:
Paul
knew
nothing
but
Christ
crucified
in
his
preaching
;
and
he
is
the
very
proper
end
and
scope
of
the
law
for
righteousness
,
Rom.
10.
3.
All
the
preaching
of
a
covenant
of
works
,
all
the
curses
and
threatnings
of
the
Bible
,
all
the
rigidexactions
of
obedience
,
all
come
to
this
one
great
design
;
not
that
we
may
set
about
such
a
walking
to
please
God
,
or
do
something
to
pacifie
him
,
but
that
we
being
concluded
under
,
sin
and
wrath
on
the
one
hand
,
and
an
impossibility
to
save
our selves
on
the
other
hand
,
Gal.
3.
22.
Rom
5.
20
,
21.
may
be
pursued
into
Jesus
Christ
for
righteousness
,
&
life
,
who
is
both
able
to
save
us
,
and
ready
to
welcome
us
.
Therefore
the
Gospel
opens
the
door
of
salvation
,
in
Christ
the
Law
is
behind
us
with
fire
and
sword
,
and
destruction
pursuing
us
,
and
all
for
this
end
,
that
sinners
may
come
to
him
and
have
life
.
Thus
the
Law
is
made
a
Pedagogue
of
the
soul
to
lead
to
Christ
;
Christ
is
behind
us
,
cursing
,
condemning
,
threatning
us
,
and
he
is
before
us
with
stretched-out
arms
,
ready
to
receive
us
,
blesse
us
and
save
us
,
inviting
,
promising
,
exhorting
to
come
and
have
life
.
Christ
is
on
mount
Sinai
,
delivering
the
Law
with
thunders
,
Act.
7.
38.
and
he
is
on
mount
Sion
,
in
the
calm
voice
,
he
is
both
upon
the
mountain
of
cursings
and
blessings
,
and
on
both
doing
the
part
of
a
Mediator
,
Gal.
3.
19
,
20.
It
is
love
,
that
is
in
his
heart
which
made
him
first
cover
his
Countenance
with
frowns
and
threats
,
and
it
is
love
that
again
displayes
it self
in
his
smilling
countenance
.
Thus
souls
are
inclosed
with
love
pursuing
,
and
love
receiving
:
And
thus
the
Law
which
seems
most
contrary
to
the
Gospel
,
testifies
of
Christ
,
it
gives
him
this
testimony
,
that
except
salvation
be
in
him
,
it
is
no
where
else
.
The
Law
sayes
,
it
is
not
in
me
,
seek
it
not
in
obedience
,
I
can
do
nothing
but
destroy
you
,
if
you
abide
under
my
jurisdiction
.
The
Ceremonies
and
Sacrifices
say
,
if
you
can
behold
the
end
of
this
Ministery
(
if
a
Vail
be
not
on
your
hearts
,
as
it
was
on
Moses
face
,
2
Cor.
3
13
,
14
)
you
may
see
where
it
is
,
it
s
not
in
your
obedience
,
but
in
the
death
&
sufferings
of
the
Son
of
God
,
whom
we
represent
.
Then
the
Gospel
takes
all
these
Coverings
and
Vails
away
,
and
gives
a
plain
and
open
testimony
of
him
,
There
is
no
Name
under
heaven
to
be
saved
,
but
by
Christ's
.
The
Old
Testament
speak
by
figures
and
signs
,
as
dumb
men
do
,
but
the
New
speaks
in
plain
words
,
and
with
open
face
.
Now
,
I
say
,
for
all
this
that
there
is
no
salvation
but
in
him
,
yet
many
souls
,
not
only
those
who
live
in
their
grosse
sins
,
and
have
no
form
of
godlinesse
,
but
even
the
better
sort
of
people
,
that
have
some
knowledge
and
civility
,
and
a
kind
of
zeal
for
God
,
yet
they
do
not
come
to
him
that
they
may
have
life
,
Rom.
10.
1
,
2
,
3.
they
do
not
submit
to
the
righteousness
of
God
.
Here
is
the
march
that
divides
the
wayes
of
Heaven
and
Hell
,
coming
to
Jesus
Christ
,
and
forsaking
our selves
:
the
confidence
of
these
souls
is
chiefly
or
only
in
that
little
knowledge
or
zeal
,
or
profession
they
have
,
they
do
not
as
really
abhore
themselves
for
their
own
righteousnesse
as
for
their
unrighteousnesse
,
they
make
that
the
covering
of
their
nakednesse
,
and
filthinesse
,
which
is
in
it self
as
menstruous
and
unclean
as
any
thing
.
It
is
now
the
very
propension
and
naturall
inclination
of
our
hearts
to
stand
upright
in
our selves
:
Faith
bowes
a
souls
back
,
and
take
on
Christs
righteousnesse
,
but
presumption
lifts
up
a
soul
upon
its
own
bottom
,
How
can
ye
believe
that
seek
honour
one
of
another
?
The
engagement
of
the
soul
to
its
own
credit
or
estimation
,
the
engagement
of
self-love
,
and
self-honour
,
do
lift
up
a
soul
that
it
cannot
submit
to
Gods
righteousnesse
,
to
righteousnesse
in
another
.
And
therefore
many
do
dream
and
think
that
they
have
eternall
life
,
who
shal
awake
in
the
end
,
and
find
that
it
was
but
a
dream
or
night-fancy
.
Now
from
all
this
,
I
would
enforce
this
duty
upon
your
consciences
,
to
search
the
Scriptures
,
if
you
think
to
have
eternall
life
,
search
them
if
you
would
know
Christ
,
whom
to
know
is
eternal
life
,
then
again
search
them
,
for
these
are
they
that
testifie
of
him
.
Searching
imports
diligence
,
much
diligence
,
it
s
a
serious
work
,
it
s
not
a
common
seeking
of
an
easie
and
common
thing
,
but
it
s
a
search
and
scrutiny
for
some
hidden
thing
,
or
some
special
thing
.
It
s
not
bare
reading
of
the
Scriptures
that
will
answer
this
duty
,
except
it
be
diligent
and
daily
reading
,
and
it
s
not
that
alone
,
except
the
Spirit
within
meditate
on
them
,
and
by
meditation
accomplish
a
diligent
search
.
There
is
some
hidden
secret
that
you
must
search
for
,
that
is
inclosed
within
the
covering
of
words
,
and
sentences
,
there
is
a
mystery
of
wisdome
that
you
must
apply
your
hearts
to
search
out
,
Eccles.
7.
5.
Jesus
Christ
is
the
Treasure
that
is
hid
in
this
field
,
O
precious
treasure
of
eternall
life
!
Now
then
,
souls
,
search
into
the
fields
of
the
Scriptures
,
Pro.
2.
4.
for
him
as
for
hid
treasure
.
It
is
not
only
truth
you
must
seek
and
buy
,
and
not
sell
it
,
but
it
is
life
you
would
search
:
Here
is
an
object
that
may
not
only
take
up
your
understandings
,
but
satisfie
your
hearts
.
Think
not
you
have
found
all
when
you
have
found
the
truth
there
,
and
learned
it
;
no
,
except
you
have
found
life
there
,
you
have
found
nothing
,
you
have
missed
the
treasure
.
If
you
would
profite
by
the
Scriptures
,
you
must
bring
both
your
understandings
,
&
your
affections
to
them
,
and
depart
not
till
they
both
return
full
:
If
you
bring
your
understanding
to
seek
the
truth
,
you
may
find
truth
,
but
not
truly
:
you
may
find
it
,
but
you
are
not
found
of
it
:
you
may
lead
truth
captive
,
and
unclose
it
in
a
prison
of
your
mind
and
encompasse
it
about
with
a
guard
of
corrupt
affections
,
that
it
shal
have
no
issue
,
no
out
going
to
the
rest
of
your
soul
and
wayes
,
and
no
influence
on
them
;
you
may
know
the
truth
,
but
you
are
not
known
of
it
,
and
brought
in
captivity
to
the
obedience
of
it
.
The
Treasure
that
is
hide
in
the
Scriptures
are
Jesus
Christ
,
whose
intire
and
perfect
Name
is
,
Way
,
Truth
,
and
Life
.
He
is
a
living
truth
and
true
Life
:
Therefore
Christ
is
the
adaequat
object
of
the
soul
,
commensurable
to
all
its
faculties
.
He
has
Truth
in
him
to
satisfie
the
mind
,
and
he
has
Life
and
Goodness
in
him
to
satiate
the
heart
:
therefore
if
thou
wouldst
find
Jesus
Christ
,
bring
thy
whole
soul
to
seek
him
,
as
Paul
expresseth
it
.
He
is
true
and
faithfull
,
and
worthy
of
all
acceptation
,
then
bring
thy
judgement
to
find
the
light
of
truth
,
and
thy
affections
to
imbrace
the
life
of
goodnesse
that
is
in
him
.
Now
,
as
much
as
ye
find
of
him
,
so
much
have
ye
profited
in
the
Scriptures
:
If
you
find
commands
there
that
you
cannot
obey
,
search
again
and
you
may
find
strength
under
that
command
;
digg
a
little
deeper
,
&
you
shal
find
Jesus
the
end
of
an
impossible
command
;
&
when
you
have
found
him
,
you
have
found
life
and
strength
to
obey
,
&
you
have
found
a
prepitiation
and
sacrifice
for
trantgressing
&
not
obeying
.
If
you
find
curses
in
it
,
search
again
&
you
shal
find
Jesus
Christ
under
that
,
made
a
curse
for
us
;
you
shal
find
him
the
end
of
the
curse
,
for
righteousnesse
to
every
one
that
believes
.
When
you
know
all
the
Letter
of
the
Scripture
,
yet
you
must
search
into
the
Spirit
of
it
,
that
it
may
be
imprinted
into
your
spirits
:
all
you
know
does
you
no
good
but
as
it
s
received
in
love
,
unlesse
your
souls
become
a
living
Epistle
,
&
the
Word
without
be
written
on
the
heart
,
you
have
found
nothing
.
As
for
you
that
cannot
read
the
Scriptures
,
if
it
be
possible
,
take
that
pains
to
learn
to
read
them
.
O
if
you
knew
what
they
contain
,
&
whom
they
bear
witnesse
of
,
you
would
have
little
quietnesse
till
you
could
read
,
at
least
his
love-epistle
to
sinners
:
And
if
you
cannot
learn
,
be
not
discouraged
,
but
if
your
desires
within
be
servent
,
your
endeavours
to
hear
it
read
by
others
will
be
more
earnest
.
But
it
is
not
so
much
the
reading
of
much
of
it
that
profiteth
,
as
the
pondering
of
these
things
in
our
hearts
,
and
digesting
them
by
frequent
meditation
,
till
they
become
the
food
of
the
Soul
:
This
was
Davids
way
,
and
by
this
he
grew
to
the
stature
of
a
tall
&
well-bodied
Christian.
Eph.
2.
20.
And
builded
upon
the
foundation
of
the
Apostles
,
&c.
BElievers
are
the
Temple
of
the
living
God
,
in
which
he
dwels
and
walks
:
2
Cor.
6.
16.
Every
one
of
them
is
a
little
Sanctuary
and
Temple
to
His
Majesty
,
Sanctifie
the
Lord
of
Hosts
in
your
hearts
,
though
he
be
the
high
&
lofty
one
that
inhabits
eternity
,
yet
he
is
pleased
to
come
down
to
this
poor
Cottage
of
a
creatures
heart
,
and
dwell
in
it
:
Is
not
this
as
great
a
humbling
and
condescending
,
for
the
Father
to
come
down
off
his
Throne
of
Glory
,
to
the
poor
base
foot-stool
of
the
creatures
soul
,
as
for
the
Son
to
come
down
in
the
state
of
a
servant
,
and
become
in
the
form
of
sinfull
flesh
.
But
then
he
is
a
Temple
and
Sanctuary
to
them
,
and
he
shal
be
to
you
a
Sanctuary
,
Isa.
8.
A
place
of
refuge
,
a
secret
hiding-place
.
Now
,
as
every
one
is
a
little
separated
retired
Temple
,
so
they
all
conjoyned
make
up
one
Temple
,
one
visible
body
in
which
he
dwels
:
Therefore
Paul
calls
them
living
stones
,
built
up
into
a
spiritual
house
to
God
,
1
Pet.
2.
5
All
these
little
Temples
make
up
one
house
&
Temple
fitly
joyned
together
,
in
which
God
shews
manifest
signs
of
his
presence
and
working
:
unto
this
the
Apostle
in
this
place
alludes
.
The
Communion
,
&
Union
of
Christians
with
God
,
is
of
such
a
nature
,
that
all
the
relations
and
points
of
conjunction
in
the
creatures
are
taken
to
resemble
it
,
&
hold
it
out
to
us
.
We
are
Citizens
,
saith
he
,
&
Domesticks
,
houshold
men
,
&
so
dwel
in
his
house
;
and
then
we
are
his
House
beside
:
Now
ye
know
there
are
two
principal
things
in
a
House
,
the
Foundation
and
the
Corner-stone
;
the
one
supports
the
building
,
the
other
units
it
,
and
holds
it
together
:
These
two
parts
of
this
spiritual
building
are
here
pointed
at
;
the
foundation
of
every
particular
stone
,
and
of
the
whole
building
is
the
Doctrine
of
the
Prophets
and
Apostles
,
as
holding
out
Jesus
Christ
to
souls
,
the
Rock
on
which
our
house
shal
be
builded
:
Not
the
Apostles
or
Prophets
,
far
lesse
Pastors
and
Teachers
since
;
for
they
are
but
at
best
,
workers
together
with
God
,
and
imployed
in
the
building
of
the
house
;
not
yet
their
Doctrine
,
but
as
it
holds
out
that
true
foundation
that
God
had
laid
in
Sion
,
Isa.
28.
which
is
Jesus
Christ
,
for
other
foundation
can
no
man
lay
.
And
then
the
Corner-stone
is
that
same
Jesus
Christ
,
who
reaches
from
the
bottome
even
to
the
top
of
the
building
,
&
immediatly
touches
every
stone
,
and
both
quickens
it
in
it self
,
and
unites
them
together
.
Well
then
,
here
is
a
sure
foundation
to
build
our
eternal
happinesse
upon
,
the
word
of
God
that
endures
for
ever
holds
it
out
to
us
:
all
men
are
building
upon
something
,
every
man
is
about
some
establishment
of
his
hopes
,
layes
some
foundation
of
his
confidence
,
which
he
may
stand
upon
.
They
are
one
of
the
two
that
Christ
speaks
of
:
Luk
6.
46.
One
builds
on
the
Rock
,
another
on
the
Sand
:
now
as
the
foundation
is
,
so
is
the
house
;
a
changeable
foundation
makes
a
falling
house
,
a
sure
foundation
makes
an
unchangeable
house
;
a
house
without
a
foundation
will
prove
quickly
no
house
:
Now
whatsoever
men
build
their
hope
and
confidence
upon
,
beside
the
word
of
God
,
his
sure
Promise
and
sure
Covenant
,
and
Jesus
Christ
in
them
,
they
build
upon
no
foundation
,
or
upon
a
sandy
foundation
.
All
flesh
is
grasse
,
and
the
flower
and
perfection
of
it
is
as
the
flower
of
the
field
;
here
is
the
name
and
character
of
all
created
perfections
,
of
the
most
excellent
endowments
of
mind
,
of
all
the
specious
actions
of
men
;
it
s
all
but
vanishing
,
and
vanity
,
every
man
at
his
best
estate
is
such
;
yea
,
altogether
such
:
You
who
have
no
more
to
build
upon
but
your
prosperity
and
wealth
,
O
that
is
but
sand
and
dung
;
would
any
man
build
a
house
upon
a
dung-hill
.
You
who
have
no
other
hope
,
but
in
your
own
good
prayers
and
meanings
your
own
reformations
,
&
repentances
,
your
professions
,
and
practises
;
know
this
,
that
your
hope
is
like
a
spiders
house
,
like
the
web
that
she
hath
laboriously
exercised
her self
about
all
the
week
over
,
and
then
when
you
lean
upon
that
house
it
shal
fall
through
&
not
sustain
your
weight
:
whatsoever
it
be
,
beside
this
living
stone
Jesus
Christ
,
who
is
the
very
substance
of
the
Word
and
Promises
,
it
shal
undoubtedly
prove
thy
shame
,
and
confusion
.
But
behold
the
opposition
the
Prophet
makes
between
the
word
and
these
other
things
,
the
word
of
our
God
shal
stand
for
ever
:
Isa.
40.
6
,
7
8.
And
therefore
Peter
makes
it
an
incorruptible
seed
,
of
which
Believers
are
begotten
,
1
Pet.
1.
23.
It
is
the
unchangeable
truth
&
immutable
faithfulnesse
of
God
that
makes
his
word
so
sure
,
it
s
builded
up
to
the
Heavens
.
Therefore
the
Psalmist
often
commends
the
Word
of
the
Lord
as
a
tryed
word
,
as
purified
seven
times
,
it
hath
endured
the
tryal
&
proof
of
all
men
,
of
all
tentations
,
of
all
generations
,
it
hath
often
been
put
in
the
furnace
of
questions
&
doubtings
,
it
hath
often
been
tryed
in
the
fire
of
afflictions
,
but
it
came
forth
like
pure
Gold
,
without
drosse
.
This
is
faiths
foundation
,
God
hath
spoken
in
his
holiness
,
and
therefore
,
though
all
men
be
liars
,
yet
God
will
be
found
true
,
he
deceives
none
,
and
is
deceived
of
none
.
The
Lord
hath
taken
a
Latitude
to
himself
in
his
working
,
he
loves
to
shew
his
Soveraignty
in
much
of
that
;
and
therefore
he
changes
it
in
men
,
and
upon
men
as
he
pleaseth
,
yet
he
hath
condescended
to
limit
and
bound
himself
by
his
word
,
and
in
this
to
shew
his
faithfulnesse
.
And
therefore
,
though
heaven
and
earth
should
pass
away
,
though
he
should
innihilate
this
world
,
and
create
new
ones
,
yet
not
on
jot
of
his
world
shal
sail
.
The
earth
is
established
sure
,
though
it
hath
no
foundation
,
for
the
Word
of
his
command
supports
it
:
And
yet
a
Believers
confidence
is
on
a
surer
ground
:
Though
the
earth
should
be
removed
,
yet
it
cannot
pass
or
fail
,
saith
our
Lord
:
And
therefore
the
Psalmist
useth
to
boast
in
God
,
That
though
the
earth
were
moved
,
and
the
flouds
lifted
up
their
voice
,
yet
he
would
not
fear
,
because
his
foundation
was
unshaken
for
all
that
;
the
word
is
not
removed
,
when
the
world
is
moved
,
&
the
fore
he
was
not
moved
:
The
worlds
stability
depends
upon
a
word
of
cōmand
,
but
our
salvation
depends
on
a
word
of
promise
.
Now
,
you
know
,
promises
put
an
obligation
upon
the
person
,
which
commands
do
not
,
a
man
may
change
his
commands
as
he
pleases
to
his
children
or
servants
,
but
he
may
not
change
his
promises
,
therefore
the
promises
of
God
put
an
obligation
upon
him
,
who
is
truth
it self
,
not
to
fail
in
performance
;
or
rather
he
is
to
himself
,
by
his
unchangeable
will
&
good
pleasure
,
by
his
faithfulnsse
and
truth
,
an
oblidging
and
binding
Law
:
When
no
creature
could
let
bounds
to
him
,
he
incloses
himself
within
the
bounds
of
promise
to
us
,
and
gives
all
flesh
liberty
to
challenge
him
if
he
be
not
faithfull
.
Now
all
the
promises
of
God
are
yea
,
&
Amen
,
in
Iesus
Christ
,
that
is
,
established
,
and
confirmed
in
him
:
Christ
is
the
surety
of
them
,
and
so
the
certainty
and
stability
of
them
depends
upon
him
,
at
least
,
to
our
sense
;
for
God
in
all
his
dealing
condescends
to
our
weaknesse
,
that
we
may
have
stronge
consolation
:
A
Promise
might
suffice
to
ground
our
faith
,
but
he
addeth
an
Oath
to
his
promise
,
&
he
takes
Christ
surety
for
the
performance
;
and
therefore
Christ
may
be
called
the
Truth
indeed
,
the
substantial
Word
of
God
,
for
he
is
the
substance
of
the
written
and
preached
Word
;
and
then
he
is
the
very
certainty
and
assurance
of
it
,
the
Scriptures
testifie
of
him
,
and
lead
us
to
this
Rock
higher
than
we
,
to
build
upon
,
and
against
this
the
gates
of
hell
cannot
prevail
:
If
the
Word
lead
not
a
soul
unto
Christ
himself
,
that
four
hath
no
foundation
;
though
thou
hear
the
Word
,
though
thou
know
the
Word
,
yea
,
suppose
thou
couldst
teach
others
,
and
instruct
the
ignorant
,
yet
all
that
will
be
no
foundation
,
as
good
as
none
,
except
thou
do
it
:
And
what
is
it
to
do
the
Word
,
but
to
believe
in
him
whom
the
Word
testifies
of
:
this
is
the
work
of
God
,
to
resign
thy
soul
to
his
mercies
,
and
merits
,
and
have
no
confidence
in
the
flesh
:
To
scrape
out
all
the
rubbish
of
works
,
and
performances
,
and
parts
,
out
of
the
foundation
,
and
singly
to
roll
thy
souls
weight
upon
Gods
promises
,
and
Christs
purchase
,
to
look
,
with
Paul
,
on
all
things
beside
,
in
thee
,
and
about
the
,
as
dung
and
drosse
,
that
thou
can
lean
no
weight
upon
,
and
to
remove
that
dung-hill
from
the
foundation
of
thy
hope
,
that
Jesus
Christ
may
be
the
only
foundation
of
thy
soul
,
as
God
hath
laid
him
in
the
Church
for
a
sure
foundation
,
That
who
so
believeth
in
him
may
not
be
ashamed
:
What
ever
beside
,
a
soul
be
established
on
,
though
it
appear
very
solid
,
and
the
soul
be
setled
&
fixed
upon
it
,
yet
a
day
will
come
that
will
unsettle
that
soul
,
and
raze
that
foundation
:
either
it
shal
be
now
done
in
thy
conscience
,
or
it
must
be
done
at
length
,
when
that
great
tempest
of
Gods
indignation
shal
blow
from
heaven
against
all
unrighteousnesse
of
men
,
in
the
day
of
accounts
,
then
shal
thy
house
fall
,
and
the
fall
of
it
shal
be
great
.
But
a
soul
established
upon
the
sure
promises
,
and
upon
Christ
,
in
whom
they
are
Yea
,
and
Amen
,
shal
abide
that
storm
,
and
in
that
day
have
confidence
before
God
,
have
wherewith
to
answer
,
in
Jesus
Christ
,
all
the
challenges
of
divine
justice
,
and
the
accusations
of
conscience
,
He
that
trusteth
in
him
shal
be
as
Mount
Sion
,
which
cannot
be
moved
.
You
see
all
things
else
change
,
and
therefore
mens
hopes
and
joyes
perish
;
even
here
,
the
tentations
and
revolutions
of
the
times
undermines
their
confidence
,
and
joy
;
and
the
blasts
of
the
Northern
wind
of
affliction
blows
away
their
hopes
.
Now
as
Christ
is
the
Foundation
,
so
he
is
the
Corner-stone
of
the
building
:
It
is
Christ
who
hath
removed
that
Partition-wall
between
Jews
and
Gentiles
,
even
the
Ceremonies
of
the
one
,
and
the
Atheism
of
the
other
:
He
is
our
peace
,
who
hath
made
of
two
one
.
The
two
sides
of
the
House
of
God
are
united
by
this
Corner-stone
Jesus
Christ
.
Thus
we
who
were
the
Temples
of
Satan
,
are
made
the
Temples
of
God
,
thus
poor
stranger-Gentiles
,
who
had
no
interest
in
the
Covenant
of
Promises
,
come
to
share
with
Abraham
,
Isaac
and
Iacob
,
and
to
be
founded
upon
the
Doctrine
of
the
Prophets
,
who
taught
the
Jewish
Church
:
Christ
is
the
bond
of
Christians
,
this
is
the
Head
,
into
which
all
the
members
should
grow
up
into
a
Body
.
Distance
of
Place
,
difference
of
Nations
,
distinction
of
Languages
,
all
these
cannot
separate
the
Members
of
Jesus
Christ
,
they
are
more
one
,
though
consisting
of
diverse
Nations
,
Tongues
,
and
Customes
,
and
dispositions
,
than
the
people
of
one
Nation
,
or
Children
of
one
Family
:
for
one
Lord
;
one
Spirit
,
unites
all
:
Alas
,
that
all
are
not
united
in
affection
&
judgement
;
why
do
the
sides
of
this
House
contend
,
and
wrestle
one
against
another
?
when
here
is
such
a
Corner-stone
joyning
them
together
?
Are
not
there
many
Christians
who
cannot
endure
to
look
one
upon
another
,
who
are
yet
both
placed
in
one
building
of
the
Temple
of
God
?
Alace
this
is
sad
and
shamefull
!
But
that
which
I
would
especially
have
observed
in
this
,
is
that
Jesus
Christ
is
such
a
foundation
that
reacheth
throughout
the
whole
building
,
and
immediatly
toucheth
every
stone
of
the
Building
;
it
's
such
a
Foundation
as
riseth
from
the
bottom
to
the
top
;
and
therefore
Jesus
Christ
is
both
the
Author
and
finisher
of
our
Faith
,
the
beginning
and
the
end
;
the
first
stone
&
the
last
〈◊〉
of
our
building
must
rise
upon
him
,
and
by
him
;
the
least
degree
of
grace
,
and
the
greatest
perfection
of
it
both
are
in
him
;
and
therefore
Christians
should
be
most
dependent
creatures
;
dependent
in
their
first
being
,
and
in
after
well-being
,
in
their
being
,
and
growing
,
wholly
dependent
upon
Christ
,
that
out
of
his
fulnesse
they
may
receive
grace
,
and
then
more
grace
for
grace
,
that
all
may
appear
to
be
grace
indeed
.
Now
I
beseech
you
,
my
beloved
in
the
Lord
,
to
know
whereupon
ye
are
builded
,
or
ought
to
be
builded
.
There
are
two
great
errours
in
the
time
,
take
heed
of
them
,
one
is
the
Doctrine
of
some
,
and
another
is
the
practice
of
the
most
part
:
Some
do
prefer
their
own
fancies
,
and
night-dreams
,
and
the
imaginations
of
their
own
heart
to
the
Word
of
God
,
and
upon
pretence
of
Revelation
,
of
new
Light
,
do
cast
a
mist
upon
that
Word
of
God
,
which
is
a
light
that
hath
shined
from
the
beginning
.
Be
not
deceived
,
but
try
the
Spirits
whether
they
be
of
God
,
or
not
.
There
are
many
pretend
too
much
of
the
Spirit
,
and
therefore
cry
out
against
the
Word
,
as
Letter
,
as
Flesh
:
But
,
my
Brethren
,
believe
not
every
Doctrine
that
calls
it self
a
Spirit
,
that
spirit
is
not
of
God
that
hears
not
Gods
voice
,
as
Christ
reasons
against
the
Jews
,
seek
ye
more
of
the
Spirit
of
Christ
which
he
promiseth
,
who
is
a
Spirit
that
teacheth
all
things
,
and
bringeth
to
remembrance
these
blessed
sayings
,
and
leads
us
to
all
truth
:
It
shal
be
both
safest
and
sweetest
to
you
to
meditate
on
the
word
of
the
Prophets
and
Apostles
,
and
the
entrance
into
it
shal
give
you
light
:
an
old
light
which
was
from
the
beginning
,
&
therefore
a
true
light
(
for
all
truth
is
eternall
)
and
yet
a
new
light
to
your
sense
and
feeling
:
It
's
both
an
old
command
,
and
a
new
command
;
an
old
word
,
&
a
new
word
;
if
thou
search
by
the
Spirits
inspiration
,
that
old
word
shal
be
made
new
,
that
Letter
made
spirit
and
life
:
Such
are
the
words
that
Christ
speaks
,
But
yet
there
are
many
who
do
not
reject
the
Scriptures
in
judgement
,
who
notwithstanding
do
not
build
on
them
in
practice
;
Alas
it
may
be
said
of
the
most
part
of
professed
Christians
among
us
,
that
they
are
not
builded
upon
the
foundation
of
the
Prophets
&
Apostles
,
but
upon
the
sayings
of
fallible
and
weak
men
!
What
ground
have
many
of
you
for
your
Faith
but
because
the
Minister
saith
so
,
You
believe
so
?
the
most
part
live
in
an
implicite
faith
,
and
practice
that
in
themselves
which
they
condemne
in
the
Papists
.
You
do
not
labour
to
search
the
Scriptures
,
that
upon
that
foundation
you
may
build
your
faith
in
the
questioned
truths
of
this
Age
,
that
so
you
may
be
able
to
answer
to
those
that
ask
a
reason
of
the
Faith
that
is
in
you
.
Alas
simple
souls
,
you
believe
every
thing
and
yet
really
believe
nothing
,
because
you
believe
not
the
Word
as
the
Word
of
the
living
God
,
but
take
it
from
men
upon
their
authority
!
Therefore
when
a
temptation
cometh
,
when
any
gainsayings
of
the
truth
you
cannot
stand
against
it
,
because
your
Faith
hath
no
foundation
but
the
sayings
of
Men
,
or
Acts
of
Assemblies
.
And
therefore
as
men
whom
you
trust
with
holding
out
light
unto
you
,
hold
out
darknesse
in
stead
of
light
,
you
embrace
that
darknesse
also
;
But
I
beseech
you
,
be
builded
upon
the
foundation
of
the
Prophets
and
Apostles
,
not
upon
them
but
upon
that
whereon
they
were
builded
,
the
infallible
truths
of
God
.
You
have
the
Scriptures
,
search
them
;
since
you
have
reasonable
souls
,
search
them
:
other
mens
faith
will
not
save
you
,
you
cannot
see
to
walk
to
heaven
by
other
mens
light
,
more
than
you
can
see
by
their
eyes
:
You
have
eyes
of
your
own
,
souls
of
your
own
,
subordinate
to
none
but
the
God
of
Spirits
,
and
Lord
of
Consciences
,
Jesus
Christ
:
&
therefore
examine
all
that
is
spoken
to
you
from
the
Word
,
according
to
the
Word
,
and
receive
no
more
upon
trust
from
men
,
but
as
you
find
it
upon
triall
to
the
truth
of
God
.
1
Tim.
〈◊〉
.
13.
Hold
fast
that
form
of
sound
Words
,
which
thou
hast
heard
of
me
in
Faith
,
and
Love
.
&c.
HEre
is
the
sum
of
Religion
,
here
you
have
a
compend
of
the
Doctrine
of
the
Scriptures
:
All
Divine
Truths
may
be
reduced
to
these
two
Heads
.
Faith
,
&
Love
,
What
we
ought
to
believe
,
and
what
we
ought
to
do
:
This
is
all
the
Scriptures
teach
and
this
is
all
we
have
to
learn
.
What
have
we
to
know
,
but
what
God
hath
revealed
of
himself
to
us
?
And
,
what
we
have
to
do
,
but
what
he
commands
us
?
In
a
word
,
what
have
we
to
learn
in
this
world
,
but
to
believe
in
Christ
,
&
love
him
,
and
so
live
to
him
?
This
is
the
duty
of
man
,
&
this
is
the
dignity
of
man
,
and
the
way
to
eternall
life
:
Therefore
the
Scriptures
that
are
given
to
be
a
Lamp
to
our
feet
,
and
a
Guide
to
our
paths
,
contain
an
perfect
and
exact
rule
credendorum
&
faciendorum
,
of
Faith
and
Manners
,
or
Doctrine
and
Practice
.
We
have
in
the
Scriptures
many
truths
revealed
to
us
of
God
,
and
of
the
works
of
his
hands
;
many
precious
truths
,
but
that
which
most
of
all
concerns
us
,
is
to
know
God
&
our selves
,
this
is
the
special
Excellency
of
the
reasonable
creature
,
that
it
s
made
capable
to
know
its
Creator
,
and
to
reflect
upon
its
own
being
.
Now
,
we
have
to
know
of
our selves
,
What
we
are
now
,
and
what
man
once
was
;
and
accordingly
,
to
know
of
God
,
what
he
once
revealed
of
himself
,
and
What
he
doth
now
reveal
:
I
say
,
The
Sc●…iptures
holds
out
to
our
consideration
a
twofold
estate
of
Mankind
,
&
according
to
these
,
a
twofold
revelation
of
the
Mystery
of
God
:
We
look
on
Man
now
,
and
we
find
him
another
thing
than
he
was
once
;
but
we
do
not
find
God
one
thing
at
one
time
,
and
another
thing
at
another
time
;
for
there
is
no
shadow
of
change
in
him
,
and
,
He
is
the
same
yesterday
,
and
to
day
,
and
for
ever
:
Therefore
we
ask
not
What
he
was
,
and
what
he
is
now
,
but
how
he
manifests
himself
differently
,
according
to
the
different
estates
of
Man
;
as
we
find
in
the
Scriptures
,
man
once
righteous
&
blessed
,
Eccles.
7.
29.
and
God
making
him
such
according
to
his
own
Image
Col.
3.
10.
Eph.
4.
25.
in
righteousnesse
and
true
holinesse
;
we
finde
him
in
communion
and
friendship
with
God
,
set
next
to
the
Divine
Majesty
,
and
above
the
works
of
his
hands
,
&
all
things
under
his
feet
:
How
holy
was
he
?
And
how
happy
?
And
happy
he
could
not
chuse
but
be
,
since
he
was
holy
,
being
conformed
,
and
like
unto
God
in
his
will
,
and
affection
,
chosing
that
same
delight
,
that
same
pleasure
with
God
,
in
his
understanding
,
knowing
God
and
his
will
;
and
likewise
,
his
own
happinesse
:
in
such
a
conformity
,
he
could
not
but
have
much
communion
with
him
,
that
had
such
conformity
to
him
,
Union
being
the
foundation
of
cōmunion
&
great
peace
&
solid
tranquility
in
him
.
Now
,
in
this
state
of
mankind
God
expresses
his
goodnesse
,
and
wisdom
,
and
power
,
his
holinesse
and
righteousnesse
.
These
are
the
Attributes
that
shine
most
brightly
.
In
the
very
morning
of
the
Creation
God
revealed
himself
to
man
as
a
holy
and
just
God
,
whose
eyes
could
behold
no
iniquity
;
&
therefore
he
made
him
upright
,
and
made
a
Covenant
of
life
and
peace
with
him
,
to
give
him
immortall
&
eternal
life
,
to
continue
him
in
his
happy
estate
,
if
so
be
he
continued
in
well-doing
.
Rom.
10.
5.
Do
this
and
live
.
In
which
Covenant
,
indeed
there
was
some
out-breakings
of
the
glorious
grace
&
free
condescendency
of
God
;
for
it
was
no
lesse
free
grace
,
and
undeserved
favour
,
to
promise
life
to
his
obedience
,
than
now
to
promise
life
to
our
Faith
;
so
that
if
the
Lord
had
continued
that
Covenant
with
us
,
we
ought
to
have
called
it
grace
,
and
would
have
been
saved
by
grace
as
well
as
now
;
though
it
be
true
,
that
there
is
some
more
occasion
given
to
mans
nature
to
boast
&
glory
in
that
way
,
yet
not
at
all
before
God
,
Rom.
4.
2.
But
we
have
scarcely
found
man
in
such
an
estate
till
we
have
found
him
sinfull
&
miserable
,
and
fallen
from
his
excellency
.
That
Sun
shined
in
the
dawning
of
the
Creation
,
but
before
ye
can
well
know
what
it
is
,
it
s
eclipsed
,
and
darkned
with
sin
and
misery
;
as
if
the
Lord
had
only
set
up
such
a
creature
in
the
Firmament
of
Glory
,
to
let
him
know
how
blessed
he
could
make
him
,
and
wherein
his
blessednesse
consists
;
and
then
presently
to
throw
him
down
from
his
excellency
;
when
ye
find
him
mounting
up
to
the
Heavens
,
and
spreading
himself
thus
in
holiness
,
and
happinesse
,
like
a
Bay-tree
:
Behold
again
,
and
you
find
him
not
;
though
you
seek
him
,
you
shal
not
find
him
,
his
place
doth
not
know
him
:
He
is
like
one
that
comes
out
with
a
great
Majesty
upon
a
Stage
and
personates
some
Monarch
,
or
Emperour
,
in
the
World
,
&
then
ere
you
can
well
gather
your
thoughts
to
know
what
he
is
,
he
is
turn'd
off
the
Stage
,
and
appears
in
some
base
&
despicable
appearance
,
so
quickly
is
man
stript
of
all
these
glorious
ornaments
of
holinesse
,
and
puts
on
the
vile
rags
of
sin
and
wretchednesse
,
and
is
cast
down
from
the
Throne
of
eminency
above
the
creatures
,
&
frō
fellowship
with
God
,
to
be
a
slave
and
servant
to
the
dust
of
his
feet
,
and
to
have
communion
with
the
devill
and
his
angels
.
And
now
ye
have
man
holden
out
in
Scripture
as
the
onlie
wretched
Piece
of
the
Creation
,
as
the
very
plague
of
the
World
;
The
whole
Creation
groaning
under
him
,
Rom.
8.
and
in
pain
to
be
delivered
of
such
a
burthen
,
of
such
an
Execration
and
Curse
,
and
Astonishment
:
You
find
the
testimony
of
the
Word
condemns
him
altogether
,
concludes
him
under
sin
,
and
then
under
a
curse
,
and
makes
all
flesh
guilty
in
Gods
sight
.
The
Word
speaks
otherwise
of
us
than
we
think
of
our selves
,
Their
imagination
is
only
evil
continually
.
Gen.
6.
5.
O
then
,
What
must
our
affections
be
,
that
are
certainly
more
corrupt
!
What
then
must
our
way
be
?
All
flesh
hath
corrupted
their
way
,
and
done
abominable
works
,
and
none
doth
good
.
Psal.
14.
1
,
2
,
3.
But
many
flee
in
unto
their
good
hearts
as
their
last
refuge
,
when
they
are
beaten
from
these
out-works
,
of
their
actions
and
wayes
but
the
Scripture
shal
storm
that
also
;
The
heart
is
deceitful
above
all
things
,
who
can
know
it
?
Jer.
●…7
.
9.
It
is
desperatly
wicked
.
In
a
word
,
Man
is
become
the
most
lamentable
spectacle
in
the
world
;
acompend
of
all
wickednesse
,
and
misery
;
inclosed
within
the
walls
of
inability
and
impossibility
to
help
himself
,
shut
up
within
the
prison
of
despair
,
a
stinking
loathsome
and
irksome
dungeon
.
It
is
like
the
mytie
pit
that
Ieremiah
was
cast
into
,
that
there
was
no
out-coming
,
and
no
pleasant
abode
in
it
.
Now
,
Mans
estate
being
thus
,
nay
,
having
made
himself
thus
,
and
sought
out
to
himself
such
sad
inventions
.
Eccles.
7.
29.
and
having
destroyed
himself
.
Hos.
13.
9.
What
think
ye
?
Should
any
pity
him
?
If
he
had
fallen
in
such
a
pit
of
miserie
ignorantly
,
and
unwillingly
he
had
been
an
object
of
compassion
;
but
having
cast
himself
headlong
into
it
,
who
should
have
pity
on
him
?
Or
,
who
should
go
aside
to
ask
how
he
doth
,
or
bemoan
him
?
Ier.
15.
5.
But
behold
the
Lord
pities
man
as
a
Father
doth
his
Children
.
Psal.
103.
His
compassions
fail
not
;
He
comes
by
such
a
loathsome
and
contemptible
object
,
and
casts
his
skirts
over
it
,
and
saith
,
Live
.
Ezek.
16.
And
maketh
it
a
time
of
love
.
I
say
,
no
flesh
could
have
expected
any
more
of
God
,
than
to
make
man
happy
and
holy
,
&
to
promise
him
life
in
well-doing
:
But
to
repair
that
happinesse
after
it's
wilfully
lost
,
and
to
give
life
to
evil
doers
&
sinners
,
O
how
far
was
it
from
Adams
expectation
when
he
fled
from
God
?
Here
then
is
the
wonder
,
that
when
men
&
Angels
were
in
expectation
of
the
revelation
of
his
wrath
from
heavē
against
their
wickednesse
,
&
the
execution
of
the
curse
man
was
concluded
under
,
that
even
then
God
is
pursuing
man
,
&
pursues
him
with
love
,
and
opens
up
to
him
his
very
heart
and
bowels
of
love
in
Jesus
Christ
?
Behold
then
the
second
revelation
&
manifestation
of
God
,
in
a
way
of
grace
,
pure
grace
,
of
mercy
&
pity
toward
lost
sinners
.
The
kindnesse
of
God
hath
appeared
,
not
by
Works
,
but
according
to
his
abundant
mercy
shewed
in
Christ
Iesus
.
Tit.
3.
4.
5.
So
then
we
have
this
purpose
of
Gods
love
unfolded
to
us
in
the
Scriptures
,
and
this
is
the
substance
of
them
,
both
Old
and
New
Testament
,
or
the
end
of
them
,
Rom.
10.
4.
Christ
is
the
end
of
the
Law
to
all
sinners
concluded
under
sin
,
and
a
curse
:
by
it
our
Lord
Jesus
,
the
good
Ebedmelech
,
comes
and
casts
down
a
cord
to
us
,
&
draws
us
up
out
of
the
pit
of
sin
and
misery
;
he
comes
to
this
prison
,
and
opens
the
doors
to
let
captives
free
;
so
then
we
have
holden
out
to
us
a
Redeemer
,
as
a
repairer
of
our
breaches
;
God
in
Christ
reconciling
the
world
.
O
Israel
thou
hast
destroyed
thy self
,
but
in
me
is
thy
Help
found
.
Hos.
13.
9.
He
finds
to
himself
a
ransome
to
satisfie
his
justice
Job
33.
24.
He
finds
a
propitiation
to
take
away
sin
,
a
sacrifice
to
pacifie
and
appease
his
wrath
;
he
finds
one
of
our
Brethren
,
but
his
own
Son
in
whom
he
is
well
pleased
.
And
then
holds
out
all
this
to
sinners
that
they
may
be
satisfied
in
their
own
consciences
,
as
he
is
in
his
own
mind
.
God
hath
satisfied
himself
in
Christ
,
you
have
not
that
to
do
:
he
is
not
now
to
be
reconciled
to
us
,
for
he
was
never
really
at
odds
,
though
he
covered
his
countenance
with
frowns
&
threats
,
since
the
Fal
,
&
hath
appeared
in
fire
,
and
hunders
and
whirlwind
,
which
are
terrible
,
yet
his
heart
had
alwayes
love
in
it
to
such
persons
;
and
therefore
he
is
come
near
in
Christ
,
&
about
reconciling
us
to
himself
;
Here
is
the
business
then
,
to
have
our
souls
reconciled
to
him
,
to
take
away
the
enmity
within
us
,
and
as
he
is
satisfied
with
his
Son
,
so
to
satisfie
our selves
with
him
,
&
be
as
wel
pleased
in
his
Redemption
and
purchase
,
as
〈◊〉
●…er
is
,
and
then
you
believe
indeed
in
him
.
Now
if
this
were
accomplished
,
what
have
wee
more
to
do
,
but
to
love
him
,
and
to
live
to
him
?
when
you
have
found
in
the
Scripture
;
and
believed
with
the
heart
,
what
Man
once
was
,
and
what
he
now
is
,
what
God
once
appeared
,
and
what
hee
now
manifests
himself
in
the
Gospel
,
ye
have
no
more
to
do
,
but
to
search
in
the
same
Scriptures
what
ye
henceforth
ought
to
be
:
Ye
who
find
your
estate
recovered
in
Christ
,
ask
what
manner
of
persons
we
ought
to
be
?
And
the
Scripture
shal
also
give
you
that
form
of
sound
words
which
may
not
only
teach
you
to
believe
in
him
,
but
to
love
him
,
and
obey
his
cōmands
:
The
Law
that
before
condemned
you
,
is
now
by
Christ
put
in
your
hands
to
guide
you
,
and
conduct
you
in
the
way
,
&
teacheth
you
to
live
henceforth
to
his
glory
.
The
grace
of
God
that
hath
appeared
to
all
men
.
Tit.
2.
12.
teacheth
us
,
that
denying
ungodlinesse
and
worldlie
lusts
,
we
should
live
godly
,
and
righteously
and
soberly
in
this
present
world
.
Here
is
the
summe
of
the
rule
of
your
practise
and
conversation
piety
towards
God
,
equity
towards
men
,
and
sobriety
towards
our selves
,
self-denyal
and
world-denyall
,
and
lust-denyal
,
to
give
up
with
the
world
,
and
our
own
lusts
,
henceforth
to
have
no
more
to
do
with
them
,
to
resign
them
,
not
for
a
time
,
not
in
part
,
but
wholly
and
for
ever
in
affection
,
and
by
parts
in
practice
and
endeavour
,
and
then
to
resign
and
give
up
our selves
to
him
,
to
live
to
him
,
and
live
in
him
.
Thus
we
have
given
you
a
summe
of
the
Doctrine
of
the
Scriptures
,
of
that
which
is
to
be
believed
,
and
that
which
is
to
be
done
as
our
duty
.
Now
we
shall
speak
a
word
of
these
two
Cardinall
Graces
,
which
are
the
compend
of
all
Graces
,
as
the
objects
of
them
are
the
Abridgement
of
the
Scriptures
:
Faith
&
Love
,
these
sound
words
can
profite
us
nothing
,
unlesse
wee
hold
them
fast
with
Faith
and
Love
.
Faith
is
like
the
Fountain-grace
,
streams
come
out
of
it
,
that
cleanseth
the
Conscience
from
the
guilt
of
sin
,
and
purifieth
the
heart
from
the
filth
of
sin
,
because
it
is
that
which
cometh
to
the
Fountain
opened
up
in
the
house
of
David
,
&
draweth
water
out
of
these
Wells
of
Salvation
?
If
you
consider
the
fall
and
ruine
of
Mankind
;
you
will
find
infidelity
&
unbelief
the
fountain
of
it
,
as
wel
as
the
seal
of
it
.
Unbelief
of
the
Law
of
God
,
of
his
promises
and
threatning
.
This
was
first
called
in
Question
,
and
when
once
called
in
Question
,
it
is
half
denied
.
Hath
God
said
so
,
that
you
shal
die
?
It
s
not
far
off
,
you
shall
not
surely
die
:
Here
then
was
the
very
beginning
of
mans
ruine
,
he
did
not
retain
in
his
knowledge
,
and
believe
with
his
heart
the
truth
and
faithfulnesse
;
and
holinesse
of
God
,
which
unbelief
was
conjoyned
,
&
intermingled
with
much
pride
,
you
shal
be
as
Gods
:
he
began
to
live
out
of
God
,
in
himself
,
not
remembring
that
his
life
was
a
stream
of
that
Divine
Fountain
,
that
being
cut
off
from
it
would
dry
up
.
Now
therefore
our
Lord
Jesus
Christ
;
an
expert
Saviour
,
and
very
learned
,
and
compleat
for
this
work
,
he
brings
man
up
out
of
this
pit
of
misery
,
by
that
same
way
he
fell
into
it
,
he
fell
down
by
unbelief
,
and
he
brings
him
up
out
of
it
by
faith
:
This
is
the
cord
that
is
cast
down
to
the
poor
Soul
in
the
Dungeon
,
or
rather
his
Faith
is
the
dead
grip
of
the
cord
of
Divine
Promises
,
which
are
sent
unto
the
captive
prisoners
,
and
by
vertue
thereof
he
is
drawn
out
,
into
the
light
of
Salvatiō
.
Unbelief
of
the
Law
of
God
did
first
destroy
man
,
now
the
belief
of
the
Gospel
saves
him
.
The
not
believing
of
the
Lords
threatnings
,
was
the
beginning
of
his
ruine
,
the
believing
of
his
precious
promises
is
his
Salvation
.
I
say
more
,
as
our
Destruction
began
at
the
Unbelief
of
the
Law
,
so
our
salvation
must
begin
at
the
belief
of
it
.
The
Law
and
Divine
Justice
went
out
of
his
sight
,
and
so
he
sinned
;
now
the
Law
entring
into
the
Conscience
,
discovers
a
mans
sinnes
,
&
makes
sin
abound
,
and
that
is
the
beginning
of
our
remedy
,
to
know
our
disease
.
But
as
long
as
this
is
hid
from
a
Mans
eyes
,
he
is
shut
up
in
unbelief
,
he
is
sealed
and
confirmed
in
his
miserable
estate
,
and
so
kept
from
Jesus
Christ
the
remedy
.
Thus
unbelief
,
first
and
last
destroyes
:
Faith
might
have
preserved
Adam
,
and
Faith
again
might
restore
thee
,
who
hath
fallen
in
Adam
.
There
is
a
great
mistake
of
Faith
among
us
,
some
taking
it
for
a
strong
and
blind
confidence
;
that
admits
of
no
questions
or
doubtes
in
the
soul
;
and
so
vainly
perswading
themselves
that
they
have
it
;
and
some
again
conceiving
it
to
be
such
an
assurance
of
Salvation
,
as
instantly
comforts
the
soul
,
and
looseth
all
objections
,
and
so
foolishly
vexing
their
own
souls
&
disquieting
themselves
in
vain
,
for
the
want
of
that
which
if
they
understood
what
it
is
,
they
would
find
they
have
it
.
I
say
,
many
souls
conceive
that
to
be
the
best
Faith
,
that
never
doubted
,
and
hath
alwaies
lodged
in
them
,
and
kept
them
in
peace
since
they
were
born
.
But
seeing
all
men
were
once
aliens
from
the
common
wealth
of
Israel
,
and
strangers
to
the
covenant
of
Promise
,
and
without
God
in
the
World
,
&
so
without
Christ
also
,
it
is
certain
that
those
souls
who
have
alwaies
blest
themselves
in
their
own
hearts
and
cryed
peace
,
peace
,
and
were
never
afraid
of
the
wrath
to
come
,
have
imbraced
an
imagination
and
dream
of
their
own
hearts
,
for
true
Faith
.
It
is
not
big
and
stout
words
that
will
prove
it
;
men
may
defy
the
Devil
and
all
his
works
,
and
speak
very
confidently
,
&
yet
,
God
knows
they
are
captives
by
him
,
at
his
pleasure
,
and
not
farre
from
that
misery
which
they
think
they
have
escaped
.
Satan
works
in
them
with
such
a
crafty
conveyance
,
that
they
cannot
perceive
it
,
and
how
should
they
perceive
it
?
For
we
are
by
nature
dead
in
sins
,
and
so
cannot
feel
nor
know
that
we
are
such
:
It
is
a
token
of
life
to
feel
pain
,
a
certain
token
,
for
dead
things
are
senselesse
.
You
know
how
Juglers
may
deceive
your
very
senses
,
and
make
them
believe
they
see
that
which
is
not
,
and
feel
that
which
they
feel
not
:
O
how
much
more
easie
is
it
for
Satan
such
an
ingenious
and
experimented
spirit
,
assisted
with
the
help
of
our
deceitfull
hearts
,
to
cast
such
a
mist
over
the
eyes
of
hearts
,
and
make
them
believe
any
thing
?
how
easily
may
he
hide
our
misery
from
us
,
and
make
us
believe
its
well
with
us
?
And
thus
multitudes
of
souls
perish
,
in
the
very
opinion
of
Salvation
:
that
very
thing
which
they
call
Faith
,
that
strong
ungrounded
perswasion
,
it
's
no
other
thing
than
the
unbelief
of
the
heart
,
unbelief
,
I
mean
of
the
Holy
Law
,
of
Divine
Justice
,
and
the
wrath
to
come
;
for
if
these
once
entered
into
the
souls
consideration
,
they
would
certainly
cast
down
that
strong
hold
of
vain
confidence
,
that
Satan
keeps
all
the
House
in
peace
by
:
Now
this
secure
and
presumptuous
despising
of
all
threatnings
,
and
all
convictions
,
it
is
vernished
over
to
the
poor
soul
,
with
the
colour
and
appearance
of
Faith
in
the
Gospell
:
They
think
,
to
believe
in
Christ
,
is
nothing
else
but
never
to
be
afraid
of
Hell
,
whereas
it
is
nothing
else
but
a
soul
fleeing
into
Christ
for
fear
of
hell
;
&
fleeing
from
the
wrath
to
come
to
the
city
of
Refuge
.
Now
again
,
there
are
some
other
souls
quite
contrary
minded
,
that
run
upon
an
other
extremity
:
they
once
question
,
whether
they
have
Faith
;
and
alwayes
question
it
.
You
shal
find
them
alwayes
out
of
one
doubt
into
another
,
and
still
returning
upon
these
debates
,
whether
am
I
in
Christ
or
not
?
And
often
peremptorily
concluding
that
they
are
not
in
him
,
&
that
they
believe
not
in
him
:
I
must
confess
that
a
soul
must
once
question
the
matter
,
or
they
shal
never
be
certain
;
nay
,
a
soul
must
once
conclude
that
it
is
void
of
God
,
and
without
Christ
,
but
having
discovered
that
,
I
see
no
more
use
and
fruit
of
your
frequent
debates
and
janglings
about
interest
:
would
say
then
unto
such
souls
,
that
if
you
now
question
it
,
it
is
indeed
the
very
time
to
put
it
out
of
question
.
And
how
?
Not
by
framing
or
seeking
answers
to
your
objections
,
not
by
searching
into
thy self
to
find
something
to
prove
it
,
not
by
meer
disputing
about
it
,
for
when
shal
these
have
an
end
?
But
simply
and
plainly
by
setting
about
that
which
is
questioned
.
Are
you
in
doubt
,
if
you
be
Believers
?
How
shal
it
be
resolved
than
?
but
by
believing
indeed
.
It
is
now
the
very
time
thou
art
called
to
make
application
of
thy
soul
to
Christ
,
if
thou
thinkest
that
thou
cannot
make
application
of
Christ
to
thy
soul
:
If
thou
cannot
know
if
he
be
thine
,
then
how
shal
thou
know
it
,
but
by
choosing
him
for
thine
,
and
embracing
him
in
thy
soul
?
Now
,
I
say
,
if
that
time
which
is
spent
about
such
unprofitable
debates
,
were
spent
in
solid
and
serious
endeavours
about
the
thing
in
debate
;
it
would
quickly
be
out
of
debate
;
if
you
were
more
in
the
obedience
to
those
commands
,
then
in
the
dispute
,
whether
you
have
obeyed
or
not
,
you
would
sooner
come
to
satisfaction
in
it
.
This
I
say
the
rather
:
because
the
weightier
and
principall
parts
of
the
Gospel
are
those
direct
acts
of
Faith
,
and
Love
to
Jesus
Christ
:
both
these
are
the
outgoings
of
the
soul
to
him
:
Now
again
,
examination
of
our
Faith
and
Assurance
are
but
secondary
and
consequent
reflections
upon
our selves
,
&
are
the
soul-returning
in
again
to
it self
,
to
find
what
is
within
.
Therefore
,
I
say
;
a
Christian
is
principally
called
to
the
first
,
and
alwayes
called
:
it
is
the
chief
duty
of
man
,
which
for
no
evidence
,
no
doubting
,
no
questioning
should
be
left
undone
:
If
you
be
in
any
hesitation
whether
you
are
Believers
or
not
:
I
am
sure
the
chiefest
things
&
most
concerning
,
is
rather
to
believe
then
to
know
it
:
it
is
a
Christians
being
to
believe
:
it
is
indeed
his
comfort
and
wel-being
to
know
it
,
but
if
you
do
not
know
it
then
by
all
means
so
much
the
more
set
about
it
presently
,
let
the
soul
consider
Christ
and
the
precious
promises
,
and
lay
its
weight
upon
him
:
This
you
ought
to
do
,
and
not
to
leave
the
other
undone
.
2.
Secondly
,
I
say
to
such
souls
,
that
it
is
the
mistake
of
the
very
nature
of
Faith
that
leads
them
to
such
perplexities
,
and
causeth
some
inevidence
:
It
is
not
so
much
the
inevidence
of
marks
,
and
fruits
that
makes
them
doubt
,
as
the
misapprehension
of
the
thing
it self
;
for
as
long
as
they
mistake
it
in
its
own
nature
,
no
sign
,
no
mark
can
satisfie
in
it
.
You
take
Faith
to
be
a
perswasion
of
Gods
love
,
that
calms
and
quiets
the
mind
.
Now
,
such
a
perswasion
needs
no
sign
to
know
it
by
,
it
is
manifest
by
its
own
presence
,
as
light
by
its
own
brightnesse
.
It
were
a
foolish
question
to
ask
any
,
How
they
knew
that
they
were
perswaded
of
anothers
affection
?
The
very
perswasion
it self
maketh
it self
more
certain
to
the
soul
then
any
token
.
So
then
while
you
question
whether
you
have
Faith
or
not
,
and
in
the
mean
time
take
Faith
to
be
nothing
else
but
such
a
perswasion
,
it
is
in
vain
to
bring
any
marks
or
signs
to
convince
you
that
you
have
Faith
,
for
if
such
a
perswasion
&
assurance
were
in
you
;
it
would
be
more
powerfull
to
assure
your
hearts
of
it self
than
any
thing
else
;
and
while
you
are
doubting
of
it
,
it
is
more
manifest
that
you
have
it
not
,
than
any
signs
or
marks
can
be
able
to
make
it
appear
that
you
have
it
.
If
any
would
labour
to
convince
a
blind
man
;
that
he
saw
the
light
,
and
give
him
signs
&
tokēs
of
the
lights
shining
,
the
blind
man
could
not
believe
him
;
for
it
is
more
certain
to
himself
that
he
sees
not
,
than
any
evidence
can
make
the
contrary
probable
:
You
are
still
wishing
and
seeking
such
a
Faith
as
puts
all
out
of
question
.
Now
,
when
Ministers
bring
any
marks
to
prove
you
have
true
Faith
,
it
cannot
satisfie
or
settle
you
,
because
your
very
questioning
proves
,
that
ye
have
not
that
which
ye
question
;
if
you
had
such
a
perswasion
,
you
would
not
question
it
.
So
then
,
as
long
as
you
are
in
that
mistake
concerning
the
nature
of
Faith
,
all
the
signs
of
the
word
cannot
settle
you
.
But
,
I
say
,
if
once
you
understood
the
true
nature
of
Faith
,
it
would
be
more
clear
in
it self
unto
you
,
than
readily
marks
and
signs
could
make
it
,
especially
in
the
time
of
temptation
:
If
you
would
know
then
,
what
it
is
indeed
:
Consider
what
the
Word
of
God
holds
out
concerning
himself
,
or
us
,
&
the
solid
belief
of
that
in
the
heart
hath
something
in
the
nature
of
saving
Faith
in
it
.
The
Lord
gives
a
testimony
concerning
Man
,
That
he
is
born
in
sin
,
that
he
is
dead
in
sin
,
and
all
his
imaginations
are
only
evil
continually
.
Now
,
I
say
,
to
receive
this
truth
into
the
soul
upon
Gods
Testimony
in
a
point
of
Faith
:
the
Lord
in
his
Word
concludes
all
under
sin
and
wrath
;
●…o
then
,
for
a
soul
to
conclude
it self
also
under
sin
and
wrath
,
is
a
point
of
Faith
:
Faith
is
the
souls
testimony
to
Gods
truth
,
the
Word
is
Gods
Testimony
:
Now
then
,
if
a
soul
receive
this
testimony
within
,
whether
it
be
Law
or
Gospel
,
it
's
an
act
of
Faith
;
if
a
soul
condemn
it self
,
&
judge
it self
,
that
is
a
setting
to
our
seal
that
God
is
true
,
who
speaks
in
his
Law
,
&
so
it
s
a
believing
in
God
.
I
say
more
,
To
believe
with
the
heart
,
that
we
cannot
believe
,
is
a
great
point
of
found
belief
,
because
it
's
a
sealing
of
that
Word
of
God
.
The
heart
is
desperatly
wicked
,
and
of
our selves
we
can
do
nothing
.
Now
,
I
am
perswaded
,
if
such
souls
knew
this
,
they
would
put
an
end
to
their
many
contentions
and
wranglings
about
this
point
,
and
would
rather
blesse
God
that
hath
opened
their
eyes
to
see
themselves
,
then
contend
with
him
for
that
they
have
no
Faith
:
It
is
light
only
that
discovers
darknesse
,
and
Faith
only
that
descerns
unbelief
:
Its
life
and
health
only
,
that
feels
pain
&
sicknesse
,
for
if
all
were
alike
,
nothing
could
be
found
,
as
in
dead
bodies
:
Now
,
I
say
to
such
souls
as
believe
in
God
the
Law-giver
,
believe
also
in
Christ
the
Redeemer
:
and
what
is
that
?
It
is
not
to
know
that
I
have
Interest
in
him
:
No
,
that
must
come
after
;
it
is
the
Spirits
sealing
after
believing
which
puts
it self
out
of
question
,
when
it
comes
:
and
so
if
you
had
it
,
you
needed
not
many
signs
to
know
it
by
,
at
least
you
would
not
doubt
of
it
,
more
than
he
that
sees
the
light
can
question
it
.
But
I
say
,
to
believe
in
Christ
is
simply
this
:
I
,
whatsoever
I
be
:
ungodly
,
wretched
,
polluted
,
desperate
,
am
willing
to
have
Jesus
Christ
for
my
Saviour
,
I
have
no
other
help
,
or
hope
,
if
it
be
not
in
him
,
it
is
,
I
say
,
to
lean
the
weight
of
thy
soul
on
this
foundation
stone
laid
in
Zion
,
to
embrace
the
promises
of
the
Gospel
albeit
generall
,
as
worthy
of
all
acceptation
,
&
wait
upon
the
performance
of
them
.
It
is
no
other
thing
,
but
to
make
Christ
welcome
,
to
say
,
even
so
,
Lord
Jesus
,
I
am
content
in
my
soul
that
thou
be
my
Saviour
,
to
be
found
in
thee
,
not
having
my
own
righteousnesse
,
I
am
well
pleased
to
cast
away
my
own
as
dung
,
&
find
my self
on
other
not
an
ungodly
man
.
Now
it
is
certain
that
●…any
souls
that
are
still
questioning
whether
they
have
Faith
,
yet
do
find
this
in
their
souls
,
but
because
they
know
not
that
it
is
Faith
which
they
find
,
they
go
about
to
seek
that
which
is
not
Faith
,
and
where
it
is
not
to
be
found
,
and
so
disquiet
themselves
in
vain
,
and
hinder
fruitfulnesse
.
Now
,
the
Faith
of
a
Christian
is
no
fancy
,
it
's
no
light
vain
imagination
of
the
brain
,
but
it
dwells
in
the
heart
(
with
the
heart
man
believes
)
and
it
dwels
with
love
.
Faith
and
love
we
need
not
be
curious
to
distinguish
them
:
it
is
certain
that
love
is
in
it
,
&
from
it
,
it
s
in
the
very
bosome
of
it
,
because
faith
is
a
soul
embracing
of
Christ
,
it
's
a
choosing
of
him
for
its
portion
:
and
then
upon
the
review
of
this
goodly
portion
,
and
from
consideration
what
he
is
,
and
hath
done
for
us
,
the
soul
loves
him
still
more
,
&
is
impatient
of
so
much
distance
from
him
.
We
find
them
conjoyned
in
Scripture
,
but
they
are
one
in
the
heart
:
O
that
we
studied
to
have
these
joyntly
engraven
on
the
heart
;
as
they
are
joyned
in
the
word
,
so
our
heart
should
be
a
living
Epistle
:
Faith
and
Love
are
two
words
,
but
one
thing
under
different
notions
:
they
are
the
out-goings
of
the
soul
to
Christ
for
life
,
the
breathings
of
the
soul
after
him
,
for
more
of
him
,
when
it
hath
once
tasted
how
good
he
is
:
Faith
is
not
a
speculation
,
or
a
wandring
thought
of
Truth
,
it
's
the
truth
not
captivated
into
the
mind
,
but
dwelling
in
the
heart
,
&
getting
possession
of
the
whole
man
:
you
know
,
a
man
and
his
will
are
one
,
not
so
a
man
and
his
mind
,
for
he
may
conceive
the
truth
of
many
things
he
loves
not
,
but
what
ever
a
man
loves
,
that
and
he
,
in
a
manner
,
becomes
one
with
another
:
Love
is
unitive
,
it
's
the
most
excellent
union
of
distant
things
.
The
will
commands
the
whole
man
,
and
hath
the
office
of
applying
of
all
the
faculties
of
their
proper
works
,
Illa
imperat
,
aliae
exsequuntur
,
therefore
when
once
Divine
truth
gets
entry
into
the
heart
of
a
man
,
and
becomes
one
with
his
will
,
and
affection
,
it
will
quickly
command
the
whole
man
to
practise
and
execute
,
and
then
he
that
receiveth
the
truth
in
Love
,
is
found
a
walker
in
the
truth
:
Many
persons
captivate
truth
in
their
understandings
,
as
the
Gentiles
did
,
they
held
,
or
detained
it
in
unrighteousnesse
:
but
because
it
hath
no
liberty
to
descend
into
the
heart
,
&
possesse
that
Garrison
,
it
cannot
command
the
man
.
But
O
it's
better
to
be
truths
captive
,
then
to
captive
truth
,
saith
the
Apostle
,
ye
obeyed
from
the
heart
the
truth
to
which
ye
were
delivered
,
Rom.
6.
O
a
blessed
captivity
,
to
be
delivered
over
to
truth
;
that
is
indeed
freedome
,
for
truth
makes
free
,
Ioh.
8.
And
it
makes
free
where
it
is
in
freedome
,
give
it
freedome
to
command
thee
,
and
it
shal
indeed
deliver
thee
from
all
strange
Lords
,
and
thou
shalt
obey
it
from
the
heart
,
when
it
is
indeed
in
the
heart
.
When
the
truth
of
God
,
whether
promises
,
or
threatnings
,
or
commands
are
impressed
into
the
heart
,
you
shal
find
the
expressions
of
them
in
the
conversation
:
Faith
is
not
an
empty
assent
to
the
truth
,
but
a
receiving
of
it
in
love
,
&
when
the
truth
is
received
in
love
,
then
it
begins
to
work
by
love
,
Faith
works
by
love
,
saith
Paul
,
Gal.
5.
6.
That
now
is
the
proper
nature
of
its
operation
,
which
expresses
its
own
nature
:
Obedience
proceeding
from
love
to
God
,
flowes
from
Faith
in
God
,
and
that
shews
the
true
and
living
nature
of
that
Faith
:
If
the
soul
within
receive
the
seal
and
impression
of
the
truth
of
God
,
it
will
render
the
image
of
that
same
truth
in
all
its
actions
.
Love
is
put
for
all
obedience
,
it
s
made
the
very
summe
and
compend
of
the
Law
,
and
fulfilling
of
it
:
for
the
truth
is
,
it
s
the
most
effectual
and
constraining
principle
of
obedience
,
and
withall
the
most
sweet
&
pleasant
:
The
love
of
Christ
constrains
us
,
to
live
to
him
,
&
not
henceforth
to
our selves
,
2
Cor.
5.
15.
As
I
said
,
a
man
and
his
will
is
one
:
if
you
ingage
it
,
you
bind
all
;
if
you
gain
it
,
it
will
bring
all
with
it
.
As
it
is
the
most
ready
way
to
gain
any
party
,
to
engage
their
head
whom
they
follow
,
and
upon
whom
they
depend
;
let
a
mans
love
be
once
gained
to
Christ
,
&
the
whole
train
of
the
souls
faculty
,
of
the
outward
senses
and
operations
,
will
follow
upon
it
:
It
was
an
excellent
,
and
pertinent
question
,
that
Christ
asked
Peter
,
when
he
was
going
away
(
if
Peter
had
considered
Christs
purpose
in
it
,
he
would
not
have
been
so
hasty
and
displeased
)
Peter
lovest
thou
me
,
then
feed
my
sheep
?
If
a
man
love
Christ
he
will
certainly
study
to
please
him
,
and
though
he
should
do
never
so
much
in
obedience
,
it
s
no
pleasure
except
it
be
done
out
of
love
:
O
this
,
and
more
of
this
in
the
heart
,
would
make
Ministers
feed
well
,
and
teach
well
,
and
would
make
people
obey
well
?
If
ye
love
me
,
keep
my
commands
;
Love
devouts
and
consecrats
all
that
is
in
a
man
,
to
the
pleasure
of
him
whom
he
loves
;
therefore
it
fashions
and
conforms
one
even
against
nature
to
anothers
humor
and
affection
:
it
constrains
not
to
live
to
our selves
,
but
to
him
,
its
joy
&
delight
is
in
him
,
and
therefore
all
is
given
up
&
resigned
to
him
:
Now
as
it
is
certain
that
if
you
love
much
you
will
do
much
,
so
it
is
certain
that
little
is
accepted
for
much
,
that
proceeds
from
love
,
&
therefore
our
poor
maimed
and
halting
obedience
,
is
called
the
fulfilling
of
the
law
;
he
is
well
pleased
with
it
,
because
love
is
ill
pleased
withit
:
love
thinks
nothing
too
much
,
all
too
little
,
and
therefore
his
love
thinks
any
thing
frō
us
much
,
since
love
would
give
more
;
he
accepts
that
which
is
given
the
lovers
mite
cast
into
the
Treasure
,
is
more
then
ten
times
so
much
outward
obedience
from
another
man
;
He
meets
love
with
love
,
if
the
souls
desire
be
towards
the
love
of
his
name
,
if
love
offer
thogh
a
farthing
,
his
love
receiving
it
,
counts
it
a
Crown
,
love
offering
a
present
of
duty
finds
many
imperfections
in
it
,
and
covers
any
good
that
is
in
it
,
seems
not
to
regard
it
,
and
then
beholds
it
as
a
recompence
;
his
love
receiving
the
present
from
us
,
covers
a
multitude
of
infirmities
that
are
in
it
.
And
thus
what
in
the
desire
and
endeavour
of
love
on
our
part
,
and
what
in
the
acceptation
of
what
is
done
on
his
part
,
love
is
the
fulfilling
of
the
Law
.
It
s
an
usuall
proverb
,
all
things
are
as
they
are
taken
,
Love
is
the
●…ulfilling
of
the
Law
,
because
our
loving
Father
takes
●…t
so
,
he
takes
as
much
delight
in
the
poor
childrens
willingnesse
,
as
in
the
more
aged's
strength
:
the
offer
●…nd
endeavour
of
the
one
pleaseth
him
,
as
well
as
the
●…erformance
of
the
other
.
The
love
of
God
is
the
fulfilling
of
the
Law
,
for
it
〈◊〉
a
living
Law
,
it
is
the
Law
written
on
the
heart
,
it
is
●…e
Law
of
a
spirit
of
life
within
,
Quis
legem
detamen
,
●…bus
?
major
lexamor
sibi
ipsi
est
.
You
almost
need
not
prescribe
any
rules
,
or
let
over
the
head
of
love
the
authority
and
pain
of
a
command
,
for
it
is
a
greater
Law
to
it self
,
it
hath
within
its
own
bosome
as
deep
an
engagement
and
obligation
to
any
thing
that
may
please
God
,
as
you
can
put
upon
it
;
for
it
is
in
it self
the
very
engagement
and
bond
of
the
soul
to
him
.
This
it
is
indeed
which
will
do
him
service
,
and
that
is
the
service
which
he
likes
:
it
is
that
only
serves
him
constantly
and
pleasantly
,
and
constantly
it
cannot
serve
him
,
which
doth
it
not
pleasantly
,
for
it
is
delight
only
that
makes
it
constant
.
Violent
motions
may
be
swift
,
but
not
durable
,
they
last
not
long
:
fear
and
terrour
is
a
kind
of
externall
impulse
,
that
may
drive
a
soul
swiftly
to
some
duty
;
but
because
that
is
not
one
with
the
soul
,
it
cannot
endure
long
,
it
s
not
good
company
to
the
soul.
But
Love
making
a
duty
pleasant
,
becomes
one
with
the
soul
,
it
incorporates
with
it
,
and
becomes
like
its
nature
to
it
,
that
though
it
should
not
move
so
swiftly
,
yet
it
moves
more
constantly
.
And
what
is
love
but
the
very
motion
of
the
soul
to
God!
and
so
till
it
have
attained
that
;
to
be
in
him
,
it
can
find
no
place
of
rest
.
Now
this
is
only
the
service
that
he
is
pleased
with
,
which
comes
from
love
,
because
he
sees
his
own
image
in
it
;
for
love
in
us
,
it
s
nothing
else
but
the
impression
and
stamp
that
Gods
love
to
us
,
makes
on
the
heart
;
it
's
the
very
reflection
of
that
sweet
warm
beam
,
so
then
when
his
love
reflects
back
unto
himself
,
carrying
our
heart
and
duty
with
it
,
he
knoweth
his
own
superscription
,
he
loves
his
own
Image
in
such
a
duty
:
He
that
loveth
me
,
and
continueth
in
my
love
,
I
will
love
him
,
and
I
and
my
Father
will
come
and
make
our
abode
with
him
,
Ioh.
14.
23.
Here
now
is
an
evidence
that
he
likes
it
,
for
he
must
needs
like
that
place
he
chooses
to
dwell
in
;
he
who
hath
such
a
glorious
Mansion
,
and
Palace
above
he
must
needs
love
that
soul
dearly
,
that
he
will
prefer
it
to
his
high
and
holy
place
.
Now
,
I
know
it
will
be
the
secret
question
and
complaint
of
some
souls
.
How
shal
I
get
love
to
God
?
I
cannot
love
him
,
my
heart
is
so
desperatly
wicked
,
I
cannot
say
as
Peter
,
Lord
thou
knowest
that
I
love
thee
.
I
shal
not
insist
upon
the
discovery
of
your
love
unto
you
by
marks
and
signs
,
only
I
say
,
if
thou
indeed
from
thy
heart
desires
to
love
him
,
&
art
grieved
that
there
is
not
this
love
in
thy
soul
to
him
,
which
becomes
so
love-worthy
a
Saviour
,
then
thou
indeed
lovest
him
,
for
he
that
loveth
the
love
of
God
,
loveth
God
himself
:
And
wherefore
a●…t
thou
sad
for
want
of
that
love
,
but
because
thou
lovest
him
in
some
measure
,
and
withall
finds
him
beyond
all
that
thou
canst
think
and
love
:
But
I
say
,
that
which
most
concerns
thee
,
is
to
love
still
more
,
and
that
thou
wouldest
be
more
earnest
to
love
him
,
then
to
know
that
thou
loves
him
.
Now
I
know
no
more
effectuall
way
to
encrease
love
to
Jesus
Christ
,
then
to
believe
his
love
.
Christ
Jesus
is
the
Author
and
Finisher
,
both
of
Faith
and
Love
,
and
we
love
him
,
because
he
first
loved
us
.
Therefore
the
right
discovery
of
Jesus
Christ
,
what
he
is
,
and
what
he
hath
done
for
sinners
,
is
that
which
will
of
all
things
most
prevail
,
to
engage
the
soul
unto
him
:
But
as
long
as
ye
suspend
you
Faith
upon
the
being
,
or
encrease
of
your
Love
,
and
obedience
(
as
the
manner
of
too
many
is
:
)
you
take
even
such
a
course
as
he
,
that
will
not
plant
the
Tree
till
he
see
the
fruit
of
it
;
which
is
contrary
to
common
sense
&
reason
.
Since
this
then
is
the
sum
of
true
Religion
,
to
believe
in
Christ
,
and
to
love
him
,
and
so
live
to
him
;
we
shal
wind
up
all
that
is
spoken
,
into
that
exhortation
of
the
Apostles
,
Hold
fast
the
form
of
sound
words
which
thou
hast
heard
.
You
have
this
Doctrine
of
Faith
and
Love
delivered
unto
you
,
which
may
be
able
to
save
your
souls
:
Then
I
beseech
you
,
hold
them
fast
,
salvation
is
in
them
,
they
are
sound
words
,
and
wholesom
words
;
words
of
life
,
spirit
&
life
(
as
Christ
speaks
)
as
well
as
words
of
truth
:
But
how
will
you
hold
them
fast
that
have
them
not
at
all
,
that
know
them
not
though
you
hear
them
?
You
who
are
ignorant
of
the
Gospel
,
and
hear
nothing
but
a
sound
of
words
in
stead
of
sound
&
wholesome
words
,
how
can
you
hold
them
fast
?
Can
a
man
hold
the
wind
in
the
hollow
of
his
hand
,
or
keep
in
a
sound
within
it
?
You
know
no
more
but
a
sound
;
&
a
wind
that
passeth
by
your
ear
,
without
observing
either
truth
or
life
in
it
.
But
then
again
,
you
who
understand
these
sound
words
,
and
have
a
form
of
knowledge
,
&
of
the
Letter
of
the
Law
,
what
will
that
avail
you
?
You
cannot
hold
it
fast
except
you
have
it
within
you
,
and
it
is
within
you
indeed
when
it
is
in
your
heart
,
when
the
form
of
it
is
engraven
upon
the
very
soul
in
love
.
Now
thogh
you
understand
the
sound
of
these
words
&
the
sound
of
truth
in
them
,
yet
you
receive
not
the
living
Image
of
them
,
which
is
Faith
and
Love
.
Can
you
paint
a
sound
!
Can
you
form
it
,
or
engrave
it
on
any
thing
?
Nay
,
but
these
sound
words
are
more
substantial
&
solid
,
they
must
be
engraven
on
the
heart
else
you
will
never
hold
them
;
they
may
bee
easily
plucked
out
of
the
mouth
and
hand
,
by
temptation
,
unlesse
they
be
enclosed
,
and
laid
up
in
the
secret
of
the
heart
;
as
Mary
laid
them
.
The
truth
must
hold
thee
fast
,
or
thou
canst
not
hold
it
fast
,
it
must
captivate
thee
,
and
bind
thee
with
the
Golden
chains
of
affection
,
which
only
is
true
freedom
,
or
certainly
thou
wilt
let
it
go
.
Nay
,
you
must
not
only
have
the
truth
received
by
love
into
your
heart
,
but
as
the
Apostle
speaks
,
you
must
also
hold
fast
the
form
of
sound
words
.
Scripture
-
words
are
sound
words
;
the
Scriptures
method
of
teaching
is
sound
and
wholesome
:
There
may
be
unsound
words
used
in
expressing
true
matter
;
and
if
a
man
shal
give
liberty
to
his
own
luxuriant
Imagination
,
to
expatiat
in
notions
,
and
expressions
,
either
to
catch
the
ear
of
the
Vulgar
,
or
to
appear
some
new
discoverer
of
light
,
and
Gospel-mysteries
,
he
may
as
readily
fall
into
error
and
darknesse
,
as
into
truth
and
light
.
Some
men
do
busk
up
old
truths
,
Scripture-truths
,
into
some
new
dresse
of
language
,
and
notions
,
and
then
give
them
out
for
new
discoveries
,
new
lights
;
but
in
so
doing
,
they
often
hazard
the
loosing
of
the
truth
it self
.
We
should
beware
and
take
heed
of
strange
words
,
that
have
the
least
appearance
of
evil
,
such
as
Christed
;
&
Godded
;
let
us
think
it
enough
to
be
wise
according
to
the
Scripturs
,
and
suspect
all
that
,
as
vain
,
empty
,
unsound
,
that
tends
not
to
the
increase
of
faith
in
Christ
,
and
love
and
obedience
unto
him
.
As
ordinarily
the
Dialect
of
those
,
called
Antinomians
,
is
giving
,
and
no
granting
,
that
they
had
no
unsound
mind
,
yet
I
am
sure
they
use
unsound
word
to
expresse
sound
matter
:
the
cloaths
should
be
shaped
to
the
person
:
Truth
is
plain
and
simple
,
let
words
of
truth
also
be
full
of
simplicity
.
I
say
no
more
,
but
leave
that
upon
you
,
that
you
hold
fast
even
the
very
words
of
the
Scriptures
,
and
be
not
bewitched
by
the
vain
pretentions
of
Spirit
all
Spirit
pure
and
spiritual
service
,
and
such
like
,
to
the
casting
off
of
the
word
of
truth
,
as
Letter
,
as
Flesh
,
and
such
is
the
high
attainment
of
some
in
these
daies
an
high
attainment
indeed
,
and
a
mighty
progresse
in
the
way
to
destruction
,
the
very
last
discovery
of
that
Antichrist
and
Man
of
sin
.
Oh
,
make
much
of
the
Scripture
,
for
you
shal
neither
read
nor
hear
the
like
of
it
in
the
world
:
Other
books
may
have
sound
matter
,
but
there
is
still
something
in
manner
,
or
words
unsound
,
no
man
can
speak
to
you
truth
in
such
plainnesse
,
and
simplicity
in
such
soundnesse
also
.
But
here
is
both
sound
matter
,
and
sound
words
,
the
truth
holden
out
truly
,
health
and
salvation
holden
out
in
as
wholsome
a
manner
as
is
possible
.
Matter
&
manner
are
both
divine
.
Exod.
3.
13
,
14.
When
they
shal
say
unto
me
,
What
is
his
Name
?
What
shal
I
say
?
And
God
said
,
I
AM
THAT
I
AM.
WE
are
now
about
this
question
,
What
God
is
?
But
,
who
can
answer
it
?
Or
if
answered
,
who
can
understand
it
?
It
should
astonish
us
in
the
very
entry
,
to
think
that
we
are
about
to
speak
and
to
hear
of
his
Majesty
,
Whom
eye
hath
not
seen
,
nor
ear
heard
,
nor
hath
it
entered
into
the
heart
of
any
creature
to
consider
what
he
is
.
Think
ye
,
blind
men
could
have
a
pertinent
discourse
of
light
and
colours
?
would
they
form
any
sutable
notion
of
that
they
had
never
seen
,
and
cannot
be
known
but
by
seeing
?
What
an
ignorant
speech
would
a
deaf
man
make
of
Sound
,
which
a
man
cannot
so
much
as
know
what
it
is
,
but
by
hearing
of
it
?
How
then
can
me
speak
of
God
,
who
dwels
in
such
accessible
light
;
that
,
though
we
had
our
eyes
opened
,
yet
they
are
far
lesse
proportioned
to
that
resplendent
brightnesse
,
than
a
blind
eye
is
to
the
Suns
light
.
It
uses
to
be
a
question
,
If
there
be
a
God
?
or
,
how
it
may
be
known
that
there
is
a
God
?
It
were
almost
blasphemy
to
move
such
a
question
,
if
there
were
not
so
much
Atheism
in
the
hearts
of
men
,
which
makes
us
either
to
doubt
,
or
not
firmly
to
believe
,
&
seriously
to
consider
it
.
But
what
may
convince
souls
of
the
Divine
Majesty
?
Truly
,
I
think
,
if
it
be
not
evident
by
its
own
brightnesse
,
all
the
reason
that
can
be
brought
,
is
but
like
a
candles
light
to
see
the
Sun
by
.
Yet
,
because
of
our
weaknesse
,
the
Lord
shines
upon
us
in
the
Creatures
,
as
in
a
Glass
;
and
this
is
become
the
best
way
to
take
up
the
glorious
brightness
of
his
Majesty
,
by
reflection
in
his
Word
and
Works
.
God
himself
dwels
in
light
inaccessible
,
that
no
man
can
approach
unto
;
if
any
look
straight
to
that
Sunne
of
Righteousnesse
,
he
shal
be
astonished
,
&
amazed
,
and
see
no
more
than
in
the
very
darknesse
:
But
the
best
way
to
behold
the
Sun
,
is
to
look
upon
it
in
a
pail
of
Water
;
and
the
surest
way
to
know
God
by
,
is
to
take
him
up
in
a
state
of
humiliation
and
condescention
,
as
the
Sun
in
the
Rainbow
,
in
his
Word
and
Works
,
which
are
the
Mirrours
of
his
Divine
Power
and
goodnesse
,
and
do
reflect
upon
the
hearts
and
eyes
of
all
men
the
beams
of
that
increated
light
:
If
this
be
not
the
speech
,
that
day
uttereth
unto
day
,
and
night
unto
night
,
One
self-being
gave
me
a
being
;
and
if
thou
hear
not
that
language
that
is
gone
out
into
all
the
earth
,
and
be
not
,
as
it
were
,
noised
and
possessed
with
all
the
sounds
of
every
thing
about
thee
,
above
thee
,
beneath
thee
;
yea
,
and
within
thee
,
all
singing
a
melodious
song
to
that
excellent
Name
which
is
above
all
names
;
and
conspiring
to
give
testimony
to
the
fountain
of
their
being
:
If
this
,
I
say
,
be
not
so
sensible
unto
thee
,
as
if
a
tongue
and
voice
were
given
to
every
creature
to
expresse
it
,
then
,
indeed
,
we
need
not
reason
the
businesse
with
the
who
hath
lost
thy
senses
;
do
but
,
I
say
,
retire
inwardly
,
and
ask
in
sobriety
and
sadnesse
,
what
thy
conscience
thinks
of
it
?
And
undoubtedly
,
it
shal
confesse
a
Divine
Majesty
,
at
least
,
tremble
at
the
apprehension
of
what
it
either
will
not
confesse
,
or
slanderly
believes
:
The
very
evidence
of
truth
shal
extort
an
acknowledgement
from
it
.
If
any
man
denied
the
Divine
Majesty
,
I
would
seek
no
other
argument
to
perswade
him
,
than
what
was
used
to
convince
an
old
Philosopher
,
who
denied
the
fire
,
they
put
his
hand
in
it
till
he
found
it
;
so
I
say
,
return
within
to
thine
own
conscience
&
thou
shalt
find
the
scorching
heat
of
that
Divine
Majesty
burning
it
up
,
whom
thou
wouldest
not
confesse
.
There
is
an
inward
feeling
and
sense
of
God
that
is
imprinted
in
every
soul
by
nature
,
that
leaves
no
man
without
such
a
testimony
of
God
that
makes
him
with
out
excuse
:
There
is
no
man
so
impious
,
so
atheistiall
,
but
whether
he
will
or
not
,
he
shal
feel
at
some
times
that
which
he
loves
not
to
know
or
consider
of
;
so
that
what
rest
secure
consciences
have
from
the
fear
and
terrour
of
God
,
it
is
like
the
sleep
of
a
drunken
man
,
who
even
when
he
sleeps
doth
not
rest
quietly
.
Now
,
although
this
inward
stamp
of
a
Deity
be
engraven
on
the
minds
of
all
,
and
every
creature
without
have
some
marks
of
his
glory
stamped
on
them
;
so
that
all
things
a
man
can
behold
above
him
,
or
about
him
,
or
beneath
him
,
the
most
mean
and
inconsiderable
creatures
are
pearles
and
transparent
stones
that
casts
abroad
the
rayes
of
that
glorious
brightnesse
which
shines
on
them
;
as
if
a
man
were
inclosed
into
a
City
builded
all
of
precious
stones
,
that
in
the
Sun-shine
all
and
every
parcell
of
it
,
the
streets
,
the
houses
,
the
roofs
,
the
windows
,
all
of
it
,
reflected
into
his
eyes
those
Sun
beams
in
such
a
manner
,
as
if
all
had
been
one
mirrour
;
though
,
I
say
,
this
be
so
,
yet
such
is
the
blockishnesse
and
stupidity
of
men
,
that
they
do
not
,
for
all
this
,
consider
the
glorious
Creator
;
so
that
all
these
Lamps
seem
to
be
lighted
in
vain
,
to
shew
forth
his
glory
,
which
though
they
do
every
way
display
their
beams
upon
us
;
that
we
can
turn
our
eye
no
where
,
but
such
a
ray
shal
penetrate
it
,
yet
we
either
do
not
consider
it
,
or
the
consideration
of
it
takes
not
such
deep
root
as
to
lead
home
to
God
;
therefore
the
Scriptures
calls
all
naturall
men
Atheists
,
They
have
said
in
their
heart
,
There
is
no
God
,
Psal.
14
1.
All
men
almost
confesse
a
God
with
their
mouth
,
and
think
they
believe
in
him
;
but
alas
!
Behold
their
actions
,
and
hearts
,
what
testimony
they
give
,
for
a
mans
walking
and
conversation
is
like
an
eye-witness
,
that
one
of
them
deserves
more
credite
than
ten
ear-witnesses
of
profession
.
Plus
valet
oculatus
testis
unus
,
quàm
auriti
decem
.
Now
,
I
may
ask
of
you
,
What
would
ye
do
?
How
would
ye
walk
,
if
ye
believed
there
were
no
God
?
Would
ye
be
more
dissolute
&
prophane
,
and
more
void
of
Religion
?
Would
not
Humane
Laws
bind
you
as
much
in
that
case
as
they
now
do
?
For
that
is
almost
the
restraint
that
is
upon
many
,
the
fear
of
temporal
punishment
,
or
shame
among
men
;
●…et
your
walking
beside
a
heathens
conversation
,
and
save
that
you
say
ye
believe
in
the
true
God
,
and
he
denies
him
,
there
is
no
difference
:
Your
transgressions
speaks
louder
than
your
professions
,
that
there
is
no
fear
of
God
before
your
eyes
.
Psal.
36.
1.
Your
practise
belies
your
professiō
,
you
profess
that
you
know
God
but
in
works
you
deny
him
,
saith
Paul
.
Tit.
1.
16.
Ore
quod
dicitis
,
opere
negatis
.
In
these
words
read
in
your
audience
,
you
have
a
strange
question
,
and
a
strange
answer
;
a
question
of
Moses
,
and
an
answer
of
God
:
The
occasion
of
it
was
the
Lords
giving
to
Moses
a
strange
and
uncouth
Message
,
he
was
giving
him
commission
to
go
and
speak
to
a
King
to
dismisse
and
let
go
600000
of
his
Subjects
,
and
to
speak
to
a
numerous
nation
,
to
depart
from
their
own
dwellings
,
&
come
out
whither
the
Lord
should
lead
them
:
Might
not
Moses
then
say
within
himself
,
who
am
I
,
to
speak
such
a
thing
to
a
King
?
Who
am
I
,
to
lead
out
such
a
mighty
People
?
Who
will
believe
that
thou
hast
sent
me
?
Will
not
all
men
call
me
a
deceiver
,
an
Enthysiastical
Fellow
that
takes
upon
me
such
a
thing
?
Well
then
saith
Moses
to
the
Lord
;
Look
,
when
I
shal
say
,
that
the
God
of
their
Father
sent
me
unto
them
,
they
will
not
believe
me
;
they
have
now
forgotten
thy
Majesty
,
and
thinkest
that
Thou
art
even
like
the
Vanities
of
the
Nations
;
they
cannot
know
their
own
portion
from
other
Nations
vain-Idols
,
which
they
have
given
the
same
Name
unto
,
&
call
God
as
well
as
thou
art
called
:
Now
therefore
sayes
he
,
when
they
ask
me
what
thy
proper
Name
is
by
which
thou
art
distinguished
from
all
Idols
,
&
all
the
works
of
thine
own
hands
,
&
of
mens
hands
,
what
shall
I
say
unto
them
?
Here
is
the
Question
.
But
why
asks
thou
my
Name
,
saith
the
Lord
to
Jacob
Gen.
32
29.
Importing
,
that
it
is
a
high
presumptiō
,
&
bold
curiosity
,
to
search
such
a
wonder
?
Ask
not
my
Name
,
saith
the
Angel
to
Manoah
,
for
it
is
secret
or
wonderful
Iudg
13.
18.
It
s
a
mystery
,
a
dark
hidden
mystery
,
not
for
want
of
light
,
but
for
too
much
light
;
it
s
a
secret
,
its
wonderful
;
out
of
the
reach
of
all
created
capacity
Thou
shalt
call
his
Name
wonderfull
.
Isai.
6.
9.
What
name
can
expresse
that
in
comprehensible
Majesty
?
The
mind
is
more
comprehensive
than
words
,
but
the
mind
&
soul
is
too
narrow
to
conceive
him
,
O
then
!
How
short
a
garment
must
all
words
,
the
most
significant
&
comprehensive
and
superlative
words
be
?
Solomons
soul
and
heart
was
inlarged
as
the
sand
of
the
sea
,
but
O!
it
s
not
large
enough
for
the
Creator
of
it
.
What
is
his
Name
,
or
,
What
is
his
Sons
Name
,
if
thou
canst
tell
?
Prov.
30.
4.
The
Lord
himself
cannot
expresse
it
to
our
capacity
,
because
we
are
not
capable
of
what
he
can
expresse
,
much
lesse
of
what
he
is
,
if
he
should
speak
to
us
of
himself
as
he
is
,
O!
it
should
be
dark
sayings
,
hid
from
the
understandings
of
all
living
;
we
could
reach
no
more
of
it
,
but
that
it
is
a
wonder
,
a
secret
.
Here
is
the
highest
attainment
of
our
knowledge
,
to
know
there
is
some
mystery
in
it
,
but
not
,
What
that
mystery
is
:
Christ
hath
a
Name
above
all
names
;
How
then
can
wee
know
that
Name
?
It
was
well
said
by
some
of
old
,
Deus
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
multorum
nominum
&
tamen
nullius
nominis
&
tamen
nihil
omnium
,
because
he
is
all
in
all
,
&
yet
none
of
all
;
Deus
est
quod
vides
,
&
quod
non
vides
;
you
may
call
him
by
all
the
works
of
his
hands
,
for
these
are
beams
of
his
increated
light
,
and
streams
of
his
inexhaustible
sea
of
goodnesse
;
so
that
what
ever
perfection
is
in
them
,
all
that
is
eminently
,
yea
infinitely
in
him
;
Therefore
,
saith
Christ
,
There
is
one
God
,
even
God
;
and
he
calls
himself
the
light
,
and
life
,
and
therefore
you
have
so
many
names
of
God
in
Scripture
;
there
is
no
quality
,
no
property
or
vertue
,
that
hath
the
least
shadow
of
goodnesse
,
but
he
is
that
essentially
,
really
,
eternally
&
principally
;
So
that
the
creature
deserves
not
such
names
,
but
as
they
participat
of
his
fulnes
;
he
is
the
true
light
,
the
true
life
:
the
Sun
is
not
that
true
light
,
thogh
it
gives
light
to
the
Moon
,
&
to
men
,
for
it
borrows
its
light
and
shinin
from
him
g
;
all
creatures
are
,
and
shine
but
by
reflexion
;
Therefore
these
names
do
agree
to
them
but
by
a
Metaphor
,
(
so
to
speak
)
the
propriety
and
truth
of
them
is
in
him
.
As
it
is
but
a
borrowed
kind
of
speech
,
to
call
a
Picture
or
Image
,
a
man
,
only
because
of
the
representation
&
likenesse
to
him
,
it
communicates
in
one
name
with
him
,
Even
so
)
in
some
manner
)
the
creatures
are
but
some
shadows
,
pictures
or
remblances
and
equivocal
shapes
of
God
;
and
whatever
name
they
have
,
of
good
,
wise
,
strong
,
beautifull
,
true
or
such
like
,
it
s
but
a
barrowed
speech
from
God
,
whose
Image
they
have
,
&
yet
poor
vain
man
would
be
wise
,
thought
wise
really
,
intrinsecally
in
himself
,
&
properly
,
&
calls
himself
so
,
which
is
as
great
abuse
of
language
,
as
if
the
Picture
should
call
it self
a
true
and
living
man
.
But
then
,
as
you
may
cal
him
al
things
because
he
is
eminently
&
gloriously
all
that
is
in
all
,
the
fountain
and
end
of
all
,
yet
we
must
again
deny
that
he
is
any
of
these
things
,
unus
omnia
&
nihil
omnium
:
we
can
find
no
name
to
him
;
for
what
can
we
call
him
,
when
you
have
said
,
He
is
light
;
you
can
form
no
other
notion
of
him
but
from
the
resemblance
of
this
created
light
;
but
alas
!
that
he
is
not
,
he
so
infinitely
transcends
that
,
and
is
distant
from
it
,
as
if
he
had
never
made
it
according
to
his
likenesse
;
His
Name
is
above
all
these
names
:
but
what
it
is
himself
knows
,
and
knows
only
:
If
ye
ask
what
he
is
,
we
may
glance
at
some
notions
&
expressions
,
to
hold
him
out
:
In
relation
to
the
creatures
,
we
may
call
him
Creator
,
Redeemer
,
light
,
life
,
omnipotent
,
good
,
mercifull
,
just
and
such
like
:
But
if
you
ask
what
is
his
proper
Name
in
relation
to
himself
,
ipse
novit
,
Himself
knows
that
,
we
must
be
silent
,
&
silence
in
such
a
subject
is
the
rarest
Eloquence
.
But
let
us
hear
what
the
Lord
himself
speaketh
,
in
answer
to
this
Question
,
if
any
can
tell
,
sure
he
himself
knowes
his
own
Name
best
;
I
am
(
saith
he
)
what
I
am
,
sum
qui
sum
,
go
tell
them
that
I
am
hath
sent
thee
A
strange
answer
,
but
an
Answer
only
pertinent
for
such
a
Question
;
VVhat
should
Moses
make
of
this
?
VVhat
is
he
the
wiser
of
his
asking
?
Indeed
he
might
be
the
wiser
,
it
might
teach
him
more
by
silence
,
then
all
Humane
Eloquence
could
instruct
him
by
speaking
:
His
Question
was
curious
,
&
behold
an
answer
short
and
dark
,
to
confound
vain
and
presumptuous
mortality
.
I
am
what
I
am
,
an
answer
that
does
not
satisfie
curiosity
,
for
it
leaves
room
for
the
first
Question
,
and
what
art
thou
?
But
aboundant
to
silence
saith
and
sobriety
,
that
it
shal
ask
no
more
,
but
sit
down
and
wonder
.
There
are
three
things
I
conceive
imported
in
this
Name
,
Gods
unsearchablenesse
,
Gods
unchangeablenes
,
and
Gods
absolutenesse
.
His
ineffability
,
his
eternity
,
&
his
soveraignty
and
independent
substance
,
upon
whom
all
other
things
depend
.
I
say
,
1.
His
unsearchablenesse
:
you
know
it
is
our
manner
of
speech
when
we
would
cover
any
thing
from
any
,
&
not
answer
any
thing
distinctly
to
them
,
we
say
,
it
is
what
it
is
.
I
have
said
what
I
have
said
,
I
will
not
make
you
wise
of
it
.
Here
then
is
the
fittest
notion
you
can
take
up
God
into
,
to
find
him
unsearchable
beyond
all
understanding
,
beyond
all
speaking
;
the
more
ye
speak
or
think
,
to
find
him
alwaies
beyond
what
ye
speak
or
think
;
whatever
you
discover
of
him
,
to
conceive
that
Infitness
is
beyond
that
ad
finem
cujus
pertransiri
non
potest
,
the
end
of
which
you
cannot
reach
,
that
he
is
an
unmeasureable
depth
,
a
boundlesse
Ocean
of
perfection
,
that
you
can
neither
found
the
bottom
of
it
,
nor
find
the
breadth
of
it
?
Can
a
child
wade
the
Sea
,
or
take
it
up
in
the
hollow
of
its
hand
?
when
ever
any
thing
of
God
is
seen
,
he
is
seen
a
wonder
,
Wonderful
is
the
Name
he
is
known
by
:
All
our
knowledge
reacheth
no
farther
than
admiration
,
who
is
like
unto
thee
?
Exod.
15.
11.
Psal.
89.
6
,
7.
and
admiration
speaks
ignorance
.
The
greatest
attainment
of
knowledge
reacheth
but
such
a
question
as
this
,
Who
is
like
unto
thee
?
To
know
only
that
he
is
not
like
any
other
thing
that
we
know
,
but
not
to
know
what
he
is
:
And
the
different
degrees
of
knowledge
is
but
in
more
admiration
or
lesse
,
at
his
unconceivablenesse
,
&
in
more
or
lesse
affection
expressed
in
such
pathetick
interogations
,
O
who
is
like
theLord
?
How
excellent
is
his
Name
?
Here
is
the
greatest
degree
of
Saints
knowledge
here-away
,
to
ask
with
admiration
and
affection
such
a
question
,
that
no
answer
can
be
given
to
,
or
none
that
we
can
conceive
or
understand
,
so
as
to
satisfie
wondring
,
but
such
as
still
more
increaseth
it
.
There
is
no
other
subject
,
but
you
may
exceed
it
in
apprehensions
,
and
in
expressions
:
O
how
often
are
mens
songs
,
&
thoughts
,
and
discourses
above
the
matter
?
But
here
is
a
subject
that
there
is
no
excesse
into
,
nay
,
there
is
no
accesse
unto
it
,
let
be
excesse
in
it
;
imagination
that
can
transcend
the
created
Heavens
and
Earth
,
&
fancy
to
it self
millions
of
new
worlds
,
every
one
exceeding
another
,
&
all
of
them
exceeding
this
in
perfection
,
yet
it
can
do
nothing
here
;
that
which
at
one
instant
can
passe
from
the
one
end
of
Heaven
to
the
other
,
walk
about
the
circumference
of
the
Heavens
,
&
travel
over
the
breadth
of
the
Sea
,
yet
it
can
do
nothing
here
.
Canst
thou
by
searching
find
out
God
?
Iob
11.
imaginations
cannot
travel
in
these
bounds
,
for
his
Center
is
every
where
,
and
his
Circumference
no
where
,
as
an
old
Philosopher
speaks
of
God
Deus
est
,
cujus
Centrum
est
ubique
,
Circumferentia
nusquam
,
how
shall
it
then
find
him
out
?
There
is
nothing
sure
here
but
to
lose
our selves
in
a
mystery
,
and
to
follow
his
Majesty
till
we
be
swallowed
up
with
an
Oh
altitudo
!
O
the
depth
and
heigth
,
and
length
and
breadth
of
God!
O
the
deepth
of
his
wisdome
!
O
the
heigth
of
his
power
!
O
the
breadth
of
his
love
!
And
O
the
length
of
Eternity
!
It
s
not
reason
and
disputation
,
saith
Bernard
will
comprehend
these
,
but
holinesse
;
and
that
by
stretching
out
the
arms
of
fear
and
love
,
reverence
and
affection
.
What
more
dreadfull
,
than
power
that
cannot
be
resisted
,
and
wisdome
that
none
can
be
hid
from
,
and
what
more
lovely
than
the
love
wherewith
he
hath
so
loved
us
,
&
his
unchangeablenesse
which
admits
of
no
suspition
?
〈◊〉
fear
him
who
hath
a
hand
that
doth
all
,
and
an
eye
that
beholds
all
things
&
love
him
who
hath
so
loved
us
,
and
cannot
change
.
God
hath
been
the
subject
of
the
discourses
and
debates
of
men
in
all
ages
,
but
Oh
,
Quam
long
e
est
in
rebus
qui
est
tam
Communis
in
vocibus
?
How
little
a
portion
hath
men
understood
of
him
?
How
hath
he
been
hid
from
the
eyes
of
all
living
.
Every
age
must
give
this
testimony
of
him
,
we
have
heard
of
his
fame
,
but
he
is
hid
from
the
eyes
of
all
living
.
I
think
that
Philosopher
that
took
it
to
his
advisement
,
said
more
insilence
than
all
men
have
done
in
speaking
.
Simonides
being
asked
by
Hiero
a
King
,
what
God
was
?
sought
a
day
to
deliberate
in
and
think
upon
it
,
when
the
King
sought
an
account
of
his
meditation
about
it
:
he
desired
yet
two
dayes
more
:
and
so
as
oft
as
the
King
asked
him
,
he
still
doubled
the
number
of
the
dayes
in
which
he
might
advise
upon
it
.
The
King
wondring
at
this
,
asked
what
the
matter
by
those
delayes
:
saith
he
;
Quanto
magis
considero
,
tanto
magis
obscurior
mihi
videtur
;
he
more
I
think
on
him
he
is
the
more
dark
and
unknown
to
me
:
This
was
more
real
knowledge
then
the
many
subtil
disputations
of
those
men
,
who
by
their
poor
shell
of
finite
capacity
,
&
reason
,
presume
to
empty
the
ocean
of
Gods
infinitenesse
,
by
finding
out
answers
to
all
the
objections
of
carnal
reason
,
against
all
those
mysteries
&
riddles
of
the
Deity
;
I
professe
,
I
know
nothing
can
satisfie
reason
in
this
businesse
,
but
to
lead
it
captive
to
the
obedience
of
Faith
,
and
to
silence
it
with
the
faith
of
a
mystery
which
we
know
not
.
Pauls
answer
is
one
for
all
,
&
better
then
all
the
Syllogisms
of
such
men
,
what
art
thou
,
O
man
who
disputest
?
Dispute
thou
,
I
will
believe
.
Ut
intelligatur
tacendum
est
,
silence
only
can
get
some
account
of
God
,
quiet
and
humble
ignorance
in
the
admiration
of
such
a
Majesty
,
is
the
profoundest
knowledge
.
Non
est
mirum
si
ignoretur
,
majoris
esset
admirationis
si
sciatur
.
It
is
no
wonder
that
God
is
not
known
,
all
the
wonder
were
to
know
&
comprehend
such
a
wonder
,
such
a
mystery
;
it
is
a
wonder
indeed
that
he
is
not
more
known
;
but
when
I
say
so
,
I
mean
that
he
is
not
more
wondred
at
because
he
is
passing
knowledge
.
If
our
eyes
of
flesh
cannot
see
any
thing
almost
when
they
look
straight
&
stedfastly
upon
the
Sun
,
O
what
can
the
eye
of
the
soul
behold
when
it
is
fixed
upon
the
consideration
of
that
shining
and
glorious
Majesty
,
will
not
that
very
light
be
as
darknesse
to
it
,
that
it
shal
be
as
it
were
darkned
;
&
dazled
with
a
thick
mist
of
light
,
in
superlucente
caligne
,
confounded
with
that
resplendent
darknesse
.
It
is
said
that
the
Lord
covers
himself
with
light
as
with
a
garment
,
&
yet
clouds
and
darknesse
are
about
him
and
he
makes
darknesse
his
covering
.
Psalm
18.
9.
10
,
12.
His
inaccessible
light
is
this
glorious
darknesse
,
that
strikes
the
eyes
of
men
blind
;
as
in
the
darknesse
,
the
Suns
light
is
the
night
owles
night
&
darknesse
,
when
a
soul
can
find
no
better
way
to
know
him
by
,
then
by
these
Names
and
notions
by
which
wee
deny
our
own
knowledge
,
when
it
hath
conceived
all
of
him
it
can
,
then
,
as
being
overcome
with
that
dazling
brightnesse
of
his
Glorie
,
to
think
him
inconceivable
,
&
to
express
him
in
such
terms
as
with
all
expresses
our
ignorance
.
There
is
no
name
agrees
more
to
God
,
thē
that
which
saith
,
we
cānot
name
him
we
cannot
know
him
,
such
as
invisible
,
incomprehensible
,
infinite
&c.
This
Socrates
an
heathen
profest
to
be
all
his
knowledge
,
that
he
knew
he
did
know
nothing
,
and
therefore
he
preached
an
unknown
God
to
the
Athenians
,
to
whom
after
they
erected
an
Altar
with
that
inscription
;
To
the
unknown
God
.
I
confesse
indeed
,
the
most
part
of
our
discourses
,
of
our
performances
have
such
a
writting
on
them
,
To
th●…
unknown
God
,
because
we
think
we
know
him
,
and
so
we
know
nothing
;
But
O
that
Christians
had
so
much
knowledge
of
God
,
so
much
true
wisdom
,
as
solidly
,
and
willingly
to
confesse
in
our
souls
our
own
ignorance
of
him
,
&
then
I
would
desire
no
other
knowledge
,
and
growing
in
the
grace
of
God
,
but
to
grow
more
and
more
in
the
believing
ignorance
of
such
a
Mystery
,
in
the
knowledge
of
an
unknown
,
unconceiveable
,
&
unsearchable
God
,
that
in
all
the
degrees
of
knowledge
we
might
still
conceive
wee
had
found
lesse
,
&
that
there
is
more
to
be
found
then
before
we
apprehended
.
This
is
the
most
perfect
knowledge
of
God
,
that
doth
not
drive
away
darknesse
,
but
increase
it
in
the
souls
apprehension
,
any
encrease
in
it
doth
not
declare
what
God
is
,
or
satisfie
ones
admiration
in
it
,
but
rather
shews
him
to
be
more
invisible
&
insearchable
;
so
that
the
darknesse
of
a
soul's
ignorance
is
more
manifested
by
this
light
,
and
not
more
covered
&
ones
own
knowledge
is
rather
darkned
,
&
disappears
in
the
glorious
appearance
of
this
light
,
for
in
all
new
discoveries
there
is
no
other
thing
appears
,
but
that
this
which
the
soul
is
seeking
is
supereminently
unknown
,
and
still
further
from
knowledge
than
ever
it
conceived
it
to
be
:
Therefore
what
ever
you
conceive
or
see
of
God
;
if
ye
think
ye
know
what
ye
conceive
&
see
,
it
s
not
God
ye
see
,
but
something
of
Gods
,
lesse
than
God
;
for
it
's
●…aid
,
Eye
hath
not
seen
,
nor
ear
heard
,
nor
hath
it
entred
into
the
heart
of
man
to
consider
what
he
hath
laid
up
for
them
that
love
him
:
Now
certainly
,
that
's
himself
he
hath
laid
up
for
them
;
therefore
whatever
thou
conceive
of
him
,
&
thinks
now
thou
knows
him
,
this
is
not
He
;
for
he
hath
not
entered
into
mans
heart
to
conceive
him
:
Therefore
this
must
be
thy
souls
exercise
&
progress
in
it
,
to
remove
all
things
,
all
conceptions
from
him
as
not
beseeming
his
Majesty
,
and
to
go
still
foreward
in
such
a
dark
negative
discovery
,
till
thou
know
not
where
to
seek
him
,
nor
find
him
next
.
Si
quis
Deū
videat
&
intelligat
quod
vidit
,
Deum
non
vidit
,
If
any
see
God
,
&
understand
what
they
see
,
God
they
do
not
see
;
for
,
God
hath
no
man
seen
,
1
Joh.
4.
12.
And
no
man
knows
the
Father
but
the
Son
,
And
none
knows
the
Son
but
the
Father
,
it
's
his
own
property
,
to
know
himself
,
as
to
be
himself
:
silent
&
seeing
ignorance
,
is
our
safest
and
highest
knowledge
.
Exod.
3.
14.
I
AM
THAT
I
AM.
Psal.
19.
2.
Before
the
mountains
&c.
from
everlasting
to
everlasting
thou
art
God
.
Job
11.
7
,
8
,
9.
Canst
thou
by
searching
find
out
God
,
&c.
THis
is
the
chief
point
of
saving
knowledge
,
to
know
God
:
And
this
is
the
first
point
or
degree
of
the
true
knowledge
of
God
,
to
discern
how
ignorant
we
are
of
him
,
and
find
him
beyond
all
knowledge
:
The
Lord
gives
a
difinition
of
himself
,
but
such
a
one
as
is
no
more
clear
than
himself
to
our
capacities
:
A
short
one
indeed
,
and
you
may
think
it
saith
not
much
,
I
am
,
What
is
it
that
may
not
say
so
?
I
am
that
I
am
:
the
least
and
most
inconsiderable
creature
hath
its
own
being
;
mens
wisdom
would
have
learned
him
to
call
himself
by
some
high
styles
&
titles
,
as
the
manner
and
custome
of
Kings
and
Princes
is
,
&
such
as
the
flattery
of
men
attributes
unto
them
;
you
would
think
the
superlatives
of
wise
,
good
,
strong
,
excellent
,
glorious
and
such
like
,
were
more
beseeming
his
Majesty
,
and
yet
there
it
more
Majesty
in
the
simple
stile
than
in
all
others
;
but
a
naturall
man
cannot
behold
it
,
for
it
is
spiritually
discerned
.
Let
the
pot
sheards
of
the
earth
(
saith
he
)
strive
with
the
pot-sheards
of
the
earth
,
Isa.
45.
9.
But
let
them
not
strive
with
their
Maker
.
So
I
say
,
let
creatures
compare
with
creatures
,
let
them
take
superlative
styles
,
in
regard
of
others
,
let
some
of
them
be
called
good
,
and
some
better
,
in
the
comparison
among
themselves
,
but
God
must
not
enter
in
the
comparison
.
Paul
thinks
it
an
odious
comparison
,
to
compare
present
crosses
to
eternal
glory
,
I
think
them
not
worthy
to
be
compared
,
saith
Paul
,
Rom.
8.
But
how
much
more
odious
is
it
to
compare
God
with
creatures
.
Call
him
Highest
,
call
him
most
Powerfull
,
call
him
most
Excellent
,
Almighty
,
most
Glorious
in
respect
of
creatures
;
you
do
but
abase
his
Majesty
to
bring
it
down
to
any
terms
of
comparison
with
them
,
which
is
beyond
all
the
bounds
of
understanding
;
all
these
do
but
express
him
to
be
in
some
degree
eminently
seated
above
the
creatures
,
as
some
creatures
are
above
all
others
,
so
ye
do
no
more
but
make
him
the
Head
of
all
,
as
some
creaturs
is
the
head
of
one
line
or
kind
under
it
;
but
what
is
that
to
his
Majesty
?
he
speaks
otherwise
of
himself
,
Isa.
40.
17.
All
nations
are
before
him
as
nothing
,
and
they
are
accounted
to
him
less
then
nothing
.
Then
certainly
you
have
not
taken
up
the
true
notion
of
God
,
when
you
have
conceived
him
the
most
eminent
of
all
beings
as
long
as
any
being
appears
as
a
being
in
his
sight
,
before
whom
all
beings
conjoyned
are
as
nothing
;
while
you
conceive
God
to
be
the
best
,
you
still
attribute
something
to
the
creature
,
for
all
comparatives
include
the
positive
in
both
extreams
:
So
then
,
you
take
up
only
some
different
degrees
between
them
who
differeth
so
infinitly
,
so
incomprehensibly
;
the
distance
betwixt
heaven
&
earth
is
but
a
poor
similitude
,
to
expresse
the
distance
between
God
and
Creatures
;
what
is
the
distance
betwixt
a
being
and
nothing
?
Can
you
measure
it
?
Can
you
imagine
it
?
Suppose
you
take
the
most
high
,
and
the
most
low
,
&
measure
the
distance
betwixt
them
,
you
do
but
consider
the
difference
betwixt
two
beings
,
but
you
do
not
expresse
how
far
nothing
is
distant
from
any
of
them
:
Now
,
if
any
thing
could
be
imagined
less
than
nothing
,
could
you
at
all
guess
at
the
vast
distance
between
it
and
a
being
;
Now
,
so
is
it
here
,
thus
saith
the
Lord
,
All
Nations
,
their
glory
,
perfection
and
number
,
all
of
them
,
and
all
their
excellencies
united
,
do
not
amount
to
the
value
of
an
unity
,
in
regard
of
my
Majesty
;
all
of
them
like
Ciphers
,
joyn
never
so
many
of
them
together
they
can
never
make
up
a
number
,
they
are
nothing
in
this
regard
,
&
lesse
than
nothing
.
So
then
we
ought
thus
to
conceive
of
God
,
and
thus
to
attribute
a
being
and
life
to
him
,
and
as
his
sight
,
and
in
the
consideration
of
it
,
all
created
beings
might
evanish
out
of
our
sight
;
as
the
glorious
light
of
the
Sun
,
though
it
no
not
annihilate
the
Stars
,
and
make
them
nothing
,
yet
it
annihilates
their
appearance
to
our
senses
,
and
makes
them
disappear
,
as
if
they
were
not
;
although
there
be
a
great
difference
&
inequality
of
the
Stars
in
the
night
,
some
lighter
,
some
darker
,
some
of
the
first
magnitude
,
and
some
of
the
second
and
third
,
&c.
some
of
greater
glory
,
and
some
of
lesse
:
But
in
the
day
time
all
are
alike
,
all
are
darkned
by
the
Suns
glory
:
Even
so
it
is
here
,
though
we
may
compare
one
creature
with
another
and
find
different
degrees
of
perfection
and
excellency
,
while
we
are
only
comparing
them
among
themselves
;
but
let
once
the
glorious
brightnesse
of
God
shine
upon
the
soul
,
and
in
that
light
all
these
lights
shal
be
obscured
,
all
their
differences
unobserved
;
an
Angel
&
a
Man
,
a
Man
and
a
Worm
differ
much
in
glory
and
perfection
of
beeing
:
But
O
,
in
his
presence
there
is
no
such
reckoning
upon
this
account
,
all
things
are
alike
,
God
infinitly
distant
from
all
,
and
so
not
more
or
lesse
:
Infinitnesse
is
not
capable
of
such
terms
of
comparison
.
This
is
the
reason
why
Christ
sayes
There
is
none
good
but
one
,
even
God
.
Why
?
because
,
in
respect
of
his
goodness
,
nothing
deserves
that
name
lesser
light
in
view
of
the
greater
is
a
darkness
,
as
less
good
in
comparison
of
a
greater
,
appears
evil
:
How
much
more
then
shal
created
light
and
created
goodnesse
lose
that
name
and
notion
,
in
the
presence
of
that
uncreated
light
,
&
self-sufficient
goodnesse
:
And
therefore
it
is
,
that
the
Lord
calls
himself
after
this
manner
,
I
am
,
as
if
nothing
else
were
.
I
will
not
say
,
saith
he
,
that
I
am
the
highest
,
the
best
and
most
glorious
that
is
;
that
supposeth
other
things
to
have
some
being
,
and
some
glory
that
is
worthy
the
accounting
of
:
But
I
am
,
&
there
is
none
else
,
I
am
alone
,
I
lift
up
my
hand
to
Heaven
,
&
swear
I
live
for
ever
.
There
is
nothing
else
can
say
,
I
am
,
I
live
,
&
there
is
none
else
;
for
there
is
nothing
hath
it
of
it self
:
Can
any
boast
of
that
which
they
have
borrowed
,
and
is
not
their
own
?
As
if
the
bird
that
had
stolen
from
other
birds
its
fair
feathers
,
should
come
forth
and
contend
with
them
about
beauty
,
would
not
they
presently
every
one
pluck
out
their
own
,
&
leave
her
naked
,
to
be
an
object
of
mockery
to
all
?
Even
so
,
since
our
breath
and
being
is
in
our
nostrils
,
and
that
depends
upon
his
Majesties
breathing
upon
us
,
if
he
should
but
keep
in
his
breath
,
as
it
were
,
we
should
vanish
into
nothing
,
he
looketh
upon
man
as
he
is
not
,
Iob
7.
8.
That
is
a
strange
look
,
that
looks
man
not
only
out
of
countenance
,
but
out
of
life
and
being
,
he
looks
him
into
the
first
nothing
,
and
then
can
he
say
,
I
live
,
I
am
;
no
,
he
must
alwayes
say
of
himself
in
respect
of
God
,
as
Paul
of
himself
in
respect
of
Christ
,
I
live
,
yet
not
I
,
but
Christ
in
me
,
I
am
,
yet
not
I
;
but
God
in
me
:
I
live
,
I
am
,
yet
not
I
but
in
God
,
in
whom
I
live
,
and
have
my
being
.
So
that
there
is
no
other
thing
beside
God
can
say
,
I
am
,
because
all
things
are
borrowed
drops
of
this
self-sufficient
fountain
,
&
sparkles
of
this
primitive
light
:
Let
any
thing
interveen
between
the
stream
and
the
fountain
and
it
is
cut
off
and
dried
up
;
let
any
thing
be
interposed
between
the
Sun
and
the
Beam
and
it
evanishes
.
Therefore
this
fountain
being
this
original
light
this
self
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Plato
calleth
him
deserves
only
the
name
of
being
;
other
things
that
we
call
after
that
name
are
nearer
nothing
than
God
,
and
so
in
regard
of
his
Majesty
,
may
more
fitly
be
called
nothing
than
something
,
you
see
then
how
profound
a
mystery
of
Gods
absolute
self-sufficient
perfection
is
infolded
in
these
three
Letters
,
I
am
,
or
in
these
four
,
Iehovah
;
If
you
ask
what
is
God
,
there
is
nothing
occures
better
then
this
,
I
am
,
or
he
that
is
,
if
I
should
say
he
is
the
Almighty
,
the
only
wise
,
the
most
perfect
,
the
most
glorious
,
it
is
all
contained
in
that
word
,
I
am
that
I
am
,
nempe
hoc
est
ci
esse
,
haec
omnia
esse
:
For
that
is
to
be
indeed
,
to
be
all
those
perfections
simply
,
absolutly
,
and
as
it
were
solely
;
If
I
say
all
that
,
and
should
reckon
out
all
the
Scripture-Epithets
,
I
add
nothing
;
If
I
say
no
more
,
I
deminish
nothing
.
As
this
holds
out
Gods
absolute
perfection
,
so
we
told
you
that
it
imports
,
his
eternity
and
unchangeablenesse
,
you
know
Pilats
speech
,
what
I
have
written
I
have
written
,
wherein
he
meant
,
that
he
would
not
change
it
,
it
should
stand
so
.
So
this
properly
belongs
to
Gods
eternity
,
before
the
mountains
were
brought
forth
,
from
everlasting
to
everlasting
he
is
God
,
Psalm
90.
2.
Now
this
is
properly
to
be
,
&
this
only
deserves
the
name
of
being
,
which
never
was
nothing
,
&
never
shal
be
nothing
,
which
may
alwayes
say
,
I
am
,
you
know
it
is
so
with
nothing
else
but
God
:
The
Heavens
and
Earth
with
the
things
therein
could
not
say
,
6000.
years
ago
,
I
am
.
Adam
could
once
have
said
,
I
am
,
but
now
he
cannot
say
it
;
for
that
self
being
&
fountain-being
hath
said
to
him
,
Return
to
dust
;
&
so
it
is
with
all
the
generations
past
,
where
are
they
now
?
They
were
,
but
they
are
not
:
And
we
then
were
not
,
&
now
are
;
for
we
are
come
in
their
place
,
but
within
a
little
time
,
who
of
us
can
say
,
I
am
:
No
,
we
flee
away
&
are
like
a
dream
,
as
when
one
awaketh
;
we
are
like
a
tale
that
is
told
,
that
makes
a
present
noise
,
and
it
is
past
,
within
few
years
this
generation
will
passe
,
&
none
will
make
mention
of
us
,
our
place
will
not
know
us
,
no
more
than
we
do
now
remember
those
who
have
been
before
:
Christ
said
of
Iohn
,
He
was
a
burning
and
shining
light
,
he
was
,
saith
he
,
but
now
he
is
not
:
but
Christ
may
alwayes
say
,
I
am
the
light
and
life
of
men
.
Man
is
,
but
look
a
little
backward
,
and
he
was
not
;
you
shal
find
his
original
:
and
step
a
little
foreward
and
he
shal
not
be
,
you
shal
find
his
end
,
but
God
is
Alpha
and
Omega
,
the
beginning
&
the
end
:
but
oh
,
who
can
retire
so
far
backward
as
to
apprehend
a
beginning
,
or
go
such
a
start
forward
as
to
conceive
an
end
in
such
a
being
as
is
the
beginning
,
&
end
of
all
things
,
but
without
all
beginning
and
end
?
Whose
understanding
would
it
not
confound
?
There
is
no
way
here
but
to
flee
into
Pauls
Sanctuary
,
O
the
heighth
and
breadth
and
depth
!
We
cannot
imagine
a
being
,
but
we
must
first
conceive
it
nothing
&
in
some
instant
receiving
its
being
,
and
therefore
canst
thou
by
searching
find
out
God
?
Therefore
,
what
his
being
is
,
hath
not
entered
into
the
heart
of
man
to
consider
.
If
a
man
would
live
out
the
space
but
of
two
generations
,
he
would
be
a
worlds
wonder
;
but
if
any
had
their
dayes
prolonged
as
the
Patriarchs
before
the
flood
,
they
would
be
called
ancient
indeed
,
but
then
the
heavens
and
earth
are
far
more
ancient
;
we
may
go
backward
the
space
of
near
6000.
years
in
our
own
minds
,
and
yet
be
as
far
from
his
beginning
as
we
were
,
when
we
are
come
to
the
beginning
of
all
things
,
a
mans
imagination
may
yet
extend
to
self-further
,
&
suppose
to
it self
as
many
thousands
of
years
before
the
beginning
of
time
,
as
all
the
Angels
and
men
of
all
nations
&
generations
from
the
beginning
,
if
they
had
been
imployed
in
no
other
thing
but
this
,
could
have
summed
up
:
And
then
suppose
a
product
to
be
made
of
all
the
severall
summes
of
years
,
it
would
be
vast
&
unspeakable
,
but
yet
your
imagination
could
reach
further
,
and
multiply
that
great
summe
as
often
into
it self
as
there
are
unites
into
it
:
Now
,
when
you
have
done
all
this
,
you
are
never
a
whit
nearer
the
dayes
of
the
ancient
of
dayes
.
Suppose
then
this
should
be
the
only
exercise
of
men
and
Angels
throughout
all
eternity
,
all
this
marvellous
Arithmetick
would
not
amount
unto
the
least
shadow
of
the
countenance
of
him
who
is
from
everlasting
:
All
that
huge
product
of
all
the
multiplications
of
men
and
Angels
,
hath
no
proportion
unto
that
never
beginning
,
and
never
ending
duration
:
The
greatest
summe
that
is
imaginable
hath
a
certain
proportion
to
the
least
number
,
that
it
containeth
it
so
oft
and
no
oftner
,
so
that
the
least
number
being
multiplied
,
will
amount
unto
the
greatest
that
you
can
conceive
.
But
O
,
where
shal
a
soul
find
it self
here
?
It
is
inclosed
between
infinitnesse
before
,
&
infinitnesse
behind
,
between
two
everlastings
,
which
way
soever
it
turns
,
there
is
no
out
going
,
which
way
soever
it
looks
,
it
must
lose
it self
in
an
infinitness
round
about
it
,
it
can
find
no
beginning
,
and
no
end
,
when
it
hath
wearied
it self
in
searching
,
which
if
it
find
not
,
it
knows
not
what
it
is
,
and
cannot
tell
what
it
is
.
Now
,
what
are
we
then
?
O
what
are
we
,
who
so
magnifie
our selves
:
We
are
but
of
yesterday
,
and
know
nothing
,
Job
8.
9.
Suppose
that
we
had
endured
the
space
of
1000.
years
,
yet
,
saith
Moses
,
Psal.
90.
4.
A
thousand
years
are
but
as
yesterday
in
thy
sight
.
Time
hath
no
succession
to
thee
,
thou
beholdest
at
once
what
is
not
at
once
,
but
in
severall
times
,
all
that
hath
not
the
proportion
of
one
day
to
thy
dayes
:
we
change
in
our
dayes
,
and
are
not
that
to
day
we
were
yesterday
,
but
he
is
the
same
yesterday
,
and
to
day
,
and
for
ever
,
Heb.
13.
8.
Every
day
we
are
dying
,
some
part
of
our
life
is
taken
away
;
we
leave
still
one
day
more
behind
us
,
and
what
is
behind
us
is
gone
and
cannot
be
recovered
:
Though
we
vainly
please
our selves
in
the
number
of
our
years
,
and
the
extent
of
our
life
,
and
the
vicissitudes
of
time
,
yet
the
truth
is
,
we
are
but
stil
losing
so
much
of
our
being
&
time
as
passeth
:
First
,
we
lose
our
child-hood
,
then
we
lose
our
man-hood
,
and
then
we
leave
our
old
age
behind
us
also
,
&
there
is
no
more
before
us
,
even
the
very
present
day
we
decide
it
with
death
:
But
when
he
moves
all
things
,
he
remains
immoveable
;
though
dayes
and
years
be
in
a
continual
flux
and
motion
about
him
,
&
they
carry
us
down
with
their
force
,
yet
he
abides
the
same
for
ever
,
even
the
earth
that
is
establisht
so
sure
;
&
the
Heavens
that
are
supposed
to
be
incorruptible
,
yet
they
wax
old
as
doth
a
garment
,
but
He
is
the
same
,
and
his
years
have
no
end
,
Psal.
102.
26
,
27.
Sine
principio
principium
,
absque
finc
finis
,
cui
praeteritum
non
abit
,
haud
adit
futurum
,
ante
omnia
,
post
omnia
,
totus
,
unus
ipse
,
He
is
the
beginning
without
any
beginning
,
the
end
without
an
end
,
there
is
nothing
bypast
to
him
,
and
nothing
to
come
,
sed
uno
mentis
c●…rnit
in
ictu
,
quae
sunt
,
quae
erunt
,
quae
fuerantque
,
He
is
one
that
is
all
,
before
all
,
after
all
,
&
in
all
:
He
beholds
out
of
the
exalted
and
supereminent
Tower
of
Eternity
,
all
the
successions
and
changes
of
the
creatures
,
and
there
is
no
succession
,
no
mutation
in
his
knowledge
,
as
in
ours
,
Known
to
him
are
all
his
works
,
from
the
beginning
.
He
can
declare
the
end
before
the
beginning
,
for
he
knows
the
end
of
all
things
before
he
gives
them
beginning
:
Therefore
he
is
never
driven
to
any
consultation
upon
any
emergent
,
or
incident
,
as
the
wisest
of
men
are
,
who
could
not
foresee
all
accidents
and
events
,
but
He
is
in
one
mind
,
saith
Iob
,
and
that
one
mind
,
and
one
purpose
is
one
for
all
,
one
concerning
all
,
he
had
it
from
everlasting
,
&
who
can
turn
him
?
For
He
will
accomplish
what
his
soul
desires
.
Now
,
canst
thou
by
searching
find
out
God
?
Canst
thou
a
poor
mortal
creature
,
ascend
up
unto
the
height
of
Heaven
,
or
descend
down
unto
the
depths
of
Hell
?
Canst
thou
travel
abroad
,
and
compasse
all
the
Sea
&
dry
Land
,
by
its
longitude
and
latitude
?
Would
any
martal
creature
undertake
such
a
voyage
,
to
compasse
the
Universe
?
Nay
,
not
only
so
,
but
to
search
into
every
corner
of
it
,
above
and
below
,
on
the
right
hand
and
on
the
left
:
No
certainly
,
unlesse
we
suppose
a
man
whose
head
reaches
unto
the
heighth
of
Heaven
,
and
whose
feet
is
down
unto
the
depths
of
hell
,
and
whose
armes
streached
out
can
fathome
the
length
of
the
Earth
,
and
breadth
of
the
Sea
,
unlesse
,
I
say
,
we
suppose
such
a
creature
,
then
it
is
in
vain
to
imagine
,
that
either
the
heighth
of
the
one
,
or
the
depth
of
the
other
,
the
length
of
the
one
,
and
the
breadth
of
the
other
can
be
found
out
and
measured
:
Now
if
mortal
creatures
connot
attain
the
measure
of
that
which
is
finite
;
O
then
,
what
can
a
creature
do
,
what
can
a
creature
know
of
him
that
is
infinite
,
&
the
maker
of
all
these
things
,
you
cannot
compasse
the
Sea
and
Land
,
how
then
can
a
soul
comprehend
him
,
who
hath
measured
the
waters
in
the
hollow
of
his
hand
,
and
comprehended
the
dust
of
the
earth
in
a
measure
,
&
the
mountains
he
weighs
in
scales
,
and
the
hill
in
a
ballance
,
Isa.
40.
10.
Thou
cannot
measure
the
circomference
of
the
heaven
,
how
then
canst
thou
find
out
him
,
who
metteth
out
the
heaven
with
his
span
&
streacheth
them
out
as
a
curtain
?
Isa.
40.
12.
22.
You
cannot
number
the
Nations
,
or
perceive
the
magnitude
of
the
Earth
,
and
the
huge
extent
of
the
Heavens
,
What
then
canst
thou
know
of
him
who
sitteth
on
the
circle
of
the
earth
,
and
the
inhabitants
are
but
as
Grasse-hoppers
before
him
,
&
he
spreadeth
out
the
Heaven
as
a
Tent
to
dwel
into
?
He
made
all
the
pins
and
stakes
of
this
Tabernacle
,
and
he
fastned
them
below
,
but
upon
nothing
,
and
stretches
this
curtain
about
them
,
and
above
them
;
&
it
was
not
so
much
difficulty
to
him
,
as
to
you
to
draw
the
curtain
about
your
Bed
,
for
,
he
spake
and
it
was
done
,
he
commanded
and
it
stood
fast
.
Canst
thou
by
searching
him
out
?
And
yet
thou
must
search
him
,
not
so
much
out
of
curiosity
to
know
what
he
is
,
for
he
dwels
in
inaccessible
light
which
no
man
hath
seen
,
nor
no
man
can
see
,
1
Tim.
6.
16.
Not
so
much
to
find
him
,
as
to
be
found
of
him
,
or
to
find
what
we
can
not
know
when
we
have
found
;
Hic
est
qui
nunquam
quaeri
frustra
potest
cum
tamen
inveniri
non
potest
;
you
may
seek
him
,
but
though
you
never
find
him
,
yet
ye
shal
not
seek
him
in
vain
,
for
ye
shall
find
blessedness
in
him
:
Though
you
find
him
,
yet
can
you
search
him
out
unto
perfection
?
Then
what
you
have
found
were
not
God
?
How
is
it
possible
for
such
narrow
hearts
to
frame
an
apprehension
,
or
receive
an
impression
of
such
an
immense
greatnesse
,
and
eternall
goodnesse
?
Will
not
a
soul
lose
its
power
of
thinking
and
speaking
,
because
there
is
so
much
to
be
thought
and
spoken
;
and
it
so
transcends
all
that
it
can
think
or
speak
?
Silence
then
must
be
the
best
Rhetorick
;
and
the
sweetest
eloquence
,
when
eloquence
it self
must
become
dumb
and
silent
,
it
is
the
abundance
&
excesse
of
that
inaccessible
light
,
that
hath
no
proportion
to
our
understandings
;
that
strikes
us
as
blind
as
in
the
darknesse
the
want
of
light
:
All
that
we
can
say
of
God
is
,
that
whatsoever
we
can
think
or
conceive
,
he
is
not
that
,
because
he
hath
not
entered
into
the
heart
of
man
to
conceive
,
and
that
he
is
not
like
any
of
these
things
which
we
know
,
unto
which
if
he
be
not
like
;
wee
cannot
frame
any
similitude
or
likenesse
of
him
in
our
knowledge
?
What
shall
we
then
do
?
Seek
him
,
and
search
him
indeed
;
but
if
we
cannot
know
him
,
to
reverence
fear
and
adore
what
we
know
:
So
much
of
him
may
be
known
,
as
may
teach
us
our
duty
&
shew
unto
us
our
blessednesse
,
let
then
all
our
inquiries
of
him
have
a
special
relation
to
this
end
,
that
we
may
out
of
love
and
fear
of
such
a
glorious
&
good
God
,
worship
and
serve
him
,
&
compose
ourselves
according
to
his
will
,
and
wholly
to
his
pleasure
:
what
ever
thou
knowes
of
God
,
or
searches
of
him
,
it
is
but
a
vain
speculation
,
and
a
work
of
curiosity
,
if
it
do
not
lead
to
this
end
;
to
frame
&
fashion
thy
soul
to
an
union
&
communion
with
him
in
love
;
If
it
do
not
discover
thy self
unto
thy self
that
in
that
light
of
Gods
glorious
Majesty
thou
mayest
distinctly
behold
thy
own
vilenesse
and
wretched
misery
,
thy
darknesse
&
deadnesse
&
utter
impotency
.
The
Angels
that
Isaiah
saw
attending
God
in
the
Temple
,
had
wings
covering
their
faces
,
&
wings
covering
their
feet
,
those
excellent
spirits
who
must
cover
their
feet
from
us
,
because
we
cannot
behold
their
glory
,
as
Moses
behooved
to
be
vailed
,
yet
they
cannot
behold
his
glory
,
but
must
cover
their
face
from
the
radiment
and
shining
brightness
of
his
Majesty
,
yet
they
have
other
two
wings
to
flee
with
;
and
being
thus
composed
in
reverence
&
fear
to
God
,
they
are
ready
to
execute
his
commands
willingly
and
swiftly
.
Isa.
1.
2
,
3.
&c.
But
what
is
the
use
Isaiah
makes
of
all
this
glorious
sight
?
Wo
is
me
,
I
am
a
man
of
polluted
lips
,
&c.
Oh
all
is
unclean
,
People
and
Pastor
:
He
had
known
doubtlesse
something
of
it
before
;
but
now
he
sees
it
of
new
as
if
he
had
never
seen
it
:
the
glory
of
God
shining
on
him
,
doth
not
pull
him
up
in
arogancy
,
&
conceit
of
the
knowledge
of
such
profound
mysteries
,
but
he
is
more
abased
in
himself
by
it
,
it
shines
into
his
heart
,
&
whole
man
,
and
,
lets
him
see
all
unclean
within
&
without
,
&
so
it
was
with
Iob.
Iob
42.
5.
I
have
heard
of
thee
by
the
hearing
of
the
ear
,
but
as
long
as
it
was
hear
say
,
I
thought
my self
something
;
I
often
reflected
upon
my self
&
actions
with
a
kind
of
self
complacency
and
delight
:
But
now
saith
he
,
since
I
have
seen
thee
by
the
seeing
of
the
eye
,
I
abhorre
my self
in
dust
and
ashes
,
I
cannot
look
upon
my self
with
patience
,
without
abhorrency
and
detestation
,
self-love
made
me
loth
other
mens
sins
more
then
mine
own
,
&
self-love
did
cover
mine
own
from
me
,
it
presented
me
to
my self
in
a
seigned
likenesse
,
but
now
I
see
my self
in
my
true
shape
,
&
all
coverings
stripped
off
,
Thy
light
hath
pierced
into
my
soul
,
&
behold
I
cannot
endure
to
look
upon
my self
:
Here
now
is
the
true
knowledge
of
Gods
Majesty
,
which
discovers
within
thee
a
mystery
of
iniquity
;
and
here
is
the
knowledg
of
God
indeed
,
which
abases
all
thing
beside
God
,
not
only
in
opinion
,
but
in
affection
,
that
attracts
and
units
thy
soul
to
God
,
&
drawes
it
from
thy self
&
all
created
things
,
this
is
a
right
discovery
of
Divine
purity
&
glory
,
that
spots
even
the
cleannesse
of
Angels
,
and
stains
the
pride
of
all
glory
,
much
more
will
it
represent
filthinesse
;
as
filthiness
,
without
a
covering
.
It
s
knowledge
&
science
(
falsly
so
called
)
that
puffeth
up
,
for
true
knowledge
emptieth
a
soul
of
it self
,
and
humbleth
a
soul
in
it self
,
that
it
may
be
ful
of
God
.
He
that
thinks
he
knowes
any
thing
,
he
knows
nothing
as
he
ought
to
know
.
This
then
is
the
first
property
or
mark
of
saving
knowledge
of
God
,
it
removes
all
ground
of
vain
cōfidence
;
that
a
soul
cannot
trust
unto
it self
;
and
then
the
very
proper
intent
of
it
is
,
that
a
soul
may
trust
in
God
,
and
depend
on
him
in
all
things
:
For
this
purpose
the
Lord
has
called
himself
by
so
many
names
in
Scripture
,
answerable
to
our
several
necessities
,
and
difficulties
,
that
he
might
make
known
to
us
how
all-sufficient
he
is
,
that
so
we
may
turn
our
eyes
and
hearts
towards
him
:
This
was
the
intent
of
this
name
,
I
am
,
that
Moses
might
have
a
support
of
his
faith
;
for
if
he
had
looked
to
outward
appearance
was
it
not
almost
a
rediculous
thing
,
and
like
a
vain
fancy
,
for
a
poor
inconsiderable
man
to
go
to
a
King
with
such
a
message
,
that
he
would
dismisse
so
many
subjects
?
And
was
it
not
attempt
of
some
mad
man
to
go
about
to
lead
so
many
thousands
from
a
wicked
tyrannicall
King
,
into
another
Nation
?
Well
,
saith
the
Lord
,
I
am
:
I
who
give
althings
a
being
,
will
give
a
being
to
my
promise
;
I
will
make
Pharoah
hearken
,
and
the
people
obey
.
Well
then
,
what
is
it
that
this
name
of
God
will
not
answer
?
It
is
a
creating
Name
,
a
Name
that
can
bring
all
things
out
of
nothing
by
a
Word
;
if
he
be
such
as
he
is
,
then
he
can
make
of
us
what
he
pleases
.
If
our
souls
had
this
name
constantly
engraven
on
our
hearts
:
O
what
power
would
Divine
promises
and
threatnings
have
with
us
?
I
,
even
I
,
am
he
that
comforteth
thee
,
saith
he
:
If
we
believed
that
it
were
he
indeed
,
the
Lord
Jehovah
,
how
would
we
be
comforted
?
How
would
we
praise
Him
by
His
Name
IAH
?
How
would
we
stoop
unto
him
,
and
submit
unto
His
blessed
will
?
If
we
believed
this
,
would
we
not
be
as
dependent
on
him
as
if
we
had
no
being
in
our selves
?
Would
we
not
make
him
our
habitation
and
dwelling-place
?
And
conclude
our
own
stability
,
and
the
stability
of
his
Church
from
his
unvariable
eternity
,
as
the
Psalmist
,
Ps.
90.
1.
&
Ps.
102.
ult.
How
can
we
think
of
such
a
foūtain
being
,
but
we
must
withal
acknowledge
our selves
to
be
shadows
of
his
goodnesse
,
and
that
we
ow
to
him
what
we
are
,
and
so
consecrate
and
dedicate
our selves
to
his
glory
?
How
can
we
consider
such
a
self
being
,
independent
;
and
creating
goodnesse
,
but
we
must
have
some
desire
to
cleave
to
him
,
and
some
confidence
to
trust
in
him
?
Now
,
this
is
to
know
him
.
When
we
think
on
his
unchangeablenesse
,
let
us
consider
our
own
vanity
whose
glory
and
perfection
is
like
a
summer
flower
,
or
like
a
vapour
ascending
for
a
little
time
,
whose
best
estate
is
altogether
vanity
:
Our
purposes
are
soon
broken
off
,
and
made
of
none
effect
;
our
resolutions
change
.
This
is
a
Character
of
Mortality
,
we
are
not
alwayes
alike
,
Non
sibi
constare
,
nec
ubique
&
semper
sibi
parem
eundemque
esse
.
To
be
now
one
thing
,
and
then
another
thing
,
is
a
property
of
sinfull
&
wretched
man
,
therefore
let
us
cease
from
man
whose
breath
is
in
his
nostrils
,
and
not
trust
in
Princes
who
shal
die
,
far
lesse
in
our selves
who
are
lesse
then
the
least
of
men
:
But
let
us
put
our
trust
in
God
,
who
changes
not
,
and
we
shal
not
be
consumed
;
our
waters
shal
not
fail
,
we
shall
never
be
ashamed
of
any
hope
we
have
in
him
.
There
is
nothing
else
you
trust
in
,
but
undoubtedly
it
shal
prove
your
shame
and
confusion
;
in
sum
,
whatever
you
shal
hear
or
know
ofGod
,
know
that
i●…
is
vain
&
empty
,
unlesse
it
descend
down
into
the
heart
to
fashion
it
to
his
fear
and
love
,
and
extend
unto
the
outward
man
to
conform
it
to
obedience
;
you
are
but
vain
in
your
imaginations
,
and
your
foolish
hearts
are
darkned
,
while
when
you
know
God
you
glorifie
him
not
as
God
:
If
that
be
not
the
fruit
&
end
of
knowle●…ge
,
that
knowledge
shal
be
worse
to
thee
than
ign●…rance
,
for
both
it
brings
on
judicial
hardning
here
,
and
will
be
thy
solemn
accuser
and
witnesse
against
thee
hereafter
,
Rom.
1.
21
,
24.
The
knowledge
of
Jesus
Christ
,
truly
so
called
,
is
neither
barren
,
nor
unfruitfull
,
for
out
of
its
root
&
sap
,
springs
out
humility
,
self-abasing
,
confidence
in
God
,
patience
in
tribulations
,
meeknesse
in
provocations
,
temperance
&
sobriety
in
lawful
things
,
&c.
2
Pet.
1.
5
,
6
,
7
,
8.
Exod.
24
5
,
6
,
7
,
8.
The
Lord
,
the
Lord
God
,
mercifull
and
gracious
,
&c.
THere
is
nothing
can
separate
between
God
&
a
people
but
iniquity
,
and
yet
he
is
very
loath
to
separate
even
for
that
;
he
makes
many
shews
of
departing
,
that
so
we
may
hold
him
fast
;
and
indeed
he
is
not
difficult
to
be
holden
.
He
threatens
often
to
remove
his
presence
from
a
person
,
or
Nation
,
&
he
threatens
,
that
he
may
not
indeed
remove
,
but
that
they
may
intreat
him
to
stay
,
&
he
is
not
hard
to
be
entreated
:
Who
is
a
God
like
unto
him
,
slow
to
anger
,
and
of
great
mercy
?
he
is
long
of
being
provoked
,
and
not
long
provoked
;
for
it
is
like
the
anger
of
a
Parents
love
:
Love
takes
on
anger
,
as
the
last
remedy
,
&
if
it
prevail
,
it
is
as
glad
to
put
it
off
,
as
it
was
unwilling
to
take
it
on
.
You
may
see
a
lively
picture
of
this
in
Gods
dealing
with
Moses
&
this
people
in
the
preceeding
Chapter
.
He
had
long
endured
this
rebellious
and
obstinate
people
,
had
often
threatned
to
cut
them
off
&
yet
as
it
were
,
loath
to
do
it
,
&
repenting
of
it
,
he
su●…ers
himself
to
be
entreated
for
them
;
but
all
in
vain
to
them
,
they
corrupted
their
way
still
more
:
And
in
the
32.
Chap.
falls
in
grosse
Idolatry
,
the
great
trespasse
that
he
had
given
them
so
solemn
warni●…g
of
often
,
whereupon
great
wrath
is
conceived
.
And
the
Lord
,
Chap.
33.
1.
threatens
to
depart
from
them
,
Go
your
way
,
saith
he
,
to
Canaan
,
but
I
will
not
go
with
you
;
take
your
venture
of
any
judgements
,
&
the
people
of
the
Lands
cruelty
:
Here
is
a
sad
farewell
to
Israel
,
&
who
would
think
he
could
be
detained
after
all
that
?
Who
would
think
that
he
could
be
entreated
?
And
yet
he
is
not
entreated
,
he
is
not
requested
before
he
give
some
ground
of
it
,
and
before
he
fi●…st
condescends
;
Go
,
saith
he
,
and
put
off
thy
ornaments
from
thee
,
that
I
may
know
what
to
do
unto
thee
.
Will
he
then
accept
a
repenting
people
,
and
is
there
yet
hope
of
mercy
?
Should
he
that
is
going
away
shew
us
the
way
to
keep
him
still
?
And
he
that
flees
from
us
,
will
he
strengthen
us
to
pursue
&
follow
after
him
?
This
is
not
after
the
manner
of
men
,
it
is
true
,
whose
compassion
fails
,
when
their
passion
ariseth
,
but
this
is
the
manner
&
method
of
grace
;
or
of
him
who
waits
to
be
gracious
:
He
flees
so
as
he
would
have
a
follower
:
yea
,
while
he
seems
to
go
away
,
he
draws
the
soul
that
it
may
run
after
him
;
hence
is
that
word
,
Psal.
63.
8.
My
soul
follows
hard
after
thee
;
thy
righe
hand
upholds
me
.
Well
,
the
people
mourns
and
puts
off
their
ornaments
in
sign
of
humiliation
&
abasement
,
but
all
this
deth
not
pacifie
and
quench
the
flame
that
was
kindled
:
Moses
takes
the
Tabernacle
out
of
the
Camp
,
the
place
of
judgement
where
God
spake
with
the
people
;
and
the
cloud
,
the
sign
of
Gods
presence
removes
:
In
a
word
,
The
signs
of
Gods
loving
&
kind
presence
departs
from
them
,
to
signifie
that
they
were
divorced
from
God
,
and
in
a
manner
,
the
Lord
by
Moses
excommunicates
all
the
People
,
and
Rulers
both
,
and
draws
away
these
holy
things
from
the
contagion
of
a
prophane
people
:
But
yet
all
is
not
gone
;
he
goes
far
off
,
but
not
out
of
sight
,
that
you
may
alwayes
follow
him
,
&
if
you
follow
,
he
will
stand
still
;
he
is
never
without
the
reach
of
crying
,
though
we
do
not
perceive
him
.
Now
,
in
this
sad
case
you
may
have
a
tryal
who
is
godly
:
Every
one
that
seeks
the
Lord
will
separate
from
the
unholy
Congregation
,
&
follow
the
Tabernacle
:
And
this
affects
the
whole
people
much
,
that
they
all
worship
in
the
tent-doors
.
Now
,
in
the
mean
time
God
admits
Moses
to
speak
with
him
;
though
he
will
not
speak
to
the
people
,
yet
he
will
speak
with
their
Mediator
,
a
typicall
Mediator
,
to
shew
us
that
God
is
well
pleased
in
Christ
,
&
so
all
Christs
intercessions
and
requests
for
us
will
get
a
hearing
;
when
they
are
come
once
in
talking
,
the
businesse
is
taken
up
,
for
he
is
not
soon
angry
,
&
never
implacably
angry
,
slow
to
anger
,
and
keeps
it
not
long
:
Moses
falling
familiar
with
God
,
not
only
obtains
his
request
for
the
people
,
but
becomes
more
bold
in
a
request
for
his
own
satisfaction
and
confirmation
:
He
could
not
endure
to
lead
that
people
,
except
God
went
with
him
,
&
having
the
promise
of
his
going
with
them
,
he
cannot
endure
distance
with
him
,
but
aspires
to
the
nearest
Communion
that
may
be
:
Oh
that
it
were
so
with
us
.
His
request
is
,
That
the
Lord
would
shew
him
his
glory
;
Had
he
not
seen
much
of
this
already
?
And
more
than
any
man
ever
saw
,
when
he
spake
in
the
Mount
with
God
,
&c.
Nay
,
but
he
would
see
more
,
for
there
is
alwayes
more
to
be
seen
,
&
there
is
in
a
godly
soul
alwayes
more
desire
to
see
it
,
the
more
is
seen
,
the
more
is
loved
and
desired
;
tasting
of
it
only
begets
a
kindly
appetite
after
it
,
&
the
more
tasted
,
still
the
fresher
and
more
recent
;
But
yet
it
is
above
both
desire
and
fruition
,
thou
cannot
see
my
face
&c.
All
our
knowledge
of
God
,
all
our
attainments
of
experience
of
him
,
do
reach
but
to
some
dark
&
confused
apprehension
of
what
he
is
;
the
clearest
and
nearest
sight
of
God
in
the
world
,
is
,
as
if
a
man
were
not
known
but
by
his
back
,
which
is
a
great
point
of
estrangement
:
It
's
said
,
in
the
heaven
we
shall
see
him
face
to
face
,
and
fully
as
he
is
,
because
then
the
soul
is
made
capable
of
it
.
Two
things
in
us
here
puts
us
in
an
incapacity
of
nearnesse
with
God
,
Infirmity
,
and
Iniquity
?
Infirmity
in
us
cannot
behold
his
glory
,
it
's
of
so
weak
eies
that
the
brightnesse
of
the
Sun
would
strike
it
blind
;
and
Iniquity
in
us
,
he
cannot
behold
it
,
because
he
is
of
pure
eyes
,
that
can
look
on
no
unclean
thing
;
it
's
the
only
thing
in
the
Creation
that
Gods
holinesse
hath
antipathy
at
,
and
therefore
he
is
stil
about
the
destroying
of
the
body
of
sin
in
us
,
about
the
purging
of
all
filthinesse
of
the
flesh
and
spirit
;
and
till
the
soul
be
thus
purged
of
all
sin
,
by
the
operation
of
the
Holy
Ghost
,
it
cannot
be
a
Temple
for
an
immediate
vision
of
him
;
&
an
immediate
exhibition
of
God
to
us
.
Sin
is
the
wall
of
partition
,
and
the
thick
cloud
that
eclipses
his
glory
from
us
;
it
is
the
opposite
Hemesphere
of
darknesse
,
contrary
to
light
,
according
to
the
accesse
or
recesse
of
Gods
presence
,
it
is
more
or
lesse
dark
;
the
more
sin
reigns
in
thee
,
the
lesse
of
God
is
in
thee
,
and
the
more
sin
be
subdued
,
the
readier
&
nearer
is
Gods
presence
:
but
let
us
comfort
our selves
:
That
one
day
shal
put
off
both
Infirmity
and
Iniquity
,
mortality
shal
put
on
immortality
,
and
corruption
be
cloathed
with
incorruption
;
we
shal
leave
the
rags
of
mortall
weaknesse
in
the
grave
,
and
our
menstruous
cloaths
of
sin
behind
us
,
&
then
shal
the
weak
eyes
of
flesh
be
made
like
Eagles
eyes
,
to
behold
the
Sun
;
and
then
shal
the
soul
be
cloathed
with
holinesse
,
as
with
a
Garment
,
which
God
shal
delight
to
look
upon
,
because
he
sees
his
own
Image
in
that
glasse
.
We
come
to
the
Lords
satisfying
of
Moses
desire
and
proclaiming
his
Name
before
him
;
it
is
himself
only
can
tell
you
what
he
is
,
it
is
not
Ministers
preaching
,
or
other
discourse
,
can
proclaim
that
Name
to
you
;
we
may
indeed
speak
over
those
words
unto
you
,
but
it
is
the
Lord
that
must
write
that
Name
upon
your
heart
,
he
only
can
discover
his
glory
to
your
spirit
:
There
is
a
spirit
of
life
which
cannot
be
inclosed
in
Letters
and
Syllables
,
or
transmitted
through
your
ears
into
your
hearts
,
but
he
himself
must
create
it
inwardly
,
and
stir
up
the
outward
sense
&
feeling
of
that
Name
,
of
those
Attributes
:
Faith
indeed
comes
by
hearing
,
and
our
knowledge
in
this
life
is
thorow
a
glasse
,
darkly
,
thorow
ordinances
and
senses
;
but
there
must
be
an
inward
teaching
and
speaking
to
your
souls
to
make
that
effectuall
,
the
anointing
teacheth
you
all
things
,
1
Ioh.
2.
27.
Alas
!
its
the
separation
of
that
from
the
word
that
makes
it
so
unprofitable
;
if
the
spirit
of
God
were
inwardly
writing
what
the
word
is
teaching
,
then
should
our
souls
be
living
Epistles
,
that
ye
might
read
Gods
Name
on
them
:
O
,
be
much
in
imploying
of
,
&
depending
on
him
that
teacheth
to
profit
who
only
can
declare
unto
your
souls
what
he
is
.
These
names
expresse
his
Essence
or
Being
,
&
his
Properties
,
what
he
is
in
himself
,
&
what
he
is
to
us
;
in
himself
he
is
Jehovah
,
or
a
self-being
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
we
heard
in
the
3.
Chap.
I
am
that
I
am
,
and
EL
,
a
strong
God
,
or
Almighty
God
;
which
two
hold
out
to
us
,
the
absolute
incomprehensible
perfection
of
God
,
eminently
and
infinitely
enclosing
within
himself
all
perfections
of
the
creatures
;
the
unchangeable
and
mutable
being
of
God
who
was
,
and
is
,
&
is
to
come
without
succession
,
without
variation
,
or
shadow
of
turning
;
and
then
the
Almighty
power
of
God
,
by
which
without
difficulty
,
by
the
inclination
and
beck
of
his
will
&
pleasure
,
he
can
make
,
or
unmake
all
,
create
or
annihilate
,
to
whom
nothing
is
impossible
;
which
three
if
they
were
pondered
by
us
,
till
our
souls
received
the
stamp
of
them
,
they
would
certainly
be
powerfull
to
abstract
and
draw
our
hearts
from
the
vain
,
changeable
,
and
empty
shadow
of
the
creature
,
&
gather
our
scattered
affections
that
are
parted
among
them
,
because
of
their
unsufficiency
,
that
all
might
unite
in
one
,
and
joyn
with
this
self-sufficient
and
eternal
God
;
I
say
,
if
a
soul
did
indeed
believe
and
consider
how
All
sufficient
he
is
,
how
insufficient
all
things
else
are
,
would
it
not
cleave
to
him
and
draw
near
to
him
.
Psal.
73.
ult
It
is
the
very
torment
and
vexation
of
the
soul
to
be
thus
racked
,
distracted
&
divided
about
many
things
;
&
therefore
many
,
because
there
is
none
of
them
can
supply
all
our
wants
,
our
wants
are
infinit
,
our
desires
insatiable
,
&
the
good
that
is
in
any
thing
is
limited
&
bounded
,
it
can
serve
one
but
for
one
use
,
and
another
for
another
use
,
and
when
all
are
together
,
they
can
but
supply
some
wants
,
but
they
leave
much
of
the
soul
empty
:
But
often
these
outward
things
crosses
one
another
,
and
cannot
consist
together
;
and
hence
ariseth
much
strife
and
debate
in
a
soul
,
his
need
requireth
both
,
and
both
will
not
agree
,
But
O
that
you
could
see
this
one
universall
good
,
One
for
all
,
and
above
all
,
your
souls
would
choose
him
certainly
,
your
souls
would
trust
in
him
;
ye
would
say
,
Ashur
soal
not
save
us
,
we
will
not
ride
on
horses
:
Creatures
shal
not
satisfie
us
,
we
will
seek
our
happinesse
in
thee
,
and
no
where
else
,
since
we
have
tasted
this
new
wine
,
away
with
the
old
,
the
new
is
better
.
I
beseech
you
make
God
your
friend
,
for
he
is
a
great
one
;
whether
he
be
a
friend
or
an
enemy
,
he
hath
two
properties
,
that
make
him
either
most
comfortable
,
or
most
terrible
,
according
as
he
is
at
peace
or
war
with
souls
,
Eternity
and
Omnipotency
.
You
were
once
all
enemies
to
him
.
O
consider
what
a
Party
you
have
,
an
Almighty
Party
,
and
unchangeable
Party
;
&
if
you
will
make
peace
with
him
,
and
that
in
Christ
,
then
know
,
he
is
the
best
friend
in
the
world
,
because
he
is
unchangeable
and
Almighty
;
if
he
be
thy
friend
,
he
will
do
all
for
thee
he
can
do
,
and
thou
hast
need
of
;
But
many
friends
willing
to
do
,
yet
have
not
ability
,
but
he
hath
power
to
do
what
he
will
and
pleases
;
Many
friends
are
changeable
,
their
affections
dry
up
,
of
themselves
die
;
and
therefore
even
Princes
friendship
is
but
a
vain
confidence
,
for
they
shal
die
,
&
then
their
thoughts
of
favour
perish
with
them
,
but
he
abides
the
same
for
all
Generations
,
there
is
no
end
of
his
duration
,
&
no
end
of
his
affection
;
He
can
still
say
,
I
am
that
I
am
;
What
I
was
,
I
am
,
and
I
will
be
what
I
am
;
men
cannot
say
so
,
they
are
like
the
Brooks
that
the
companies
of
Teman
looked
after
,
&
thought
to
have
found
them
in
Summer
as
they
left
them
in
Winter
;
but
behold
they
were
dried
up
,
&
the
companies
ashamed
.
God
cannot
make
thee
ashamed
of
thy
hope
,
because
he
is
faithfull
&
able
,
Ability
and
Fidelity
is
a
sure
Anchor
to
hold
by
in
all
storms
and
tempests
.
Such
is
God
in
himself
;
now
,
there
are
two
manner
of
wayes
he
vents
himself
toward
the
Creatures
,
In
a
comfortable
way
,
or
in
a
terrible
way
.
This
glorious
perfection
,
and
Almighty
power
,
hath
an
issue
upon
sinners
,
and
it
runs
in
a
twofold
channell
,
of
mercy
and
justice
:
Of
mercy
towards
miserable
sinners
that
finds
themselves
lost
,
and
flee
unto
him
,
and
take
hold
of
his
strength
;
and
justice
towards
all
those
that
flatter
themselves
in
their
own
eyes
,
and
continue
in
their
sinnes
and
put
the
evill
day
far
off
:
There
is
no
mercy
for
such
as
fear
not
justice
,
and
there
is
no
Justice
for
such
as
flee
from
it
unto
mercy
.
The
Lord
exhibites
himself
in
a
twofold
appearance
,
according
to
the
condition
of
sinners
,
He
sits
on
a
Throne
and
tribunal
of
Grace
&
mercy
,
to
make
accesse
to
the
vil
est
sinner
,
who
isafraid
of
his
wrath
,
and
would
〈◊〉
be
at
peace
with
him
;
and
he
sits
on
a
Throne
of
justice
and
wrath
to
seclude
and
debar
presumptuous
sinners
from
his
.
Holinesse
.
There
were
two
mountains
under
the
Law
,
one
of
cursings
,
another
of
blessings
;
These
are
the
Mountains
God
lets
his
Throne
upon
,
and
from
these
he
speaks
,
and
sentences
mankind
:
From
the
Mountain
of
cursings
he
hath
pronounced
a
curse
.
&
condemnatory
sentence
upon
all
flesh
,
for
all
have
sinned
,
therefore
he
concludes
all
under
sin
,
that
all
flesh
might
stop
their
mouth
,
and
the
whole
world
become
guilty
before
God
.
Now
,
the
Lord
having
thus
condemned
all
Mankind
because
of
disobedience
,
he
sits
again
upon
the
Mountain
of
Blessings
,
and
pronounces
a
sentence
of
absolution
;
of
as
many
as
have
taken
with
the
sentence
of
condemnation
,
and
appealed
to
his
grace
and
Mercy
,
and
those
which
do
not
so
,
the
sentence
of
condemnation
stands
above
their
heads
unrepealed
.
He
erects
his
Tribunal
of
Justice
in
the
Word
for
this
end
,
that
all
flesh
might
once
be
convicted
before
him
,
and
therefore
he
cites
,
as
it
were
,
and
summons
all
men
to
fift
themselves
and
compear
before
his
Tribunall
,
to
be
judged
;
he
layes
out
an
accusation
,
in
the
Word
against
them
;
he
takes
their
consciences
witnesse
of
the
truth
of
all
that
is
charged
on
them
,
and
then
pronounces
that
sentence
on
their
conscience
,
Cursed
is
he
that
abides
not
in
all
things
,
which
the
conscience
subsumes
and
concludes
it self
accursed
,
and
subscribes
to
the
equity
of
the
sentence
;
and
thus
the
man
is
guilty
before
God
,
and
his
mouth
stopped
;
he
hath
no
excuses
;
no
pretences
,
he
can
see
no
way
to
escape
from
Justice
,
and
God
is
justified
by
this
means
,
in
his
speaking
and
judging
Psal.
51.
4.
The
soul
ratifies
and
confirms
the
truth
&
justice
of
all
our
threatnings
&
judgements
.
Rom.
3.
4.
Now
for
such
souls
as
joyn
with
God
in
judging
and
condemning
themselves
;
the
Lord
hath
erected
a
Throne
of
grace
,
&
Tribunall
of
mercy
in
the
word
,
whereupon
he
hath
set
his
Son
Jesus
Christ
,
Psal.
2.
6.
and
89.
14.
and
45.
6.
Heb.
1.
8.
And
O
,
this
Throne
is
a
comfortable
Throne
,
mercy
and
truth
goes
before
the
face
of
the
King
to
welcome
&
entertain
miserable
sinners
,
&
to
make
access
to
them
.
And
from
this
Throne
Jesus
Christ
holds
out
the
Scepter
of
the
Gospel
to
invite
sinners
,
self-condemned
sinners
,
to
come
to
him
alone
,
who
hath
gotten
all
finall
judgement
committed
to
him
,
that
he
may
give
eternall
life
to
whom
he
will
Ioh.
5.
21
,
22.
O
that
is
a
sweet
and
ample
Commission
given
to
our
Friend
&
Brother
Jesus
Christ
,
power
to
repeal
sentences
past
against
us
,
power
to
loose
them
whom
Justice
hath
bound
,
power
and
authority
to
absolve
them
whom
justice
hath
condemned
,
and
to
blesse
them
whom
the
Law
hath
cursed
,
&
to
open
their
mouth
to
praise
whose
mouth
sin
and
guiltinesse
hath
stopped
;
power
to
give
the
answer
of
a
good
conscience
to
thy
evill
self-tormenting
conscience
,
in
a
word
,
he
hath
power
to
give
life
,
to
make
alive
,
and
heal
those
who
are
killed
or
wounded
by
the
Commandement
.
Now
I
say
seeing
God
hath
of
purpose
established
this
Throne
of
mercy
in
the
Word
,
thou
mayest
well
after
receiving
and
acknowledging
of
the
justice
of
the
curse
of
the
Law
,
appeal
to
divine
mercy
and
grace
,
sitting
on
another
Throne
of
the
Gospel
,
thou
may
if
thy
conscience
urge
thee
to
despair
,
and
to
conclude
there
is
no
hope
,
thou
may
appeal
,
I
say
,
from
thy
conscience
,
from
Satan
,
from
Justice
unto
Jesus
Christ
,
who
is
holding
out
the
Scepter
to
thee
;
the
Minister
calls
thee
:
Rise
and
come
,
stand
no
longer
before
that
Bar
,
for
it
is
a
subordinate
Judicatory
,
there
is
a
way
to
redresse
thee
by
a
higher
court
of
Grace
:
Thou
may
say
to
justice
,
to
Satan
,
to
thy
own
Conscience
,
It
is
true
,
I
confesse
that
I
deserve
that
sentence
;
I
am
guilty
and
can
say
nothing
against
it
,
while
I
stand
alone
,
but
though
I
cannot
satisfie
,
and
have
not
;
yet
there
is
one
Jesus
Christ
,
who
gave
his
life
a
ransom
for
many
,
and
whom
God
hath
given
as
a
propitiation
for
sins
;
he
hath
satisfied
and
paid
the
debt
in
my
name
;
go
and
apprehend
the
Cautioner
,
since
he
hath
undertaken
it
,
nay
,
he
hath
done
it
and
is
absolved
.
Thou
had
him
in
thy
hands
,
O
justice
!
Thou
had
him
Prisoner
under
the
power
of
death
;
since
you
have
let
him
go
,
then
he
is
acquited
from
all
the
charge
of
my
sins
;
&
therefore
,
since
I
know
that
he
is
now
a
King
,
&
hath
a
Throne
to
judge
the
world
and
plead
the
cause
of
his
poor
sheep
,
I
will
appeal
to
him
;
refer
the
cause
to
his
decision
,
I
will
make
my
supplication
to
him
,
and
certainly
he
will
hear
,
and
interpole
himself
between
wrath
and
me
he
will
rescind
this
sentence
of
condemnation
,
since
he
himself
was
condemned
for
us
,
and
is
justified
,
it
is
Christ
that
died
,
nay
rather
is
risen
again
,
who
shal
condemn
me
?
He
is
near
that
justifies
me
.
Rom.
S.
33.
34.
Now
i●…
thou
do
indeed
flee
into
him
for
refuge
,
that
City
is
open
for
thee
,
and
nothing
to
prejudge
thy
entry
:
but
no
curse
,
no
condemnation
can
enter
in
it
.
Rom.
8.
1.
He
will
justifie
&
absolve
thee
from
all
things
whereof
the
Law
could
not
justifie
thee
,
but
condemn
thee
,
there
is
forgivenness
with
him
,
that
he
may
be
feared
.
David
may
teach
thee
this
manner
of
appellation
,
Ps.
130.
&
142.
2.
of
appealing
from
the
deserved
curse
to
free
undeserved
blessing
&
mercy
in
Christ
.
Let
us
consider
this
Name
of
the
Lord
,
and
it
shall
answer
all
our
suspicions
of
him
;
all
our
objections
against
coming
to
him
&
believing
in
him
,
it
is
certain
,
Ignorance
is
the
mother
of
unbelief
,
together
with
the
naturall
perversenesse
of
our
heatts
,
if
wee
knew
his
Name
we
would
trust
in
him
,
if
his
Names
were
pondered
and
considered
,
wee
would
believe
in
him
,
Satan
knowes
this
,
&
therefore
his
great
slight
and
cunning
is
,
to
hold
our
minds
fixed
on
the
consideration
of
our
misery
and
desperate
estate
,
he
keeps
the
awakned
conscience
still
upon
that
comfortlesse
sight
,
&
he
labours
to
represent
God
by
halfes
,
&
that
it
is
a
false
representation
of
God
,
he
represents
him
as
clothed
with
justice
and
vengeance
,
as
a
consuming
fire
,
in
which
light
a
soul
can
see
nothing
but
desperation
written
;
and
he
labours
to
hold
out
the
thoughts
of
his
mercy
and
grace
,
or
diverts
a
soul
from
the
consideration
of
his
promises
,
whence
it
comes
,
that
they
are
not
established
,
that
though
salvation
be
near
,
yet
it
is
far
from
them
in
their
sense
and
apprehension
,
therefore
I
say
,
you
should
labour
to
get
an
intire
sight
of
God
,
and
you
shall
see
him
best
in
his
word
,
there
he
reveales
himself
,
and
there
you
find
,
if
ye
consider
,
that
which
wil
make
you
fear
him
indeed
,
but
never
flee
from
him
,
that
which
may
abase
you
,
but
withall
embolden
you
to
come
to
him
,
though
trembling
:
what
ever
thought
possesse
thee
of
thine
own
misery
,
of
thy
own
guiltinesse
,
labour
to
counterpoise
that
which
a
thought
of
his
mercy
and
free
promises
:
what
ever
be
suggested
of
his
holynesse
,
&
Justice
,
hea●…
himself
speak
out
his
own
Name
,
and
thou
shalt
hear
as
much
of
mercy
and
grace
,
as
may
make
these
not
terrible
unto
thee
,
though
high
and
honourable
.
The
Lord
hath
so
framed
the
expression
and
proclamation
of
his
name
in
this
place
,
that
first
a
word
of
Majesty
and
power
is
premised
(
The
Lord
,
The
Lord
God
)
that
it
may
compasse
our
hearts
in
fear
and
reverence
of
such
a
glorious
One
,
&
make
a
preparatory
impression
of
the
Majesty
of
our
God
,
which
indeed
is
the
foundation
of
all
true
faith
.
It
begins
to
adore
and
admire
a
Deity
,
a
Majesty
hid
from
the
world
,
the
thoughts
of
his
power
and
glory
possesses
the
soul
first
,
and
makes
it
begin
to
tremble
to
think
that
it
hath
such
a
high
and
Holy
One
to
deal
with
.
But
in
the
next
place
,
you
have
the
most
sweet
,
alluring
,
comforting
styles
that
can
be
imagined
,
to
meet
with
the
trembling
and
languishing
condition
of
a
soul
that
would
be
ready
to
faint
before
such
a
Majesty
,
here
mercy
takes
it
by
the
hand
,
&
gives
a
cordial
of
grace
,
pardon
,
forgivenesse
,
&c.
to
it
,
which
revives
the
soul
of
the
humble
,
and
intermingles
some
rejoycing
with
the
former
trembling
.
Majesty
and
greatnesse
goes
before
to
abase
,
and
humble
the
soul
in
its
own
eyes
,
and
mercy
and
goodnesse
seconds
them
,
to
lift
up
those
who
are
low
,
and
exalt
the
humble
,
and
in
the
description
of
this
,
the
Lord
spends
more
words
,
according
to
the
necessity
of
a
soul
,
to
signifie
to
us
how
great
and
strong
consolation
may
be
grounded
on
his
Name
,
how
accessible
he
is
,
though
he
dwel
in
inaccessible
light
,
how
lovely
he
is
though
he
be
the
high
and
the
lofty
one
,
how
good
he
is
,
though
he
be
great
,
how
merciful
he
is
,
though
he
be
majestick
:
In
a
word
,
that
those
that
flee
to
him
may
have
all
invitation
,
all
encouragement
to
come
,
&
nothing
to
discourage
,
to
prejudge
their
welcome
,
that
whoever
,
will
,
may
come
,
and
nothing
may
hinder
on
his
part
&
then
after
all
this
,
he
subjoynes
a
word
of
his
Justice
,
in
avenging
sin
,
to
shew
us
that
he
leaves
that
as
the
last
,
that
he
assayes
all
gaining
wayes
of
mercy
with
us
,
and
that
he
is
not
very
much
delighted
with
the
death
of
sinners
,
that
so
whosoever
perishes
may
blame
themselves
,
for
hating
their
own
salvation
,
and
forsaking
their
own
mercy
.
Now
whoever
thou
art
that
apprehends
a
dreadful
&
terrible
God
,
and
thy self
a
miserable
and
wretched
sinner
,
thou
canst
find
no
comfort
in
Gods
highnesse
&
power
,
but
it
looks
terrible
upon
thee
,
because
thou
doubts
of
his
good-will
to
save
and
pardon
thee
:
thou
sayest
with
the
blind
man
,
if
thou
wilt
,
thou
can
do
it
;
Thou
art
a
strong
God
;
but
what
comfort
can
I
have
in
thy
strength
,
since
I
know
not
thy
good-will
?
I
say
,
the
Lord
answers
thee
in
this
name
,
I
am
mercifull
,
saith
the
Lord
,
if
thou
be
miserable
,
I
am
mercifull
as
well
as
strong
,
if
thou
have
sin
&
misery
,
I
have
compassion
&
pitty
:
my
mercy
may
be
a
coppy
&
patern
to
all
men
to
learn
it
of
me
,
even
towards
their
own
brethren
,
Luk.
6.
36.
Therefore
he
is
called
the
Father
of
mercies
.
2
Cor.
1.
3.
Misericors
est
cui
alterius
miseria
cordi
est
.
Mercy
hath
its
very
name
from
misery
,
for
it
is
no
other
thing
than
to
lay
anothers
misery
to
heart
,
not
to
despise
it
,
not
to
adde
to
it
,
but
to
help
it
,
it
is
a
strong
inclination
to
●…uccour
the
misery
of
sinners
,
therefore
thou
needs
no
other
thing
to
commend
thee
to
him
:
art
thou
miserable
,
&
knows
it
indeed
?
Then
he
is
mercifull
,
and
know
that
also
,
these
two
suit
well
.
Nay
,
but
saith
the
convinced
soul
,
I
know
not
if
he
will
be
mercifull
to
me
,
for
what
am
I
?
There
is
nothing
in
me
to
be
regarded
,
I
have
nothing
to
conciliat
favour
,
&
all
that
may
procure
hatred
.
But
,
saith
the
Lord
,
I
am
gracious
,
and
dispenses
most
freely
,
without
respect
to
condition
or
qualification
:
say
not
,
If
I
had
such
a
measure
of
humiliation
as
such
a
one
,
if
I
loved
him
so
much
,
if
I
had
so
much
godly
sorrow
and
repentance
,
then
I
think
he
would
be
mercifull
to
me
.
Say
not
so
,
for
behold
he
is
gracious
,
he
hath
mercy
on
whom
he
will
have
mercy
,
and
there
is
no
other
cause
,
no
motive
to
procure
it
,
it
comes
from
within
his
own
breast
;
It
is
not
thy
repentance
will
make
him
love
thee
,
nor
thy
hardnesse
of
heart
will
make
him
hate
thee
,
or
obstruct
the
vent
of
his
grace
towards
thee
:
no
,
if
it
be
grace
,
it
is
no
more
of
works
,
no
works
in
that
way
that
thou
imagines
;
it
is
not
of
repentance
,
not
of
faith
in
that
sense
thou
conceivest
,
but
it
is
freely
,
without
the
hyre
,
without
the
price
of
repentance
,
or
faith
,
because
all
those
are
but
the
free
gifts
of
grace
,
thou
would
have
these
graces
to
procure
his
favour
,
and
to
make
them
the
ground
of
thy
believing
in
his
promises
,
but
grace
is
without
money
,
it
immediatly
contracts
with
discovered
misery
,
so
that
if
thou
do
discover
in
thy self
misery
and
sin
,
though
thou
find
nothing
else
,
yet
do
not
cast
away
confidence
;
but
so
much
the
more
adresse
thy self
to
mercy
and
grace
which
doth
not
seek
repentance
in
thee
;
yet
there
is
something
in
the
awakened
conscience
:
It
have
gone
on
long
in
sin
,
I
have
been
a
presumptuous
sinner
;
can
he
endure
me
longer
?
well
,
hear
what
the
Lord
saith
,
I
am
long-suffering
,
&
patient
,
and
if
he
had
not
been
so
,
we
had
been
damned
ere
now
,
patience
hath
a
long
term
and
we
cannot
out-run
it
,
out-weary
it
.
Why
do
we
not
wonder
that
he
presently
and
instantly
executed
his
wrath
on
angels
,
&
gave
them
not
one
hours
space
for
repentance
,
but
cast
them
down
head-long
into
destruction
,
as
in
a
moment
:
and
yet
his
Majesty
hath
so
long
delayed
the
execution
of
our
sentence
,
and
calls
us
to
repentance
and
forgivenesse
,
that
we
may
escape
the
condemnation
of
Angels
:
His
patience
is
not
slacknes
and
negligence
,
as
men
count
it
,
2
Pet.
3.
9.
He
sits
not
in
heaven
as
an
Idol
and
idle
spectator
what
men
are
doing
,
but
he
observes
all
wrongs
,
and
is
sensible
of
them
also
:
And
if
we
were
mindfull
and
sensible
of
them
also
,
he
would
forget
them
;
He
is
long-suffering
:
This
is
extended
and
stretched-out
patience
beyond
all
expectation
,
beyond
all
deserving
,
yea
,
contrary
to
it
.
Therefore
as
long
as
he
forbears
if
thou
apprehend
thy
misery
and
sin
,
and
continuance
in
it
;
so
not
conclude
that
it
is
desperate
:
Why
should
a
living
man
complain
?
As
long
as
patience
lengthens
thy
life
,
if
thou
desire
to
come
to
him
,
believe
he
wil
accept
thee
But
saith
the
doubting
soul
,
I
am
exceeding
perverse
and
wicked
,
there
is
nothing
in
me
but
wickednesse
,
it
so
abounds
in
me
that
there
is
nothing
in
me
but
wickednesse
,
it
so
abounds
in
me
that
there
is
none
like
me
;
but
saith
the
Lord
,
I
am
aboundant
in
goodnesse
.
Thy
wickednesse
though
it
be
great
,
it
is
but
a
created
wickedness
,
but
my
goodness
is
the
goodness
of
God
;
I
am
as
abundant
in
grace
&
goodnesse
as
thou
art
in
sin
,
nay
,
infinitely
more
;
thy
sin
is
but
the
transgression
of
a
finite
creature
,
but
my
mercy
is
the
compassion
of
an
infinite
God
,
it
can
swallow
it
up
;
suppose
thy
sin
cry
up
to
Heaven
,
yet
mercy
reaches
above
Heaven
,
&
is
built
up
for
ever
.
Here
is
an
invitation
to
all
sinners
to
come
and
taste
,
O
come
&
taste
and
see
how
good
the
Lord
is
;
goodnesse
is
communicative
,
it
diffuses
it self
like
the
Suns
light
.
There
is
riches
of
his
goodnesse
.
Rom.
2.
4.
Poor
soul
,
thou
canst
not
spend
it
though
thou
have
many
wants
.
But
I
am
full
of
doubtings
,
fears
and
jealousies
;
I
cannot
believe
his
Promises
,
I
often
question
them
;
How
then
will
he
perform
them
?
I
say
,
(
saith
the
Lord
)
I
am
abundant
in
truth
,
He
will
certainly
perform
.
Shal
our
unbelief
or
doubting
make
the
faith
of
God
of
none
effect
&c.
Rom.
3.
3.
God
forbid
.
His
faithfulnesse
reaches
unto
the
Clouds
,
he
will
keep
Covenant
with
thee
,
whose
soul
hath
chosen
him
,
though
thou
often
question
and
doubt
of
him
.
Indeed
thou
would
not
give
indulgence
to
thy
doubtings
&
jealousies
,
but
look
on
them
as
high
provocations
:
for
what
can
be
more
grievous
to
fervent
love
than
to
meet
with
jealousie
,
jealousie
would
quench
any
creatures
love
;
but
though
it
grieve
&
provoke
him
,
yet
he
will
not
change
,
he
will
not
diminish
his
;
only
do
not
think
your
disputings
,
&
quarrellings
innocent
and
harmlesse
things
;
no
certainly
,
they
grieve
the
Spirit
,
stir
up
the
Beloved
to
go
away
,
as
it
were
,
before
he
please
,
&
make
thee
walk
without
comfort
,
&
without
fruit
;
yet
he
will
bear
with
&
quench
the
smoaking
flax
of
a
Believers
desires
,
though
they
do
not
arise
to
the
flame
of
Assurance
.
But
the
wounded
spirit
hath
one
or
two
burdens
more
:
I
have
abused
much
mercy
,
How
can
mercy
pitty
me
?
I
have
turned
grace
into
wantonnesse
,
so
that
when
I
look
to
mercy
and
grace
to
comfort
me
,
they
do
rather
challenge
me
;
the
sins
of
none
are
like
mine
,
none
of
such
a
hainous
presumptuous
nature
:
But
let
us
hear
what
the
Lord
speaks
,
I
keep
mercy
for
thousands
,
and
forgive
iniquity
,
transgression
and
sin
;
Thou
hast
wasted
much
mercy
,
but
more
is
behind
,
all
the
treasure
is
not
spent
;
though
there
were
many
thousand
worlds
beside
,
I
could
pardon
them
all
,
if
they
would
flee
unto
my
mercy
,
thou
shalt
not
be
straitned
in
me
,
mercy
will
pardon
thy
abuse
of
mercy
,
it
will
forgive
all
faults
thou
dost
against
it self
,
Thou
that
sins
against
the
Son
of
man
,
the
Redeemer
of
the
World
,
&
remedy
of
sin
,
yet
there
is
pardon
for
thee
what
ever
thy
quality
,
condition
,
or
circumstance
of
thy
sin
be
;
whoever
convinced
of
it
,
and
loadned
with
it
,
desires
rest
to
thy
soul
,
thou
may
find
it
in
Christ
,
whose
former
kindnesse
thou
hast
answered
with
contempt
,
many
sins
,
many
great
sins
,
and
these
presumptuous
sins
cannot
exclude
,
nay
,
no
sin
can
exclude
a
willing
soul.
Unbelief
keeps
thee
unwilling
,
and
so
excludes
thee
.
Now
as
the
Spider
sucks
poyson
out
of
the
sweetest
Flower
,
so
the
most
part
of
souls
suck
nothing
but
delusion
and
presumption
,
and
hardening
out
of
the
Gospel
:
Many
souls
reason
for
more
liberty
to
sin
from
mercy
;
but
behold
how
the
Lord
backs
it
with
a
dreadful
word
,
who
will
by
no
means
clear
the
guilty
.
As
many
as
do
not
condemn
themselves
,
and
judge
themselves
before
his
Tribunall
of
Justice
,
there
is
no
rescinding
of
the
condemnatory
Sentence
,
but
it
stands
above
their
heads
,
He
that
believes
not
is
condemned
already
.
Justice
hath
condemned
all
by
sentence
;
he
that
doth
not
in
the
sense
of
this
flee
into
Jesus
Christ
from
sin
and
wrath
,
is
already
condemned
;
his
Sentence
is
standing
,
there
needs
no
new
one
;
since
he
flees
not
to
mercy
for
absolution
;
the
sentence
of
condemnation
stands
unrepealed
.
Yo●…
guilty
souls
who
clear
your selves
,
God
will
not
clear
you
;
&
alas
!
How
many
of
you
do
clear
your selves
?
Do
you
not
extenuate
and
mince
your
sins
?
How
hard
is
it
to
extort
any
confession
of
guilt
out
of
you
,
but
in
the
general
?
If
we
condescend
to
particulars
,
many
of
you
will
plead
innocency
,
almost
in
every
thing
,
though
ye
have
like
children
,
learned
to
speak
these
words
,
That
ye
are
sinners
.
I
beseech
you
consider
it
,
it
is
no
light
matter
,
for
God
will
by
no
means
clear
the
guilty
;
by
no
means
,
by
no
intreaties
,
no
flatteries
;
What
?
will
he
not
pardon
sin
?
Yes
indeed
:
His
Name
tells
you
he
will
pardon
all
kind
of
sins
,
&
absolve
all
manner
of
guilty
persons
but
yet
such
as
do
condemn
themselves
,
such
as
are
guilty
in
their
own
conscience
,
&
their
mouths
stopped
before
God
;
you
who
do
not
enter
into
the
serious
examination
of
your
wayes
,
and
no
not
arraign
your selves
before
Gods
Tribunal
daily
,
till
you
find
your selves
loathsome
and
desperate
,
and
no
refuge
for
you
;
you
who
do
flatter
your selves
alwaies
in
the
hope
of
heaven
,
and
put
the
fear
of
hell
alwayes
from
you
,
I
say
,
God
will
by
no
mean
;
no
prayers
,
no
intreaties
clear
or
pardon
you
,
because
you
come
not
to
Jesus
Christ
,
in
whom
is
preached
forgivenesse
and
remission
of
sins
.
You
who
take
liberty
to
sin
,
because
God
is
gracious
,
and
delay
repentance
till
the
end
,
because
God
is
long
suffering
;
know
God
will
not
clear
you
;
he
is
holy
and
just
as
he
is
mercyfull
.
If
his
mercy
make
thee
not
fear
and
tremble
before
him
,
and
do
not
separate
thee
from
thy
sins
;
if
remission
of
sins
be
not
the
strongest
perswasion
to
thy
soul
of
the
removing
of
sin
,
certaiuly
thou
dost
in
vain
presume
upon
his
mercy
;
Now
,
consider
what
influence
all
this
glorious
Proclamation
had
on
Moses
;
it
stirs
up
in
him
reverence
and
affection
,
reverence
to
such
a
glorious
Majesty
,
&
great
desire
to
have
him
amongst
them
,
and
to
be
more
one
with
him
:
If
thy
soul
rightly
discover
God
,
it
cannot
but
abase
thee
,
he
made
bade
haste
to
bow
down
and
worship
;
O
,
Gods
Majesty
is
a
surprising
and
astonishing
thing
,
it
would
bow
thy
soul
in
the
dust
if
it
were
represented
to
thee
;
labour
to
keep
the
right
and
intire
representation
of
God
in
thy
sight
,
his
whole
Name
,
Strong
,
Mercifull
&
Iust
,
Great
and
Holy
.
I
say
,
keep
both
in
thy
view
,
for
half
representations
are
dangerous
,
either
to
beget
presumption
and
security
,
when
thou
looks
on
mercy
alone
,
or
despair
,
when
thou
looks
on
Justice
and
power
alone
;
Let
thy
soul
consider
all
joyntly
,
that
it
may
receive
amixed
impression
of
all
;
&
this
is
the
holy
composition
and
temper
of
a
Believer
,
Rejoice
with
trembling
,
love
with
fear
;
let
all
thy
discoveries
of
him
aime
at
more
union
&
communion
with
him
,
who
is
●…ch
a
self-sufficient
,
al-sufficient
and
eternal
Beeing
.
Joh.
4.
24.
God
is
a
Spirit
,
and
they
who
worship
him
must
worship
him
in
spirit
and
in
truth
.
WE
have
here
something
of
the
Nature
of
God
pointed
out
to
us
,
&
somthing
of
our
duty
towards
him
:
God
is
a
spirit
,
that
is
his
Nature
;
and
man
must
worship
him
,
that
is
his
duty
;
&
that
in
spirit
&
in
truth
,
that
is
the
right
manner
of
the
duty
:
if
these
three
were
right
pondered
till
they
sink
in
to
the
bottome
of
our
spirits
,
they
would
make
us
indeed
Christians
,
not
in
the
Letter
,
but
in
the
Spirit
:
That
is
presupposed
to
all
Christian
worship
&
walking
,
to
know
what
God
is
;
it
s
indeed
,
the
Primo
cognitum
of
Christianity
,
the
first
Principle
of
true
Religion
,
the
very
root
out
of
which
springs
&
grows
up
walking
sutably
with
.
&
worshipping
answerably
of
a
known
God
.
I
fear
much
of
our
Religion
be
like
the
Athenians
,
They
builded
an
Altar
to
an
unknown
God
;
and
like
the
Samaritanes
;
Who
worshipped
they
know
not
what
.
Such
a
Worship
I
know
not
what
it
is
;
when
the
God
worshipped
is
not
known
:
The
two
parents
of
true
Religion
are
,
the
knowledge
of
God
and
of
our selves
,
this
indeed
is
the
beginning
of
the
fear
of
God
,
which
the
wise
Preacher
cals
the
beginning
of
wisdom
:
And
these
two
,
as
they
beget
true
Religion
,
so
they
cannot
truly
be
one
without
the
other
;
It
is
not
many
notions
and
speculations
about
the
Divine
nature
,
it
is
not
high
&
strained
conceptions
of
God
that
comprises
the
true
knowledg
of
him
,
many
think
they
know
something
when
they
can
speak
of
these
mysteries
in
some
singular
way
,
and
in
some
tearms
removed
from
common
understandings
,
which
neither
themselves
nor
others
know
what
they
mean
;
&
thus
they
are
presumptuous
,
self-conceited
knowing
nothing
as
they
ought
to
know
there
is
a
knowledge
that
puffes
up
,
&
there
is
a
knowledge
that
casts
down
,
a
a
knowledge
in
many
that
doth
bu●…
swell
them
,
not
grow
them
;
It
s
but
a
rumor
full
of
wind
,
a
vain
and
empty
,
and
f●…othy
knowledge
,
that
is
neither
good
for
edifying
others
,
nor
saving
a
man●…
self
,
a
knowledge
that
a
man
knows
,
and
reflects
upon
so
,
as
to
ascend
upon
the
height
of
it
,
and
measure
himself
by
the
degrees
of
it
:
this
is
not
the
true
knowledge
of
God
,
which
knows
not
it self
,
looks
not
back
upon
it self
,
but
straight
towards
God
,
his
holinesse
and
glory
,
&
our
basenesse
&
misery
,
and
therefore
it
constrains
the
soul
to
be
ashamed
of
it self
in
such
a
glorious
presence
,
and
to
make
haste
to
worship
,
as
Moses
,
Iob
,
Isaiah
did
.
This
definition
of
God
,
if
we
did
truly
understand
it
,
we
could
not
but
worship
him
in
another
manner
.
God
is
a
spirit
:
Many
ignorant
people
form
in
their
own
mind
some
liknesse
,
and
Image
of
God
,
who
is
invisible
;
you
know
how
ye
fancy
to
your selves
some
bodily
shape
,
when
you
conceive
of
him
,
you
think
he
is
some
Reverend
and
Majestick
Person
,
sitting
on
a
Throne
in
Heaven
;
But
I
beseech
you
correct
your
mistakes
of
him
,
there
is
outward
idolatry
,
and
there
is
inward
,
there
is
idolatry
in
action
,
when
men
paint
or
ingrave
some
similitude
of
God
,
&
there
is
Idolatry
in
imagination
,
when
the
fancy
and
apprehension
runs
upon
some
Image
,
or
likenesse
of
God
:
The
first
is
among
Papists
,
but
I
fear
the
latter
be
too
common
among
us
,
&
it
is
indeed
all
one
,
to
form
such
〈◊〉
similitude
in
our
mind
,
and
to
ingrave
or
paint
it
without
,
so
that
the
God
whom
many
of
us
worship
,
is
not
the
living
and
true
God
,
but
a
painted
or
graven
Idol
.
When
God
appeared
most
visible
to
the
world
,
●…s
at
the
giving
out
of
the
Law
,
yet
no
man
did
see
any
liknesse
at
all
,
he
did
not
come
under
the
percep●…ion
of
the
most
subtile
sense
,
he
could
not
be
perceived
but
by
the
retired
understanding
,
going
aside
●…om
all
things
visible
,
&
therefore
you
do
but
fancy
●…n
idol
to
your selves
in
stead
of
God
,
when
you
ap●…rehend
him
under
the
likenesse
of
any
visible
or
sen●…ble
thing
,
&
so
what
ever
love
,
or
fear
,
or
reverence
●…ou
have
,
it
is
all
but
mispent
superstition
,
the
love
●…nd
fear
of
an
idol
.
1.
I
know
then
that
God
is
a
Spirit
,
and
therefor
he
is
like
none
of
all
these
things
you
see
,
or
hear
,
or
smel
,
or
taste
,
or
touch
:
The
heavens
are
glorious
indeed
,
the
light
is
full
of
glory
,
but
he
is
not
like
that
.
If
all
your
senses
should
make
an
inquiry
and
search
for
him
throughout
the
world
,
you
should
not
find
him
,
though
he
be
near
hand
every
one
of
us
yet
your
eyes
and
ears
,
&
all
your
senses
might
travel
the
length
of
the
earth
,
and
breadth
of
the
sea
,
and
should
not
find
him
,
even
as
you
might
search
all
the
corners
of
heaven
ere
ye
could
hear
or
see
an
Angel
;
if
you
saw
a
man
asunder
,
and
resolve
him
in
atomes
of
dust
,
yet
you
could
not
perceive
a
soul
within
him
,
why
?
Because
these
are
spirits
,
and
so
without
the
reach
of
your
senses
.
II.
If
God
be
a
Spirit
,
then
he
is
invisible
,
&
dwels
in
light
inaccessible
,
which
no
man
hath
seen
or
can
see
,
then
ou●…
poor
narrow
minds
tha●…
are
drowned
,
as
it
were
,
and
immersed
into
bodies
of
clay
,
&
in
this
state
of
mortality
,
receives
all
knowledge
of
the
senses
,
cannot
frame
any
suitable
notion
of
his
spiritual
,
and
abstracted
nature
:
We
cannot
conceive
what
our
own
soul
is
,
but
by
some
sensible
operation
flowing
from
it
,
and
the
height
that
our
knowledge
of
that
noble
part
of
our selves
amounts
to
,
is
but
this
dark
&
confused
conception
,
that
the
soul
is
some
inward
principle
of
life
,
and
sense
and
reason
;
how
then
is
it
possible
for
us
to
conceive
aright
of
the
divine
nature
,
as
it
is
in
it self
?
but
only
in
a
da●…k
&
generall
way
,
we
guesse
at
his
Majesty
,
by
the
glorious
emanations
of
his
power
,
&
wisdome
,
&
the
rayes
thereof
which
he
displayes
abroad
in
all
the
works
of
his
hands
,
and
from
all
these
concurring
testimonies
,
&
evidences
of
his
Majesty
,
we
gather
this
confused
notion
of
him
,
that
he
is
the
fountain-self-independent
being
,
the
originall
of
all
these
things
,
and
more
absolute
in
the
world
,
then
the
soul
is
in
the
body
,
the
true
Anima
,
mundi
,
the
very
life
and
the
light
of
men
,
&
the
soul
that
quickens
,
moves
,
&
forms
all
this
visible
world
,
that
makes
all
things
visible
,
and
himself
invisible
:
Therefore
it
is
that
the
Lord
speaks
to
us
in
the
Scripture
of
himself
,
according
to
our
capacities
,
of
his
face
,
his
right
hand
&
arm
,
his
Throne
,
his
Scep●…er
,
his
back
parts
,
his
anger
,
his
fury
,
his
repentance
,
his
grief
,
and
sorrow
;
none
of
which
are
properly
in
his
spiritual
,
immortall
,
&
unchangeable
nature
,
but
because
our
dulnesse
an●…
slownesse
in
such
,
in
apprehending
things
spiritual
,
it
being
almost
without
the
sp●…e
&
comprehension
of
the
soul
while
in
the
body
,
which
is
almost
addicted
unto
the
senses
of
the
body
:
Therefore
the
Lord
accommodates
him●…
unto
our
termes
,
and
notions
;
balbutit
nobiscum
he
like
a
〈◊〉
father
stammers
wi●…h
the
stammerin●…
chil●…ren
,
speakes
to
them
in
their
own
dialect
;
but
withall
would
have
us
conceive
he
is
not
really
such
a
one
.
but
infinitely
removed
in
his
own
being
f●…om
all
these
imperfections
.
So
when
you
hear
of
these
te●…ms
in
Scripture
,
O
beware
ye
conceive
God
to
be
such
a
one
,
as
your selves
:
but
in
these
expressions
not
beseeming
his
Majesty
,
because
below
him
;
learn
your
own
ignorance
of
his
glorious
Majesty
,
your
dulnesse
and
incapacity
to
be
such
,
as
the
Holy
One
must
come
down
as
it
were
in
some
bodily
appearance
,
ere
you
can
understand
any
thing
of
him
.
III.
If
God
be
a
Spi●…it
,
then
he
is
most
perfect
,
&
most
powerfull
,
all
imperfection
,
all
infirmity
,
and
weaknesse
in
the
creature
,
is
founded
in
the
grosse
&
material
part
of
it
,
you
see
the
more
matter
and
bodily
substance
be
in
any
thing
,
it
is
the
more
lumpish
,
heavy
,
and
void
of
all
action
,
it
is
the
more
spiritual
,
pure
,
and
refined
part
of
the
creation
,
that
hath
most
activity
in
it
,
and
is
the
principle
of
all
motions
,
and
actions
:
You
see
a
little
flye
hath
more
action
in
it
than
a
great
mountain
,
because
there
are
spirits
in
it
which
move
it
.
The
bottom
of
the
world
contains
the
dregs
of
the
Creation
,
as
it
were
,
a
masse
&
lump
of
heavy
earth
,
but
the
higher
and
more
distant
bodies
be
from
that
,
the
more
pure
and
subtile
they
are
,
and
the
more
pure
&
subtile
they
be
,
the
more
action
,
vertue
and
efficacy
they
have
;
the
earth
stands
like
a
dead
lump
,
but
the
sea
moves
,
&
the
air
being
thinner
and
purer
than
both
,
moves
more
easily
and
swiftly
;
but
go
up
higher
,
and
still
the
motion
is
swifter
;
and
the
vertue
and
influence
is
the
more
powerfull
:
What
is
a
dead
body
when
the
soul
and
spirit
is
out
of
it
?
It
hath
no
more
vertue
nor
efficacy
than
so
much
clay
;
although
by
the
presence
of
the
spirit
of
it
,
it
was
active
,
agill
,
swift
,
strong
&
nimble
;
so
much
then
as
any
thing
hath
of
spirit
in
it
,
so
much
the
more
perfect
and
powerfull
it
is
.
Then
I
beseech
you
consider
what
a
one
the
God
of
the
spirits
of
all
flesh
must
be
,
the
very
fountain-spirit
,
the
self-being
spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
When
the
soul
of
a
man
,
or
the
spirit
of
a
horse
,
hath
so
much
vertue
,
to
stirre
up
a
lump
of
earth
and
to
quicken
it
to
many
diverse
operations
even
though
that
soul
&
spirit
did
not
;
nay
,
could
not
make
that
piece
of
earth
they
dwel
in
;
then
what
must
his
power
and
vertue
be
,
that
made
all
those
things
?
Who
gave
power
and
vertue
,
even
to
the
spirits
of
all
flesh
;
their
horses
,
saith
God
,
are
flesh
,
and
not
spirit
,
Isa.
30.
Because
,
in
comparison
of
his
Majesty
,
the
very
spirits
in
them
,
are
but
like
a
dead
lump
of
flesh
:
If
he
should
draw
in
his
breath
(
as
it
were
)
they
would
have
no
more
vertue
to
save
the
Israelites
no●…
so
many
lumps
of
flesh
or
clay
;
for
he
is
the
spirit
of
all
spirits
,
that
quickens
,
actuates
and
moves
them
in
their
severall
operations
,
&
influencies
.
Anima
mundi
&
anima
animarum
mundi
,
an
Angel
hath
more
power
than
all
men
united
in
one
body
.
Satan
is
called
the
Prince
of
the
air
,
&
God
of
this
world
,
for
he
hath
more
efficacy
and
vertue
to
commove
the
air
,
and
raise
tempests
;
then
all
the
swarmes
of
multiplied
mankind
,
though
gathered
into
any
army
,
if
the
Lord
did
not
restrain
and
limit
his
power
,
he
were
able
to
destroy
whole
Nations
at
once
:
An
Angel
killed
many
thousands
of
Senacheribs
Army
in
one
night
;
what
would
many
Angels
do
then
,
if
the
Lord
pleased
to
apply
them
to
that
work
?
O
what
is
man
that
he
should
magnifie
himself
,
or
glory
in
strength
,
or
skill
?
Beasts
are
stronger
than
men
,
but
mans
weaker
strength
being
strengthned
with
more
skil
,
proves
stronger
than
they
;
but
in
respect
of
Angels
he
hath
neither
strength
nor
wisdome
.
IV.
If
God
be
a
Spirit
,
then
he
is
not
circumscribed
by
any
place
;
and
if
an
infinit
spirit
,
then
he
is
every
where
,
no
place
can
include
him
,
and
no
body
can
exclude
him
.
He
is
within
all
things
,
yet
not
included
nor
bounded
within
them
,
&
he
is
without
all
things
,
yet
not
excluded
from
them
:
intra
omnia
,
non
tamen
inclusus
in
illis
;
extra
omnia
,
nec
tamen
exclusus
ab
all
is
.
You
know
every
body
hath
its
own
bounds
&
limits
circumscribed
to
it
,
&
shoots
out
all
other
bodily
things
out
of
the
same
space
,
so
that
before
the
least
body
want
some
space
,
it
will
put
all
the
universe
in
motion
,
&
make
every
thing
about
it
to
change
its
place
,
and
possesse
another
;
but
a
Spirit
can
passe
thorow
all
of
them
,
and
never
desturb
them
:
A
Legion
may
be
in
one
man
,
&
have
room
enough
,
If
there
were
a
well
of
Brasse
,
or
Tower
,
having
no
Open
,
neither
above
,
or
beneath
,
no
body
could
enter
,
but
by
breaking
thorow
,
and
making
a
breach
into
it
,
but
an
Angel
or
Spirit
could
storm
it
without
a
breach
,
and
pierce
thorow
it
,
without
any
division
of
it
:
How
much
more
doth
the
Maker
of
all
Spirits
fill
all
in
all
;
the
thicknesse
of
the
earth
doth
not
keep
him
out
,
nor
the
largenesse
of
the
heavens
contain
him
:
How
then
do
we
circumscribe
and
limit
him
within
the
bounds
of
a
publick
house
,
or
the
heavens
?
O
,
how
narrow
thoughts
have
we
of
his
immense
greatnesse
?
Who
without
division
or
multiplication
of
himself
,
fills
all
the
corners
of
the
world
,
whose
indivisible
unity
is
equivalent
to
an
infinite
extension
,
and
divisibility
:
How
often
,
I
pray
you
,
do
you
reflect
upon
this
?
God
is
near
hand
every
one
of
us
.
Who
of
us
think
of
a
Divine
Majesty
nearer
us
than
our
very
souls
and
consciences
,
in
whom
we
live
,
and
move
,
and
have
our
being
?
How
is
it
we
move
,
&
think
not
with
wonder
of
that
first
Mover
,
in
whom
we
move
?
How
is
it
we
live
&
persevere
in
being
,
&
do
not
always
cōsider
this
fountain-being
,
in
whom
we
live
and
have
our
being
.
O
,
the
Atheism
of
many
souls
professing
God!
We
do
speak
,
walk
,
eat
and
drink
,
&
go
about
all
our
businesses
,
as
if
we
were
self-being
,
&
independent
of
any
,
never
thinking
of
that
all-present
quickning
Spirit
,
that
acts
us
,
moves
us
,
speaks
in
us
,
makes
us
to
walk
,
and
eat
and
drink
,
as
the
barbarous
people
,
who
see
,
hear
,
speak
&
reason
,
and
never
once
reflect
upon
the
principle
of
all
these
,
to
discern
a
soul
within
:
This
is
bruitish
,
&
in
this
,
Man
,
who
was
made
of
a
straight
countenance
to
look
upward
to
God
,
&
to
know
himself
and
his
Maker
,
till
he
might
be
differenced
from
all
creatures
below
,
is
degenerated
,
and
become
like
the
beasts
that
perish
.
Who
of
us
believes
this
al-present
God
?
We
imagine
that
he
is
shut
up
in
heaven
,
and
takes
no
such
notice
of
affairs
below
:
but
certainly
,
he
is
not
so
far
from
us
:
though
he
shew
more
of
his
glory
above
,
yet
he
is
as
present
and
observant
below
.
V.
If
he
be
a
Spirit
,
then
as
he
is
incomprehensible
and
immense
in
being
,
so
also
there
is
no
comprehension
of
his
knowledge
.
The
nearer
any
creature
come
to
the
nature
of
a
Spirit
,
the
more
knowing
and
understanding
it
is
;
life
is
the
most
excellent
being
,
and
understanding
is
the
most
excellent
life
.
Materia
est
imers
&
mertua
,
the
nearer
any
thing
is
to
the
earthly
matter
,
as
it
hath
lesse
action
,
&
so
lesse
life
and
feeling
:
Man
is
nearer
an
Angel
then
beasts
,
and
therefore
he
hath
a
knowing
and
understanding
Spirit
in
him
.
There
is
a
spirit
in
man
,
and
the
more
or
lesse
this
spirit
of
man
is
abstracted
from
sensual
and
material
things
,
it
lives
the
more
excellent
and
pure
life
,
and
is
,
as
it
were
,
more
or
lesse
deliverd
from
the
chains
of
the
body
.
These
souls
that
have
never
risen
above
,
&
retired
from
sensible
things
.
O
,
how
narrow
are
they
,
how
captivated
within
the
prison
of
the
flesh
?
But
when
the
Lord
Jesus
comes
to
set
free
,
he
delivers
a
soul
from
this
bondage
,
he
makes
these
chains
fall
off
,
&
leads
the
soul
apart
to
converse
with
God
himself
,
and
to
meditate
on
things
not
seen
,
sin
,
wrath
,
hell
,
and
heaven
;
&
the
further
it
goes
from
it self
,
&
the
more
abstracted
it
is
from
the
consideration
of
present
things
,
the
more
it
lives
a
life
like
Angels
:
And
therefore
,
when
the
soul
is
separated
from
the
body
,
it
is
then
perfectly
free
,
and
hath
the
largest
extent
of
knowledge
:
A
mans
soul
must
be
almost
like
Pauls
(
whether
out
of
the
body
,
or
in
the
body
,
I
know
not
)
if
he
would
understand
aright
spiritual
things
:
Now
then
,
this
infinite
spirit
is
an
al-knowing
spirit
,
al-seeing
spirit
,
as
well
as
al-present
;
There
is
no
searching
of
his
understanding
,
Isa.
40.
28.
and
Psal.
147.
5.
Who
hath
directed
this
spirit
,
or
being
his
counsellour
hath
taught
him
?
Rom.
11.
34.
Isa.
40.
1●…
.
He
calls
the
Generations
from
the
beginning
,
and
known
to
him
are
all
his
works
from
the
beginning
.
O
,
that
you
would
alwayes
set
this
God
before
you
,
or
rather
set
your selves
alwayes
in
his
presence
,
in
whose
sight
you
are
alwayes
:
How
would
it
compose
our
hearts
to
reverence
&
fear
in
all
our
actions
,
if
we
did
,
indeed
,
believe
that
the
Judge
of
all
the
World
is
an
eye-witnesse
to
our
most
retired
and
secret
thoughts
and
doings
?
If
any
man
were
as
privy
to
thy
thoughts
,
as
thy
own
spirit
and
conscience
,
thou
wouldst
blush
and
be
ashamed
before
him
:
If
every
one
of
us
could
open
a
window
into
one
anothers
spirits
,
I
think
this
assembly
should
dismisse
as
quickly
as
that
of
Christs
,
when
he
bade
them
that
were
without
sin
cast
a
stone
at
the
Woman
,
we
could
not
look
one
upon
another
:
O
then
,
Why
are
we
so
little
apprehensive
of
the
al-searching
eye
of
God
,
who
can
even
declare
to
us
our
thought
before
it
be
?
How
much
Atheism
is
rooted
in
the
heart
of
the
most
holy
?
We
do
not
alwayes
meditate
with
David
,
Psal.
139.
on
that
al-searching
and
al-knowing
spirit
,
who
knows
our
down-sitting
&
up-rising
,
&
understands
our
thoughts
a
far
off
,
and
who
is
acquainted
with
all
our
wayes
.
O
,
How
would
we
ponder
our
path
,
and
examine
our
words
,
and
consider
our
thoughts
before
hand
,
if
we
set
our selves
in
the
view
of
such
a
Spirit
,
that
is
within
us
,
and
without
us
,
before
us
,
and
behind
us
.
He
may
spare
sinners
as
long
as
he
pleases
,
for
there
is
no
escaping
from
him
;
you
cannot
go
out
of
his
dominions
;
nay
,
you
cannot
run
out
of
his
presence
,
Psal.
7.
8.
9.
He
can
reach
you
when
he
pleases
,
therefore
he
may
delay
as
long
as
he
pleases
.
Joh.
4.
24.
GOD
is
a
Spirit
,
&c.
THere
are
two
common
notions
engraved
on
the
hearts
of
all
men
by
nature
,
That
God
is
,
and
that
he
must
be
worshipped
;
and
these
two
live
and
die
together
;
they
are
clear
,
or
blotted
together
.
According
as
the
apprehension
of
God
is
clear
,
&
distinct
,
and
more
deeply
engraven
on
the
soul
;
so
is
this
notion
of
mans
duty
,
of
worshipping
God
,
clear
&
imprinted
on
the
soul
;
and
when
ever
the
actions
of
men
do
prove
,
that
the
conception
of
the
worship
of
God
is
obliterate
or
worn
out
;
when
ever
their
transgressions
do
witnesse
,
that
a
man
hath
not
a
live●…y
●…otion
of
this
duty
of
Gods
worship
,
that
doth
al●…o
prove
,
that
the
very
notion
of
a
God-head
is
worn
out
,
and
cancelled
in
the
soul
;
For
,
How
could
souls
conceive
of
God
as
he
is
indeed
,
but
they
must
needs
with
Moses
.
Exod.
34
make
haste
to
pray
and
worship
?
It
is
the
principle
of
the
very
Law
of
Nature
,
which
shall
make
the
whole
world
inexcusable
,
because
that
when
they
knew
God
,
they
gloriesied
him
not
as
God
.
A
Father
must
have
honour
,
and
a
Master
must
have
fear
,
and
God
who
is
the
common
Parent
,
&
absolute
Master
of
all
;
must
have
worship
,
in
which
reverence
and
fear
mixed
with
rejoycing
and
affection
,
predomines
:
it
is
supposed
,
and
put
beyond
all
question
that
it
must
be
:
He
that
worships
him
,
&c.
It
s
not
simply
said
,
God
is
a
Spirit
&
must
be
worshipped
,
no
,
for
none
can
doubt
of
it
.
If
God
be
then
certainly
Worship
is
due
to
him
,
for
who
is
so
worshipfull
?
And
because
it
is
so
beyond
all
question
,
therefore
woe
to
the
irreligious
world
that
never
puts
it
in
practice
:
O
What
excuse
can
you
have
,
who
have
not
so
much
as
a
form
of
Godlinesse
?
Do
you
not
know
that
its
beyond
all
Controversie
,
that
God
must
be
worshipped
?
Why
then
do
you
deny
it
in
your
practice
which
all
men
must
confesse
in
their
conscience
?
Is
not
he
God
the
Lord
,
a
living
and
self-being
Spirit
?
Then
must
he
not
have
Worshippers
?
Beasts
are
not
created
for
it
,
it
is
you
O
sons
of
men
,
whom
he
made
for
his
own
praise
and
it
is
not
more
suteable
to
your
nature
than
it
is
honourable
and
glorious
.
This
is
the
great
dignity
and
excellency
you
are
priviledged
with
,
beyond
the
brute
beasts
,
to
have
spirits
within
you
capable
of
knowing
and
acknowledging
the
God
of
your
spirits
:
Why
then
do
you
both
rob
and
spoil
God
of
his
glory
and
cast
away
your
own
excellency
?
Why
do
you
love
to
trample
on
your
ornaments
,
and
wallow
in
the
puddle
,
like
beasts
,
void
of
Religion
,
but
so
much
worse
then
beasts
,
that
you
ought
to
be
better
,
&
were
created
for
a
more
noble
design
.
O
base
spirited
wretches
,
who
hang
down
your
souls
to
this
earth
,
and
follow
the
dictates
of
your
own
sense
and
lust
,
&
have
not
so
much
as
an
externall
form
of
worshipping
God
;
How
farre
are
you
come
short
of
the
noble
design
of
your
Creation
,
&
the
high
end
of
your
Immortall
souls
?
If
you
will
not
worship
God
,
know
he
will
have
Worshippers
,
certainly
he
will
not
want
it
,
because
he
hath
designed
so
many
souls
to
stand
before
him
,
and
worship
him
,
and
that
number
will
not
fail
:
He
might
indeed
,
have
wanted
worshippers
;
For
what
advantage
is
it
to
him
?
But
in
this
he
declares
his
love
and
respect
to
man
,
that
he
will
not
want
honour
and
service
from
him
:
it
is
rather
to
put
honour
upon
him
,
and
to
make
him
blessed
and
happy
,
than
for
any
gain
can
amount
to
himself
by
it
:
for
this
is
,
indeed
;
the
true
honour
and
happinesse
of
man
,
not
to
be
worshipped
and
served
of
other
fellow-creatures
,
but
to
worship
and
serve
the
Creator
:
This
is
the
highest
advancement
of
a
soul
,
to
lye
low
before
him
,
and
to
obey
him
,
&
have
our
service
accepted
of
his
Majesty
:
I
beseech
you
,
strive
about
this
noble
service
.
Since
he
must
have
Worshippers
,
O
say
within
your
souls
,
I
must
be
one
;
if
he
had
but
one
,
I
could
not
be
content
if
I
were
not
that
one
;
since
the
Father
is
seeking
Worshippers
;
ver
.
23.
O
let
him
find
thee
.
Offer
thy self
to
him
,
saying
,
Lord
,
here
am
I
,
Should
he
seek
you
,
who
can
have
no
advantage
from
you
?
Should
he
go
about
so
earnest
a
search
for
true
VVorshipers
,
who
can
have
no
profite
by
them
?
And
why
do
ye
not
seek
him
since
,
since
to
you
all
the
gain
&
profite
redounds
?
Shall
be
seek
you
to
make
you
happy
,
and
why
do
ye
not
seek
him
,
and
happinesse
in
him
?
It
is
your
own
service
,
I
may
truly
say
,
and
not
his
so
much
;
for
in
serving
him
thou
dost
rather
serve
thy self
,
for
all
the
benefit
redounds
to
thy self
,
thogh
thou
must
not
intend
such
an
end
,
to
serve
him
for
thy self
,
but
for
thy
names
sake
,
else
thou
shalt
neither
honour
him
,
nor
advantage
thy self
.
I
pray
you
let
him
not
seek
in
vain
,
for
in
these
afflictions
he
is
seeking
Worshippers
,
and
if
he
find
you
;
you
are
found
&
saved
indeed
.
Do
not
then
forsake
your
own
mercy
,
to
run
from
him
who
follows
you
with
Salvation
.
As
none
can
be
ignorant
that
God
is
,
and
must
be
worshipped
,
so
it
is
unknown
to
the
world
in
what
manner
he
must
be
worshipped
:
the
most
part
of
men
have
some
form
in
worshipping
God
,
&
please
themselves
in
it
so
well
that
they
think
God
well-pleased
with
it
;
but
few
there
are
who
know
indeed
what
it
is
to
worship
him
in
a
manner
acceptable
to
his
Majestie
:
Now
you
know
it
is
all
one
not
to
worship
him
at
all
,
as
not
to
worship
him
in
that
way
he
likes
to
be
worshipped
:
Therefore
the
most
part
of
men
are
but
self-worshippers
,
because
they
please
none
but
themselves
in
it
,
it
is
not
the
worship
his
soul
hath
chosen
,
but
their
own
invention
,
for
you
must
take
this
as
an
undeniable
ground
,
that
God
must
be
worshipped
according
to
his
own
will
and
pleasure
,
&
not
according
to
you●…
humour
,
or
invention
;
therefore
his
soul
abhorres
will-worship
,
devised
by
men
out
of
ignorant
zeal
,
or
superstition
,
though
there
might
seem
much
devotion
in
it
,
&
much
affection
to
God
,
as
in
the
Israelits
sacrificing
their
childrē
,
whatmore
seeming
self-denyal
?
And
yet
what
more
real
self-idolatry
God
owns
not
such
a
service
,
for
it
is
not
service
&
obedience
to
his
will
and
pleasure
,
but
to
mens
own
will
and
humour
:
therefore
a
man
must
not
look
for
a
reward
but
from
himself
.
Now
it
is
not
only
will-worship
,
when
the
matter
and
substance
of
the
worship
is
not
commanded
of
God
,
but
also
when
a
commanded
worship
is
not
discharged
in
the
appointed
manner
:
Therefore
,
O
how
few
true
worshippers
will
the
Father
find
?
True
worship
must
have
Truth
,
for
the
substance
,
and
spirit
,
for
the
manner
of
it
:
else
it
is
not
such
a
worship
as
the
father
seeks
&
will
be
pleased
with
;
divine
worship
must
have
truth
in
it
,
that
is
plain
,
but
what
was
that
truth
,
it
must
be
conformed
to
the
rule
&
pattern
of
worship
,
which
is
Gods
will
&
pleasure
revealed
in
the
word
of
truth
,
true
worship
is
the
very
practise
of
the
word
of
truth
,
it
caries
the
Image
and
superscription
and
command
upon
it
,
which
is
a
necessary
ingredient
in
it
,
and
constituent
of
it
.
Therefore
if
thy
service
have
the
Image
of
thy
own
will
stamped
on
it
,
it
is
not
divine
worship
,
but
will-worship
.
Thus
all
humane
ceremonies
and
ordinances
enjoyned
for
service
of
God
,
carry
the
inscription
not
of
God
,
but
of
man
who
is
the
author
and
original
of
them
,
&
so
are
but
adulterated
and
false
Coyn
,
that
will
not
passe
current
with
God
,
I
fear
there
be
many
rites
and
vain
customes
among
ignorant
people
in
which
they
place
some
Religion
which
have
no
ground
in
the
word
of
God
,
but
are
only
old
wives
fables
and
traditions
.
How
many
things
of
that
nature
are
used
upon
a
religious
account
in
which
God
hath
placed
no
Religion
:
Many
have
a
superstitious
conceit
of
the
publick
place
of
worship
,
as
if
there
were
more
holinesse
in
it
than
in
any
other
house
,
&
so
they
think
their
Prayers
in
the
Church
are
more
acceptable
then
in
their
Chamber
;
But
Christ
refutes
that
superstitious
opinion
of
places
,
&
so
consequently
of
dayes
,
meats
,
and
all
such
externall
things
:
The
Jews
had
a
great
opinion
of
their
temple
,
the
Samaritans
of
their
mountain
,
as
if
these
places
had
sanctified
their
services
:
But
saith
our
Lord
,
vers.
21.
The
hour
cometh
when
yee
shall
neither
worship
in
this
mountain
.
&c.
but
it
s
any
where
acceptable
,
if
so
be
ye
worship
in
spirit
and
truth
:
Many
of
you
account
it
Religion
,
to
pray
&
mutter
words
of
your
own
in
the
time
of
publick
prayer
,
but
who
hath
required
this
at
your
hand
?
If
you
would
pray
your selves
,
go
apart
shut
the
door
behind
thee
saith
Christ
:
private
prayer
should
be
in
private
,
and
secret
:
But
when
publick
prayer
is
,
your
hearts
should
close
with
the
petitions
and
offer
them
up
joyntly
to
God
,
it
is
certainly
a
great
slight
of
that
deceitful
destroyer
,
the
Devill
,
to
possesse
your
minds
with
an
opinion
of
Religion
,
in
such
vain
bablings
,
that
he
may
with-draw
both
your
ears
&
your
hearts
from
the
publick
worship
of
God
,
for
when
every
one
is
busied
with
his
own
prayers
,
you
cannot
at
all
joyn
in
the
publick
service
of
God
,
which
is
offered
up
in
your
name
:
The
like
I
may
say
of
stupid
forms
of
prayer
,
&
tying
your selves
to
a
plat-form
,
written
in
a
book
,
or
to
some
certain
words
gotten
by
the
heart
,
who
hath
commanded
this
?
Sure
not
the
Lord
,
who
hath
promised
his
spirit
to
teach
them
to
pray
and
help
their
infirmities
,
who
know
not
how
,
nor
what
to
pray
:
it
is
a
device
of
your
own
invented
by
Satan
to
quench
the
spirit
it
of
supplication
,
which
should
be
the
very
naturall
breathing
of
a
christian
.
But
there
are
some
so
grossely
ignorant
,
of
what
prayer
is
;
that
they
make
use
of
the
ten
commands
,
&
Beleef
as
a
Prayer
:
so
void
are
they
of
the
knowledge
and
spirit
of
God
,
that
they
cannot
discern
betwixt
Gods
commands
to
themselves
&
their
own
requests
to
God
betwixt
his
speaking
to
men
,
and
their
speaking
to
him
,
between
their
professing
of
him
before
men
,
and
praying
and
confessing
to
him
,
all
this
is
but
forged
imaginary
worship
,
worship
falsly
so
called
which
the
Father
seeks
not
and
receives
not
.
But
what
if
I
should
say
that
the
most
part
of
your
worship
,
even
that
which
is
commanded
of
God
,
as
Prayer
,
Hearing
,
Reading
,
&c
hath
no
truth
in
it
,
I
should
say
nothing
amiss
,
for
though
you
doe
those
things
that
are
commanded
;
yet
not
as
Commanded
,
without
any
respect
to
divine
appointment
,
&
only
because
you
have
received
them
as
traditions
from
your
fathers
,
and
because
you
are
taught
so
by
the
precepts
of
men
,
and
are
accustomed
so
to
do
,
therefore
the
stamp
of
Gods
will
and
pleasure
is
not
engraven
on
them
,
but
of
your
own
will
,
or
of
the
will
of
men
;
Let
me
pose
your
Consciences
,
many
of
you
,
what
difference
is
there
between
your
praying
&
your
plowing
,
between
your
hearing
and
your
harrowing
,
between
your
reading
of
the
Scriptures
and
your
reaping
in
the
Harvest
,
between
your
Religious
Service
and
your
common
ordinary
actions
,
I
say
,
what
difference
is
in
the
rise
of
these
?
You
do
many
civill
things
out
of
custome
or
because
of
the
Precepts
of
men
&
is
there
any
other
principle
at
the
bottom
of
your
religious
performances
?
Do
you
at
all
consider
these
are
divine
appointments
,
these
have
a
stamp
of
his
authority
on
them
,
and
from
the
Conscience
of
such
an
immediat
command
of
God
,
and
the
desire
to
please
him
and
obey
him
,
do
you
go
about
these
?
I
fear
many
cannot
say
it
.
O
I
am
sure
all
cannot
,
thogh
it
may
be
all
will
say
it
:
therefore
your
religious
worship
can
come
in
no
other
account
,
than
will-worship
or
man-worship
,
it
hath
not
the
stamp
of
truth
on
it
,
an
express
conformity
to
the
truth
of
God
as
his
truth
.
But
we
must
presse
out
this
a
little
more
.
Truth
is
opposed
to
a
ceremony
&
shadow
.
The
ceremonies
of
old
were
shadows
,
or
the
external
body
of
Religion
,
in
which
the
soul
and
spirit
of
godlinesse
should
have
been
enclosed
,
but
the
Lord
did
alwaies
urge
more
earnestly
the
substance
and
truth
,
then
the
ceremony
the
weightier
matters
of
the
Law
,
Piety
,
equity
,
and
sobriety
,
than
these
lighter
external
Ceremonies
:
he
sets
an
higher
account
upon
mercy
then
sacrifice
,
&
upon
obedience
then
Ceremonies
,
but
this
people
turned
just
contrary
;
they
summed
up
all
their
Religion
in
some
ceremonial
performance
,
and
separated
those
things
,
God
had
so
nearly
conjoyned
;
they
would
be
devout
men
in
offering
sacrifices
in
their
washings
in
their
rites
,
and
yet
made
no
conscience
of
heart
,
and
Soul-piety
toward
God
,
&
upright
just
dealing
with
men
:
Therefore
the
Lord
so
often
quarrels
them
&
rejects
all
their
service
as
being
adevice
and
invention
of
their
own
,
which
never
entred
in
his
heart
.
Isa.
1.
from
10.
to
16.
Ier.
7.
throughout
.
Isa.
66.
to
6.
Isa
,
28.
Now
if
you
will
examine
it
impartially
it
is
even
just
so
with
us
,
there
are
some
externall
things
in
Religion
which
in
comparison
with
the
weightier
things
of
faith
,
and
obedience
are
but
ceremonial
;
in
these
you
place
the
most
part
,
if
not
all
your
Religion
,
and
think
your selves
good
Christians
,
if
you
be
baptized
and
hear
the
Word
,
and
partake
of
the
Lords
table
and
such
like
,
though
in
the
mean
time
you
be
not
given
to
secret
prayer
,
&
reading
,
and
do
not
inwardly
judge
and
examine
your selves
,
that
you
may
flee
unto
a
Mediator
;
thogh
your
conversation
be
unjust
and
scandalous
among
men
;
I
say
unto
such
souls
,
as
the
Lord
to
the
Jews
,
Who
hath
required
this
at
your
hands
?
who
commanded
you
to
hear
the
VVord
,
to
be
baptized
,
to
wait
on
publick
Ordinances
?
Away
with
all
this
,
it
is
abomination
to
his
Majesty
though
it
please
you
never
so
well
,
the
more
it
displeases
him
;
If
you
say
,
why
commands
he
us
to
hear
?
&c.
I
say
the
Lord
never
commanded
these
external
Ordinances
for
the
sum
of
true
Religion
;
that
was
not
the
great
thing
which
was
in
his
heart
that
he
had
most
pleasure
unto
,
but
the
weightier
matters
of
the
Law
,
piety
,
equity
&
sobriety
;
a
holy
and
godly
conversation
adorning
the
Gospell
:
What
hath
the
Lord
required
of
thee
,
but
this
,
O
man
,
To
do
justly
,
and
walk
humbly
with
thy
God
?
So
then
thou
dost
not
worship
him
in
Truth
,
but
in
shadow
;
the
Truth
is
holinesse
and
righteousnesse
;
that
externall
profession
is
but
a
Ceremony
;
while
you
separate
these
external
Ordinances
from
these
weighty
duties
of
piety
&
justice
,
that
they
are
but
as
dead
body
without
a
soul.
If
the
Lord
required
truth
of
old
,
much
more
now
,
when
he
hath
abolished
the
multitude
of
Ceremonies
,
that
the
great
things
of
his
Law
may
be
more
seen
and
loved
.
If
you
would
then
be
true
worshippers
,
look
the
whole
mind
of
God
,
&
especially
the
chief
pleasure
of
Gods
mind
,
that
which
he
most
delights
into
,
and
by
any
means
do
not
separate
what
God
hath
conjoyned
,
do
not
divide
righteousness
towards
men
,
from
a
profession
of
holiness
to
God
,
else
it
is
but
a
falshood
,
a
counterfeit
coyn
;
do
not
please
your selves
,
so
much
in
externall
Church
priviledges
,
without
a
holy
and
godly
conversation
adorning
the
Gospel
;
but
let
the
chief
study
,
endeavour
&
delight
of
your
souls
be
about
that
,
which
God
most
delights
into
,
let
the
substantials
of
Religion
have
the
first
place
in
the
soul
,
Pray
more
in
secret
,
that
he
will
be
the
life
of
your
souls
,
you
ought
indeed
to
attend
publick
ordinances
,
but
above
all
,
take
heed
to
your
conversation
&
walking
at
home
,
and
in
secret
,
prayer
in
your
Family
is
a
more
substantiall
worship
,
then
to
sit
&
hear
prayer
in
publick
,
and
prayer
in
secret
is
more
substantiall
then
that
:
The
more
retired
and
immediate
a
duty
be
,
the
more
weighty
it
is
,
the
more
it
crosse
thy
corruptions
;
and
evidence
the
stamp
of
God
on
thy
affections
,
the
more
divine
it
is
;
And
therefore
to
serve
God
in
these
,
is
to
serve
him
in
truth
.
Practice
hath
more
of
truth
in
it
then
a
profession
,
When
your
Fathers
executed
judgement
,
was
not
this
to
know
me
?
Duties
that
have
more
opposition
from
our
natures
against
them
:
and
lesse
sewel
or
oyl
to
feed
the
flame
of
our self
love
and
corruption
,
have
more
truth
in
them
;
and
if
you
should
worship
God
in
all
other
duties
,
and
not
especially
in
those
,
you
do
not
worship
him
in
truth
.
Next
,
let
us
consider
the
manner
of
Divine
Worship
:
And
this
is
as
needfull
to
true
Worship
as
true
matter
,
that
it
be
commanded
,
and
done
as
it
is
commanded
,
that
compleats
true
worship
.
Now
,
I
know
no
better
way
,
or
manner
to
worship
God
in
;
than
so
to
worship
him
as
our
worship
may
carry
the
stamp
of
his
Image
upon
it
,
as
it
may
be
a
glasse
wherein
we
may
behold
Gods
Nature
and
Properties
:
For
such
as
himself
is
,
such
he
would
be
acknowledged
to
be
,
I
would
think
it
were
true
worship
indeed
,
which
had
engraven
on
it
the
Name
of
the
true
&
living
God
,
if
it
did
speak
out
so
much
of
it self
,
That
God
is
,
and
that
he
is
a
rewarder
of
them
that
seek
him
diligently
.
Most
part
of
our
service
speaks
an
unknown
God
,
&
carries
such
an
inscription
upon
it
,
To
the
unknown
God
:
There
is
so
little
either
reverence
,
or
love
,
or
fear
,
or
knowledge
in
it
,
as
if
we
did
not
worship
the
true
God
,
but
an
Idoll
.
It
is
said
,
that
the
fool
sayes
in
his
heart
that
there
is
no
God
,
because
his
thoughts
and
affections
,
and
actions
,
are
so
little
composed
to
the
fear
and
likenesse
of
that
God
,
as
if
he
did
indeed
,
plainly
deny
him
;
I
fear
it
may
be
said
thus
of
our
Worship
;
It
sayes
,
There
is
no
God
;
it
is
of
such
a
nature
,
that
none
could
conclude
from
it
that
it
had
any
relation
to
the
true
God
,
our
prayers
denie
God
,
because
there
is
nothing
of
God
appears
in
them
;
But
this
is
true
worship
,
when
it
renders
back
to
God
his
own
Image
and
Name
:
Unde
repercussus
redditur
ipse
sibi
.
As
it
is
a
poor
&
clean
Fountain
,
in
which
a
man
may
see
his
shaddow
distinctlie
,
but
a
troubled
fountain
or
myre
in
which
he
cannot
be
hold
himself
;
So
it
is
pure
worship
,
which
receives
and
reflects
the
pure
Image
of
God
,
but
impure
and
unclean
worship
;
which
cannot
receive
it
,
and
retain
it
.
I
pray
you
Christians
,
consider
this
;
for
it
is
such
Worshippers
the
Father
seeks
;
and
why
seeks
he
such
?
But
because
in
them
he
finds
himself
(
so
to
speak
:
)
His
own
I
mage
and
superscription
is
upon
them
,
His
mercy
isengraven
on
their
faith
&
confidence
;
His
Majestie
&
power
is
stamped
on
their
humility
and
reverence
;
His
goodnesse
is
to
be
read
on
the
souls
rejoicing
,
His
Greatnesse
and
Justice
in
the
souls
trembling
.
Thus
there
ought
to
be
some
engravings
on
the
soul
answering
the
Characters
of
his
glorious
Name
.
O
how
little
of
this
is
among
them
that
desire
to
know
something
of
God
?
How
little
true
Worship
,
even
among
them
whom
the
Father
hath
sought
out
to
make
true
Worshippers
?
But
alas
!
How
are
all
of
us
unacquainted
with
this
kind
of
Worship
?
We
stay
upon
the
first
principles
&
practices
of
Religion
,
and
go
not
on
to
build
upon
the
foundation
:
Sometimes
your
Worship
hath
a
stamp
of
Gods
holinesse
and
justice
,
in
fear
&
terrour
at
such
a
Majesty
which
makes
you
to
tremble
before
him
:
But
where
is
the
stamp
of
his
mercy
&
grace
which
should
be
written
in
your
faith
and
rejoycing
?
Tremble
and
fear
indeed
,
but
rejoyce
with
trembling
,
because
there
is
mercy
with
him
:
Sometime
their
is
rejoycing
and
quietnesse
in
the
soul
,
but
that
quickly
degenerates
into
carnal
confidence
,
&
makes
the
soul
turn
grace
into
wantonness
,
and
esteem
of
it self
above
what
is
right
,
because
it
is
not
counterpoised
with
the
sense
and
apprehension
of
his
holinesse
and
justice
.
But
,
O
to
have
these
joyntly
written
on
the
heart
,
in
worship
,
fear
,
reverence
,
confidence
,
humility
and
faith
!
That
is
a
rare
thing
,
it
is
a
divine
composition
and
temper
of
spirit
that
makes
a
divine
soul
:
For
the
most
part
,
our
Worship
savours
and
smels
nothing
of
God
,
neither
his
power
,
nor
his
mercy
and
grace
,
nor
his
holinesse
and
justice
,
nor
his
majesty
and
glory
;
a
secure
,
saint
,
formal
way
,
void
of
reverence
,
of
humility
,
of
servency
,
and
of
faith
:
I
beseech
you
,
let
us
consider
,
as
before
the
Lord
,
how
much
pains
and
time
we
lose
,
and
please
none
but
our selves
,
&
profit
none
at
all
:
Stir
up
your selves
as
in
his
sight
;
for
it
is
the
keeping
of
our
souls
continually
as
in
his
sight
,
which
will
stamp
our
service
with
his
likenesse
:
The
fixed
and
constant
meditation
of
God
and
his
glorious
properties
,
this
will
beget
the
resemblance
between
our
worship
,
and
the
God
whom
we
worship
,
and
it
will
imprint
his
Image
upon
it
,
&
then
it
should
please
him
,
&
then
it
should
profit
thee
,
and
then
it
should
edifie
others
,
But
more
particularly
,
The
Worship
must
have
the
stamp
of
Gods
spiritual
Nature
,
and
be
conformed
to
it
in
some
measure
,
else
it
cannot
please
him
:
There
must
be
a
conformity
between
God
and
souls
;
this
is
the
great
end
of
the
Gospel
,
to
repair
that
Image
of
God
which
was
once
upon
man
,
and
make
him
like
God
again
:
Now
,
it
is
the
way
that
Jesus
Christ
repairs
this
Image
,
&
brings
about
this
conformity
with
God
;
by
the
souls
worshipping
of
God
sutable
to
his
Nature
,
it
is
the
more
and
more
like
God
,
and
happy
in
that
likenesse
.
Now
,
God
is
a
Spirit
,
therefore
(
saith
Christ
)
you
must
worship
him
in
spirit
&
truth
.
The
worship
then
of
Saints
must
be
of
a
spiritual
nature
,
that
it
may
be
like
the
immortal
divine
Spirit
:
It
is
such
Worshippers
the
Father
seeks
;
he
seeks
souls
to
make
them
like
himself
,
and
this
likenesse
and
conformity
to
God
is
the
very
foundation
of
the
souls
happinesse
,
and
eternall
refreshment
.
This
is
a
point
of
great
consequence
,
&
,
I
fear
,
not
laid
to
heart
.
The
Worship
must
be
like
the
Worshipped
.
It
is
a
Spirit
must
Worship
the
Eternal
Spirit
,
it
is
not
a
body
that
can
be
the
principle
and
chief
Agent
in
the
businesse
:
What
Communion
can
God
have
with
your
bodies
,
while
your
souls
are
removed
far
from
him
,
more
than
with
beasts
?
All
society
and
fellowship
must
be
between
those
that
are
like
one
another
:
A
man
can
have
no
comfortable
company
with
Beasts
,
or
with
Stones
,
and
Trees
:
It
is
men
that
can
converse
with
men
;
and
a
Spirit
must
worship
the
self-being-spirit
.
Do
not
mistake
this
,
as
if
under
the
dayes
of
the
Gospel
we
were
not
called
to
an
external
and
bodily
Worship
,
to
any
service
to
which
our
outward
man
is
instrumentall
;
this
is
one
of
the
deep
delusions
of
this
Age
,
into
which
some
men
,
reprobate
〈◊〉
the
Faith
,
hath
fallen
,
That
there
should
be
no
externall
Ordinances
,
but
that
Christians
are
now
called
to
worship
all
Spirit
,
pure
Spirit
,
&c.
This
is
one
of
the
Spirits
,
&
spiritual
Doctrines
(
that
call
themselves
so
)
which
ye
must
not
receive
;
for
it
is
neither
spirit
of
God
,
nor
of
Christ
,
that
teacheth
this
:
nor
the
spirit
of
God
the
Creator
,
because
he
hath
made
the
whole
man
,
body
and
soul
,
and
so
must
be
worshipped
of
the
whole
man
:
He
hath
created
man
in
such
a
capacity
,
as
he
may
offer
up
external
actions
in
a
reasonable
manner
with
the
inward
affections
;
as
the
Lord
hath
created
him
so
he
should
serve
him
:
every
member
,
every
part
in
its
own
capacity
;
the
soul
to
preceed
,
and
the
body
to
follow
;
the
soul
to
be
the
chief
worshipper
,
and
the
body
its
servant
imployed
in
the
worship
:
True
worship
hath
a
body
and
a
soul
as
well
as
a
true
man
;
and
as
the
soul
separated
is
not
a
compleat
man
,
so
neither
is
the
soul
separated
a
compleat
worshipper
without
the
body
;
the
external
Ordinances
of
God
is
the
body
,
the
inward
soul-affection
is
the
Spirit
,
which
being
joyned
together
makes
compleat
worship
.
Neither
is
it
the
Spirit
of
Christ
which
teacheth
this
,
because
our
Lord
Jesus
hath
taught
us
to
offer
up
our
bodies
and
spirits
both
in
a
reasonable
service
,
Rom.
12.
1
,
2.
The
sacrifice
of
the
bodily
performance
,
offered
up
by
the
spiritual
affection
,
and
renewed
mind
is
a
living
sacrifice
,
holy
,
acceptable
and
reasonable
:
That
spirit
which
dwelt
in
Christ
,
above
measure
,
did
not
think
it
too
base
to
vent
it self
in
the
way
of
externall
Ordinances
:
He
was
indeed
above
all
,
above
the
Law
,
yet
did
willingly
come
under
them
to
teach
us
,
who
have
so
much
need
and
want
to
come
under
them
:
He
prayed
much
,
he
preached
,
he
did
sing
and
read
,
to
teach
us
how
to
worship
,
and
how
much
need
we
have
of
Prayer
and
Preaching
:
This
was
not
the
Spirit
Christ
promised
to
his
Disciples
,
and
Apostles
,
which
spirit
did
breath
most
lively
in
the
use
of
the
external
Ordinances
,
all
their
dayes
;
and
this
is
not
the
spirit
which
was
at
the
hour
in
which
Christ
spoke
,
The
hour
is
come
;
and
now
is
,
ver.
23.
in
which
the
true
worship
of
God
shal
not
be
in
the
external
and
Jewish
Ceremonies
,
and
rites
,
void
of
all
life
and
inward
sense
of
Piety
,
but
the
true
worship
of
God
shal
be
made
up
of
a
soul
and
body
,
of
spirit
and
truth
,
of
the
external
appointed
Ordinances
according
to
the
word
of
truth
,
and
the
spirit
of
truth
,
and
of
the
spirit
and
inward
soul-affection
and
sincerity
which
shal
quicken
and
actuate
that
external
performance
:
There
were
no
such
worshippers
then
as
had
no
use
of
Ordinances
,
Christ
was
not
such
,
his
Disciples
were
not
such
,
therefore
it
is
a
new
Gospel
,
which
if
an
Angel
should
bring
from
heaven
ye
ought
not
to
receive
it
.
As
it
is
certain
then
,
that
both
soul
and
body
must
be
imployed
in
this
businesse
,
so
it
is
sure
that
the
soul
&
spirit
must
be
the
first
mover
,
and
chiefest
agent
in
it
,
because
it
is
a
spiritual
businesse
,
and
hath
relation
to
the
fountain-spirit
,
which
hath
the
most
perfect
opposition
to
all
false
appearances
,
and
externall
shews
:
that
part
of
man
that
commeth
nearest
God
,
must
draw
near
in
worshipping
of
God
,
&
if
that
be
removed
far
away
,
there
is
no
real
communion
with
God
;
man
judges
according
to
the
outward
appearance
,
and
can
reach
no
further
than
the
outward
man
,
but
God
is
an
all-searching
spirit
who
tryeth
the
heart
and
rins
,
and
therefore
he
will
passe
another
judgement
upon
your
worship
then
men
can
do
,
because
he
observes
all
the
secret
wandrings
and
escapes
of
the
heart
out
of
his
sight
,
he
misses
the
soul
when
you
present
attentive
ears
,
or
eloquent
tongues
,
there
is
no
dallying
with
his
Majesty
,
painting
will
not
deceive
him
,
his
very
Nature
is
contrary
to
Hypocrisie
&
dissimulation
,
and
what
is
it
but
dissimulation
,
when
you
present
your selves
to
Religious
exercises
as
his
people
,
but
within
are
nothing
like
it
,
nothing
awaking
;
nothing
present
?
O
consider
,
my
beloved
,
what
a
one
you
have
to
do
with
!
It
is
not
men
,
but
the
Father
of
Spirits
;
who
will
not
be
pleased
with
what
pleases
men
of
your
own
flesh
,
but
must
have
a
spirit
to
serve
him
.
Alas
what
are
we
doing
with
such
empty
names
and
shews
in
Religion
?
Busied
in
the
outside
of
worship
only
,
as
if
we
had
none
to
do
with
but
men
who
have
eyes
of
flesh
,
all
that
we
do
in
this
kind
is
lost
labour
,
and
will
never
be
reckoned
up
in
the
account
of
true
worship
:
I
am
sure
you
know
and
may
reflect
upon
your selves
,
that
you
make
Religion
but
a
matter
of
outward
fashion
and
externall
custome
,
you
have
never
almost
taken
to
heart
in
earnest
,
you
may
frequent
the
Ordinances
,
you
may
have
a
form
of
godlinesse
,
consisting
in
some
outward
performances
&
priviledges
,
and
O!
how
void
and
destitute
of
all
Spirit
and
Life
;
and
Power
?
not
to
speak
of
the
removall
of
affection
,
and
the
imploying
of
the
marrow
of
your
soul
upon
base
lusts
,
and
creatures
,
or
the
scattering
of
your
desires
abroad
amongst
them
,
for
that
is
too
palpable
;
but
even
your
very
thoughts
&
mind●…
are
removed
from
this
busines
,
you
have
nothing
present
but
an
ear
,
or
eye
,
&
your
minds
is
about
other
businesse
,
your
desires
,
your
fears
,
your
joyes
,
and
delights
,
your
affections
never
did
run
in
the
channel
of
religious
exercises
,
all
your
passion
is
vented
in
other
things
,
but
here
you
are
blockish
&
stupid
,
without
any
sensible
apprehension
of
God
,
his
mercy
,
or
Justice
,
or
wrath
,
or
of
your
own
misery
and
want
.
You
sorrow
in
other
things
but
none
here
;
none
for
sin
;
you
joy
for
other
things
but
none
here
,
you
cannot
rejoyce
at
the
Gospel
.
Prayer
is
a
burthen
,
not
a
delight
,
if
your
spiri●…s
were
chiefly
imployed
in
Religious
duties
,
Religion
would
be
almost
your
Element
,
your
pleasure
and
Recreation
,
but
now
it
is
wearisome
to
the
flesh
,
because
the
Spirit
taketh
not
the
chief
weight
upon
it
.
Oh
,
be
not
deceived
!
God
is
not
mocked
,
you
do
but
mock
your selves
with
external
showes
while
you
are
satisfied
with
them
:
I
beseech
you
look
inwardly
and
be
not
satisfied
with
the
outward
appearance
,
but
ask
at
thy
Soul
,
where
it
is
;
and
how
it
is
:
Retire
within
,
and
bring
up
thy
spirit
to
this
work
:
I
am
sure
you
may
observe
that
any
thing
goes
more
smoothly
and
sweetly
with
you
,
then
the
Worship
of
God
,
because
your
mind
is
more
upon
any
thing
else
,
I
fear
the
most
part
of
us
who
endeavour
to
some
measure
,
to
seek
God
,
have
too
much
drosse
of
outward
formality
,
&
much
scumof
filthy
hypocrisie
and
guile
.
O
,
pray
that
the
present
furnace
may
purge
away
this
scum
!
It
is
the
great
ground
of
Gods
present
controversie
with
Scotland
;
but
alas
,
the
Bellows
are
like
to
burn
,
&
we
not
be
purged
,
our
scum
goes
not
from
us
,
we
satisfie
our selves
with
some
outward
exercises
of
Religion
,
custome
undoes
us
all
,
&
it
was
never
more
undoing
then
vvhen
indignation
and
vvrath
is
pursuing
it
:
O
that
you
vvould
ponder
vvhat
you
lose
by
it
,
both
the
sweetnesse
and
advantage
of
godlinesse
,
beside
the
dishonour
of
God
:
You
take
a
formall
,
neglegent
,
and
secure
vvay
,
as
the
most
easie
vvay
,
and
the
most
pleasing
to
your
flesh
,
and
I
am
perswaded
you
find
it
the
most
difficult
vvay
,
because
you
vvant
all
the
pleasant
&
sweet
refreshment
,
&
soul-delights
you
might
have
in
God
,
by
a
serious
and
diligent
minding
of
Religion
.
The
pleasure
and
sweetnesse
of
God
tasted
and
found
,
vvill
make
diligence
and
pains
more
easie
,
then
slothfulnes
can
be
to
the
slothfull
;
this
oyls
the
wheels
,
and
makes
them
run
swiftly
;
formality
makes
them
drive
heavily
:
thus
you
live
alwayes
in
a
complaining
humor
,
fighing
and
going
backward
,
because
you
have
some
stirring
principles
or
conscience
vvithin
,
vvhich
bears
vvitnesse
against
you
;
and
your
formall
sluggish
disposition
on
the
other
hand
,
refuseth
to
awake
and
work
you
are
perplexed
and
tormented
between
the
two
,
when
thy
spirit
and
affections
goes
one
way
,
&
thy
body
another
;
then
thy
conscience
drives
on
the
Spirit
,
and
thy
affections
draw
back
,
it
must
needs
be
an
unpleasant
businesse
.
Deut.
6.
4.
Hear
,
O
Israel
,
the
Lord
our
God
is
one
Lord
.
1
Joh.
5.
7.
There
are
three
that
bear
record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
and
these
three
are
one
.
GReat
is
the
mystery
of
Godlinesse
,
1
Tim.
3.
16.
Religion
and
true
Godlinesse
is
a
bundle
of
excellent
mysteries
,
of
things
hid
from
the
world
;
yea
,
from
the
wise
men
of
the
world
,
1
Cor.
2.
and
not
only
so
,
but
secrets
in
their
own
nature
,
the
distinct
know
ledge
whereof
is
not
given
to
Saints
in
this
estate
of
distance
and
absence
from
the
Lord
:
There
is
almost
nothing
in
Divinity
,
but
it
is
a
mystery
in
it self
,
how
common
soever
it
be
in
the
apprehensions
of
men
:
for
it
is
mens
overly
,
and
common
,
and
slander
apprehensions
of
thē
,
which
makes
them
look
so
commonly
upon
them
:
there
is
a
depth
in
them
,
but
you
will
not
know
it
,
till
you
search
it
,
&
sound
it
,
&
the
more
you
sound
,
you
shal
find
it
the
more
profound
:
But
there
are
some
mysteries
smal
,
and
some
great
,
there
is
a
difference
amongst
them
,
all
are
not
of
one
statu●…e
,
of
one
measure
:
The
mystery
of
Christs
Incarnation
and
D●…ath
,
and
Resurrection
,
is
one
of
the
great
mysteries
of
Religion
,
God
manifested
in
the
flesh
,
yet
I
conceive
there
is
a
greater
mystery
than
it
,
and
of
all
mysteries
in
nature
or
divinity
,
I
know
none
to
this
,
the
Holy
Trinity
,
and
it
must
needs
be
greatest
of
all
,
and
without
controversie
greatest
,
because
it
is
the
beginning
and
end
of
all
,
fons
&
finis
omnium
,
all
mysteries
have
their
rise
here
,
and
all
of
them
return
hither
.
This
is
furthest
removed
from
the
understandings
of
men
,
what
God
himself
is
,
for
himself
is
infinitly
above
any
manifestation
of
himself
:
God
is
greater
than
God
manifested
in
the
flesh
,
though
in
that
respect
he
be
too
great
for
us
to
conceive
.
There
is
a
naturall
desire
in
all
men
to
know
,
and
if
any
thing
be
secret
and
wonderfull
,
the
desire
is
more
inflamed
after
the
knowledge
of
it
,
the
very
difficulty
or
impossibility
of
attaining
it
,
in
stead
of
restraining
the
curiosity
of
mans
spirit
,
doth
rather
incense
it
.
Nitimur
in
vetitum
is
the
fruit
,
the
sad
fruit
we
plucked
and
eat
from
the
Tree
of
Knowledge
of
good
and
evil
.
If
the
Lord
reveal
any
thing
plainly
in
his
Word
to
men
,
that
it
despised
and
set
at
naught
,
because
it
is
plain
,
whereas
the
most
plain
truths
,
which
are
beyond
all
controversie
,
are
the
most
necessary
and
most
profitable
for
our
eternal
salvation
;
but
if
there
be
any
secret
mystery
in
the
Scriptures
,
which
the
Lord
hath
only
pointed
out
more
obscurely
to
us
,
reserving
the
distinct
and
clear
understanding
of
it
to
himself
,
Deut.
29.
26.
that
is
the
Apple
which
our
cursed
natures
will
long
for
,
and
catch
after
,
though
there
be
never
so
much
choice
of
excellent
saving
fruit
in
the
Paradise
of
the
Scriptures
besides
.
If
the
Ark
be
covered
to
keep
men
from
looking
into
it
,
that
doth
rather
provoke
the
curious
spirit
of
man
to
prye
into
it
,
1
Sam.
6.
19.
If
the
Lord
shew
his
wonderfull
glory
in
the
Mount
,
&
charge
his
people
not
to
come
near
,
left
the
glorious
presence
of
God
kill
them
,
he
must
put
rayles
about
it
,
to
keep
them
back
,
or
else
they
will
be
medling
,
such
is
the
unbridled
licence
of
our
minds
,
and
the
perverse
dispositions
of
our
natures
that
where
God
familiarly
invites
us
to
come
,
what
he
earnestly
presseth
us
to
search
and
know
,
that
we
despise
as
trivial
and
common
:
and
what
he
compasseth
about
with
a
divine
darkness
of
inaccessible
light
,
and
hath
removed
far
from
the
apprehensions
of
all
living
that
we
will
needs
search
into
,
and
wander
into
those
forbidden
compasses
;
with
daring
boldnesse
.
I
conceive
this
holy
and
profound
mysterie
is
one
of
those
secrets
which
belongs
to
God
to
know
,
for
who
knowes
the
Father
but
the
Son
,
or
the
Son
but
the
Father
or
who
knoweth
the
mind
of
God
but
the
Spirit
?
Yet
the
foolish
minds
of
men
will
not
be
satisfied
with
the
believing
ignorance
of
such
a
mysterie
,
but
will
needs
enquire
into
those
depths
,
that
they
may
find
satisfaction
for
their
reason
,
but
as
it
hapeneth
with
men
who
will
boldly
stare
upon
the
Sun
,
their
eyes
are
dazled
and
darkned
with
its
brightnesse
;
or
those
that
enter
into
a
Labyrinth
,
which
they
can
find
no
way
to
come
out
,
but
they
further
go
into
it
,
the
more
perplexed
it
is
,
and
the
more
intricate
;
even
so
it
befalls
many
unsober
and
presumptuous
spirits
,
who
not
being
satisfied
with
the
simple
truth
of
God
,
clearly
asserting
that
this
is
,
endeavour
to
examine
it
according
to
reason
,
and
to
solve
all
the
objections
of
carnal
wit
and
reason
(
which
is
often
enmity
to
God
)
not
by
the
silence
of
the
Scriptures
;
but
by
answers
framed
according
to
the
severall
capacities
of
men
,
I
say
all
this
is
but
daring
to
behold
the
infinite
glorie
of
God
with
eies
of
flesh
,
which
makes
them
darkned
in
mind
,
and
vanishing
in
their
Expressions
,
while
they
seek
to
behold
the
inaccessible
light
,
while
they
enter
into
an
endlesse
Labyrinth
of
difficulties
;
out
of
which
the
threed
of
reason
and
disputation
can
never
extricat
them
or
lead
them
forth
.
But
the
Lord
has
shewed
us
a
more
excellent
way
,
though
it
be
more
despicable
to
men
:
man
did
fal
from
his
blessednes
,
by
this
curious
and
wretched
aime
at
some
higher
happinesse
,
and
more
wisdom
.
The
Lord
hath
chosen
another
way
to
raise
him
up
again
by
faith
,
rather
thā
knowledge
,
by
believing
rather
than
disputing
:
therefore
the
great
command
of
the
Gospell
is
this
,
to
receive
with
a
ready
and
willing
mind
whatsoever
the
Lord
saith
to
us
,
whatsoever
it
may
appear
to
sense
&
reason
;
to
dispute
no
more
,
to
search
no
more
into
the
secret
of
Divine
mysteries
,
as
if
by
searching
we
could
find
them
out
unto
perfection
,
but
to
believe
what
is
spoken
,
till
the
day
break
,
and
the
shadows
flee
away
,
and
the
darknesse
of
ignorance
be
wholly
dispelled
by
the
rising
of
the
Sun
of
Righteousnesse
.
We
are
called
then
to
receive
this
truth
that
God
is
one
,
truly
one
,
and
there
are
three
in
this
one
,
the
Father
,
the
Son
;
and
the
Holy
Ghost
:
This
I
say
,
you
must
believe
,
because
the
wisdom
of
God
faith
it
,
though
you
know
not
how
it
is
,
or
how
it
can
be
,
though
it
seem
a
contradiction
in
reason
,
a
Trinity
in
Unity
,
yet
you
must
lead
your
reason
captive
to
the
obedience
of
faith
;
&
silence
it
with
this
one
answer
,
The
Lord
hath
said
it
:
If
thou
go
on
to
dispute
and
to
enquire
how
can
these
things
be
?
Thou
art
escaped
from
under
the
power
of
Faith
,
and
are
fled
unto
the
tents
of
humane
wisedom
where
thou
mayest
learn
artheism
but
no
Religion
:
for
the
world
through
wisedom
knew
not
God
.
1
Cor.
1.
And
certainly
who
ever
he
be
that
will
not
quiet
his
conscience
upon
the
bare
word
of
truth
in
this
particular
,
but
will
call
in
for
the
help
of
reason
and
disputation
,
how
to
understand
and
maintain
it
;
I
think
he
shall
be
further
from
the
true
knowledge
of
God
,
and
satisfaction
of
mind
than
before
;
There
is
no
way
here
,
but
to
flee
into
Pauls
Sanctuary
.
Who
art
thou
O
man
;
that
disputes
?
When
ever
thou
thinks
within
thy self
;
How
may
this
be
,
how
can
one
be
three
,
and
three
one
,
then
withall
let
this
of
Pauls
sound
in
thine
ears
,
Who
art
thou
,
O
man
who
disputes
?
Think
that
thou
art
man
,
think
that
he
is
God
:
Believing
ignorance
is
much
better
than
rash
&
presumptuous
knowledge
;
ask
not
a
reason
of
these
things
but
rather
adore
and
tremble
at
the
mysterie
and
Majesty
of
them
.
Christianity
is
foolishnesse
to
the
world
upon
this
account
,
because
it
's
an
Implicite
faith
(
so
to
speak
)
given
to
God
;
but
there
is
no
fear
of
being
deceived
;
though
he
lead
thee
blind
by
a
way
thou
know
not
,
yet
he
cannot
lead
thee
wrong
.
This
holy
simplicity
in
believing
every
word
of
God
,
&
trusting
without
more
trying
by
disputation
,
is
the
very
Character
of
Christianity
,
and
it
will
be
found
only
true
wisdome
;
for
if
any
will
become
wise
,
he
must
be
a
fool
in
mens
account
;
that
he
may
be
wise
,
he
must
quite
his
reason
to
learn
true
Religion
,
which
indeed
is
a
more
excellent
and
divine
reason
,
neither
is
it
contrary
to
it
,
though
it
be
high
above
it
.
In
this
place
of
Moses
,
you
have
the
Unity
of
God
asserted
,
The
Lord
thy
God
is
one
Lord
;
And
that
is
indeed
engraven
on
the
very
hearts
of
men
by
nature
,
That
God
is
One
:
for
all
may
know
that
the
common
notion
and
apprehension
of
God
,
is
,
that
he
is
a
most
perfect
being
;
the
Originall
of
all
things
,
most
wise
,
most
powerfull
,
&
infinite
in
all
perfections
.
Now
common
reason
may
tell
any
man
that
there
can
bee
but
one
thing
most
perfect
&
Excellent
,
there
can
be
but
one
infinite
,
one
Almighty
,
one
beginning
and
end
of
all
,
one
first
mover
,
one
first
cause
,
of
whom
are
all
things
,
and
who
is
of
none
.
Again
,
in
this
place
of
Iohn
ye
have
a
Testimony
of
the
blessed
Trinitie
of
Persons
,
Father
,
Son
,
and
holy
Ghost
,
in
that
holy
Unity
of
Essence
;
The
great
point
which
Iohn
hath
in
hand
,
is
this
fundamentall
of
our
Salvation
,
that
Jesus
Christ
is
the
Son
of
God
&
Saviour
of
the
World
,
in
whom
all
our
confidence
should
be
placed
,
and
upon
whom
we
should
lean
the
weight
of
our
souls
,
&
this
he
proves
by
a
twofold
testimony
,
one
out
of
Heaven
,
another
in
the
Earth
;
There
are
three
bearing
witnesse
to
this
truth
in
heaven
,
The
Father
,
the
word
(
that
is
)
Jesus
Christ
the
eternal
Son
of
God
,
whom
this
Apostle
calls
the
word
of
God
,
or
wisdom
of
God
.
Ioh.
1.
1.
and
the
Holy
Ghost
.
The
Father
witnessed
to
this
truth
in
an
audible
voice
out
of
Heaven
when
Christ
was
baptized
,
Mat.
3.
17.
This
is
my
wel-belovd
Son
,
hear
him
;
here
's
the
Fathers
Testimony
of
the
Son
when
he
was
baptized
,
which
was
given
very
solemnly
in
a
great
congregation
of
people
,
and
divinely
with
great
glory
and
Majesty
from
Heaven
;
as
if
the
heavens
had
opened
upon
him
;
and
the
inaccessible
light
of
God
had
shined
down
on
him
,
which
was
confirmed
in
the
transfiguration
.
Mat.
17.
5.
VVhere
the
Lord
gave
a
glorious
evidence
,
to
the
astonishment
of
the
three
Disciples
,
how
he
did
account
of
him
,
how
all
Saints
and
Angels
must
serve
him
;
Him
hath
God
the
Father
sealed
,
saith
Iohn
.
Indeed
the
stamp
of
divinitie
of
the
divine
Image
,
in
such
an
excellent
manner
upon
the
man
Christ
,
was
a
Seal
set
on
by
God
the
Father
,
signifying
&
confirming
his
approbation
of
his
well-beloved
Son
,
and
of
the
work
he
was
going
about
.
Then
the
Son
himself
did
give
ample
Testimony
of
this
,
this
was
the
subject
of
his
Preaching
to
the
VVorld
,
I
am
the
light
and
life
of
men
.
He
that
beleeveth
on
mee
shall
be
saved
,
and
therefore
he
may
be
called
the
word
of
God
,
and
the
wisedom
of
God
.
Joh.
1.
1.
Prov.
8.
Because
he
hath
revealed
unto
us
the
blessed
mysterie
of
Wisdom
concerning
our
Salvation
;
He
is
the
very
expression
and
Character
of
the
Fathers
person
,
and
Glory
.
Heb.
1.
In
his
own
Person
,
and
he
hath
revealed
and
expressed
his
Fathers
mind
,
and
his
own
Office
so
fully
to
the
World
,
that
there
should
be
no
more
doubt
of
it
.
Out
of
the
mouth
of
these
two
witnesses
,
this
Word
might
be
established
:
But
for
superabundance
,
behold
a
third
,
the
Holy
Ghost
witnessing
at
his
baptisme
,
in
his
Resurrection
,
after
his
Ascension
,
the
Holy
Ghost
signifieth
his
presence
and
consent
to
that
work
,
in
the
similitude
of
a
Dove
,
the
Holy
Ghost
testified
it
in
the
power
that
raised
him
from
the
dead
,
the
Holy
Ghost
put
it
beyond
all
question
when
he
descended
upon
the
Apostles
according
to
Christs
promise
.
For
the
other
three
witnesses
on
earth
,
we
shal
not
stay
upon
it
,
only
know
that
the
work
of
the
regeneration
of
souls
by
the
power
of
the
word
and
spirit
signified
by
water
,
the
justification
of
guilty
souls
signified
by
the
blood
of
Jesus
Christ
,
&
the
Testimony
of
the
spirit
in
our
Conscience
bearing
witnesse
to
our
Spirits
,
is
an
assured
Testimony
of
this
,
that
Jesus
Christ
in
whom
we
believe
,
is
the
only
begotten
of
the
Father
,
full
of
grace
and
truth
.
The
changing
,
pacifying
and
comforting
of
souls
,
in
such
a
wonderfull
manner
,
cryes
aloud
,
that
he
in
whom
the
soul
believes
is
the
true
and
living
God
,
whom
to
know
is
eternal
life
.
But
mark
I
pray
you
,
the
accuracy
of
the
Apostle
in
the
change
of
the
speech
,
these
three
witnesses
on
earth
(
saith
he
)
agree
in
one
,
in
giving
one
common
testimony
to
the
Son
of
God
,
and
Saviour
of
Sinners
:
But
as
for
the
heavenly
witnesses
the
Father
,
the
Word
and
Holy
Ghost
,
how
ever
they
be
three
after
an
inconceivable
manner
,
&
that
they
do
also
agree
in
one
common
Testimony
to
the
Mediator
of
men
,
yet
moreover
they
are
one
,
They
not
only
agree
in
one
,
but
are
one
God
,
one
simple
undivided
self-being
infinite
Spirit
,
holden
out
to
us
in
three
Persons
,
the
Father
,
Son
,
and
Holy
Ghost
,
to
whom
be
praise
and
glory
.
Deut.
6.
4.
and
Ioh.
5.
7.
ALL
Scripture
is
given
by
inspiration
of
God
&
it
is
profitable
for
instruction
,
for
direction
,
&c.
There
is
no
refuse
in
it
:
no
simple
and
plain
History
,
but
it
tends
to
some
edification
,
no
profound
or
deep
mysterie
,
but
it
is
profitable
for
Salvation
;
whatsoever
secrets
there
be
in
the
mysteries
of
God
,
which
is
reserved
from
us
,
though
it
be
given
us
but
to
know
in
part
,
&
darkly
thorow
a
vail
,
yet
as
much
is
given
us
to
know
as
may
make
the
man
of
God
perfect
in
every
good
work
,
as
much
is
given
us
to
know
as
may
build
us
up
to
eternall
salvation
:
if
there
were
no
more
use
of
these
deep
mysteries
of
the
Holy
Trinity
,
&c.
but
to
silence
all
flesh
,
&
restrain
the
unlimited
spirits
of
men
,
and
keep
them
within
the
bounds
of
Sobriety
and
Faith
,
It
were
enough
:
That
great
secret
would
teach
as
much
by
its
silence
&
darknesse
,
as
the
plainer
truths
do
speak
out
clearly
:
O
that
this
great
mystery
did
compose
our
hearts
to
some
reverend
&
awfull
apprehension
of
that
God
we
have
to
do
with
,
&
did
imprint
in
our
soul
a
more
feeling
sense
of
our
darknesse
,
and
ignorance
;
this
were
more
advantage
than
all
the
gain
of
light
,
or
increase
of
knowledge
than
can
come
from
the
search
of
curiosity
:
If
men
would
labour
to
walk
in
that
light
they
have
attained
,
rather
than
curiously
enquire
after
what
they
cannot
know
by
enquiry
,
they
should
sooner
attain
more
true
light
,
if
men
would
set
about
the
practice
of
what
they
know
,
without
doubt
they
would
more
readily
come
to
a
resolution
&
clearnesse
in
doubtful
things
.
Religion
is
now
turned
into
questions
&
School-debates
;
Men
begin
to
believe
nothing
,
but
dispute
every
thing
,
under
a
pretence
of
searching
for
light
and
resolution
,
but
for
the
most
part
while
men
look
after
light
,
they
darken
themselves
,
&
this
is
the
righteous
judgement
of
the
Lord
upon
the
world
,
that
doth
not
receive
the
truth
in
love
,
or
walk
in
the
light
of
what
they
have
already
attained
,
therefore
he
gives
men
up
to
wander
in
their
search
into
the
dark
dungeons
of
humane
wisdome
and
fancy
,
and
to
lose
what
they
have
already
.
If
those
things
which
are
without
all
Controversie
(
as
the
Apostle
speaks
.
1
Tim.
3.
16.
)
were
indeed
made
conscience
of
,
and
imbraced
in
love
and
practised
,
it
were
beyond
all
controversie
,
that
the
most
part
of
present
controversies
would
cease
:
But
it
fals
out
with
many
,
as
with
the
dog
,
that
catching
at
a
shadow
in
the
water
,
lost
the
substance
in
his
teeth
;
so
they
pursuing
after
new
discoveries
in
contraverted
things
,
and
not
taking
a
heart-hold
and
inward
grip
of
the
substantiall
truths
of
the
Gospell
,
which
are
beyond
all
controversie
do
even
lose
what
they
have
.
Thus
,
Even
that
which
they
have
not
is
taken
from
them
,
because
though
they
have
it
in
judgment
;
yet
they
have
it
not
surely
and
solidly
in
affection
,
that
it
may
be
holden
:
So
,
to
this
present
point
,
if
we
could
learn
to
adore
and
admire
this
Holy
,
Holy
,
Holy
One
;
If
we
could
in
silence
and
faith
sit
down
and
wonder
at
this
mysterie
,
it
would
be
more
profitable
to
us
,
and
make
way
for
a
clearer
manifestation
of
God
,
than
if
we
should
search
and
enquire
into
all
the
Volums
that
are
written
upon
it
,
thinking
by
this
means
to
satisfie
our
reason
.
I
think
there
is
more
profoundnesse
in
the
sobriety
of
Faith
than
in
the
depths
of
humane
wisdome
and
learning
,
when
the
mysterie
is
such
an
infinite
depth
,
O
,
but
mens
eloquence
and
wisedom
must
be
shallow
,
far
too
shallow
either
to
find
it
out
;
or
unfold
it
.
But
there
is
yet
both
more
instruction
and
consolation
to
be
pressed
out
of
this
mysterie
;
and
therefore
,
If
you
cannot
reach
it
in
it self
,
O
consider
what
it
concerns
us
,
how
we
may
be
edified
by
it
,
for
this
is
true
Religion
.
Look
upon
that
place
of
Moses
,
what
is
the
great
instruction
he
draws
from
this
unity
of
Gods
Essence
.
v.
5.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
;
Since
God
is
one
,
then
have
no
God
but
one
,
and
that
the
true
and
living
God
,
and
this
is
the
very
first
command
of
God
,
which
flowes
as
it
were
immediatly
from
his
absolute
Onenesse
and
perfection
of
Beeing
:
There
is
no
man
but
he
must
have
some
God
,
that
is
something
whereupon
he
placeth
his
affection
most
;
every
man
hath
some
one
thing
he
loves
,
and
respects
beyond
all
other
things
,
some
Lord
and
Master
that
commands
him
,
therefore
saith
Christ
,
No
man
can
serve
two
Masters
;
before
a
man
will
want
God
to
love
and
serve
,
he
will
make
them
,
and
then
worship
them
:
yea
he
will
make
himself
his
belly
,
his
back
,
his
honour
&
pleasure
,
a
God
,
and
sacrifice
all
his
affections
and
desires
,
and
endeavours
to
these
:
The
naturall
subordination
of
man
to
God
,
the
relation
he
hath
as
a
Creature
to
a
Creator
,
is
the
first
&
fundamentall
relation
,
beyond
all
respects
to
himself
,
or
other
fellow-creatures
.
This
is
the
proto-naturall
Obligation
upon
the
Creature
,
therefore
it
should
have
returned
in
a
direct
line
to
his
Majesty
all
its
affections
and
endeavours
:
But
mans
Fall
from
God
hath
made
a
wretched
throw
&
cr●…ok
in
the
soul
,
that
it
cannot
look
any
more
after
him
,
but
bows
downward
towards
creatures
below
,
or
bends
inwardly
towards
it self
,
&
so
since
the
Fall
,
man
hath
turned
his
heart
from
the
true
God
,
&
set
it
upon
vanity
,
upon
lying
vanities
,
upon
base
dead
Idols
,
which
can
neither
help
him
nor
hurt
him
;
your
hearts
are
gone
a
whoring
from
God
,
O
that
ye
would
believe
it
,
none
of
you
will
deny
,
but
ye
have
broken
all
the
Commands
,
yet
such
is
the
brutish
ignorance
&
stupidity
of
the
most
part
,
that
you
will
not
confesse
that
,
when
it
comes
to
particulars
;
and
especially
,
if
you
should
be
challenged
for
loving
other
things
more
than
God
,
or
having
other
Gods
besides
the
true
God
,
you
will
instantly
deny
it
,
&
that
with
an
asseveration
&
aversation
,
God
forbid
that
I
have
another
God
:
Alas
!
this
shews
,
that
what
you
confesse
in
the
generall
is
not
believed
in
the
heart
,
but
only
is
like
the
parting
of
children
,
whom
you
may
learn
to
say
any
thing
?
I
beseech
you
consider
that
what
you
give
your
time
,
pains
,
thoughts
,
and
affections
to
,
that
is
your
God
;
you
must
give
God
all
your
heart
,
and
so
retain
nothing
of
your
own
will
if
God
be
your
God
,
but
do
ye
not
know
that
your
care
,
and
grief
,
and
desire
,
and
love
,
vents
another
way
towards
base
things
?
You
know
,
that
you
have
a
will
of
your
own
,
which
goeth
quite
contrary
to
his
holy
vvill
in
all
things
,
therefore
Sathan
hath
bewitched
you
,
&
your
hearts
deceive
you
,
when
they
perswade
you
that
you
have
had
no
other
God
but
the
true
God
.
Christianity
raises
the
soul
again
,
and
advances
it
by
degrees
to
this
love
of
God
,
from
which
it
had
fallen
;
the
soul
returns
to
its
first
husband
,
from
vvhom
it
vvent
awhooring
,
&
now
the
stamp
of
God
is
so
upon
it
,
that
it
is
changed
into
his
Image
and
glory
,
having
tasted
how
good
this
one
self-sufficient-good
is
,
it
gladly
&
easily
divorces
from
all
other
Lovers
;
it
renounces
formall
lusts
of
ignorance
,
and
now
begins
to
live
in
another
;
Love
transplants
the
soul
into
God
,
and
in
him
it
lives
,
and
vvith
him
it
vvalks
:
It
's
true
,
this
is
done
gradually
,
there
is
much
of
the
heart
yet
unbroken
to
this
sweet
and
easie
yoke
of
love
,
much
of
the
corrupt
nature
untamed
,
unreclaimed
,
yet
so
much
is
gained
by
the
first
conversion
of
the
soul
to
God
,
that
all
is
given
up
to
him
in
affection
and
desire
;
he
hath
the
chief
place
in
the
soul
,
the
disposition
of
the
Spirit
hath
some
stamp
and
impression
of
his
Onenesse
&
singularity
:
My
beloved
is
one
:
Though
a
Christian
is
not
wholly
rid
of
strange
Lords
,
yet
the
tye
of
subjection
to
them
is
broken
;
they
may
often
intrude
by
violence
upon
him
,
but
he
is
in
an
hostile
posture
of
affection
,
and
endeavour
against
them
.
I
beseech
you
,
since
the
Lord
is
one
,
and
there
is
none
beside
him
.
O
,
let
this
be
engraven
on
your
hearts
,
that
your
inward
affections
and
outward
actions
may
expresse
that
one
Lord
to
be
your
God
,
and
none
other
beside
him
:
It
is
a
great
shame
and
reproach
to
Christians
,
that
they
do
not
carry
the
stamp
of
the
first
Principle
of
Religion
upon
their
walking
,
the
condition
&
conversation
of
many
declares
how
little
account
they
make
of
the
true
God
,
vvhy
do
ye
enslave
your
souls
to
your
lusts
&
the
service
of
the
flesh
,
if
ye
believe
in
this
one
God
?
Why
do
ye
all
things
to
please
your
selves
,
if
this
one
Lord
be
your
God
?
As
for
you
the
Israel
of
God
who
are
called
by
Jesus
Christ
to
partake
with
the
Common-Wealth
of
Israel
,
in
the
Covenant
of
promises
,
hear
,
I
beseech
you
,
this
,
and
let
your
souls
incline
to
it
,
and
receive
it
.
Your
God
is
one
Lord
;
have
then
,
no
other
Lords
over
your
souls
and
consciences
;
not
your selves
,
not
others
.
But
in
the
next
place
let
us
consider
to
what
purpose
John
leads
such
three
witnesses
,
that
we
may
draw
some
consolation
from
it
.
The
thing
testified
and
witnessed
unto
,
is
the
ground-work
of
all
a
Christians
hope
and
consolation
,
that
Jesus
Christ
is
the
eternal
Son
of
God
,
and
Saviour
of
the
World
,
one
able
to
save
to
the
utmost
all
that
put
their
trust
in
him
,
so
that
every
soul
that
finds
it self
lost
,
and
not
able
to
subsist
nor
abide
the
judgement
of
God
,
may
repose
their
confidence
in
him
,
and
lay
the
weight
of
their
eternal
well-fare
upon
his
death
&
sufferings
,
with
assurance
to
find
rest
and
peace
in
him
to
their
souls
.
He
is
such
a
one
as
faith
may
triumph
in
him
over
the
world
,
&
all
things
be●…de
:
A
Beleever
may
triumph
in
his
victory
,
and
in
the
faith
of
his
victory
,
over
hell
and
death
,
and
the
grave
,
many
overcome
personally
,
for
this
is
our
victory
over
the
world
,
even
our
faith
,
vers.
4.
And
how
could
a
soul
conquer
by
Faith
,
if
he
in
whom
it
believes
were
not
declared
to
be
the
Son
of
God
with
power
,
there
is
nothing
so
mean
&
weakly
as
Faith
in
it self
,
it
s
a
poor
despicable
thing
of
it self
,
and
that
it
sees
,
and
that
it
acknowledges
;
yea
,
faith
is
a
very
act
of
its
self
denyall
,
it
s
a
renouncing
of
all
help
without
and
within
it self
,
save
only
that
which
is
laid
on
Christ
Jesus
;
therefore
it
were
the
most
unsuitable
mean
of
prevailing
,
and
the
most
insufficient
weapon
for
gaining
the
victory
,
if
the
object
of
it
were
not
the
strong
God
,
the
Lord
Almighty
,
from
whom
it
derives
and
borrows
all
its
power
&
vertue
,
either
to
pacifie
the
conscience
,
or
to
expiate
sin
,
or
to
overcome
the
world
.
Oh!
consider
Christians
where
the
foundation
of
your
hope
is
scituated
,
it
is
in
the
divine
power
of
our
Saviour
,
if
he
who
declared
so
much
love
&
good-will
to
sinners
,
by
becoming
so
low
,
&
suffering
so
much
,
have
also
all
power
in
Heaven
and
Earth
,
if
he
be
not
only
man
near
us
,
to
make
for
us
boldnesse
of
accesse
,
but
God
near
God
,
to
prevail
effectually
with
God
,
then
certainly
he
is
asure
foundation
laid
in
Sion
,
elect
and
precious
;
he
is
an
unm
oveable
Rock
of
ages
,
whosoever
trusts
their
soul
to
him
shal
not
be
ashamed
.
I
am
sure
that
many
of
you
considers
not
this
,
that
Christ
Jesus
who
was
in
due
time
born
of
the
Virgin
Mary
,
&
died
for
sinners
,
is
the
eternall
Son
of
God
,
equall
to
his
Father
in
all
glory
and
power
.
O
how
would
this
make
the
Gospel
agreat
mystery
to
souls
,
&
the
Redemption
of
souls
a
precious
and
wonderfull
work
,
if
it
were
considered
.
Would
not
souls
stand
at
this
Anchor
immoveable
in
tentation
,
if
their
faith
were
pitched
on
this
sure
foundation
,
and
their
hope
cast
upon
this
solid
ground
:
O
know
your
Redeemer
is
strong
and
mighty
,
and
none
can
pluck
you
out
of
his
hand
,
and
himself
will
cast
none
out
that
comes
.
If
the
multitude
of
you
believed
this
,
you
would
not
make
so
little
account
of
the
Gospel
that
comes
to
you
,
&
make
so
little
of
your
sins
which
behoved
to
be
taken
away
by
the
blood
of
God
,
&
could
be
expiated
by
no
other
propitiation
,
you
would
not
think
it
so
easie
to
satisfie
God
with
some
words
of
custome
,
and
some
publick
services
of
forme
as
you
do
,
you
would
not
for
all
the
World
deal
with
God
alone
without
this
Mediator
:
and
being
convinced
of
sin
(
if
you
believed
this
solidely
,
that
he
in
whom
forgivennesse
of
sin
and
salvation
is
preached
,
is
the
same
Lord
God
of
whom
you
hear
in
the
Old
Testament
,
who
gave
out
the
Law
,
and
inspired
the
Prophets
,
the
only
begotten
of
the
Father
in
a
way
infinitly
removed
from
all
created
capacities
)
you
could
not
but
find
the
Father
well
satisfied
in
him
,
&
find
a
sufficient
ransome
in
his
death
&
doings
to
pacifie
God
,
&
to
settle
your
consciences
.
But
as
the
thing
testified
is
a
matter
of
great
consolation
,
so
the
witnesse
testifying
to
this
foundamentall
of
our
Religion
,
may
be
a
ground
of
great
encouragement
to
discouraged
souls
.
It
is
ordinary
,
that
the
apprehensions
of
Christians
takes
up
Jesus
Christ
as
very
lovely
,
and
more
loving
than
any
of
the
Persons
of
the
God-head
,
either
the
Father
or
the
Holy
Ghost
,
there
are
some
thoughts
of
estrangednesse
and
distance
of
the
Father
,
as
if
the
Son
did
really
reconcile
and
gain
him
to
love
us
,
who
before
hated
us
,
and
upon
this
mistake
the
soul
is
filled
with
continual
jealousies
,
and
suspicions
of
the
love
of
God
:
but
observe
I
beseech
you
,
the
Father
,
the
Son
,
&
the
Holy
Ghost
all
of
them
first
agreeing
in
one
Testimony
,
the
Father
declares
from
heaven
,
that
he
is
abundantly
well
pleased
with
his
Son
,
not
only
because
he
is
his
Son
,
but
even
in
the
undertaking
and
performing
of
that
work
of
Redemption
of
sinners
:
It
is
therefore
his
most
serious
invitation
,
and
peremptory
command
to
all
to
hear
him
,
and
believe
in
him
.
Mat.
3.
17.
1
Ioh.
3.
23.
Nay
,
if
we
speak
properly
,
our
salvation
it
is
not
the
businesse
of
Christ
alone
,
as
we
imagine
it
,
but
the
whole
God-head
is
interessed
in
it
deeply
,
&
so
deeply
,
that
you
cannot
say
,
who
loves
it
most
,
or
likes
it
most
.
The
Father
is
the
very
fountain
of
it
,
his
love
is
the
spring
of
all
,
God
so
loved
the
World
,
that
he
hath
sent
his
Son
Christ
hath
not
purchased
that
eternal
love
to
us
,
but
is
rather
the
gift
,
the
free
gift
of
eternal
love
.
And
therefore
,
as
we
have
the
Son
delighting
among
the
sons
of
men
,
Pro.
8.
and
delighting
to
be
imployed
and
to
do
his
will
,
Psal
40.
So
we
have
the
Father
delighting
to
send
his
Son
,
&
taking
pleasure
in
instructing
him
,
and
furnishing
him
for
it
,
Isa.
42.
1.
And
therefore
Christ
often
professed
that
he
was
not
often
about
his
own
vvork
,
but
the
Fathers
work
vvho
sent
him
,
and
that
it
was
not
his
own
will
,
but
his
Fathers
he
was
fulfilling
,
Therefore
he
should
not
look
upon
the
head-spring
of
our
salvation
in
the
Son
,
but
rather
ascend
up
to
the
Father
,
whose
love
&
wisdome
did
frame
all
this
;
And
thus
we
may
be
confident
to
come
to
the
Father
in
the
Son
,
knowing
that
it
was
the
love
of
the
Father
that
sent
the
Son
,
though
indeed
we
must
come
to
him
only
in
the
Son
,
in
the
name
of
Christ
,
and
faith
of
acceptation
through
a
Mediator
,
not
because
the
Mediator
purchaseth
his
good-will
,
but
because
his
love
and
good-will
only
vents
in
his
beloved
Son
Christ
,
and
therefore
he
will
not
be
known
nor
worshipped
but
in
him
,
in
whom
he
is
near
sinners
,
and
reconciling
the
world
to
himself
.
And
then
the
Holy
Ghost
concurrs
in
this
Testimony
,
and
as
the
Son
had
the
work
of
purchasing
rights
and
interests
to
grace
and
glory
,
so
the
great
work
of
applying
all
these
priviledges
to
Saints
,
and
making
them
actually
partakers
of
the
blessings
of
Christ
his
death
,
is
committed
in
a
special
way
to
the
Holy
Ghost
:
I
will
send
the
Comforter
,
&c.
So
then
,
Father
,
Son
,
&
Holy
Ghost
all
agree
in
one
,
that
Jesus
Christ
is
a
sure
refuge
for
sinners
,
a
plank
for
ship-broken
men
,
a
firm
&
sure
foundation
to
build
everlasting
hopes
upon
,
there
is
no
party
dissenting
in
all
the
Gospel
,
the
businesse
of
the
Salvation
of
lost
souls
is
concluded
in
this
holy
Counsell
of
the
Trinity
with
one
voice
,
as
at
first
,
all
of
them
agreed
,
to
make
man
,
Let
us
make
man
▪
So
again
,
they
agree
to
make
him
again
,
to
restore
him
to
life
in
the
second
Adam
.
Who
ever
thou
be
that
wouldst
flee
to
God
for
mercy
,
●…o
it
in
confidence
,
the
Father
,
the
Son
,
&
the
holy
Ghost
are
ready
to
welcome
thee
,
all
of
one
mind
to
shut
out
none
,
to
cast
out
none
.
But
to
speak
properly
,
it
is
but
one
love
;
one
will
,
one
counsell
,
and
purpose
in
the
Father
,
Son
,
and
Spirit
,
for
these
three
are
one
,
and
not
only
agree
in
one
,
they
are
one
,
and
what
one
purposes
o●…
loves
,
all
love
&
purpose
.
I
would
conclude
this
matter
with
a
word
of
direction
how
to
worship
God
,
which
I
cannot
expresse
in
fitter
terms
then
these
of
Nazianzen
,
I
cannot
think
upon
one
,
but
by
and
by
I
am
compassed
about
with
the
brightnesse
of
three
,
and
〈◊〉
cannot
distinguish
three
,
but
I
am
suddenly
driven
back
unto
one
:
There
is
great
ignorance
&
mistake
of
this
even
amongst
the
best
Christians
,
the
grosser
sort
when
they
hear
of
one
God
only
,
thinks
Christ
but
some
eminent
man
,
and
so
direct
their
prayers
to
God
only
,
excluding
the
Son
,
and
Holy
Ghost
,
or
when
they
hear
of
three
Persons
,
the
Father
,
the
Son
,
&
Holy
Ghost
,
they
straight
way
divide
their
Worship
,
&
imagine
a
Trinity
of
Gods
:
And
I
fear
,
those
of
us
who
know
most
,
use
not
to
worship
God
as
he
hath
revealed
himself
,
Father
,
Son
,
&
Holy
Chost
,
and
yet
one
God
:
our
minds
are
reduced
to
such
a
simple
unity
,
as
we
think
upon
one
of
them
alone
,
or
else
distr●…cted
and
divided
into
such
a
plurality
,
that
we
worship
,
in
a
manner
,
three
Gods
in
stead
of
one
.
It
is
a
great
mystery
to
keep
the
right
middle
way
.
Learn
I
beseech
you
,
so
to
conceive
of
God
,
&
so
to
acknowledg
him
,
and
pray
to
him
,
as
you
may
do
it
in
the
name
of
Jesus
Christ
,
that
all
the
Persons
may
have
equal
honour
,
and
all
of
them
one
honour
,
that
while
you
consider
one
God
,
you
may
adore
that
sacred
&
blessed
Trinity
,
&
while
you
worship
that
holy
Trinity
,
you
may
straight
way
be
reduced
to
an
Unity
.
To
this
wonderfull
and
holy
One
,
Father
,
Son
,
&
Holy
Ghost
,
be
all
Praise
and
Glory
.
Eph.
1.
Who
worketh
all
things
after
the
Counsell
of
his
own
will
.
Job
▪
23.
He
is
in
one
mind
,
&
who
can
turn
him
,
&c.
HAving
spoken
something
before
of
God
,
in
his
Nature
,
and
Being
,
and
Properties
,
we
come
in
the
next
place
to
consider
his
glorious
Majesty
as
●…e
sta●…s
in
some
nearer
relation
to
his
creatures
,
the
works
of
his
hands
:
For
we
must
conceive
the
first
rise
of
all
things
in
the
world
,
to
be
in
this
self-being
,
the
first
conception
of
them
to
be
in
the
Womb
of
God's
everlasting
purpose
and
Decree
,
which
in
due
time
,
according
to
his
appointment
,
brings
forth
the
childe
of
the
creature
to
the
light
of
actual
existence
and
being
:
It
is
certain
,
that
his
Majesty
might
have
endured
for
ever
,
&
possessed
himself
without
any
of
these
things
:
If
he
had
never
resolved
to
create
any
thing
without
himself
,
he
had
been
blessed
then
,
as
now
,
because
of
his
full
and
absolute
self-sufficient
perfection
.
His
purposing
to
make
a
world
,
&
his
doing
of
it
,
ads
nothing
to
his
inward
blessednesse
and
contentment
;
this
glorious
and
Holy
One
,
incloses
vvithin
in
his
own
being
,
all
imaginable
perfections
,
in
an
infinite
and
transcendent
manner
;
that
if
you
remove
all
created
ones
,
you
diminish
nothing
;
if
you
add
them
all
,
you
encrease
nothing
.
Therefore
it
was
the
superabundance
of
his
perfection
,
that
he
resolved
to
shew
his
Glory
thus
in
the
world
.
It
is
the
creatures
indigence
&
limited
condition
,
which
maketh
it
needfull
●…o
go
without
its
own
compasse
,
for
the
happinesse
of
its
own
being
:
Man
cannot
be
happy
in
loving
himself
,
he
is
not
satisfied
with
his
own
intrinsick
perfections
,
but
he
must
diffuse
himself
by
his
affections
&
desires
,
&
endeavours
,
&
as
it
vvere
,
walk
abroad
upon
these
legs
,
to
fetch
in
some
supply
from
the
creatures
or
Creator
:
The
creature
is
constrained
out
of
thus
to
go
out
of
it self
,
which
speakes
much
indigence
and
want
within
it self
:
But
it
is
not
so
with
his
Majesty
,
His
own
glorious
being
contents
him
,
His
happinesse
is
to
know
that
,
and
delight
in
it
,
because
it
comprehends
in
it self
all
,
that
is
at
all
possible
,
in
the
most
excellent
and
perfect
manner
that
is
conceiveable
;
nay
infinitely
beyond
what
can
be
conceived
by
any
but
himself
,
so
he
needs
not
go
without
himself
to
seek
love
or
delight
,
for
it
is
all
within
him
,
and
it
cannot
be
without
his
own
being
;
unlesse
it
flow
from
within
him
,
therefore
ye
may
find
in
Scripture
what
complacency
God
hath
in
himself
,
and
the
Father
in
the
Son
,
and
the
Son
in
the
Father
:
We
find
Prov.
8.
How
the
wisdomof
of
God
,
our
Lord
Jesus
;
was
the
Fathers
delight
from
all
Eternity
,
and
the
Father
again
his
delight
,
for
he
rejoiced
alwayes
before
him
,
vers.
30.
And
this
was
an
al-sufficient
possession
that
one
had
of
another
.
v.
22.
the
love
between
the
Father
and
the
Son
is
holden
out
as
the
first
pattern
of
all
loves
and
delight
.
Ioh.
17.
23
,
24.
This
then
flowes
from
the
infinite
excesse
of
perfection
and
exundance
of
self-being
,
that
his
Majesty
is
pleased
to
come
without
himself
,
to
maintain
his
own
Glory
in
the
works
of
his
hands
,
to
decree
and
appoint
other
things
beside
himself
,
and
to
execute
that
decree
.
We
may
consider
in
these
words
some
particulars
for
our
edification
,
1.
That
the
Lord
hath
from
Eternity
purposed
within
himself
,
and
decreed
to
manifest
his
own
glory
in
the
making
and
ruling
of
the
World
,
that
there
is
a
Counsell
and
purpose
of
his
will
which
reaches
all
things
,
which
have
been
,
are
now
,
or
are
to
be
after
this
.
This
is
clear
,
For
he
works
all
things
according
to
the
counsel
of
his
own
will
:
2.
That
his
mind
and
purpose
is
one
mind
one
counsel
:
I
mean
not
only
one
for
ever
,
that
is
perpetuall
&
unchangeable
,
as
the
words
speak
,
but
also
one
for
all
,
that
is
,
with
one
simple
Act
and
Resolution
of
his
Holy
will
he
hath
determined
,
all
these
several
things
,
all
their
times
their
conditions
,
their
circumstances
.
3.
That
whatsoever
he
hath
from
all
eternity
purposed
,
he
in
time
practiseth
it
,
and
comes
to
execution
&
working
,
so
that
there
is
an
exact
correspondence
betwixt
his
will
and
his
work
,
his
mind
and
his
hand
.
He
works
according
to
the
Counsel
of
his
will
,
and
whatsoever
his
soul
desires
,
that
he
doth
.
4.
That
his
purpo●…e
and
performance
is
infallible
;
irresistable
by
any
created
power
,
himself
will
not
change
it
,
For
he
is
in
one
mind
,
and
none
else
can
hinder
it
,
for
who
can
turn
him
?
he
desireth
and
he
doth
it
,
as
in
the
Originall
,
there
is
nothing
interveens
between
the
desire
&
the
doing
,
that
can
hinder
the
meeting
of
these
two
.
The
first
is
the
constant
Doctrine
of
the
Holy
Scriptures
,
of
which
you
should
consider
four
things
,
1.
'
That
his
purpose
and
decree
is
most
wise
,
therefore
Paul
cryes
out
upon
such
a
subject
;
O
the
depth
of
the
riches
both
of
the
Wisdom
and
knowledge
of
God
,
Rom.
11.
33.
His
will
is
alwayes
one
with
wisdome
,
therefore
you
have
the
purpose
of
his
will
mentioned
thus
[
the
Counsell
of
his
will
]
for
his
will
(
as
it
were
)
takes
Counsel
and
advice
of
Wisdome
,
&
discernes
according
to
the
depth
&
riches
of
his
knowledge
and
understanding
.
We
see
among
men
these
are
separated
often
,
&
there
is
nothing
in
the
world
so
disorderly
,
so
unruly
and
uncomely
,
as
when
Will
is
divided
from
Wisdome
,
when
men
follow
their
own
will
and
lusts
as
a
Law
,
against
their
conscience
,
that
is
monstruous
.
The
understanding
and
reason
are
the
eyes
of
the
Will
,
if
these
be
put
out
,
or
if
a
man
leave
them
behind
him
,
he
cannot
but
fall
into
a
pit
.
But
the
purposes
of
Gods
will
are
depths
of
wisdome
,
nay
his
very
will
is
a
sufficient
▪
Rule
and
Law
,
so
that
it
may
be
used
of
him
,
stat
pro
ratione
voluntas
,
Rom.
9.
13
,
14.
If
we
consider
the
glorious
Fab●…ick
of
the
World
,
the
Order
established
in
it
,
the
sweet
harmony
it
keepeth
in
all
its
motions
&
successions
:
O
it
must
be
a
wise
mind
and
counsell
contrived
i●…
.
Man
now
having
the
Idea
of
this
world
in
his
mind
,
might
fancy
and
imagine
many
other
worlds
,
bearing
some
proportion
and
resemblance
to
this
:
but
if
he
had
never
seen
nor
known
this
world
,
he
could
never
have
imagined
the
thousand
part
of
this
world
,
he
could
in
no
wise
have
formed
an
Image
in
his
mind
of
all
these
different
kindes
of
creatures
,
Creatures
must
have
some
example
and
coppy
to
look
to
,
but
what
was
his
pattern
?
Who
hath
been
his
Counsellour
▪
to
teach
him
?
Rom
11.
34.
Who
gave
him
the
first
Rudiments
of
Principles
of
that
Art
?
Surely
none
,
He
had
no
pattern
given
him
,
not
the
least
Idea
of
any
of
these
things
furnished
him
,
but
it
is
absolutely
and
solely
his
own
wise
contrivance
.
2.
This
purpose
of
God
is
most
free
and
absolute
,
there
is
no
cause
,
no
reason
why
he
hath
thus
disposed
all
things
,
and
not
otherwise
,
as
he
might
have
done
,
but
his
own
good
will
and
pleasure
,
If
it
be
so
in
a
matter
of
deepest
concernment
,
Rom.
9.
18
It
must
be
so
also
in
all
other
things
;
we
may
find
indeed
many
inferiour
causes
,
many
peculiar
reasons
for
such
and
such
a
way
of
administration
,
many
ends
&
uses
for
which
they
serve
,
for
there
is
nothing
that
his
Majesty
hath
appointed
,
but
it
is
for
some
use
&
reason
,
yet
we
must
rise
above
all
these
and
ascend
into
the
Tower
of
his
most
high
will
and
pleasure
,
which
is
founded
on
a
depth
of
wisdome
,
and
from
thence
we
shall
behold
all
the
order
,
administration
and
use
of
the
creatures
to
depend
,
and
herein
is
a
great
difference
between
his
Majesties
purposes
and
ours
,
you
know
there
is
still
something
presented
under
the
notion
of
good
and
convenient
,
that
moves
our
will
,
and
enclines
us
for
its
own
goodnesse
to
seek
after
it
,
and
so
to
fall
upon
the
means
to
compasse
it
;
therefore
the
end
which
we
propose
to
our selves
hath
its
influence
upon
our
purposes
,
and
pleasurs
them
,
so
that
from
it
the
motion
seems
to
proceed
first
,
and
not
so
much
from
within
;
but
there
is
no
created
thing
can
thus
determine
his
Majesty
,
Himself
,
his
own
glory
is
the
great
end
,
which
he
loves
for
it self
,
and
for
which
he
loves
other
things
:
But
among
other
things
,
though
there
be
many
of
them
ordained
one
for
anothers
use
;
yet
his
will
and
pleasure
is
the
Original
of
that
order
,
He
doth
not
find
it
,
but
makes
it
,
you
see
all
the
creatures
below
are
appointed
for
man
,
as
their
immediate
and
next
end
,
for
his
use
and
service
,
but
was
it
man
his
goodness
&
perfection
which
did
move
and
encline
his
Majesty
to
this
appointment
?
No
indeed
,
but
of
his
own
good
will
he
makes
such
things
serve
man
,
that
all
of
them
together
may
be
for
his
own
glory
.
3.
The
Lords
Decree
is
the
first
rise
of
all
things
that
are
,
or
have
been
,
or
are
to
come
;
This
is
the
first
Original
of
them
all
,
to
which
they
must
be
reduced
as
their
spring
and
fountain
.
All
of
you
may
understand
that
there
are
many
things
possible
,
which
yet
actually
will
never
be
;
The
Lords
power
and
Omnipotency
is
of
a
further
extent
then
his
Decree
and
Purpose
;
His
Power
is
Naturall
and
Essential
to
his
Beeing
.
His
Decree
is
of
choise
and
Voluntarie
:
The
Father
could
have
sent
a
Legion
of
Angels
to
have
delivered
his
Son
,
the
Son
could
have
asked
them
,
but
neither
of
them
would
do
it
.
Mat.
26.
53.
The
Lord
could
have
raised
up
Children
to
Abraham
out
of
stones
,
but
he
would
not
,
Matth.
3
,
His
power
then
comprehends
within
its
reach
all
possible
things
which
do
not
in
their
own
nature
,
&
proper
conception
,
imply
a
contradiction
,
so
that
infinite
worlds
of
creatures
more
perfect
than
this
,
numbers
of
Angels
and
men
above
these
,
&
creatures
in
glory
surpassing
them
again
,
are
within
the
compasse
of
the
boundlesse
power
,
&
omnipotency
of
God
:
But
yet
for
all
this
it
might
have
fallen
out
,
that
nothing
should
actually
and
really
have
been
,
unlesse
his
Majesty
had
of
his
own
freē
will
decreed
what
is
,
or
hath
been
,
or
is
to
be
.
His
will
determines
his
power
,
and
as
it
were
;
puts
it
in
the
nearest
capacity
to
act
,
&
exercise
it self
.
Here
then
we
must
look
for
the
beginning
of
all
things
that
are
,
they
are
conceived
in
the
womb
of
the
Lords
everlasting
purpose
;
As
he
speaks
,
Zeph.
2.
2.
The
Decree
is
,
as
it
were
,
with
child
of
beings
.
Isa.
44.
7.
It
s
God
Royal
Prerogative
to
appoint
things
to
come
,
and
none
can
share
with
him
in
it
;
From
whence
is
it
,
I
pray
you
,
that
,
of
so
many
worlds
which
his
power
could
have
framed
,
this
one
is
brought
to
light
;
Is
it
not
because
this
one
was
formed
(
as
it
were
)
in
the
belly
of
his
eternall
counsel
and
will
?
From
whence
is
it
that
so
many
men
are
,
and
no
more
That
the
Lord
Jesus
was
slain
,
when
the
power
of
God
might
have
kept
him
alive
?
That
those
men
,
Iudas
&c.
were
the
doers
of
it
,
when
others
might
have
done
it
?
from
whence
are
all
those
actions
good
or
evill
under
the
Sun
,
which
he
might
have
prevented
?
But
from
his
good
will
and
pleasure
,
from
his
determinate
counsell
Acts
4.
28.
Can
you
find
the
Originall
of
these
in
the
Creature
,
why
it
is
thus
,
and
why
not
otherwise
?
Can
you
conceive
why
,
of
all
the
infinite
numbers
of
possible
beings
,
these
are
,
and
no
other
?
And
,
what
hath
translated
that
number
of
creatures
;
which
is
from
the
state
of
pure
possibility
to
futurition
or
actuall
being
,
but
the
decisive
vote
of
Gods
everlasting
purpose
and
counsell
?
Therefore
we
should
alwayes
conceive
,
that
the
creatures
and
all
their
actions
,
which
have
,
or
will
have
any
being
in
the
VVorld
,
have
first
had
a
beeing
in
the
womb
of
Gods
eternall
Counsel
,
and
that
his
will
and
pleasure
hath
past
upon
all
things
that
are
,
and
are
not
;
His
Counsel
has
concluded
of
things
that
have
been
,
or
will
be
,
that
thus
they
shall
be
;
and
his
Counsell
has
determined
of
all
other
things
which
are
also
impossible
;
that
they
shall
never
come
forth
into
the
light
of
the
world
,
but
remain
in
the
dark
bowels
of
Omnipotency
;
that
so
we
may
give
him
the
glory
of
all
things
that
are
not
,
and
that
are
at
all
.
Then
4.
We
should
consider
the
extent
of
his
decree
,
&
Counsell
,
it
's
past
upon
all
things
,
it
's
Universal
,
reaching
every
being
or
action
of
the
Universe
.
This
is
the
strain
of
the
whole
Scripture
.
He
did
not
(
as
some
dream
)
once
create
the
creatures
in
a
good
state
,
&
put
them
in
capacity
henceforth
to
preserve
themselves
,
or
exercise
their
own
vertue
and
power
,
without
dependence
on
him
:
as
an
Artificer
makes
an
Horologe
,
and
orders
it
in
all
things
,
that
it
may
do
its
business
without
him
;
he
is
not
only
a
generall
originall
of
action
&
motion
,
as
if
we
would
command
a
River
to
flow
by
his
appointed
channels
;
as
if
he
did
only
work
&
rule
the
world
by
Atturneys
&
Embassadors
;
that
is
the
weaknesse
&
infirmity
of
earthly
Kings
,
that
they
must
substitute
Deputies
for
themselves
:
But
this
King
appoints
all
immediatly
,
and
disposes
upon
all
the
particular
actions
of
his
Creatures
good
or
evil
,
and
so
is
the
Universal
absolute
Lord
of
his
Creature
,
of
its
being
and
doing
,
it
were
a
long
work
to
rehearse
what
the
Scriptures
speaks
of
this
kind
:
But
,
O
that
ye
would
read
them
oftner
,
and
ponder
them
better
,
How
there
is
nothing
in
this
World
(
which
may
seem
to
fall
out
by
chance
to
you
,
that
you
know
not
how
it
is
come
to
passe
,
&
can
see
no
cause
nor
reason
of
it
)
but
it
falls
out
by
the
holy
will
of
our
blessed
Father
:
Be
it
of
greater
or
lesse
moment
,
or
be
it
a
hair
of
thy
head
fallen
,
or
thy
head
cut
off
;
the
most
casual
&
contingent
thing
,
thought
it
surprised
the
whole
world
of
men
and
Angels
,
that
they
should
wonder
from
whence
it
did
proceed
,
it
is
no
surprisall
to
him
,
for
he
not
only
knew
it
,
but
appointed
it
;
the
most
certain
and
necessary
thing
,
according
to
the
course
of
nature
,
it
hath
no
certainty
,
but
from
his
appointment
who
hath
established
such
a
course
in
the
creatures
,
&
which
he
can
suspend
when
he
pleaseth
:
Be
it
the
sin
of
men
and
devils
,
which
seems
most
opposite
to
his
holinesse
,
yet
even
that
cannot
appear
in
the
World
of
beings
,
if
it
were
not
in
a
holy
,
righteous
,
and
permissive
way
,
first
conceived
in
the
womb
of
his
Eternall
Counsell
,
and
if
it
were
not
determined
by
him
for
holy
and
just
end
,
Acts
4.
28.
The
second
thing
propounded
is
,
that
his
mind
&
counsell
is
one
,
one
and
the
same
,
yesterday
,
and
to
day
,
and
for
ever
;
therefore
the
Apostles
speakes
of
God
,
That
there
is
no
shaddow
of
change
or
turning
in
him
,
James
1.
17.
He
is
not
a
man
that
he
should
lie
,
or
the
son
of
man
that
he
should
repent
;
Will
he
say
,
and
not
do
it
?
Numb.
23.
19.
and
shal
he
decree
&
not
execute
it
?
Shal
he
purpose
and
not
perform
it
?
I
am
God
and
changes
not
,
that
is
his
Name
,
Mal.
3.
6.
The
Counsell
of
the
Lord
shal
stand
,
&
the
thoughts
of
his
heart
to
all
generations
,
Psal.
33.
11.
Men
changes
their
mind
oftner
then
their
garments
,
poor
vain
man
,
even
in
their
best
estate
is
changeablenesse
,
and
vicissitude
it self
,
altogether
vanity
:
And
this
ariseth
partly
from
the
imperfection
of
his
understanding
,
&
his
ignorance
,
because
he
doth
not
understand
what
may
fall
out
;
there
are
many
things
secret
&
hidden
,
which
if
he
discovered
,
he
would
not
be
of
that
judgement
;
and
many
things
fall
out
,
which
may
give
ground
of
another
resolution
;
and
partly
from
the
weaknesse
and
perversnesse
of
his
will
,
that
cannot
be
constant
in
any
good
thing
,
&
is
not
so
closely
united
to
it
,
as
that
no
fear
nor
terrour
can
separate
from
it
:
But
there
is
no
such
imperfection
in
him
,
neither
ignorance
,
nor
weaknesse
,
all
things
are
naked
before
him
;
all
their
natures
,
their
circumstances
,
all
events
,
all
emergents
,
known
to
him
are
they
,
&
all
his
works
from
the
beginning
,
as
perfectly
as
in
the
end
:
And
therefore
he
may
come
to
a
fixed
resolution
from
all
eternity
,
and
being
resolved
,
he
can
see
no
reason
of
change
because
there
can
nothing
appear
after
,
which
he
did
not
perfectly
discover
from
the
beginning
,
Therefore
when
ever
ye
read
in
the
Scripture
of
the
Lords
repenting
,
as
Gen.
6.
7.
and
Ier.
16.
8.
ye
should
remember
that
the
Lord
speaks
in
our
tearms
,
and
like
nurses
with
their
children
,
uses
our
own
dialect
,
to
point
out
to
us
our
great
ignorance
of
his
Majesty
,
that
cannot
conceive
more
honourably
of
him
,
nor
more
distinctly
of
our selves
.
VVhen
he
changeth
all
things
about
him
,
he
is
not
changed
,
for
all
these
changes
were
at
once
in
his
mind
,
but
when
he
changeth
his
outward
dispensation
he
is
said
to
repent
of
what
he
is
doing
,
because
we
use
not
to
change
our
manner
of
dealing
,
without
some
conceived
grief
,
or
repentance
and
change
of
mind
.
VVhen
a
man
goes
to
build
a
house
,
he
hath
no
mind
but
that
it
should
continue
so
,
he
has
not
the
least
thought
of
taking
it
down
again
,
but
afterward
it
becomes
ruinous
and
his
estate
enlarges
,
&
then
he
takes
a
new
resolution
,
to
cast
it
down
to
the
ground
,
and
build
a
better
;
This
it
is
with
man
,
according
as
he
varies
his
work
,
he
changes
his
mind
.
But
it
is
not
so
with
God
:
All
these
changes
of
his
works
,
all
the
successions
of
times
,
the
variation
of
dealings
,
the
alteration
of
dispensations
in
all
ages
were
at
once
in
his
mind
,
and
all
before
him
;
so
that
he
never
goes
to
build
a
house
,
but
hee
hath
in
his
own
mind
already
determined
all
the
changes
it
shall
be
subject
to
:
VVhen
he
sets
up
a
Throne
in
a
Nation
,
it
is
in
his
mind
within
such
a
period
to
cast
it
down
again
;
when
he
lifts
up
men
in
success
&
prosperity
,
he
doth
not
again
change
his
mind
when
he
throws
them
down
,
for
that
was
in
his
mind
also
;
so
that
there
it
no
surprisal
of
him
by
any
unexpectant
emergment
:
Poor
man
hath
many
cōsultations
before
he
come
to
a
conclusion
;
But
it
is
not
thus
with
his
Counsell
;
of
all
these
strange
and
new
things
which
fall
out
in
our
dayes
,
he
hath
one
thought
of
them
all
from
Eternity
;
He
is
one
mind
,
&
none
of
all
these
things
have
put
him
off
his
eternall
mind
,
or
put
him
to
a
new
advisement
about
his
great
projects
:
Not
only
doth
he
not
change
his
mind
,
but
his
mind
and
thought
is
one
,
of
all
,
&
concerning
all
:
Our
poor
,
narrow
and
limited
minds
,
must
part
their
thoughts
among
many
bnsinesles
,
one
thought
for
this
,
another
for
that
,
and
one
after
another
:
but
with
him
there
is
neither
succession
of
Counsels
and
purposes
,
nor
yet
plurality
,
but
as
with
one
opening
of
his
eye
,
he
beholds
all
things
as
they
are
:
so
with
one
inclination
,
or
nod
of
his
will
he
hath
given
a
law
,
and
appointed
all
things
:
If
we
can
at
one
instant
,
and
one
look
,
see
both
light
and
colours
,
and
both
the
glasse
and
the
shadow
in
it
,
and
with
one
motion
of
our
wills
move
towards
the
end
,
and
the
means
.
O
,
how
much
more
may
he
with
one
simple
undivided
act
of
his
good-wil
&
pleasure
pass
a
determination
on
all
things
,
in
their
times
,
and
orders
,
and
in
his
own
infinite
and
his
glorious
being
perceive
them
all
with
one
look
?
How
much
consolation
might
redound
from
this
to
believing
souls
?
Hath
the
Lord
appointed
you
to
suffer
persecution
and
tribulation
here
?
Hath
he
carved
out
such
a
lot
unto
you
in
this
life
?
Then
withall
consider
,
that
his
Majesty
hath
Eternal
glory
wrapt
up
in
the
same
Counsel
,
from
which
thy
afflictions
proceed
:
Hath
he
made
thy
soul
to
melt
before
him
?
Hath
he
convinced
thee
,
and
made
thee
to
flee
unto
the
City
for
refuge
,
and
expect
salvation
from
no
other
but
himself
?
Then
know
,
that
Life
Eternal
is
in
the
bosome
of
that
same
purpose
which
gave
thee
to
believe
this
;
though
the
one
be
born
before
the
other
,
yet
the
Decree
shal
certainly
bring
forth
the
other
.
And
for
such
souls
as
upon
this
vain
presumption
of
the
infallibility
of
Gods
purposes
thinks
it
needlesse
to
give
diligence
in
Religion
,
know
,
that
it
is
one
mind
&
purpose
that
hath
linked
the
end
and
the
means
together
as
a
chain
,
and
therefore
,
if
thou
expectest
to
be
saved
,
according
to
Election
,
thou
must
according
to
the
same
Counsel
make
thy
Calling
home
from
sin
to
God
,
sure
.
Thirdly
,
what
thing
soever
he
hath
purposed
,
he
in
due
time
applies
to
the
performance
of
it
,
and
then
the
counsell
of
his
wil
becomes
the
work
of
his
hands
,
and
there
is
an
admirable
harmony
and
exact
agreement
between
these
two
:
All
things
come
out
of
the
womb
of
his
eternall
Decree
,
by
the
work
of
his
power
,
even
just
fashioned
and
framed
,
as
their
lineaments
and
draughts
were
proportioned
in
the
decree
,
nothing
failing
,
nothing
wanting
,
nothing
exceeding
;
there
is
nothing
in
the
Idea
of
his
mind
but
it
is
expressed
in
the
works
of
his
hands
,
there
is
no
raw-halfwishes
in
God
:
Men
have
such
imperfect
desires
,
I
would
have
,
or
do
,
such
a
thing
if
it
were
not
,
&c.
He
wavers
not
thus
in
suspence
,
but
what
he
wills
and
desires
,
he
wills
and
desires
indeed
:
He
intends
it
shal
be
,
and
what
he
intends
,
doubtlesse
he
will
execute
,
and
bring
to
passe
:
Therefore
his
will
in
due
time
applies
Almighty
Power
to
fulfill
the
desire
of
i●…
and
Almighty
Power
being
put
to
work
by
his
Will
,
it
cannot
but
work
all
things
according
to
the
Counsell
of
his
Will
;
and
whatsoever
his
soul
desireth
,
that
he
cannot
but
do
,
even
as
he
desires
,
seeing
he
cannot
do
it
.
If
he
will
do
it
,
and
can
do
it
,
what
hinders
him
to
work
and
do
?
Know
then
,
that
his
commands
and
precepts
to
you
,
signifying
what
is
your
duty
,
they
do
not
so
much
signifie
what
he
desires
,
or
intends
to
work
,
or
have
done
,
as
his
approbation
of
such
a
thing
in
it self
to
be
your
duty
;
and
therefore
though
he
have
revealed
his
Will
concerning
our
duty
,
though
no
obedience
follow
,
yet
is
not
his
intention
frustrated
or
disappointed
;
for
his
commands
to
you
say
not
what
is
his
Intention
about
it
,
but
what
is
that
which
he
approves
as
good
,
and
a
duty
obliging
men
:
But
whatsoever
thing
he
purposes
&
intends
should
be
,
certainly
,
he
wil
do
it
,
&
make
it
to
be
done
;
If
it
be
a
work
of
his
own
power
alone
,
himself
vvill
do
it
alone
:
If
he
require
the
concurrence
of
creatures
to
it
,
as
in
all
the
works
of
Providence
,
then
he
will
effectually
apply
the
creatures
to
his
vvork
,
and
not
wait
in
suspence
on
their
determination
:
If
he
have
appointed
such
an
end
to
be
attained
by
such
means
;
if
he
have
a
work
to
do
by
such
instruments
,
then
,
without
all
doubt
,
he
vvill
apply
the
instruments
when
his
time
comes
,
&
will
not
wait
on
their
concurrence
.
You
see
now
strange
things
done
,
you
wonder
at
them
,
how
we
are
brought
down
from
our
excellency
;
how
our
land
is
laid
desolat
by
strangers
;
how
many
instrumēts
of
the
Lords
work
are
laid
aside
;
how
he
lifts
up
a
rod
of
indignation
against
us
,
and
is
like
to
overturn
even
the
foundations
of
our
land
:
All
these
were
not
in
our
mind
before
,
but
they
were
in
his
mind
from
eternity
,
and
therefore
he
is
now
working
it
.
Believe
then
that
there
is
not
a
circumstance
of
all
business
,
not
one
joynt
or
jot
of
it
,
but
is
even
as
it
was
framed
and
carved
out
of
old
,
his
present
works
are
according
to
an
ancient
pattern
,
vvhich
he
carries
in
his
mind
,
all
the
measures
and
degrees
of
your
affliction
,
all
the
ounces
,
and
grain-weights
of
your
cup
,
vvere
all
weighed
in
the
scales
of
his
Eternall
Counsell
,
the
instruments
,
the
time
,
the
manner
,
all
that
is
in
it
.
If
he
change
instruments
,
that
was
in
his
mind
,
if
he
change
dispensations
,
that
was
in
his
mind
also
:
And
seeing
you
know
by
the
Scriptures
that
a
blessed
end
is
appointed
for
the
godly
,
that
all
things
work
for
their
good
,
that
all
is
subservient
to
the
Churches
welfare
,
seeing
,
I
say
,
you
know
his
purpose
is
such
as
the
Scriptures
speaks
,
then
believe
his
performance
shal
be
exact
accordingly
,
nothing
dificient
,
no
joynt
,
no
sinew
,
in
all
his
vvork
of
providence
,
no
line
in
all
his
book
,
&
volume
of
the
creature
,
but
it
was
written
in
that
ancient
book
of
his
eternal
counsel
,
&
first
fashioned
in
that
,
Ps.
39.
16.
Then
lastly
,
his
will
is
irresistible
,
his
Counsell
shal
stand
,
who
can
turn
him
from
his
purpose
,
and
who
can
hinder
him
from
performance
?
therefore
he
attains
his
end
,
in
the
highest
and
most
superlative
degree
of
certainty
and
infallibility
:
Himself
will
not
change
his
own
purpose
,
for
why
should
he
do
it
,
if
he
change
to
the
better
,
then
it
reflects
on
his
wisdom
,
if
he
change
to
the
worse
,
it
reflects
both
on
his
wisdom
and
godlinesse
,
certainly
he
can
see
no
cause
why
he
should
change
it
:
But
as
himself
cannot
change
,
so
none
can
hinder
his
performance
,
for
what
power
,
think
you
,
shal
it
be
,
that
may
attempt
that
?
Is
it
the
power
of
men
,
of
strong
men
,
of
high
men
,
of
any
men
?
No
sure
,
for
their
breath
is
in
their
nostrils
,
they
have
no
power
,
but
as
he
breaths
in
them
,
if
he
keep
in
his
breath
(
as
it
were
)
they
perish
,
all
nations
are
as
nothing
before
him
,
and
what
power
hath
nothing
?
Is
it
Devils
may
do
it
?
No
,
for
they
cannot
,
though
they
would
,
he
chains
them
,
he
limits
them
:
Is
it
good
Angels
?
They
are
powerfull
indeed
,
but
they
neither
can
,
nor
will
resist
his
will
.
Let
〈◊〉
be
the
whole
University
of
the
Creation
,
suppose
all
their
scattered
force
and
vertue
conjoyned
in
one
,
yet
it
is
all
but
finite
,
it
amounts
to
no
more
,
if
you
would
eternally
adde
unto
it
:
But
all
victory
&
resistance
of
this
kind
,
must
be
by
a
superior
power
,
or
at
least
by
an
equal
;
therefore
we
may
conclude
that
there
i●…
no
impediment
or
let
,
that
can
be
put
in
his
way
,
nothing
can
obstruct
his
purpose
,
if
all
the
world
shoul●…
conspire
as
one
man
to
obstruct
the
performance
o●…
any
of
his
promises
and
purposes
,
they
do
but
rage
i●…
vain
,
like
dogs
barking
at
the
Moon
,
they
shal
be
s●…
far
from
attaining
their
purpose
,
that
his
Majesty
sha●…
disabuse
them
(
so
to
speak
)
to
his
own
purpose
,
h●…
shal
apply
them
quite
contrary
to
their
own
mind
,
t●…
work
out
the
counsel
of
his
mind
?
Here
is
the
absolute
King
,
only
worth
the
name
of
a
King
&
Lord
,
whom
all
things
in
Heaven
and
Earth
obeyes
at
the
first
nodd
and
beckning
to
them
.
Hills
,
Seas
,
Mountains
,
Rivers
,
Sun
&
Moon
,
&
Clouds
,
Men
&
Beasts
,
Angels
and
Devils
,
all
of
them
are
acted
,
moved
,
and
inclined
according
to
his
pleasure
,
all
of
them
are
about
his
work
indeed
,
as
the
result
of
all
in
the
end
shal
make
it
appear
,
&
are
servants
at
his
command
,
going
where
he
bids
go
,
and
comming
where
he
bids
come
,
led
by
an
invisible
hand
,
though
in
the
mean
time
they
knew
it
not
,
but
thinks
they
are
about
their
own
businesse
,
applauds
themselves
for
a
time
in
it
,
ducunt
volentem
fata
,
notentem
trahunt
,
Godly
men
who
knows
his
Will
and
loves
it
,
are
led
by
it
willingly
,
for
they
yeeld
themselves
up
to
his
disposall
:
but
wicked
men
who
have
contrary
Wills
of
their
own
,
they
can
gain
no
more
by
resisting
,
but
to
be
drawn
along
with
it
.
Now
to
what
purpose
is
all
this
spoken
of
Gods
Decrees
and
purposes
,
which
he
hath
called
a
secret
belonging
to
himself
?
If
his
works
&
judgements
be
a
great
depth
,
and
unsearchable
,
sure
his
decrees
are
far
more
unsearchable
:
For
it
is
the
secret
and
hidden
purpose
of
God
,
which
is
the
very
depth
of
his
way
,
&
judgement
.
But
to
what
purpose
is
it
all
,
I
say
?
Not
to
enquire
curiously
into
the
particulars
of
them
,
but
to
profit
by
them
:
The
Scripture
holds
out
to
us
the
unchangeablenesse
,
freedom
,
extent
,
holinesse
and
wisdom
of
them
,
for
our
advantage
,
and
if
this
advantage
be
not
reaped
we
know
them
in
vain
.
Not
to
burden
your
memory
with
many
particulars
,
we
should
labour
to
draw
forth
both
instruction
and
consolation
out
of
them
.
Instruction
,
I
say
,
in
two
things
especially
,
to
submit
with
reverence
&
respect
to
his
Majesty
in
all
his
works
and
wayes
,
&
to
trust
in
him
who
knows
all
his
workss
,
&
will
not
change
his
mind
There
is
nothing
,
wherein
I
know
Christians
more
deficent
than
in
this
point
of
submission
,
which
I
take
to
be
one
of
the
chiefest
&
sweetest
,
though
hardest
duties
of
a
Christian.
It
is
hardly
to
be
found
among
men
,
a
through
complyance
of
the
soul
to
what
his
soul
desires
,
a
real
subjection
of
our
spirits
to
his
good
will
and
pleasure
;
There
is
nothing
so
much
blessed
in
Scripture
,
as
waiting
on
him
,
as
yeelding
to
him
to
be
disposed
upon
.
Blessed
are
all
they
that
wait
on
him
:
Pride
is
the
greatest
opposite
,
and
he
opposes
himself
most
to
that
,
for
it
is
in
it self
most
derogatory
to
the
highnesse
and
Majesty
of
God
,
which
is
his
very
glory
:
Therefore
submission
is
most
acceptable
to
him
,
when
the
soul
yeelds
it self
and
its
will
to
him
,
he
condescends
far
more
to
it
,
he
cannot
be
an
enemy
to
such
a
soul
;
submission
to
his
Majesties
pleasure
,
is
the
very
bowing
down
of
the
soul
willingly
,
to
any
thing
he
doth
or
commands
;
what
ever
yoke
he
puts
on
,
of
duty
or
suffering
,
to
take
it
on
willingly
,
without
answering
again
,
which
is
the
great
sin
condemned
in
servants
,
to
put
the
mouth
in
the
dust
,
&
to
keep
silence
,
because
he
doth
it
,
I
was
dumb
with
silence
,
I
opened
not
my
mouth
,
because
thou
didst
it
,
their
is
submission
indeed
,
silence
of
mind
&
mouth
,
a
restraint
put
upon
the
spirit
to
think
nothing
grudgingly
of
him
,
for
any
thing
he
doth
:
It
is
,
certainly
,
the
greatest
fault
of
Christians
,
&
grounds
of
many
more
,
that
ye
do
not
look
to
God
,
but
to
creatures
in
any
thing
befalls
you
,
therefore
there
are
so
frequent
risings
of
spirits
against
his
yoke
,
frequent
spurnings
against
it
,
as
Ephraim
unaccustomed
with
the
yoke
,
so
do
ye
,
&
this
is
it
only
makes
it
heavy
and
troublesome
,
if
there
were
no
more
reason
for
it
,
but
your
own
gain
,
it
is
the
only
way
to
peace
&
quietnesse
,
Durum
sed
levius
fit
patientiá
,
quicquid
corrigere
est
nes
as
,
your
impatience
cannot
help
you
,
but
hurt
you
,
it
is
the
very
yoke
of
your
yoke
;
but
quiet
and
silent
stooping
makes
it
easie
in
it self
,
and
brings
in
more
help
beside
,
even
Divine
help
:
Learn
this
,
I
beseech
you
,
to
get
your
wills
abandoned
,
and
your
spirits
subdued
to
God
,
both
in
the
point
of
duty
and
dispensation
.
If
duties
commanded
crosse
thy
spirit
(
as
certainly
the
reality
and
exercise
of
Godlinesse
must
be
unpleasant
to
any
nature
)
know
what
thou
art
called
to
,
to
quit
thy
own
will
to
him
,
to
give
up
thy self
to
his
pleasure
singly
,
without
so
much
respect
to
thy
own
pleasure
or
gain
,
learn
to
obey
him
simply
,
because
he
cōmands
,
though
no
profit
redound
to
thee
,
&
by
this
means
thou
shalt
in
due
time
have
more
sweet
peace
and
real
gain
,
though
thou
intended
it
not
.
And
in
case
any
dispensation
crosse
thy
mind
,
let
not
thy
mind
rise
up
against
it
,
do
not
fall
out
with
providence
,
but
commit
thy
way
wholly
to
him
,
and
let
him
do
what
he
pleaseth
in
that
,
be
thou
minding
thy
duty
,
be
not
anxious
in
that
,
but
be
diligent
in
this
,
and
thou
shalt
be
the
only
gainer
by
it
,
besides
the
honour
redounds
to
him
.
Then
I
would
exhort
you
from
this
ground
,
to
trust
in
him
;
seeing
he
alone
is
the
absolute
Soveraign
Lord
of
all
things
,
seeing
he
hath
past
a
determination
upon
all
things
,
and
accordingly
they
must
be
,
and
seeing
none
can
turn
him
from
his
way
,
O
then
Christians
,
learn
to
commit
your selves
to
him
in
all
things
,
both
for
this
life
and
the
life
to
come
;
why
are
ye
so
vain
and
foolish
,
as
to
depend
&
hang
upon
poor
vain
depending
Creatures
?
Why
do
ye
not
forsake
your selves
?
Why
do
ye
not
forsake
all
other
things
as
empty
shadows
?
Are
not
all
created
powers
,
habits
,
gifts
,
graces
,
strength
,
riches
,
&c.
like
the
idols
in
comparison
of
him
,
who
can
neither
do
good
,
neither
can
they
do
ill
?
Cursed
is
he
that
trusts
in
man
,
Jer.
17.
15
,
16.
there
needs
no
other
curse
than
the
very
disappointment
you
shal
meet
withall
.
Consider
〈◊〉
beseech
you
,
that
our
God
can
do
all
things
,
what
ever
●…e
pleaseth
in
Heaven
and
Earth
,
and
that
none
can
obstruct
his
pleasure
,
blest
is
that
soul
for
whom
the
counsel
of
his
wil
is
ingaged
,
&
it
is
ingaged
for
all
that
trust
in
him
,
he
can
accomplish
his
good
pleasure
in
thy
behalf
,
either
without
,
or
against
means
,
all
impediments
&
thorns
set
in
his
way
,
he
can
burn
them
up
,
you
who
are
heirs
of
the
promises
,
O
know
your
priviledge
,
what
his
soul
desireth
,
He
doth
even
that
;
&
what
he
hath
seriously
promised
to
you
,
he
desires
.
If
you
ask
who
are
heirs
of
the
Promises
,
I
would
answer
simply
,
these
and
these
only
who
do
own
them
,
and
challenge
them
,
and
claim
to
them
for
their
life
and
salvation
,
these
who
seek
the
Inheritance
only
by
the
Promise
,
and
whose
soul
desires
them
and
imbraces
them
.
O
if
you
would
observe
how
unlike
ye
are
to
God
;
ye
change
often
,
ye
turn
often
out
of
the
way
,
but
that
were
not
so
ill
if
ye
did
not
imagine
him
to
be
like
your selves
,
and
it
is
unbelief
which
makes
him
like
to
your selves
when
your
frame
and
tender
disposition
changes
,
when
presence
and
accesse
to
God
is
removed
;
that
is
wrong
,
it
speaks
out
a
mortall
creature
indeed
;
but
if
it
be
so
,
O
,
do
no
more
wrong
,
do
not
by
your
suspicions
and
jealousies
,
and
questionings
of
him
imagine
that
he
is
like
unto
you
,
and
changed
also
,
that
is
a
double
wrong
and
dishonour
to
his
Majesty
.
Hath
he
not
said
,
I
am
God
and
changes
not
:
He
is
in
one
mind
,
who
can
turn
him
?
How
comes
it
then
that
ye
doubt
of
his
love
as
oft
as
ye
change
?
When
ye
are
in
a
good
temper
,
ye
think
he
loves
you
,
when
it
is
not
so
,
ye
cannot
believe
but
he
is
angry
and
hates
you
;
is
not
this
to
speak
quite
contrary
to
the
Word
,
that
he
is
a
God
that
changes
,
that
he
is
not
in
one
mind
,
but
now
in
one
,
and
then
in
another
,
as
oft
as
the
unconstant
wind
of
a
souls
self-pleasing
humour
turns
about
.
Here
is
your
rest
and
confidence
,
if
you
will
be
established
,
not
within
your selves
,
not
upon
marks
and
signs
within
you
,
which
ebbe
and
flow
as
the
Sea
,
and
change
as
the
Moon
,
but
upon
his
unchangeable
Nature
and
faithfull
promises
.
This
we
desire
to
hold
out
to
you
all
,
as
one
ground
for
all
,
you
would
every
one
have
some
particular
ground
in
your
own
disposition
and
condition
,
&
thinks
it
general
doctrine
only
which
layeth
it
no●…
home
so
;
but
believe
it
,
I
know
no
ground
of
realsoul-establishment
but
general
truths
,
and
pinciples
common
to
you
all
;
and
our
businesse
is
not
to
lay
any
other
foundation
,
or
moe
foundations
,
according
to
your
different
conditions
,
but
to
lay
this
one
foundation
,
Christ
,
and
God
unchangeable
;
&
to
exhort
every
one
of
you
to
make
that
general
Foundation
your
own
in
particular
,
by
leaning
to
it
,
&
building
upon
it
,
&
claiming
to
it
,
all
other
are
sandy
and
ruinous
.
Let
us
now
in
this
sad
time
presse
consolation
from
this
,
the
Lords
hand
is
in
all
this
;
it
's
immediate
in
every
dispensation
,
and
its
only
carnal-mindednesse
that
cannot
see
him
stretching
out
his
hand
to
every
man
,
with
his
own
portion
of
affliction
:
Know
this
one
thing
,
that
God
is
in
one
mind
;
for
all
these
many
wayes
&
judgements
he
is
in
one
mind
,
to
gather
the
Saints
to
build
up
the
Church
;
the
body
of
Christ
,
this
is
his
end
,
all
other
businesses
is
in
the
by
,
&
subservient
to
this
,
therefore
he
will
change
it
as
he
pleases
,
but
his
great
purpose
of
good
to
his
people
all
the
World
cannot
hinder
.
Let
us
then
establish
our
souls
in
this
consideration
,
all
is
clear
above
,
albeit
cloudy
below
;
All
is
calm
in
Heaven
albeit
tempestuous
here
upon
Earth
:
There
is
no
confusion
,
no
disorder
in
his
mind
;
though
we
think
the
world
out
of
course
,
and
that
all
things
reel
about
with
confusion
,
hee
hath
one
mind
in
it
,
&
who
can
turn
him
?
And
that
mind
is
good
to
them
that
trust
in
him
;
And
therefor
who
can
turn
away
our
good
?
Let
men
consult
and
imagine
what
they
please
,
let
them
passe
votes
&
decrees
what
to
do
with
his
people
,
yet
it
is
all
to
no
purpose
for
there
is
a
Counsel
above
,
an
older
Counsel
,
which
must
stand
and
take
place
in
all
generations
.
If
mens
conclusions
be
not
according
to
the
Counsell
of
his
Will
;
they
are
but
imaginary
dreams
,
like
fancies
of
a
distracted
person
,
who
imagining
himself
a
King
,
sits
down
on
the
Throne
,
and
gives
out
decrees
and
Ordinances
.
May
not
He
who
sits
in
Heaven
laugh
at
the
foolishnesse
&
madnesse
of
men
,
who
act
in
all
things
as
if
they
had
no
dependance
on
him
,
and
go
about
their
businesse
,
as
if
it
were
not
contrived
already
;
it
is
a
ridiculous
thing
for
men
to
order
their
businesse
,
and
settle
their
own
conclusions
,
without
once
minding
one
above
them
,
who
hath
not
only
a
negative
,
but
an
affirmative
vote
in
all
things
:
It
s
true
,
that
God
in
his
deep
wisedom
hath
kept
up
his
particular
purposes
secret
,
that
men
may
walk
according
to
an
appointed
Rule
,
and
use
all
means
for
compassing
their
intended
ends
;
and
therefore
it
is
well
said
,
Prudens
futuri
temporis
exitum
Caliginosa
nocte
premit
Deus
.
But
yet
withall
we
should
mind
that
of
Iames
,
If
the
Lord
will
,
&
go
about
all
things
,
even
the
most
probable
,
with
submission
to
his
will
and
pleasure
.
And
therefore
,
when
men
go
without
their
bounds
,
either
in
fear
of
dangers
,
or
joy
conceived
in
successes
:
Ridetque
si
mortalis
ultra
fas
trepidet
,
&c.
Excesse
of
fear
,
excesse
of
hope
,
excesse
of
joy
in
these
outward
things
,
is
as
it
were
,
ridiculous
to
him
,
who
hath
all
these
things
appointed
with
him
.
To
him
be
praise
and
glory
.
Eph.
1.
11.
In
whom
also
we
have
obtained
an
inheritance
being
predestinated
,
&c.
Rom.
9.
22
,
23.
What
if
God
,
willing
to
shew
his
Wrath
,
and
to
make
his
power
known
.
&c.
IN
the
Creation
of
the
World
,
it
pleased
the
Lord
after
all
things
were
framed
and
disposed
,
to
make
one
creature
to
rule
over
all
,
and
to
him
he
gave
the
most
excellent
nature
,
and
priviledges
beyond
the
rest
;
so
that
it
may
appear
that
he
had
made
all
things
for
man
,
&
man
immediately
for
his
own
glory
:
As
man
was
the
chief
of
the
works
of
his
hands
,
so
wee
may
,
according
to
the
Scriptures
,
conceive
that
he
was
chiefly
minded
in
the
Counsels
of
his
heart
.
And
that
,
as
in
the
execution
of
his
purpose
in
creating
the
World
man
had
the
preheminence
assigned
unto
him
,
and
all
seemed
subordinate
unto
him
;
so
,
in
the
Lords
purposes
concerning
the
world
his
purpose
about
man
has
the
preheminence
.
He
indeed
has
resolved
to
declare
the
glory
of
his
Name
in
this
world
;
Therefore
the
Heavens
and
Firmament
are
made
Preachers
of
that
Glory
,
Psal.
19.
1
,
2.
&c.
But
in
special
manner
,
his
Majesties
glorious
Name
is
manifested
in
man
,
and
about
man
;
he
hath
set
man
,
as
it
were
,
in
the
Center
or
midst
of
the
Creation
,
that
all
the
Creatures
might
direct
or
bring
in
their
praises
unto
him
,
to
be
〈◊〉
up
in
his
,
and
their
name
to
the
Lord
their
Maker
by
him
,
as
the
common
mouth
of
the
World
:
and
the
Lord
hath
chosen
this
creature
above
all
the
creatures
,
so
the
more
solemn
&
glorious
declaration
of
himself
in
his
special
properties
,
therefore
we
should
gather
our
thoughts
in
this
businesse
,
to
hear
from
the
Lord
what
his
thoughts
are
towards
us
;
for
certainly
,
the
right
understanding
of
his
everlasting
Counsell
,
touching
the
eternall
state
of
Men
,
is
of
singular
vertue
to
conform
us
to
the
praise
of
his
Name
,
and
establish
us
in
faith
and
confidence
.
Predestination
is
a
mystery
indeed
into
which
we
should
not
curiously
&
boldly
enquire
beyond
what
is
revealed
,
for
then
a
soul
must
needs
lose
it self
in
that
depth
of
wisdome
;
and
perish
in
the
search
of
unsearchableness
;
And
thus
the
word
speaks
in
Scripture
of
this
subject
intimating
unto
us
,
that
it
is
rather
to
be
admired
than
conceived
;
&
that
there
ought
to
be
some
ignorance
of
these
secrets
,
which
conjoyned
with
Faith
and
reverence
,
is
more
learned
than
any
curious
knowledge
:
But
withall
we
must
open
our
eyes
upon
so
much
light
as
God
reveals
of
these
secrets
,
knowing
that
the
light
of
the
word
is
a
saving
refreshing
light
,
not
confounding
,
as
is
his
inaccessible
light
of
secret
Glory
.
As
far
as
it
pleases
his
Majesty
to
open
his
mouth
,
let
us
not
close
our
ears
,
but
open
themalso
to
his
instruction
,
knowing
that
as
he
will
withhold
no
necessary
thing
for
our
salvation
,
so
he
will
reve●…
nothing
but
what
is
profitable
.
This
is
the
best
bond
of
sobriety
and
humble
wisdome
,
to
learn
what
he
teacheth
us
,
but
when
he
makes
an
end
of
teaching
,
to
desire
no
more
learning
:
Its
humility
to
seek
no
more
,
&
it
is
true
wisdom
to
be
content
with
no
lesse
.
There
is
much
weaknesse
in
our
conceiving
of
divine
things
;
we
shape
and
form
them
in
our
mindes
according
to
a
mould
of
our
own
experience
,
or
invention
,
and
cannot
conceive
of
them
as
they
are
in
themselves
:
If
we
should
speak
properly
;
there
are
not
counsels
&
purposes
in
God
,
but
one
entire
counsel
and
resolution
concerning
all
things
which
are
in
time
,
by
which
he
hath
disposed
all
in
their
severall
times
,
seasons
,
conditions
and
orders
;
but
because
we
have
many
thoughts
about
many
things
,
so
we
cannot
well
conceive
of
God
,
but
in
likenesse
to
our selves
;
And
therefore
the
Scripture
,
condescending
to
our
weaknesse
,
speaks
so
.
How
many
are
thy
precious
thoghts
towards
me
,
saith
David
;
and
yet
indeed
,
there
is
but
one
thought
of
him
,
and
us
,
&
all
,
which
one
thought
is
of
so
much
vertue
,
that
it
is
equivalent
to
an
infinite
number
of
thoughts
,
concerning
infinite
objects
.
The
Lord
hath
from
everlasting
conceived
one
purpose
of
manifesting
his
own
glory
in
such
severall
wayes
;
&
this
is
the
head-spring
of
all
that
befalls
creatures
,
men
and
Angels
.
But
because
in
the
execution
of
this
purpose
,
there
is
a
certain
order
,
and
succession
,
and
variety
,
therefore
men
do
ordinarily
fancy
such
or
such
a
frame
and
order
in
the
Lords
mind
&
purpose
.
And
as
the
Astronomers
do
cut
and
carve
in
their
Imaginations
,
Cycles
,
Orbs
&
Epicycles
in
the
Heavens
,
because
of
the
various
and
different
appearances
&
motions
of
stars
in
them
,
whereas
it
may
be
,
really
,
there
is
but
one
Celestial
body
,
in
which
all
these
various
lights
and
motions
do
appear
:
So
do
men
fancy
unto
themselves
an
order
of
the
Lords
decree
,
according
to
the
Phaenomena
,
or
appearances
of
his
works
in
the
world
,
whereas
it
is
one
purpose
and
Decree
,
which
in
its
infinite
compasse
comprehends
all
these
varieties
and
orders
together
:
This
much
we
may-indeed
lawfully
conceive
of
his
Decree
,
that
there
is
an
exact
correspondence
&
suteableness
between
his
Majesties
purpose
and
execution
,
&
that
he
is
a
wise
Lord
wonderful
in
counsel
&
excellent
in
working
,
having
some
great
plot
and
design
before
his
eyes
,
which
he
intends
to
effect
,
and
which
is
as
it
were
,
the
great
Light
and
Sun
of
this
Firmament
,
unto
which
,
by
that
same
wonderfull
Counsel
,
all
other
things
are
subordinate
;
And
so
in
the
working
it
shall
appear
exactly
,
as
his
Counsel
did
delineate
&
contrive
it
.
There
is
no
man
so
empty
or
shallow
,
but
he
hath
some
great
design
and
purpose
which
he
chiefly
aims
at
:
Shal
we
not
then
conceive
,
that
the
Lord
who
instructs
every
man
to
this
discretion
,
&
teaches
him
Isa.
28.
26.
Is
himself
wise
in
his
Counsel
,
and
hath
some
grand
project
before
him
in
all
this
Fabrick
of
the
World
,
and
the
upholding
of
it
since
it
was
made
?
Certainly
he
hath
;
and
if
you
ask
what
it
is
,
the
wise
man
will
teach
you
in
the
general
,
He
made
all
things
for
himself
,
even
the
wicked
for
the
evil
day
.
Pro.
16.
4.
Here
then
is
his
great
design
and
purpose
,
to
glorifie
himself
,
to
manifest
his
own
Name
to
men
&
Angels
.
Now
his
Name
comprehends
Wisdome
,
Goodnesse
,
Power
,
Mercy
and
justice
;
the
first
three
he
declares
in
all
the
works
of
his
hands
,
all
are
well
done
,
&
wisely
done
,
the
excellency
of
the
work
shews
the
wonderfull
Counsellour
,
&
the
wise
Contriver
,
the
goodnesse
of
any
creature
in
its
kind
,
declares
the
inexhausted
spring
of
a
selfe-being
from
whom
it
proceeds
,
&
the
bringing
all
these
out
of
nothing
,
and
upholding
them
is
a
glorious
declaration
of
his
power
:
But
yet
in
all
the
works
of
his
hands
,
there
is
nothing
found
to
manifest
his
glorious
mercy
and
justice
,
upon
which
are
the
flower
and
garland
of
his
Attributes
,
and
unto
which
wisedom
and
power
seems
to
be
subservient
;
Therefore
his
Majesty
,
in
that
one
entire
purpose
of
his
own
glory
,
resolves
to
manifest
his
wrath
,
and
his
mercy
upon
men
and
Angels
;
subjects
capable
of
it
;
which
two
Attributes
are
as
the
Poles
about
which
all
the
Wheels
of
Election
and
Reprobation
turns
,
as
you
see
in
that
place
,
Rom.
9.
22.
23.
Let
this
then
be
established
as
the
end
of
all
his
works
,
as
it
is
designed
in
his
Counsell
and
nothing
else
.
It
is
not
the
Creature
nor
any
thing
in
the
Creature
,
which
is
first
in
his
mind
,
but
himself
,
and
therefore
of
him
and
for
him
are
all
things
;
Here
they
have
their
rise
,
&
thither
they
return
,
even
to
the
Ocean
of
Gods
eternall
glory
,
from
whence
all
did
spring
.
The
right
establishing
of
this
will
help
us
to
conceive
aright
of
his
Counsell
of
Predestination
:
It
is
a
common
cavil
of
carnall
reason
,
How
can
the
Lord
reject
so
many
persons
,
&
foreordain
them
to
destruction
?
It
seems
most
contrary
to
his
goodnesse
and
wisedom
to
have
such
an
end
of
eternall
Predestination
before
him
,
in
the
creating
so
many
thousands
to
make
men
for
nothing
but
to
damn
them
;
Here
carnall
reason
,
which
enmity
to
God
,
triumphs
;
But
consider
,
I
say
,
that
this
is
not
the
Lord's
end
and
chief
design
to
destroy
men
;
even
as
it
is
not
his
Majesties
first
look
,
or
furthest
reach
to
give
unto
others
eternal
life
,
so
it
is
not
his
prime
intent
to
sink
them
in
eternal
death
,
as
if
that
were
his
pleasure
&
delight
,
no
indeed
,
neither
is
the
creatures
happinesse
nor
its
misery
that
which
first
moves
him
,
or
is
most
desired
of
him
,
but
himself
only
,
and
he
cannot
move
out
of
himself
to
any
businesse
but
he
must
return
it
unto
himself
,
therefore
the
wise
Preacher
expresses
it
well
,
He
made
all
for
himself
,
even
the
wicked
for
the
day
of
evil
;
It
was
not
his
great
end
of
creating
wicked
men
to
damn
them
,
or
creating
righteous
men
to
save
them
,
but
both
are
for
a
further
and
higher
end
,
for
himself
and
his
own
Glory
.
All
seem
to
agree
about
this
,
That
the
great
end
of
all
the
Lords
Counsels
and
decrees
,
is
his
own
glory
to
be
manifested
on
Men
&
Angels
;
and
that
this
must
be
first
in
his
mind
,
not
that
there
is
first
or
last
with
him
,
but
to
speak
after
the
manner
of
men
;
if
he
had
many
thoughts
as
we
have
,
this
would
be
his
first
thought
,
and
in
this
one
purpose
this
end
is
chiefly
aimed
at
,
and
all
other
things
are
,
by
the
Lords
counsel
subordinate
to
this
as
means
to
compasse
that
:
But
as
concerning
the
order
of
these
means
,
and
consequently
of
his
Majesties
purpose
about
them
,
men
by
examining
his
Majesty
according
to
the
creatures
Rules
,
or
according
to
sense
,
bring
him
down
far
below
his
own
infinite
greatnesse
.
Some
conceive
that
,
that
was
first
,
as
it
were
in
his
mind
which
is
first
done
looking
upon
the
execution
of
his
purpose
in
the
works
of
his
power
,
they
imagine
,
that
as
he
first
created
man
righteous
,
so
this
was
his
first
thought
concerning
man
,
to
creat
man
for
the
glory
of
his
goodnesse
&
power
,
without
any
particular
determination
as
yet
of
his
end
,
and
I
conceive
this
is
the
thoght
of
the
multitude
of
people
,
they
think
God
was
disapointed
in
his
work
,
when
they
hear
he
created
such
a
glorious
creature
that
is
now
become
so
miserable
;
they
cannot
believe
that
his
Majesty
had
all
this
sin
and
misery
determinated
with
him
when
he
purposed
to
create
him
,
but
look
upon
the
emergement
of
mans
Fall
into
sin
and
misery
as
a
surprisal
of
his
Majesty
;
as
if
he
had
meant
another
thing
in
creating
him
,
&
so
was
upon
this
occasion
of
man's
sinne
,
driven
to
a
new
consultation
about
the
helping
of
the
businesse
,
&
making
the
best
out
of
it
that
might
be
.
Thus
through
wisdome
the
world
knows
not
God
;
They
think
God
altogether
like
themselves
,
and
so
liken
him
to
the
builder
of
an
house
,
who
let
nothing
before
him
in
doing
so
,
but
to
build
it
after
that
manner
for
his
own
ends
,
but
thē
being
surprised
with
the
fall
and
ruine
of
it
,
takes
a
new
advisement
,
and
builds
it
up
again
upon
another
surer
foundation
;
but
because
they
cannot
say
,
that
God
takes
any
new
advisements
in
time
,
but
must
confesse
that
all
his
Counsels
are
everlasting
concerning
all
the
works
of
his
hands
;
therefore
they
bring
in
fore-knowledge
to
smooth
their
irreligious
conceit
of
God
,
as
if
the
Lord
upon
his
purpose
of
creating
man
had
foreseen
what
should
befall
him
,
and
so
purposed
to
permit
it
to
be
so
,
that
out
of
it
he
might
erect
some
glorious
Fabrick
of
mercy
and
justice
upon
the
ruines
of
man
,
And
that
little
or
nothing
may
be
left
to
the
absolute
Soveraign
will
of
God
,
to
which
the
Scripture
ascribes
all
things
,
they
must
again
imagine
,
that
upō
his
purpose
of
sending
Christ
to
save
sinners
,
he
is
yet
undetermined
about
the
particular
end
of
particular
men
,
but
watches
on
the
tower
of
fore-knowledge
to
espie
what
they
will
do
,
whether
men
will
believe
in
his
Son
or
not
,
whether
they
will
persevere
in
faith
or
not
,
and
according
to
his
observation
of
their
doings
,
so
he
applies
his
own
will
to
carve
out
their
reward
,
or
portion
of
life
or
death
.
These
are
even
the
thoughts
which
are
imbred
in
your
breasts
by
nature
;
that
which
the
learned
call
Arminianism
,
is
nothing
else
but
the
carnal
reason
of
mens
hearts
,
which
is
enmity
to
God
;
it
is
that
very
Disputation
which
Paul
in
this
Chapter
exclaims
against
,
Who
art
thou
,
O
man
,
that
disputes
.
But
certainly
,
all
this
contrivance
is
nothing
beseeming
the
wisdome
of
Soveraignity
of
God
,
but
reflects
upon
both
,
upon
his
wisdome
,
that
he
should
have
thoughts
of
creating
the
most
noble
of
his
creatures
,
&
yet
be
in
suspense
about
the
end
of
the
creature
,
and
have
that
in
uncertainty
,
what
way
his
glory
shal
indeed
be
manifested
by
it
.
Is
it
not
the
fi●…st
and
chief
thought
of
every
wise
man
,
what
he
intends
and
aims
at
in
his
work
,
and
according
to
the
measure
and
reach
of
his
wisdome
,
so
he
reaches
further
in
his
end
and
purpose
?
Shal
we
then
conceive
the
only
wise
God
so
far
to
have
mistaken
himself
,
as
to
do
that
which
no
wise
man
would
do
:
He
who
is
of
such
an
infinite
reach
of
wisdome
&
understanding
,
to
fall
upon
the
thoughts
of
making
such
an
excellent
Creature
,
and
yet
to
ly
in
suspense
within
himself
about
the
eternall
estate
of
it
,
and
to
be
in
a
waiting
posture
what
way
his
Glory
should
be
manifested
by
it
;
whether
in
a
way
of
simple
goodnesse
only
,
or
in
a
way
of
Justice
,
or
in
a
way
of
Mercy
,
till
he
should
foresee
off
the
Tower
of
fore-knowledge
how
that
creature
should
behave
it self
.
Our
Text
speakes
not
thus
:
For
in
the
place
,
Eph.
1.
we
have
the
Lord
in
his
eternall
purpose
carving
out
to
such
and
such
particular
persons
an
Inheritance
,
and
Adoption
of
Children
for
that
great
end
of
the
glory
of
his
grace
,
vers.
11.
&
5
,
6.
And
Predestination
falls
out
,
not
according
to
our
carriage
,
but
according
to
the
purpose
of
him
who
works
all
things
that
he
works
after
the
Counsell
of
his
own
will
,
without
consulting
our
will
;
and
if
you
enquire
what
are
these
all
things
,
certainly
,
we
must
take
it
simply
for
all
things
that
are
at
all
,
or
have
any
real
being
:
His
power
,
his
hand
must
be
in
it
,
and
that
according
to
his
own
Counsell
,
without
respect
had
to
the
Creatures
will
,
according
to
his
own
good
pleasure
.
vers.
5.
11.
He
had
no
sooner
a
thought
of
working
and
making
man
,
but
this
purpose
was
in
it
,
to
make
such
men
to
the
praise
of
his
glorious
grace
,
and
to
fore-ordain
them
to
an
inheritance
,
and
others
to
make
or
fit
them
for
destruction
;
as
the
Text
,
Rom.
9.
22.
bears
.
Herein
the
great
&
unsearchable
wisdom
of
God
appears
to
be
a
great
depth
,
that
when
he
hath
a
thought
of
making
such
a
vessell
,
he
hath
this
purpose
in
the
bosome
of
it
,
what
use
it
shal
be
for
,
whether
for
honour
or
dishonour
,
and
accordingly
in
his
Counsel
he
prepares
it
either
to
glory
,
or
destruction
,
and
in
time
makes
it
for
its
use
,
either
by
sin
or
grace
:
Here
is
the
depth
that
cannot
be
sounded
by
mortal
men
;
O
the
depths
of
the
riches
both
of
his
wisdome
&
knowledge
!
How
unchearchable
are
his
judgements
,
and
his
wayes
past
finding
out
?
The
whole
tenour
of
the
Scripture
shews
that
his
Majesty
was
not
surprised
,
and
taken
at
unawares
by
Adam's
fall
,
but
that
it
fell
out
according
to
the
determined
counsel
of
his
will
,
if
he
knew
it
,
and
suffered
it
to
be
,
certainly
he
permitted
it
,
because
he
willed
it
should
be
so
;
and
why
may
he
not
determine
that
in
his
holy
Counsel
which
his
wisdome
can
disabuse
to
the
most
glorious
end
that
can
be
?
Why
may
not
he
decree
such
a
fall
,
who
out
of
man's
ruines
can
erect
such
a
glorious
Throne
for
his
grace
and
justice
to
triumph
into
?
It
is
more
for
the
glory
of
his
infinite
wisdome
,
to
bring
good
,
and
such
a
good
out
of
evil
,
then
only
to
permit
that
good
should
be
.
Then
such
Doctrine
is
repugnant
to
the
Lords
absolute
power
and
Soveraignty
,
which
is
Pauls
Sanctuary
whether
he
flees
unto
as
a
sure
refuge
,
from
the
stroak
or
blast
of
carnall
reason
.
Hath
not
the
Potter
power
over
the
clay
,
to
make
of
the
same
lump
,
one
vessel
to
honour
,
another
to
dishonour
.
vers.
21.
Hath
not
the
Lord
more
absolute
dominion
over
us
than
the
Potter
hath
over
the
clay
,
for
the
Potter
made
not
the
clay
,
but
the
Lord
hath
made
us
of
nothing
,
so
that
simply
and
absolutely
we
are
his
,
and
not
our
own
,
and
so
he
hath
an
absolute
right
to
make
any
use
of
us
he
pleaseth
,
without
consulting
our
wills
and
diservings
.
Can
any
man
quarrel
him
for
preparing
him
to
destruction
,
seeing
he
owes
nothing
to
any
man
,
but
may
do
with
his
own
what
he
pleaseth
?
what
if
God
,
willing
to
make
known
his
Power
,
and
justice
and
wrath
,
have
fitted
and
prepared
some
vessels
for
destruction
,
with
which
,
in
time
,
he
bears
much
,
&
forbears
long
,
using
much
patience
towards
them
?
Can
any
man
challenge
him
for
it
?
vers.
22.
And
what
if
God
willing
to
make
known
the
riches
of
his
grace
,
have
prepared
some
vessels
to
glory
;
shal
any
mans
eye
be
evil
because
he
is
good
?
vers.
23.
Shal
man
be
left
to
be
his
own
disposer
,
and
the
shapes
of
his
own
fortune
?
Sure
it
was
not
so
with
Esau
&
Iacob
,
they
were
alike
in
the
womb
,
if
there
was
any
prerogative
,
Esau
the
eldest
had
it
,
they
had
done
neither
good
nor
evil
,
what
difference
was
then
between
them
to
cast
the
ballance
of
his
Will
?
Can
you
imagine
any
?
Indeed
carnall
reason
will
say
,
that
God
fore-knew
what
they
would
do
,
and
so
he
chose
or
rejected
them
:
But
why
doth
not
the
Apostle
answer
thus
unto
that
objection
of
unrighteousnesse
in
God
?
vers.
14.
It
had
been
ready
and
plain
,
but
rather
he
opposes
the
will
and
calling
of
God
,
to
all
works
past
or
to
come
;
he
gives
no
answer
but
this
,
he
will
have
mercy
because
he
will
have
mercy
,
that
is
the
supream
rule
of
righteousnesse
,
and
hitherto
must
wee
flee
,
as
the
surest
Anchor
of
our
hope
&
stability
,
our
salvation
depends
not
on
our
willing
or
running
on
our
resolving
or
doing
,
but
upon
this
primitive
good
pleasure
and
will
of
God
,
on
which
hangs
our
willing
,
&
running
,
and
obtaining
.
It
is
certainly
an
unorderly
order
,
to
●…ee
unto
that
in
men
,
for
the
cause
of
Gods
Eternal
Counsels
,
which
only
flowes
from
his
Eternall
Counsel
,
Eph.
1.
4.
Hath
he
chosen
us
because
he
did
fore-know
that
we
would
be
holy
,
and
without
blame
as
men
think
?
or
hath
he
not
rather
chosen
us
to
be
holy
and
without
blame
:
He
cannot
behold
any
good
or
evil
in
the
creatures
,
till
his
will
passe
a
sentence
upon
it
,
for
from
whence
should
it
come
?
Seeing
then
,
this
order
and
contrivance
of
Gods
purpose
is
but
faigned
,
it
seems
to
some
that
the
very
contrary
method
were
more
suitable
,
even
in
the
rules
of
wisdome
:
You
know
what
is
first
in
mens
intention
,
is
last
in
execution
,
the
end
is
first
in
their
mind
,
then
the
means
to
compasse
that
end
,
but
in
practice
again
,
men
fall
first
upon
the
means
and
by
them
come
at
length
to
attain
their
end
,
therefore
these
who
would
have
that
first
as
it
were
in
Gods
mind
,
which
he
doth
first
,
do
even
crosse
common
Rules
of
reason
in
humane
affairs
:
It
would
seem
then
(
say
some
)
that
this
method
might
do
well
,
that
what
is
last
in
his
execution
,
was
first
in
his
purpose
,
and
by
him
intended
as
the
end
of
what
he
doth
first
,
and
so
some
do
rank
his
decrees
;
that
he
had
first
a
thought
of
glorifying
men
,
and
to
attain
this
end
he
purposed
to
give
him
grace
,
and
for
this
purpose
to
suffer
him
to
fall
,
&
for
all
to
create
him
:
But
we
must
not
look
thus
upon
it
either
;
it
were
a
foolish
&
rediculous
counsell
unbeseeming
the
poor
wisdom
of
man
,
to
purpose
the
glorifying
of
man
whom
he
had
not
yet
determined
to
create
,
therefore
we
should
alwayes
have
in
our
mind
,
that
the
great
end
and
project
of
all
is
the
glory
of
his
mercy
and
justice
upon
men
,
and
this
we
may
conceive
is
first
in
order
,
neither
mens
life
nor
death
,
but
Gods
glory
to
be
manifested
upon
men
:
Now
to
attain
this
glorious
end
,
with
one
inclination
or
determination
of
his
will
,
not
to
be
distinguished
or
severed
,
he
condescends
upon
all
that
is
done
in
time
,
as
one
compleat
and
intire
mean
of
glorifying
himself
,
so
that
one
of
them
is
not
before
another
in
his
mind
,
but
all
together
:
for
attaining
this
,
he
purposes
to
create
man
,
he
ordains
the
fall
of
all
men
into
a
state
of
sin
and
misery
,
&
some
of
these
upon
whom
he
had
resolved
to
shew
his
mercy
,
he
gives
them
to
Christ
to
be
redeemed
,
&
restored
by
grace
:
Others
he
fore-ordains
them
to
destructions
,
&
all
this
at
once
,
without
any
such
order
as
we
imagine
:
Now
though
he
intend
all
this
at
once
and
together
,
yet
it
doth
not
hence
follow
that
all
these
must
be
executed
together
,
as
when
a
man
intends
to
build
a
house
for
his
own
accommodation
,
there
are
many
things
in
the
house
,
upon
which
he
hath
not
severall
purposes
:
But
yet
they
must
be
severally
,
and
in
some
order
done
:
First
the
foundation
laid
,
then
the
Walls
raised
,
then
the
roof
put
on
;
yet
he
did
not
intend
the
foundation
to
be
for
the
walls
,
or
the
walls
for
the
roof
,
but
altogether
for
himself
:
Even
so
the
Lord
purposes
to
glorifie
his
mercy
and
justice
upon
a
certain
number
of
persons
,
and
for
this
end
to
give
them
a
being
,
to
govern
their
falling
into
misery
,
to
raise
some
out
of
it
by
a
Mediator
,
and
to
live
some
into
it
to
destruction
,
&
all
this
as
one
intire
mean
to
illustrate
his
glorious
mercy
and
justice
;
but
these
things
themselves
must
be
done
not
all
at
once
,
but
one
before
another
,
either
as
their
own
nature
require
,
or
as
he
pleaseth
:
the
very
nature
of
the
thing
requires
that
man
be
created
before
he
sin
,
that
he
sin
and
fall
before
a
Mediator
suffer
for
his
sin
,
and
that
he
have
a
being
,
before
he
have
a
glorious
being
,
and
that
he
have
a
sinfull
and
miserable
being
,
before
he
have
this
glorious
and
gracious
being
,
which
may
manifest
the
grace
and
mercy
of
God
:
But
it
is
the
pleasure
of
the
Lord
that
determines
in
what
time
and
order
Christ
shal
suffer
;
either
before
or
after
the
conversion
of
sinners
,
or
whether
sinners
shal
presently
be
instated
in
glory
and
perfectly
delivered
from
all
sin
at
their
first
conversion
,
or
only
in
part
during
this
life
.
Seeing
then
this
was
his
Majesties
purpose
to
make
so
many
vessels
of
honour
;
upon
whom
he
might
glorifie
the
riches
of
his
grace
end
mercy
:
And
so
many
vessels
of
wrath
,
upon
whom
he
might
shew
the
power
of
his
anger
:
You
may
think
what
needed
all
this
businesse
of
mans
redemption
,
might
not
God
have
either
preserved
so
many
as
he
had
appointed
to
glory
from
falling
into
sin
and
misery
,
or
at
least
have
freely
pardoned
their
sin
,
without
any
satisfaction
,
and
out
of
the
exceeding
riches
of
his
mercy
and
power
,
have
as
well
not
imputed
sin
to
them
at
all
,
as
imputed
their
sins
to
Christ
,
who
was
not
guilty
?
What
needed
his
giving
so
many
to
the
Son
,
and
the
Sons
receiving
them
?
What
needed
these
mysteries
of
Incarnation
,
of
Redemption
,
seeing
he
might
have
done
all
this
simply
without
so
much
pains
and
expence
,
why
did
he
choose
this
way
?
Indeed
,
that
is
the
wonder
,
and
if
there
were
no
more
end
for
it
,
but
to
confound
mortality
that
dare
ask
him
what
he
doth
,
it
is
enough
:
Should
he
be
call●…
down
to
the
Bar
of
Humane
Reason
,
to
give
an
account
of
his
matters
?
Who
hath
known
the
mind
of
the
Lord
,
or
being
his
counsellour
hath
taught
him
?
That
is
in
the
depths
of
his
unsearchable
understāding
,
that
he
chose
to
go
this
round
,
&
to
compasse
his
end
by
such
a
strange
circuit
of
means
,
when
he
might
have
done
it
simply
and
directly
without
so
much
pain
;
yet
it
is
not
so
hidden
,
but
he
hath
revealed
as
much
as
may
satisfie
or
silence
all
flesh
:
For
we
must
consider
,
that
his
great
project
is
not
simply
to
manifest
the
glory
of
his
goodnesse
,
but
of
his
gracious
and
mercifull
goodnesse
,
the
most
tender
and
excellent
of
all
;
&
therefore
man
must
be
miserable
,
sinfull
,
and
vile
,
that
the
riches
of
his
grace
may
appear
in
choosing
and
saving
such
persons
:
But
that
it
may
appear
also
how
excellent
he
could
make
man
,
and
how
vain
all
created
perfections
are
,
being
left
to
themselves
;
therefore
he
first
made
man
righteous
,
and
being
fallen
into
sinne
and
misery
,
he
might
straight
way
have
restored
him
without
more
ado
,
but
his
purpose
was
to
give
an
exact
demonstration
of
mercy
,
tempered
and
mixed
with
justice
;
and
therefore
he
finds
out
the
satisfaction
in
his
eternall
Counsell
,
I
have
found
a
ransome
,
and
so
he
chooses
Jesus
Christ
to
be
the
head
of
these
chosen
souls
,
in
whom
they
might
be
again
restored
unto
eternal
life
;
and
these
souls
,
he
,
in
his
everlasting
purpose
,
gives
over
to
the
Son
to
be
redeemed
,
and
these
the
Son
receives
.
And
thus
the
glory
of
mercy
and
justice
shines
most
brightly
;
yea
,
more
brightly
than
he
had
at
first
pardoned
.
O
how
doth
his
love
and
mercy
appear
,
that
he
will
transfer
our
sins
upon
his
Holy
Son
,
and
accept
that
Redemption
for
us
,
and
his
Justice
,
that
a
Redemption
&
price
he
must
have
even
from
his
Son
,
when
once
he
comes
in
the
stead
of
sinners
,
and
in
this
point
do
the
Songs
of
Eternity
concenter
.
Rom.
9.
22.
and
Eph.
1.
11.
WE
are
now
upon
a
high
subject
;
high
indeed
;
for
an
eminent
Apostle
,
much
more
above
our
reach
,
the
very
consideration
of
Gods
infinite
wisdome
might
alone
suffice
to
restrain
our
unlimited
thoughts
,
and
serve
to
sober
our
minds
with
the
challenge
of
our
own
ignorance
and
darknesse
,
yet
the
vain
and
wicked
mind
of
man
will
needs
quarrell
with
God
,
&
enter
the
lists
of
disputation
with
him
,
about
his
righteousnesse
and
wisdome
in
the
Counsel
of
Election
and
Reprobation
:
But
who
art
thou
,
O
man
,
that
replyest
against
God
,
or
desputes
,
?
ver.
20.
This
is
a
thing
not
to
be
disputed
,
but
believed
;
and
if
ye
will
believe
no
more
than
ye
can
comprehend
by
sense
or
reason
,
then
ye
give
his
Majesty
no
more
credit
than
to
weak
mortall
man
:
Whatever
secret
thoughts
do
rise
up
in
thy
heart
when
thou
hearest
of
Gods
fore-ordaining
men
to
Eternall
life
,
without
previous
fore-sight
or
consideration
of
their
doings
,
&
preparing
men
to
eternall
wrath
,
for
the
praises
of
his
Justice
,
without
previous
consideration
of
their
deservings
,
&
passing
a
definitive
sentence
upon
the
end
of
all
men
,
before
they
do
either
good
or
evil
:
When
ever
any
secret
●…urmises
rise
in
thy
heart
against
this
learn
to
answer
this
,
enter
not
the
lists
of
disputation
with
corrupt
reason
,
but
put
in
this
bridle
of
the
fear
of
Gods
greatnesse
,
and
the
conscience
of
thy
own
basenesse
,
&
labour
to
restrain
thy
undaunted
&
wild
mind
by
it
:
Ponder
that
well
,
who
thou
art
who
disputes
,
who
God
is
,
against
whom
thou
disputes
,
&
if
thou
have
spoken
once
,
thou
wilt
speak
no
more
,
what
thou
art
who
is
as
clay
formed
out
of
nothing
,
what
he
is
who
is
the
former
,
and
hath
not
the
Potter
power
over
the
clay
?
Consider
but
how
great
wickednes
it
is
,
so
much
as
to
question
him
,
or
ask
an
account
of
his
matters
,
after
you
have
found
his
will
to
be
the
cause
of
all
things
,
then
to
enquire
further
into
a
cause
of
his
wil
which
is
alone
the
self-rule
of
righteousnesse
,
it
is
to
seek
something
above
his
will
,
and
to
reduce
his
Majesty
into
the
order
of
Creatures
,
it
is
almost
abominable
usurpation
and
sacriledge
,
for
both
it
robes
him
of
his
royall
prerogative
,
and
instates
the
base
foot-stoole
in
his
Throne
:
But
know
,
that
certainly
God
will
overcome
when
he
is
judged
,
Psa.
51.
6.
If
thou
judge
him
he
will
condemn
thee
,
if
thou
opug●…
his
absolute
and
holy
Decrees
,
he
will
hold
thee
fast
bound
by
them
to
thy
condemnation
,
he
needeth
no
other
defence
,
but
to
call
out
thy
own
conscience
against
thee
,
&
bind
thee
over
to
destruction
,
therefore
,
as
on
saith
well
,
Let
the
rashnesse
of
men
be
restrained
from
seeking
that
which
is
not
,
lest
peradventure
they
find
that
which
is
.
Seek
not
a
reason
of
his
purposes
,
lest
peradventure
thou
find
thy
own
death
and
damnation
infolded
in
them
.
Paul
mentions
two
Objections
of
carnal
&
fleshly
wisdome
against
this
Doctrine
of
Election
and
reprobation
,
which
indeed
contain
the
sum
of
all
that
is
vented
and
invented
even
to
this
day
,
to
defile
the
spotlesse
truth
of
God
,
all
the
whisperings
of
men
tend
to
one
of
these
two
,
either
to
justifie
themselves
,
or
to
accuse
God
of
unrighteousnesse
;
And
shal
any
do
it
and
be
guiltlesse
?
I
confesse
,
some
oppose
this
Doctrine
not
so
much
out
of
an
intention
of
accusing
God
,
as
out
of
a
preposterous
&
ignorant
zeal
for
God
;
even
as
Iobs
friends
did
speak
much
for
God
.
nay
but
it
was
not
wel
spoken
,
they
did
but
speak
wickedly
for
him
:
some
speeak
much
to
the
defence
of
his
righteousnesse
and
holynesse
,
and
under
pretence
of
that
plea
make
it
inconsistent
with
these
;
to
fore-ordain
to
life
or
death
without
the
fore-sight
of
their
carriage
;
But
shall
they
speak
wickedly
for
God
,
or
will
he
accept
their
person
?
He
who
looks
into
the
secrets
of
their
heart
knows
the
rise
and
bottome
of
such
defences
and
appologies
for
his
Holinesse
;
to
be
partly
self-love
,
partly
narrow
and
limited
thoughts
of
him
,
drawing
him
down
to
the
determination
of
his
own
greatest
enemy
,
carnall
reason
.
Since
men
will
ascribe
him
no
righteousnesse
,
but
such
a
one
of
their
own
shaping
,
conformed
to
their
own
modell
;
do
they
not
indeed
rob
Him
of
His
Holinesse
and
Righteousnesse
?
I
find
two
or
three
Objections
which
it
may
be
reduced
to
this
Head
.
First
,
it
seems
unrighteousnesse
with
God
,
to
predestinate
men
to
eternal
death
with
out
their
own
evil
deserving
,
or
any
fore-thought
of
it
;
that
before
any
man
had
a
being
God
should
have
been
in
his
Counsel
,
fitting
so
many
to
destruction
:
Is
it
not
a
strange
mocking
of
the
creatures
,
to
punish
them
for
that
sin
and
corruption
unto
which
by
his
eternal
Counsel
they
were
fore-ordained
?
This
is
even
that
which
Paul
objects
to
himself
,
is
there
unrighteousnesse
with
God
?
Is
it
not
unrighteousness
to
hate
Esau
before
he
deserves
it
?
Is
he
not
unrighteous
to
adjudge
him
to
death
before
he
do
evill
?
vers.
14.
Let
Paul
answer
for
us
,
God
forbid
:
VVhy
,
there
needs
no
more
answer
,
but
all
thoughs
or
words
which
may
in
the
least
reflect
upon
his
holinesse
are
abomination
;
though
we
could
not
tell
how
it
is
righteous
and
holy
with
him
to
do
it
,
yet
this
wee
must
hold
,
that
it
is
.
It
is
his
own
property
to
comprehend
the
reason
of
his
Counsels
;
it
is
our
duty
to
believe
what
he
reveals
of
them
,
without
further
enquiry
;
he
tells
us
that
this
it
is
,
clearly
in
this
Chapter
;
this
far
then
we
must
believe
:
he
tells
us
not
how
it
is
,
then
further
we
should
not
desire
to
learn
;
God
in
keeping
silence
of
that
may
put
us
to
silence
,
&
make
us
conceive
,
that
there
is
a
depth
to
be
admired
,
not
sounded
.
Yet
he
goeth
a
little
further
,
and
indeed
as
high
as
can
be
to
Gods
will
,
he
hath
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
▪
now
further
he
cannot
go
,
for
there
is
nothing
above
this
;
we
may
descend
from
this
,
but
we
cannot
ascend
,
or
rise
above
it
.
But
is
this
any
answer
to
the
Argument
?
A
Sophister
could
presse
it
further
,
and
take
advantage
from
that
very
ground
;
What
,
is
not
this
to
establish
a
meer
tyranny
in
the
Lord
,
that
he
doth
all
things
of
meer
will
and
pleasure
,
distributes
rewards
&
punishments
without
previous
consideration
of
mens
carriage
?
But
here
we
must
stand
,
and
go
no
further
than
the
Scriptures
walks
with
us
;
what
ever
reasons
or
causes
may
be
assigned
,
yet
certainly
,
we
must
at
length
come
up
thither
,
All
things
are
,
because
he
so
willed
;
and
why
he
willed
we
should
not
ask
a
reason
,
because
his
will
is
supream
reason
,
and
the
very
self-rule
of
all
Righteousness
:
Therefore
if
once
we
know
his
will
,
we
should
presently
conclude
that
it
is
most
righteous
and
holy
.
If
that
evasion
of
the
fore-knowledge
of
mens
sins
and
impenitency
had
been
found
●…id
,
certainly
Paul
would
have
answered
so
,
&
not
●…ve
had
his
refuge
to
the
absolute
will
and
pleasure
●…f
God
,
which
seems
to
perplex
it
more
;
but
he
knew
well
that
there
could
nothing
of
that
kind
,
whether
good
or
evill
,
either
actually
be
without
his
wil
,
or
be
to
come
without
the
determination
of
the
same
will
,
and
so
could
not
be
foreseen
without
the
Counsel
of
his
will
upon
it
:
and
therefore
it
had
been
but
a
poor
shi●…
to
have
refuge
to
that
starting
hole
of
fore-knowledge
,
out
of
which
he
must
presently
flee
to
the
will
&
pleasure
of
God
,
&
so
he
betakes
him
straight
way
to
that
he
must
hold
at
,
and
opposes
that
will
to
mans
doings
.
It
is
not
of
him
that
willeth
,
&c.
If
he
had
meant
only
that
Iacob
and
Esau
had
actuallie
done
neither
good
nor
evill
,
he
needed
not
return
to
the
sanctuary
of
Gods
will
,
for
still
it
might
be
said
,
it
is
of
him
●…hat
runs
and
wills
,
and
not
of
Gods
will
as
the
first
Original
,
because
their
good
and
evill
foreseen
did
move
him
to
such
love
and
hatred
.
It
is
all
alike
of
works
of
men
,
whether
these
works
be
present
or
to
come
.
Therefore
I
would
advise
every
one
of
you
,
what
ever
ye
conceive
of
his
Judgement
or
Mercy
,
if
he
have
shewed
mercy
to
you
,
O
then
rest
not
in
thy self
,
but
arise
and
ascend
till
thou
come
to
the
height
of
his
eternal
free
purpose
,
and
if
thou
conceive
thy
sin
&
misery
and
judgement
,
thou
may
go
up
also
to
his
holy
counsels
for
the
glory
of
his
Name
,
&
silence
thy self
with
them
,
but
it
shal
be
most
expedient
for
thee
in
the
thought
of
thy
miseries
to
return
alwaies
within
,
and
to
search
the
corruption
of
thy
nature
,
which
may
alone
make
thee
hatefull
enough
to
God
.
●…f
thou
search
thy
own
conscience
,
it
will
stop
thy
mouth
,
&
make
thee
guilty
before
God
.
Let
not
the
●…hought
of
his
eternal
counsels
diminish
the
convi●…tion
of
thy
guilt
,
or
the
hatred
of
thy self
,
for
sin
and
●…orruption
,
but
dwel
more
constantly
upon
this
,
because
thou
art
called
and
commanded
so
to
do
.
On●…
thing
remaines
fixed
:
though
he
hath
fore-orda●…
men
to
death
▪
yet
none
shal
be
damned
till
his
co●…
science
be
●…orced
to
say
that
he
is
worthy
of
it
a
thousand
times
.
There
is
another
whispering
and
suggestion
of
the
wicked
hearts
of
men
against
the
Predestination
of
God
,
which
insinuates
that
God
is
an
accepter
of
Persons
,
&
so
accuses
him
of
partiall
and
unrighteous
dealing
,
because
he
deals
not
equally
with
all
men
:
do
ye
not
say
this
within
your selves
,
●…f
he
find
all
guilty
Why
does
he
not
punish
all
?
Why
does
he
spare
some
?
And
if
he
look
upon
all
men
in
his
first
and
Primitive
thought
of
them
,
as
neither
doing
good
nor
evil
,
Why
does
he
not
have
mercy
on
all
?
But
is
thy
eye
evill
because
he
is
good
?
May
he
not
do
with
his
own
as
he
pleases
?
Because
he
is
mercifull
to
some
souls
,
shal
men
be
displeased
,
&
do
well
to
be
angry
?
Or
because
he
of
his
own
free
grace
extends
it
,
shall
he
be
bound
by
a
Rule
to
do
so
with
all
?
Is
not
he
both
just
and
merciful
,
and
is
it
not
meet
that
both
be
shewed
forth
:
If
he
punish
thee
;
thou
canst
not
complain
,
for
thou
deserves
it
,
If
he
shew
mercy
,
why
should
any
quarrel
,
for
it
is
free
&
undeserved
grace
;
by
saving
some
he
shewes
his
grace
,
by
destroying
others
,
he
shews
what
all
deserve
.
God
is
so
far
from
being
an
accepter
of
persons
according
to
their
qualifications
&
conditions
,
that
he
finds
nothing
in
any
creature
to
cast
the
ballance
of
his
choice
;
if
he
did
choose
men
for
their
works
sake
,
or
outward
priviledges
▪
&
〈◊〉
others
for
the
want
of
the●…e
,
then
it
might
be
charged
on
him
;
but
he
rather
goes
over
all
these
,
nay
,
he
finds
none
of
these
:
in
his
first
view
of
men
,
he
beholds
them
all
alike
,
and
nothing
to
determine
his
mind
to
one
more
nor
another
,
so
that
his
choice
proceedeth
wholly
from
within
his
own
breast
;
I
will
have
mercy
on
whom
I
will
▪
But
then
thirdly
,
our
hearts
object
against
the
righteousnesse
of
God
,
that
this
fatall
chain
of
Predestination
overturns
all
exhortations
&
perswasions
to
godlinesse
,
all
care
&
diligence
in
well-doing
:
For
thus
do
many
profane
souls
conceive
;
If
he
be
in
one
mind
,
and
who
can
turn
him
?
Then
,
What
need
I
pray
,
since
he
hath
already
determined
what
shal
be
,
and
what
shal
become
of
me
?
his
purpose
will
take
effect
whether
I
pray
,
or
pray
not
;
my
prayer
will
not
make
him
change
his
mind
,
and
if
it
be
in
his
mind
he
will
do
it
;
If
he
have
appointed
to
save
,
saved
we
shal
be
,
live
as
we
list
;
if
he
hath
appointed
us
to
death
,
die
we
must
,
live
as
we
can
.
Therefore
men
,
in
this
desperate
estate
,
throw
themselves
head-long
into
all
manner
of
iniquity
,
and
that
with
quietnesse
&
peace
.
Thus
do
many
souls
perish
upon
the
stumbling
stone
laid
in
Sion
,
and
wrest
the
Truths
and
Counsels
of
God
to
their
own
destruction
,
even
quite
contrary
to
their
true
intent
&
meaning
;
Paul
(
Eph.
1.
4.
)
speaks
another
language
,
He
hath
chosen
us
in
him
that
we
should
be
holy
and
without
blame
.
His
eternall
Counsell
of
life
is
so
far
from
loosing
the
reins
to
mens
lusts
,
that
it
is
the
only
certain
foundation
of
holinesse
;
It
is
the
very
spring
and
fountain
from
whence
our
sanctification
flowes
,
by
an
infallible
course
.
This
chain
of
God
counsels
concerning
us
,
hath
also
linked
together
the
end
and
the
means
,
glory
&
grace
,
happinesse
and
holinesse
,
that
there
is
no
destroying
of
them
.
Without
holiness
it
is
impossible
to
see
God
,
so
that
those
who
expect
the
one
without
any
desire
of
,
&
endeavour
after
the
other
,
they
are
upon
a
vain
attempt
to
loose
the
links
of
this
eternal
chain
,
Rom.
8.
It
is
the
only
eternall
choosing
love
of
God
;
which
separated
so
many
souls
from
the
common
misery
of
men
,
it
is
that
only
which
in
time
doth
appear
,
&
rise
,
as
it
were
,
from
under
ground
,
in
the
streams
of
fruits
of
sanctification
,
and
if
the
ordinance
of
life
stand
,
so
shal
the
ordinance
of
fruits
,
Ioh.
15.
16.
Eph.
2.
9.
If
he
have
appointed
thee
to
life
,
it
is
certain
he
has
also
ordained
the●…
to
fruits
,
and
chosen
thee
to
be
holy
,
so
that
what
ever
soul
casts
by
the
study
of
this
,
there
is
too
grosse
a
brand
of
pe●…dition
upon
its
fore-head
;
it
is
true
,
all
is
already
determined
with
him
,
&
he
is
incapable
of
any
change
,
or
shadow
of
●…urning
;
nothing
then
wants
,
but
he
is
in
one
mind
about
it
,
and
thy
prayer
cannot
turn
him
:
Yet
a
godly
soul
will
pray
with
more
confidence
,
because
it
knows
that
as
he
hath
determined
upon
all
its
wants
and
receipts
,
so
he
hath
appointed
this
to
be
the
very
way
of
obtaining
what
it
wants
,
this
is
the
way
of
familiarity
and
grace
,
he
takes
with
his
own
,
to
make
them
call
,
and
he
performes
his
purpose
in
answer
to
their
cry
.
But
suppose
there
were
nothing
to
be
expected
by
prayer
;
yet
I
say
,
that
is
not
the
thing
thou
shouldest
look
to
,
but
what
is
required
of
thee
by
thy
duty
,
to
do
that
simply
out
of
regard
to
his
〈◊〉
,
though
thou
should
never
profit
by
it
,
this
is
true
obedience
to
serve
him
for
his
own
pleasure
,
though
we
had
no
expectation
of
advantage
by
it
,
certainly
he
doth
not
require
thy
supplications
for
this
end
to
move
him
,
and
incline
his
affections
toward
thee
,
but
rather
as
a
testimony
of
thy
homage
&
subjection
to
him
,
therefore
though
they
cannot
make
him
of
another
mind
than
he
is
,
or
hasten
performance
before
his
purposed
time
,
so
that
in
reality
they
have
no
influence
upon
him
,
yet
in
praying
,
&
praying
diligently
,
thou
declares
thy
obligation
to
him
and
respect
to
his
Majesty
,
which
is
all
thou
hast
to
look
to
,
and
to
commit
the
event
solely
to
his
good
pleasure
.
The
2.
Objection
Paul
mentions
,
tends
to
justifie
men
,
Why
then
doth
ye
yet
find
fault
,
who
hath
resisted
his
will
?
Since
by
his
will
he
hath
chained
us
with
an
inevitable
necessi●…y
to
sin
,
what
can
we
do
▪
Men
cannot
wrestle
with
him
;
why
then
doth
he
condemn
&
accuse
them
?
But
who
art
thou
,
O
man
,
that
disputes
against
God
?
as
if
Paul
had
said
,
thou
art
a
man
and
so
I
am
,
why
then
looks
thou
for
an
answer
from
me
,
let
us
rather
both
consider
whom
we
speak
of
,
whom
thou
accusest
,
and
whom
I
defend
,
it
is
God
,
what
art
thou
then
to
charge
him
,
or
what
am
I
●…o
to
clear
Him
?
Beleeving
ignorance
is
better
than
presumptuous
knowledge
,
especially
in
these
forbidden
secrets
,
in
which
it
is
more
concerning
to
be
ignorant
which
faith
and
admiration
,
than
to
know
with
presumption
,
disputes
thou
,
O
man
,
I
will
wonder
,
reply
thou
;
I
will
believe
,
doth
it
become
thee
,
the
clay
to
speak
so
to
the
former
,
Why
hast
thou
made
me
thus
?
Let
the
consideration
of
the
absolute
right
and
dominion
of
God
over
us
,
more
than
any
creature
hath
over
another
,
yea
,
or
over
themselves
,
let
that
restrain
us
and
keep
us
within
bounds
.
He
may
do
with
us
what
he
pleaseth
,
for
his
own
honour
and
praise
,
but
it
is
his
will
that
we
should
leave
all
the
blame
to
our selves
,
and
rather
behold
the
evident
cause
of
our
destruction
in
our
sin
,
which
is
nearer
us
,
than
to
search
into
a
secret
and
incomprehensible
cause
in
Gods
Counsel
.
Heb.
11.
3.
Through
Faith
we
understand
that
the
worlds
were
made
,
&c.
with
Gen.
1.
WE
are
come
down
from
the
Lords
purposes
&
decrees
to
the
execution
of
them
,
which
is
partly
in
the
works
of
Creation
,
and
partly
on
the
works
of
Providence
.
The
Lord
having
resolved
upon
it
to
manifest
his
own
glory
,
did
,
in
that
due
and
predeterminate
time
,
apply
his
own
power
to
this
businesse
:
Having
in
great
wisdome
conceived
a
frame
of
the
world
in
his
mind
from
all
eternity
,
he
at
length
brings
it
forth
,
and
makes
it
visible
.
We
shal
not
insist
upon
the
particular
story
of
it
,
as
it
is
set
down
in
generall
,
but
only
point
at
some
things
for
our
instruction
.
First
,
ye
see
who
is
the
maker
of
all
things
,
of
whom
all
things
visible
and
invisible
are
,
it
is
God
.
And
by
this
he
useth
to
distinguish
himself
from
idols
,
and
the
vanities
of
the
Nations
,
that
he
is
that
self-being
,
who
gave
all
things
a
being
,
who
made
the
heavens
&
the
earth
.
This
is
even
the
most
glorious
manifestation
of
an
invisible
and
eternall
being
:
These
things
that
are
made
shew
him
forth
.
If
a
man
were
travelling
into
a
far
Country
,
and
wandred
into
a
wildernesse
where
he
could
see
no
inhabitants
,
but
only
houses
,
villages
,
and
cities
built
,
he
would
straight
way
conceive
,
there
hath
been
some
work-man
at
this
,
this
hath
not
been
done
casually
,
but
by
the
Art
of
some
reasonable
creatures
,
how
much
more
may
we
conceive
when
we
look
on
the
Fabrick
of
this
world
,
how
the
heavens
are
streatched
out
for
a
Tent
to
cover
them
that
dwel
on
the
earth
,
and
the
earth
settled
and
established
as
a
firm
foundation
for
men
&
living
creatures
to
abide
on
,
how
all
are
done
in
wisdome
&
discretion
,
we
cannot
but
straight
way
imagine
that
there
must
be
some
curious
and
wise
contriver
,
and
mighty
Creator
of
these
things
.
It
is
here
said
,
that
by
Faith
we
understand
that
the
worlds
were
made
:
Indeed
faith
only
in
the
word
of
God
gives
true
and
distinct
understanding
of
it
,
Innumerable
have
been
the
wandrings
and
mistakes
of
the
wise
of
the
world
about
this
matter
,
wanting
this
lamp
&
light
of
the
Word
of
God
,
which
alone
gives
a
true
and
perfect
account
of
this
thing
,
many
strange
dotages
and
fancies
have
they
fallen
into
;
yet
certain
it
is
that
there
is
so
much
of
the
glory
of
God
engraven
without
on
the
creature
,
and
so
much
reason
imprinted
on
the
souls
of
men
within
,
that
(
if
it
were
not
for
that
judiciall
plague
of
the
Lords
darkning
their
understandings
,
who
do
not
glorifie
him
in
as
far
as
they
know
him
)
no
man
could
seriously
&
soberly
consider
on
the
visible
world
,
but
he
would
be
constrained
to
conceive
an
invisible
God
.
Would
not
every
one
think
within
himself
,
all
these
things
,
so
excellent
as
they
are
,
cannot
be
out
of
chance
,
neither
could
they
make
themselves
,
so
that
of
necessity
they
must
owe
what
they
are
to
something
beside
themselves
:
and
of
this
it
is
certain
,
that
it
cannot
have
its
originall
from
any
other
thing
,
else
there
should
be
no
end
:
therefore
it
must
be
some
supream
beeing
,
that
is
from
no
other
,
and
of
which
are
all
things
.
But
next
consider
,
when
these
things
were
made
:
in
the
beginning
;
and
what
beginning
is
that
?
certainly
the
beginning
of
the
creation
,
&
of
time
,
to
exclude
Eternity
,
what
ever
may
be
said
of
that
subtility
that
,
God
might
have
created
the
world
from
all
Eternity
for
it
appears
even
in
created
things
,
that
there
is
no
necessity
of
the
precedent
existence
of
the
cause
,
since
in
the
same
instant
that
many
things
are
into
being
,
in
the
same
do
they
bring
forth
their
effects
,
as
the
Sun
in
the
first
instant
of
its
creation
did
illuminate
;
yet
certainly
we
believe
from
the
word
of
the
Lord
,
that
the
world
is
actually
but
of
a
few
thousand
years
standing
,
six
are
not
yet
out
run
since
the
first
creating
word
was
spoken
,
&
since
the
spirit
of
the
Lord
moved
upon
the
waters
:
&
this
we
know
also
,
that
if
it
had
pleased
his
Majesty
,
he
might
have
created
the
world
many
thousand
years
before
that
,
So
that
it
might
have
been
at
this
day
of
ten
hundred
times
ten
thousand
years
standing
,
and
he
might
have
given
it
as
many
years
as
there
are
numbers
of
men
&
Angels
,
Beasts
,
yea
&
pickles
of
sand
upon
the
sea-coast
:
But
it
was
his
good
pleasure
,
that
that
very
point
of
time
in
which
it
was
created
should
be
the
beginning
of
time
,
and
from
that
he
gives
us
a
History
of
the
World
,
upon
which
the
Church
of
God
may
rest
,
and
so
seek
no
other
God
but
the
God
that
made
these
heavens
and
earth
.
This
will
not
satisfie
the
ungodly
curiosity
and
vanity
of
mens
spirits
,
who
will
reproach
the
Maker
for
not
applying
sooner
to
his
work
,
and
sitting
idle
such
an
unmeasurable
space
of
Eternity
:
Men
wonder
what
he
could
be
doing
all
that
time
,
(
if
we
may
call
it
time
which
hath
no
beginning
)
and
how
he
was
imployed
:
I
beseech
you
restrain
such
thoughts
in
you
with
the
fear
of
his
glorious
&
incomprehensible
Majesty
,
who
gives
no
account
of
his
matters
:
It
is
enough
that
this
is
his
good
pleasure
to
begin
then
;
&
he
conceals
his
reasons
,
to
prove
the
sobriety
of
our
faith
,
that
all
men
may
learn
an
absolute
and
simple
stouping
to
his
Majesties
pleasure
.
Remember
that
which
a
godly
man
answered
some
wanton
curious
wit
,
who
in
scorn
demanded
the
same
of
him
,
He
was
preparing
hell
for
curious
and
proud
fools
,
said
he
:
Let
us
then
keep
our
hearts
as
with
a
bridle
,
and
represse
their
boundless
wanderings
within
bounds
,
lest
we
by
looking
upward
,
before
the
beginning
of
the
world
,
to
see
what
God
was
doing
,
fall
head-long
into
the
eternall
pit
of
destruction
,
&
into
the
hands
of
the
living
God
.
God
hath
shewed
himself
marvelously
these
six
thousand
years
in
the
upholding
this
world
:
if
we
did
consider
these
continued
&
repeated
testimonies
of
his
glory
,
we
would
be
overwhelmed
with
what
we
find
,
though
we
search
no
further
;
and
suppose
we
would
please
our selves
to
imagine
,
that
it
had
been
created
many
years
before
,
yet
that
doth
not
silence
&
stop
the
insolence
of
mens
minds
,
for
it
alwaies
might
be
enquired
,
what
the
Lord
was
doing
before
that
time
?
For
Eternity
is
as
immensurable
before
those
multiplied
thousands
of
years
as
before
naked
six
:
Let
our
imagination
sit
down
to
substract
from
Eternity
as
many
thousands
as
it
can
multiply
by
all
the
varieties
and
numbers
in
the
world
,
yet
there
is
nothing
abated
from
Eternity
,
it
is
as
infinit
in
extent
before
that
,
as
before
the
present
six
thousand
,
and
yet
we
may
conceive
that
the
Lord
hath
purposed
in
the
beginning
of
the
world
to
declare
more
manifestly
to
our
understanding
his
Eternity
,
his
self-sufficiency
&
liberty
;
His
Eternity
,
that
when
we
hear
of
how
short
standing
the
creature
is
,
we
may
go
upward
to
God
himself
,
&
his
everlasting
being
before
the
foundation
of
it
were
laid
,
may
shine
forth
more
brightly
to
our
admiration
,
when
we
can
strecth
our
conceptions
so
immensurably
as
far
beyond
the
beginning
of
the
world
,
and
yet
God
is
still
beyond
the
outmost
teach
of
our
imagination
(
for
who
can
find
out
the
beginning
of
that
which
hath
not
a
beginning
to
be
found
out
)
and
our
most
extended
apprehensions
fall
it
finitly
short
of
the
dayes
of
the
Ancient
of
dayes
;
O
how
glorious
then
must
his
being
be
,
&
how
boundlesse
?
His
self-sufficiency
&
perfection
doth
herein
appear
,
that
from
such
an
inconceiveable
space
he
was
as
perfect
and
blessed
in
himself
as
now
,
the
Creatures
add
nothing
to
his
perfection
,
or
satisfaction
;
he
was
as
well
pleased
with
his
own
al-comprehending-beeing
&
with
the
very
thought
and
purpose
of
making
this
world
,
as
now
he
is
when
it
is
made
;
the
Idea
of
it
in
his
mind
gave
him
as
great
contentment
as
the
work
it self
when
it
is
done
:
O
to
conceive
this
a
right
,
it
would
fill
a
soul
with
astonishing
&
ravishing
thoughts
of
his
blindnesse
:
Poor
men
weary
if
they
be
not
one
way
or
other
imployed
without
;
so
indigent
are
all
Creatures
at
home
that
they
would
weary
if
they
went
not
abroad
without
themselves
;
but
to
think
how
absolutely
God
is
well
pleased
with
himself
and
how
all
imaginable
perfections
can
add
nothing
to
his
eternall
self
complacency
and
delight
in
his
own
beeing
.
It
would
certainly
ravish
a
soul
to
delight
in
God
also
:
And
as
his
self-sufficiency
doth
herein
appear
,
so
his
liberty
and
freedom
is
likewise
manifested
in
it
.
If
the
world
had
been
eternall
,
who
would
have
thought
that
it
was
free
for
his
Majesty
to
make
it
or
not
?
But
that
it
had
flowed
from
his
glorious
beeing
with
as
natural
and
necessary
a
resultance
,
as
light
from
the
body
of
the
Sun
?
But
now
it
appears
to
all
men
,
that
for
his
pleasure
they
are
made
and
we
are
created
;
that
it
was
simply
the
free
and
absolute
motion
of
his
Will
that
gave
a
being
to
all
things
,
which
he
could
withhold
at
his
pleasure
,
or
so
long
as
he
pleased
.
Thirdly
we
have
it
to
consider
in
what
condition
he
made
all
these
things
,
very
good
,
and
that
to
declare
his
goodnesse
&
wisdome
:
the
creature
may
well
be
called
a
large
volume
extended
and
spread
out
before
the
eyes
of
all
men
to
be
seen
&
read
of
all
.
It
is
certain
if
these
things
,
all
of
them
in
their
orders
and
harmonies
,
or
any
of
them
in
their
beeings
&
qualities
,
were
considered
in
relation
to
Gods
Majesty
,
they
would
teach
and
instruct
the
fool
&
the
wise
man
both
,
in
the
knowledge
of
God
.
How
many
impressions
hath
he
made
in
the
creatures
which
reflect
upon
any
seeing
eye
the
very
Image
of
God
:
to
cōsider
of
what
a
vaste
&
hudge
frame
the
Heavens
and
the
earth
are
and
yet
but
one
Throne
to
his
Majesty
,
the
footstool
whereof
is
this
Earth
,
wherein
vain
men
erect
many
Palaces
:
To
consider
what
a
multitude
of
creatures
,
what
variety
of
Fowls
in
the
heaven
,
and
what
multiplicity
of
Beasts
upon
the
earth
,
what
Armies
(
as
Moses
speaks
,
Gen.
2.
1.
)
and
yet
that
none
of
them
are
all
uselesse
,
but
all
of
them
have
some
special
ends
&
purposes
they
serve
for
:
so
,
that
there
is
no
discord
nor
disorder
,
no
superfluity
nor
want
in
all
this
monarchy
of
the
world
:
all
of
them
conspire
together
in
such
a
discord
,
or
disagreeing
harmony
,
to
one
great
purpose
;
to
declare
the
wisedom
of
him
who
made
every
thing
beautyfull
in
its
time
,
and
every
thing
most
fit
and
opposite
for
the
use
it
was
created
for
:
so
,
that
the
whole
earth
is
full
of
his
goodness
,
he
makes
every
creature
good
one
to
another
,
to
supply
one
anothers
necessity
;
and
then
notwithstanding
of
so
many
different
natures
&
dispositions
between
Elements
,
and
things
composed
of
them
,
yet
all
these
contrarieties
have
such
a
commixion
,
and
are
so
moderated
by
his
suppream
Art
,
that
they
make
up
joyntly
one
Excellent
and
sweet
Harmony
,
or
beautifull
proportion
in
the
World
:
O
,
how
wise
must
he
be
who
alone
contrived
it
all
?
We
can
do
nothing
except
we
have
some
pattern
&
coppy
before
us
;
but
now
upon
this
ground
which
God
hath
laid
,
Man
may
fancy
many
superstructures
,
but
when
he
stretched
out
the
heaven
,
and
laid
the
foundation
of
the
earth
,
Who
being
his
Counsellour
taught
him
?
At
whom
did
his
Spirit
take
Counsel
?
Certainy
,
none
of
all
these
things
would
have
entered
into
the
heart
of
man
to
consider
or
contrive
.
Isa.
40.
12
,
13.
Some
ruder
Spirits
do
gaze
upon
the
hudge
and
prodigious
pieces
of
creation
,
as
Whales
and
Elephants
,
&c.
But
a
wise
Solomon
will
go
to
the
School
of
the
Ant
to
learn
the
wisedom
of
God
,
and
choose
out
such
a
simple
and
mean
creatur
for
the
object
of
his
admiration
;
certainly
there
are
wonders
in
the
smallest
and
most
inconsiderable
creatures
which
Faith
can
contemplat
:
O
the
curious
ingeny
and
draught
of
the
finger
of
God
,
in
the
composition
of
Flees
,
of
Bees
,
flowers
&c.
men
ordinarly
admire
more
,
some
extraordinary
things
;
but
the
truth
is
,
the
whole
course
of
nature
is
one
continued
wonder
,
and
that
greater
than
any
of
the
Lords
works
without
the
Line
:
The
straight
and
regular
line
of
the
wisdome
of
God
(
who
in
one
constant
course
and
tenour
hath
ordained
the
actions
of
all
his
creatures
)
comprehends
more
wonders
and
mysteries
,
as
the
course
of
the
Sunne
,
the
motion
of
the
Sea
,
the
hanging
of
the
Earth
in
the
empty
place
upon
nothing
,
these
we
say
,
are
the
wonders
indeed
,
and
comprehend
something
in
them
which
all
the
wonders
of
Egypt
and
the
Wildernesse
cannot
parallel
.
But
it
is
the
stupid
security
of
men
,
that
are
only
awakened
by
some
new
and
unusual
passages
of
Gods
works
,
beyond
that
straight
Line
of
Nature
,
Then
fourthly
,
look
upon
the
power
of
God
in
making
all
of
nothing
,
which
is
expressed
here
in
Heb.
11.
There
is
no
Artificer
but
he
must
have
matter
,
or
his
Art
will
fail
him
,
and
he
can
do
nothing
:
The
Mason
must
have
timber
and
stones
laid
to
his
hand
,
or
he
cannot
build
a
house
;
the
Gold-smith
must
have
gold
or
silver
ere
he
can
make
a
Cup
or
a
Ring
;
take
the
most
curious
&
quick
inventer
of
them
all
,
they
must
have
some
matter
to
work
upon
,
or
their
knowledge
is
no
bettter
than
ignorance
;
all
that
they
can
do
is
,
to
give
some
shape
or
form
,
or
to
fashion
that
in
some
new
model
which
had
a
beeing
before
;
so
that
what
ever
men
have
done
in
the
world
,
their
work
;
are
all
made
up
of
these
things
which
appear
,
and
Art
&
skill
to
form
&
fashion
that
excellently
,
which
before
was
in
another
mould
and
fashion
,
but
he
needs
not
sit
idle
for
want
of
materials
;
and
therefore
,
in
the
beginning
he
made
Heaven
and
Earth
,
not
as
they
now
are
,
but
he
made
first
the
matter
and
substance
of
this
Universe
,
but
it
was
as
yet
a
rude
and
confused
Chaos
or
Masse
,
all
in
one
lump
without
difference
,
but
then
his
Majesty
shews
his
Wisdom
and
Art
,
his
excellent
invention
,
in
the
following
dayes
of
the
creation
,
in
ordering
and
beautifying
,
&
forming
the
world
as
it
is
,
and
that
his
power
might
be
the
more
known
:
For
,
how
easie
is
it
for
him
to
do
all
this
?
There
needs
no
more
for
it
but
a
word
,
let
it
be
,
&
it
is
,
He
spake
,
and
it
was
done
,
He
commanded
,
and
it
stood
fast
.
Not
,
a
word
pronounced
,
and
audibly
composed
of
Letters
and
Syllables
,
mistake
it
not
so
,
but
a
word
inwardly
formed
,
as
it
were
in
his
infinite
Spirit
,
even
the
inclination
and
beck
of
his
will
suffices
for
his
great
works
:
Ye
see
what
labour
and
pains
we
have
in
our
businesse
,
how
we
toil
&
sweat
about
it
,
what
wrestlings
&
strivings
in
all
things
we
do
,
but
behold
what
a
great
work
is
done
without
any
pain
and
travel
!
It
is
a
laborious
thing
to
travell
through
a
parcel
of
this
earth
,
which
is
yet
but
as
the
point
of
the
Universe
:
It
is
troublesome
to
lift
or
carry
a
little
piece
of
stone
or
clay
,
it
s
a
toil
even
to
look
upward
and
number
the
stars
of
Heaven
,
but
it
was
no
toil
,
no
difficult
thing
to
his
Majesty
to
stretch
out
these
Heavens
in
such
an
infinite
compasse
,
for
as
large
as
the
Circumference
of
them
is
,
yet
it
is
as
easie
to
him
to
compasse
them
,
as
it
is
to
us
to
span
a
finger-length
or
two
:
It
is
no
difficulty
to
him
to
take
up
hills
and
mountains
as
the
dust
of
the
ballance
in
his
hand
,
&
weigh
them
in
scales
:
Hath
he
not
chain'd
the
vast
&
huge
Masse
of
the
wighty
earth
and
Sea
in
the
midst
of
the
empty
place
without
a
supporter
,
without
foundations
or
pillars
?
He
hangeth
it
on
nothing
,
What
is
it
,
I
pray
you
that
supports
the
Clouds
?
who
is
it
that
binds
up
their
waters
in
such
a
way
that
the
clouds
are
not
rent
under
them
,
even
though
there
be
more
abundance
of
water
in
them
than
is
in
all
the
Rivers
&
waters
round
about
us
?
Iob.
26.
7
,
8.
Who
is
it
that
restrains
&
sets
bounds
to
the
Sea
,
that
the
waters
thereof
thogh
they
roar
,
yet
do
not
overflow
the
land
?
But
this
Almighty
Jehovah
,
whose
Decree
&
commandement
is
the
very
compasse
,
the
bulwark
over
which
they
cannot
flow
,
&
all
this
he
doth
with
more
facility
than
men
can
speak
;
If
there
were
a
creature
that
could
do
all
things
by
speaking
,
that
were
a
strange
power
:
but
yet
that
creature
might
be
wearied
with
speaking
much
;
but
he
speaks
and
it
is
done
,
his
word
is
a
creating
word
of
power
,
which
makes
things
that
are
not
to
be
,
and
there
is
no
wearying
of
him
besides
,
for
he
is
Almighty
,
and
cannot
saint
:
but
,
why
then
did
he
take
six
dayes
for
his
work
?
might
he
not
with
one
word
of
his
power
have
commanded
this
world
to
issue
out
of
his
omnipotent
vertue
thus
perfect
as
it
is
?
What
needed
all
this
compasse
?
Why
took
he
six
dayes
who
in
a
moment
could
have
done
it
all
with
as
much
facility
?
Indeed
,
herein
the
Lord
would
have
us
to
adore
his
wisdome
as
well
as
his
power
;
he
proceeds
from
more
imperfect
things
to
more
perfect
,
from
a
confused
Chaos
to
a
beautifull
World
from
motion
to
rest
,
to
teach
man
to
walk
through
this
wildernesse
and
valley
of
Tears
,
this
shapelesse
World
,
into
a
more
beautiful
habitation
,
through
the
tossings
of
time
,
into
an
everlasting
Sabbath
of
rest
,
whether
their
works
shal
follow
them
,
&
they
shal
rest
from
their
labours
:
He
would
teach
us
to
take
a
stedfast
look
of
his
work
,
and
that
wee
should
be
busied
all
the
dayes
of
our
pilgrimage
and
sojourning
,
in
the
consideration
of
the
glorious
characters
of
God
upon
the
work
of
his
hands
;
wee
see
that
it
is
but
passing
looks
and
glances
of
Gods
glory
we
take
in
the
creatures
,
but
the
Lord
would
have
us
to
make
it
our
work
and
businesse
all
the
week
throgh
,
as
it
was
his
to
make
them
:
He
would
in
this
teach
us
his
loving
care
of
men
,
who
would
not
create
Man
till
he
had
made
for
him
so
glorious
an
house
,
replenished
with
all
good
things
:
It
had
been
a
darksome
&
irksome
life
to
have
lived
in
the
first
Chaos
,
without
light
,
but
he
hath
stretched
over
him
the
Heavens
as
his
Tent
;
and
set
lights
in
them
to
distinguish
times
and
seasons
,
and
ordained
the
VVaters
their
proper
bounds
and
peculiar
Channels
,
and
then
maketh
the
Earth
to
bring
forth
all
manner
of
fruits
;
&
when
all
is
thus
disposed
,
then
he
c●…eats
man
,
To
this
God
,
the
Maker
of
Heaven
and
Earth
,
be
glory
and
praise
.
Heb.
11.
3.
&
Heb.
1.
14.
Are
they
not
all
ministring
Spirits
,
sent
forth
to
minister
,
&c.
THere
is
nothing
more
generally
known
than
this
,
that
God
at
the
beginning
made
the
heaven
and
the
earth
,
and
all
the
hosts
of
them
,
the
upper
or
the
celestiall
,
the
lower
or
sublunary
World
,
but
yet
there
is
nothing
so
little
believed
or
laid
to
heart
:
By
faith
we
understand
that
the
Worlds
were
made
.
It
is
one
of
the
first
Articles
of
the
Creed
indeed
,
Father
Almighty
,
Maker
of
Heaven
and
Earth
,
but
I
fear
that
Creed
is
not
written
in
the
Tables
of
flesh
,
that
is
,
the
heart
:
There
is
a
twofold
mistake
among
men
about
the
point
of
believing
;
some
,
and
the
commoner
sort
,
do
think
it
is
no
other
than
simply
to
know
such
a
thing
,
and
not
to
question
it
,
to
hear
it
,
&
not
to
contradict
it
,
or
object
against
it
:
Therefore
they
do
flatter
themselves
in
their
own
eyes
,
and
do
account
themselves
to
have
faith
in
God
;
because
they
can
say
over
all
the
Articles
of
their
belief
,
they
think
the
Word
is
true
,
and
they
never
doubted
of
it
:
But
,
I
beseech
you
,
consider
how
greatly
you
mistake
a
main
matter
of
weighty
concernment
?
If
you
will
search
it
,
as
before
the
Lord
,
you
will
find
you
have
no
other
belief
of
these
things
than
children
use
to
have
,
whom
you
teach
to
think
or
say
any
thing
;
there
is
no
other
ground
of
your
not
questioning
these
truths
of
the
Gospel
,
but
because
you
never
consider
on
them
,
and
so
they
passe
for
current
:
Do
not
deceive
your selves
,
with
the
heart
man
believes
;
it
is
a
heart-businesse
,
a
soul-matter
,
no
light
and
uselesse
opinion
,
or
empty
expression
,
which
you
have
learned
from
a
child
:
You
say
,
you
believe
in
God
the
Maker
of
Heaven
and
Earth
,
and
so
say
children
who
doubt
no
more
of
it
than
ye
,
and
yet
in
sadnesse
they
do
not
retire
within
their
own
hearts
,
to
think
what
a
one
he
is
;
they
do
not
remember
him
in
the
works
of
his
hands
,
there
is
no
more
remembrance
of
that
true
God
than
if
no
such
thing
were
known
:
So
it
is
among
you
,
you
would
think
we
wronged
you
,
if
we
said
,
ye
believed
not
that
God
made
the
world
;
&
yet
,
certainly
,
all
men
have
not
this
faith
,
whereby
they
understand
truly
in
their
heart
the
Power
,
&
Wisdome
,
and
Goodnesse
of
God
appearing
in
it
,
that
is
the
gift
of
God
only
given
to
them
that
shal
be
saved
.
If
I
should
say
,
that
you
believe
not
the
most
common
Principles
of
Religion
,
you
would
think
it
hard
,
&
yet
there
is
no
doubt
of
it
,
that
the
most
common
truths
are
least
believed
;
and
the
reason
is
plain
,
because
men
have
learned
them
by
tongue
,
and
there
is
none
that
question
them
,
&
therefore
very
few
ever
in
sadnesse
and
in
earnest
consider
of
them
:
You
say
,
that
God
made
Heaven
&
Earth
,
but
how
often
do
you
think
on
that
God
?
And
,
how
often
do
you
think
on
him
with
admiration
?
Do
ye
at
all
wonder
at
the
glory
of
God
when
you
gaze
on
his
works
?
Is
not
this
volume
alwayes
observant
before
your
eyes
,
every
thing
shewing
and
declaring
this
glorious
Maker
,
yet
who
is
it
that
taketh
more
notice
of
him
than
if
he
were
not
at
all
;
such
is
the
generall
stupidity
of
men
,
that
they
never
ponder
&
digest
these
things
in
their
heart
till
their
soul
receive
the
stamp
of
the
glory
&
greatnesse
of
the
invisible
God
,
which
shines
most
brightly
in
these
things
that
are
visible
,
and
be
in
some
measure
transformed
in
their
minds
,
and
conformed
to
these
glorious
appearances
of
him
,
which
are
engraven
in
great
Characters
in
all
that
do
at
all
appear
.
There
is
another
mistake
peculiar
to
some
,
especially
the
Lords
people
,
that
they
think
faith
is
limited
to
some
few
particular
and
more
unknown
and
hid
truths
and
mysteries
of
the
Gospell
.
Ye
think
,
that
it
is
only
true
believing
,
to
imbrace
some
special
Gospell-truths
,
which
the
multitude
of
people
know
nothing
of
,
as
the
tenor
of
the
Covenant
of
Grace
and
of
Works
,
&c.
And
for
other
common
Principles
,
of
Gods
making
and
ruling
the
World
,
you
think
that
a
common
thing
to
believe
them
.
But
,
saith
the
Apostle
,
By
faith
we
understand
that
the
worlds
were
made
;
it
is
that
same
faith
spoken
of
in
the
end
of
Chap.
10.
by
which
the
just
shal
live
:
So
then
,
here
is
a
point
of
saving
faith
,
to
believe
with
the
heart
in
God
the
Creator
and
Father
Almighty
,
to
take
a
view
of
Gods
Almighty
Power
,
and
sufficient
Goodnesse
,
and
infinite
Wisdome
,
shining
in
the
Fabrick
of
the
World
,
&
that
with
delight
and
admiration
at
such
a
glorious
Fountain-being
;
to
rise
up
to
his
Majesty
by
the
degrees
of
his
creatures
,
this
is
the
climing
and
aspiring
nature
of
Faith
.
You
see
how
much
those
Saints
in
the
Old
Testament
were
in
this
;
and
certainly
,
they
had
more
excellent
and
beseeming
thoughts
of
God
than
we
.
It
should
make
Christians
ashamed
,
that
both
Heathens
who
had
no
other
Book
opened
to
them
,
but
that
of
Nature
,
did
read
it
more
diligently
than
we
:
And
that
the
Saints
of
Old
,
who
had
not
such
a
plain
testimony
of
God
as
we
now
have
,
yet
did
learn
more
out
of
the
Book
of
the
Creature
,
then
we
do
both
out
of
it
and
the
Scriptures
:
We
look
on
all
things
with
such
a
carelesse
eye
,
and
do
not
observe
what
may
be
found
of
God
in
them
:
I
think
verily
there
are
many
Christians
,
and
Ministers
of
the
Gospel
,
who
do
not
ascend
into
those
high
and
ravishing
thoughts
of
God
,
in
his
being
and
working
,
as
would
become
even
meer
Naturalists
;
How
little
can
they
speak
out
of
his
Majesty
,
or
think
,
as
it
becomes
his
transcendent
glory
.
There
is
little
in
Sermons
or
discourses
that
holds
out
any
singular
admiring
thoughts
of
a
Deity
,
but
in
all
these
we
are
so
common
and
carelesse
,
as
if
he
were
an
Idol
.
It
is
not
in
vain
that
it
is
expressed
thus
,
By
faith
we
know
that
the
worlds
were
made
,
for
certainly
the
firm
believing
&
pondering
of
this
one
truth
,
would
be
of
great
moment
and
use
to
a
Christian
in
all
his
journey
.
You
may
observe
in
what
stead
it
is
to
the
Saints
in
Scripture
:
This
raises
up
a
soul
to
high
thoughts
,
and
sutable
conceptions
of
his
glorious
Name
,
&
so
conforms
the
worship
of
his
Majesty
unto
his
excllency
,
it
puts
the
stamp
of
Divinity
upon
it
spiritualizes
the
thoughts
and
affections
so
,
as
to
put
a
true
difference
between
the
true
God
,
and
the
gods
that
made
not
the
Heavens
&
the
Earth
.
Alace
,
the
worship
of
many
Christians
speaks
out
no
diviner
or
higher
object
than
a
creature
,
it
is
so
cold
,
so
formall
,
and
empty
,
so
vain
&
wandring
,
there
is
no
more
respect
testified
unto
him
,
than
we
would
give
to
some
eminent
person
:
You
find
in
the
Scripture
how
the
strain
of
the
Saints
affections
and
devotion
rises
,
when
they
take
up
God
in
his
absolute
Supremacy
above
the
creatures
,
&
look
on
him
as
the
alone
fountain
of
all
that
is
worth
the
name
of
perfection
in
them
.
A
soul
in
that
consideration
cannot
chuse
but
assign
unto
him
the
most
eminent
seat
in
the
heart
,
&
gather
those
affections
which
are
scattered
after
the
creatures
into
one
channell
,
to
pour
them
out
on
him
who
is
all
in
all
,
and
hath
all
that
which
is
lovely
in
the
creatures
in
an
eminent
degree
.
Therefore
know
what
you
are
formed
for
,
to
shew
forth
his
praise
,
to
gather
and
take
up
from
the
creatures
all
the
fruits
of
his
praise
,
and
offer
them
up
to
his
Majesty
:
This
was
the
end
of
man
,
&
this
is
the
end
of
a
Christian
,
you
are
made
for
this
,
and
you
were
redeemed
for
this
,
to
read
upon
the
volumes
of
his
works
,
&
word
,
and
from
thence
extract
songs
of
praise
to
his
Majesty
.
As
this
would
be
of
great
moment
to
the
right
worshipping
of
God
,
and
to
the
exercise
of
true
holiness
,
so
it
is
most
affectual
to
the
establishing
of
a
soul
in
the
confidence
of
the
promises
of
God
:
When
a
soul
by
faith
understands
the
world
was
made
by
God
,
then
it
relyes
with
confidence
upon
that
same
word
of
God
,
as
a
word
of
power
,
and
hopes
against
hope
:
There
are
many
things
in
the
Christians
way
betwixt
him
and
glory
,
which
look
as
insuperable
:
thou
art
often
emptied
into
nothing
and
stript
naked
of
all
encouragements
,
and
there
is
nothing
remaining
but
the
word
of
Gods
promises
to
thee
and
to
the
Church
which
seems
contrary
to
sense
and
reason
;
Now
,
I
say
if
thou
do
indeed
believe
that
the
world
was
made
by
God
,
then
out
of
all
Question
thou
may
silence
all
thy
fears
with
this
one
thought
,
God
created
this
whole
frame
out
of
nothing
,
he
commanded
the
light
to
shine
out
of
darknesse
,
then
certainly
he
can
give
a
beeing
to
his
own
promises
,
is
not
his
word
of
promise
as
sure
and
effectuall
,
as
his
word
of
command
?
This
is
the
grand
incouragement
of
the
Church
,
both
offered
by
God
,
from
Isa.
Chap.
40.
and
made
use
of
by
his
Saints
,
as
David
,
Hezekiah
,
&c.
What
is
it
would
disquiet
a
soul
if
it
were
reposed
on
this
Rock
of
creating
power
and
faithfulnesse
?
This
would
alwayes
sound
in
its
ears
,
faint
not
,
weary
not
,
Iacob
,
I
am
God
,
and
none
else
,
the
portion
of
Iacob
is
not
like
others
,
be
it
inward
or
outward
difficulties
,
suppose
Hell
and
Earth
combined
together
,
let
all
the
enemies
of
a
soul
,
or
of
the
Church
assemble
,
here
is
one
for
all
,
the
God
that
made
the
Heaven
and
the
Earth
can
speak
,
and
it
is
done
,
command
,
and
it
stands
fast
:
He
creates
peace
,
and
who
then
can
make
trouble
,
when
he
gives
quietnesse
to
a
Nation
,
or
to
a
person
.
Almighty
power
works
in
Saints
,
and
for
Saints
,
let
us
trust
in
him
.
Gen.
1.
26
,
27.
And
God
said
,
Let
us
make
man
after
our
own
Image
,
with
Eph.
4.
24.
and
Heb.
3.
10.
WHile
we
descend
from
the
meditation
of
the
glory
of
God
shining
in
the
Heavens
,
in
Sun
,
Moon
,
and
Stars
,
unto
the
consideration
of
the
Lords
framing
of
Man
after
this
manner
,
we
may
fall
into
admiration
with
the
Psalmist
,
Psalm
8.
Lord
what
is
man
that
thou
art
so
mindful
of
him
,
or
the
Son
of
man
that
thou
shouldest
remember
him
.
It
might
indeed
drown
us
in
wonder
,
and
astonish
us
,
to
think
what
speciall
notice
He
hath
taken
of
such
a
creature
from
the
very
beginning
,
and
put
more
respect
upon
him
then
upon
all
the
more
Excellent
works
of
his
hands
,
you
find
here
the
Creation
of
man
expressed
in
other
tearms
than
was
used
before
,
He
said
,
let
there
be
light
,
and
it
was
,
let
there
be
dry
land
.
&c.
But
it
is
not
such
a
simple
word
as
that
,
but
let
us
make
man
according
to
our
image
,
as
if
God
had
called
a
consultation
about
it
,
what
,
was
there
any
more
difficulty
in
this
then
the
rest
of
his
works
?
Needed
he
any
advisement
about
his
frame
and
constitution
?
No
certainly
,
for
there
was
a
great
work
of
power
,
as
curious
peeces
of
Art
&
wisdome
,
which
were
instantly
done
upon
his
word
,
He
is
not
a
man
that
he
should
advise
or
consult
,
as
there
is
no
difficulty
nor
impediment
in
the
way
of
his
power
,
(
He
doth
all
that
he
pleases
,
ad
nutum
,
at
his
very
word
or
nod
,
so
easie
are
impossibilities
to
him
)
so
there
is
nothing
hard
to
his
wisedom
,
no
knot
but
it
can
loose
,
nothing
so
curious
or
exquisite
,
but
he
can
as
curiously
contrive
it
,
as
the
most
common
and
grosse
peeces
of
the
creation
,
and
therefore
,
He
is
wonderful
in
counsell
,
&
excellent
in
working
.
But
ve
have
here
expressed
,
as
it
were
,
a
Counsell
of
the
Holy
and
Blessed
Trinity
about
Mans
Creation
,
to
signifie
to
us
what
peculiar
respect
He
puts
upon
that
Creature
,
and
what
speciall
notice
he
takes
of
us
,
that
of
his
own
free
purpose
and
good
pleasure
he
was
to
single
and
choose
out
man
from
among
all
other
Creatures
,
for
the
more
eminent
demonstration
of
his
glorious
attributs
of
grace
,
mercy
and
justice
upon
him
;
and
likewise
to
point
out
the
excellency
that
God
did
stamp
upon
man
in
his
Creation
beyond
the
rest
of
the
creatures
,
as
the
Apostle
showes
the
excellency
of
Christ
above
Angels
,
To
which
of
the
Angels
said
he
at
any
time
,
thou
art
my
Son
?
Heb.
1.
5.
So
we
may
say
,
of
which
of
the
creatures
said
he
at
any
time
,
come
,
let
us
make
them
in
our
image
,
after
our
likenesse
?
O
how
should
this
make
us
listen
to
hear
,
earnest
to
know
what
man
once
was
,
how
magnified
of
God
and
set
above
the
works
of
his
hands
?
There
is
a
great
desire
in
men
to
search
into
their
Original
,
and
to
trace
backward
the
dark
footsteps
of
antiquity
,
especially
if
they
be
put
in
expectation
of
attaining
any
honourable
or
memorable
extraction
?
How
will
men
love
to
hear
of
the
worth
of
their
Ancestors
?
But
what
a
stupidity
doth
possesse
the
most
part
in
relation
to
the
high
fountain
and
head
of
all
,
that
they
do
not
aim
so
high
as
Adam
,
to
know
the
very
estate
of
humane
nature
:
hence
it
is
,
that
the
most
part
of
people
ly
still
astonished
,
or
rather
stupid
and
senselesse
after
this
great
fall
of
man
,
because
they
never
look
upward
to
the
place
and
dignity
from
whence
man
did
fall
.
It
is
certain
you
will
never
rightly
understand
your selves
,
or
what
ye
are
,
till
ye
know
first
what
man
was
made
?
You
cannot
imagine
what
your
present
misery
is
,
till
you
once
know
what
that
selicity
was
,
in
which
man
was
made
(
let
us
make
man
in
our
image
)
some
have
called
man
a
little
world
,
a
compend
of
the
world
,
because
he
hath
heaven
and
earth
,
as
it
were
,
married
together
in
him
;
two
most
remote
and
distant
natures
,
the
dust
of
the
earth
,
and
the
immortall
Spirit
,
which
is
called
the
breath
of
God
,
sweetly
linked
and
conjoyned
together
,
with
a
disposition
and
inclination
one
to
another
.
The
Lord
was
in
this
piece
of
workmanship
as
it
were
to
give
a
narrow
and
short
compend
of
all
his
works
,
&
so
did
associate
in
one
piece
with
his
marvelous
wisdome
,
being
,
living
,
moving
,
sense
and
reason
,
which
are
scattered
abroad
in
the
other
creatures
,
so
that
a
man
carries
these
wonders
about
with
him
,
which
he
admires
without
him
.
At
his
bare
and
simple
word
this
huge
frame
of
the
world
started
out
of
nothing
,
but
in
this
he
acts
the
part
of
a
cunning
Artificer
,
let
us
make
man
,
he
makes
rather
than
creats
,
first
raises
the
walls
of
flesh
,
buildeth
the
house
of
the
body
withall
its
Organs
,
all
its
Rooms
,
and
then
he
puts
in
a
noble
&
divine
guest
to
dwel
in
it
,
He
breaths
in
it
the
breath
of
life
,
he
incloseth
,
as
it
were
,
an
Angel
within
it
,
and
marrieth
these
two
together
into
the
most
admirable
union
and
communion
that
can
be
imagined
,
so
that
they
make
up
one
man
.
But
that
which
the
Lord
looks
most
into
is
this
work
,
and
would
have
us
most
to
consider
,
is
that
Image
of
himself
that
he
did
imprint
on
man
(
let
us
make
man
in
our
own
Image
)
there
was
no
creature
but
it
had
some
ingravings
of
God
upon
it
,
some
curious
draughts
and
lineaments
of
his
Power
,
Wisdome
and
goodnesse
upon
it
,
and
therefore
the
Heavens
are
said
,
to
shew
forth
his
glory
,
&c.
But
whatever
they
have
,
it
is
but
the
lower
part
of
that
image
,
some
dark
shaddows
and
resemblances
of
him
,
but
that
which
is
the
last
of
his
works
,
he
maketh
it
according
to
his
own
image
,
tanquam
ab
ultima
manu
,
he
therein
gives
out
himself
to
be
read
and
seen
of
all
men
as
in
a
glasse
,
other
creatures
are
made
,
as
it
were
,
according
to
the
similitude
of
his
footstep
,
ad
similitudinem
vestigii
,
but
man
,
ad
similitudinem
faciei
,
according
to
the
likenesse
of
his
face
(
in
our
image
,
after
our
likenesse
)
It
is
true
,
there
is
one
only
,
Jesus
Christ
his
Son
,
who
is
the
brightnesse
of
his
glory
,
and
the
express
substantiall
image
of
his
person
,
who
resembleth
him
perfectly
,
and
throughly
in
all
properties
,
so
that
he
is
alter
idem
,
another-self
,
both
in
nature
,
properties
,
&
operations
,
so
like
him
,
that
he
is
one
with
him
;
so
that
it
is
rather
an
onenesse
,
than
a
likenesse
;
but
man
he
created
according
to
his
own
Image
,
and
gave
him
to
have
some
likenesse
to
himself
,
likenesse
I
say
,
not
samenesse
,
or
onenesse
.
That
is
high
indeed
to
be
like
God
;
The
notion
and
expression
of
it
imports
some
strange
thing
,
how
could
man
be
like
God
,
who
is
infinite
,
incomprehensible
,
whose
glory
is
not
communicable
to
another
?
It
is
true
indeed
,
in
these
incommunicable
properties
he
hath
not
only
,
no
equal
,
but
none
to
liken
him
,
in
these
he
is
to
be
adored
,
&
admired
as
infinitely
transcending
all
created
perfections
&
conceptions
;
but
yet
in
others
he
has
been
pleased
to
hold
forth
himself
to
be
imitated
and
followed
:
and
that
this
might
be
done
,
he
first
stamps
them
upon
man
in
his
first
moulding
of
him
,
&
if
ye
would
know
what
these
are
particularly
,
the
Apostle
expresses
them
Col.
3.
10.
in
knowledge
,
in
rightousnesse
,
and
holinesse
.
Eph.
4.
24.
This
is
the
Image
of
him
who
created
him
,
which
the
Creator
stamped
on
man
,
that
he
might
seek
him
,
and
set
him
apart
for
himself
to
keep
communion
with
him
,
and
to
bless
him
.
There
is
a
spirit
given
to
man
with
a
capacity
to
know
,
and
to
will
,
And
here
is
a
draught
and
lineament
of
Gods
face
,
which
is
not
engraven
on
any
sensitive
creature
;
It
is
one
of
the
most
noble
and
excel●…ent
operations
of
life
,
in
which
a
man
is
most
above
beasts
,
to
reflect
upon
himself
&
his
Creator
:
There
●…re
naturall
instincts
given
to
other
things
,
naturall
●…ropensions
to
those
things
that
are
convenient
to
●…heir
own
nature
,
but
none
of
them
have
so
much
●…s
a
capacity
to
know
what
they
are
,
or
what
they
●…ave
,
they
cannot
frame
a
notion
of
him
who
●…ave
them
a
beeing
,
but
are
only
proportionate
●…o
the
discerning
of
some
sensible
things
,
and
can
●…each
no
further
:
He
hath
limited
the
eye
within
co●…ours
,
and
light
;
he
hath
set
a
bound
to
the
care
that
〈◊〉
cannot
act
without
sounds
,
and
so
every
sense
he
●…ath
assigned
his
own
proper
stanse
,
in
which
it
moves
●…ut
he
teaches
man
knowledge
,
and
he
enlarges
the
●…hear
of
his
understanding
beyond
visible
or
sensible
●…hings
,
to
things
invisible
,
to
spirits
;
&
this
capacity
●…e
hath
put
in
the
soul
to
know
all
things
,
and
it self
●…mong
the
rest
;
the
eye
discerns
light
,
but
sees
not
it
●…lf
,
but
he
gives
a
Spirit
to
man
to
know
himself
,
and
●…is
God
:
and
then
there
is
a
willing
power
in
the
soul
by
which
it
diffuses
it self
towards
any
thing
that
is
conceived
as
good
,
the
understanding
directing
,
and
the
will-commanding
according
to
its
direction
,
and
then
the
whole
faculties
and
senses
obeying
such
commands
,
which
makes
up
an
excellent
draught
of
the
image
of
God
:
There
was
a
sweet
proportion
and
harmony
in
Adam
,
all
was
in
due
place
,
and
subordination
;
the
motions
of
immortall
man
did
begin
within
,
the
lamp
of
reason
did
shine
&
give
light
unto
it
,
&
till
that
went
before
,
here
was
no
stirring
,
no
chusing
or
refusing
,
&
when
reason
which
was
one
sparkle
of
the
divine
nature
,
or
a
ray
of
Gods
light
reflected
into
the
soul
of
man
,
when
once
that
did
appear
to
the
discerning
of
good
&
evil
,
this
power
was
in
the
soul
to
apply
the
whole
man
accordingly
,
to
chose
the
good
and
refuse
the
evil
,
it
had
not
been
a
lively
resemblance
of
God
to
have
a
power
of
knowing
and
willing
simply
,
unlesse
these
had
been
beautified
and
adorned
with
supernaturall
and
divine
graces
of
spiritual
light
and
holinesse
,
&
righteousnesse
,
these
make
up
the
lively
colour
,
and
compleat
the
image
of
God
upon
the
soul.
There
was
a
Divine
Light
which
did
shine
in
,
upon
the
understanding
,
ever
till
sin
interposed
&
Eclipsed
it
,
and
from
the
light
of
Gods
countenance
did
the
sweet
heat
,
&
warmnesse
of
holinesse
&
uprightnesse
in
the
affections
proceed
,
so
that
there
was
nothing
but
purity
and
cleannesse
in
the
soul
,
no
darknesse
of
ignorance
,
no
muddinesse
of
carnall
affections
,
but
the
soul
pure
and
transparent
,
to
receive
the
refreshing
and
enlightning
rayes
of
Gods
glorious
countenance
,
and
this
was
the
very
face
and
beauty
of
the
soul
,
it
is
that
only
that
is
the
beauty
and
excellency
of
the
creature
,
conformity
to
God
,
&
this
was
throughout
,
in
understanding
and
affections
,
the
understanding
conformed
to
his
understanding
,
discerning
between
good
and
evil
,
and
conformed
it
behoved
to
be
,
for
it
was
ou●…
a
ray
of
that
Sun
a
stream
of
that
fountain
of
wisdom
,
and
a
light
derived
from
that
primitive
light
of
Gods
understanding
,
and
then
the
will
did
sympathize
as
much
with
his
will
,
approving
and
chusing
what
he
approved
,
&
refusing
that
which
he
hated
:
I
dem
velle
atque
idem
nolle
,
ea
demum
firma
est
amicitia
,
that
was
the
conjunction
,
and
it
is
more
strict
than
any
●…ye
among
men
,
there
was
not
two
wills
,
they
were
,
as
it
were
,
one
the
love
of
God
reflecting
into
the
soul
,
did
as
it
were
,
carry
the
soul
back
again
unto
him
,
&
that
was
the
conforming
principle
which
fashioned
the
whole
man
without
and
within
,
●…o
his
likenesse
,
&
to
his
obedience
:
Thus
man
was
●…ormed
for
communion
with
God
,
this
likenesse
behoved
to
be
,
or
they
could
no
:
joyn
as
friends
.
But
now
this
calls
us
to
a
sad
meditation
,
to
think
●…om
whence
we
have
fallen
,
and
so
how
great
our
fall
●…s
,
to
fall
from
such
a
blessed
estate
,
that
must
be
great
misery
:
Sathan
hath
spoyled
us
of
our
rich
treasure
,
●…hat
glorious
image
of
holinesse
.
And
hath
drawn
●…pon
our
souls
the
very
visage
of
hell
,
the
lineaments
●…f
his
hellish
countenance
,
but
the
most
part
of
men
〈◊〉
stupid
,
insensible
of
any
thing
,
as
beasts
that
are
fel●…d
with
their
fall
,
that
can
neither
find
pain
nor
rise
:
〈◊〉
we
could
but
return
and
consider
what
are
all
those
●…d
and
woefull
consequences
of
sin
in
the
world
,
what
〈◊〉
strange
distemper
it
hath
put
in
the
Creation
?
What
●…iseries
that
one
fall
hath
brought
one
all
mankind
?
〈◊〉
am
sure
by
these
bruises
we
might
conjecture
what
〈◊〉
strange
fall
it
hath
been
.
Sin
did
interpose
between
God
&
us
,
and
this
darkned
our
souls
,
&
killed
them
,
●…e
light
of
knowledge
was
put
out
,
and
the
life
of
ho●…nesse
extinguished
,
and
now
there
remains
nothing
〈◊〉
all
that
stately
building
,
but
some
ruines
of
com●…on
principles
of
reason
,
and
honesty
engraven
on
all
●…ens
consciences
;
which
may
shew
unto
us
what
the
●…ilding
hath
been
,
we
have
fallen
from
holinesse
,
and
so
from
happynesse
,
our
soules
are
deformed
&
defiled
you
see
what
an
ill
favoured
thing
it
is
,
to
see
a
child
wanting
any
members
,
O
if
sin
were
visible
,
how
ugly
would
the
shape
of
the
soul
be
to
us
,
since
it
lost
the
very
proportion
and
visage
of
it
,
that
is
,
Gods
Image
?
Let
us
consider
this
Doctrine
that
we
may
know
from
whence
we
have
fallen
,
and
into
what
a
gulf
of
sin
and
misery
we
have
fallen
,
that
the
new
news
of
Jesus
Christ
a
Mediator
and
Redeemer
of
fallen
man
,
may
be
sweet
unto
us
.
Thus
it
pleased
the
Lord
to
let
his
Image
be
marred
&
quite
spoiled
in
us
,
for
he
had
thus
design
to
repair
it
and
renew
it
better
than
of
old
,
and
for
this
end
he
hath
created
Christ
according
to
his
image
,
he
hath
stamped
that
image
of
holinesse
upon
his
flesh
,
to
be
a
pattern
;
and
not
only
so
,
but
a
pledge
also
,
of
restoring
such
souls
as
flee
unto
him
for
refuge
,
unto
that
primitive
glory
and
excellency
:
Know
then
that
he
hath
made
his
Son
like
unto
us
,
that
we
might
again
be
made
like
unto
him
,
he
said
,
let
one
of
us
be
made
man
,
in
the
counsel
of
Redemption
,
that
so
it
might
again
be
said
,
let
man
be
made
like
unto
us
,
in
our
image
:
It
is
a
second
Creation
must
do
it
,
and
O
that
you
would
look
upon
your
hearts
to
enquire
if
it
be
framed
in
you
,
certainly
you
must
again
be
created
into
that
Image
if
you
belong
to
Christ
:
To
him
be
praise
&
Glory
.
Rom.
●…1
.
36.
Of
him
&
through
him
,
and
for
him
are
all
things
,
&c.
Psal.
103.
19.
His
Kingdome
is
over
all
.
Matt.
10.
29.
A
Sparrow
shal
not
fall
without
your
Fathers
will
.
THere
is
nothing
more
commonly
confessed
in
words
,
than
that
the
providence
of
God
reaches
in
all
the
creatures
and
their
actions
;
But
I
believe
there
is
no
point
ofReligion
so
superficially
&
sleight●…
considered
by
the
most
part
of
men
:
The
most
part
ponder
none
of
these
divine
truths
,
there
is
nothing
above
their
senses
which
is
the
subject
of
their
meditations
:
and
for
the
children
of
God
,
I
fear
many
do
give
such
truths
of
God
too
common
&
course
entertainment
in
their
minds
,
through
a
conceit
of
the
commonnesse
of
them
,
I
know
not
what
we
are
taken
up
with
in
this
age
,
with
some
particular
truths
more
remote
from
the
knowledge
of
others
in
former
times
,
or
some
particular
cases
concerning
our selves
:
You
will
find
the
most
part
of
Christians
stretch
not
their
thoughts
beyond
their
own
conditions
or
interests
,
or
some
particular
questions
,
about
Faith
&
repentance
,
&c.
And
in
the
mean
time
the
most
weighty
points
of
Religion
,
which
have
been
the
subject
of
the
meditation
and
admiration
of
Saints
in
all
ages
,
are
wholly
laid
aside
through
a
misapprehension
of
their
commonnesse
,
as
if
a
man
would
despise
the
Sun
&
the
Air
,
&
prefer
some
rare
piece
of
stone
or
timber
to
them
.
Certainly
,
as
in
the
disposall
of
the
World
,
the
Lord
hath
in
great
wisdome
&
goodness
made
the
most
needfull
&
usefull
things
most
common
;
those
,
without
which
man
cannot
live
,
are
alwayes
obvious
to
us
,
so
that
if
any
thing
be
more
rare
,
it
is
not
necessary
:
So
in
this
Universe
of
Religion
;
he
in
mercy
&
wisdome
hath
so
framed
all
,
that
those
points
of
truth
&
belief
,
which
are
most
near
the
substance
of
Salvation
,
&
necessary
to
us
,
&
most
fit
to
exercise
us
in
true
godlinesse
,
these
are
every
where
to
be
found
,
partly
engraven
on
mens
hearts
,
partly
set
down
most
clearly
&
often
in
Scripture
,
that
a
believing
soul
can
look
no
where
but
it
must
breath
in
that
air
of
the
Gospel
,
&
look
upon
that
common
Sun
of
Righteousnesse
,
God
the
Creator
,
&
the
healing
Sun
,
Christ
the
Redeemer
,
shining
every
where
in
Scripture
.
The
general
Providence
of
God
,
&
the
special
Administration
of
Christ
the
Saviour
,
these
are
common
,
and
these
are
essentiall
to
our
happines
;
therefore
the
meditation
of
Christians
should
run
most
upon
them
,
&
not
alwayes
about
some
particular
questions
or
debates
of
the
time
.
It
is
a
strange
thing
how
people
should
be
more
affected
with
a
discourse
of
the
affairs
of
the
time
,
or
on
some
inward
thoghts
of
their
own
hearts
,
than
if
one
should
speak
of
Gods
Universall
Kingdom
over
all
men
&
Nations
;
that
is
accounted
a
generall
and
ordinary
discourse
;
even
,
as
if
men
would
set
at
nought
the
Suns
light
,
because
it
shines
to
all
,
&
every
day
:
Or
would
despise
the
water
,
because
it
may
be
found
every
where
:
Let
the
Sun
be
removed
for
some
few
dayes
,
and
O
what
would
the
world
account
of
it
beyond
all
your
curious
devices
or
rare
enjoyments
.
This
is
it
which
would
increase
to
more
true
godlinesse
,
if
rightly
believed
,
than
many
other
things
ye
are
busied
withall
.
It
s
our
general
view
of
them
makes
them
but
general
.
I
spoke
once
upon
this
word
,
Rom.
11.
36.
but
only
in
reference
to
the
end
of
man
,
which
is
Gods
glory
;
But
the
words
do
extend
further
,
&
we
must
now
consider
what
further
they
hold
forth
.
The
Apostle
hath
been
speaking
of
the
Lords
unsearchable
wayes
and
judgements
towards
men
in
the
dispensation
of
grace
and
salvation
,
how
free
and
absolute
he
is
in
that
.
And
this
he
strengthens
by
the
supream
wisdome
of
God
,
who
did
direct
him
?
Why
dost
thou
,
O
man
,
take
upon
thee
to
direct
him
now
?
For
,
where
was
there
any
Counsellor
when
he
alone
contrived
all
the
frame
of
this
World
,
and
then
by
Soveraign
highnesse
and
supremacy
over
the
creatures
disposed
of
them
?
For
he
is
debitor
to
none
,
therefore
none
can
quarrel
him
for
giving
or
not
giving
,
for
who
was
it
that
gave
him
first
,
for
which
he
should
give
a
recompence
?
Was
there
any
could
prevent
with
a
gift
?
Nay
,
none
could
,
saith
he
,
for
of
him
,
&
through
him
,
&
for
him
are
all
things
;
And
therefore
he
must
prevent
men
.
For
from
whence
should
that
gift
of
the
creature
,
which
could
oblidge
him
,
have
its
rise
?
It
must
be
of
God
if
it
be
a
creature
,
and
therefore
he
is
in
no
mans
common
,
he
must
give
it
ere
we
have
it
to
give
him
again
.
The
words
are
most
comprehensive
,
they
comprehend
all
things
,
&
that
is
very
large
:
There
is
nothing
without
this
compasse
,
&
they
comprehend
all
the
dependance
of
things
.
Things
depend
upon
that
which
made
them
,
that
which
preserves
them
,
and
for
which
they
are
made
.
All
things
depend
on
him
as
their
producing
cause
,
that
first
gives
them
a
being
:
For
of
him
are
all
things
:
they
also
depend
on
him
as
their
conserving
cause
who
continues
their
being
by
that
self-same
influence
wherewith
he
gave
it
,
For
through
him
are
all
things
:
And
then
they
depend
on
him
as
their
final
cause
,
for
whose
glory
they
are
,
and
are
continued
,
for
,
For
him
are
all
things
.
Thus
you
have
the
beginning
,
the
countenance
,
and
the
end
of
the
whole
Creation
:
This
word
may
lead
us
through
all
:
from
God
as
the
beginning
,
the
Alpha
&
originall
of
their
Being
:
Through
God
as
the
only
supporter
,
confirmer
&
upholder
of
their
being
:
and
unto
God
as
the
very
end
for
which
they
have
their
being
.
Now
to
travel
within
this
compass
,
to
walk
continualy
within
this
Circle
,
&
to
go
alongs
this
blessed
round
;
to
begin
at
God
,
&
to
go
along
all
our
way
with
him
,
till
we
arrive
and
end
at
God
;
and
thus
to
do
continually
in
the
journey
of
meditation
,
when
it
surveyes
any
of
his
works
,
this
were
,
indeed
,
the
very
proper
work
,
&
the
speciall
happinesse
man
was
created
for
,
and
,
I
may
say
,
a
great
part
of
that
for
which
a
Christian
is
created
for
:
Again
,
there
would
nothing
more
powerfull
to
the
conforming
of
a
soul
to
God
,
&
to
his
obedience
and
fear
than
this
,
to
have
that
perswasion
firmly
rooted
in
the
heart
,
That
of
God
are
all
things
:
That
whatever
it
be
,
good
or
evil
,
that
befals
us
or
others
;
whatever
we
observe
in
the
World
,
that
is
the
subject
of
the
thoughts
and
discourses
of
men
,
&
turns
mens
eyes
after
them
,
that
all
that
is
of
God
;
that
is
,
it
is
in
the
world
,
it
s
started
out
of
nothing
at
his
command
;
it
is
,
because
his
power
gave
it
a
beeing
:
and
in
this
consideration
to
overlook
,
and
,
in
a
manner
forget
all
second
causes
;
to
have
such
affecting
and
up-taking
thoughts
of
the
first
principle
of
all
these
motions
,
as
to
regard
the
lower
wheels
,
that
are
next
to
us
,
no
more
nor
the
hand
or
the
sword
that
a
man
strikes
us
with
:
As
if
these
second
causes
had
no
influence
of
their
own
,
but
were
meerly
acted
&
moved
by
this
supream
power
,
as
if
God
did
nothing
by
them
,
but
only
at
their
presence
.
We
should
so
labour
to
look
on
those
things
he
doth
by
creatures
,
as
if
he
did
them
alone
without
the
creatures
,
as
if
he
were
this
day
creating
a
world
:
Certainly
,
the
solid
Faith
of
Gods
providence
will
draw
off
the
covering
of
the
creature
,
and
espy
the
secret
Almighty
power
which
acts
in
every
thing
to
bring
forth
his
good
pleasure
concerning
them
:
And
then
to
consider
,
with
that
same
seriousnesse
of
meditation
,
that
the
same
everlasting
arm
which
made
them
,
is
under
them
to
support
them
;
that
the
most
noble
and
excellent
creatures
are
but
streams
,
rayes
,
images
,
and
shaddows
of
Gods
Majesty
,
which
as
they
have
their
beeing
by
derivation
,
so
they
have
their
continuance
by
that
same
continued
influence
;
so
that
if
he
would
interpose
between
himself
and
them
,
or
withdraw
his
countenance
,
or
stop
his
influence
,
the
most
sufficient
of
them
all
should
evanish
,
as
the
Sunne-beams
dry
up
the
streams
of
a
fountain
,
&
disappear
at
the
image
of
the
glass
,
Psal.
102.
29
,
30.
O
that
place
were
a
pertinent
object
of
a
Christians
meditation
:
How
much
of
God
is
to
be
prest
out
of
it
by
serious
pondering
of
it
?
Thou
hidest
thy
face
and
they
are
troubled
,
thou
takest
away
thy
breath
and
they
die
,
thou
sendest
out
thy
spirit
&
they
are
created
.
It
is
even
with
the
very
beeing
&
faculties
of
the
creature
as
with
the
image
of
the
glasse
,
which
when
the
face
removes
its
seems
no
more
:
The
Lord
,
as
it
were
,
breaths
into
them
a
being
,
and
when
he
takes
in
his
breath
they
perish
,
and
when
he
sends
it
out
again
they
are
renewed
;
we
do
not
wonder
at
the
standing
of
the
world
,
but
think
,
if
we
had
been
witnesses
of
the
making
of
it
,
we
would
have
been
filled
with
admiration
:
But
certainly
,
it
's
only
our
stupidity
that
doth
not
behold
that
same
wonder
continued
:
For
what
is
the
upholding
of
this
by
his
power
,
but
a
very
continued
and
repeated
Creation
?
Which
influence
were
able
to
bring
a
World
out
of
nothing
.
If
this
had
not
been
before
the
vertue
and
power
he
imployes
now
in
making
them
subsist
,
that
same
alone
without
any
addition
of
power
,
wold
have
in
the
beginning
made
all
this
to
be
of
nothing
;
so
that
the
countenance
of
the
World
is
nothing
else
but
an
uninterrupted
,
and
constant
flux
&
emanation
of
these
things
from
God
,
as
of
light
from
the
body
of
the
Sun
.
And
then
to
meditate
how
all
these
things
are
for
him
,
and
his
glory
,
though
we
know
no
use
nor
end
of
them
,
yet
that
his
Majesty
hath
appointed
them
to
shew
forth
,
one
way
or
other
,
the
glory
of
his
Name
in
them
;
and
these
things
which
to
our
first
&
foolish
apprehensions
seem
most
contrary
to
him
,
and
,
as
it
were
,
so
spread
a
cloud
of
darknesse
over
his
glorious
Name
,
the
sins
and
perverse
doings
of
men
and
Angels
,
the
many
disorders
and
confusions
in
the
world
;
which
seem
to
reflect
some
way
upon
him
;
that
yet
he
hath
holy
and
glorious
ends
in
them
all
;
yea
,
that
himself
is
the
end
of
all
:
I
say
,
to
meditate
on
these
things
till
our
soul
received
the
stamp
of
reverence
&
fear
,
and
faith
in
God
,
this
would
certainly
be
the
most
becoming
exercise
of
a
Christian
,
to
bring
all
things
down
from
God
,
that
we
might
return
and
ascend
with
all
things
again
unto
God
.
This
is
the
most
sutable
employment
of
a
man
,
as
reasonable
,
much
more
as
a
Christian
,
that
very
duty
he
is
created
for
.
This
people
have
I
formed
for
my self
,
they
shall
shew
forth
my
praise
.
Isa.
43.
21.
And
this
is
the
shewing
forth
of
his
praise
,
to
follow
forth
the
footsteps
of
God
in
the
Word
,
and
in
the
World
,
and
to
ponder
these
paths
of
divine
Power
,
and
goodnesse
,
and
Wisedom
,
and
to
acknowledge
him
with
our
heart
in
all
these
.
He
made
many
creatures
on
which
his
glory
and
praise
is
shewed
forth
,
&
he
made
this
creature
Man
to
shew
forth
that
praise
,
and
that
glory
which
is
shewed
forth
in
other
creatures
.
O
but
this
is
a
divine
Office
,
it
is
strange
how
our
hearts
are
carried
forth
towards
base
things
,
and
busied
in
many
vain
,
impertinent
and
base
employments
,
and
scarce
ever
mind
this
great
one
we
were
created
for
.
Certainly
,
this
is
the
employment
we
were
made
for
,
to
deduce
all
things
from
God
til
we
again
reduce
all
to
him
with
glory
;
to
bring
all
down
from
his
everlasting
Counsels
untill
we
send
all
up
to
his
Eternall
glory
,
together
with
the
sacrifice
of
our
hearts
;
To
behold
all
things
to
be
of
him
,
that
is
,
of
his
eternal
Counsel
and
Decree
,
to
have
their
rise
in
the
bosome
of
that
;
and
then
through
him
,
to
proceed
out
of
the
bosome
of
his
Decree
and
Purpose
by
his
Power
,
quasi
obstetricante
potentia
,
and
then
to
return
with
all
the
praise
and
glory
to
his
ever
glorious
Name
,
for
whom
are
all
things
.
There
is
none
but
they
will
allow
God
some
government
in
the
world
;
Some
would
have
him
as
a
King
,
commanding
and
doing
all
by
Deputies
,
and
Substitutes
;
Some
would
have
his
influence
generall
,
like
the
Suns
upon
sublunary
things
,
but
how
shallow
are
all
mens
thoughts
in
regard
of
that
which
is
.
God
has
prepared
,
indeed
,
his
Throne
in
heaven
;
that
is
true
,
that
his
glory
doth
manifest
it self
in
some
strange
and
majestick
manner
above
,
but
he
whole
tenour
of
Scripture
shews
,
that
he
is
not
shut
up
in
heaven
,
but
that
he
immediatly
cares
for
,
governs
,
&
disposes
all
things
in
the
world
,
for
his
kingdome
is
over
all
:
It
is
the
weaknesse
of
Kings
,
not
their
glory
,
that
they
have
need
of
Deputies
;
it
is
his
glory
,
not
basenesse
to
look
to
the
meanest
of
their
creatures
;
it
is
a
poor
resemblance
&
empty
shadow
that
Kings
have
of
him
:
He
rules
in
the
Kingdomes
of
men
,
&
to
him
belongs
the
dominion
&
the
glory
,
he
deserves
the
name
of
a
King
,
whose
beck
Heaven
&
earth
obeyes
.
Can
a
King
command
that
the
Sea
flow
not
?
Can
a
Parliament
act
and
ordain
that
the
Sun
rise
not
,
or
will
these
obey
them
?
Yet
at
his
decree
and
command
the
Sun
is
dark
,
the
Sea
stands
still
,
the
Mountains
tremble
,
at
thy
rebuke
the
Seafled
.
Alas
!
What
do
we
mean
that
we
look
upon
creatures
,
&
act
our selves
as
if
we
were
independent
in
our
being
and
moving
?
How
many
things
fall
out
&
you
call
them
casuall
,
&
attribute
them
to
Fortune
?
How
many
things
do
the
World
gaze
upon
,
think
upon
,
and
discourse
upon
,
and
yet
not
one
thought
,
one
word
of
God
all
the
time
?
What
more
contingent
than
the
falling
of
a
sparrow
on
the
grōnd
?
And
yet
even
that
is
not
unexpected
to
him
,
but
it
flows
from
his
will
&
counsel
:
What
lesse
taken
notice
of
or
know
than
the
hairs
of
your
head
?
yet
these
are
particularly
numbred
by
him
,
and
so
no
power
in
the
World
can
add
to
them
,
or
diminish
from
them
,
without
his
counsell
.
O
,
what
would
the
belief
of
this
do
to
raise
our
hearts
to
sutable
thoghts
of
God
above
the
creatures
,
to
encrease
the
fear
,
faith
and
love
of
God
,
and
to
abate
from
our
fear
of
men
,
&
our
vain
and
unprofitable
cares
and
perplexities
?
How
would
you
look
upon
the
affairs
of
men
the
counsels
,
contrivances
,
endeavours
;
&
successes
of
men
,
when
they
are
turning
upside
down
,
and
plotting
the
ruine
of
his
people
,
&
establishing
themselves
alone
in
the
earth
?
What
would
you
think
of
all
these
revolutions
at
this
time
?
Many
souls
are
astonished
at
them
,
and
stand
gazing
at
what
is
done
and
to
be
done
;
and
this
is
the
very
language
of
your
spirits
and
wayes
.
The
Lord
hath
forsaken
the
earth
,
the
Lord
seeth
not
:
this
is
the
language
of
our
Parliaments
and
people
,
they
do
imagine
that
they
are
doing
their
own
businesse
,
and
making
all
sure
for
themselves
:
But
O
,
what
would
a
soul
think
that
could
escape
above
them
all
and
arise
up
to
the
first
wheele
of
present
motions
?
A
soul
that
did
stand
upon
the
exaled
Tower
of
the
Word
of
God
,
and
looked
off
it
by
the
prospect
of
faith
,
would
presently
discover
the
circle
in
which
all
these
wandrings
and
changes
are
confined
,
and
see
Men
,
States
,
Armies
,
Nations
,
and
all
of
them
doing
nothing
but
turning
about
in
a
round
(
as
horse
in
a
Mill
)
from
Gods
eternall
purpose
,
by
his
Almighty
Power
,
to
his
unspeakeable
glory
:
you
might
behold
all
these
extravagant
motions
of
the
creatures
,
inclosed
within
those
limits
,
that
they
must
begin
here
,
and
end
here
,
though
themselves
are
so
beastly
,
that
they
neither
know
of
whom
,
nor
for
whom
their
counsels
and
actions
are
:
Certainly
,
Satan
cannot
break
without
this
compasse
to
serve
his
own
humour
,
principalities
and
powers
cannot
do
it
,
if
they
will
not
glorifie
him
,
he
shal
glorifie
himself
by
them
,
and
upon
them
.
Gen.
2.
17.
In
that
day
thou
eatest
,
thou
snalt
die
the
death
.
Gen.
1.
26.
Let
us
make
man
according
to
our
image
.
THe
state
wherein
man
was
created
at
first
,
you
heard
was
exceeding
good
,
all
things
very
good
;
and
he
best
of
all
,
the
choisest
externall
&
visible
peece
of
Gods
workmanship
,
made
according
to
the
most
excellent
pattern
,
after
our
Image
;
though
it
be
a
double
misery
to
be
once
happy
;
yet
seeing
the
knowledge
of
our
misery
is
by
the
grace
of
God
made
the
entry
to
a
new
happinesse
,
it
is
most
necessary
to
take
a
view
of
what
man
once
was
,
that
we
may
be
more
sensible
of
what
he
now
is
.
You
may
take
up
this
Image
and
likenesse
in
three
branches
.
First
,
there
was
a
sweet
conformity
of
the
soul
in
its
understanding
,
will
,
and
affections
unto
Gods
holinesse
&
light
:
A
beautifull
light
in
the
mind
,
dirived
from
that
fountain-light
,
by
which
Adam
did
exactly
know
both
divine
and
naturall
things
:
What
a
great
difference
doth
yet
appear
between
a
learned
man
and
an
ignorant
rude
person
,
though
it
be
but
in
relation
to
naturall
things
;
the
one
is
but
like
a
beast
in
comparison
of
the
other
?
O
how
much
more
was
there
between
Adams
knowledge
,
and
that
of
the
most
learned
?
The
highest
advancement
of
Art
and
Industry
in
this
life
,
reaches
no
further
then
to
a
learned
ignorance
of
the
mysteries
in
the
works
of
God
,
and
yet
there
is
a
wonderfull
satisfaction
to
the
mind
in
it
;
But
how
much
sweet
complacency
hath
Adam
had
,
whose
heart
was
so
enlarged
as
to
know
both
thing
higher
and
lower
,
their
natures
,
properties
,
&
vertues
,
and
severall
operations
?
No
doubt
could
trouble
him
,
no
difficulty
vex
him
,
no
controversie
or
question
perplex
him
;
but
above
all
,
The
knowledge
of
that
glorious
&
eternall
Being
,
that
gave
him
a
being
,
and
iniused
such
a
spirit
into
him
;
the
beholding
of
such
infinite
treasures
of
wisdome
,
and
goodness
,
&
power
in
him
,
what
an
amiable
and
refreshfull
sight
would
it
be
,
when
there
was
no
cloud
of
sin
and
ignorance
to
interpose
and
eclipse
the
full
enjoyment
of
that
increated
light
?
When
the
Aspect
of
the
Sun
makes
the
Moon
so
glorious
&
beautifull
,
What
may
you
conceive
of
Adams
soul
framed
with
a
capacity
to
receive
light
immediatly
from
Gods
countenance
?
How
fair
and
beautifull
would
that
soul
be
,
until
the
dark
cloud
of
sin
did
interpose
it self
?
Then
consider
what
a
beautifull
rectitude
and
uprightnesse
,
what
a
comely
order
and
subordination
would
ensue
upon
this
light
,
and
make
his
will
and
affections
wonderfull
good
?
Eccl.
7.
29.
God
made
man
upright
.
There
was
no
throw
or
crack
in
all
,
all
the
powers
of
the
sou
bending
upright
towards
that
fountain
of
all
gooness
;
now
the
soul
is
crooked
&
bends
downward
towards
those
base
earthly
things
,
that
is
the
abasement
of
the
soul
,
then
it
looked
upright
towards
God
,
had
no
appetite
,
no
delight
but
in
him
and
his
fulnesse
,
and
had
the
Moon
or
changeable
World
under
its
feet
;
there
was
a
beauty
of
holynesse
and
righteousnesse
,
which
were
the
colours
that
did
perfect
and
adorn
these
lineaments
of
the
Image
of
God
,
which
knowledge
did
draw
in
the
soul
:
He
was
a
burning
and
shining
light
,
may
be
truly
said
of
Adam
,
who
had
as
much
life
as
light
,
as
much
delight
in
God
as
knowledge
of
him
:
this
was
the
right
constitution
and
disposition
of
Man
his
head
lifted
up
in
holinesse
&
love
towards
God
,
his
arms
stretched
out
in
righteousnesse
and
equity
towards
man
,
and
all
the
affections
of
the
man
under
their
command
,
they
could
not
trouble
this
sea
with
any
tempest
,
because
they
were
under
such
a
powerful
Commander
,
who
kept
them
under
such
aw
&
obedience
,
as
the
Centurion
his
servants
,
saying
unto
one
go
,
and
he
goeth
,
and
to
another
come
,
&
he
cometh
,
sending
out
love
one
way
,
holy
hatred
another
way
.
These
were
as
Wings
to
the
Bird
to
flee
upon
,
as
Wheels
to
the
Chariot
to
run
upon
,
thogh
now
it
be
turned
just
contrary
,
that
the
Chariot
draws
the
Coach-man
,
because
the
motion
is
downward
.
There
could
be
no
motion
in
an
upright
mans
soul
till
the
holy
and
righteous
will
gave
out
a
sentence
upon
it
;
that
was
the
Primum
mobile
,
which
was
turned
about
it self
by
such
an
Intelligentia
as
the
understanding
.
And
so
it
was
in
Christ
,
affection
could
not
move
him
,
but
he
did
move
his
own
affections
,
He
troubled
himself
.
In
us
the
servants
rides
on
horses
,
and
the
Prince
walks
on
foot
;
and
as
in
a
distempered
society
,
the
Laws
&
Ordinances
proceed
by
an
unnaturall
way
,
from
the
violence
of
unruly
subjects
usupring
over
their
Masters
.
Holy
and
righteous
man
could
both
raise
up
his
affections
,
and
compose
them
again
,
they
were
under
such
nurture
and
discipline
;
He
could
have
said
,
Hitherto
,
and
no
further
,
in
which
there
was
some
resemblance
of
God
,
ruling
the
raging
and
unruly
Sea
,
But
now
,
if
once
they
get
entry
into
our
City
,
they
are
more
powerfull
than
the
Governour
,
&
will
not
take
laws
from
him
,
but
give
rather
;
when
we
have
given
way
to
our
passions
,
they
do
next
what
they
please
,
not
what
we
permit
.
Next
his
excellency
consisted
in
such
an
immunity
and
freedom
from
all
fear
of
misery
and
danger
,
from
all
touch
of
sorrow
or
pain
,
&
did
enjoy
such
an
holy
complacency
and
delight
in
his
own
estate
,
as
made
him
compleatly
happy
.
In
this
he
was
like
God
.
That
is
,
His
blessednesse
that
he
is
absolutely
well
pleased
in
himself
,
that
he
is
without
the
reach
of
fear
&
danger
,
that
none
can
impair
it
,
none
can
match
it
,
I
am
God
,
and
none
else
,
that
is
sufficiency
of
delight
to
know
himself
and
his
own
sufficiency
:
Indeed
,
Man
was
made
changeable
,
mutably
good
,
that
in
this
he
might
know
God
was
above
him
,
and
so
might
have
ground
of
watchfulnesse
and
dependance
upon
him
for
continuance
of
his
happinesse
who
made
him
happy
:
But
being
made
so
upright
,
no
disquieting
fear
,
nor
perplexing
care
could
trouble
him
.
Then
lastly
,
if
you
add
unto
this
,
holy
satisfaction
with
his
own
state
and
freedom
,
the
dominion
and
soveraignty
he
had
over
the
creatures
,
as
a
consequent
flowing
from
〈◊〉
Image
,
you
may
imagine
what
a
happy
Creature
he
was
.
Whatsoever
contentment
or
satisfaction
the
Creatures
could
afford
,
all
of
them
willingly
&
pleasantly
wold
concur
to
bestow
it
upon
man
,
without
his
care
or
toil
,
as
if
they
had
accounted
it
their
happines
to
serve
him
.
What
more
excellent
than
this
order
?
Man
counting
it
his
happinesse
and
delight
to
serve
God
,
&
creatures
esteeming
it
their
happiness
to
serve
Man
,
all
things
running
towards
him
with
all
their
goodnesse
,
as
to
a
common
Center
:
And
he
returning
all
to
God
from
whence
they
did
immediatly
flow
:
Thus
besides
the
fulnesse
and
riches
of
Gods
goodness
immediatly
conferred
upon
man
,
he
was
enriched
with
all
store
&
goodness
that
the
earth
was
full
of
.
God
having
made
man
thus
,
&
furnished
him
after
this
manner
,
he
gave
him
a
Law
,
and
then
he
made
a
Covenant
with
him
,
there
was
a
Law
first
imprinted
into
Adam
,
and
then
a
Law
prescribed
unto
him
,
there
was
a
Law
written
in
his
heart
,
the
remainder
of
which
,
Paul
saith
,
makes
the
Gentiles
inexcusable
;
but
it
was
perfectly
drawn
in
him
:
All
the
principles
and
notions
of
good
and
evil
,
were
exactly
drawn
in
it
:
He
had
a
naturall
discerning
of
them
,
and
a
naturall
inclination
to
all
good
,
and
aversion
from
all
evil
:
As
there
is
a
kind
of
Law
imposed
by
God
upon
other
creatures
,
vvhich
they
constantly
keep
,
and
do
not
swerve
from
,
even
his
decree
and
commandement
,
to
the
obedience
of
vvhich
they
are
composed
and
●…amed
,
the
Sea
hath
a
Law
&
command
to
flow
and
ebbe
,
and
it
is
that
command
that
breaks
its
proud
vvaves
on
the
sand
,
when
they
threaten
to
over-flow
mountains
,
the
beasts
obey
a
Law
written
in
their
eating
and
drinking
,
of
satisfying
their
senses
,
&
every
one
hath
its
severall
instinct
&
propension
to
severall
operations
:
So
God
gave
a
more
noble
instinct
unto
man
,
suiteable
to
his
reasonable
soul
,
an
instinct
and
impulse
to
please
God
,
in
such
duties
of
holinesse
&
righteousnesse
,
a
sympathy
with
such
wayes
of
integrity
and
godlinesse
,
and
an
innate
antipathy
against
such
wayes
as
vvere
displeasing
to
him
or
dishonourable
to
the
creature
:
There
is
a
kind
of
comlinesse
&
sweet
harmony
and
proportion
,
between
such
works
;
as
the
love
of
God
,
and
man
,
the
use
of
all
for
his
glory
,
of
whom
all
things
are
,
and
mans
reasonable
being
;
such
a
thing
doth
suite
and
become
it
:
Again
other
things
as
the
hatred
of
God
and
men
,
neglect
and
forgetfulnesse
of
him
,
drunkennesse
and
abasing
lusts
of
that
kind
,
do
disagree
,
and
are
undecent
to
it
:
O
how
happy
was
Adam
when
holinesse
and
righteousnesse
were
not
written
on
Tables
of
stone
,
but
on
his
heart
,
and
when
there
was
no
need
of
externall
perswasion
,
but
there
was
an
inward
impulse
inclining
him
strongly
,
and
laying
a
kind
of
sweet
necessity
,
upon
him
,
to
that
which
was
both
his
duty
to
God
&
men
,
and
his
own
dignity
and
priviledge
?
This
was
no
question
,
the
very
beauty
of
his
soul
,
to
be
not
only
under
a
Law
,
proper
&
peculiar
to
himself
,
but
to
be
inwardly
framed
&
moulded
to
it
,
to
be
a
living
law
unto
himself
.
But
besides
this
inward
imprinted
law
,
of
Holines
and
Righteousnesse
,
which
did
without
more
rules
direct
and
determine
him
to
that
which
is
in
it self
good
,
it
pleased
the
Lord
to
prescribe
and
impose
a
positive
Law
unto
him
,
to
command
him
abstinence
from
a
thing
neither
good
nor
evill
,
but
indifferent
and
such
a
thing
as
of
it self
he
might
have
done
,
as
well
as
made
use
of
any
other
creature
;
there
was
no
difference
between
the
fruit
was
discharged
him
,
and
the
fruit
of
the
rest
of
the
garden
,
there
was
nothing
in
it
did
require
abstinence
,
and
nothing
in
him
either
.
Yet
for
most
wise
and
holy
ends
,
the
Lord
enjoyns
him
to
abstain
from
that
fruit
,
and
puts
an
act
of
restraint
upon
him
,
to
abridge
his
libertie
in
that
which
might
prove
his
obedience
and
not
hinder
his
happinesse
,
or
diminish
it
;
because
he
furnished
him
abundantly
beside
.
You
may
perceive
two
reasons
of
it
:
one
is
,
that
the
soveraign
power
and
dominion
of
God
over
all
men
may
be
more
eminently
held
forth
and
that
visibly
in
such
asymbol
and
sign
.
He
who
put
man
in
such
a
well
furnished
house
,
and
placed
in
such
a
plentifull
and
fruitfull
garden
,
reserves
one
tree
,
thou
shalt
not
eat
thereof
,
to
let
Adam
see
and
know
that
he
is
the
Soveraign
owner
of
all
things
,
and
that
his
dominion
over
the
creatures
,
and
their
service
unto
him
,
was
not
so
much
for
any
naturall
prerogative
of
man
above
them
,
as
out
of
divine
bounty
and
indulgence
,
because
he
had
chosen
a
creature
to
himself
,
to
beautifie
and
make
happy
.
This
was
a
standing
visible
testimony
to
bring
man
continually
to
remembrance
of
his
Soveraignty
,
that
being
thus
far
exalted
above
other
creatures
,
he
might
know
himself
to
be
under
his
Creator
,
and
that
he
was
infinitely
above
him
:
That
he
might
remember
his
own
homage
and
subjection
to
God
,
when
ever
he
looked
upon
his
dominion
over
the
creatures
,
and
truly
in
other
naturall
duties
which
an
inward
principle
&
instinct
drives
unto
,
the
suitablenesse
and
conveniency
o●…
beauty
of
the
thing
,
doth
often
preponderate
,
and
might
make
man
to
observe
them
,
without
so
much
reward
of
the
will
and
pleasure
of
the
most
high
,
but
in
this
the
Lord
would
have
no
other
reason
of
obedience
to
appear
,
but
his
own
absolute
will
and
pleasure
to
teach
all
men
to
consider
in
their
actings
,
rather
the
will
of
the
Commander
,
than
the
goodnesse
or
use
of
the
thing
commanded
.
And
then
for
this
reason
it
was
enjoyned
to
make
a
more
exact
tryall
,
and
to
take
a
more
ample
proof
of
Adams
obedience
.
Oftentimes
we
do
things
commanded
of
God
,
but
upon
what
ground
or
motive
?
Because
our
own
interest
lyes
in
them
,
because
there
is
an
inward
weight
and
pondus
of
affection
pressing
us
to
them
.
The
Lord
commands
the
mutuall
duties
between
Parents
and
Children
,
between
Man
&
Wife
,
between
Friends
;
duties
of
se●…-preservation
and
defence
,
&
such
like
;
And
many
are
very
exact
and
diligent
in
performing
these
:
But
from
what
principle
its
easie
to
discern
,
not
because
they
are
commanded
of
God
(
not
so
much
as
a
thought
of
that
,
for
the
most
part
)
but
because
of
an
inward
and
natural
inclination
of
affection
towards
our selves
and
our
relations
,
which
is
like
an
instinct
and
impulse
driving
us
to
these
duties
.
And
truly
we
may
say
,
it
s
the
goodnesse
and
bounty
of
the
Lord
,
that
hath
conjoyned
in
most
parts
of
commanded
duties
,
our
own
interest
and
advantage
,
our
own
inclination
and
propension
with
his
Authority
,
or
else
the
toyle
and
pain
of
them
would
over-ballance
the
weight
of
his
Authority
.
Now
then
is
such
duties
as
are
already
imprinted
on
mans
heart
,
and
consonant
to
his
own
reason
,
there
cannot
be
a
clear
proof
of
obedience
to
Gods
will
,
the
poor
and
naked
nature
of
obedience
doth
not
so
clearly
shine
forth
in
the
observation
of
these
,
it
is
no
great
tryall
of
the
creatures
subjection
of
its
will
to
his
suppream
will
,
when
there
are
so
many
reasons
besides
his
will
,
which
may
incline
mans
will
unto
it
:
But
here
,
in
a
matter
in
it self
pleasant
to
the
senses
,
unto
which
he
had
a
natural
inclination
,
the
Lord
interpoles
himself
by
a
command
of
restraint
,
to
take
full
probation
,
whether
man
would
submit
to
his
good
pleasure
meerely
for
it self
,
or
whether
he
would
obey
meerly
because
God
commands
:
And
indeed
in
such
like
duties
as
have
no
commendation
but
from
the
will
,
and
authority
of
the
Law-giver
,
it
will
appear
whether
mans
obedience
be
poor
and
simple
obedience
,
&
whether
men
love
obedience
for
it self
alone
,
or
for
other
reasons
:
Therefore
the
Lord
saith
,
obedience
is
better
than
sacrifice
,
and
disobedience
is
rebellion
.
Suppose
in
such
things
as
can
neither
hurt
us
nor
help
us
,
God
put
a
restraint
upon
us
,
though
obedience
may
be
of
lesse
worth
than
in
other
more
substantial
things
,
yet
disobedience
in
such
easie
matters
is
most
heinous
,
because
it
proclaims
openly
rebellion
against
God
;
if
it
be
light
and
easie
,
it
is
more
easie
obeyed
,
&
the
more
sin
and
wickednesse
in
disobeying
,
&
therefore
is
Adams
sin
called
disobedience
in
a
signall
manner
Rom.
5.
because
by
refusing
such
a
small
point
of
homage
and
subjection
,
he
did
cast
off
Gods
power
and
authority
over
him
,
and
would
not
acknowledge
him
for
his
Superiour
.
This
should
teach
us
who
believe
the
repairing
that
Image
by
Jesus
Christ
,
to
study
such
a
respect
and
reverence
to
Gods
holy
Will
,
as
to
do
all
things
without
more
asking
,
Why
it
is
so
?
If
we
once
know
what
it
is
,
there
is
no
more
question
to
be
asked
.
Of
creatures
we
must
enquire
a
quare
,
after
a
quid
,
a
why
,
after
we
know
what
their
will
is
:
But
Christians
should
have
their
wills
so
subdued
unto
Gods
,
that
though
no
profite
nor
advantage
were
to
redound
by
obedience
,
though
it
were
in
things
repugnant
and
crosse
to
our
inclination
and
humour
,
yet
we
should
serve
and
obey
him
,
as
a
testimony
of
our
homage
and
subjection
to
him
,
and
till
we
learn
this
and
be
more
abstracted
from
our
own
interests
in
the
wayes
of
obedience
,
even
from
the
interests
of
peace
,
and
comfort
,
&
liberty
,
we
do
not
obey
him
,
because
he
commands
,
but
for
our
own
sakes
.
It
is
the
practise
of
Antinomians
,
and
contrary
to
true
Godlinesse
,
to
look
upon
the
Law
of
God
as
the
creatures
bondage
,
as
most
of
us
do
in
our
walking
;
〈◊〉
Christian
in
whom
that
image
of
God
is
renewed
according
to
righteousnesse
and
holinesse
should
esteem
subjection
&
conformity
to
a
Law
,
&
to
the
will
of
God
his
only
true
liberty
,
yea
the
very
beauty
of
the
soul
;
&
never
is
a
soul
advanced
in
conformity
to
God
,
till
this
be
its
delight
,
not
a
burden
or
taske
.
Gal.
3.
12.
The
Law
is
not
of
faith
,
but
the
man
that
doth
them
shal
live
therein
.
Gen.
2.
17.
What
day
thou
eatest
thereof
thou
shalt
die
.
THe
Lord
made
all
things
for
himself
,
to
shew
forth
the
glory
of
his
Name
,
&
man
in
a
more
eminent
and
speciall
manner
,
for
the
more
eminent
manifestations
of
himself
,
therefore
all
his
dealings
towards
men
,
vvhether
righteous
or
sinfull
,
do
declare
the
glory
of
God
.
Particularly
,
in
reference
to
the
present
purpose
,
he
resolved
to
manifest
two
shining
properties
,
his
Soveraignty
and
Goodnesse
,
his
Soveraignty
is
shewed
in
giving
out
a
Law
and
Command
to
the
creature
,
&
his
goodnesse
is
manifested
in
making
a
Covenant
with
his
creature
:
As
here
you
see
the
termes
of
a
Covenant
,
a
duty
required
,
&
a
promise
made
,
and
in
case
of
failing
,
a
threatning
conformed
to
the
promise
.
He
might
have
requi●…ed
obedience
simply
,
as
the
Lord
&
Soveraign
owner
of
the
Being
and
operations
of
the
creatures
,
and
that
was
enough
of
obligation
to
bind
all
flesh
;
that
the
Creator
is
Law-giver
,
that
he
who
gives
a
being
doth
set
bounds
and
limits
to
the
exercise
and
use
of
that
being
?
But
it
pleased
the
Lord
in
his
infinite
goodness
&
love
,
to
add
a
promise
and
threatning
to
that
Law
&
Command
,
&
so
turnes
it
to
the
nature
of
a
voluntary
Covenant
and
agreement
vvhereby
he
doth
mitigate
and
sweeten
his
Authority
and
Power
,
and
condescends
so
low
to
man
as
to
take
on
himself
a
greater
obligation
than
he
puts
upon
man
,
Do
this
and
thou
shalt
live
.
He
might
then
out
of
his
absolutenesse
&
power
,
have
required
at
the
creatures
hand
any
termes
he
pleased
,
even
the
hardest
could
be
imagined
,
and
yet
no
injustice
in
him
,
he
might
have
put
Laws
on
men
to
restrain
all
their
naturall
liberty
,
and
in
every
thing
to
proclaim
nothing
but
his
own
supremacy
.
But
O
vvhat
goodnesse
and
condescension
is
even
in
the
very
matter
of
the
Law
,
&
then
in
the
manner
of
prescribing
it
vvith
a
promise
:
In
the
matter
so
just
&
equitable
to
convince
all
mens
consciences
;
yea
,
even
engraven
on
their
hearts
,
that
he
layes
not
many
burdens
on
,
but
vvhat
mens
consciences
must
lay
on
themselves
,
that
there
is
nothing
in
it
all
when
summed
up
harder
than
this
,
love
God
most
of
all
,
&
thy
neighbour
as
thy self
,
which
all
men
must
proclaim
to
be
due
,
though
it
had
not
been
required
:
And
but
one
precept
added
by
his
meer
Will
,
vvhich
yet
was
so
easie
a
thing
,
as
it
was
a
wonder
the
Lord
of
all
put
no
other
conditions
on
the
creature
:
And
then
for
the
manner
,
that
it
is
propounded
in
Covenant-wise
,
with
a
promise
(
not
to
expect
the
creatures
consent
,
for
it
did
not
depend
on
his
acception
,
he
being
bound
to
accept
any
termes
his
Lord
propounded
)
but
because
the
matter
and
all
was
so
equitable
,
&
the
conditions
so
ample
,
that
if
it
had
been
propounded
to
any
rational
man
,
he
would
have
consented
with
an
admiration
at
Gods
goodnesse
:
Indeed
if
we
speak
strictly
,
there
cannot
be
a
proper
Covenant
between
God
and
man
,
there
is
such
an
infinite
distance
between
such
unequal
parties
,
our
obedience
and
performance
being
absolutely
in
his
power
,
we
cannot
promise
it
as
our
own
,
and
it
being
but
our
duty
,
we
cannot
crave
or
expect
a
reward
in
justice
,
neither
can
he
owe
any
thing
to
the
creature
;
yet
it
pleased
his
Majesty
to
propound
it
in
these
termes
,
and
to
stoop
so
low
unto
mens
capacities
,
and
as
it
were
come
off
the
throne
of
his
Soveraignty
,
both
to
repuire
such
duties
of
men
,
and
to
promise
unto
them
such
a
free
reward
,
and
the
reasons
of
this
may
be
plain
upon
Gods
part
,
&
upon
ours
:
in
such
dealing
,
he
consulted
his
own
glory
,
&
mans
good
.
His
own
glory
,
I
say
,
is
manifested
in
it
,
&
chiefly
the
glory
of
his
goodnesse
&
love
,
that
the
most
High
comes
down
so
low
as
to
article
with
his
own
foot-stool
,
that
he
changes
his
absolute
right
,
into
a
moderate
and
temperate
Government
,
and
tempers
his
Lordly
&
truly
Monarchicall
power
by
such
a
commix●…ure
of
gentlenesse
&
goodnesse
,
in
requiring
nothing
but
what
man
behoved
to
call
reasonable
and
due
;
and
in
promising
so
much
as
no
crea●…ure
could
challenge
any
title
of
it
.
When
the
Law
was
promulgate
.
Do
this
,
Eat
not
of
this
Tree
,
Adams
conscience
behoved
to
say
,
Amen
Lord
,
all
is
due
,
all
the
reason
in
the
Word
for
it
:
But
when
the
promise
is
added
,
&
the
Trumpet
sounds
longer
,
thou
shalt
live
,
O
more
than
reason
,
more
then
is
due
,
must
his
conscience
say
,
It
vvas
reason
,
that
the
most
high
Lord
should
use
his
foot-stool
as
his
foot-stool
,
&
set
his
servant
in
the
place
of
a
servant
,
and
so
keep
distance
from
him
:
But
how
strange
is
it
,
that
he
humbles
himself
to
make
friendship
with
man
to
assume
him
in
a
kind
of
familiarity
&
equality
?
And
this
Christ
is
not
forgetfull
of
,
vvhen
he
restores
men
,
he
puts
them
in
all
their
former
dignities
,
I
call
you
not
servants
,
but
friends
:
Next
,
his
wisdome
doth
appear
in
this
,
that
when
he
had
made
a
reasonable
creature
,
he
takes
a
way
of
dealing
suitable
to
his
Nature
,
to
bring
forth
willing
and
free
obedience
by
the
perswasion
of
such
a
reward
,
and
the
terror
of
such
a
punishment
.
He
most
wisely
did
inclose
the
will
of
man
as
it
were
one
both
sides
with
hedges
of
punishment
and
reward
,
which
might
have
been
a
sufficient
defence
or
guard
against
all
the
irruptions
of
contrary
perswasions
,
that
man
might
continue
in
obedience
,
and
that
when
he
went
to
the
right
hand
or
left
,
he
might
be
kept
in
,
by
the
hope
of
such
an
ample
promise
,
&
the
fear
of
such
a
dreadfull
threatning
.
But
then
the
righteousnesse
of
God
doth
appear
in
this
:
for
there
is
nothing
doth
more
illustrate
the
justice
of
the
Judge
,
then
when
the
Malefactor
hath
before
consented
to
such
a
punishment
in
case
of
transgression
;
when
the
Law
is
confirmed
by
the
consent
and
approbation
of
man
,
now
he
has
man
subscribing
already
to
his
judgment
,
and
so
all
the
world
must
stop
their
mouth
and
become
guilty
in
case
of
transgression
of
such
a
righteous
command
after
such
warning
.
But
in
the
next
place
,
it
s
no
lesse
for
mans
good
:
What
a
honour
and
dignity
was
put
upon
man
,
when
he
was
taken
into
friendship
with
God
?
To
be
in
covenant
of
friendship
with
a
King
,
O
what
a
dignity
is
it
accounted
?
And
some
do
account
it
a
great
priviledge
to
be
in
company
and
converse
with
some
eminent
and
great
person
.
But
may
not
man
say
vvith
the
Psalmist
,
Lord
what
is
man
that
thou
art
so
mindfull
of
him
,
or
the
Son
of
man
that
thou
visitest
him
?
Psal.
8.
Again
,
what
way
more
fit
and
sutable
to
stir
up
and
constrain
Adam
unto
a
vvilling
and
constant
obedience
?
When
he
had
the
encouragement
of
such
a
gracious
reward
,
&
the
determent
of
such
a
fearfull
punishment
:
Between
these
two
banks
might
the
silver
streams
of
obedience
have
run
for
ever
vvithout
breaking
over
.
He
was
bound
to
all
,
though
nothing
had
been
promised
:
But
then
to
have
such
a
hope
,
what
spirits
might
it
adde
to
him
?
The
Lord
had
been
free
upon
mans
obedience
either
to
continue
him
his
happy
estate
,
or
to
denude
him
of
it
,
or
to
annihilate
him
,
there
was
no
obligation
lying
on
him
;
but
now
,
what
confirmation
might
man
have
by
looking
upon
the
certain
recompence
of
reward
?
When
God
brings
himself
freely
under
an
Obligation
of
a
Promise
,
and
so
ascertains
it
to
his
soul
,
vvhich
he
could
never
have
dreamed
of
,
&
gives
him
liberty
to
challenge
him
upon
his
faithfulnesse
to
perform
it
.
And
then
lastly
,
there
was
no
way
so
fit
to
commend
God
,
and
sweeten
him
unto
his
soul
,
as
this
.
Adam
knew
that
his
goodnesse
could
not
extend
to
God
,
that
his
righteousnesse
could
not
help
him
,
nor
his
wickednesse
hurt
him
,
and
so
could
expect
nothing
from
his
exact
obedience
;
but
now
vvhen
Gods
goodnesse
doth
so
overflow
unto
the
creature
,
and
the
Lord
takes
pleasure
to
communicate
himself
to
make
others
happy
,
though
he
had
need
of
none
:
O
,
how
must
it
ingage
the
heart
of
man
to
a
delightfull
remembrance
and
converse
vvith
that
God
?
As
his
authority
should
imprint
reverence
,
so
his
goodnesse
thus
manifested
should
engrave
confidence
.
And
thus
the
life
of
man
vvas
not
only
a
life
of
obedience
,
but
a
life
of
pleasure
and
delight
;
not
only
a
holy
,
but
a
happy
life
,
yea
,
happy
in
holinesse
.
Now
as
it
was
Pauls
great
businesse
in
preaching
,
to
ride
marches
between
the
covenant
of
grace
,
and
the
covenant
of
works
,
to
take
men
off
that
old
broken
ship
to
this
sure
plank
of
grace
that
is
offered
by
Jesus
Christ
to
drowning
souls
:
So
it
would
be
our
great
work
to
shew
unto
you
the
nature
of
this
Covenant
,
and
the
terms
thereof
,
that
you
may
henceforth
find
and
know
that
salvation
to
be
now
impossible
by
the
Law
,
which
so
many
seek
in
it
;
We
have
no
errand
to
speak
of
the
first
Adam
,
but
the
better
to
lead
you
to
the
second
:
Our
life
was
once
in
the
first
,
but
he
lost
himself
and
us
both
,
but
the
second
by
losing
himself
saves
both
.
We
have
nothing
to
do
to
speak
of
the
first
Covenant
,
but
that
we
may
lead
you
or
pursue
you
rather
to
the
second
,
established
upon
better
tearms
and
better
promises
.
The
tearms
of
this
covenant
are
,
Do
this
and
live
:
perfect
obedience
without
one
jot
of
failing
or
falling
,
an
intire
and
universall
accomplishment
of
the
whole
will
of
God
,
that
is
the
duty
required
of
Man
;
there
is
no
latitude
left
in
the
bargain
,
to
admit
endeavours
in
stead
of
performance
,
or
desire
in
stead
of
duty
:
there
is
no
place
for
Repentance
here
,
if
a
Man
fall
in
one
point
he
falls
from
the
whole
promise
;
by
the
tenour
of
this
bargain
,
there
is
no
hope
of
recovery
.
If
you
would
have
the
duty
in
a
word
,
It
s
a
love
of
God
with
all
our
heart
and
soul
,
&
our
Neighbour
as
our self
,
&
that
testified
&
verified
in
all
duties
&
offices
of
obedience
to
God
,
&
love
to
men
,
without
the
least
mixture
of
sin
&
infirmity
.
Now
,
the
promise
on
Gods
part
is
indeed
larger
then
that
Duty
,
not
only
because
undeserved
,
but
even
in
the
matter
of
it
,
it
's
so
abundant
;
Life
,
eternal
life
,
continuance
in
a
happy
estate
.
There
is
a
threatning
added
,
In
what
day
thou
eatest
,
thou
shalt
die
:
that
is
,
thou
shalt
become
a
mortall
and
miserable
creature
,
subject
to
misery
,
here
and
hereafter
,
which
is
more
pressingly
set
down
in
that
Word
,
Cursed
is
he
that
abides
not
in
all
things
written
in
the
law
to
do
them
.
It
is
very
peremptory
,
that
men
dream
not
of
escaping
wrath
,
when
they
break
but
in
one
suppose
they
did
abide
in
all
the
rest
Cursed
is
every
man
from
the
highest
to
the
lowest
,
the
Lord
Almighty
is
engaged
against
him
,
his
countenance
,
his
Power
is
against
him
to
destroy
him
&
make
him
miserable
;
whoever
doth
fail
but
in
one
jot
of
the
commands
,
he
shall
not
only
fall
from
that
blessed
condition
freely
promised
,
but
lose
all
that
he
already
possessed
,
fall
from
that
image
of
God
,
dominion
over
the
creatures
,
and
incur
,
in
stead
of
that
possessed
and
expected
happinesse
,
misery
here
on
soul
&
body
,
in
pains
,
sicknesses
,
troubles
,
griefs
,
&c.
And
Eternal
misery
on
both
,
without
measure
hereafter
.
Eternall
destruction
from
the
presence
of
the
Lord
,
&
the
glory
of
his
power
.
Now
,
This
Law
is
not
of
Faith
,
saith
the
Apostle
:
This
opens
up
the
nature
of
the
bargain
,
and
the
opposition
between
the
present
Covenant
&
that
which
is
made
with
lost
sinners
in
a
Mediator
.
This
Covenant
is
called
,
of
Works
,
Do
this
and
live
,
To
him
that
worketh
is
the
promise
made
,
though
freely
too
.
It
is
grace
that
once
a
reward
should
be
promised
to
obedience
,
but
having
once
resolved
to
give
it
,
herein
justice
appears
in
an
equall
and
uniform
distribution
of
the
reward
,
according
to
Works
,
So
that
where
there
is
an
equality
of
works
there
shall
be
an
equality
of
reward
,
and
no
difference
put
between
persons
equall
:
Which
is
the
very
freedome
of
the
Covenant
of
grace
,
that
it
passes
overall
such
considerations
;
and
deals
equally
in
mercy
with
unequall
sinners
,
&
unequally
it
may
be
with
them
that
are
equall
in
nature
.
You
may
ask
was
not
Adam
to
believe
in
God
,
&
did
not
the
Law
require
faith
?
I
answer
,
Christ
distinguishes
a
twofold
faith
,
You
believe
in
God
,
believe
also
in
me
.
No
question
he
was
called
to
believe
in
God
the
Creator
of
the
VVorld
,
and
that
in
a
three-fold
consideration
.
First
to
depend
on
God
the
self-beeing
and
fountain-good
:
his
own
goodnesse
was
but
a
fluxe
and
emanation
from
that
Sun
of
righteousnesse
,
&
so
was
to
be
perpetuated
by
constant
abiding
in
his
sight
;
the
interposition
of
mans
self
between
him
and
God
did
soon
bring
on
this
eternal
night
of
darknesse
.
Nature
might
have
taught
him
to
live
in
him
in
whom
he
had
life
,
&
beeing
,
and
motion
,
and
to
forget
&
look
over
his
own
perfections
as
evanishing
shadows
:
But
this
quickly
extinguished
his
life
when
he
began
to
to
live
in
himself
.
Next
,
he
was
obliged
to
believe
in
Gods
word
both
threatning
and
promise
,
&
to
have
these
constantly
in
his
view
:
And
certainly
if
he
had
kept
,
in
his
serious
consideration
,
the
inestimable
blessing
of
life
promised
,
and
the
fearful
curse
of
death
threatned
,
if
he
had
not
been
induced
first
to
doubt
,
and
then
to
deny
the
truth
and
reality
of
these
,
he
had
not
attempted
such
a
desperate
rebellion
against
the
Lord
.
Then
thirdly
,
he
was
to
believe
and
perswade
himself
of
the
Lords
fatherly
love
,
and
that
the
Lord
was
well
pleased
with
his
obedience
,
and
this
faith
would
certainly
beget
much
peace
&
quietnesse
in
his
mind
and
also
constrain
him
to
love
him
,
and
live
to
him
who
loved
him
,
and
gave
him
life
and
happinesse
out
of
love
;
yet
this
holds
true
that
the
Apostle
saith
,
the
law
is
not
of
faith
,
to
wit
,
in
a
Mediator
and
Redeemer
;
it
was
a
bond
of
immediate
friendship
,
there
needed
none
to
mediate
between
God
and
man
,
there
needed
no
reconciler
,
where
there
was
no
ods
nor
distance
?
But
the
Gospell
is
of
Faith
in
a
Mediator
;
it
s
the
souls
plighting
its
hope
upon
Jesus
Christ
in
its
desperate
necessity
,
&
so
supposes
man
sinfull
and
miserable
in
himself
and
in
his
own
sense
too
,
and
so
putting
over
his
weight
&
burden
upon
one
whom
God
hath
made
mighty
to
save
:
The
Law
is
not
of
Faith
,
but
of
perfect
works
,
a
watch-word
brought
in
of
purpose
to
bring
men
off
their
hankering
after
a
broken
and
desperate
Covenant
;
It
admits
no
repentance
,
it
speaks
of
no
pardon
,
it
declares
no
Cautioner
or
Redeemer
;
there
is
nothing
to
be
expected
,
according
to
the
tenor
of
that
Covenant
,
but
wrath
from
Heaven
;
either
personall
obedience
in
all
,
or
personall
punishment
for
ever
,
that
is
the
very
tearms
of
it
,
&
it
knows
no
other
thing
.
Either
bring
compleat
righteousnesse
and
holinesse
to
the
promise
of
life
,
or
expect
nothing
but
death
.
This
may
be
a
sad
meditation
to
us
,
to
stand
and
look
back
to
our
former
estate
&
compare
it
with
that
into
which
we
are
fallen
:
that
Image
we
spoke
of
is
defaced
and
blotted
out
,
which
was
the
glory
of
the
Creation
,
and
now
there
is
nothing
so
monstrous
,
so
deformed
in
the
world
as
man
;
the
corruption
of
the
best
thing
is
alwayes
worst
,
the
ruines
of
the
most
noble
creature
are
most
ruinous
,
the
spot
of
the
soul
most
abominable
;
we
are
nothing
but
a
masse
of
darknesse
,
ignorance
,
errour
,
inordinate
lust
,
nothing
but
confusion
,
disorder
and
distempers
in
the
soul
,
and
in
the
conversation
of
men
,
&
in
sum
,
that
blessed
bond
of
friendship
with
God
broken
,
discord
&
enmity
entered
upon
our
side
,
&
separated
us
from
God
,
and
so
we
can
expect
nothing
from
that
first
Covenant
,
but
the
curse
and
wrath
threatned
:
By
one
mans
disobedience
sin
entered
upon
all
,
&
death
by
sin
;
because
in
that
agreement
Adam
was
a
common
person
representing
us
,
and
thus
are
all
men
once
subject
to
Gods
judgement
,
&
come
short
of
the
glory
of
God
,
fallen
from
life
into
a
state
of
death
,
&
for
any
thing
could
be
expected
irrevocably
.
But
it
hath
pleased
the
Lord
in
his
infinite
mercy
,
to
make
a
better
Covenant
in
Christ
his
Son
,
that
vvhat
vvas
impossible
to
the
Law
,
by
reason
of
our
vveakness
and
vvickedness
,
his
Son
,
sent
in
the
flesh
,
condemned
for
sin
,
might
accomplish
,
Rom.
8.
3.
There
is
some
comfort
yet
after
this
,
that
Covenan●…
vvas
not
last
,
and
that
sentence
vvas
not
irrevocable
:
He
maketh
a
new
transaction
,
layes
the
iniquity
of
his
elect
upon
Christ
,
and
puts
the
curse
upon
his
shoulders
vvhich
vvas
due
to
them
:
Justice
cannot
admit
the
abrogation
of
the
Law
;
but
mercy
pleads
for
a
temperament
of
it
:
and
thus
the
Lord
dispenses
vvith
personal
satisfaction
,
vvhich
in
rigour
he
might
have
craved
;
and
finds
out
a
ransom
,
admits
another
satisfaction
in
their
name
:
And
in
the
Name
of
that
Cautioner
and
Redeemer
,
is
salvation
preached
upon
better
terms
,
Believe
,
and
thou
shalt
be
saved
,
Rom.
10.
Thou
lost
and
undone
sinner
,
vvhoever
thou
art
,
that
findest
thy self
guilty
before
God
,
and
that
thou
canst
not
stand
in
judgement
by
the
former
Covenant
;
thou
vvho
hast
no
personal
righteousness
,
and
trusts
in
none
,
come
here
,
embrace
the
righteousness
of
thy
Cautioner
;
receive
him
,
and
●…est
on
him
,
and
thou
shalt
be
saved
.
Eccles.
7.
29.
God
made
man
upright
,
but
he
sought
out
many
inventions
.
THe
one
half
of
true
Religion
consists
in
the
knowledge
of
ourselves
,
and
the
other
half
in
the
knowledge
of
God
;
and
vvhatever
besides
this
,
men
study
to
know
and
apply
their
hearts
unto
,
it
's
vain
and
impertinent
,
and
like
medling
in
other
men●…
matters
,
neglecting
our
own
,
if
vve
do
not
give
our
minds
to
the
search
of
these
All
of
us
must
needs
grant
this
in
the
general
,
that
it
is
an
idle
and
improfitable
wandering
abroad
,
to
be
carried
forth
to
the
knowledge
and
use
of
other
things
,
and
in
the
mean
time
to
be
strangers
to
our selves
,
vvith
vvhom
v●…
should
be
most
acquainted
.
If
any
man
vvas
diligen●…
and
earnest
in
the
enquiry
and
use
of
the
things
of
the
vvorld
,
Solomon
vvas
;
he
applyed
his
heart
to
seek
out
vvisdom
,
and
vvhat
satisfaction
vvas
in
the
knowledge
of
all
things
natural
,
and
in
this
he
attained
a
great
degree
beyond
all
other
men
;
yet
he
pronounces
of
it
all
,
after
experience
and
tryal
,
that
this
also
was
vanity
,
and
vexation
of
spirit
;
not
only
empty
and
unprofitable
,
and
not
conducing
to
that
true
blessedness
he
sought
after
;
but
hurtful
and
destructive
,
nothing
but
grief
and
sorrow
in
it
.
After
he
had
proved
all
,
vvith
a
resolution
to
be
vvise
,
yet
it
vvas
far
from
him
,
I
said
,
I
will
be
wise
,
but
it
was
far
from
me
,
verse
23.
And
therefore
,
after
long
vvandering
abroad
,
he
returns
at
length
home
to
himself
,
to
know
the
estate
of
mankind
;
Lo
,
this
only
have
I
sound
,
&c.
ver.
29.
When
I
have
searched
all
other
things
,
&
found
many
things
by
search
,
yet
(
saith
he
)
vvhat
doth
it
all
concern
me
,
vvhen
I
am
ignorant
of
my self
?
There
is
one
thing
concerns
me
more
then
all
,
to
know
the
original
of
Man
,
vvhat
he
once
vvas
made
,
and
to
know
how
far
he
is
departed
from
his
Original
.
This
only
I
have
found
profitable
to
men
,
and
as
the
entry
and
preparation
to
that
blessedness
I
enquire
for
,
To
have
the
true
discovery
of
our
misery
.
There
are
two
things
then
concerning
man
that
you
have
to
search
&
to
know
,
&
that
not
in
a
tri●…ing
or
curious
manner
,
as
if
you
had
no
other
end
in
it
but
to
know
it
,
as
men
do
in
other
things
,
but
in
a
serious
&
earnest
way
,
as
〈◊〉
a
matter
of
so
much
concernment
to
our
eternal
well-being
.
In
things
that
relate
particularly
to
our selves
,
vve
labor
to
know
them
for
ome
advantage
,
besides
the
knowing
of
them
,
even
though
they
be
but
●…mal
and
lower
things
;
how
much
more
should
vve
propose
this
unto
our selves
in
the
search
and
examination
of
our
own
estate
,
not
mee●…ly
to
●…now
such
a
thing
;
but
to
know
it
that
vve
may
be
〈◊〉
up
and
provoked
in
the
sense
of
it
,
to
look
after
the
remedy
that
God
holds
forth
?
There
are
two
things
that
you
have
to
know
,
What
man
once
vvas
made
,
and
how
he
is
now
unmade
:
how
happy
once
,
and
how
miserable
now
.
And
answerable
to
these
two
,
are
the
branches
of
the
Text
;
God
made
man●…upright
,
that
he
was
once
;
and
they
have
fought
out
many
inventions
,
not
being
contented
vvith
that
blessedness
they
vvere
created
into
,
by
catching
at
a
higher
estate
of
vvisdom
,
have
fallen
down
into
a
gulf
of
misery
,
as
the
man
that
gazed
on
the
stars
above
him
,
and
did
not
take
notice
of
the
pit
under
his
feet
till
he
fell
into
it
;
and
thus
man
is
now
.
So
you
have
a
short
account
of
the
two
estates
of
men
,
of
the
estate
of
grace
and
righteousness
vvithout
sin
,
and
the
estate
of
sin
and
misery
〈◊〉
grace
:
You
hav●…
th●…
〈◊〉
story
of
man
,
from
the
creation
unto
his
present
condition
.
But
all
the
matter
is
,
to
have
the
lively
sens●…
of
this
upon
our
hearts
:
I
had
rather
that
vve
vvent
home
bewailing
our
loss
,
and
lamenting
our
misery
,
and
longing
for
the
recovery
of
that
〈◊〉
,
then
that
vve
vvent
out
vvith
the
exact
memory
of
all
〈◊〉
is
spoken
,
and
could
repeat
it
again
.
God
made
man
upright
.
At
hi●…●…st
moulding
the
Lord
shewed
excellent
Art
and
Wisdom
,
and
Goodness
too
:
Man
did
come
forth
from
under
his
hand
in
the
first
edition
very
glorious
,
to
show
vvhat
he
could
do
.
Upright
,
that
is
,
all
right
&
very
exactly
conformed
to
the
noble
and
high
pattern
,
endowed
vvith
divine
vvisdom
,
such
〈◊〉
might
direct
him
to
true
happiness
,
and
furnished
vvith
a
divine
vvillingness
to
follow
that
direction
:
The
command
was
not
above
his
head
as
a
rod
,
but
within
his
heart
as
a
natural
instinct
;
all
that
vvas
vvithin
him
vvas
comely
&
beautiful
:
for
that
glorious
light
that
shined
upon
him
,
having
life
and
love
vvith
it
,
produced
a
sweet
harmony
in
the
soul
;
he
knew
his
duty
,
and
loved
it
,
and
v●…as
able
to
perform
it
.
O!
how
much
is
in
this
one
word
▪
Upright
?
Not
only
sincerity
and
integrity
in
the
soul
,
but
perfection
of
all
the
degrees
and
parts
;
no
part
of
holiness
wanting
,
and
no
measure
of
these
parts
;
no
mixture
of
darkness
or
ignorance
,
no
mixture
of
indisposition
or
unwillingness
;
godliness
vvas
●…weet
,
and
not
laborious
;
the
love
of
God
possessing
the
heart
,
did
conform
all
vvithin
and
vvithout
to
the
vvill
of
God
:
and
,
O
how
beautiful
vvas
that
conformity
,
and
that
love
of
God!
the
fountain-being
did
send
forth
as
a
stream
,
love
and
good-will
to
all
things
,
as
they
did
partake
of
Gods
Image
:
and
so
holiness
towards
God
did
beget
righteousness
towards
men
,
and
made
men
to
partake
of
one
anothers
happiness
.
This
is
a
survey
of
him
in
his
integrity
as
God
●…de
him
;
but
there
follows
a
sad
but
,
a
sad
and
vvo●…l
exception
:
but
they
have
sought
out
many
inventions
.
We
cannot
look
upon
that
glorious
estate
vvhereinto
m●…n
was
made
,
but
straightway
we
must
turn
our
eyes
upon
th●…
misery
into
which
he
hath
plunged
himself
,
and
be
the
more
affected
with
it
,
that
it
was
once
otherwise
.
It
is
misery
in
a
high
degree
to
have
been
once
happy
;
this
●…ost
of
all
agredges
our
misery
,
and
may
encrease
the
sense
of
it
,
that
such
Man
once
was
,
and
such
we
might
have
been
,
if
we
had
not
destroyed
our selves
.
Who
can
look
upon
these
ruins
,
and
refrain
●…ouring
?
It
's
said
,
that
those
who
saw
the
glory
of
the
first
Temple
,
we●…t
when
they
beheld
the
second
,
because
it
was
not
answerable
to
it
in
magni●…ence
and
glory
:
So
,
I
say
,
it
might
occasion
much
●…ness
&
grief
,
even
to
the
children
of
God
,
in
whom
that
Image
is
in
part
repaired
;
and
that
by
a
second
Creation
,
to
think
how
much
more
happy
and
blessed
Man
once
was
,
who
had
grace
and
holiness
without
sin
.
But
certainly
,
it
should
and
must
be
at
first
,
before
this
Image
be
restored
,
the
bitter
lamentation
of
a
soul
,
to
look
upon
it self
wholly
ruinous
and
defaced
,
in
the
view
of
that
glorious
stately
fabrick
which
once
was
made
.
How
lamentable
a
sight
is
it
to
behold
the
first
Temple
demolished
,
or
the
first
Creation
defaced
,
and
the
second
not
yet
begun
in
many
souls
,
the
foundation-stone
yet
not
laid
?
It
was
a
sad
and
dol●…ul
invention
which
Satan
inspired
at
first
into
mans
heart
,
to
go
about
to
find
out
another
happiness
,
to
seek
how
to
be
wise
as
God
;
an
invention
tha●…
did
proceed
from
hell
,
how
to
know
evil
experimentally
and
practically
by
doing
it
;
that
invention
hath
invented
and
found
out
all
the
sin
and
misery
under
which
the
world
groans
.
It
is
a
poor
invention
to
devise
misery
and
torment
to
the
creature
;
this
was
the
height
of
folly
and
madness
,
for
a
happy
creature
to
invent
how
to
make
it self
miserable
,
and
all
others
.
Indeed
he
intended
another
thing
to
be
more
happy
,
but
pride
and
ambition
got
a
deserved
fall
:
the
result
of
all
,
is
sin
and
misery
.
And
now
,
from
this
first
devillish
invention
,
the
heart
of
man
is
possessed
with
a
multitude
of
vain
imaginations
.
Man
is
now
become
vain
in
his
imaginations
,
and
his
foolish
heart
is
darkned
;
that
divine
wisdom
he
was
endowed
withall
,
is
eclipsed
;
for
it
was
a
ray
of
Gods
countenance
,
and
now
he
is
left
wholly
in
the
dark
,
without
a
guide
,
without
a
director
or
leader
;
he
is
turned
out
of
the
path
of
holiness
,
and
so
of
happiness
;
a
night
of
gross
darkness
&
blindness
is
come
on
,
&
the
way
is
full
of
pits
and
snares
,
&
the
end
of
it
is
at
best
,
eternal
misery
;
and
there
is
no
lamp
,
no
light
to
shine
in
it
,
to
show
him
either
the
misery
that
he
is
posting
unto
,
or
the
happinesse
that
he
is
flying
from
:
There
is
nothing
within
him
sufficient
to
direct
his
way
to
blessednesse
,
and
nothing
willing
nor
able
to
follow
such
a
direction
.
And
thus
Man
is
left
to
the
invention
and
counsel
of
his
own
desperately
wicked
and
d●…ful
heart
;
and
that
is
above
all
plagues
to
be
given
up
to
a
reprobate
mind
.
He
is
now
left
to
such
a
tutor
and
guide●…
,
and
it
is
full
of
inventions
indeed
.
But
they
are
all
in
vain
,
that
is
,
all
of
them
unsufficient
for
this
great
purpose
;
all
of
them
cannot
make
one
hair
that
is
black
white
,
much
les●…
redeem
the
soul
,
but
besides
,
they
are
destructive
;
they
pretend
to
deliver
,
but
they
destroy
;
a
desperate
wicked
heart
imagineth
evil
continually
,
evil
against
God
and
evil
to
our
own
souls
;
and
a
deceitful
heart
●…mooths
over
the
evil
,
and
presents
it
under
another
notion
,
and
so
,
under
pretence
of
a
friend
,
it
's
the
greatest
enemy
a
man
hath
,
a
bosome
enemy
.
Al
mens
inventions
,
thoughts
,
cogitations
,
projects
and
endeavors
,
what
do
they
tend
to
,
but
to
the
satisfaction
of
their
lusts
;
either
the
lusts
of
the
mind
,
as
Ambition
,
Pride
,
Avarice
,
Passion
,
Revenge
,
and
such
like
,
or
the
lusts
of
the
body
,
as
pleasure
to
the
ears
;
and
to
the
eyes
,
and
to
the
flesh
?
Man
was
made
with
an
upright
soul
,
with
a
dominion
over
that
brutish
part
more
like
Angels
:
But
now
,
all
his
invention
run
upon
that
base
and
beastly
part
,
how
to
adorn
it
,
how
to
beautifie
it
,
how
to
satisfie
it
,
and
for
this
his
soul
must
be
a
drudge
and
slave
:
And
if
men
rise
up
to
any
thoughts
of
a
higher
life
,
yet
what
is
it
for
,
but
to
magnifie
and
exalt
the
flesh
to
seek
an
Excellency
within
which
is
lost
,
and
so
to
satisfie
the
pride
and
self-love
of
the
heart
.
If
any
man
comes
this
length
,
〈◊〉
to
apprehend
some
misery
;
yet
how
vain
are
his
inventions
about
the
remedy
of
it
,
not
knowing
how
desperate
the
disease
is
,
men
seek
help
in
themselves
,
&
think
by
industry
and
care
,
&
art
,
to
raise
themselves
up
in
some
measure
,
&
please
God
by
some
expiations
or
sacrifices
of
their
own
works
:
Now
,
this
tends
to
no
other
purpose
;
but
to
satisfie
the
lust
of
mans
pride
,
and
so
it
increases
that
which
was
mans
first
malady
,
and
keeps
them
from
the
true
Physician
.
In
a
word
,
all
mens
inventions
are
to
hasten
misery
on
him
,
or
to
blindfold
himself
till
it
come
on
;
all
his
invention
cannot
reach
a
delivery
from
this
misery
:
Let
us
therefore
consider
this
which
Solomon
hath
found
out
,
and
if
we
carefully
consider
it
,
and
accurately
ponder
it
in
relation
to
our
own
souls
,
thē
have
we
also
●…ound
it
with
him
.
Consider
I
say
what
man
once
was
,
and
what
you
are
now
,
and
bewaile
your
misery
and
the
fountain
of
it
,
our
departure
from
the
fountain
of
life
and
blessednesse
:
know
what
you
are
,
not
only
weak
,
but
wicked
,
whose
art
and
power
lyes
only
in
wickednesse
,
skilful
,
and
able
only
to
make
your self
miserable
,
and
let
this
consideration
make
you
cast
away
all
your
confidence
in
your selves
,
and
carry
you
forth
to
a
Redeemer
,
who
hath
●…ound
a
ransome
,
who
hath
found
out
an
excellent
invention
to
cure
all
our
distempers
and
desperate
diseases
.
The
counsel
of
the
holy
Trinity
that
met
about
(
if
I
may
speak
so
)
our
creation
in
holynesse
and
righteousness
after
his
own
Image
,
that
same
hath
consulted
about
the
rest
of
it
,
&
hath
found
out
this
course
,
that
one
of
them
shal
bee
made
after
mans
Image
,
and
for
this
purpose
that
he
may
restore
again
Gods
Image
unto
us
:
O
bless
this
deep
invention
and
happy
contrivance
of
heaven
that
could
never
have
bred
in
any
breast
but
in
the
depths
of
eternal
wisedome
,
and
let
us
abandon
&
forsake
our
own
imaginations
,
and
foolish
inventions
;
let
us
become
fools
in
our
own
eyes
,
that
we
may
become
wise
.
Man
by
seeking
to
be
wise
,
became
a
fool
,
that
was
an
unhappy
invention
;
now
it
s
turned
contrary
,
let
all
men
take
vvith
their
folly
and
desperate
vvickedness
,
let
not
the
vain
thoughts
and
dreams
of
our
own
vvel-being
and
sufficiency
lodge
vvithin
us
,
and
vve
shal
be
made
vvise
;
come
to
the
Fathers
vvisdom
,
unto
Jesus
Christ
,
vvho
is
that
blessed
invention
of
Heaven
,
for
our
remedy
.
How
long
shal
vain
thoughts
lodge
within
you
?
O
when
will
you
be
washed
from
them
?
How
long
shal
not
your
thoughts
transcend
this
temporal
and
bodily
life
?
How
long
do
you
imagine
to
live
in
sin
,
and
die
in
the
Lord
;
to
continue
in
sin
,
and
escape
wrath
?
Why
do
you
delude
your
souls
with
a
dream
of
having
interest
in
the
love
of
God
,
and
purchasing
his
favor
by
your
works
?
These
are
some
of
those
many
inventions
man
hath
sought
out
.
Rom.
5.
22.
Wherefore
as
by
one
man
sin
entered
into
the
world
,
and
death
by
sin
,
so
death
past
upon
all
men
,
for
that
all
have
sinned
.
THis
is
a
sad
subject
to
speak
upon
,
yet
it
is
not
more
sad
then
useful
:
though
it
be
unpleasant
to
hold
out
a
glass
to
men
to
see
their
own
vile
faces
into
,
yet
it
is
profitable
,
yea
and
so
necessary
,
that
till
once
a
soul
apprehend
its
broken
and
desolate
condition
in
the
first
Adam
,
it
can
never
heartily
imbrace
and
come
to
the
second
Adam
.
You
have
here
the
woful
and
dreadful
effects
and
consequents
of
the
first
transgression
upon
all
mankind
;
the
effect
is
twofold
,
sin
and
misery
,
or
sin
and
death
;
the
subject
is
universal
in
both
,
all
men
,
the
whole
world
.
Behold
what
a
flood
of
calamity
hath
entred
at
a
smal
cranny
,
by
one
mans
transgression
?
May
it
not
be
said
of
sin
in
general
,
which
the
wise
man
speaks
of
strife
?
The
beginning
of
sin
is
as
when
one
lets
out
water
,
therefore
it
had
been
good
leaving
it
off
,
before
it
had
been
medled
vvith
;
it
entred
at
a
smal
hole
,
but
it
hath
overflowed
a
vvhole
vvorld
since
.
That
vvhich
first
occurs
,
is
,
that
all
mankind
proceeding
from
Adam
by
ordinary
birth
,
are
involved
in
sin
by
Adams
transgression
.
But
that
may
seem
a
hard
saying
,
that
sin
and
death
should
flow
unto
the
vvhole
posterity
vvho
had
no
accession
to
Adams
transgression
.
It
vvould
seem
that
every
man
should
die
for
his
own
iniquity
,
and
that
it
should
reach
no
further
in
justice
.
But
consider
,
I
pray
you
,
the
relation
that
Adam
stood
into
,
and
in
vvhich
he
is
here
holden
out
as
a
figure
of
Christ
.
Adam
the
first
man
vvas
a
common
person
representing
all
mankind
,
in
vvhose
happiness
or
misery
all
should
share
:
God
contracts
vvith
him
on
these
terms
,
that
his
posterities
estate
should
depend
on
his
behavior
.
Now
if
all
mankind
vvould
have
reaped
the
benefite
and
advantage
of
Adams
perseverance
,
i●…
such
an
undeserved
reward
of
eternal
life
vvould
have
redounded
by
the
free
promise
unto
them
all
,
vvhat
iniquity
is
it
that
they
also
be
sharers
in
his
misery
?
Our
stock
&
treasure
vvas
ventured
in
this
vessel
;
&
if
vve
vvere
to
partake
of
its
gain
,
vvhy
not
of
its
loss
?
You
see
amongst
men
,
children
have
one
common
lot
vvith
their
parents
;
if
the
father
be
fore-faulted
,
the
heirs
suffer
in
it
,
&
are
cast
out
of
the
inheritance
.
It
might
appear
a
surer
vvay
to
have
the
fortunes
of
all
(
so
to
speak
)
depend
upon
one
,
&
their
happiness
assured
unto
them
,
upon
the
standing
of
one
,
then
to
have
every
one
left
unto
himself
,
&
his
own
vvell-being
depending
upon
his
own
standing
,
as
it
is
more
likely
one
,
and
that
the
first
one
,
shal
not
sin
,
then
many
,
and
especially
when
that
one
knew
that
the
weight
of
all
his
posterity
hung
upon
him
,
it
might
have
made
him
very
circumspect
,
knowing
of
how
great
moment
his
carriage
〈◊〉
.
But
certainly
vve
must
look
a
little
higher
then
such
reasons
,
there
was
a
glorious
purpose
of
Gods
predominant
in
this
,
else
there
was
no
natural
necessity
of
imputing
Adams
sin
to
the
children
not
yet
born
,
or
propagating
it
to
the
children
:
He
that
brought
a
holy
one
&
undefiled
out
of
a
Virgin
who
was
defiled
,
could
have
brought
all
others
clean
out
of
unclean
parents
:
but
there
is
a
higher
counsel
about
it
,
the
Lord
would
have
all
men
subject
to
his
judgement
;
al
men
once
guilty
,
once
in
an
equal
state
of
misery
,
to
illustrate
that
special
grace
shewed
in
Christ
the
more
,
and
demonstrate
his
power
and
wrath
upon
others
.
That
which
concerns
us
most
;
is
to
believe
this
that
sin
hath
over-spread
all
;
and
,
to
have
the
lively
impression
of
this
,
were
of
more
moment
to
true
Religion
,
than
many
discourses
upon
it
.
I
had
rather
ye
went
home
not
cursing
Adam
,
or
murmuring
against
the
most
High
;
but
bemoaning
yourselves
for
your
wretched
estate
,
then
be
able
to
give
reasons
for
the
general
imputation
&
propagation
of
sin
.
Ye
all
see
it
is
,
&
therefore
you
should
rather
mourn
for
it
,
then
ask
why
it
is
.
There
is
sin
entred
into
the
world
by
imputation
,
and
also
by
propagation
,
Adams
first
sin
and
hainous
transgression
,
is
charged
upon
all
his
posterity
,
and
imputed
unto
them
,
even
unto
them
who
have
not
sinned
according
to
the
similitude
of
Adams
transgression
,
that
is
,
actually
as
he
did
,
Infants
whom
you
call
innocents
(
and
indeed
so
they
are
in
respect
of
you
who
are
come
to
age
)
yet
they
are
guilty
before
God
of
that
sin
that
ruined
all
.
Now
that
you
may
know
what
you
are
,
and
what
little
reason
you
have
to
be
pleased
with
your selves
,
and
absolve
your selves
as
ye
do
.
I
shal
unbowel
that
iniquity
unto
you
,
First
,
there
was
in
it
an
open
banner
displayed
against
God
:
When
the
soveraign
Lord
had
enjoyned
his
〈◊〉
●…uch
a
testimony
of
his
homage
and
loyalty
▪
and
that
so
easie
to
be
performed
,
and
such
as
not
a
whit
could
●…ba
e
from
his
happiness
;
what
open
rebellion
was
it
to
refuse
it
?
It
was
a
casting
off
the
Soveraign
dominion
of
God
than
which
nothing
can
be
more
hainous
as
if
the
clay
should
refuse
to
serve
the
Potters
pleasure
,
and
therefore
it
is
eminently
and
signally
styled
disobedience
,
as
having
nothing
in
it
but
the
pure
naked
nature
of
disobedience
;
no
difficulty
to
excuse
it
,
for
it
was
most
easie
,
no
pleasure
to
plead
for
it
,
for
there
were
as
good
fruit
beside
,
&
a
world
of
them
.
No
necessity
to
extenuate
it
,
so
that
you
can
see
nothing
in
it
,
but
the
ugly
face
of
disobedience
and
rebellion
,
vers.
19.
Whereby
man
draweth
himself
from
his
allegiance
due
to
his
Maker
,
and
shaketh
off
the
yoke
in
reproach
of
the
most
High
.
Next
,
you
may
behold
the
vile
and
abominable
●…ace
of
ingratitude
and
unthankfulnesse
in
it
,
and
truly
heathens
have
so
abhorred
unthankfulnesse
towards
men
,
that
they
could
not
digest
the
reproach
of
it
.
Ingratum
si
dixeris
,
omnia
dixeris
:
If
you
cal
me
unthankful
,
your
may
cal
me
anything
,
or
all
things
,
it
s
a
compend
of
al
vices
;
It
s
even
iniquity
grown
to
maturity
and
〈◊〉
:
But
that
such
a
fruit
should
grow
out
of
such
a
holy
and
good
spyle
,
so
wel
dressed
and
manured
by
the
Lord
,
was
a
wonder
,
Lord
what
is
man
that
thou
so
magnified
him
,
and
made
him
a
little
lower
tha●…
the
Angels
?
That
thou
put
all
things
sublunary
under
his
feet
,
and
exalted
him
above
them
:
For
that
creature
chosen
and
elected
from
among
all
,
to
be
his
minion
,
to
stand
in
his
presence
,
adorned
,
&
beautified
with
such
gifts
and
graces
,
magnified
with
such
glorious
priviledges
,
made
according
to
the
most
excellent
pattern
,
His
own
Image
,
to
●…orget
all
,
&
forget
so
soon
;
and
when
he
had
such
a
spacious
Garden
to
make
use
of
(
as
is
supposed
to
make
up
the
third
part
of
the
earth
)
to
eat
of
no
fruit
but
that
which
was
forbidden
there
is
no
such
monstrous
ingratitude
can
be
imagined
as
here
was
acted
.
But
then
consider
the
two
fountains
from
which
this
flowed
,
unbelief
and
pride
;
&
ye
shal
find
it
the
heaviest
sin
in
the
world
:
unbelief
of
his
word
and
threatning
,
first
he
was
brought
to
question
it
and
doubt
of
it
,
&
then
to
deny
it
.
A
Word
so
solemnly
and
particularly
told
him
by
the
truth
it self
,
that
ever
a
question
of
it
could
arise
in
his
mind
to
get
entry
,
what
else
was
it
than
to
impute
iniquity
to
the
Holy
One
?
And
that
iniquity
or
falshood
and
lying
,
which
his
nature
most
abhors
?
What
was
it
to
blaspheme
the
most
High
and
faithful
God
,
by
hearkning
to
the
suggestions
of
his
enemy
,
and
credit
them
more
then
the
threatning
of
God
?
To
give
the
very
flat
contradiction
to
God
,
we
shal
not
die
;
and
to
assent
so
heartily
to
Sathans
slanders
and
reproaches
of
God
.
And
this
unbelief
opened
a
door
to
ambition
and
bride
,
the
most
sacrilegious
ingredient
of
all
,
which
is
most
opposite
to
God
,
and
unto
which
he
most
opposed
himself
from
the
beginning
.
You
shal
be
like
gods
,
Was
he
not
happy
enough
already
,
&
according
to
Gods
Image
?
Nay
,
but
this
evil
principle
would
arise
up
to
the
throne
of
God
and
sit
down
in
his
stead
.
Pride
hath
Atheism
in
it
,
to
deny
the
true
God
,
&
yet
would
be
a
god
it self
.
For
the
foot-stool
to
lift
up
it self
thus
,
what
an
indignity
was
it
?
&
indeed
this
wretched
aime
at
so
high
an
estate
hath
thrown
us
down
as
low
as
hell
.
You
see
then
how
injurious
this
transgression
was
to
God
.
There
was
disobedience
and
rebellion
in
it
,
which
denies
his
dominion
and
supremacy
,
there
was
unthankfulnesse
in
it
,
denying
his
goodness
and
bounty
,
there
was
unbelief
in
it
contradicting
his
truth
and
faithfulnesse
,
&
finally
pride
opposing
it self
to
all
that
is
in
God
,
reaching
up
to
his
very
crown
of
Majesty
to
take
it
off
.
You
see
then
what
you
are
guilty
of
,
in
being
guilty
of
Adams
transgression
,
many
of
you
flatter
your selves
in
your
own
eyes
,
that
ye
have
not
done
much
evil
,
and
yee
will
justifie
your selves
in
your
comparisons
with
others
.
But
I
beseech
you
consider
this
;
though
you
had
never
done
personally
good
or
evil
,
here
that
which
drowned
the
World
in
misery
is
your
sin
,
and
charged
upon
you
;
you
are
guilty
of
that
which
ruined
all
mankind
,
and
makes
the
Creation
subject
to
vanity
&
corruption
.
O
if
ye
believe
this
,
ye
would
find
more
need
of
the
second
Adam
than
ye
do
.
O
how
precious
would
this
righteousnesse
and
obedience
be
to
you
,
if
ye
had
rightly
apprehended
your
interest
in
the
first
mans
disobedience
?
But
besides
this
imputation
,
there
is
much
more
propagated
unto
all
,
and
that
is
a
total
corruption
and
depravation
of
nature
in
soul
&
body
whereby
man
is
utterly
indisposed
,
disabled
and
made
opposite
unto
all
that
is
truly
and
spiritually
good
,
and
wholly
inclined
to
all
evil
,
&
that
continually
which
is
commonly
called
Original
sin
:
A
total
aversenesse
from
God
,
and
from
al
goodnesse
,
an
antipathy
against
the
wayes
of
holinesse
,
&
a
propension
&
strong
impulse
towards
evil
,
even
as
a
stone
move
downward
;
This
poyson
&
contagion
of
sin
entering
into
the
world
,
hath
infected
al
,
&
gone
through
all
the
members
;
Neither
is
it
any
wonder
it
be
so
,
whē
this
leprosie
hath
defiled
the
wals
&
roof
of
the
house
,
I
mean
,
hath
made
the
Creation
subject
to
vanity
and
corruption
,
It
is
no
wonder
that
it
spread
abroad
in
his
issue
,
and
makes
al
unclean
like
himself
;
And
truly
this
is
it
which
most
abases
mans
nature
,
and
being
seen
,
would
most
humble
men
;
yea
,
til
this
be
discerned
no
man
can
be
indeed
humbled
,
he
will
never
apprehend
himself
so
bad
as
he
is
,
but
still
imagine
some
excellency
in
himself
,
til
he
s●…e
himself
in
this
glasse
:
You
talk
of
good
natures
,
and
good
dispositions
,
but
in
our
flesh
(
saith
the
Apostle
)
dwels
no
good
thing
:
the
seed
of
all
wickednesse
are
in
every
one
of
us
,
&
its
the
goodness
of
God
for
preserving
humane
society
,
that
they
are
restrained
and
kept
down
in
any
from
the
grossest
out-breakings
.
They
know
not
themselves
,
who
know
any
good
of
themselves
,
and
they
know
not
themselves
who
either
are
in
admiration
at
,
or
in
bitterness
or
in
contempt
against
other
sinners
,
whose
sins
are
manifest
to
all
.
This
were
the
only
way
to
profite
by
looking
on
others
evils
,
if
we
could
straight
way
retire
within
and
behold
the
root
of
that
in
our
sevles
,
the
fountain
of
it
within
us
,
and
so
grow
in
loathing
not
of
these
persons
,
but
of
humane
nature
,
and
in
suitable
thoughts
of
our selves
&
others
,
&
might
wonder
at
the
goodnesse
and
undeserved
bounty
of
the
Lord
that
passes
an
act
of
restraint
upon
our
corruption
,
&
dammes
it
up
.
Oh
that
we
could
learn
to
loath
our selves
in
other
mens
evils
▪
thus
we
might
reap
good
out
of
the
evil
,
and
prevent
more
in
our selves
;
But
the
looking
upon
grosse
provocations
as
singularities
,
make
them
more
general
,
because
every
man
does
not
charge
himself
with
the
corruption
that
is
in
all
these
,
but
prefers
himself
to
another
,
therefore
are
reins
loosed
to
corruption
;
&
a
sluce
opened
,
that
it
may
come
out
,
that
he
who
would
not
see
his
own
Image
in
another
mans
face
,
may
behold
it
in
the
glasse
of
his
own
abominations
.
There
is
no
point
lesse
believed
than
this
,
though
generally
confessed
,
that
man
is
dead
in
sins
and
trespasses
,
&
impotent
to
help
himself
.
You
will
hardly
take
with
wickednesse
when
you
confesse
weaknesse
,
as
if
nature
were
only
sick
,
but
not
dead
,
hurt
,
but
not
killed
;
therefore
it
is
that
so
many
do
abide
in
themselves
;
and
trusting
to
their
own
good
purposes
,
&
resolutions
,
&
endeavo●…s
▪
do
think
to
pacifie
God
▪
and
help
themselves
out
of
their
misery
.
But
,
O
look
again
,
and
look
in
upon
your selves
in
the
glass
of
the
Word
,
and
there
is
no
doubt
but
you
vvill
straightway
be
filled
vvith
confusion
of
face
,
and
be
altogether
spoiled
of
good
confidence
and
hope
,
as
you
call
it
:
you
vvill
find
your self
plunged
in
a
pit
of
misery
,
and
all
strength
gone
,
and
none
on
the
right
hand
or
the
left
to
help
you
;
and
then
,
and
not
till
then
,
vvill
the
second
Adams
hand
stretched
out
for
our
help
be
seasonable
.
That
vvhich
next
follows
,
is
,
that
vvhich
is
the
companion
of
sin
inseparably
,
Death
hath
past
upon
all
,
and
that
by
sin
.
Adams
one
disobedience
opened
a
port
for
all
sin
to
enter
upon
mankind
,
and
sin
cannot
enter
vvithout
this
companion
Death
.
Sin
goes
before
,
and
Death
follows
on
the
back
of
it
,
and
these
suite
one
another
,
as
the
vvork
and
the
vvages
;
as
the
tree
and
the
fruit
,
they
have
a
sibness
one
to
another
;
sowing
to
corruption
,
reaps
an
answerable
harvest
,
to
vvit
,
corruption
:
Sowing
to
the
vvind
,
and
reaping
the
vvhirlewind
,
how
suitable
are
they
?
That
men
may
know
how
evil
and
bitter
a
thing
sin
is
,
he
makes
this
the
fruit
of
it
.
In
his
first
Law
and
sanction
given
out
to
men
,
he
joyns
them
inseparably
,
sin
and
death
,
sin
and
vvrath
,
sin
and
a
curse
.
By
Death
is
not
only
meant
bodily
death
,
which
is
the
separation
of
the
soul
from
the
body
;
but
first
the
spiritual
death
of
the
soul
,
consisting
in
a
separation
of
the
soul
from
Gods
blessed
enlightning
,
enlivening
,
and
comforting
countenance
.
Mans
true
life
wherein
he
differs
from
beasts
,
consists
in
the
right
aspect
of
God
upon
his
soul
,
in
his
walking
with
God
,
and
keeping
communion
▪
with
him
;
all
things
besides
this
,
are
but
common
and
base
,
and
this
was
cut
off
:
his
comfort
,
his
joy
and
peace
in
God
extinct
;
God
became
terrible
to
his
conscience
;
and
therefore
man
did
flee
and
was
araid
when
he
heard
his
voice
in
the
garden
.
Sin
being
interposed
between
God
and
the
soul
,
cut
off
all
the
influence
of
heaven
:
Hence
arises
darkness
o●…
mind
,
hardness
of
heart
,
delusions
,
vile
affections
,
horror
of
conscience
.
Look
what
difference
is
between
a
living
creature
and
a
dead
carcase
,
so
much
is
between
Adams
soul
upright
,
living
in
God
,
and
Adams
soul
separated
from
God
by
sin
.
Then
upon
the
outward
man
the
curse
redounds
,
the
body
becoms
mortal
which
had
been
incorruptible
:
it
's
now
like
a
besiedged
City
,
now
some
outward
sorts
are
gained
by
diseases
,
now
by
pains
and
torments
,
the
outward
wals
of
the
body
are
at
length
overcome
;
and
when
life
hath
fled
into
a
Castle
within
the
City
,
the
heart
,
that
is
at
last
all
besiedged
so
straitly
,
and
stormed
so
violently
,
that
it
must
render
unto
death
,
upon
any
terms
.
The
body
of
man
is
even
a
seminary
of
a
world
of
diseases
and
grievances
,
that
if
men
could
look
upon
it
aright
,
they
might
see
the
sentence
of
death
every
day
performed
.
Then
how
many
evils
in
estate
,
in
friends
and
relations
,
in
imployments
;
which
being
considered
by
Heathens
,
hath
made
them
praise
the
dead
more
then
the
living
;
but
him
not
yet
born
most
of
all
,
because
the
present
life
is
nothing
else
but
a
valley
of
misery
and
tears
,
a
sea
of
troubles
,
where
one
wave
continually
prevents
another
,
and
comes
on
like
Iobs
messengers
;
before
he
speak
out
his
wo●…ul
tydings
,
another
comes
with
such
like
,
or
worse
.
But
that
which
is
the
sum
and
accomplishment
of
Gods
curse
and
mans
misery
,
is
that
death
to
come
,
eternal
death
;
not
death
simply
,
but
an
everlasting
destruction
from
the
presence
of
the
Lord
,
and
the
glory
of
his
power
.
An
infinite
loss
,
because
the
loss
of
such
a
glorious
life
in
the
enjoyment
of
Gods
presence
,
and
an
infinite
hurt
and
torment
beside
,
and
both
eternal
.
Now
this
is
that
we
would
lay
before
you
;
you
are
under
such
an
heavy
sentence
from
the
womb
,
a
〈◊〉
▪
of
the
Almighty
,
adjudging
you
for
Adams
guilt
,
and
your
own
,
to
all
the
misery
in
this
world
;
and
the
next
,
to
all
the
treasures
of
wrath
that
are
heaped
up
against
the
day
of
wrath
:
and
strange
it
is
,
how
vve
can
live
in
peace
,
and
not
be
troubled
in
mind
,
vvho
have
so
great
and
formidable
a
party
.
Be
perswaded
,
O
be
perswaded
,
that
there
shal
not
one
●…ot
of
this
be
removed
,
it
must
be
fulfilled
in
you
,
or
your
Cautione●…
;
and
vvhy
then
is
a
Savior
offered
,
a
City
of
refuge
opened
,
and
secure
sinners
vvill
not
flee
into
it
?
But
as
for
as
many
as
have
the
inward
dreadful
apprehension
of
this
vvrath
to
come
,
and
knows
not
vvhat
to
do
,
know
,
that
to
you
is
Jesus
Christ
preached
,
the
second
Adam
,
a
quickning
Spirit
,
and
in
that
consideration
better
then
the
first
;
not
only
a
living
soul
himself
,
but
a
Spirit
to
quicken
you
vvho
are
dead
in
sins
;
one
that
hath
undertaken
for
you
,
and
vvill
hold
you
fast
:
Adam
vvho
should
have
kept
us
,
lost
himself
.
Christ
in
a
manner
,
lost
himself
,
to
save
us
:
And
as
by
Adams
disobedience
all
this
sin
&
misery
hath
abounded
on
man
,
know
,
that
the
second
Adam
his
obedience
and
righteousness
is
of
greater
vertue
and
efficacy
to
save
;
and
in
stead
of
sin
,
to
restore
righteousness
;
and
in
stead
of
death
,
to
give
life
:
therefore
you
may
come
to
him
,
and
you
shal
be
more
surely
kept
then
be●…ore
.
1.
Tim.
1.
15.
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
that
Iesus
Christ
came
in
the
world
to
save
sinners
.
OF
all
Doctrines
that
ever
vvere
published
to
men
,
this
contained
here
is
the
choisest
,
as
you
see
the
very
preface
prefixed
to
it
import
▪
And
truly
,
as
it
is
the
most
excellent
in
it self
,
it
could
not
but
be
sweet
unto
us
,
if
we
had
received
into
the
heart
the
belief
of
our
own
wretchedness
&
misery
.
I
do
not
know
a
more
soveraign
cordial
for
a
fainting
soul
,
then
this
faithful
saying
,
That
Iesus
Christ
came
into
the
world
to
save
sinners
.
And
therfore
we
are
most
willing
to
dwel
on
this
●…ubject
,
and
to
inculcate
it
often
upon
you
,
That
without
him
ye
are
undone
,
and
lost
,
and
in
him
you
may
be
saved
.
I
profess
,
all
other
subjects
(
howsoever
they
might
be
more
pleasing
to
some
hearers
)
are
unpleasant
and
unsavory
to
me
.
This
is
that
we
would
once
learn
and
ever
be
learning
,
to
know
him
that
came
to
save
us
,
and
come
to
him
.
We
labored
to
show
unto
you
the
state
of
sin
and
misery
that
Adams
first
transgression
hath
subjected
all
mankind
unto
,
which
if
it
were
really
and
truly
apprehended
,
I
do
not
think
but
it
would
make
this
saying
welcome
to
our
souls
.
Man
being
plunged
into
such
a
deep
pit
of
misery
,
sin
and
death
having
over-flowed
the
whole
world
,
and
this
being
seen
and
acknowledged
by
a
sinner
,
certainly
the
next
question
in
order
of
nature
is
this
,
Hath
God
left
all
to
perish
in
this
estate
?
Is
there
any
remedy
provided
for
sin
and
misery
?
And
this
will
be
indeed
the
query
of
a
self-condemned
sinner
.
Now
there
is
a
plank
af●…er
this
broken
ship
,
there
is
an
answer
sweet
and
satisfactory
to
this
question
:
Iesus
Christ
came
into
the
world
to
save
sinners
.
We
shal
not
expatiate
into
many
notions
about
this
,
or
multiply
many
branches
of
this
.
The
matter
is
plain
and
simple
,
and
we
desire
to
hold
it
out
plainly
and
simply
,
that
this
is
the
remedy
of
sin
and
misery
.
When
none
could
be
●…ound
on
the
right
hand
or
left
hand
,
here
a
Savior
from
heaven
comes
down
from
above
,
whence
no
good
could
be
expected
,
because
a
good
God
was
provoked
.
Can
any
good
come
out
of
Nazareth
;
that
was
a
proverb
concerning
him
.
But
I
think
in
some
sense
,
it
might
be
said
,
can
any
good
thing
come
down
from
heaven
,
from
his
holy
●…abitation
to
this
accursed
earth
?
Could
any
thing
●…e
expected
from
heaven
but
wrath
and
vengeance
?
And
if
no
good
could
be
expected
that
way
,
what
way
could
it
come
?
Sure
if
not
from
heaven
,
then
from
no
●…rt
:
yet
from
heaven
ou●…
help
is
come
,
from
vvhence
it
could
not
be
looked
for
,
even
from
him
vvho
vvas
offended
,
and
his
justice
engaged
against
man
,
that
he
might
both
satisfie
justice
,
and
save
man
,
that
he
might
not
vvrong
himself
,
nor
destroy
man
utterly
,
he
sends
his
only
begotten
Son
,
equal
vvith
himself
in
majesty
and
glory
into
the
vvorld
,
in
the
state
of
a
servant
,
to
accomplish
mans
salvation
,
and
perform
him
satisfaction
.
Therefore
Christ
came
into
the
world
to
save
sinners
.
There
vvere
two
grand
impediments
in
the
way
of
mans
salvation
,
which
made
it
impossible
to
man
;
one
is
Gods
justice
,
another
is
mans
sin
:
these
two
behoved
to
be
satisfied
or
removed
,
ere
there
can
be
access
to
save
a
sinner
.
The
sentence
of
divine
Justice
is
pronounced
against
all
mankind
.
Death
past
on
all
.
A
sentence
of
death
and
condemnation
.
Now
,
vvhen
the
righteousness
and
faithfulness
of
God
is
engaged
into
this
,
how
strong
a
party
do
you
think
that
must
be
?
What
power
can
break
that
prison
of
a
divine
curse
and
take
out
a
sinner
from
under
Justice
hand
?
Certainly
there
is
no
coming
out
till
the
uttermost
farthing
be
paid
that
was
owing
,
till
compleat
satisfaction
be
given
to
all
vvrongs
.
Now
truly
the
redemption
of
the
soul
had
ceased
for
ever
(
it
's
so
precious
that
no
creature
can
give
any
thing
in
exchange
for
it
)
except
Jesus
Christ
had
come
into
the
vvorld
,
one
that
might
be
able
to
tread
that
winepress
of
wrath
alone
,
&
give
his
life
a
ransomer
in
value
far
above
the
soul
,
and
pay
the
debt
of
sin
that
vve
vvere
owing
to
Go●…
And
indeed
he
vvas
furnished
for
this
purpose
,
a
pe●…
son
suted
and
fitted
for
such
a
vvork
.
A
man
to
undertake
it
in
our
name
,
and
God
to
perform
it
in
hi●…
own
strength
.
A
Man
,
that
he
might
be
made
unde●…
the
Law
,
and
be
humbled
even
to
the
death
of
〈◊〉
cross
,
that
so
he
might
obey
the
commandment
,
a●…
suffer
the
punishment
due
to
us
;
and
all
this
was
elevated
beyond
the
vvorth
of
created
actions
or
sufferings
by
that
divine
nature
.
This
perfumed
all
hi●…
Humanity
,
and
all
done
by
it
,
or
in
it
:
this
put
the
stamp
of
Divinity
upon
all
,
and
imposed
an
infinite
value
upon
the
coyn
of
finite
obedience
and
sufferings
:
And
so
in
his
own
person
,
by
coming
into
the
vvorld
,
and
acting
and
suffering
in
the
place
of
sinners
,
he
hath
taken
the
first
great
impediment
out
of
the
vvay
;
taken
down
the
high
vvall
of
divine
Justice
vvich
had
enclosed
round
about
the
sinner
,
and
satisfied
all
its
demands
by
paying
the
price
,
so
that
there
is
nothing
upon
Gods
part
to
accuse
or
condemn
,
to
hinder
or
obstruct
salvation
.
But
then
there
is
an
inner
vval
,
or
dark
dungeon
of
sin
,
into
vvhich
the
sinner
is
shut
up
,
and
reserved
in
chains
of
his
own
lusts
,
until
the
time
of
everlasting
darkness
;
and
vvhen
Heaven
is
opened
by
Christs
death
,
yet
this
keeps
a
sinner
from
entring
i●…
Therefore
Jesus
Christ
vvho
came
himself
into
th●…
vvorld
to
satisfie
Justice
,
and
remove
its
plea
,
th●…
there
might
be
no
obstruction
from
that
airth
,
〈◊〉
sends
out
his
powerful
Spirit
vvith
the
Word
,
to
deliver
poor
captive
sinners
,
to
break
down
the
vval
of
ignorance
and
blindness
,
to
cast
down
the
high
tower
of
vvickedness
and
enmity
against
God
,
to
take
captive
and
chain
our
lusts
that
kept
us
in
bondage
.
And
as
he
made
Heaven
accessible
by
his
own
personal
obedience
and
sufferings
,
so
he
makes
sinners
ready
●…nd
free
to
enter
into
salvation
,
by
his
Spirits
vvorking
in
their
persons
.
In
the
one
,
he
had
God
,
as
it
vvere
,
his
party
;
and
him
he
hath
satisfied
so
far
,
that
●…here
vvas
a
voice
came
from
heaven
to
testifie
it
,
●…is
is
my
beloved
Son
,
in
whom
I
am
well
pleased
.
●…nd
therefore
,
in
testimony
of
it
,
God
raised
him
from
the
dead
.
In
the
other
,
he
hath
Satan
and
mans
vvicked
nature
as
his
party
,
and
these
he
must
conquer
and
subdue
;
these
he
must
overcome
,
ere
vve
can
be
saved
:
A
strange
business
indeed
,
and
a
great
vvork
,
to
bring
such
two
opposite
and
distant
parties
togethe●…
;
a
holy
and
just
God
,
and
a
sinful
and
rebellious
creature
,
and
to
take
them
both
as
parties
,
that
he
might
reconcile
both
.
Now
,
vvhat
do
ye
think
of
this
,
my
beloved
,
that
●…uch
a
glorious
person
is
come
down
from
Heaven
,
●…or
such
a
glorious
vvork
as
the
salvation
of
sinners
?
〈◊〉
put
no
doubt
,
it
vvould
be
most
acceptable
unto
you
,
〈◊〉
ye
knew
your
misery
;
and
knowing
your
misery
,
you
could
not
but
accept
it
,
if
you
believed
that
it
vvere
true
and
faithful
.
I
find
one
of
these
two
,
the
great
obstruction
in
the
vvay
of
souls
receiving
advan●…age
by
such
glad
tydings
,
either
the
absolute
necessi●…y
and
excellency
of
the
Gospel
is
not
considered
,
or
●…he
truth
and
reality
of
it
is
not
believed
.
Men
ei●…er
do
not
behold
the
beauty
of
goodness
in
it
,
or
〈◊〉
not
see
the
light
of
truth
in
it
;
either
there
is
no●…ing
discovered
to
engage
their
affections
,
or
nothing
●…en
to
perswade
their
understandings
.
Therefore
●…he
Apostle
sounds
a
Trumpet
,
as
it
vvere
,
in
the
entry
,
before
the
publication
of
these
glad
news
,
and
commends
this
unto
all
men
,
as
a
true
and
faithful
●…aying
,
and
as
vvorthy
of
all
acceptation
.
There
is
●…ere
the
highest
truth
and
certainty
to
satisfie
the
mind
,
It
's
a
faithful
saying
;
and
there
is
here
also
th●…
chiefest
good
to
satiate
the
heart
,
It
's
worthy
of
al●…
acceptation
.
Now
,
if
you
do
really
apprehend
your
lost
and
miserable
estate
,
you
cannot
but
behold
that
ravishing
goodness
in
it
;
and
behold
that
you
cannot
,
til
you
see
the
other
first
:
Whence
is
it
,
I
pray
you
that
so
many
souls
are
never
stirred
vvith
the
prop●…sition
of
such
things
in
the
Gospel
,
that
the
riches
a●…
beauty
of
salvation
in
JESUS
CHRIST
doth
not
once
move
them
?
Is
it
not
because
ther●…
is
no
lively
apprehension
of
their
misery
vvitho●…
him
?
FINIS
.