THE
EXCELLENCY
OF
HOLY
COURAGE
IN
EVIL
TIMES
.
In
which
(
besides
many
other
seasonable
truths
)
there
is
shewed
.
-
1.
That
wicked
Men
in
power
are
very
fierce
in
their
wrath
.
-
2.
That
Faith
will
keep
a
gracious
heart
from
immoderate
fear
of
Men
of
Authority
and
Power
.
-
3.
Directions
in
our
fear
of
Authority
.
-
4.
Directions
how
to
order
our selves
.
If
Authority
enjoyn
unlawful
things
.
-
5.
How
Faith
helpeth
against
the
fear
of
Man
opened
in
fifteen
Particulars
.
-
6.
Arguments
against
the
fear
of
Men
;
And
wicked
men
are
less
to
be
feared
than
others
.
-
7.
Differences
between
natural
boldness
,
and
Holy
Courage
from
Faith
.
-
8.
How
far
we
may
lawfully
avoid
danger
by
flying
.
Several
Cases
of
conscience
concerning
flying
.
-
9.
Objections
Answered
concerning
flying
.
-
10.
How
the
heart
may
be
taken
off
from
the
fear
of
Man
.
-
11.
The
Power
of
Faith
to
carry
Gods
people
through
the
most
difficult
works
and
services
.
-
12.
How
to
know
whether
Faith
wil
carry
us
through
difficult
works
.
-
13.
Helps
to
put
on
Faith
in
our
undertakings
.
-
14.
How
Faith
carries
the
Soul
through
the
difficult
work
of
forsaking
Egypt
.
-
15.
The
wickedness
of
Sodom
and
Egypt
compared
with
the
wickedness
of
Antichrist
.
By
Jeremiah
Burroughs
,
Preacher
of
the
Gospel
at
Stepney
and
Criple-Gate
,
London
.
Published
by
-
Thomas
Goodwin
,
-
William
Greenhil
,
-
Sydrach
Simpson
,
-
Philip
Nye
,
-
William
Bridge
,
-
John
Yates
,
-
William
Adderly
.
London
:
Printed
by
Peter
Cole
,
and
Edward
Cole
Printers
and
Book-sellers
,
at
the
Printing-press
in
Cornhil
,
neer
the
Royal
Exchange
.
1661.
A
Testimony
to
the
Reader
.
WHAT
we
have
by
way
of
Preface
set
before
the
several
Books
already
Published
of
this
Reverend
Author
,
Mr.
Jeremiah
Burroughs
,
may
sufficiently
serve
for
all
that
are
come
forth
:
So
that
we
only
need
now
give
Letters
Testimonial
to
the
World
,
that
these
(
viz.
The
Sermons
on
Hebrews
,
the
11.
Chapter
,
27.
verse
)
We
avouch
likewise
to
be
the
painful
and
profitable
Labors
of
the
same
Author
,
and
Published
by
the
best
and
most
Authentick
Copies
.
-
Thomas
Goodwin
,
-
William
Greenhil
,
-
William
Bridge
-
Sydrach
Sympson
,
-
Philip
Nye
,
-
John
Yates
,
-
William
Adderley
.
Books
Printed
by
Peter
Cole
,
and
Edward
Cole
,
Printers
and
Book-sellers
of
London
,
at
the
Exchange
.
Mr.
Burroughs
WORKS
viz.
on
Matth.
11.
-
1
Christs
call
to
all
those
that
are
Weary
and
Heavy
Laden
to
come
to
him
for
Rest
.
-
2
Christ
the
Great
Teacher
of
Souls
that
come
to
him
.
-
3
Christ
the
Humble
Teacher
of
those
that
come
to
him
.
-
4
The
only
Basic
way
to
Heaven
.
-
5
The
Excellency
of
holy
Courage
.
-
6
Gospel
Reconciliation
.
-
7
The
Rare
Jewel
of
Christian
Contentment
.
-
8
Gospel-Worship
.
-
9
Gospel-Conversation
.
-
10
A
Treatise
of
Earthly
Mindedness
.
-
11
Exposition
of
the
Prophesie
of
Hosea
.
-
12
The
Evil
of
Evils
,
or
the
exceeding
sinfulness
of
Sin
.
-
13
Precious
Faith
.
-
14
Of
Hope
.
-
15
Of
Walking
by
Faith
.
Twenty
one
several
Books
of
Mr.
William
Bridge
,
Collected
into
two
Volumes
.
Viz.
-
1
Scripture
Light
the
most
sure
Light
.
-
2
Christ
in
Travel
.
-
3
A
Lifting
up
for
the
cast
down
.
-
4
Sin
against
the
Holy
Ghost
.
-
5
Sins
of
Infirmity
.
-
6
The
fals
Apostle
tried
and
discovered
.
-
7
The
good
and
means
of
Establishment
.
-
8
The
great
things
Faith
can
do
.
-
9
The
great
things
Faith
can
suffer
.
-
10
The
Great
Gospel
Mystery
of
the
Saints
Comfort
and
Holyness
,
opened
and
applied
from
Christs
Priestly
Office
.
-
11
Satans
power
to
Tempt
and
Christs
Love
to
,
and
Care
of
his
People
under
Temptation
.
-
12
Thankfulness
required
in
every
Condition
.
-
13
Grace
for
Grace
.
-
14
The
Spiritual
Actings
of
Faith
through
Naturall
Impossibilities
.
-
15
Evangelical
Repentance
.
-
16
The
Spiritual
Life
,
and
in
being
of
Christ
in
al
Beleevers
.
-
17
The
Woman
of
Canaan
.
-
18
The
Saints
Hiding
place
,
&c.
-
19
Christ
Coming
&c.
-
20
A
Vindication
of
Gospel
Ordinances
.
-
21
Grace
and
Love
beyond
Gifts
.
New
Books
of
Mr.
Sydrach
Simpson
.
VIZ.
-
1
Of
Unbelief
,
or
the
want
of
readiness
to
lay
hold
on
the
comfort
given
by
Christ
.
-
2
Not
goeing
to
Christ
for
Life
and
Salvation
is
an
exceeding
great
Sin
,
yet
Pardonable
.
-
3
Of
Faith
,
Or
,
That
beleeving
is
receiving
Christ
;
And
receiving
Christ
is
beleeving
.
-
4
Of
Coveteousness
.
Mr.
Hookers
New
Books
in
three
Volumes
:
One
in
Octavo
,
and
two
in
Quarto
.
-
These
Eleven
New
Books
of
Mr.
Thomas
Hoooker
made
in
New
Edgland
.
Are
arrested
in
an
Epistle
by
Mr.
Thomas
Goodwin
,
and
Mr.
Philip
Nye
,
To
be
written
with
the
Authors
own
hand
:
None
being
written
by
himself
before
.
One
Volum
being
a
Comment
upon
Christ's
last
Prayer
on
the
seventeenth
of
John
.
Wherein
is
shewed
.
-
1
That
the
end
why
the
Saints
receive
all
glorious
Grace
,
is
,
That
they
may
be
one
,
as
the
Father
and
Christ
are
one
.
-
2
That
God
the
Father
loveth
the
Faithful
,
as
he
loveth
Jesus
Christ
.
-
3
That
our
Saviour
desireth
to
have
the
Faithful
in
Heaven
with
himself
.
-
4
That
the
happiness
of
our
being
in
Heaven
,
is
to
see
Christs
Glory
.
-
5
That
there
is
much
wanting
in
the
knowledg
of
Gods
Love
,
in
the
most
able
Saints
.
-
6
That
the
Lord
Christ
lends
dayly
direction
,
according
to
the
dayly
need
of
his
Servants
.
-
7
That
it
is
the
desire
and
endeavor
of
our
Savior
,
that
the
dearest
of
Gods
Love
,
which
was
bestowed
on
himself
,
should
be
given
to
his
faithful
servants
,
-
8
That
our
Union
and
Communion
with
God
in
Christ
,
is
the
top
of
our
happiness
in
Heaven
.
-
Ten
Books
of
the
Application
of
Redemption
by
the
Effectual
.
Work
of
the
Word
,
and
Spirit
of
Christ
,
for
the
bringing
home
of
lost
sinners
to
God
.
By
Thomas
Hooker
.
Dr.
Hills
WORKS
.
-
The
Kings
Tryal
at
the
High
Court
of
Justice
.
-
Wise
Virgin
.
Published
by
Mr.
Thomas
Weld
,
of
New-England
.
-
Mr.
Rogers
on
Naaman
the
Syrian
,
his
Disease
and
Cure
:
Discovering
the
Leprosie
of
Sin
and
Self-love
;
with
the
Cure
,
viz.
Self-denial
and
Faith
.
-
A
Godly
and
Fruitful
Exposition
,
on
the
first
Epistle
of
Peter
.
By
Mr.
John
Rogers
,
Minister
of
the
word
of
God
at
Dedham
in
Essex
.
-
Mr.
Rogers
his
Treatise
of
Marriage
.
-
The
Wonders
of
the
loadstone
.
By
Samuel
Ward
of
Ipswitch
.
-
An
Exposition
on
the
Gospel
of
the
Evangelist
St.
Matthew
.
By
Mr.
Ward
.
-
The
Discipline
of
the
Church
in
New-England
By
the
Churches
and
Synod
there
.
-
Mr.
Brightmen
on
the
Revelation
.
-
Christians
Engagement
for
the
Gospel
,
by
John
Goodwin
.
-
Great
Church
Ordinance
of
Baptism
.
-
Mr.
Loves
Case
,
containing
his
Petitions
,
Narrative
,
and
Speech
.
-
A
Congregational
church
is
a
Catholick
Visible
Church
.
By
Samuel
Stone
in
New-England
.
-
A
Treatise
of
Politick
Powers
.
-
Dr.
Sibbs
on
the
Philippians
.
-
Vox
PacifiCa
,
or
a
Perswasive
to
Peace
.
-
Dr.
Prestons
Saints
submission
,
and
Satans
Overthrow
.
-
Pious
Mans
Practice
in
Parliament
time
.
-
Barriffs
Military
Discipline
.
-
The
Immortality
of
mans
Soul
.
-
The
Anatomist
Anatomized
.
-
The
Bishop
of
Canterbury's
Speech
.
-
Woodwards
Sacred
Ballance
.
-
Dr.
Owen
against
Mr.
Baxter
.
-
Abrahams
Offer
,
Gods
Offerings
:
Being
a
Sernion
by
Mr.
Herle
,
before
the
Lord
Major
of
London
.
-
Mr.
Spurstows
Sermon
,
being
a
Pattern
of
Repentance
.
-
Englands
Deliverance
.
By
Peter
Sterry
.
-
The
Way
of
God
with
his
People
in
these
Nations
By
Peter
Sterry
.
-
Mr.
Sympson's
sermon
at
Westminster
.
-
Mr.
Feaks
sermon
before
the
Lord
Major
.
-
The
best
and
Worst
Magistrate
.
By
Obediah
Sedgwick
.
A
sermon
.
-
A
Sacred
Panegyrick
.
By
Stephen
Marshal
.
A
sermon
.
-
The
Craft
and
Cruelty
of
the
Churches
Adversaries
.
By
Matthew
Newcomen
of
Dedham
.
A
sermon
.
-
Clows
Chyrurgery
.
-
Marks
of
Salvation
.
Mr.
Stephen
Marshals
New
WORKS
.
VIZ.
-
1
Of
Christs
Intercession
,
or
of
sins
of
Infirmity
.
-
2
The
high
Priviledg
of
beleevers
,
They
are
the
Sons
of
God
-
3
Faith
the
Means
to
feed
on
Christ
.
-
4
Self-denial
.
-
5
The
Saints
Duty
to
keep
their
Hearts
,
&c.
-
6
The
Mistery
of
spiritual
Life
.
Several
Physick
Books
of
Nich.
Culpeper
Physitian
and
Astrologer
;
and
A.
Cole
,
&c.
-
1
Idea
of
Practical
Physick
in
twelve
Books
.
-
2
Sennertus
thirteen
Books
of
Natural
Phylosophy
.
-
3
Sennertus
two
Treatises
.
1.
Of
the
Pox.
2
Of
the
Gout
.
Sennertus
Art
of
Chyrurgery
in
six
Parts
.
1.
Of
Tumors
.
2.
Of
Ulcers
.
3.
Of
the
Skin
Hair
and
Nailes
.
4.
Of
Wounds
.
5.
Of
Fractures
.
6.
Of
Luxations
.
-
4
Twenty
four
Books
of
the
Practice
of
Physick
,
being
the
Works
of
that
Learned
and
Renowned
Doctor
,
Lazarus
Riuerius
.
Physitian
and
Councellor
to
the
late
King
,
&c
,
-
5
Riolanus
Anatomy
.
-
6
Veslingus
Anatomy
of
the
Body
of
Man
.
-
7
A
Translation
of
the
New
Dispensatory
,
made
by
the
Colledg
of
Physitians
of
London
.
Wherein
is
added
,
The
Key
to
Galens
Method
of
Physick
.
-
8
The
English
Physitian
Enlarged
.
-
9
A
Directory
for
Midwives
,
or
a
Guide
for
Women
.
-
10
Galens
Art
of
Physick
.
-
11
New
Method
both
of
studying
and
practising
Physick
.
-
12
A
Treatise
of
the
Rickets
.
-
13
Medicaments
for
the
Poor
,
Or
Physick
for
the
Common
People
.
-
14
Health
for
the
Rich
and
Poor
,
by
Diet
without
Physick
.
-
The
London
Dispensatory
in
Follo
,
of
a
large
Character
in
Latin
.
-
The
London
Dispensatory
in
twelves
,
a
smal
Pocket
Book
in
Latin
.
To
the
Physical
Reader
.
THe
greatest
Reason
that
I
could
ever
observe
why
the
Medicines
prescribed
in
these
Books
above
mentioned
,
and
in
many
other
Physick
Books
,
do
not
perform
the
Cures
promised
,
is
,
the
unskilfulness
of
those
that
make
up
the
Medicines
.
I
therefore
advise
all
those
that
have
occasion
to
use
any
Medicines
to
go
or
send
to
Mr.
Ralph
Clarke
Apothecary
at
the
sign
of
the
three
Crowns
on
Ludgate-Hill
,
in
London
;
where
they
shall
be
sure
to
have
such
as
are
skilfully
and
honestly
made
.
THE
CONTENTS
OF
The
Treatise
on
Hebr.
11.27
.
CHAP.
1.
The
words
Opened
;
Six
Doctrines
raised
.
-
Page
1
Chap.
2.
Handling
the
first
Doctrine
.
-
Page
5
Chap.
3.
Handling
the
second
Doctrine
;
which
is
.
-
Page
16
Chap.
4.
Directions
for
the
ordering
our selves
in
our
feare
of
Authority
.
-
Page
19
Chap.
5.
Some
further
Directions
,
how
we
should
order
our selves
,
if
we
should
be
injoyned
unlawful
things
.
-
Page
24
Chap.
6.
The
Point
prosecuted
more
strictly
.
-
Page
26
Chap.
7.
How
Faith
helpeth
against
the
fear
of
man
;
Opened
in
fifteen
particulars
.
-
Page
30
Chap.
8.
Arguments
against
the
fear
of
man
,
taken
from
the
Consideration
of
Man
,
First
,
as
Man
in
six
particulars
very
observable
,
1.
What
he
is
,
2.
The
vanity
of
Man
.
3.
The
dwelling
of
man
.
4.
The
pomp
of
man
.
5.
The
foundation
of
man
.
6.
The
life
of
man
.
Secondly
,
As
a
wicked
man
.
1.
His
baseness
.
2.
What
he
is
in
the
greatness
of
his
power
opposing
the
Godly
.
3.
How
near
the
enemies
of
Gods
people
are
to
ruine
and
destruction
.
-
Page
.
44
Chap.
9.
How
Audaciousness
and
boldness
of
spirit
differ
from
Faith
.
1.
Audaciousness
makes
us
bold
to
sin
.
2.
It
appears
in
causes
that
concern
our selves
,
more
then
in
those
which
concern
God
.
3.
Boldness
the
curing
of
one
passion
with
another
,
Faith
the
curing
of
passion
by
Grace
.
4.
Natural
boldness
makes
men
rash
,
and
hinders
consultation
.
5.
The
cause
of
immodesty
.
6.
It
is
sudden
and
violent
.
7.
It
proceeds
and
lives
upon
outward
encouragements
.
8.
The
issue
of
ignorance
.
9.
Or
despair
.
10.
More
outward
then
inward
.
-
Page
.
49
Chap.
10.
Sheweth
,
How
far
we
may
lawfully
avoid
danger
without
fear
of
men
.
1.
Religion
doth
not
teach
men
to
be
foolish
or
desperate
.
2.
The
care
of
a
Christian
ought
to
be
to
do
his
duty
,
rather
than
to
avoid
danger
,
which
may
fal
out
in
his
duty
.
3.
When
God
brings
his
people
into
danger
,
he
intends
more
to
exercise
their
graces
,
then
to
try
their
discretion
.
4.
Though
danger
may
be
avoided
,
yet
it
is
more
honorable
for
a
Christian
to
be
called
to
exercise
Faith
Courage
,
Patience
,
and
in
away
of
suffering
,
then
his
prudence
in
avoiding
it
.
5.
Take
care
of
mistaking
discretion
,
which
is
not
wont
to
abate
the
vigor
of
Gods
Graces
,
but
to
improve
and
increase
them
.
6.
A
Christians
greatest
endeavor
should
be
to
get
his
will
to
submit
to
God
.
-
Page
.
53
Chap.
11.
Contains
a
further
Resolution
of
the
former
Case
in
nine
particulars
.
1.
God
doth
,
give
leave
to
his
people
to
fly
,
and
avoid
Danger
!
2.
Such
avoiding
of
Danger
(
if
rightly
qualified
)
argues
neither
distrust
of
God
,
nor
defect
of
Courage
.
3.
In
some
cases
,
Christians
not
only
permitted
,
but
commanded
to
flee
,
as
1.
When
no
extraordinary
thing
depends
upon
him
in
that
station
in
which
God
hath
set
him
.
2.
When
the
hand
of
God
looseth
those
relations
,
which
would
otherwise
be
obligations
to
him
.
3.
When
God
gives
him
an
opportunity
else
where
,
to
bring
greater
revenues
of
glory
to
him
.
4.
When
a
Christian
is
doubtful
about
his
call
to
suffer
at
the
present
.
4.
There
are
some
cases
wherin
it
is
utterly
unlawful
to
flee
,
viz.
The
contrary
to
those
above
named
.
5.
Mistakes
in
flying
.
1.
To
flee
upon
every
slight
and
trival
thing
.
2.
When
it
tends
to
their
spiritual
disadvantage
.
3.
When
having
secretly
denied
the
Faith
,
Men
flee
to
prevent
the
shame
of
Apostacie
.
4.
When
they
look
at
their
own
safety
alone
,
without
care
to
fit
themselves
for
further
service
of
God
.
6.
How
to
know
when
avoiding
dangers
proceeds
from
Faith
,
or
Cowardise
.
1.
That
which
is
by
Faith
is
not
in
a
Violent
,
Rash
,
Heady
manner
.
2.
When
it
proceeds
from
Faith
,
it
is
joined
with
a
resolution
to
return
and
bear
wittness
to
the
truth
,
when
God
cals
.
3.
When
we
use
the
liberty
we
have
to
get
hearts
to
return
.
7
The
case
of
publique
Officers
,
Magistrates
,
Ministers
,
especially
the
latter
.
-
Page
.
58
Chap.
12.
Containing
the
eighth
particular
,
to
wit
.
Answering
some
objections
made
against
flying
.
ob
.
1.
Men
may
not
leave
their
country
.
Answ.
In
two
particulars
.
Ob.
2.
Should
none
stay
to
suffer
.
Ans.
ob
.
3
,
God
Alsufficient
to
help
in
greatest
dangers
.
Ans.
ob
.
4.
Fleeing
a
ceasing
to
give
testimony
to
the
truth
of
God
.
Answ.
ob
.
5.
Many
of
Gods
servants
had
power
to
fly
,
and
did
not
.
Answ.
ob
.
6.
What
shall
become
of
those
left
behind
,
if
they
are
forsaken
by
men
of
ability
.
Answ.
ob
.
7.
If
men
would
master
their
fears
,
and
stay
a
while
,
the
cloud
would
blow
over
.
Answ.
Ninth
particular
,
Direrections
for
ordering
our selves
when
we
do
fly
.
1.
Leave
as
little
guilt
behind
in
the
place
as
you
can
.
2.
Carry
your selves
so
that
the
name
of
God
may
not
suffer
in
the
place
to
which
you
flee
.
3.
Behave
your selves
as
exiled
people
,
as
men
mortified
to
the
things
of
the
world
.
4.
Get
a
contented
frame
of
heart
.
5.
When
you
are
delivered
keep
your selves
in
the
fervency
of
your
spirits
.
6
,
Let
those
from
whom
you
flee
have
your
prayers
.
-
Page
70
Chap.
13.
How
the
Heart
may
be
taken
off
from
the
fear
of
man
.
First
,
it
is
against
the
solemn
charge
of
God
.
Secondly
,
It
is
an
Idolizing
of
the
Creature
.
Thirdly
,
It
becomes
not
the
State
and
Spirit
and
profession
of
a
Christian
.
Fourthly
,
It
dishonors
God
,
and
the
Cause
of
God
.
Fifthly
,
It
mightily
heartens
the
enemies
of
Gods
people
.
Sixthly
,
It
is
threatened
as
a
great
judgment
of
God
upon
a
people
.
Seventhly
,
The
evil
effects
of
the
sinful
fear
of
man
1.
It
distracts
our
thoughts
.
2.
Weakens
the
heart
.
3.
Eats
out
the
true
fear
of
God
.
4.
It
indisposeth
us
to
any
service
.
5.
Insnares
a
Christian
.
6.
It.
causeth
other
desperate
fears
.
7.
Procures
the
judgment
of
God
in
our
destruction
.
-
Page
78
Chap.
14.
Another
Doctrine
.
Much
difference
between
Gods
peoples
spirits
at
several
times
,
Illustrated
by
examples
.
Reasons
,
1.
From
the
different
dispositions
their
hearts
are
in
to
receive
truths
.
Which
proceeds
from
Three
Causes
,
First
,
the
abatement
of
the
strength
that
is
opposite
to
that
truth
.
Secondly
.
The
stirrings
or
activity
of
those
habits
which
are
sutable
to
truth
.
Thirdly
,
The
prevalences
of
self
interest
.
Reas.
2.
From
the
different
representations
of
Truth
.
Reas.
3.
Because
the
Graces
of
men
do
not
burn
so
cleerly
and
purely
at
al
times
Reas.
4.
From
the
weakness
of
Grace
the
parts
and
members
of
it
are
not
consolidated
.
Reas.
5.
Because
our
hearts
are
sometimes
filled
with
more
heavenly
consolations
then
at
other
times
.
Reas.
6.
From
the
different
breathings
of
the
spirit
of
God
.
Reas.
7.
Because
men
have
somtimes
a
more
clear
and
distinct
sight
of
their
call
to
suffer
then
at
other
times
.
3.
Particular
directions
in
this
Case
.
Reas.
8.
The
different
tempers
of
mans
Body
.
Reas.
9.
From
the
difference
in
the
encouraging
occurrency
of
Gods
providence
.
-
Page
97
Chap.
15.
Containing
the
First
Use
,
Which
teacheh
us
to
entreat
God
not
to
take
the
advantage
of
us
when
our
hearts
are
low
.
-
Page
110.
Chap.
16.
Another
Vse
,
to
teach
us
not
to
be
discouraged
at
this
different
temper
of
our
Spirits
,
but
to
be
humbled
for
it
.
Five
Helps
against
discouraging
thoughts
.
Two
objections
.
-
Page
113
Chap.
17.
Containing
the
Third
Vse
of
Direction
:
branched
into
four
particulars
.
1.
If
couragious
,
and
fit
for
service
,
give
God
the
praise
.
Four
reasons
for
it
.
2.
Learn
to
rebuke
unbelief
.
3.
Labor
to
keep
your
hearts
up
.
The
manner
how
that
may
be
done
,
in
eight
particulars
.
4.
Improve
this
gracious
working
of
God
.
-
Page
119
Chap.
18.
A
fourth
Vse
.
To
be
restless
till
we
get
our selves
into
a
good
frame
.
-
Page
128
Chap.
19.
A
Fifth
Vse
:
To
see
the
misery
of
being
alwaies
unfit
for
service
.
A
Sixt
Vse
:
To
teach
us
to
long
for
Heaven
.
-
Page
130
Chap.
20.
Shewing
the
power
of
Faith
to
carry
through
the
most
difficult
work
.
Question
,
What
is
there
in
Faith
which
helps
the
Soul
?
Answered
,
in
four
Particulars
.
1.
It
settles
the
Heart
on
the
surest
ground
,
which
is
Gods
call
,
and
Promises
.
2.
It
fetches
in
the
greatest
strength
.
3.
It
assists
with
the
highest
encouragements
.
5.
Faith
of
its
own
Nature
is
a
mighty
strong
principle
.
The
most
illustrious
work
of
Faith
.
Thirteen
remarkable
things
concerning
Faith
,
and
the
difficulties
which
it
breaks
through
.
-
Page
133.
Chap.
21.
Vses
of
the
Doctrine
,
Use
,
First
,
Let
none
think
God
an
hard
Master
,
when
he
puts
them
upon
service
,
because
he
affords
them
a
principle
to
carry
them
through
.
Use
.
Secondly
,
To
Beleevers
that
they
should
expect
to
be
put
upon
difficult
things
.
1.
Four
considerations
against
discouragements
.
It
is
not
to
be
accounted
an
affliction
to
be
put
upon
difficult
things
for
4.
Reasons
.
Use
,
Thirdly
,
Shewing
it
can
be
no
concluding
argument
against
a
work
because
there
are
hindrances
.
Use
,
Fourthly
,
When
you
have
been
carried
through
difficult
services
consider
,
what
it
was
which
supported
you
.
-
Page
145
Chap.
22.
Quest
.
How
to
know
whether
Faith
wil
carry
us
through
difficult
works
,
Answered
in
several
particulars
,
1.
Faith
Goes
upon
spiritual
grounds
motives
,
and
ends
.
2.
Makes
men
sollicitous
and
careful
for
the
enjoyment
of
Gods
presence
with
them
3.
Causes
men
to
carry
themselves
in
a
Gracious
manner
.
4.
To
have
an
high
esteem
of
the
name
of
God
.
5
Makes
them
careful
,
that
they
may
not
be
frustrated
of
their
end
.
6.
It
makes
men
satisfied
with
God
Alone
.
7.
Faith
is
a
continued
work
.
That
Faith
,
which
brought
you
out
,
will
carry
you
through
.
-
Page
156
Chap.
23.
Containing
other
uses
of
the
point
.
Use
,
5.
Shews
the
reason
why
we
faile
in
any
thing
we
do
;
it
is
for
want
of
Faith
.
Use
,
6.
Labor
to
rise
in
indignation
against
your
unbelief
.
Use
,
7.
Consider
what
it
is
to
faile
in
that
work
which
concernes
thy
eternal
estate
.
-
Page
162
Chap.
24.
Helps
to
put
on
Faith
in
any
undertaking
.
1.
Set
before
you
the
example
of
our
great
Captain
Jesus
Christ
.
2.
Make
preparation
for
the
work
of
Faith
by
Humiliation
.
3.
Renew
your
Faith
in
the
Covenant
of
Grace
.
4.
In
difficult
times
,
set
Faith
on
work
to
purifie
the
heart
.
5.
Take
heed
of
shifting
waies
and
dependances
.
6.
Set
loose
from
your
own
ends
.
7.
Cast
your selves
upon
the
word
of
God
.
8.
Plead
the
word
with
God
in
Prayer
.
9.
Refuse
no
meanes
that
God
puts
into
your
hands
.
10.
Do
nothing
with
a
slavish
spirit
.
11.
Be
not
discouraged
by
miscarriages
that
are
past
.
12.
Take
heed
of
the
disturbance
of
passion
in
your
work
.
13.
Observe
the
dependances
one
work
hath
upon
another
.
14.
Lisson
not
to
Temptations
.
15.
Take
heed
of
perverse
reasonings
.
16.
Take
heed
of
disorderly
working
,
in
four
cases
.
17.
Vse
resolution
and
courage
.
18.
Look
on
your selves
as
Gods
Instruments
.
19.
Be
constant
though
you
find
nothing
come
of
it
.
20.
Encrease
not
the
difficulty
by
your
carriage
.
21.
Look
most
at
your
Encouragements
.
22.
Vse
not
the
difficulty
in
the
way
to
reason
against
the
work
.
23.
Labor
to
harden
your selves
by
Faith
against
al
difficulties
.
-
Page
165
Chap.
25.
Containing
a
second
consideration
of
the
Text
,
to
wit
,
and
Allegoricall
interpretation
of
Moses
forsaking
Egypt
by
Faith
.
Warrant
for
Allegoricall
interpretations
.
Forsaking
this
world
,
renouncing
our
naturall
estate
,
a
difficult
work
▪
Fourteen
reasons
of
it
.
-
Page
184
Chap.
26.
How
Faith
carries
the
Soul
through
the
Difficult
work
of
forsaking
Egypt
.
Their
Works
of
Faith
.
1.
The
discovering
work
,
in
two
particulars
.
2.
The
relying
Work
.
3.
The
Surrendring
work
.
Question
Resolved
concerning
the
force
of
Natural
Conscience
,
in
three
Particulars
,
shewing
the
great
difference
between
the
actings
of
Faith
and
Natural
Conscience
.
Application
,
1.
Hence
see
the
Ground
of
Miscarriages
.
2.
A
Rule
of
Direction
;
Incouragements
to
Faith
and
Beleeving
.
3.
Let
delivered
Persons
see
what
delivered
them
.
Faith
which
acts
by
a
power
without
us
.
Twelve
Considerable
and
useful
Directions
in
this
matter
.
-
Page
187
Chap.
26.
Containing
the
second
Allegoricall
sence
of
the
words
,
viz.
Concerning
Antichrist
.
The
wickedness
of
Sodom
and
Egypt
,
compared
with
the
wickedness
of
Antichrist
.
1.
Idolatry
.
2.
Cruelty
.
The
bondage
of
Christians
under
Antichrist
.
1.
Outward
,
in
Estates
,
and
lives
.
2.
Inward
,
a
Soul
bondage
.
The
baseness
of
this
shewed
in
several
particulars
,
concerning
Ceremonies
worse
then
Egyptian
bondage
.
Faith
must
deliver
us
,
Deliverance
difficult
in
several
particulars
.
The
work
of
Faith
in
delivering
people
from
this
bondage
,
in
6.
or
7.
Considerations
Quest.
Whether
men
may
not
reject
the
yoke
of
Antichrist
upon
other
grounds
besides
Faith
?
Ans.
In
10.
Particulars
.
-
Page
199
THE
EXCELLENCY
OF
HOLY
COURAGE
IN
EVIL
TIMES
.
Hebrews
,
11.27
.
By
faith
he
forsook
Egypt
,
not
fearing
the
wrath
of
the
King
,
for
he
endured
,
as
seeing
him
who
is
invisible
.
CHAP.
I.
The
words
Opened
;
Six
Doctrines
raised
.
HAVING
finished
Moses
his
Choyce
,
namely
what
he
did
choose
,
the
excellency
of
his
spirit
in
making
such
a
choice
,
and
the
principle
of
faith
that
enabled
him
thereunto
,
from
this
Chapter
vers.
25.26
.
I
now
proceed
to
speak
of
another
excellent
fruit
of
the
faith
of
this
Worthy
of
the
Lord
,
as
it
is
set
forth
in
vers.
27.
and
here
we
are
to
observe
two
things
.
-
1.
The
act
of
his
Faith
.
-
2.
The
Argument
by
which
it
was
strengthened
to
act
.
First
,
In
the
act
we
are
to
observe
,
two
things
.
-
1.
That
notable
work
of
his
going
from
Egypt
notwithstanding
the
wrath
of
the
King
.
-
2.
His
constancy
,
he
endured
in
all
that
he
did
.
Secondly
,
The
argument
by
which
his
faith
was
strengthened
,
was
that
sight
he
had
of
the
Invisible
God
.
The
opening
of
the
words
with
the
several
Doctrines
in
the
Text.
By
faith
he
forsook
Egypt
]
By
this
forsaking
of
Egypt
the
faith
of
Moses
was
much
set
out
:
for
him
to
undertake
such
a
work
as
that
was
,
to
carry
so
many
thousands
out
of
Egypt
into
a
wilderness
,
not
knowing
what
might
become
of
them
,
they
being
unable
to
resist
their
enemies
,
and
not
knowing
what
provision
they
should
have
,
this
was
very
much
.
Not
fearing
the
wrath
of
the
King
]
He
could
not
but
think
he
was
in
danger
of
Pharaoh
,
and
his
company
to
bee
pursued
by
them
:
for
howsoever
Pharaoh
seemed
willing
at
last
to
give
them
leave
to
be
gone
▪
yet
such
was
the
disposition
of
Pharaoh
(
which
Moses
was
not
ignorant
of
)
that
he
might
quickly
change
his
mind
,
and
follow
them
with
all
his
power
to
cut
them
off
,
as
it
appeares
he
did
.
Yet
Moses
feared
no
such
matter
,
but
he
went
on
his
way
for
he
endured
,
as
seeing
him
who
is
invisible
.
Object
.
But
it
seems
Moses
did
forsake
Egypt
for
fear
of
the
wrath
of
the
King
.
Answ.
It
is
true
,
Time
was
that
in
forsaking
Egypt
he
did
fear
the
wrath
of
the
King
.
in
Exod.
2.14
.
it
is
said
,
Moses
seeing
two
Hebrews
smiting
one
another
,
he
said
to
him
that
did
the
wrong
,
Why
smitest
thou
thy
fellow
?
And
he
said
,
Who
made
thee
a
Prince
and
a
Judge
over
us
,
Intendest
thou
to
kil
me
as
thou
didst
the
Egyptian
?
And
then
Moses
feared
,
and
upon
that
he
fled
.
And
if
we
understand
the
Text
of
this
his
first
forsaking
Egypt
,
we
may
thus
reconcile
the
Apostle
with
that
place
.
First
he
fled
not
fearing
so
much
the
King
as
that
he
should
offend
God
;
if
he
offered
himself
to
the
danger
,
and
did
not
make
an
escape
,
he
should
have
tempted
God
by
presuming
:
Thus
Osiander
.
Or
thus
,
He
fled
not
for
fear
in
respect
of
himself
,
but
least
his
calling
should
be
hindred
if
he
staied
:
So
Simler
.
But
these
words
are
rather
to
be
understood
of
his
second
forsaking
of
Egypt
.
The
first
time
he
forsook
Egypt
out
of
fear
;
but
the
second
time
he
forsook
Egypt
out
of
Faith
,
and
he
did
not
fear
:
after
he
had
slain
the
Egyptian
he
was
afaid
,
but
when
he
came
to
take
al
the
People
of
Israel
with
him
,
then
he
forsook
Egypt
and
did
not
fear
the
wrath
of
the
King
.
From
whence
we
have
these
Observations
.
Doct.
1.
First
,
That
wicked
men
(
especially
when
they
have
power
)
are
very
fierce
and
outragious
in
their
wrath
when
any
thing
crosseth
them
.
Certainly
,
Moses
apprehended
this
wrath
of
Pharaoh
great
,
in
that
the
Holy
Ghost
makes
it
a
notable
fruit
of
his
Faith
not
to
fear
the
wrath
of
the
King
.
It
appeared
his
wrath
was
great
,
in
regard
of
the
power
he
raised
against
them
,
had
it
not
been
for
Moses
.
Faith
he
would
have
feared
.
Doct.
2.
Secondly
,
Faith
wil
keep
a
gracious
heart
from
immoderate
fear
of
all
the
men
in
the
world
,
let
them
be
never
so
great
,
and
have
never
so
much
power
.
Doct.
3.
Thirdly
,
There
is
a
great
deal
of
difference
between
the
spirits
of
Gods
People
at
somtimes
and
other
times
.
There
was
a
time
when
Moses
was
afraid
,
now
he
goes
on
and
is
not
afraid
Doct.
4.
Fourthly
,
Faith
wil
carry
a
man
through
very
hard
services
,
and
difficult
works
that
God
cals
him
unto
.
Doct
5.
Fifthly
,
That
it
is
the
honor
of
the
People
of
God
to
endure
in
the
waies
of
God
,
notwithstanding
all
the
hardships
they
meet
withall
.
Doct.
6.
Sixthly
,
The
sight
of
an
invisible
God
is
a
strong
means
to
carry
one
on
in
the
waies
of
God
,
notwithstanding
al
oppositions
and
difficulties
they
meet
withall
.
These
are
the
Doctrinal
Conclusions
we
have
in
verse
27.
CHAP.
II.
Handling
the
first
Doctrine
.
Doct.
1.
That
the
wrath
of
wicked
men
,
especially
when
they
have
power
,
usually
is
very
fierce
and
outragious
.
FOr
the
proof
of
this
Point
.
It
must
be
acknowledged
that
somtimes
God
indeed
restrains
it
,
but
usually
it
is
so
.
There
is
in
every
one
a
great
deal
of
distempered
wrath
that
doth
break
forth
and
vent
it self
when
occasion
serves
and
when
temptation
comes
,
in
most
vile
and
fearful
effects
and
fruits
.
A
furious
man
(
saith
the
Holy
Ghost
in
Prov.
29.22
)
aboundeth
in
transgression
:
Those
that
have
hearts
distempered
with
Passion
,
Anger
,
and
Wrath
:
they
are
such
as
abound
in
transgressithere
breaks
most
horrible
things
from
them
,
when
they
are
in
the
heat
of
their
passion
and
anger
,
not
caring
almost
what
they
say
or
do
,
all
the
Commands
of
God
are
broken
then
.
We
read
of
Moses
,
when
he
came
down
from
the
Mount
,
Exod.
32.19
.
and
saw
the
people
in
their
sin
,
his
anger
was
stirred
,
and
he
broke
both
the
Tables
:
but
there
his
anger
was
good
,
for
though
both
the
Tables
were
broke
,
yet
not
one
Commandment
was
broke
:
But
usually
our
wrath
and
anger
is
not
good
,
and
in
our
passion
all
the
Commandments
in
both
Tables
are
broke
.
The
Hebrew
word
that
signifieth
to
transgress
,
doth
signifie
Anger
,
because
it
is
seldom
that
any
in
their
passion
do
not
transgress
.
It
is
the
speech
of
one
,
that
if
there
were
two
principles
of
things
(
as
the
Heathens
are
conceited
there
is
,
one
principle
from
whence
comes
all
good
,
and
another
principle
from
whence
comes
all
evil
)
then
Anger
should
be
the
principle
of
all
Evil
,
and
God
the
principle
of
all
Good
:
much
evil
and
very
fearfull
things
come
from
wrath
when
it
is
distempered
and
let
out
.
First
:
Because
it
doth
wonderfully
blind
the
Judgment
of
men
.
Anger
hinders
the
mind
that
it
cannot
see
that
which
is
true
.
And
therefore
in
Job
.
5.13
.
it
is
said
,
The
counsell
of
the
froward
is
carried
headlong
.
It
is
a
notable
passage
that
I
read
of
a
poor
Woman
,
that
had
her
Cause
pleaded
before
Phillip
King
of
Macedon
,
who
passed
sentence
in
his
passion
,
and
shee
apprehending
her self
wronged
,
saith
shee
I
appeal
,
he
smiled
at
that
,
being
Soveraign
,
and
said
,
To
whom
wilt
thou
appeal
?
saies
shee
,
I
appeal
from
thee
when
thou
art
angry
,
to
thee
when
thou
art
not
angry
:
noting
that
Anger
blinds
the
judgment
.
Secondly
:
Passion
and
Wrath
is
compared
to
Fire
,
and
fire
is
active
,
and
quickly
goes
beyond
its
bounds
,
and
then
there
is
no
hold
of
it
,
but
much
evill
may
come
of
it
,
and
so
it
is
with
Wrath.
Thirdly
:
Much
evill
comes
of
Passion
being
inordinate
,
because
,
being
as
distempered
Fire
that
comes
from
a
Disease
,
it
eats
out
the
natural
heat
:
as
in
the
Body
,
the
heat
of
the
Feaver
that
is
distempered
,
it
consumes
the
true
natural
heat
.
And
so
,
though
there
be
some
natural
heat
,
or
some
kind
of
goodness
,
and
kindness
naturally
in
a
man
,
that
heat
and
goodness
is
taken
away
if
he
be
in
any
passion
;
And
therefore
one
brings
in
this
comparison
.
Kindness
is
as
one
that
is
very
hot
naturally
,
when
passion
comes
,
it
doth
consume
and
take
away
the
good
natural
heat
,
and
he
is
altogether
carried
on
in
a
distempered
heat
.
Fourthly
:
Wrathful
passion
doth
warm
all
the
Lusts
that
lodg
in
the
heart
,
and
put
an
activeness
into
them
,
whereas
before
they
were
cold
,
and
like
Snakes
,
being
cold
do
not
stir
,
but
if
they
come
to
be
warm
,
then
they
craule
about
and
sting
:
And
so
many
corruptions
lie
in
the
hearts
of
Men
and
Women
,
that
are
congealed
with
cold
,
and
like
Snakes
lie
and
do
not
stir
;
but
when
the
heat
of
passion
comes
,
it
puts
a
heat
into
all
those
corruptions
,
and
then
they
craul
forth
and
make
wofull
work
.
Now
in
all
men
there
is
a
distempered
Wrath
,
and
fearful
fruits
come
from
it
,
if
it
be
not
mortified
:
but
when
there
is
power
joyned
with
passion
then
it
is
outragious
indeed
.
As
we
see
here
,
How
violent
in
wrath
was
Pharaoh
against
Moses
,
and
therefore
the
Holy
Ghost
commends
Moses
that
he
was
not
afraid
of
the
passion
that
was
joyned
with
power
.
So
Saul
.
How
violent
was
his
passion
when
once
he
had
power
?
He
seemed
to
be
a
man
of
a
very
quiet
spirit
▪
whilest
he
was
in
a
private
condition
,
and
withall
at
his
first
coming
to
the
Kingdom
(
as
you
may
read
in
1
Sam.
Chap.
10.
)
but
when
he
was
warm
in
the
Throne
,
and
had
power
more
settled
in
his
hand
,
then
you
may
read
how
outragious
his
passion
was
,
as
in
1
Sam.
22
18.19
.
he
caused
Doeg
to
slay
at
one
time
fourscore
and
five
Priests
of
the
Lord
,
and
Nob
to
be
smitten
with
the
edge
of
the
sword
and
all
this
because
David
his
supposed
enemy
had
been
there
,
and
as
Doeg
informed
him
,
Abimelech
the
Priest
had
enquired
of
the
Lord
for
him
.
You
may
observe
here
how
outragious
men
will
be
in
their
wrath
,
when
it
is
for
themselves
,
when
in
the
mean
time
in
the
cause
of
God
they
can
be
quiet
enough
.
As
when
God
commanded
Saul
to
slay
Agag
and
the
Amalekites
,
and
all
their
Cattel
,
then
he
was
loth
to
be
so
outragious
,
but
out
of
compassion
he
spared
some
for
Sacrifice
,
but
then
the
Cause
was
Gods
:
now
when
it
was
his
own
Cause
,
then
slay
all
,
Priests
and
Men
,
and
Women
,
and
Sucklings
,
and
Oxen
,
and
Sheep
,
and
all
:
Thus
many
in
the
Cause
of
God
are
content
to
forbear
and
pass
by
many
things
.
Many
that
have
but
power
in
Families
,
Parents
or
Masters
:
if
their
Children
,
or
Servants
sin
against
God
,
they
can
put
up
that
,
but
let
their
Children
or
Servants
offend
them
,
and
then
they
are
outragious
in
a
fearful
manner
.
Thus
violent
and
fierce
is
wrath
where
it
hath
power
.
And
so
Rehoboam
,
when
he
had
power
he
answered
the
People
rigidly
,
in
1
Kings
12.14
.
My
little
Finger
shall
be
thicker
than
my
Fathers
Loyns
,
my
Father
hath
chastized
you
with
Whips
,
but
I
will
chastize
you
with
Scorpions
.
And
you
know
likewise
the
example
of
Jeroboam
,
having
power
in
his
hand
,
when
the
Prophet
came
from
God
,
and
prophesied
against
the
Altar
.
Lay
hold
of
him
saies
he
,
as
it
is
in
1
Kings
13.4
.
And
so
Jehojakim
,
when
the
Will
was
read
,
he
bad
them
cut
it
with
a
Penknife
and
throw
it
into
the
Fire
.
As
you
may
read
in
Jer.
36.23
.
Even
gracious
men
having
power
in
their
hands
in
their
passion
wil
do
many
evil
things
.
As
Asa
the
King
a
gracious
man
,
when
the
Preacher
angred
him
he
strook
him
,
See
it
in
2
Chron.
16.10
.
But
where
there
is
no
grace
,
there
it
is
outragious
beyond
measure
.
As
Zerxes
a
great
Captain
being
angry
,
he
shewed
it
aginst
the
water
,
for
he
cut
a
great
River
,
and
made
it
run
another
way
.
The
Reasons
why
wrath
and
anger
are
so
outragious
where
there
is
power
withal
,
are
these
.
First
,
Because
power
doth
puff
up
the
heart
with
pride
and
pride
is
the
ground
of
passion
:
So
much
as
men
are
passionate
so
much
pride
is
not
mortified
in
them
.
But
as
one
man
through
the
disposition
of
his
body
,
may
be
more
subject
to
passion
than
another
,
So
some
by
the
disposition
of
the
body
may
be
more
subject
to
pride
also
:
Power
and
strength
do
much
puff
up
the
hearts
of
men
and
therefore
in
Psalm
.
90.10
.
It
is
said
,
Their
strength
is
Labor
and
Sorrow
.
Eorum
certitudo
,
A.
Mont.
Interli●
.
The
word
translated
strength
signifies
pride
,
for
they
are
ready
to
think
the
strength
and
power
they
have
,
is
given
them
for
some
excellency
and
worth
that
is
in
them
above
others
,
whereas
it
may
be
far
otherwise
.
It
may
bee
God
raiseth
them
above
others
,
not
out
of
esteem
to
them
but
out
of
indignation
to
others
,
that
he
means
to
scourge
by
them
.
Anastatius
Arenus
,
tells
us
of
a
Monk
who
was
raised
to
be
a
Bishop
over
a
place
,
which
was
a
very
ill
place
,
and
he
began
to
bee
puffed
up
in
pride
that
he
was
raised
to
honour
above
others
:
there
was
a
voyce
heard
,
Not
because
you
are
worthy
,
but
because
they
have
deserved
such
an
ill
man
.
So
God
raiseth
some
to
honor
,
not
for
any
excellency
in
them
,
but
out
of
indignation
unto
others
.
Secondly
,
Men
that
have
power
are
mighty
fierce
in
their
wrath
,
because
when
any
thing
cross
them
it
comes
mighty
unexpectedly
,
they
cannot
think
any
dare
cross
them
.
And
therefore
when
the
three
Children
would
not
submit
to
that
which
Nebuchadnezzar
commanded
,
hee
was
full
of
fury
,
and
his
countenance
was
Changed
:
what
dare
you
resist
me
?
do
you
know
who
I
am
?
It
is
reported
of
one
Canutus
that
was
a
King
,
being
puffed
up
with
flatterers
,
thought
that
all
creatures
must
submit
to
him
,
and
therefore
he
caused
his
Chaire
to
bee
set
by
the
Sea
,
and
gave
his
command
that
they
should
not
presume
to
come
neare
his
Seat
,
because
(
saith
he
)
you
and
the
earth
I
sit
upon
is
mine
.
So
men
that
are
in
power
think
all
is
theirs
,
and
therefore
if
any
thing
come
cross
unto
them
it
is
unexpected
,
and
that
causeth
them
to
be
so
outragious
.
Thirdly
,
There
is
naturally
a
revengful
Spirit
in
men
,
and
where
there
is
power
men
do
run
upon
it
,
and
think
it
their
only
glory
to
revenge
:
it
is
the
glory
of
God
to
be
mercyfull
,
and
yet
men
think
it
a
glory
to
revenge
,
Fourthly
,
Where
men
have
power
they
look
upon
every
offence
through
their
own
greatness
.
God
may
justly
look
at
every
sin
against
him
as
very
great
,
because
he
looks
through
his
own
greatness
;
and
men
that
have
power
will
be
like
God
.
Men
that
have
any
greatness
and
above
others
,
they
are
ready
to
look
at
all
offences
committed
against
them
as
through
their
owne
greatness
,
and
therefore
think
it
unsufferable
.
Fifthly
,
Besides
,
Men
that
are
above
others
look
upon
all
under
them
as
meane
and
contemptible
,
as
if
it
were
better
for
them
to
perish
as
filth
and
dross
then
for
them
to
be
crossed
,
and
prize
the
content
of
their
humors
more
then
the
life
and
welfare
of
al
under
them
.
Sixthly
,
Further
,
Those
that
are
above
others
have
nothing
to
keep
in
their
wrath
,
as
meaner
men
,
though
their
anger
be
up
yet
it
is
kept
in
by
higher
power
:
but
where
there
is
nothing
to
keep
it
in
,
it
will
break
over
bounds
.
Seventhly
,
Again
they
have
many
flatterers
that
stir
up
their
wrath
,
and
put
oyl
into
the
fire
,
as
the
young
men
did
Rehoboam
.
Eighthly
,
They
think
there
is
no
way
to
maintaine
their
authority
but
their
wrath
,
when
as
nothing
doth
more
hinder
the
authority
of
a
Governour
then
distempered
passion
,
nothing
doth
more
hinder
the
reverence
that
Governours
should
have
then
passion
.
Ninthly
,
Again
,
They
think
it
beseemes
their
greatness
for
them
to
have
more
wrath
,
and
more
displeasure
then
others
.
It
is
a
notable
expression
that
Seneca
hath
It
is
not
the
greatness
of
the
mind
that
causeth
wrathful
anger
,
but
the
swelling
of
the
mind
.
A
leg
that
hath
the
gout
,
is
bigger
than
the
other
,
but
it
is
not
the
commendation
of
the
Leg
,
but
the
swelling
of
the
Leg.
So
Antiochus
Epiphanes
was
called
by
so
me
Deifical
Epiphanes
,
yet
the
Holy
Ghost
calls
him
a
vile
person
.
And
so
Rehoboams
counsellors
might
tell
him
,
this
becomes
thy
great
spirit
,
but
the
Scripture
calls
him
a
child
.
Tenthly
,
Again
,
They
have
nothing
else
to
satisfie
them
,
nothing
to
make
up
any
thing
that
crosseth
them
,
therefore
when
they
are
crossed
they
are
outragious
in
their
wrath
.
VSE
.
1.
Hence
wee
Learne
,
that
it
is
a
great
judgment
for
any
people
to
be
under
the
power
of
those
that
are
evil
,
and
passionate
,
because
their
passion
will
be
outragious
,
and
then
fearful
,
lamentable
and
greivous
fruits
are
like
to
follow
upon
it
.
VSE
2.
Hence
see
,
that
those
who
are
under
others
which
are
passionate
,
have
cause
to
seek
God
much
for
them
,
and
to
intreat
God
to
moderate
their
passion
and
to
quiet
it
.
In
Psal.
76.10
.
It
is
said
,
God
restraines
the
remainder
of
wrath
:
and
therefore
upon
that
word
seek
God
for
those
that
are
in
place
,
and
above
others
,
that
God
would
be
pleased
to
moderate
their
passion
.
VSE
.
3.
Hence
see
what
cause
we
have
to
admire
Gods
goodness
to
his
Church
in
preserving
his
Church
,
notwithstanding
there
are
so
many
that
have
power
over
it
,
and
are
crossed
mightily
by
the
waies
of
Gods
people
,
that
it
is
not
swallowed
up
by
them
It
is
the
Lord
that
sayth
to
the
proud
waves
,
hither
you
shal
go
and
no
further
,
Job
30.11
.
And
that
place
in
Psal.
76.10
.
Is
further
notable
for
this
purpose
,
Surely
the
wrath
of
man
shall
praise
thee
.
It
is
God
that
turnes
the
wrath
of
man
to
his
praise
:
&
hee
doth
not
onely
preserve
his
Church
notwithstanding
it
,
but
makes
it
worke
for
the
good
of
his
Church
.
VSE
.
4.
Here
we
have
a
good
use
of
direction
to
those
that
have
power
over
others
,
as
Parents
and
Governors
,
to
take
heed
this
power
be
not
abused
;
and
therefore
consider
with
your selves
:
1.
Who
is
it
hath
given
me
this
power
,
Is
it
not
the
Lord
?
2.
Again
,
Consider
how
have
I
provoked
the
wrath
of
God
against
my self
,
and
yet
God
doth
not
use
his
power
a●ainst
me
?
those
that
are
over
others
and
are
given
to
anger
should
think
,
How
is
God
provoked
and
crossed
?
and
if
I
do
think
because
I
am
crossed
to
put
forth
all
my
power
against
them
that
cross
me
,
how
is
it
that
God
is
so
patient
,
and
that
he
doth
not
put
forth
his
power
against
me
?
Though
I
am
over
them
,
I
am
under
God
,
and
God
might
justly
put
forth
all
his
power
in
the
execution
of
his
wrath
against
me
,
because
I
that
have
but
little
power
when
I
am
crossed
,
I
put
forth
all
my
power
against
them
.
3.
And
then
in
the
third
place
:
Consider
the
power
that
you
have
over
others
,
when
it
is
the
power
of
authority
,
it
is
a
very
glorious
thing
,
it
is
that
which
hath
a
part
of
the
Image
of
God
in
it
:
Wil
you
now
then
take
your
Authority
,
and
Power
to
subject
it
to
your
lusts
&
make
that
an
Instrument
of
the
Devil
which
is
a
part
of
the
Image
of
God
?
it
must
needs
be
a
great
evil
,
and
the
more
authority
&
power
any
have
,
to
use
it
in
the
Devils
service
,
the
more
evil
it
is
.
Josephs
speech
to
his
Brethren
is
very
observable
in
Gen.
50.19
.
when
they
were
afraid
least
he
should
at
last
revenge
himself
upon
them
,
he
answers
them
,
Fear
not
,
for
am
I
in
the
place
of
God
?
There
are
many
interpretations
given
of
this
,
but
it
may
wel
carry
this
sense
with
it
.
That
power
I
have
is
from
God
and
under
God
,
yea
it
puts
me
into
the
place
of
God
,
therefore
I
dare
not
abuse
it
to
make
it
serviceable
to
revenge
.
The
Lord
is
to
have
the
Glory
,
is
to
have
the
Glory
of
our
strength
,
the
Psalmist
hath
such
an
expression
.
Hath
God
given
you
strength
&
power
over
others
?
let
God
have
the
glory
of
your
strength
and
do
not
abuse
it
.
Many
think
it
is
a
disparagement
to
yeild
to
others
when
they
cross
them
,
but
they
do
not
think
it
much
to
yeild
to
the
Devil
.
Saith
the
Scripture
Ephes.
4.26.27
.
Let
not
the
Sun
go
down
upon
your
wrath
,
neither
give
place
to
the
Devil
:
Rather
give
way
to
any
Creature
than
to
the
Devil
:
if
any
cross
you
,
and
you
let
your
wrath
go
on
against
them
,
you
give
way
to
the
Devil
,
but
rather
give
way
to
any
Creature
.
4.
Again
,
It
is
a
most
pestiferous
force
not
to
be
resisted
:
the
greater
a
man
is
above
others
,
the
less
passion
he
should
have
.
5.
Again
,
Consider
God
may
give
you
power
rather
in
wrath
than
in
mercy
.
A
learned
Man
said
.
You
must
distinguish
between
that
which
God
gives
in
good
pleasure
,
and
that
which
he
gives
when
he
is
angry
:
Whatsoever
we
have
from
God
in
a
way
of
favor
,
or
in
a
way
of
anger
:
whatsoever
God
gives
me
in
love
,
I
must
use
it
in
fear
,
least
God
should
not
have
honor
from
it
:
and
if
God
give
it
me
in
his
anger
,
I
must
take
heed
I
do
not
abuse
it
to
my
perdition
.
Many
times
God
permits
some
to
be
above
others
nor
only
in
his
wrath
to
them
that
are
under
them
,
but
in
wrath
to
themselves
,
that
they
being
above
others
might
fal
and
break
their
necks
:
and
therefore
they
that
have
place
above
others
had
need
take
heed
they
do
not
abuse
it
:
Consider
,
have
you
used
it
for
God
?
When
you
had
power
for
God
you
were
content
then
to
forbear
,
and
shall
you
now
use
your
power
for
the
maintenance
of
your
Lusts
?
VSE
5
Hence
we
learn
,
seeing
those
that
are
in
power
have
such
wrathfull
and
distempered
passions
,
It
should
teach
us
to
take
heed
of
crossing
any
in
power
above
us
.
Many
are
under
others
,
and
yet
have
higher
Spirits
than
those
above
them
.
It
is
not
good
to
stir
up
a
Lion
;
and
if
we
have
not
a
good
call
to
it
,
we
shall
have
little
comfort
in
any
thing
we
suffer
.
Let
us
go
on
in
the
way
of
God
,
and
wee
shall
have
false
accusations
enough
against
us
,
that
will
provoke
those
that
are
in
authority
,
though
we
do
nothing
to
provoke
them
justly
.
VSE
6
The
last
Use
that
I
wil
name
from
hence
is
this
:
The
more
ordinary
and
usual
it
is
for
any
that
have
power
in
their
hands
to
be
thus
wrathful
,
the
more
honorable
it
is
,
they
should
be
able
to
cross
their
anger
and
their
passion
.
It
is
a
blessed
thing
for
a
Man
or
Woman
in
power
,
to
think
it
is
more
Glory
to
use
their
power
to
cross
their
passion
,
than
to
use
their
power
to
revenge
them
that
cross
them
.
You
think
if
you
can
make
others
to
yeild
to
you
,
that
is
a
brave
thing
:
but
you
that
have
power
over
others
be
convinced
of
this
,
that
it
is
a
greater
honor
to
use
your
power
to
command
your
own
passion
by
,
than
to
use
it
to
make
others
to
yeild
to
it
.
Phillip
the
second
King
of
Spain
,
being
intent
about
some
great
business
in
writing
a
Letter
to
the
Pope
,
and
requiring
some
hast
,
he
sate
up
al
night
,
and
being
done
,
his
Secretary
standing
by
,
and
being
half
asleep
,
he
bade
him
throw
some
sand
upon
i●
,
and
he
took
the
Standish
,
and
powred
Ink
upon
it
:
now
though
the
King
was
crossed
,
yet
he
went
away
and
put
it
up
and
made
nothing
of
it
.
What
a
shame
is
it
then
for
Christians
to
be
so
revengeful
?
And
that
Phillip
being
spoken
ill
of
by
one
Cradon
,
some
put
him
in
mind
to
revenge
himself
on
him
,
but
he
sent
him
many
Gifts
,
and
spake
well
of
him
,
then
he
asked
what
Cradon
spake
of
him
,
say
they
,
no
man
better
:
then
saith
he
,
I
am
a
better
Physitian
than
you
.
This
is
an
honorable
thing
in
whomsoever
it
is
.
And
thus
much
for
this
first
point
.
That
the
wrath
of
wicked
men
when
they
have
power
,
is
very
fierce
and
outragious
.
CHAP.
III.
Handling
the
second
Doctrine
;
which
is
,
Doct.
2.
That
Faith
helps
against
the
immoderate
fear
of
men
of
Authority
,
of
any
Creature
.
FIrst
:
Those
that
are
Godly
ought
to
have
,
and
have
due
&
reverend
respect
unto
all
those
that
are
in
Authority
:
though
they
be
not
afraid
of
the
displeasure
of
the
King
,
or
of
any
in
Authority
,
in
the
Cause
of
God
,
yet
those
that
are
truly
gracious
and
Godly
,
do
give
due
reverence
to
them
,
in
their
persons
and
in
their
Authority
and
power
.
Though
they
are
not
so
basely
afraid
as
others
are
,
to
yeild
to
any
thing
against
God
,
or
Conscience
,
yet
so
far
as
they
may
,
no
people
in
the
world
give
that
reverent
respect
unto
Authority
,
as
Gods
people
do
.
Secondly
:
None
do
it
up
on
such
good
grounds
:
because
they
do
it
for
Conscience
sake
,
and
submit
to
authority
,
further
than
others
do
:
they
dare
not
in
their
secret
thoughts
have
any
ill
mind
against
authority
:
and
they
do
it
,
because
they
see
the
image
of
God
upon
them
,
not
to
save
themselves
.
3.
And
Thirdly
.
None
do
feare
authority
in
so
good
a
manner
;
they
do
it
willingly
and
cheerefully
,
not
by
force
,
but
as
being
the
will
of
God
they
should
do
it
;
it
is
agreeable
to
the
disposition
of
their
souls
for
to
do
it
.
Naturally
,
no
man
would
be
under
another
,
but
it
is
agreeable
to
grace
to
be
so
,
and
therefore
no
such
subjects
,
as
those
that
are
Godly
,
if
it
be
rightly
considered
.
It
hath
been
a
scandal
cast
upon
Religion
in
all
ages
that
they
did
contemne
authority
,
and
did
not
give
that
feare
that
was
due
to
authority
.
As
Pharoah
said
,
they
would
rebell
against
him
;
and
so
they
said
in
Nehemiahs
time
Just
in
Martyr
and
Tertullian
,
were
fain
to
make
apologies
for
the
Christians
in
this
particular
,
to
convince
them
,
that
none
were
more
obedient
to
authority
then
they
.
Tertullian
hath
a
notable
expression
in
his
apology
.
What
is
the
reason
you
do
not
count
us
obedient
to
authority
?
because
we
will
not
worship
Idolls
,
and
pray
to
the
Idols
for
your
Governors
?
yet
we
pray
to
the
True
God
for
your
Governors
.
Like
men
in
these
days
,
because
they
wil
not
yeild
their
Consciences
prostrate
to
authority
,
and
seek
the
honor
of
it
in
an
unlawful
way
,
therefore
they
are
not
subject
to
them
,
when
as
,
none
are
so
truly
subject
unto
men
,
as
those
that
are
obedient
unto
God
.
And
therefore
we
read
of
Constantius
he
took
this
course
to
know
his
true
subjects
:
he
proclaimed
,
that
whosoever
would
not
worship
Idols
must
be
banished
the
Court
,
and
those
that
would
,
should
stay
:
now
some
rather
than
they
would
leave
the
Court
,
and
be
banished
,
they
would
sacrifice
to
Idols
:
others
left
the
Court
:
upon
this
he
chose
those
that
left
the
Court
,
and
banished
the
others
:
sayes
he
If
you
be
not
faithful
to
God
,
you
wil
not
be
faithful
to
me
.
Can
any
man
submit
truly
upon
right
grounds
to
a
Justice
of
Peace
,
that
wil
not
yeild
to
the
King
?
if
he
submit
to
the
inferior
,
he
wil
submit
to
the
superior
.
And
so
those
that
upon
right
grounds
wil
submit
to
authority
,
it
is
upon
this
ground
,
because
they
are
subject
to
the
authority
of
God
:
and
indeed
there
can
be
no
trust
to
any
to
be
faithful
to
authority
,
but
those
that
are
Godly
.
As
that
notable
example
of
Homizda
,
that
was
a
great
man
in
the
King
of
Persi's
court
,
and
the
King
would
fain
have
perswaded
him
from
Christian
Religion
,
by
all
the
flattering
arguments
he
could
,
and
to
get
him
to
sacrifice
to
Idols
:
sayth
he
O
King
be
not
so
eloquent
to
thy
destruction
:
who
shal
think
him
to
be
faithful
to
man
,
that
is
not
faithufl
unto
God
?
if
so
be
we
do
not
obey
the
authority
of
God
,
how
can
we
be
obedient
unto
you
.
And
therefore
those
that
are
Godly
do
give
a
due
,
and
reverent
respect
unto
authority
though
they
do
not
fear
any
authority
in
the
cause
of
God
,
yet
so
far
as
God
requires
,
their
hearts
do
fear
,
and
they
do
reverence
them
.
Before
I
come
to
the
point
,
to
shew
how
faith
doth
help
against
the
feare
of
men
,
I
will
give
some
helps
for
the
ordering
your selves
in
the
right
feare
of
the
authority
of
men
;
though
we
must
not
feare
it
in
any
way
against
God
,
yet
we
must
feare
it
:
Faith
wil
teach
us
not
to
feare
it
one
way
,
and
yet
it
wil
teach
us
to
fear
it
another
way
.
As
the
Apostle
saith
in
Rom.
13.7
.
Give
feare
to
whom
fear
belongs
.
It
is
a
Christians
duty
to
give
feare
to
whom
feare
is
due
.
Luther
speaking
of
obedience
to
authority
.
Saith
he
;
I
had
rather
obey
than
work
miracles
.
And
that
is
a
very
observable
place
we
have
in
the
Epistle
of
Peter
;
where
the
Apostle
speaking
of
those
that
God
wil
come
in
judgment
against
,
amongst
the
rest
he
reckons
those
that
despise
government
:
so
that
we
see
God
would
not
have
us
to
despise
and
contemne
Government
.
CHAP.
4.
Directions
for
the
ordering
our selves
in
our
feare
of
Authority
.
WHerefore
for
the
ordering
our selves
in
our
fear
of
authority
,
and
those
that
are
above
us
these
things
must
be
laid
down
as
a
Ground
.
1.
First
.
That
wee
must
feare
no
authority
but
as
under
a
higher
.
2.
Secondly
,
We
must
distinguish
between
authority
and
men
in
authority
.
3.
Thirdly
,
It
is
necessary
for
us
to
know
the
several
callings
that
men
have
to
their
places
of
authority
.
4.
Fourthly
,
It
is
necessary
to
know
the
limits
of
authority
.
5.
Fiftly
,
It
is
neccessary
to
know
what
we
should
do
in
case
authority
is
abated
.
6.
Lastly
,
We
shal
give
some
rules
of
direction
to
order
our selves
in
our
passive
obedience
to
authority
when
it
is
abused
.
These
six
things
containe
this
part
of
handling
the
point
,
and
I
wil
be
breife
in
them
.
First
,
This
must
be
laid
as
a
Ground
.
No
authority
is
to
be
feared
and
obeyed
but
in
order
to
a
higher
.
I
remember
their
usual
expression
that
was
wont
to
be
in
England
in
their
way
of
Jubilies
and
commissions
was
this
.
In
all
things
be
sure
there
be
no
prejudice
to
the
right
of
the
King
.
And
so
among
the
Turks
when
any
were
in
the
place
of
Judgment
or
authority
,
one
goes
and
proclaimes
before
him
;
Let
nothing
be
done
against
the
truth
.
It
is
reported
of
Frederick
the
Third
being
asked
who
were
those
that
were
most
deare
to
him
he
gave
them
this
answer
.
Those
that
feare
God
more
than
me
.
And
likewise
it
is
an
expression
of
Augustine
He
doth
not
contemne
power
That
doth
choose
to
serve
a
higher
power
.
O
Emperor
,
(
saith
he
)
give
us
leave
not
to
serve
thee
in
such
and
such
things
,
for
you
threaten
prison
,
and
God
he
threatens
judgment
and
hell
.
It
is
true
,
Man
in
Authority
is
Gods
vicegerent
,
but
not
only
God
is
to
be
feared
above
his
Vicegerent
but
in
every
man
there
is
a
vicegerent
that
is
to
be
obeyed
rather
than
any
other
vicegerent
,
as
the
Conscience
of
man
;
so
that
man
comes
to
be
obeyed
in
the
third
ranke
First
,
God
is
the
highest
.
Then
there
is
a
Second
,
that
is
Gods
immediate
Vicegerent
,
that
is
Conscience
.
And
then
there
is
a
third
,
that
is
,
the
authority
of
man
:
He
is
a
Vicegerent
that
is
under
these
two
.
Nothing
therefore
is
to
be
done
against
the
highest
authority
,
no
nor
against
the
authority
of
conscience
.
Secondly
.
For
our
direction
in
our
subjection
unto
those
that
are
above
us
,
and
our
right
feare
of
them
:
wee
must
distinguish
between
authority
and
men
in
authority
.
That
is
authority
that
is
enjoyned
by
vertue
of
a
law-ful
power
that
is
given
to
any
man
in
authority
:
but
if
so
be
any
man
in
authority
shal
enjoine
any
thing
that
is
not
by
vertue
of
that
authority
that
is
given
him
,
though
it
be
good
,
then
it
is
not
authority
,
but
his
own
mind
,
and
his
own
will
.
As
Sampson
said
,
If
I
do
thus
and
thus
I
am
as
another
man
.
So
a
man
in
authority
may
be
as
another
,
because
he
doth
only
enjoine
his
own
wil
and
therefore
to
disobey
the
mind
and
wil
of
men
in
authority
,
is
not
alwaies
to
disobey
authority
,
if
the
thing
be
not
enjoined
by
vertue
of
authority
.
In
the
Third
place
.
It
is
needfull
for
us
in
ordering
our selves
in
our
feare
,
to
know
the
several
calls
that
men
have
to
the
place
of
authority
.
This
must
be
taken
for
granted
.
All
lawful
authority
is
from
God
yea
the
power
of
Heathens
is
from
God
.
But
there
is
a
two
fold
call
to
the
place
of
Government
and
authority
.
First
,
An
immediate
call
;
as
God
called
Saul
and
David
to
the
place
of
Government
.
Secondly
.
A
mediate
call
:
and
that
is
when
God
by
men
doth
put
,
either
a
particular
person
,
or
such
a
family
into
a
place
of
government
or
authority
.
Now
when
any
shal
be
brought
into
government
by
those
that
have
lawful
power
,
though
it
be
of
man
,
yet
they
are
in
their
place
as
by
God
,
and
are
to
be
obeyed
not
only
for
feare
,
but
for
Conscience
sake
.
It
is
very
needful
for
to
know
what
it
is
that
first
ties
a
mans
conscience
to
be
in
subjection
unto
an
other
man
:
there
was
a
time
when
such
men
or
such
families
had
not
the
power
of
authority
;
now
there
must
be
somthing
that
must
give
them
power
,
it
is
not
his
strength
that
can
do
it
,
nor
conquest
,
because
my
conscience
is
not
tied
to
submit
to
one
that
hath
more
strength
than
I
,
as
my
governor
,
but
only
to
regard
my
own
safety
;
and
then
if
another
come
and
get
the
victory
,
am
I
to
leave
my
former
Sovereign
and
submit
to
him
?
That
will
not
be
granted
,
that
wee
may
upon
any
terms
relinquish
our
Sovereign
to
goe
to
another
,
because
he
hath
more
strength
;
but
what
then
must
tie
my
conscience
?
it
must
be
some
signification
of
Gods
mind
that
this
is
my
Governor
,
and
this
must
be
either
immediately
from
Heaven
,
by
the
Prophets
,
or
it
must
be
by
inclining
the
hearts
of
those
that
have
power
to
put
one
in
authority
,
to
put
this
man
,
or
this
family
into
authority
,
and
so
far
as
Gods
mind
is
declared
to
me
,
so
far
I
am
bound
in
conscience
to
submit
.
4.
And
from
hence
follows
a
fourth
thing
,
and
therein
you
must
consider
,
how
farr
this
authority
is
limited
.
If
no
particular
man
hath
no
authority
,
any
further
than
God
reveals
his
mind
;
and
God
now
reveales
his
mind
,
either
immediately
from
Heaven
,
or
by
inclining
the
hearts
of
those
that
have
power
to
give
authority
,
to
give
it
to
such
an
one
;
then
the
limitations
must
be
according
to
that
power
that
conferts
authority
.
If
God
doth
immediatly
confer
authority
,
then
it
is
to
be
limited
by
that
,
but
if
God
doth
confer
power
by
man
,
then
it
is
to
be
limited
by
that
.
In
several
Kingdoms
and
Countries
there
are
several
Governments
:
one
Country
is
governed
by
States
:
another
Country
a
government
of
Monarchy
;
and
other
Countries
other
kinds
of
Governments
:
what
is
it
that
makes
this
difference
of
governments
?
of
necessity
the
difference
must
be
made
by
that
power
that
doth
first
confer
this
authority
,
and
so
it
is
to
be
limited
by
that
authority
.
5.
But
suppose
Those
that
are
limitted
:
shall
abuse
their
authority
and
go
beyond
it
?
To
that
I
answer
.
The
persons
that
are
in
authority
are
to
be
reverenced
,
but
their
abuse
may
be
two
fold
.
When
they
command
a
thing
that
is
unlawful
:
or
when
they
do
command
a
thing
that
is
beyond
their
authority
.
As
suppose
a
Lord
should
command
a
thing
that
is
beyond
his
Lordly
power
and
belongs
to
a
Prince
;
if
he
doth
command
any
thing
that
is
beyond
those
limits
where
with
he
hath
been
limited
from
God
by
man
,
then
it
is
not
disobedience
to
authority
to
disobey
,
because
authority
doth
not
enjoine
it
:
If
it
be
beleeved
,
there
must
be
power
to
confer
authority
,
and
this
power
must
be
from
God
,
or
man
,
and
if
God
or
man
do
not
confer
it
,
then
they
have
no
authority
.
But
suppose
.
That
any
that
are
in
authority
do
command
a
thing
that
is
unlawful
to
be
done
and
yet
they
do
not
go
beyond
the
limits
of
authority
?
How
can
that
be
?
It
is
true
,
God
gives
commission
only
to
command
things
lawful
,
yet
man
may
confer
so
much
power
upon
others
,
as
they
shal
by
vertue
of
that
power
is
given
to
them
by
man
,
command
that
which
is
unlawful
:
I
do
not
say
rightly
,
but
their
power
wil
work
to
it
:
Now
if
any
by
the
power
which
is
given
to
them
by
man
,
shal
command
that
which
is
unlawful
,
though
we
should
not
actively
obey
,
yet
we
must
obey
passively
,
or
slie
:
we
must
not
right
our selves
by
way
of
mutiny
,
or
rebellion
.
And
my
ground
is
this
,
because
it
is
between
governor
and
Subject
,
as
it
is
between
man
and
man
.
Suppose
,
another
man
hath
in
his
possession
that
which
is
my
right
,
yet
I
cannot
violently
go
and
take
my
right
from
him
;
I
may
justly
be
dealt
withal
as
one
that
doth
wrong
,
and
be
proceeded
against
as
a
malefactor
;
I
must
be
content
to
suffer
til
such
time
as
I
can
legally
recover
my
right
out
of
his
hands
:
And
so
if
one
in
authority
hath
that
in
possession
given
him
which
he
should
not
have
,
as
to
command
things
that
are
unlawful
,
by
our
forefathers
or
our
own
subjecting
our selves
to
him
,
I
must
suffer
til
I
can
recover
my
right
out
of
his
hand
in
a
legal
way
by
the
power
that
first
gave
it
him
.
And
this
wil
answer
a
great
objection
.
The
Christians
in
the
Primitive
times
,
that
lived
under
persecuting
Emperors
,
they
commanded
them
to
worship
Idolls
,
that
was
a
thing
that
was
unlawful
,
yet
they
would
not
rise
against
them
,
though
they
had
strength
enough
,
but
rather
suffered
.
And
upon
this
some
think
,
whatsoever
men
in
authority
do
command
,
there
is
no
way
to
right
it
but
by
passive
obedience
.
It
is
true
the
Christians
did
not
rise
,
but
did
suffer
passively
,
because
the
Emperors
had
power
given
into
their
hands
,
and
they
could
not
recover
their
right
out
of
their
hands
,
in
a
legal
way
,
by
the
same
power
that
gave
them
power
.
So
that
all
wil
arise
to
these
three
conclusions
.
The
Firsts
is
this
That
al
true
authority
is
from
God
.
Secondly
,
So
farr
as
authority
is
administred
lawfully
.
We
are
to
submit
,
not
only
for
fear
but
for
Conscience
sake
.
Thirdly
,
If
authority
be
administred
unlawfully
,
yet
so
long
as
it
is
authority
,
there
must
be
passive
obedience
or
flying
.
This
shal
suffice
to
give
some
light
unto
the
bond
of
obedience
to
those
that
are
obvoe
us
.
CHAP.
5.
Some
further
Directions
,
how
we
should
order
our selves
,
if
we
should
be
injoined
unlawful
things
.
BUt
to
give
some
further
rules
of
Direction
;
if
we
should
be
enjoined
things
unlawful
,
and
we
could
not
in
a
legal
way
recover
the
power
out
of
the
hands
of
those
that
do
injoine
such
things
,
how
we
should
order
our selves
.
1.
First
,
Do
not
do
any
thing
otherwise
than
authority
enjoines
rashly
:
forbeare
as
long
as
you
can
,
and
consult
,
and
consider
further
about
it
,
because
we
should
loath
to
do
any
thing
than
that
which
is
injoin'd
by
tho
sthat
are
above
us
.
If
there
be
any
arguments
to
shew
that
they
may
be
done
,
we
should
listen
to
them
.
Some
assoon
as
they
see
a
thing
Commanded
that
is
forbidden
.
they
flie
upon
it
,
before
they
try
it
,
and
therefore
when
they
come
to
suffer
they
have
little
comfort
in
it
:
we
are
to
try
all
our
actions
,
especially
when
they
shal
seem
to
have
any
opposition
against
authority
.
Secondly
.
If
we
be
put
upon
it
,
that
we
must
of
necessity
do
those
things
that
authority
forbids
,
do
them
privately
,
that
it
may
appear
we
are
loth
to
disobey
those
that
are
in
authority
:
because
if
we
should
do
it
openly
,
others
that
know
not
our
grounds
,
may
be
brought
into
contempt
of
authority
.
Thirdly
,
We
are
to
do
it
as
silently
as
we
can
,
not
to
make
a
brag
and
boast
of
it
:
as
many
will
take
a
delight
and
pride
in
it
:
if
they
have
warrant
enough
to
go
against
the
command
,
they
brag
and
boast
of
it
wheresoever
they
come
:
it
is
enough
for
us
to
go
on
silently
;
if
we
may
do
our
duty
to
God
,
make
little
noise
of
it
.
Fourthly
,
Observe
all
circumstances
of
time
and
place
,
and
so
all
other
circumstances
,
so
as
to
do
it
in
a
way
that
may
as
little
exasperate
them
that
are
in
authority
as
possible
we
can
.
Many
when
their
Conscienc
will
not
suffer
them
to
do
those
things
,
which
those
that
are
above
them
do
enjoyn
,
they
wil
go
against
it
with
such
bitterness
of
spirit
,
as
if
they
did
take
delight
to
exasperate
them
,
this
doth
not
become
a
Christian
.
Fiftly
.
Howsoever
we
do
those
things
that
authority
forbids
,
let
us
take
heed
we
give
as
reverent
respect
unto
authority
as
wee
can
:
not
to
be
violent
in
our
words
,
nor
to
give
revileing
,
provokeing
speeches
;
that
shews
our
own
pride
of
heart
rather
than
any
thing
else
.
Sixthly
.
Be
sure
you
keep
to
your
Principles
;
that
they
may
be
convinced
that
what
you
do
is
out
of
conscience
,
and
not
out
of
any
refractory
humor
:
if
so
be
you
should
plead
you
cannot
do
such
&
such
things
because
of
your
Conscience
,
and
they
shal
observe
that
you
wil
do
other
things
that
are
as
apparent
against
conscience
,
they
may
see
,
it
was
not
out
of
your
conscience
but
out
of
your
stoutness
:
but
if
they
shal
observe
that
there
is
nothing
in
which
you
dare
go
against
the
rule
of
your
conscience
,
they
shall
see
that
it
is
not
out
of
disobedience
unto
them
,
but
in
obedience
to
conscience
:
And
therefore
by
how
much
the
more
you
are
forced
to
disobey
in
some
things
,
by
so
much
the
more
be
careful
,
to
obey
in
what
you
may
.
And
this
is
usual
,
that
those
that
are
truly
gracious
and
are
in
place
of
office
,
they
wil
labor
to
see
those
laws
that
may
make
for
Gods
glory
shal
be
executed
,
and
so
they
are
accounted
rather
two
busy
,
Because
they
wil
do
so
much
for
authority
:
but
howsoever
,
it
ought
to
be
the
care
of
all
Gods
people
to
be
obedient
to
authority
in
what
they
can
.
And
in
the
last
place
.
If
authority
should
deal
never
so
hardly
with
you
,
take
heed
you
have
no
thoughts
of
revenge
,
but
commit
your
cause
to
God
,
and
requite
good
for
evil
,
and
pray
for
those
that
persecute
you
.
And
these
directions
being
premised
,
you
see
how
far
you
are
to
fear
the
wrath
of
the
King
,
and
the
displeasure
of
al
that
are
in
place
above
you
.
CHAP.
6.
The
Point
prosecuted
more
strictly
.
BUt
now
we
come
to
the
point
more
strictly
:
After
you
have
observed
these
rules
,
and
made
use
of
these
directions
,
you
are
to
go
on
in
your
way
resolutely
and
comfortably
,
and
cheerefully
,
whatsoever
falls
out
,
not
to
baulk
your
way
at
all
in
the
least
degree
that
God
requires
at
your
hands
,
but
to
go
on
without
feare
.
The
Scripture
saith
concerning
a
righteous
man
,
In
Prov.
28.1
.
He
is
as
bold
as
a
Lion
:
if
a
man
know
he
is
in
the
way
of
God
,
he
is
to
go
on
boldly
like
a
Lion
;
and
in
Prov.
30.30
.
not
to
turne
out
of
his
way
for
feare
of
any
creature
.
We
find
in
scripture
how
the
Godly
are
commended
for
their
resoluteness
and
courage
of
spirit
,
that
they
would
not
fear
man
and
the
creature
.
As
those
three
Prophets
.
in
1
Kings
.
18.17.18
.
Elijah
,
Elisha
,
and
Micaiah
.
When
Elijah
met
Ahab
,
Saies
he
Art
thou
he
that
troublest
Israel
?
No
saith
he
,
it
is
thou
and
thy
fathers
house
.
And
so
Elisha
,
when
those
three
Kings
came
down
to
him
,
the
King
of
Israel
,
and
Jehosophat
,
and
the
King
of
Edom
:
saies
he
;
2
Kings
,
3.14
.
Were
it
not
that
I
regard
the
presence
of
of
Jehoshaphat
King
of
Judah
,
I
would
not
look
towards
thee
nor
see
thee
.
And
so
Micaiah
,
when
they
would
have
had
him
prophesie
good
things
,
sayes
he
,
1
Kings
.
22.14
.
What
the
Lord
sayth
unto
me
,
that
wil
I
speak
.
I
might
give
you
many
instances
in
Job
and
David
of
their
courage
,
not
fearing
the
wrath
of
man
.
Job
hath
a
notable
expression
.
Job
.
31.34
.
Did
I
feare
a
multitude
,
or
did
the
contempt
of
families
terrifie
mee
?
that
I
kept
silence
,
and
went
not
out
of
the
door
?
he
was
not
affraid
though
he
lived
amongst
those
that
were
vile
and
wicked
.
And
great
courage
you
have
in
David
in
Psal.
23.
and
others
,
Though
he
walked
in
the
shadow
of
death
,
and
whatsoever
befel
him
he
would
not
be
affraid
.
And
so
the
Church
of
God
sayth
in
Psal.
46.2.3.4
.
verses
,
Therefore
we
wil
not
fear
though
the
earth
be
removed
,
and
though
the
mountaines
be
carried
into
the
middest
of
the
Sea
.
Though
the
waters
thereof
roare
,
and
be
troubled
,
though
the
Mountaines
shake
with
the
swelling
thereof
,
There
is
a
river
the
Streams
whereof
shal
make
glad
the
City
of
our
God
.
We
enjoy
the
ordinances
of
God
,
and
we
wil
not
fear
though
there
are
such
tumults
abroad
in
the
world
.
And
so
that
which
is
said
concerning
Jeremiah
in
Chap.
15.12
.
Shall
iron
breake
the
Northern
Iron
and
the
steele
?
though
they
were
as
Iron
that
reasoned
a-against
Jeremiah
,
yet
Jeremiah
was
to
be
as
steel
when
Iron
Strikes
against
Steel
.
It
doth
not
break
it
,
but
brighten
it
;
and
so
al
the
opposition
that
Jeremiah
had
from
all
the
great
ones
was
but
as
the
striking
of
Iron
against
Steel
,
it
did
not
break
his
spirit
but
brighten
it
.
And
that
of
the
three
Children
in
Dan.
3.16
.
Shews
the
magnanimous
spirit
that
they
had
.
We
are
not
careful
to
answer
thee
in
this
matter
.
And
so
that
speech
of
Saint
Paul
.
Acts
,
21.13
.
What
meane
you
to
weep
and
break
my
heart
?
for
I
am
ready
not
to
be
bound
only
,
but
to
dy
at
Jerusalem
for
the
name
of
the
Lord
Jesus
.
And
so
many
expressions
we
have
of
the
Martyrs
in
the
Primitive
times
.
Justin
Martyr
making
his
apologie
for
the
Christians
to
Antonius
Pius
,
saith
he
;
we
do
not
speak
to
dissemble
to
you
,
but
for
our
own
right
,
we
can
be
hurt
by
no
man
,
you
can
kill
us
,
but
not
hurt
us
,
if
you
like
mad
men
will
observe
the
customs
of
men
before
the
truths
of
God
,
do
then
,
we
wil
not
.
I
do
not
name
every
speech
of
those
servants
of
God
as
imitable
,
because
we
do
not
know
what
spirits
they
were
carried
on
with
,
but
to
shew
the
strength
of
their
spirits
.
And
so
that
of
Ambrose
,
speaking
to
the
Emperor
do
not
lift
up
thy self
O
Emperor
,
if
so
be
you
would
rule
,
be
subject
to
God
.
And
so
Odosius
,
that
was
a
good
man
,
when
he
had
been
crossed
with
the
people
of
Thessalonica
,
he
caused
many
of
them
to
be
murdered
;
upon
that
Ambrose
refused
to
give
him
the
Sacrament
,
though
he
came
to
the
Temple
door
,
and
desired
it
of
him
,
and
fell
down
upon
the
ground
,
yet
Ambrose
stood
and
resisted
him
till
there
was
through
repentance
manifested
to
the
Church
.
And
so
Chrisostome
.
The
Emperess
Eudoxia
had
taken
by
wrong
the
vineyard
of
another
;
Chrisostome
forbad
her
the
Communion
.
And
likewise
Basil
,
he
writ
to
Julian
the
Apostate
:
Cr●tainly
if
you
understood
what
we
writ
,
you
would
not
oppose
that
we
writ
.
But
(
saith
he
)
when
I
consider
the
dignity
and
crown
you
have
,
and
the
use
you
make
of
them
,
I
tremble
,
for
they
are
for
your
honor
but
they
make
you
more
dishonorable
.
And
Julian
meeting
Pagmelius
,
saith
he
I
thank
God
I
see
you
,
and
when
he
replyed
you
cannot
see
,
saith
he
,
I
thank
God
I
can
not
see
,
you
are
an
Apostate
.
And
that
is
a
notable
speech
of
Luther
,
when
he
was
to
go
to
Worms
to
answer
for
his
faith
,
saith
hee
,
though
al
the
tiles
of
the
houses
of
worms
were
Devils
yet
I
would
go
.
And
so
divers
women
that
were
weak
in
regard
of
their
sex
,
yet
when
faith
came
what
abundance
of
courage
had
they
.
And
thus
you
see
by
many
examples
both
out
of
scripture
and
likewise
out
of
Ecclesiastical
histories
the
magnanimous
spirits
of
Beleevers
.
That
we
are
to
do
now
,
is
to
open
the
point
in
these
three
particulars
.
First
to
shew
,
Wherein
lieth
the
power
of
faith
to
help
against
the
sinful
feare
of
authority
,
and
of
man
or
any
other
creature
.
Secondly
,
to
shew
,
The
difference
between
audaciousness
of
spirit
,
and
that
courage
which
proceeds
from
faith
.
Thirdly
,
Though
we
are
not
sinfully
to
fear
man
,
yet
to
shew
how
far
we
may
lawfully
fear
him
.
CHAP.
7.
How
Faith
helpeth
against
the
fear
of
man
;
Opened
in
fifteen
particulars
.
First
,
wherein
lieth
the
power
of
faith
to
help
aaginst
the
fear
of
man
.
Much
hath
been
said
concerning
the
power
of
faith
to
help
against
sufferings
,
but
now
we
have
divers
things
to
say
concerning
the
power
of
faith
in
helping
against
the
feare
of
man
.
First
.
Wheresoever
faith
is
,
it
putts
the
Beleever
into
a
very
secure
and
safe
condition
,
making
sure
of
the
safety
of
the
Soul
,
and
that
the
termes
between
God
and
it
are
good
,
and
by
that
meanes
it
delivers
the
soul
from
being
transported
by
feare
.
There
is
nothing
can
secure
the
soul
that
the
termes
between
God
and
it
are
good
,
but
faith
:
and
that
it
doth
by
putting
the
Soul
into
the
Covenant
of
Grace
,
and
conveys
the
good
of
that
everlasting
Covenant
that
can
never
be
broken
,
unto
the
soul
,
and
transferreth
upon
the
soul
the
sure
mercies
of
David
:
and
that
must
needs
make
the
soul
in
a
secure
condition
.
A
man
is
not
troubled
with
feares
,
when
he
knows
he
is
provided
for
his
life
:
So
a
beleeving
Soul
is
provided
for
Eternity
,
what
now
can
trouble
such
a
soul
?
The
Apostle
in
1
Pet.
4.19
.
Would
have
us
in
the
time
of
danger
commit
your
soul
to
God
in
wel
doing
:
when
the
soul
is
committed
unto
God
in
wel
doing
,
there
is
no
further
fear
.
As
if
so
be
a
man
were
travelling
,
and
he
had
some
precious
Jewel
were
worth
abundance
,
and
he
apprehends
himself
in
some
danger
if
he
can
commit
his
Jewel
to
some
safe
hand
he
is
without
fear
.
And
therefore
in
some
countries
you
have
your
Banks
:
men
that
are
affraid
of
their
money
,
commit
it
to
the
Bank
,
and
there
it
is
sure
.
So
a
soul
that
can
commit
it self
to
God
in
weldoing
,
and
be
sure
of
that
,
it
is
not
troubled
with
much
fear
.
Qust
.
But
should
we
not
take
care
for
our
estates
,
and
lives
,
and
liberties
?
Answ.
Sayth
the
Apostle
,
be
at
a
point
for
them
,
but
be
sure
you
commit
your
souls
to
God
,
and
you
are
wel
enough
.
As
in
a
time
of
common
fire
and
burning
,
If
a
man
have
some
lumber
in
the
fire
,
he
doth
not
care
for
them
,
but
if
he
hath
Jewels
and
treasury
,
he
commits
them
to
some
safe
custody
:
and
so
a
beleever
having
committed
his
soul
to
God
by
faith
,
and
so
being
sure
of
the
termes
between
God
and
it
,
his
soul
wil
not
admit
of
fear
.
We
read
of
Noah
.
Gen.
6.14
.
When
he
had
made
an
Ark
,
he
pitched
it
about
the
;
word
that
is
translated
pitched
,
is
the
same
word
that
is
used
for
propitiation
or
attonement
:
noting
,
that
pitch
was
to
Noahs
Ark
,
that
the
attonement
of
Christ
apprehended
by
faith
is
to
the
soul
:
whn
a
soul
by
faith
can
apprehend
the
sure
meercies
of
David
in
the
propitiation
of
Christ
,
this
is
to
the
soul
in
the
middest
of
dangers
,
to
keep
it
from
fears
,
as
the
pitch
was
to
Noahs
Ark
in
the
midst
of
the
waves
,
that
kept
it
from
the
waters
.
And
that
is
the
first
thing
.
Secondly
,
Faith
keepeth
from
fear
,
because
it
hath
a
speiciall
eye
to
the
highest
first
being
of
all
things
,
now
that
is
a
rule
,
No
inferior
cause
can
worke
,
but
by
an
influence
from
the
Superior
;
and
therefore
when
by
faith
the
eye
can
behold
the
highest
supream
cause
,
so
as
to
see
.
First
,
There
is
no
Power
in
any
creature
but
from
that
.
Secondly
,
The
Acting
of
that
Power
is
from
that
.
Thirdly
.
The
Force
of
that
Power
,
is
from
that
.
Fourthly
,
The
Success
of
that
Power
is
from
that
cause
;
and
when
the
soul
looks
up
to
this
highest
cause
and
sees
all
cleare
there
,
it
needs
not
much
to
look
how
it
is
with
the
inferior
causes
.
As
if
a
man
had
an
instrument
,
that
hung
upon
many
wheels
,
though
the
inferior
moves
,
and
it
seems
as
if
it
would
break
and
fall
upon
him
,
yet
if
he
hath
an
eye
upon
the
highest
wheel
that
moves
all
,
upon
which
all
depend
,
and
be
sure
that
holds
,
he
doth
not
much
regard
the
other
.
And
so
it
is
with
a
spiritual
eye
.
A
carnal
eye
looks
only
at
things
that
are
objects
of
sence
,
he
looks
at
the
creatures
,
but
a
beleever
looks
at
the
highest
supreme
cause
,
and
if
that
be
right
,
he
doth
not
looke
at
the
lowest
causes
.
We
have
a
notable
speech
in
Isay
.
54.16
.
Behold
I
have
created
the
smith
that
bloweth
the
coales
in
the
fire
,
and
that
bringeth
forth
an
instrument
for
his
work
,
and
I
have
created
the
waster
to
destroy
.
Are
you
affraid
of
the
sword
and
the
wasters
?
I
have
created
the
smith
that
blows
the
Coals
,
and
I
have
created
the
waster
to
destroy
;
If
they
have
any
power
to
do
hurt
,
it
is
from
mee
;
why
do
you
look
upon
the
instrument
and
not
upon
the
hand
?
If
there
be
any
power
in
any
instrument
of
war
,
they
depend
upon
God
,
and
he
makes
them
to
destroy
:
and
therefore
faith
looks
to
the
highest
cause
,
and
is
conversant
with
that
,
and
carries
the
affections
to
that
;
it
is
not
much
affected
with
under
causes
;
it
doth
not
fear
the
wrath
of
men
,
nor
the
power
of
any
creature
,
because
it
looks
so
much
at
the
highest
cause
that
is
above
al.
The
confidence
that
carnal
hearts
have
in
outward
helps
,
keeps
them
from
fearing
God
,
should
not
the
confidence
of
the
Saints
in
God
,
keep
them
from
fearing
man
?
Thirdly
.
Faith
helps
against
the
feare
of
man
,
because
it
helps
the
soul
to
overcome
greater
fear
than
any
feare
the
creature
can
cause
.
A
beleeving
soul
hath
been
conversant
with
other
manner
of
fears
than
the
wrath
of
a
King
,
namely
,
the
wrath
of
an
infinite
God
,
a
beleever
knows
what
the
wrath
of
a
Deity
means
,
what
the
terrour
of
conscience
,
and
the
curse
of
the
Law
,
and
the
flashes
of
Hell
meane
,
and
he
hath
had
some
experience
concerning
the
feare
of
these
,
and
he
hath
received
some
thing
of
the
spirit
of
bondage
,
that
hath
caused
him
to
feare
other
manner
of
things
than
the
feare
of
man
,
and
when
faith
comes
,
that
hath
delivered
the
soul
from
these
fears
,
others
must
needs
vanish
;
the
power
of
faith
soon
extinguisheth
them
1
Sam.
17.37
.
As
David
when
he
was
delivered
from
the
Mouth
of
the
Lion
,
and
the
paw
of
the
Beare
,
he
was
not
affraid
of
Goliah
:
so
a
beleeving
soul
is
not
affraid
of
the
wrath
of
man
,
because
it
hath
been
delivered
by
faith
,
from
the
wrath
of
an
infinite
Deity
,
and
the
terrors
of
the
Law
and
of
Conscience
.
In
the
51.
of
Isa.
22.
Mark
how
God
brings
the
deliverance
of
his
people
from
the
fear
of
his
wrath
,
as
an
argument
to
strengthen
them
against
all
other
fears
.
Behold
I
have
taken
out
of
thy
hand
the
cup
of
trembling
,
even
the
dregs
of
the
Cup
of
my
fury
.
To
what
end
is
this
spoken
?
In
the
beginning
of
the
next
chapter
(
for
Chapters
were
not
divided
by
the
Prophets
,
but
afterward
,
and
therefore
they
have
an
immediate
connexion
to
one
another
)
Awake
,
awake
,
put
on
thy
strength
O
Zion
,
put
on
thy
beautiful
garments
.
So
sayth
faith
to
a
beleeving
soul
,
why
art
thou
affraid
of
the
wrath
and
displeasure
of
men
,
be
not
feareful
,
for
I
have
taken
out
of
thy
hand
the
cup
of
trembling
:
there
was
a
time
wherein
there
was
a
cup
of
trembling
in
thy
hand
,
and
thou
wert
affraid
thou
shouldest
drink
of
that
,
I
have
taken
that
out
of
thy
hand
,
and
therefore
awake
,
put
on
strength
,
be
not
affraid
of
man
,
being
thou
art
delivered
from
such
fear
.
It
is
a
passage
in
the
book
of
Job
.
Job
,
38.17
.
when
God
would
bring
Job
to
feare
,
saith
God
,
you
seem
to
have
some
boldness
:
but
have
you
seen
the
gates
of
death
?
and
hath
the
shadow
of
death
been
made
known
to
you
?
that
were
another
matter
if
you
had
gone
through
those
fears
,
and
yet
were
bold
;
but
a
beleeving
soul
may
say
,
yea
Lord
the
gates
of
death
,
and
the
shadow
of
death
hath
been
in
some
measure
made
known
to
me
,
and
yet
I
am
bold
.
The
Prophet
saith
in
Jer.
17.17
.
Be
not
thou
a
terror
to
me
,
for
thou
art
my
hope
in
the
day
of
evil
.
Lord
let
me
be
delivered
from
thy
terror
and
all
the
world
shall
not
terrifie
me
.
Those
that
have
been
brought
up
delicately
,
and
know
not
what
any
danger
means
,
if
they
heare
of
any
commotion
and
danger
,
they
tremble
,
but
those
that
are
used
to
warrs
,
that
continually
heate
the
noise
of
Cannons
,
and
see
the
affrighting
objects
,
and
desperate
things
that
are
there
,
they
are
not
so
soon
made
affraid
,
because
they
have
been
where
terrors
have
been
,
and
have
been
delivered
from
them
and
so
a
beleeving
soul
hath
been
acquainted
with
other
manner
of
terrors
than
the
terrors
of
men
,
and
faith
delivering
from
them
,
will
deliver
from
these
.
Fourthly
,
Faith
helps
against
the
feare
of
men
,
and
all
dangers
and
evils
,
by
implanting
the
true
feare
of
God
in
the
soul
.
Where
faith
comes
,
as
it
brings
all
grace
with
it
,
so
it
brings
the
grace
of
the
feare
of
God
and
the
reason
of
al
disorderly
feare
in
the
world
,
is
for
want
of
the
true
fear
of
God
:
I
do
not
meane
the
fear
of
his
wrath
,
but
that
reverence
that
we
owe
to
God
as
creatures
to
the
Creator
,
that
fear
of
God
wherein
a
great
part
of
Gods
worship
consisteth
:
if
the
soul
were
possessed
with
that
,
other
fears
would
vanish
.
As
in
other
afflictions
.
True
spiritual
joy
will
overcome
carnal
joy
,
and
the
best
way
to
cure
carnal
joy
,
is
to
have
the
heart
possessed
with
spiritual
joy
:
many
take
content
in
the
flesh
,
but
they
never
come
to
have
their
carnal
joy
mortified
,
till
their
souls
be
filled
with
spiritual
joy
.
And
therefore
though
in
the
time
of
sickness
.
They
cry
out
against
their
carnal
joy
,
it
is
not
mortified
,
but
they
returne
to
it
again
,
because
they
had
only
the
conviction
of
conscience
that
their
carnal
joy
was
naught
,
but
had
not
a
contrary
stream
to
fil
their
hearts
.
And
so
for
sorrow
,
There
is
no
way
to
mortifie
carnal
sorrow
,
as
to
sorrow
for
sin
;
and
so
for
desires
:
no
way
to
mortifie
sinful
,
creature
desires
,
as
to
have
desires
Sanctified
for
God
.
As
in
other
afflictions
,
so
in
that
of
fear
:
no
such
way
to
mortifie
carnal
,
sinful
fear
,
as
to
have
the
true
fear
of
God
planted
in
the
heart
.
As
Moses
,
when
the
rod
was
turned
into
a
Serpent
,
the
Magicians
turned
their
rods
into
serpents
,
but
the
text
saith
,
in
Exod.
7.12
.
that
Moses
Serpent
did
devour
the
Magicians
Serpents
.
So
there
is
enough
in
the
true
feare
of
God
to
take
up
al
the
soul
,
that
it
hath
no
space
for
the
fear
of
Man
;
As
when
God
is
truly
worshipped
,
there
he
is
only
worshipped
:
so
when
God
is
truly
feared
there
he
is
only
feared
,
and
all
other
fears
are
in
subordination
to
that
.
Where
God
is
truly
feared
nothing
else
is
feared
,
and
indeed
nothing
else
need
be
feared
:
As
where
God
is
not
feared
,
no
creature
can
help
us
:
so
where
God
is
feared
no
creature
can
hurt
us
,
in
Hosea
.
10.3
.
Because
we
feared
not
the
Lord
,
What
then
should
a
King
do
to
us
?
so
on
the
contrary
,
because
we
feare
the
Lord
,
what
then
can
a
King
,
what
can
all
the
power
in
the
world
do
against
us
?
Fiftly
,
Faith
doth
discover
unto
the
soul
,
that
it
hath
more
with
it
than
against
it
.
You
know
the
Prophets
man
was
affraid
,
when
he
saw
their
enemies
about
them
ready
to
apprehend
them
:
the
Prophet
prayed
to
the
Lord
to
open
his
eyes
,
and
to
let
him
see
in
2.
Kings
,
6.16.17
.
There
were
more
with
him
than
against
him
.
So
till
a
mans
eyes
are
opened
by
faith
,
he
may
see
many
enemies
against
him
to
cause
fear
;
but
when
God
doth
open
the
eyes
of
his
Soul
to
see
more
with
him
than
against
him
all
fears
are
gone
.
It
sees
al
the
Attributes
of
God
,
all
the
waies
of
Gods
Providence
,
all
Angels
,
all
creatures
working
for
the
good
of
it
;
and
so
it
sees
more
with
it
then
against
it
.
If
a
child
or
man
,
be
alone
in
danger
he
is
affraid
,
but
when
he
comes
into
the
company
of
his
freinds
,
that
hath
more
with
him
than
against
him
,
he
is
not
affraid
.
So
by
the
eye
of
faith
we
see
more
with
us
than
against
us
,
and
that
frees
from
feare
.
Sixthly
,
Faith
keeps
from
feare
by
bringing
in
the
spirit
of
Jesus
Christ
into
the
Soul
,
and
makes
the
Soul
partaker
of
the
spirit
of
Christ
:
Now
Christ
is
called
the
Lyon
of
the
Tribe
of
Judah
,
Revel.
5.5
.
He
was
full
of
courage
,
and
did
not
feare
any
thing
which
opposed
him
in
his
way
:
now
every
Christian
doth
partake
of
the
Lion-like
spirit
of
Christ
,
and
hath
something
of
it
in
him
,
and
that
puts
strength
&
courage
into
him
.
In
Isa.
11.2
.
We
read
of
the
spirit
of
Christ
that
he
was
anointed
withal
,
the
spirit
of
wisdom
and
understanding
,
spirit
of
counsel
,
and
might
,
the
spirit
of
knowledg
,
and
the
fear
of
the
Lord
.
Wheresoever
the
spirit
of
Christ
is
,
there
is
a
spirit
of
might
and
strength
,
that
will
not
easily
yeeld
to
feare
It
is
a
sign
of
a
poor
low
spirit
,
to
ly
down
and
feare
every
thing
that
is
never
so
little
feareful
:
but
a
spirit
that
is
magnanimous
,
and
a
raised
spirit
wil
not
easily
feare
.
The
spirit
of
Christ
is
a
magnanimous
glorious
spirit
,
he
hath
the
same
spirit
with
his
Father
,
and
so
those
that
are
Christs
come
to
have
the
same
spirit
of
the
Son
and
of
the
Father
with
them
.
And
therefore
saith
Saint
Paul
in
2
Tim.
1.7
.
We
have
not
received
the
Spirit
of
fear
,
but
of
power
.
The
Spirit
of
Christ
hath
a
great
deal
of
power
and
strength
in
it
,
and
when
faith
brings
in
the
spirit
of
Christ
it
must
needs
help
against
fear
.
Seventhly
.
Faith
helps
against
feare
,
by
taking
off
the
heart
from
the
creature
,
and
from
all
the
comforts
that
are
in
it
.
Why
doth
a
man
feare
?
but
because
he
thinks
the
creature
wil
take
away
some
comfort
from
him
:
now
if
the
heart
be
taken
off
from
the
creature
,
and
the
comforts
of
it
,
and
so
from
creature
evils
,
neither
esteeming
the
one
,
nor
accounting
much
of
the
other
,
there
is
not
much
cause
why
he
should
feare
,
now
faith
takes
off
the
heart
from
the
creature
.
In
Revel.
12.11
.
It
is
spoken
of
those
that
overcome
Antichrist
,
that
they
loved
not
their
lives
:
and
if
they
were
taken
off
from
the
love
of
life
,
then
by
consequence
they
were
taken
of
from
the
love
of
any
creature
.
It
is
a
notable
speech
that
Chrisostome
hath
concerning
a
worldly
man
.
None
more
miserable
,
and
more
feareful
than
a
man
that
is
fastned
to
earthly
things
,
for
saith
he
,
he
doth
continually
live
the
life
of
care
,
and
of
trembling
:
but
when
faith
comes
,
it
takes
off
the
heart
from
being
fastned
to
the
creature
,
and
so
such
a
one
comes
no
longer
to
live
the
life
of
care
,
he
doth
not
tremble
any
more
.
And
suitable
to
his
expression
so
was
his
life
;
speaking
of
Eudoxia
the
Empres
:
saies
he
,
what
wil
she
do
?
wil
shee
bannish
me
?
the
earth
is
the
Lords
and
the
fulness
thereof
.
Wil
she
cut
me
asunder
?
so
was
Isaiah
.
Wil
she
drown
me
?
John
was
cast
into
the
Sea
.
Will
she
stone
me
?
So
was
Steven
.
Will
she
behead
me
?
so
was
Paul
;
Will
she
take
away
my
substance
?
my
heart
is
taken
a
way
from
that
already
.
It
is
reported
of
Illaria
meeting
with
theeves
,
say
they
are
you
not
affraid
?
no
saith
he
I
have
nothing
to
loose
:
but
We
will
Kill
thee
;
saith
he
,
I
am
prepared
to
die
And
to
a
Heart
seeing
it
hath
nothing
to
loose
,
and
it
is
prepared
to
die
,
it
doth
not
fear
;
it
values
no
evil
in
the
creature
,
nor
any
good
in
it
,
and
therefore
it
is
not
affraid
:
Now
it
is
faith
that
glorious
and
mighty
grace
,
takes
the
heart
off
from
all
creature
Evil
,
and
creature
good
:
and
by
this
you
may
know
the
work
of
Faith
in
your
Souls
;
When
you
feel
a
principle
within
you
taking
you
from
the
creature
,
and
lifting
you
aboue
creature
comforts
,
and
creature
evils
,
that
is
the
glorious
work
of
Faith
.
And
that
is
the
Seventh
thing
.
Eightly
,
Faith
doth
interest
God
in
the
cause
of
a
Beleever
.
Whatsoever
cause
a
beleever
doth
undertake
,
wherein
he
doth
exercise
faith
,
his
Faith
doth
interest
God
in
it
,
so
that
it
hath
not
only
the
countenance
,
command
,
and
faithfulness
of
God
to
help
it
,
but
the
Name
of
God
,
and
God
himself
.
As
in
England
if
a
man
hath
a
debt
,
and
knows
not
how
to
get
it
,
he
will
turne
it
over
to
the
King
,
and
if
he
can
interest
the
King
in
the
debt
,
He
thinks
that
will
be
a
way
to
help
himself
.
So
here
when
a
beleever
is
in
a
straight
,
and
he
knows
not
what
to
do
,
he
looks
this
way
and
that
way
,
and
sees
nothing
but
fears
and
Terrours
and
knows
not
how
to
help
himself
,
yet
if
he
can
but
turne
over
the
cause
to
God
,
and
interest
him
in
the
cause
,
he
is
quiet
.
Ninthly
,
Faith
hath
a
notable
work
to
help
against
fear
,
in
that
it
fils
the
heart
with
spirituall
good
:
and
the
true
boldness
that
is
in
any
heart
comes
from
the
fulness
of
spirituall
good
that
is
in
their
Souls
.
As
the
Naturalists
observe
the
reason
why
the
Lyon
hath
that
courage
and
boldness
,
Is
,
because
he
hath
a
heart
compacted
and
filled
with
strong
spirits
.
Many
things
when
they
are
empty
are
weake
,
but
when
they
are
filled
ful
of
that
which
is
sutable
to
them
,
it
makes
them
strong
:
So
when
a
Soul
hath
a
fulness
of
spiritual
good
in
it
,
it
is
very
strong
,
Look
what
is
the
reason
of
the
boldness
and
courage
and
impudence
of
wicked
men
in
their
sin
,
the
contrary
is
the
reason
of
the
boldness
and
courage
of
Gods
people
in
the
way
of
God
.
The
speciall
reason
of
the
courage
and
boldness
of
the
wicked
in
a
way
of
evill
,
is
the
fullness
of
wickedness
that
is
in
their
souls
;
And
therefore
in
that
fact
of
Ananias
and
Saphira
Acts.
5.3
.
saith
the
Apostle
;
Why
hath
Satan
filled
thy
heart
to
lie
unto
the
holy
Ghost
:
If
Satan
had
not
filled
your
hearts
,
you
could
not
have
been
thus
bold
to
have
lied
to
the
holy
Ghost
.
And
so
it
is
a
notable
passage
we
have
in
Esther
.
7.5
.
speaking
concerning
Haman
,
saith
the
King
,
Who
is
he
?
and
where
is
he
that
durst
presume
in
his
heart
to
do
so
?
In
the
Hebrew
it
is
who
hath
filled
his
heart
to
do
this
?
who
hath
a
heart
so
ful
as
to
venture
upon
such
an
evill
as
this
;
As
the
filling
of
the
heart
with
evill
makes
it
bold
and
couragious
in
that
which
is
evill
,
so
the
filling
of
the
heart
with
spirituall
good
makes
it
forward
in
that
which
is
good
.
As
it
is
observed
concerning
Steven
;
after
Steven
was
filled
with
the
Holy
Ghost
how
bold
was
he
?
he
could
look
upon
the
face
of
his
persecuters
with
boldness
:
in
Acts
6.15
.
and
the
Councell
looked
upon
him
,
and
saw
his
face
,
as
it
had
been
the
face
of
an
Angel
,
because
his
heart
was
filled
with
the
Holy
Ghost
.
And
so
the
Apostles
were
very
feareful
before
the
Holy
Ghost
came
down
upon
them
,
but
when
they
were
filled
with
the
Holy
Ghost
they
had
no
more
feare
.
And
so
Elisha
,
how
full
of
courage
was
he
when
the
three
Kings
came
to
him
,
saith
he
,
Had
it
not
been
for
Jehosaphat
I
had
not
seen
thy
face
:
What
was
the
reason
?
he
had
the
Spirit
of
Elijah
double
upon
him
,
and
therefore
he
was
bold
.
As
there
is
a
Plerophorie
of
evil
that
causeth
boldness
,
so
there
is
a
Plerophorie
of
good
that
filleth
the
heart
with
boldness
,
and
nothing
doth
so
fil
the
heart
as
faith
:
that
fetcheth
of
the
fulness
of
Christ
,
and
of
his
fulness
we
are
full
.
In
the
Tenth
place
;
Faith
hath
a
great
deale
of
power
to
cause
boldness
and
take
off
the
heart
from
the
feare
of
Man
;
because
Faith
doth
acquaint
a
beleever
with
the
waies
of
God
towards
his
people
,
and
therefore
he
doth
not
fear
:
A
beleever
comes
to
have
skill
in
the
passages
of
Gods
Providence
,
and
his
dealings
towards
his
people
,
and
thereby
he
comes
to
know
that
it
is
Gods
ordinary
way
to
suffer
the
enemies
of
his
people
to
rage
against
them
and
prevail
against
them
,
and
to
have
much
power
over
them
,
and
yet
they
are
his
people
.
And
it
is
no
argument
that
God
hath
forsaken
them
because
of
their
affliction
:
And
therefore
you
know
,
the
Scripture
speaks
oftentimes
of
Gods
leading
his
people
through
the
Fire
and
the
Water
,
and
that
God
will
be
with
them
there
,
Isa.
43.2
.
It
is
the
way
of
God
to
choose
his
people
,
and
set
his
heart
upon
them
in
the
Fiery
Furnace
;
when
he
intends
the
greatest
good
to
his
people
,
He
brings
them
through
Fire
and
Water
,
and
setteth
them
in
wealthy
places
:
Psal.
66.12
.
And
if
one
be
acquainted
with
Gods
way
he
doth
not
fear
.
If
a
souldier
be
not
acquainted
with
the
way
of
his
General
,
when
he
seeth
him
undertake
great
things
,
and
brings
them
into
danger
he
is
affraid
:
but
one
that
is
acquainted
with
the
way
of
his
General
,
how
he
will
lay
his
stratagems
,
and
knows
that
it
is
his
way
to
go
through
such
dangers
,
he
is
not
affraid
:
And
so
it
is
true
;
carnal
Hearts
assoon
as
they
see
any
danger
,
they
are
affraid
,
because
they
have
not
the
skil
to
understand
the
mind
and
will
of
God
in
his
way
towards
his
people
,
when
as
the
people
of
God
know
,
that
it
is
the
ordinary
way
of
God
to
work
good
out
of
Evil.
As
Luther
saies
,
He
doth
kill
that
he
may
quicken
,
and
cast
down
,
that
he
may
raise
up
,
And
the
like
;
and
so
he
goes
on
in
three
or
four
lines
together
:
but
saith
he
,
For
to
know
this
,
this
is
the
art
of
arts
,
and
the
Knowledg
of
Knowledges
,
very
few
do
know
and
understand
this
way
of
God
.
It
is
a
secret
that
God
doth
discover
only
to
those
that
fear
him
;
Faith
doth
not
make
one
like
a
Child
to
know
nothing
,
but
doth
Doctrinate
the
Soul
in
the
waies
of
God
,
and
so
doth
enable
it
to
overcome
fears
.
In
the
Eleuenth
place
.
Faith
helps
against
feare
:
because
it
doth
put
the
soul
into
a
high
and
glorious
condition
,
as
into
safety
,
so
into
a
wonderful
high
condition
.
A
man
that
is
great
in
the
world
is
not
affraid
as
others
are
:
Now
faith
makes
the
place
of
Gods
people
to
bee
very
high
and
glorious
In
the
43
Isa.
4.5
.
Since
thou
wast
precious
in
my
sight
thou
hast
been
honourable
and
I
have
loved
thee
Therefore
wil
I
giue
men
for
thee
and
people
for
thy
life
feare
not
for
I
am
with
thee
.
If
a
King
should
come
to
a
poore
subject
and
say
feare
not
,
you
are
honourable
in
mine
eyes
,
I
prize
your
life
more
than
the
lives
of
thousands
,
would
not
this
keep
him
from
being
affraid
;
God
sayth
so
to
every
gracious
soul
,
and
faith
closeth
with
it
,
and
this
keepes
the
soul
from
feare
.
Mat.
10.31
.
Feare
not
sayth
Christ
,
you
are
more
worth
than
many
sparrowes
:
Gods
providence
is
over
sparrowes
but
you
are
more
worth
than
they
.
So
precious
are
Gods
people
to
him
,
that
he
numbers
every
haire
Mat.
10.30
.
and
tels
all
their
steps
,
and
bottles
up
all
their
tears
.
Psal.
56.8
.
Surely
he
values
every
drop
of
blood
,
and
much
more
their
lives
,
Ps.
116.15
.
and
their
spirituall
priviledges
.
They
are
in
a
high
and
excellent
condition
aboue
others
.
It
is
a
notable
expression
that
Chrisostome
hath
of
the
Preist
Azariah
,
because
he
resisted
King
Vzziah
when
he
would
have
offered
sacrifice
;
sayth
he
,
Every
one
that
commits
sin
,
is
a
servant
to
sin
,
and
therefore
base
though
he
hath
a
thousand
of
crowns
upon
his
head
:
but
he
that
keepeth
righteousness
is
more
a
King
than
any
King
,
he
is
in
a
higher
condition
than
any
in
the
world
,
But
a
most
excellent
expression
is
that
of
Tertullian
concerning
this
Why
should
I
fear
when
the
Saints
shall
be
raised
to
judg
the
world
?
why
should
that
man
fear
,
that
ought
to
be
feared
by
Angels
,
for
he
shal
judge
them
,
and
ought
to
be
feared
by
Devils
,
he
shal
have
power
over
them
,
and
ought
to
be
feared
by
al
the
world
,
he
shal
judge
al
the
world
.
Doth
a
judg
fear
the
prisoner
that
is
before
him
.
This
is
the
condition
of
a
Saint
of
God
,
and
faith
makes
use
of
this
,
and
knows
what
it
is
that
God
hath
revealed
of
the
high
condition
of
his
people
,
and
therefore
they
do
not
feare
.
Twelfthly
.
Faith
helps
against
fear
,
because
faith
doth
much
strengthen
a
good
conscience
;
wheresoever
faith
is
,
and
according
to
the
degree
of
it
so
a
good
conscience
is
strengthened
;
they
go
together
faith
and
a
good
conscience
.
Therefore
the
Scripture
speaking
of
some
,
In
1
Tim.
1.19
.
That
they
had
made
Shipwrack
of
faith
,
they
had
put
away
a
good
conscience
too
.
The
one
cannot
stand
without
the
other
Now
we
know
what
a
great
power
there
is
in
a
good
conscience
to
make
one
without
feare
:
to
know
nothing
ill
concerning
our selves
,
is
a
wal
of
brass
;
the
the
breastplate
of
righteousness
helps
against
any
dart
that
comes
;
and
a
good
conscience
holds
forth
the
breast-plate
of
righteousness
:
and
saith
a
good
conscience
,
they
accuse
,
but
I
will
excuse
,
they
condemn
,
but
I
wil
justifie
:
I
wil
be
with
thee
in
death
,
and
before
the
Lord
,
and
plead
for
thee
.
If
a
man
come
to
be
made
a
terror
to
himself
,
then
no
marvail
if
he
be
affraid
of
every
thing
else
;
but
if
a
man
be
not
a
terrour
to
himself
,
if
he
be
able
to
behold
God
in
righteousness
,
and
his
conscience
be
right
and
good
,
he
may
look
with
boldness
upon
any
thing
.
Job
.
11.14.15
.
If
iniquity
be
in
thy
hand
,
put
it
farr
away
,
and
let
not
wickedness
dwel
in
thy
Tabernacles
:
For
then
shalt
thou
lift
up
thy
face
without
spot
,
yea
thou
shalt
be
stedfast
,
and
shalt
not
feare
before
men
,
no
nor
before
the
Lord
himself
.
Againe
,
Faith
helps
mightily
against
fear
,
by
bringing
in
,
and
making
use
of
all
the
gracious
promises
to
help
against
fear
.
I
wil
name
but
two
promises
,
and
you
shall
see
what
a
great
deal
of
power
is
in
those
to
help
the
soul
against
fear
.
Deut.
31.8
.
He
it
is
that
goeth
before
thee
,
he
wil
be
with
thee
,
he
wil
not
fail
thee
nor
forsake
thee
,
fear
not
,
neither
be
dismayed
.
Mark
how
God
heapeth
up
expressions
.
Before
he
bids
Moses
bid
Joshua
be
strong
in
the
7
verse
,
First
he
goeth
before
thee
,
Secondly
,
He
wil
be
with
thee
.
Thirdly
,
He
wil
not
fail
thee
.
See
Isa.
41.10
.
Fear
thou
not
,
for
I
am
with
thee
,
be
not
dismayed
,
for
I
am
thy
God
,
I
wil
strengthen
thee
,
yea
,
I
wil
help
thee
yea
I
wil
uphold
thee
with
the
right
hand
of
my
righteousness
,
Thus
God
heaps
up
expressions
to
help
against
feare
.
Faith
makes
the
encouragements
of
the
word
real
to
the
soul
,
faith
brings
the
divine
power
and
efficacy
of
them
to
the
soul
.
Againe
,
Faith
helps
against
fear
by
making
use
of
al
experiences
of
Gods
dealing
with
his
people
in
former
times
,
In
Habb.
3.
throughout
he
makes
use
of
the
waies
of
God
,
and
shews
what
God
had
done
for
his
heretofore
.
Psal.
87.4
.
I
will
make
mention
of
Rahab
and
Babilon
,
I
wil
make
mention
of
What
God
hath
done
in
Rahab
and
in
Babilon
.
Lastly
.
Faith
helps
against
the
fear
of
man
,
because
it
causeth
a
Christian
to
judge
of
men
as
God
himself
judgeth
of
them
,
and
look
at
men
as
God
looketh
at
them
,
and
to
have
the
same
thoughts
of
men
,
as
God
hath
and
this
is
a
mighty
help
against
fear
.
Now
we
must
see
how
God
hath
revealed
himself
concerning
man
,
and
what
little
cause
there
is
to
fear
men
especially
wicked
men
,
and
the
enemies
of
Gods
people
.
I
wil
no
fear
saith
the
Psalmist
,
in
Psal.
56.11
.
what
can
man
do
unto
me
?
And
I
wil
not
feare
what
flesh
can
do
unto
me
.
In
this
same
Psalm
.
56.4
.
CHAP
8.
Arguments
against
the
feare
of
man
,
taken
from
the
Consideration
of
Man
,
First
,
as
Man
in
six
particulars
very
observable
,
1.
What
he
is
,
2.
The
vanity
of
Man
.
3.
The
Dwelling
of
man
.
4.
The
pomp
of
man
.
5.
The
foundation
of
man
.
6.
The
life
of
man
.
Secondly
,
As
a
wicked
man
.
1.
His
baseness
,
2.
What
he
is
in
the
greatness
of
his
power
opposing
the
Godly
.
3.
How
near
the
enemies
of
Gods
people
are
to
ruine
and
destruction
.
FIrst
,
We
are
to
consider
what
the
scripture
says
of
man
as
man
.
Secondly
,
What
it
says
of
man
as
a
wicked
man
.
There
are
these
six
things
that
we
are
to
consider
about
man
.
-
First
,
What
he
is
.
-
Secondly
,
The
Vanity
of
Man
.
-
Thirdly
,
The
dwelling
of
Man
.
-
Fourthly
,
The
Pomp
of
Man
.
-
Fifthly
,
The
foundation
of
Man
.
-
Sixthly
,
The
life
of
Man
.
In
all
these
we
have
notable
expressions
to
shew
what
a
poor
creature
any
man
is
,
that
we
should
be
affraid
of
him
.
First
,
What
he
is
,
1.
He
is
Earth
,
Where
the
Psalmist
sayth
,
what
is
a
man
that
I
should
be
affraid
of
him
,
the
word
signifies
Earth
.
Secondly
,
It
signifies
poor
sickly
sorry
men
,
will
any
be
affraid
of
earth
or
a
sick
man
.
Thirdly
,
The
Scripture
calls
him
a
Worm
,
Job
,
25.6
.
Wil
any
be
affraid
of
a
Worme
.
Fourthly
,
Man
is
called
Clay
.
Job
,
10.9
.
Fifthly
,
Man
in
scripture
is
called
grass
and
the
flower
of
the
feild
.
Isa.
40.6
.
Secondly
,
Consider
what
the
Scripture
saith
concerning
the
vanity
of
man
.
-
1.
A
man
is
like
to
vanity
,
Psalm
.
44.4
,
-
2.
He
walks
in
a
vain
shadow
,
Psalm
.
39
,
6.
-
3.
Man
is
vaine
himself
.
Job
,
11.11.12
.
-
4.
Man
is
vanity
it self
.
-
5.
Altogether
vanity
.
-
6.
Every
man
is
vanity
.
-
7.
In
his
best
estate
vanity
,
And
al
that
you
have
in
Psalm
.
39.
-
8.
He
is
lighter
than
vanity
.
Psalm
.
62.9
,
And
if
we
could
look
at
man
as
God
looks
at
him
we
should
not
be
affraid
.
Thirdly
,
For
the
dwelling
of
man
.
In
al
his
bravery
and
strong
rich
pallaces
it
is
but
as
the
dwelling
of
a
moth
,
and
as
a
booth
in
Job
,
27.18
,
and
as
a
house
of
Clay
.
Job
.
4.19
.
Fourthly
,
The
pomp
of
a
man
.
Put
man
into
the
greatest
gallantness
that
can
be
,
that
causeth
some
feare
in
the
hearts
of
men
that
are
carnal
:
Now
in
Acts
▪
25.23
.
when
Bernice
and
Agrippa
came
to
sit
in
judgment
they
came
with
great
pompe
as
Judges
use
to
do
to
strike
feare
into
their
prisoners
:
now
the
word
signifies
,
they
come
with
much
phansy
.
Faith
makes
men
to
judg
of
things
as
the
Holy
Ghost
doth
,
and
so
keeps
them
from
fearing
of
them
.
Fifthly
,
The
foundation
of
Man
.
It
is
in
the
dust
,
Job
.
4.19
.
and
that
which
hath
no
foundation
but
the
dust
,
it
hath
no
great
strength
.
Sixthly
,
The
life
of
man
.
Some
times
compared
to
a
buble
and
a
vapor
;
a
weavers
shuttle
,
and
the
wind
in
Job
,
7.6
,
7
,
he
is
compared
to
the
Eagle
flying
in
the
aire
,
and
to
the
Ship
in
the
midst
of
the
Sea
,
and
as
the
dayes
of
an
Hireling
,
Job
.
7.1
.
And
as
a
shadow
.
Job
,
8.9
.
He
is
such
a
poore
creature
,
that
the
moth
crusheth
him
.
Job
.
4
,
19.
Now
that
which
can
crush
a
man
must
have
a
great
deal
of
power
over
him
:
And
his
days
are
but
as
a
hand
breadth
.
Psal.
39.5
.
And
his
breath
is
in
his
Nostrils
.
Isa.
2.22
.
This
is
to
shew
what
little
cause
there
is
to
feare
man
.
Now
put
all
these
together
surely
he
is
not
a
creature
much
to
be
feared
:
and
here
we
see
what
wonderful
dishonor
God
hath
,
when
man
is
feared
above
God
▪
But
now
let
us
consider
him
as
a
wicked
man
,
and
then
he
is
less
to
be
feared
,
and
there
we
wil
consider
of
him
in
three
respects
.
Consider
,
-
1.
His
baseness
.
-
2.
What
he
is
in
the
greatness
of
his
power
opposing
the
Godly
.
-
3.
How
neare
those
that
are
wicked
and
enemies
of
Gods
people
are
unto
destruction
.
First
Consider
the
baseness
of
wicked
men
,
we
do
not
feare
things
that
are
base
.
1.
Wicked
men
let
them
be
never
so
glorious
in
regard
of
outward
things
,
they
are
but
as
dross
and
dust
.
Psal.
119.118.119
.
2.
And
then
their
Root
(
that
which
should
uphold
them
,
and
be
their
power
)
is
rotten
.
Isa.
5
,
24.
3.
They
are
as
Straw
trodden
down
for
the
dunghil
.
Isa.
25.10
.
4.
They
are
compared
to
the
Froth
and
Fome
of
the
Sea
.
Hos.
10.7
,
5.
His
baseness
is
expressed
by
being
compared
to
Briars
and
Thornes
.
Ezek.
2.6
.
Why
should
wicked
men
be
feared
that
are
compared
to
such
base
things
?
Thus
God
judgeth
of
them
,
and
those
that
have
Faith
should
judge
so
of
them
.
But
they
have
a
great
deale
of
power
and
much
strength
.
Secondly
,
Let
us
therefore
consider
what
God
speaks
concerning
the
power
of
wicked
men
.
1.
It
is
all
but
a
Noise
Jer.
46.17
.
Egypt
was
a
great
Kingdom
,
and
the
King
of
Egypt
with
all
his
power
is
but
a
noise
.
2.
All
their
power
is
but
a
litle
small
dust
Isa.
29.5
.
3.
In
all
their
power
,
they
are
but
as
a
company
of
beasts
,
or
little
children
that
have
reeds
in
their
hands
.
Psal.
68.30
.
Rebuke
the
company
of
Spearmen
,
the
multitude
of
the
beasts
.
The
word
translated
Spear-men
is
rather
to
be
translated
Children
that
carry
Reeds
instead
of
Speares
.
4.
Their
power
is
Cursed
.
Psal.
119.21
.
Thou
hast
rebuked
the
proud
that
are
cursed
.
When
they
are
in
the
top
of
their
pride
and
rage
,
and
they
look
upon
the
Servants
of
God
with
scorne
and
contempt
,
then
they
are
cursed
in
their
pride
,
and
strength
;
and
that
which
hath
the
curse
of
God
upon
it
,
must
needs
come
to
nothing
.
5.
All
their
power
is
as
nothing
.
Isa.
41.11
And
if
their
power
be
as
nothing
,
there
is
no
cause
to
feare
their
power
.
6.
They
are
Less
than
nothing
.
Isa.
40.17
.
Now
what
can
be
said
more
,
for
the
power
of
all
Nations
to
be
less
than
nothing
.
If
we
have
the
same
Judgment
that
the
Holy
Ghost
hath
cocerning
Man
,
there
is
no
cause
of
feare
of
man
.
Thirdly
,
and
lastly
:
Consider
what
the
Scripture
saies
of
wicked
men
,
in
regard
of
their
nearness
to
destruction
.
They
are
ready
to
perish
.
1.
They
are
compared
to
Tow.
Isa
1.31
.
A
litle
spark
of
fire
doth
presently
blaze
up
tow
.
2.
They
are
like
the
Crackling
of
thornes
under
the
Pott
.
Eccles.
7.6
.
3.
They
are
like
to
Smoake
.
as
Psal.
68.2
.
Smoake
the
sooner
it
ascends
the
sooner
it
vanisheth
:
so
the
greater
men
are
in
their
power
,
the
sooner
they
perish
.
4.
They
are
compared
To
wax
that
melteth
before
the
fire
,
and
as
the
chaffe
before
the
wind
,
and
as
stubble
.
as
Job
.
21.18
.
5.
And
al
Their
light
is
but
as
a
Candle
;
Solomon
saith
,
The
candle
of
the
wicked
shall
be
put
out
.
Prov.
24.20
.
6.
And
they
are
likewise
compared
to
The
tops
of
the
eares
of
Corne
,
that
one
can
nip
off
with
his
finger
.
Job
.
24.24
.
7.
The
Psalmist
saith
,
God
cutteth
off
the
spirit
of
Princes
.
Psal.
76.12
.
The
word
signifies
such
a
cutting
off
as
one
with
a
knife
would
cut
off
a
bunch
of
Grapes
.
8.
Againe
they
are
like
The
blasted
Corne
:
and
not
only
as
grasse
,
but
As
Grasse
on
the
House
top
.
Isa.
37.27
.
Wicked
men
are
going
to
destruction
as
a
thing
rouling
before
the
wind
.
It
is
said
they
are
set
in
Slippery
places
,
and
the
Angell
of
the
Lord
persecutes
them
.
Psal.
35.6
.
If
one
be
set
upon
the
Ice
,
and
another
come
to
persecute
him
,
he
cannot
stand
long
.
9.
And
they
are
as
a
Garment
that
the
moth
hath
eaten
.
Job
.
13.28
.
10.
And
they
are
compared
To
the
fat
of
Lambs
before
the
fire
.
Psal.
37.20
.
And
as
Snow
melting
before
the
Sun
.
First
consider
what
man
is
in
himself
;
and
wicked
man
in
his
baseness
and
power
,
and
how
neer
they
are
to
destruction
,
and
this
is
a
mighty
meanes
to
help
against
feare
.
Oh!
Let
us
be
ashamed
,
that
profess
our selves
to
have
Faith
,
and
yet
when
we
see
how
the
Scripture
doth
judg
of
men
,
that
we
should
be
so
conscious
to
our selves
of
so
much
fear
of
wicked
men
,
how
they
will
Crush
us
,
and
we
shall
never
goe
on
in
quiet
before
them
,
and
they
are
ready
to
put
us
out
of
our
way
.
And
thus
we
see
wherein
the
power
of
Faith
lyeth
to
help
against
fear
.
There
are
two
things
yet
behind
for
the
explication
of
the
point
.
To
shew
the
difference
between
that
boldness
of
spirit
,
and
audaciousness
that
men
have
that
have
no
Faith
,
and
that
Fearelesness
that
comes
by
Faith
.
As
also
to
shew
how
farr
we
may
lawfully
avoid
danger
,
without
feare
of
men
.
CHAP.
9.
How
Audatiousness
and
boldness
of
spirit
differ
from
Faith
.
1.
Audatiousness
make
us
bold
to
sin
.
2
It
appeares
in
Causes
that
concerns
our selves
,
then
those
which
concern
God
.
3.
Boldness
the
curing
of
one
pasion
with
another
,
Faith
the
curing
of
passion
by
Grace
.
4.
Natural
boldness
makes
men
rash
,
and
henders
consultation
.
5.
The
cause
of
immodisty
6.
It
is
suden
and
violent
.
7.
It
proseeds
and
lives
upon
outward
encouragements
.
8.
The
ishew
of
ignorance
.
9.
Or
despair
.
10.
More
Outward
then
Inward
.
FAITH
helps
against
feare
,
but
it
must
be
granted
that
men
may
be
much
helped
against
feare
by
a
meer
audaciousness
of
spirit
.
Quest.
But
how
shall
we
know
the
difference
.
Answ.
Audaciousness
of
Spirit
,
though
when
it
proves
to
be
in
Gods
cause
,
it
seems
to
be
faith
,
yet
there
are
many
differences
.
First
,
Where
it
is
Audaciousness
of
spirit
,
when
occasion
serves
,
they
wil
be
bold
in
Sin
against
God
,
as
well
as
bold
in
that
which
is
good
for
God
:
but
now
where
faith
is
,
though
it
doth
make
the
soul
to
be
bold
and
fearless
for
God
in
the
way
of
God
,
yet
there
are
none
so
affraid
of
sin
:
they
tremble
at
the
appearance
,
or
occasion
of
sin
:
many
that
are
mightily
bold
in
sin
are
mightily
affraid
when
they
are
in
danger
,
others
that
are
fearless
in
the
way
of
God
,
thay
have
no
boldness
in
the
way
of
sin
.
Wicked
men
that
have
had
the
basest
spirits
of
all
,
have
been
bold
in
sin
;
As
Manasseh
,
how
audacious
was
he
in
sin
?
and
when
he
came
into
danger
how
feared
he
?
It
is
said
he
was
found
among
the
thorns
,
2
Cor.
33.11
.
And
so
Ahaz
,
what
a
bold
spirit
had
he
in
sin
?
when
he
came
into
danger
what
a
base
spirit
had
he
?
he
was
affraid
and
shook
like
an
aspine
leafe
.
And
so
it
is
reported
of
Caligula
,
in
Isa.
7.2
.
That
was
a
bold
wretch
in
sin
,
yet
when
he
heard
it
thunder
,
he
would
run
into
a
bench
hole
.
And
some
may
go
so
far
,
as
not
only
to
be
bold
in
sin
but
to
be
bold
in
some
danger
too
,
and
it
may
fal
out
to
be
in
the
cause
of
God
,
but
know
,
if
there
be
any
boldness
in
sin
,
and
if
you
do
not
fear
every
sin
,
al
your
boldness
and
fearlesness
in
any
thing
else
never
comes
from
faith
.
Secondly
,
Where
there
is
natural
audaciousness
,
then
men
are
especially
bold
in
causes
that
concern
themselves
more
than
in
causes
that
concerne
God
.
When
any
business
concerns
themselves
in
which
they
are
opposed
,
they
care
not
for
any
one
that
have
more
power
then
them selves
,
but
they
are
not
so
in
the
cause
of
God
:
but
others
that
are
truly
gracious
,
that
are
feareless
from
their
faith
,
they
are
very
yeildable
and
shamefaced
in
their
own
cause
,
in
things
that
concern
themselves
,
but
in
●hings
that
concern
God
,
there
doth
appear
another
spirit
,
they
have
a
new
spirit
.
Thirdly
,
Where
the
boldness
is
meerly
natural
,
there
is
a
curing
of
one
passion
with
another
;
but
the
boldness
that
comes
from
faith
is
the
curing
of
passion
with
the
contrary
grace
.
As
thus
,
where
the
boldness
comes
from
natural
audaciousness
,
there
is
the
curing
of
the
passion
of
fear
with
the
passion
of
wrath
and
anger
,
they
are
never
fearless
and
bold
,
but
when
their
passion
of
anger
is
stirred
up
:
where
faith
cures
the
passion
of
fear
,
it
cures
it
not
by
stirring
up
another
passion
,
but
by
Sanctifying
of
this
,
and
bringing
in
the
true
fear
of
God
into
the
soul
,
it
doth
not
put
out
one
evil
with
another
,
but
puts
out
an
evil
with
a
stream
of
the
contrary
good
.
Fourthly
,
Where
men
are
naturally
audacious
,
and
bold
,
usually
their
boldness
hinders
their
consultation
,
they
have
not
command
over
their
spirits
,
they
are
carried
on
rashly
and
headily
in
their
boldness
:
therefore
in
Isa.
35.4
.
The
word
that
is
translated
feareful
,
it
signifies
a
rash
heart
,
it
is
the
same
word
you
have
in
Isa.
32.4
.
The
heart
of
the
rash
shal
understand
knowledg
:
to
shew
that
fearfulness
doth
cause
rashness
where
it
is
immoderate
;
but
where
feare
is
moderate
,
and
guided
right
,
it
makes
men
to
have
power
to
consult
of
things
and
advise
of
things
,
and
examine
of
things
:
but
your
bold
,
impudent
people
care
not
,
nor
consider
not
what
they
say
,
but
where
fear
is
rightly
ordered
by
saith
,
the
heart
is
able
to
consider
and
advise
best
.
Fifthly
,
Again
,
Audaciousness
when
it
is
natural
makes
men
to
forget
the
distance
that
is
between
one
man
and
another
,
makes
them
immodest
,
care
not
what
they
say
to
superiors
that
are
above
them
:
but
when
men
are
feareless
by
faith
though
they
wil
not
be
hindred
in
their
way
by
feare
of
them
,
yet
they
know
how
to
give
due
respect
to
them
that
are
in
Superior
place
,
which
a
natural
Audacious
spirit
doth
not
.
Sixthly
,
Again
,
Natural
Audaciousness
is
sudden
,
and
violent
,
but
a
man
that
is
feareless
by
faith
,
doth
not
presently
,
get
up
to
this
boldness
of
spirit
;
but
it
comes
by
degrees
and
several
steps
,
first
,
more
fearful
,
and
then
less
,
and
so
by
degrees
he
gets
power
over
that
spirit
of
his
which
before
he
found
feareful
,
but
the
other
is
violently
up
,
and
doth
not
come
by
degrees
.
Seaventhly
,
Natural
Boldness
it
is
according
to
outward
encouragements
,
but
the
fearlesness
that
is
from
faith
is
by
the
breathings
of
Gods
spirit
upon
his
heart
;
&
according
to
the
several
breathings
of
Gods
spirit
upon
their
hearts
,
so
they
are
more
or
less
feareful
:
the
other
boldness
being
natural
it
works
always
alike
,
if
they
have
but
the
same
outward
encouragements
:
but
Gods
people
though
they
have
the
same
outward
encouragements
yet
they
are
more
fearless
at
some
times
then
at
other
times
because
they
have
not
the
Spirit
of
God
breathing
upon
them
alwaies
alike
.
Eightly
,
Natural
boldness
comes
from
ignorance
,
and
insensibleness
,
because
people
do
not
know
or
are
not
sensible
of
the
danger
they
are
in
:
but
faith
discovers
the
danger
,
and
makes
men
sensible
of
the
danger
,
and
then
it
helps
;
it
is
nothing
to
be
bold
when
one
is
not
sensible
,
and
doth
not
understand
the
danger
;
but
a
gracious
heart
conceives
aright
of
the
danger
,
and
is
sensible
of
it
and
then
faith
lifts
above
sence
,
and
above
reason
.
Ninthly
,
Men
that
are
naturally
bold
,
it
is
through
desperateness
,
because
they
have
nothing
to
loose
,
and
care
not
what
become
of
themselves
:
but
by
faith
men
are
not
fearless
because
they
are
desperate
,
but
they
see
help
in
God
,
and
in
Christ
and
his
mercy
,
the
more
they
hope
,
the
less
they
fear
,
but
the
other
are
desperate
and
therefore
they
do
not
feare
.
Tenthly
,
Where
audaciousness
is
but
natural
,
it
appears
more
outward
then
it
is
inward
,
but
by
faith
men
are
less
feareful
inwardly
then
it
appears
outwardly
:
faith
doth
more
cure
fear
within
,
then
it
is
able
to
express
courage
,
and
boldness
without
:
but
your
natural
audacious
people
know
,
though
they
speak
great
words
and
make
proud
braggs
,
yet
within
their
hearts
do
tremble
;
but
it
is
not
so
where
there
is
true
faith
:
There
is
an
aspersion
cast
upon
Gods
people
,
because
they
are
forward
in
Gods
cause
.
They
are
bold
impudent
fellows
:
and
those
that
are
bold
and
impudent
they
go
away
as
the
men
that
have
the
only
courage
:
now
the
scope
of
that
I
say
is
to
shew
that
Gods
people
are
not
impudently
bold
,
but
hold
by
the
grace
of
God
that
comes
from
his
spirit
,
and
is
maintained
by
faith
,
and
others
though
they
be
bold
in
many
things
,
yet
they
are
far
from
this
excellent
spirit
that
Gods
people
have
.
CHAP.
10.
Sheweth
,
How
far
we
may
lawfully
avoid
danger
without
fear
of
men
.
1.
Religion
doth
not
teach
men
to
be
foolish
or
desperate
.
2
,
The
care
of
a
Christian
ought
to
be
to
do
his
duty
,
rather
then
to
avoid
danger
,
which
may
fal
out
in
his
duty
.
3
,
When
God
brings
his
people
into
danger
,
he
intends
more
to
exercise
their
graces
,
then
to
try
their
discretion
.
4
,
Though
danger
may
be
avoided
,
yet
it
is
more
honorable
for
a
Christian
to
be
called
to
exercise
Faith
,
Courage
,
Patience
and
in
a
way
of
suffering
,
then
his
prudence
in
avoiding
it
5.
Take
Care
of
mistaking
discretion
,
which
is
not
wont
to
abate
the
vigor
of
Gods
Graces
,
but
to
improve
and
increase
them
.
6.
A
Christians
greatest
endeavor
should
be
to
get
his
will
to
submit
to
God
.
THe
last
thing
that
is
to
be
opened
in
the
explication
of
the
point
is
this
.
Faith
helps
against
the
feare
of
danger
and
the
feare
of
man
.
Object
,
But
some
may
say
that
which
you
have
said
hitherto
may
seem
to
embolden
men
to
rush
into
dangers
,
this
is
the
plea
of
many
that
bring
themselves
into
dangers
,
and
rush
upon
their
ruine
,
we
must
not
be
affraid
of
men
.
Answer
.
To
that
I
answer
,
Religion
doth
not
teach
men
to
be
foolish
or
to
be
desperate
;
it
is
too
much
boldness
for
any
man
to
think
God
should
give
him
assistance
in
foolish
,
desperate
,
rash
ways
.
It
is
a
speech
of
Cyprian
,
God
would
rather
have
us
stay
to
manifest
our
faith
,
til
we
are
called
by
him
,
and
see
him
go
before
us
,
then
that
we
should
go
upon
our
own
heads
.
Faith
as
it
hath
the
word
evermore
for
its
ground
and
bottom
,
in
that
great
act
of
it
,
interesting
the
soul
in
the
Covevenant
of
Grace
;
so
it
hath
the
word
for
the
ground
of
it
in
every
action
it
puts
the
soul
upon
.
We
have
a
notable
text
for
this
in
Prov.
10.8
.
The
wise
in
heart
wil
receive
Commandements
:
but
a
prating
fool
shal
.
fal
.
the
wise
in
heart
,
those
that
are
truly
gracious
receive
commandements
:
before
they
rush
into
danger
,
they
wil
stay
for
the
commandement
,
for
the
word
:
but
a
prating
fool
shal
fall
,
one
that
will
boldly
venture
himself
in
danger
,
in
speaking
before
he
is
called
unto
it
,
he
shal
fal
in
it
,
he
must
not
expect
the
assistance
of
God
in
it
.
Quest.
But
if
we
must
not
feare
man
,
may
we
not
flee
from
danger
?
may
we
not
labor
to
deliver
our selves
from
it
when
it
comes
?
we
must
not
rush
into
danger
but
suppose
we
see
danger
before
us
,
may
we
not
flee
from
it
,
and
avoid
it
before
it
comes
?
if
we
must
not
feare
the
creature
,
must
we
deliver
our selves
from
it
?
Answ.
First
I
shall
give
some
general
answers
unto
it
,
and
then
I
will
come
more
closely
to
answer
to
that
case
of
conscience
concerning
fleeing
from
danger
.
For
a
general
answer
unto
this
,
consider
these
five
things
.
Your
question
is
,
whether
a
Christian
may
not
flee
danger
?
I
answer
,
First
,
That
the
greatest
care
of
a
Christian
ought
to
be
to
do
his
duty
,
rather
then
to
avoid
danger
that
may
fal
out
in
his
duty
:
we
should
be
more
affraid
of
our
own
base
,
earthly
,
cowardly
,
unbeleeving
hearts
then
we
should
be
affraid
of
any
evil
that
the
malice
and
power
of
al
the
men
in
the
world
,
and
Devills
in
hell
can
being
upon
us
:
No
Christian
is
in
so
much
danger
of
evil
from
the
malice
and
power
of
al
the
men
in
the
world
and
Devils
in
hell
,
as
he
is
in
danger
of
mischeif
from
his
own
heart
,
and
that
man
that
doth
not
feare
himself
and
his
own
vile
heart
,
more
then
he
doth
al
the
power
and
malice
of
the
men
of
the
world
and
the
Devils
in
Hell
,
he
doth
not
yet
know
his
heart
:
It
is
a
greater
judgment
to
be
delivered
up
to
a
mans
own
heart
:
then
to
be
delivered
up
to
the
malice
of
al
the
enemies
we
have
in
the
world
;
yea
,
it
is
a
greater
judgment
to
be
delivered
up
to
ones
own
heart
,
then
to
be
delivered
up
to
the
Devil
himself
.
Those
that
are
so
sollicitous
to
deliver
themselves
from
the
danger
and
evil
of
the
power
of
men
,
let
them
first
labor
that
the
strength
of
their
Sollicitousness
be
to
deliver
themselves
from
the
danger
and
evil
of
their
own
hearts
.
Secondly
,
You
ask
this
question
whether
you
may
not
flee
danger
?
I
answer
,
when
God
doth
so
dispose
of
things
,
as
to
bring
his
people
into
danger
,
usually
God
intends
more
to
exercise
faith
and
courage
,
and
patience
,
then
to
exercise
discretion
,
though
it
call
for
both
?
and
that
which
is
Gods
usual
cheif
intent
,
should
be
our
chief
care
;
when
as
the
care
of
most
Christians
in
the
time
of
Danger
,
is
more
to
exercise
their
discretion
for
their
safety
.
Then
to
exercise
faith
,
courage
,
and
patience
that
God
calls
most
for
.
Thirdly
,
Grant
that
the
danger
may
be
avoided
,
yet
a
Christian
should
count
it
a
more
honorable
thing
to
be
called
to
exercise
faith
,
courage
,
and
patience
in
a
way
of
suffering
,
then
to
be
called
forth
to
exercise
his
discretion
in
avoiding
of
suffering
.
Indeed
God
doth
not
cal
at
all
times
to
that
which
is
the
most
honorable
service
,
yet
a
Christian
should
account
that
more
honorable
,
and
not
bless
himself
that
his
condition
is
better
then
others
,
because
God
calls
others
to
suffer
,
and
there
gives
them
an
opportunity
to
exercise
faith
,
and
courage
and
patience
,
and
that
he
gives
him
liberty
to
avoid
suffering
,
wherein
he
gives
me
an
opportunity
to
exercise
my
discretion
,
and
wisdom
;
I
am
to
count
them
the
most
honorable
Christians
that
do
suffer
.
Fourthly
,
When
God
doth
call
for
the
exercise
of
discretion
in
avoiding
suffering
,
there
must
be
a
great
care
in
Christians
,
not
to
mistake
their
discretion
,
to
think
that
the
work
of
Christian
wisdom
,
and
discretion
,
is
to
abate
the
vigor
,
and
activity
and
strength
of
any
grace
of
Gods
spirit
:
But
the
work
of
it
doth
consist
in
the
managing
,
improving
,
and
increasing
of
al
the
graces
of
Gods
spirit
.
There
is
a
great
mistake
in
the
world
about
this
,
many
think
they
must
be
zealous
.
But
there
must
be
discretion
exercised
:
what
do
they
count
discretion
?
that
which
doth
something
take
off
the
activity
,
and
vigour
of
grace
;
but
there
is
not
one
grace
is
so
an
enemy
to
another
,
as
to
abate
in
any
degree
the
vigor
and
activity
of
any
grace
whatsoever
,
but
the
work
of
discretion
is
to
mannage
and
improve
our
faith
,
and
courage
,
and
patience
,
and
all
other
graces
wel
for
the
glory
of
God
,
and
the
good
of
his
people
,
this
is
discretion
;
but
if
you
account
that
discretion
which
abates
the
vigour
and
activity
of
grace
,
though
you
put
that
glorious
name
of
discretion
upon
it
,
God
cals
it
by
other
names
,
by
cowardliness
,
self-seeking
,
and
temporizing
,
and
what
wil
become
of
those
?
Fiftly
,
You
ask
whether
you
may
avoid
danger
,
and
suffering
?
The
cheife
way
that
a
Christian
should
use
in
avoiding
of
danger
should
be
in
this
;
namely
,
in
Laboring
to
get
his
heart
to
be
willing
to
submit
to
God
in
a
way
of
suffering
to
be
willing
to
endure
suffering
when
he
calls
to
it
.
As
it
is
the
best
way
to
obtain
a
mercy
from
God
,
to
get
our
hearts
to
be
willing
to
be
without
it
,
if
God
shal
see
it
sit
,
so
it
is
the
best
way
to
avoid
danger
and
evil
,
to
get
our
hearts
willing
to
suffer
that
evil
if
God
shal
cal
to
it
.
These
things
being
premised
,
there
may
be
liberty
to
avoid
danger
.
CHAP
II.
Containes
a
further
Resolution
of
the
former
Case
in
nine
particulars
.
1.
God
doth
give
leave
to
his
people
to
fly
,
and
avoid
Danger
.
2.
Such
avoiding
of
Danger
(
if
rightly
qualified
)
argues
neither
distrust
of
God
,
nor
defect
of
Courage
.
3.
In
some
cases
,
Christians
not
only
permitted
,
but
commanded
to
flee
.
as
,
1.
When
no
extraordinarie
thing
depends
upon
him
in
that
station
in
which
God
hath
set
him
.
2.
When
the
hand
of
God
looseth
those
relations
,
which
would
otherwise
be
obligations
to
him
.
3.
When
God
gives
him
an
opportunity
else
where
,
to
bring
greater
revenues
of
glory
to
him
.
4.
When
a
Christian
is
doubtfull
about
his
call
to
suffer
at
the
present
.
4.
There
are
some
cases
wherein
it
is
utterly
unlawfull
to
flee
,
viz.
The
contrary
to
those
above
named
5.
Mistakes
in
flying
▪
as
,
1.
To
flee
upon
every
slight
and
trivial
thing
.
2.
When
it
tends
to
their
spiritual
disadvantage
.
3.
When
having
secretly
denied
the
Faith
,
Men
flee
to
prevent
the
shame
of
Apostacie
.
4.
When
they
look
at
their
own
safety
alone
,
without
care
to
fit
themselves
for
further
service
of
God
.
5.
How
to
know
when
avoiding
dangers
proceeds
from
Faith
,
or
Cowardise
,
1.
That
which
is
by
Faith
is
not
in
a
Violent
,
Rash
,
Heady
manner
.
2
▪
When
it
proceeds
from
Faith
,
it
is
joined
with
a
resolution
to
return
and
beare
witness
to
the
truth
,
when
God
cals
.
3.
When
we
use
the
liberty
we
have
to
get
hearts
to
return
.
7.
The
case
of
publique
Officers
,
Magistrates
,
Ministers
,
especially
the
latter
.
BUT
yet
for
the
more
close
and
full
answer
to
this
case
of
Conscience
,
whether
a
man
may
flee
from
danger
yea
or
no
,
I
shall
express
my self
in
these
eight
or
nine
several
particulars
.
1.
We
shall
lay
this
for
a
conclusion
that
God
doth
give
his
people
leave
to
avoid
danger
.
2.
That
if
it
be
done
as
it
ought
,
it
is
no
argument
of
distrusting
of
God
,
or
want
of
courage
,
and
magnanimity
.
3.
In
some
cases
,
some
not
only
may
,
but
are
bound
and
ought
to
flee
.
4.
Some
in
some
cases
,
must
not
avoid
danger
,
and
must
not
flee
from
it
.
5.
I
will
shew
you
some
mistakes
that
may
be
in
the
fleeing
of
danger
.
6.
I
will
shew
you
whether
that
avoiding
of
danger
comes
from
faith
or
base
feare
.
7.
I
wil
shew
how
far
publick
officers
may
avoid
danger
,
especially
the
case
of
a
minister
.
8.
I
wil
answer
to
some
objections
that
may
be
made
against
the
avoiding
of
danger
.
9.
I
will
give
you
some
directions
for
the
behaving
and
carrying
of
our selves
in
fleeing
and
avoiding
of
danger
.
For
the
first
,
God
doth
give
leave
to
his
people
to
flee
and
to
avoid
danger
(
that
in
the
general
must
be
laid
as
a
certaine
conclusion
)
you
know
that
of
Christ
in
Math.
10.23
.
When
they
persecute
you
in
this
City
,
flee
into
another
.
There
is
leave
given
and
injunction
too
.
It
is
that
which
is
according
to
the
light
of
nature
,
and
religion
doth
not
extinguish
the
light
of
nature
though
it
shews
somewhat
above
it
,
and
except
there
come
in
some
other
command
above
nature
,
we
may
follow
the
light
of
nature
,
if
we
do
not
mistake
a
false
light
for
a
true
.
And
further
we
find
it
by
plentiful
example
of
Gods
people
,
yea
Christ
himself
avoided
danger
,
and
fled
from
it
,
and
therefore
he
gives
leave
to
it
.
As
Elijas
was
a
man
of
spirit
enough
,
and
yet
in
1
Kings
,
19.3
.
He
fled
for
his
life
.
and
those
Prophets
that
Obadiah
hid
were
willing
to
avoid
danger
,
as
in
1
Kings
,
18.4
.
And
the
example
of
Christ
himself
presently
after
he
was
born
,
when
Herod
slew
al
the
children
of
two
yeers
old
and
under
,
then
there
came
a
commission
from
God
unto
Joseph
to
flee
with
Christ
into
Egypt
.
Afterwards
when
Christ
came
to
yeers
,
when
he
saw
himself
to
be
in
danger
,
he
avoided
it
.
Divers
texts
we
have
for
that
in
Math.
12.14.15
.
John
,
10.39
.
And
so
Saint
Paul
.
in
Acts.
9.25
.
Presently
after
God
had
miraculously
and
wonderfully
appeared
unto
Paul
yet
notwithstanding
when
he
knew
the
Jews
laid
waite
for
him
to
kill
him
,
the
disciples
let
him
out
by
the
wal
in
a
basket
in
2
Cor.
11.33
.
it
was
a
contemptible
way
of
fleeing
of
danger
,
and
yet
notwithstanding
that
glorious
word
of
God
,
that
he
was
a
chosen
vessel
to
beare
his
name
before
the
Gentiles
,
in
Acts
,
9.15
.
he
was
content
to
avoid
danger
in
that
contemptible
way
.
The
case
is
cleere
,
that
it
may
be
done
.
Secondly
,
But
you
wil
say
,
though
it
may
be
done
,
it
seems
to
be
some
abatement
to
faith
,
and
courage
.
No
,
the
avoiding
of
danger
when
it
is
in
the
way
of
God
must
not
be
counted
the
least
abating
of
faith
and
courage
;
and
for
that
I
will
give
you
two
texts
of
scripture
that
are
very
remarkable
for
that
purpose
,
In
Math.
10.23
.
Where
Christ
says
,
when
they
persecute
you
in
one
city
flee
into
another
:
The
next
thing
that
he
says
is
feare
not
them
.
vers.
26.
and
againe
,
feare
not
them
that
kill
the
body
,
verse
28.
Here
seems
to
be
a
cross
thing
:
they
might
say
blessed
Saviour
,
doest
not
thou
bid
us
flee
?
How
can
we
flee
and
not
feare
?
this
shews
there
may
bee
fleeing
from
danger
,
that
may
not
come
from
the
least
degree
of
cowardlyness
and
feare
of
man
and
there
may
be
fleeing
from
danger
,
and
yet
no
abatement
of
faith
and
confidence
.
As
in
Psal.
3.
The
title
of
the
Psalme
you
have
thus
.
A
Psalme
of
David
,
when
he
fled
from
Absalom
his
Son
,
When
David
saw
himself
in
danger
of
Absalom
,
he
doth
not
venture
boldly
upon
it
,
and
say
God
hath
established
me
in
my
kingdom
,
and
made
me
many
promises
to
uphold
me
why
should
I
flee
?
he
did
flee
,
but
was
it
not
an
abatement
of
his
faith
and
confidence
in
God
?
no
,
at
vers.
3
But
thou
O
Lord
art
a
shield
for
me
,
my
glory
and
the
lifter
up
of
my
head
:
To
shew
there
may
be
fleeing
and
yet
confidence
in
God
as
our
sheild
,
and
glory
,
and
lifter
up
of
our
head
and
at
verse
5.
I
laid
me
down
and
slept
,
I
awaked
for
the
Lord
sustained
me
,
he
Fled
,
but
he
was
quiet
for
al
that
in
verse
.
6.
I
wil
not
be
affraid
of
ten
thousand
of
people
that
have
set
themselves
against
me
round
about
.
He
Fled
from
his
Son
and
yet
said
he
would
not
be
affraid
of
ten
thousands
of
people
.
in
verse
,
7.
Arise
O
Lord
,
save
me
O
God
for
thou
hast
smitten
all
my
enemies
upon
the
cheek
bone
,
thou
hast
broken
the
teeth
of
the
ungodly
.
His
faith
was
so
confident
as
it
made
him
to
think
that
which
was
to
be
done
as
done
already
and
yet
he
penned
this
psalm
in
a
Fleeing
condition
.
So
that
the
second
thing
is
appearent
,
Thirdly
,
In
some
cases
a
man
not
onely
may
but
must
Flee
,
he
hath
not
only
a
permission
but
a
command
.
when
they
persecute
you
in
this
citty
flee
into
another
.
Quest.
What
cases
are
those
?
Answ.
First
If
the
case
be
such
as
no
extraordinary
thing
depends
upon
me
in
that
station
that
God
hath
set
me
:
There
is
no
station
but
hath
somthing
depends
upon
it
,
therefore
if
we
should
say
they
may
not
Flee
,
but
when
the
case
is
that
nothing
depends
upon
it
,
then
none
should
Flee
:
but
where
there
is
nothing
extraordinary
depends
upon
it
.
Secondly
,
When
I
feel
the
hand
of
God
loose
my
relations
which
are
otherwise
tyes
to
me
.
Thirdly
,
when
God
in
the
way
of
his
providence
doth
open
a
door
to
me
else
where
,
where
I
may
honor
him
(
may
be
)
honor
him
more
.
Fourthly
,
When
I
find
my
heart
doubtful
about
my
call
to
suffer
for
the
present
:
after
much
seeking
of
God
and
much
examination
of
things
,
yet
with
a
heart
desirous
to
submit
to
God
when
the
case
is
such
no
question
there
is
a
bond
to
Fleeing
,
and
it
wil
be
a
sin
against
God
,
and
tempting
of
God
not
to
do
it
.
Fourthly
,
There
are
some
cases
we
must
not
Flee
in
If
you
ask
what
they
are
?
It
is
breifely
answered
,
the
contrary
to
the
other
;
when
as
God
hath
set
me
in
such
a
place
as
some
special
thing
depends
upon
me
;
or
if
I
be
convinced
in
my
conscience
(
being
willing
to
be
convinced
)
that
the
cause
of
God
,
and
people
of
God
shall
have
more
prejudice
and
hurt
by
my
fleeing
then
by
my
staying
.
It
is
an
expression
of
Augustine
in
his
Epistle
to
Honoratus
about
this
argument
:
When
any
by
fleeing
shal
do
more
hurt
then
he
is
able
to
requite
by
any
worke
in
all
his
life
(
as
the
case
is
so
sometimes
)
then
he
is
bound
to
venture
himself
and
not
to
flee
.
And
it
doth
depend
much
upon
a
mans
own
conscience
,
and
the
judgment
of
others
to
know
this
:
a
man
would
be
willing
to
favour
himself
in
such
a
case
,
but
let
him
be
sure
he
deal
uprightly
with
God
and
his
own
soul
,
and
not
go
only
upon
his
own
judgment
,
but
take
the
judgment
of
others
,
and
then
if
conscience
shal
give
him
this
dictate
,
his
life
cannot
recompence
that
hurt
he
shal
do
by
Fleeing
,
he
is
to
stay
,
when
he
shal
see
the
cause
of
God
shal
suffer
much
in
it
,
and
God
comes
in
by
some
especial
assistance
helping
of
him
,
in
a
more
then
ordinary
way
;
he
may
take
it
as
an
item
from
God
,
that
God
hath
a
speciall
work
for
him
to
do
.
And
this
was
the
case
of
Daniel
.
He
saw
the
cause
of
God
lay
upon
that
work
,
and
it
would
suffer
if
he
should
baulk
his
way
,
and
God
did
come
in
with
especial
assistance
,
and
strength
to
him
,
and
rather
then
the
cause
of
God
should
suffer
,
he
would
put
himself
upon
that
danger
:
men
according
to
natural
discretion
would
think
he
might
have
spared
the
opening
of
his
window
,
but
his
conscience
was
convinced
that
his
life
was
not
of
so
much
use
as
his
witnessing
to
the
cause
of
God
at
that
time
:
and
especially
if
we
be
in
such
a
way
,
as
we
find
God
hemming
of
us
in
,
and
knocking
off
those
things
that
may
further
our
fleeing
,
that
we
cannot
flee
but
we
must
do
somthing
against
conscience
and
do
somthing
that
is
evil
;
you
are
to
know
that
God
doth
cal
you
rather
to
suffer
,
and
to
venture
upon
him
in
such
a
case
.
Fiftly
,
Those
that
flee
to
avoid
danger
if
they
take
not
heed
,
there
may
be
many
miscarriages
in
their
fleeing
,
whereby
they
may
much
sin
against
God
,
and
dishonor
their
cause
.
As
1.
To
flee
upon
every
slight
thing
,
that
doth
not
beseem
a
Christian
,
it
should
be
somthing
of
weight
that
should
cause
him
to
leave
his
station
:
for
there
is
no
man
or
woman
in
any
Station
,
but
God
set
them
in
that
station
,
and
therefore
without
the
command
of
God
we
may
not
stir
:
We
are
all
as
Souldiers
,
and
God
hath
put
us
into
our
ranks
,
as
a
Captain
sets
his
Souldiers
in
their
ranks
,
now
a
Souldier
dare
not
presume
to
Go
out
of
his
rank
without
a
commission
:
whatsoever
pretence
he
hath
,
though
it
be
to
do
much
good
for
his
country
:
so
we
must
have
a
Commission
from
God
,
and
not
flee
upon
every
slight
thing
.
2.
Many
in
their
fleeing
flee
much
to
their
spiritual
disadvantage
:
as
they
wil
flee
for
feare
of
suffering
loss
in
their
estates
,
and
outward
liberties
,
and
care
not
whither
they
flee
to
further
themselves
in
their
spiritual
course
:
though
(
may
be
)
they
might
with
some
loss
of
their
estates
have
more
spiritual
advantage
then
in
the
place
whither
they
flee
,
yet
they
wil
rather
flee
then
loose
some
of
their
estates
,
this
is
a
miscarriage
.
Indeed
if
this
be
the
care
of
a
man
when
he
flees
,
to
flee
where
he
may
have
most
spiritual
advantage
,
not
outward
trading
,
but
God
in
his
ordinances
,
he
may
have
comfort
in
it
▪
but
if
men
flee
into
places
where
they
have
no
spiritual
advantage
,
but
onely
for
trading
this
is
a
miscarriage
.
3.
When
secretly
they
have
denied
the
truth
before-hand
not
only
fear
what
they
may
do
but
their
hearts
tells
them
if
they
be
called
to
suffer
they
cannot
stand
out
,
and
they
flee
only
to
prevent
the
shame
of
their
apostacy
;
they
cannot
tell
how
to
look
upon
the
faces
of
their
acquaintance
that
shal
know
they
are
Apostates
,
this
is
a
miscarriage
.
Tertullian
hath
a
whol
treatise
upon
this
concerning
fleeing
in
persecution
,
and
I
know
no
man
that
ever
denied
it
might
not
be
,
but
only
he
;
he
would
not
have
any
flee
in
any
danger
for
the
case
of
religion
;
and
he
brings
in
many
arguments
,
but
they
are
not
such
,
but
an
ordinary
understanding
Christian
may
answer
,
but
this
is
one
thing
amongst
the
rest
,
says
he
,
When
you
flee
either
you
find
in
your
hearts
you
shall
deny
the
truth
of
God
,
or
you
have
done
it
,
or
you
know
not
whether
you
shal
or
no
if
you
find
in
your
hearts
you
shal
deny
the
truth
you
have
done
it
already
:
but
if
you
know
not
whether
you
shal
or
no
says
he
,
it
is
in
your
own
power
or
in
Gods
power
to
uphold
you
;
if
it
be
in
your
owne
power
,
why
should
you
not
rather
think
you
should
stand
for
the
truth
of
God
;
if
it
be
in
Gods
power
,
why
do
you
not
depend
upon
God
:
But
I
bring
this
to
shew
,
that
if
you
already
think
you
cannot
stand
for
the
truth
you
have
declined
already
.
4.
A
fourth
miscarriage
is
this
,
when
people
in
their
fleeing
look
at
their
own
safety
,
but
do
not
take
care
to
fit
themselves
for
further
future
service
for
God
,
or
for
suffering
afterwards
,
if
God
shal
at
any
other
time
cal
them
to
it
,
never
minding
to
make
their
chamber
of
hiding
to
be
a
place
of
provision
for
suffering
afterward
when
God
shal
cal
to
it
.
5.
Know
a
man
may
flee
out
of
cowardlyness
,
and
a
man
may
flee
out
of
faith
.
Moses
by
faith
forsooke
Egypt
.
Quest.
But
how
shal
a
man
know
when
he
flees
,
that
it
is
of
faith
and
not
of
cowardliness
.
Answ.
First
,
That
which
is
by
faith
it
is
not
in
a
violent
,
rash
,
and
heady
way
,
in
the
hurrying
and
confusion
of
a
mans
spirit
;
in
his
Flight
he
doth
not
run
as
one
scared
by
common
fire
,
or
by
the
enemies
coming
upon
them
;
no
,
but
his
Fleeing
to
avoid
danger
being
from
faith
,
it
is
in
a
quiet
setledness
of
spirit
,
and
for
that
take
these
two
scriptures
.
The
first
,
is
that
which
before
was
named
in
Psal.
3.5
.
I
laid
me
down
and
slept
.
He
did
not
Flee
as
a
man
agasted
,
but
he
was
in
the
way
that
God
opened
to
him
,
and
his
spirit
was
very
quiet
,
he
laid
him
down
and
slept
.
And
again
that
which
is
observed
by
one
in
1
Kings
,
19.8
.
Concerning
Elijah
,
Fleeing
,
he
arose
and
went
,
he
did
not
run
eagerly
,
but
he
went
on
in
the
strength
of
that
meate
in
the
way
that
God
would
have
him
:
the
phrase
denotes
a
quietness
and
sedateness
of
spirit
:
so
those
that
Flee
by
faith
do
it
with
much
quietness
of
spirit
,
being
contented
with
the
hand
of
God
,
and
not
with
bitterness
and
vexation
of
spirit
,
as
many
wil
do
,
because
conscience
wil
urge
them
they
must
Flee
or
suffer
,
and
they
dare
not
go
against
the
dictate
of
Conscience
,
but
will
Flee
,
but
they
wil
do
it
with
abundance
of
bitterness
of
spirit
:
A
man
thinks
with
himself
There
was
a
time
I
lived
,
and
had
al
outward
accommodations
,
a
house
and
estate
,
and
trading
,
and
meanes
coming
in
,
and
all
my
freinds
about
me
,
what
a
comfortable
condition
is
this
,
and
now
I
must
break
off
all
,
and
go
into
a
strange
land
,
among
strange
people
,
and
I
know
not
what
shall
become
of
me
:
this
is
far
from
that
contentedness
of
spirit
,
that
should
be
in
leaving
al
for
the
cause
of
God
:
whereas
Christians
should
not
only
go
on
in
a
way
of
contentedness
,
but
with
joyfulness
,
because
Fleeing
is
suffering
.
2.
Again
where
Fleeing
is
a
work
of
faith
,
such
a
man
or
woman
that
Flees
from
danger
,
wil
Flee
with
such
a
disposition
of
spirit
,
as
he
is
willing
to
returne
again
to
witness
for
Gods
truth
,
if
God
calls
him
;
though
now
he
doth
not
see
his
call
clear
:
Chrisostome
speaking
upon
this
text
of
Moses
Fleeing
:
seems
to
take
it
for
his
first
Fleeing
when
he
had
slaine
the
Egyptian
,
and
when
it
came
to
be
known
,
he
Fled
from
Egypt
:
but
(
says
he
)
the
scripture
saith
Moses
was
affraid
,
and
here
it
says
,
he
was
not
affraid
,
to
that
he
answers
thus
.
The
Scripture
says
he
was
affraid
,
but
now
it
is
not
attributed
to
feare
,
because
though
when
he
was
affraid
,
yet
he
had
a
heart
willing
to
returne
when
God
should
cal
him
,
he
did
feare
because
he
did
not
see
his
call
cleare
;
yet
he
went
away
with
such
a
disposition
of
heart
,
willing
to
witness
in
Gods
cause
,
when
he
called
him
to
it
,
therefore
the
Scripture
says
,
he
was
not
affraid
.
3.
It
is
an
argument
I
Flee
out
of
Faith
,
when
I
do
but
make
that
receptacle
a
chamber
to
fit
me
for
suffering
,
and
make
use
of
al
the
liberty
I
have
,
to
get
such
a
heart
to
returne
when
God
shal
cal
;
this
is
a
Fleeing
that
is
rather
to
be
attributed
to
faith
then
to
fear
.
Seventhly
,
For
the
case
of
those
that
are
in
publick
office
in
Magistracy
and
Ministry
,
great
care
is
to
be
had
in
their
Fleeing
;
they
above
al
men
should
most
venture
themselves
;
yet
in
some
cases
,
Magistrates
and
Ministers
may
Flee
and
avoid
danger
.
As
the
people
would
not
suffer
in
2
Sam.
21.17
.
David
to
go
out
to
warr
Least
the
light
of
Israel
should
be
put
out
.
It
is
a
notable
expression
Augustine
hath
upon
that
in
his
epistle
to
Honorius
says
he
,
he
would
have
gone
,
he
would
not
of
himself
have
abstained
from
the
danger
least
others
should
have
been
imitators
of
his
sluggishness
,
but
it
was
their
work
to
keep
him
from
it
.
But
now
to
speak
especially
of
the
case
of
a
Minister
,
whose
tye
is
most
to
stand
out
against
danger
in
dangerous
times
he
is
not
very
readily
to
Flee
,
especially
when
the
persecution
is
general
,
and
Saint
Augustine
hath
notable
expressions
about
this
in
his
epistle
that
he
writ
to
Honorius
in
answer
to
this
question
,
being
against
it
.
He
that
is
weake
shal
perish
by
that
knowledg
,
saith
the
Apostle
in
Cor.
1.
S.
11.
no
,
he
that
is
weak
,
shal
perish
by
thy
ignorance
rather
.
Again
says
he
,
There
is
more
cause
to
feare
that
the
living
Stones
of
Christs
building
should
be
demolished
,
we
fleeing
,
then
that
the
stones
of
the
buildings
of
our
earthly
houses
should
be
set
on
fire
,
we
being
present
.
Againe
saies
he
,
Let
us
rather
feare
that
the
members
of
the
body
of
Christ
being
destitute
of
their
spiritual
food
should
be
hurt
,
then
that
the
members
of
our
bodies
by
the
violence
of
our
enemies
should
be
tormented
,
and
never
so
afflicted
.
But
if
it
be
so
,
then
consider
this
.
First
,
You
that
are
the
people
,
you
must
not
lightly
forsake
a
Minister
neither
;
if
Ministers
are
so
tyed
to
you
in
time
of
danger
,
as
they
must
venture
themselves
for
your
good
,
surely
people
are
not
at
liberty
to
depart
from
their
Ministers
,
for
the
tye
is
a
mutual
tye
.
You
wil
say
,
there
is
a
difference
between
the
Minister
and
another
member
:
it
is
true
,
in
regard
of
use
,
but
if
you
come
to
the
tye
,
the
tye
of
another
member
is
as
real
and
strong
,
as
the
tye
of
a
minister
:
As
in
the
body
the
eye
is
of
more
use
then
the
hand
,
yet
somtimes
the
hand
may
preserve
life
more
then
the
eye
,
and
though
it
be
of
more
use
,
the
hand
is
as
strongly
and
as
truly
tyed
to
the
body
as
the
eye
;
yea
take
al
the
members
conjunctive
,
and
there
is
a
greater
tye
upon
them
to
their
Minister
,
then
upon
their
Minister
to
them
:
the
Minister
is
tyed
to
the
whole
directly
,
and
they
are
tyed
to
him
by
being
tyed
to
one
another
:
and
if
there
be
liberty
for
one
member
of
a
Church
to
depart
when
he
wil
,
then
there
is
liberty
for
another
,
and
so
for
all
,
and
if
liberty
for
them
to
depart
,
then
there
is
liberty
for
the
Minister
too
:
many
cry
out
of
the
Minister
if
he
leave
his
people
when
he
list
,
there
is
as
much
cause
for
a
Minister
to
cry
out
of
his
people
if
they
leave
him
when
they
list
.
Secondly
,
If
there
be
such
a
tye
upon
a
Minister
to
venture
thus
for
his
people
,
he
had
need
look
to
his
cal
:
and
the
especiall
cause
why
in
other
places
,
and
we
our selves
when
we
were
elsewhere
,
were
so
ready
to
fear
,
and
Flee
upon
every
occasion
,
was
because
there
did
remain
some
kind
of
feare
and
suspicion
of
our
call
.
Thirdly
,
If
there
be
such
a
tye
upon
a
Minister
to
his
people
,
his
people
had
need
labor
what
possibly
they
can
to
encourage
their
Minister
,
there
need
be
strong
union
in
their
spirits
,
and
they
should
take
heed
of
catching
of
this
body
,
and
that
body
,
or
that
melancholy
suspicions
be
cast
to
hinder
the
least
union
,
that
if
time
of
danger
come
,
they
may
freely
and
chearfully
venture
themselves
amongst
them
:
we
know
not
what
things
God
may
call
us
to
,
the
way
that
we
walk
in
,
and
desire
to
walk
in
,
is
that
which
the
world
and
the
Devil
hate
,
and
though
through
Gods
providence
we
have
a
breathing
time
,
yet
if
we
resolve
to
walk
in
this
way
whatsoever
befal
,
we
may
meet
with
much
before
we
die
;
and
as
we
are
bound
to
venture
all
that
we
are
or
have
for
you
;
so
al
that
you
are
or
have
should
be
bound
to
us
.
But
in
some
cases
a
Minister
may
be
so
affraid
as
to
Flee
,
and
yet
not
to
sin
;
as
the
Prophets
,
Christ
,
and
the
Apostles
did
Flee
in
the
time
of
danger
.
A
minister
may
Flee
,
if
the
persecution
be
personal
,
and
not
general
,
and
so
as
his
people
be
provided
for
otherwise
by
others
,
and
so
as
he
may
be
more
useful
to
his
people
being
absent
,
then
he
could
have
done
being
present
,
and
if
he
Flee
being
willing
to
returne
again
,
when
God
shal
shew
him
his
way
,
and
if
people
break
their
relations
;
when
things
fal
thus
,
then
certainly
he
may
Flee
.
In
that
Epistle
of
Augustine
to
Honorius
,
he
instanced
in
Athanasius
,
and
justifies
his
Fleeing
;
because
the
Emperour
was
incensed
,
and
enraged
against
his
person
and
he
was
willing
to
returne
when
God
should
give
occasion
.
I
might
instance
in
al
these
,
but
I
wil
only
instance
in
that
if
they
Flee
being
willing
to
returne
as
God
gives
occasion
.
As
Saint
Paul
and
Barnabas
in
Acts
,
14.
if
you
compare
it
with
that
in
Chap.
13.
They
Fled
two
or
three
times
from
several
places
,
and
yet
when
there
was
respite
they
returned
again
to
the
very
same
places
from
whence
they
Fled
,
In
Chap.
13.14
.
They
came
to
Antioch
,
there
the
Jews
stirred
up
the
devout
and
honorable
Women
,
and
the
cheif
men
of
the
City
,
and
raised
persecution
against
them
,
and
expelled
them
out
of
their
coasts
:
being
persecuted
,
from
thence
they
came
to
Iconium
,
where
they
sped
as
before
in
Chap.
14.5
.
From
thence
they
went
to
Lystria
at
the
begining
of
the
verse
where
at
first
they
thought
them
as
Gods
,
but
afterwards
so
malicious
were
those
of
Antioch
,
and
Iconium
that
when
they
heard
they
were
at
Lystria
,
they
came
to
persecute
them
there
:
so
in
all
these
three
places
they
were
persecuted
even
to
death
.
Yet
at
verse
21.
they
returned
again
to
those
three
places
:
thus
you
see
the
practice
of
the
Apostles
,
But
if
the
relation
be
broke
between
minister
&
people
,
then
they
may
depart
.
In
the
time
of
persecution
the
case
is
more
difficult
,
it
is
not
so
difficult
for
a
Minister
to
leave
his
people
in
regard
of
sickness
and
weakness
of
body
,
as
in
the
time
of
persecution
:
and
he
is
more
bound
to
stay
with
them
in
the
time
of
persecution
;
then
in
the
time
of
sickness
.
Christ
says
the
hireling
when
the
Wolfe
comes
he
Flyes
from
the
Sheep
:
A
true
Shepheard
undertakes
to
venture
his
life
against
the
Wolfe
;
and
for
him
to
avoid
that
danger
he
undertakes
,
that
must
needs
be
unfaithfulness
,
Jacob
was
content
to
watch
his
Sheep
in
the
night
,
in
the
frost
and
cold
,
as
wel
as
in
the
day
,
and
in
summer
time
The
scripture
doth
not
say
if
a
Lyon
come
he
is
a
hireling
that
shal
Fly
away
;
if
the
danger
be
such
,
as
nothing
but
a
miracle
can
preserve
him
,
and
his
life
may
be
more
useful
to
the
Church
in
another
place
,
then
to
lay
it
down
there
,
then
he
is
not
as
an
hireling
,
but
as
a
wise
Shepheard
may
avoid
danger
.
CHAP.
12.
Containing
the
eighth
particular
,
to
wit
,
Answering
some
objections
made
against
flying
.
ob
.
1.
Men
may
not
leave
their
country
.
Answ.
in
two
particulars
.
ob
.
2.
Should
none
stay
to
suffer
.
Ans.
ob
.
3.
God
Alsufficient
to
help
in
greatest
dangers
.
Ans.
ob
4.
Fleeing
a
ceasing
to
give
testimony
to
the
truth
of
God
.
Ans.
ob
.
5.
Many
of
Gods
servants
had
power
to
fly
,
and
did
not
.
Ans.
ob
.
6.
What
shall
become
of
those
left
behind
,
if
they
are
forsaken
by
men
of
ability
.
Ans.
ob
.
7.
If
men
would
master
their
feares
,
and
stay
a
while
,
the
cloud
would
blow
over
.
Ans.
Ninth
parcular
.
Directions
for
ordering
our selves
when
we
do
fly
.
1.
Leave
as
litle
guilt
behind
in
the
place
as
you
can
.
2.
Carry
your selves
so
that
the
name
of
God
may
not
suffer
in
the
place
to
which
you
flee
.
3.
Behave
your selves
as
exiled
people
,
as
men
mortified
to
the
things
of
the
world
.
4.
Get
a
contented
frame
of
heart
.
5.
When
you
are
delivered
keep
your selves
in
the
fervency
of
your
spirits
.
6.
Let
those
from
whom
you
flee
have
your
praiers
.
AND
now
I
come
to
the
Eighth
particular
to
answer
some
objections
that
may
be
made
against
this
Object
,
1.
It
may
be
said
men
may
not
leave
their
country
.
Answer
,
We
know
a
mans
country
may
be
left
on
many
occasions
as
for
merchandising
,
to
get
estates
to
maintaine
their
families
,
so
Ruth
and
Abraham
and
his
Sonns
did
:
For
learning
as
the
Queen
of
Sheba
did
;
surely
then
for
Religion
:
It
is
true
if
we
see
any
opportunity
of
setting
up
Relgion
in
our
own
Countrie
,
we
are
bound
to
set
it
up
there
rather
then
any
where
else
,
but
if
not
we
may
leave
our
country
,
as
the
Evnuch
travelled
and
left
his
countrie
to
come
to
Jerusalem
for
Religions
sake
.
Besides
;
God
hath
a
great
work
of
providence
in
scattering
his
people
,
and
had
it
not
been
for
persecution
it
is
not
like
,
the
word
of
God
should
have
been
spread
abroad
in
divers
countries
.
Objection
,
2
,
But
should
none
stay
to
suffer
.
Answer
,
For
this
we
are
to
know
that
fleeing
is
a
suffering
;
and
if
it
be
examined
to
the
bottome
,
many
plead
with
others
to
stay
to
suffer
,
and
the
bottome
is
because
they
are
loath
to
suffer
so
much
presently
,
as
the
departing
from
their
country
,
and
shops
,
and
estates
is
.
Peter
Martyr
in
a
treatise
of
his
about
fleeing
from
persecution
,
gives
a
notable
answer
to
those
people
,
and
hath
a
pretty
expression
to
set
out
the
temper
and
humour
of
those
people
.
It
is
like
to
many
that
are
diseased
,
and
the
disease
is
such
,
as
there
must
be
the
cutting
off
of
a
Limbe
,
or
the
induring
some
great
extremity
to
cure
it
,
one
that
is
delicate
and
loath
to
endure
hardship
;
if
he
can
but
get
any
one
to
plead
his
cause
that
this
is
not
the
way
to
cure
this
disease
to
put
the
patient
to
such
pain
,
it
may
be
cured
by
more
gentle
means
,
and
it
were
better
for
to
venture
with
more
gentle
meanes
then
to
cut
off
a
Limb
,
now
some
through
their
loathness
to
indure
some
present
certain
paine
wil
venture
to
have
it
cured
with
more
gentle
meanes
,
though
at
length
it
cost
them
their
lives
.
So
some
because
they
are
loath
to
indure
so
much
certain
present
trouble
as
to
part
from
their
Countries
and
Estates
,
they
rather
venture
with
more
gentle
meanes
,
when
as
many
times
they
grow
to
deny
the
truth
,
and
to
defile
their
consciences
with
superstitious
things
,
and
shamefully
to
subject
them
unto
others
.
But
why
do
not
they
stay
to
suffer
;
may
be
their
time
is
not
come
(
as
Christ
saies
in
another
case
)
if
they
had
seen
their
time
come
they
should
have
been
as
willing
to
stay
as
others
,
Againe
,
if
they
should
stay
they
should
shew
themselves
unthankfull
for
the
providence
of
God
in
opening
to
them
a
doore
,
to
injoy
the
ordinances
otherwhere
.
Againe
they
dare
not
stay
because
they
should
tempt
God
,
and
trust
in
their
own
strength
:
if
they
should
stay
and
have
not
Gods
call
,
they
could
not
expect
Gods
strength
,
and
they
know
their
own
weakness
.
Objection
,
3.
But
is
not
God
Alsufficient
and
able
to
help
in
the
greatest
dangers
.
Answ.
1.
Certainly
if
it
were
compared
who
trusts
in
Gods
power
most
,
I
beleeve
it
may
be
found
that
those
that
do
fly
to
avoid
danger
have
more
exercise
of
their
faith
in
trusting
in
Gods
power
then
many
that
stay
and
plead
in
that
manner
,
as
if
so
be
we
had
not
much
need
of
the
power
of
God
for
to
support
us
and
releeve
us
,
and
the
trusting
in
Gods
power
for
that
,
is
as
much
as
an
ordinary
,
Yea
,
a
strong
faith
is
able
to
do
.
2.
Again
we
must
take
heed
of
stretching
Gods
power
to
work
according
to
our
minds
,
God
hath
power
enough
for
the
releife
of
his
people
,
and
he
will
put
it
forth
for
the
defence
of
his
people
,
but
if
we
wil
think
to
bring
Gods
power
,
to
work
for
our
wills
,
it
is
not
beleeving
but
presumption
:
if
God
will
put
forth
his
power
in
the
upholding
that
way
that
he
is
in
:
Who
art
thou
man
or
Woman
,
to
think
God
should
put
forth
his
power
in
the
upholding
thy
way
?
Besides
God
will
put
forth
his
power
in
the
use
of
meanes
.
Object
.
4.
But
then
we
leave
to
give
Testimony
to
the
truth
,
and
is
not
the
giving
Testimony
to
the
truth
of
God
more
worth
than
our
estates
?
Answ.
1.
Fleeing
is
giving
witness
,
and
those
that
plead
against
it
are
loath
to
give
so
much
witness
,
for
a
man
to
leave
his
estate
and
Country
for
a
truth
is
not
that
witness
?
2.
Besides
being
absent
they
may
by
their
writing
,
or
by
their
practice
give
witness
,
&
they
may
be
reserved
to
give
witness
further
.
Object
.
5.
But
many
of
Gods
deare
servants
(
as
the
Martyrs
)
had
power
to
flie
,
and
they
would
not
.
Answ.
1.
To
that
I
answer
first
,
may
be
there
were
many
engagements
upon
them
,
God
did
not
loose
al
the
tyes
they
had
.
2.
Besides
,
secondly
,
much
doth
depend
on
circumstances
which
a
Christian
that
is
faithful
by
compareing
one
thing
with
another
may
see
in
which
most
of
Gods
glory
is
.
3.
It
may
be
they
felt
some
extraordinary
work
of
Gods
spirit
in
them
,
in
away
of
assistance
,
and
comfort
,
and
emboldning
of
them
,
so
as
their
example
cannot
be
drawn
into
a
general
rule
.
Object
,
6.
But
what
shal
become
of
those
that
are
left
behind
,
if
others
that
have
abilities
forsake
them
?
Answ.
1.
To
that
I
answer
first
by
the
example
of
those
that
fly
,
what
to
do
if
God
open
a
door
,
But
if
it
be
said
they
cannot
Flee
,
To
those
I
answer
.
2.
Secondly
,
though
they
cannot
Fly
they
may
be
confirmed
in
a
truth
by
others
,
that
do
depart
and
are
willing
to
suffer
so
much
for
the
truth
in
their
departures
,
and
that
more
perhaps
than
they
would
have
been
by
many
exhortations
.
3.
And
Lastly
,
I
answer
,
if
God
shut
the
door
against
them
that
they
cannot
flie
,
and
open
the
doors
to
others
though
their
parts
and
graces
be
weak
;
if
they
be
faithful
they
may
comfortably
expect
,
that
God
wil
provide
for
them
and
come
in
with
more
blessings
and
more
assistance
,
than
those
that
have
strong
parts
and
strong
graces
could
have
expected
,
if
they
had
not
taken
the
way
that
God
opened
for
them
.
Object
.
7.
But
if
men
would
stay
a
while
the
clouds
may
blow
over
,
but
they
are
fearful
and
cannot
stay
.
Answ.
To
that
I
answer
,
we
should
be
glad
of
that
,
that
those
that
abide
may
enjoy
so
much
as
we
do
,
and
bless
God
for
it
,
and
shall
not
enjoy
them
at
all
,
but
though
this
should
be
,
yet
it
is
not
enjoyed
for
the
present
.
And
if
it
be
the
enjoyment
of
the
ordinances
one
year
we
should
account
it
more
than
should
countervail
the
loss
of
our
estates
all
our
lives
.
And
thus
we
have
finished
the
eight
particular
in
answering
this
case
of
conscience
,
but
that
we
may
further
direct
christians
in
this
,
there
are
divers
notes
for
the
ordering
of
our selves
when
we
do
Fly
.
When
we
are
put
into
fear
by
man
,
and
caused
to
Flie
,
we
must
shew
it
as
a
work
of
faith
;
and
therefore
let
us
learne
so
to
order
our selves
in
our
Fleeing
,
and
when
we
are
Fled
from
danger
as
it
may
appeare
it
was
a
work
of
Faith
:
as
,
2.
When
any
are
put
to
Flee
danger
,
let
them
be
careful
they
leave
as
little
guilt
behind
them
in
that
place
they
Flee
from
as
possibly
they
can
,
let
them
labor
to
purge
out
the
guilt
they
brought
on
that
place
as
much
as
they
can
,
for
there
are
none
,
that
have
not
only
brought
guilt
upon
their
own
consciences
,
but
upon
the
place
where
they
lived
,
and
consider
whether
that
were
your
care
to
remove
the
guilt
from
the
place
,
and
if
it
were
not
our
care
,
now
we
are
gone
,
let
us
mourn
for
our
sins
,
so
as
they
may
not
bring
judgment
upon
the
place
.
Again
,
in
the
place
into
which
we
are
Fled
let
us
labor
so
to
carry
our selves
as
the
name
of
God
may
not
suffer
among
us
,
that
they
should
have
occasion
to
say
,
these
are
the
men
that
Flee
for
religion
,
do
they
live
as
such
?
but
let
us
labor
so
to
walk
as
they
may
say
,
these
people
that
make
conscience
of
their
waies
,
surely
they
did
come
for
conscience
sake
;
Their
ways
are
according
to
that
they
profess
.
We
have
a
notable
expression
of
some
that
came
from
another
country
for
religion
,
and
yet
walked
so
offensively
,
as
the
name
of
God
suffered
much
by
them
that
the
heathen
said
,
These
are
the
people
of
the
Lord
and
are
gone
forth
out
of
his
land
,
Ezekiel
.
36.20
.
we
dare
not
say
we
are
among
heathens
,
but
when
they
were
among
heathens
they
prophaned
my
holy
name
says
God
:
and
so
many
Fleeing
from
their
own
Country
,
profane
the
name
of
God
in
another
Country
,
that
give
occasion
to
the
people
among
whom
they
are
Fled
to
say
,
look
here
are
some
that
are
gone
from
their
own
Land
,
that
profess
themselves
to
be
the
people
of
the
Lord
,
and
to
Flee
for
religion
,
look
what
kind
of
people
they
are
;
thus
Gods
name
is
profaned
,
let
us
take
heed
that
we
give
no
such
occasion
to
the
people
with
whom
we
live
to
say
,
these
are
the
people
of
the
Lord
that
are
Fled
for
religion
.
3.
We
should
be
careful
to
behave
our selves
,
as
those
that
are
Fled
for
religion
,
as
exiled
people
,
to
be
mortified
to
the
things
of
the
world
,
and
to
be
content
with
any
condition
that
God
shal
cal
us
unto
,
shal
we
repine
when
we
meet
with
any
trouble
?
that
were
an
argument
we
had
too
too
delicate
spirits
when
we
Flee
from
great
danger
and
yet
think
we
should
meet
with
no
trouble
at
all
.
4.
When
we
are
Fled
,
we
should
labor
to
get
our
spirits
into
a
contented
frame
,
and
walk
in
subjection
unto
God
,
and
give
God
praise
,
as
if
we
were
in
the
greatest
prosperity
that
we
could
have
been
in
,
in
our
own
Country
;
we
should
not
have
our
hearts
dulled
with
any
inconveniency
but
keep
up
our
spirits
free
in
the
service
of
God
;
It
is
a
notable
expression
we
have
of
David
if
you
compare
two
Psalms
together
,
Psal.
57.
with
the
108.
and
the
57.
Psal.
was
when
he
Fled
from
Saul
,
and
was
in
the
care
,
but
mark
how
Davids
spirit
was
kept
up
,
he
was
not
dulled
and
stupified
as
many
are
,
that
come
from
delicate
houses
and
are
faine
to
live
in
Sellars
and
blind
holes
,
their
hearts
begin
to
rise
,
Oh!
the
fresh
aire
,
and
brave
living
that
once
they
had
:
David
was
so
,
and
yet
his
heart
was
kept
up
;
In
the
shadow
of
thy
wings
wil
I
make
my
refuge
,
a
poor
dark
hole
he
was
in
,
and
he
counted
that
dark
hole
the
shadow
of
Gods
wings
,
againe
I
wil
cry
to
God
most
high
,
though
I
be
brought
low
and
meane
I
have
an
interest
in
this
high
God
,
and
wil
cry
to
that
high
God
,
unto
God
that
performeth
al
things
.
Had
God
performed
al
things
for
David
?
God
promised
David
the
kingdome
,
and
David
is
brought
into
a
poor
hole
to
shift
for
his
life
,
and
yet
David
sayes
he
wil
cry
unto
God
that
performeth
all
things
for
him
:
He
shal
send
from
Heaven
,
and
save
me
,
though
I
be
in
this
blind
place
,
the
God
of
heaven
regards
me
,
and
shal
send
from
heaven
to
save
me
,
vers
,
5.
Be
thou
exalted
above
the
heavens
,
let
thy
glory
be
above
al
the
earths
,
vers.
7.
My
heart
is
fixed
O
God
,
my
heart
is
fixed
,
I
will
sing
and
give
praise
:
al
this
was
when
he
was
in
the
Cave
,
if
you
compare
this
with
Psal.
108.
which
was
a
Psalm
of
thanksgiving
,
and
rejoycing
that
he
made
upon
his
deliverance
,
and
the
same
expression
that
David
had
within
the
cave
,
the
same
expressions
he
had
when
God
had
fulfilled
his
promises
,
and
he
was
Blessing
his
name
for
his
great
deliverance
:
noting
thus
much
,
look
what
temper
of
heart
we
should
have
in
the
enjoyment
of
the
greatest
mercies
,
we
should
labor
to
have
that
temper
of
heart
in
our
submissions
unto
God
when
we
are
Fled
from
danger
.
5.
Again
,
let
it
be
our
care
when
we
are
delivered
from
the
danger
that
we
apprehended
our selves
to
be
in
,
to
keep
our selves
in
the
fervency
of
our
hearts
,
and
spirits
for
God
,
and
in
the
fervency
of
our
love
unto
God
and
his
truth
as
we
had
in
danger
.
Many
when
they
are
in
danger
of
their
enemies
and
afraid
of
them
,
their
hearts
are
in
a
great
deal
of
fervency
,
and
zeal
for
God
,
and
his
truth
;
and
if
they
can
get
a
few
together
to
fast
and
pray
or
hear
a
Sermon
repeated
,
how
do
they
rejoyce
;
but
when
they
are
in
safety
their
hearts
are
dead
and
Flat
,
and
if
they
meet
together
to
pray
or
to
commune
about
the
word
,
their
spirits
are
not
so
fervent
as
before
,
the
Lord
keep
this
from
us
.
6.
Again
,
let
us
labor
to
do
al
the
good
we
can
to
the
place
which
we
are
Fled
from
,
by
our
prayers
,
or
any
other
way
we
can
;
as
the
people
of
God
,
when
they
were
from
their
own
country
;
yet
they
would
remember
Jerusalem
:
so
ought
we
to
do
,
for
we
are
much
bound
to
God
for
it
,
in
regard
of
the
good
we
have
received
in
it
.
7.
Lastly
,
let
us
labor
to
make
that
hiding
place
that
God
provides
for
us
to
deliver
us
from
danger
,
to
be
but
a
preparing
place
for
greater
danger
:
let
us
not
think
because
we
have
avoided
some
danger
and
are
in
some
safety
,
that
al
is
well
,
but
this
should
be
our
care
that
those
places
that
are
our
hiding
places
to
hide
us
from
some
danger
,
should
be
our
preparing
places
for
greater
dangers
afterwards
,
and
thus
using
these
directions
we
shal
honor
God
in
our
Fleeing
,
and
shal
not
have
cause
to
repent
us
.
And
thus
we
have
done
with
that
argument
,
the
answering
the
case
of
conscience
about
Fleeing
.
CHAP.
13.
How
the
Heart
may
be
taken
off
from
the
fear
of
man
.
First
,
it
is
against
the
solemn
charge
of
God
.
Secondly
,
It
is
an
Idolizing
of
the
Creature
.
Thirdly
,
It
becomes
not
the
State
and
Spirit
and
profession
of
a
Christian
.
Fourthly
,
It
dishonors
God
,
and
the
Cause
of
God
.
Fifthly
,
It
mightily
heartens
the
enemies
of
Gods
people
.
Sixthly
,
It
is
threatned
as
a
great
judgment
of
God
upon
a
people
,
Seventhly
,
The
evil
effects
of
the
sinful
feare
of
man
.
1.
It
distracts
our
thoughts
.
2.
Weakens
the
heart
.
3.
Eates
out
the
true
feare
of
God
.
4.
It
indisposeth
us
to
any
service
.
5.
Insnares
a
Christian
.
6.
It
causeth
other
desperate
fears
.
7.
Procures
the
judgment
of
God
in
our
destruction
.
A
VVord
of
Exhortation
,
How
the
heart
may
be
taken
off
from
the
fear
of
man
.
There
are
two
things
that
yet
remain
in
this
point
,
namely
,
to
labor
to
take
off
the
heart
from
the
fear
of
man
,
or
any
danger
,
by
shewing
the
evil
that
there
is
in
the
sinful
fearing
of
man
,
or
of
any
danger
that
may
befal
us
:
Secondly
,
by
laying
down
some
means
to
bring
off
the
heart
from
creature
fear
.
First
,
A
Christian
must
take
heed
of
sinful
fear
of
man
,
and
not
to
fear
any
creature
in
an
inordinate
sinful
way
,
for
there
is
much
evil
in
it
,
more
than
we
are
aware
of
.
1.
In
the
First
place
,
It
is
that
which
is
against
so
many
solemn
charges
of
God
,
whereby
he
charges
his
people
against
this
to
take
heed
of
it
as
a
thing
that
would
be
exceeding
displeasing
in
his
eyes
,
I
scarce
know
any
thing
in
scripture
that
God
doth
in
a
more
solemn
way
charge
his
people
to
take
heed
of
,
then
this
;
as
that
place
In
Deut.
20.3
.
Mark
what
several
words
God
hath
,
let
not
your
hearts
faint
,
fear
not
;
do
not
tremble
,
neither
be
terrified
,
and
so
in
Isa.
41.13.14
.
Fear
not
,
I
wil
help
thee
,
fear
not
thou
worme
Jacob
:
though
thou
thinkest
thy self
a
worme
fear
not
,
and
so
he
goes
on
in
that
chapter
useing
many
arguments
,
and
giving
many
cavaets
against
fear
.
So
in
Matth.
10.
in
a
few
verses
you
have
two
or
three
several
expressions
against
fear
,
vers.
26.
Fear
them
not
therefore
,
in
vers.
28.
Fear
not
them
that
kill
the
body
:
and
in
vers.
31.
Fear
ye
not
therefore
:
this
shews
our
natures
are
subject
to
sinful
fear
,
we
are
dul
enough
to
the
true
fear
of
God
,
but
to
the
feare
of
man
our
natures
are
exceeding
prone
:
now
that
which
is
against
so
many
solemn
charges
of
God
,
that
must
needs
be
a
very
great
evil
.
Secondly
,
The
fear
of
man
,
and
of
the
creature
,
is
an
Idolizing
the
creature
,
giving
that
to
the
creature
which
is
due
to
God
;
and
as
we
set
up
the
creature
in
the
place
of
God
,
by
loving
it
,
desiring
it
,
trusting
in
it
,
and
rejoycing
in
it
,
in
an
inordinate
way
;
so
by
fearing
it
,
yea
fearing
of
it
in
a
sinful
way
inordinately
,
not
in
subordination
to
God
,
is
an
Idolizing
the
creature
in
a
special
manner
,
because
the
affection
of
fear
is
a
mighty
powerful
affection
,
and
darws
the
Heart
mightily
after
it
;
and
therefore
God
gives
great
charge
that
he
himself
should
only
be
feared
in
Isaiah
,
8.13
.
Sanctify
the
Lord
of
Hosts
himself
,
and
let
him
be
your
fear
,
and
let
him
be
your
dread
.
So
that
to
fear
the
creature
sinfully
,
is
contrary
to
the
sanctifying
of
Gods
name
,
and
against
the
special
worship
that
God
challengeth
to
himselfe
,
and
therefore
in
vers.
12.
He
would
take
off
their
hearts
from
the
fear
of
man
,
and
the
fear
of
the
creature
.
Say
ye
not
a
confederacy
,
to
al
them
to
whom
this
people
shal
say
a
confederacy
,
neither
fear
ye
their
fear
,
nor
be
afraid
.
The
fear
of
God
is
put
for
the
whole
worship
of
God
,
for
one
to
say
I
fear
the
Lord
,
and
worship
the
Lord
,
is
all
one
:
They
are
taught
my
fear
by
the
precepts
of
men
,
they
are
taught
my
worship
:
Isaac
was
sayed
to
fear
the
name
of
God
because
the
special
worship
that
Isaac
tendered
to
God
was
the
fear
of
his
name
,
and
if
the
fear
of
Gods
name
be
such
a
special
part
of
Gods
worship
,
for
this
to
be
Given
to
the
creature
not
in
a
way
of
subordination
to
God
,
that
is
a
great
evil
.
Thirdly
,
In
the
third
place
it
is
that
which
is
exceeding
unbeseeming
the
estate
,
and
spirit
,
and
profession
of
a
Christian
.
1.
It
is
unbeseeming
the
Estate
of
a
Christian
.
What
is
the
estate
of
a
Christian
?
It
is
a
raysed
estate
,
higher
than
the
estate
of
the
world
,
but
this
makes
their
estates
low
,
for
it
subjects
them
to
the
Iusts
and
humors
of
men
,
we
need
not
fear
what
man
can
do
when
he
walketh
not
by
the
rule
,
and
when
he
abuseth
his
power
,
it
is
his
lust
,
and
when
we
fear
sinfully
we
subject
our selves
to
the
lusts
of
men
,
and
it
is
against
the
raised
estate
of
a
Christian
to
subject
himself
to
the
lust
of
any
man
in
the
world
,
we
must
be
subject
unto
the
power
of
man
according
to
Gods
rule
,
but
be
subject
unto
the
lusts
of
no
man
though
it
were
the
greatest
Monarch
in
the
world
.
The
estate
of
a
Christian
is
a
rich
and
established
estate
,
but
this
fear
makes
it
uncertaine
,
as
if
he
had
nothing
to
rest
upon
;
The
estate
of
a
Christian
hath
many
priveledges
;
but
this
makes
it
seem
as
if
there
were
no
good
to
make
up
the
least
evil
.
The
estate
of
a
Christian
is
such
as
all
the
attributes
of
God
work
for
it
,
the
power
,
and
wisdom
,
and
mercy
,
and
truth
of
God
:
But
this
sinful
fear
shews
as
if
we
had
nothing
to
help
us
in
our
straights
and
distresses
.
The
estate
of
a
Christian
is
such
as
must
make
account
of
a
great
deal
of
trouble
in
his
way
,
but
this
sinful
fear
shews
as
if
we
promised
to
our selves
nothing
but
ease
and
contentment
to
the
flesh
.
The
estate
of
a
Christian
is
such
as
hath
gone
through
a
great
many
fears
before
,
other
manner
of
fears
than
the
Creature
can
cause
;
the
feare
of
the
wrath
of
God
,
and
the
stroake
of
Justice
,
and
the
Curse
of
the
Law
,
but
this
sinful
feare
makes
it
seem
as
if
we
had
never
been
acquainted
with
such
fear
.
It
is
unbeseeming
the
spirit
of
a
Christian
2
Tim.
1.7
.
We
have
not
received
the
spirit
of
fear
,
that
is
unbeseeming
a
Christian
.
The
spirit
of
a
Christian
is
a
raised
spirit
,
this
is
a
low
spirit
,
The
spirit
of
a
Christian
is
strong
,
this
is
a
weak
effeminate
spirit
;
The
spirit
of
a
Christian
is
raised
upon
high
principles
;
this
is
from
base
principles
;
The
spirit
of
a
Christian
is
an
ingenious
spirit
,
this
is
a
mean
spirit
discouraged
upon
every
little
danger
;
The
spirit
of
a
Christian
is
ful
of
love
,
this
is
ful
of
Jealousy
.
The
spirit
of
a
Christian
is
a
Clean
spirit
,
this
is
a
polluted
spirit
conscious
to
it self
of
abundance
of
evil
.
Thirdly
,
It
is
unbeseeming
the
profession
of
a
Christian
;
a
Christian
doth
make
profession
of
special
interest
that
he
hath
in
God
,
and
in
the
Covenant
of
Grace
and
the
promises
of
the
Gospel
and
to
be
daunted
with
every
little
fear
is
quite
cross
to
this
.
And
therefore
that
's
observable
of
Ezra
,
Ezra
,
8.22
.
When
he
had
made
profession
of
Gods
being
with
them
,
he
was
ashamed
to
aske
of
the
King
a
band
of
Souldiers
:
he
was
ashamed
to
do
any
thing
to
shew
that
they
feared
the
enemy
;
and
so
when
a
Christian
shal
profess
interest
in
God
,
yet
have
such
base
sinful
fear
,
this
is
mightily
against
the
profession
of
a
true
Christian
.
Fourthly
,
A
sinful
fear
is
that
which
much
dishonors
God
,
and
his
Cause
,
a
great
dishonor
it
is
to
God
to
have
his
people
so
affraid
of
every
danger
,
it
is
a
dishonor
to
his
power
,
his
truth
,
his
faithfulness
,
and
his
care
over
his
people
,
It
is
a
dishonor
to
God
,
and
so
in
that
respect
it
is
contrary
to
the
sanctifying
of
Gods
name
,
and
therefore
you
shal
observe
,
where
the
Lord
chargeth
his
people
with
sinful
fear
,
he
charges
them
also
that
they
did
not
remember
him
.
Isa.
57.11
.
Of
whom
hast
thou
been
affraid
,
or
feared
t
,
hat
thou
hast
lyed
and
hast
not
remembred
me
,
where
there
is
sinful
fear
it
takes
off
the
heart
from
God
,
as
if
there
were
no
God
in
heaven
to
help
a
Christian
.
Therefore
it
was
Nehemiah
in
Nehemiah
,
6.8
.
Would
not
be
affraid
when
he
saw
others
sought
to
make
him
affraid
,
because
it
would
have
been
a
dishonor
to
God
,
and
his
cause
.
Fifthly
,
Besides
sinful
fear
is
that
which
doth
mightily
hearten
the
enemies
of
Gods
people
and
dishear
tens
Gods
people
,
it
makes
the
enemies
of
Gods
people
so
much
the
more
bold
;
the
fear
of
anenemy
heartens
an
Enemy
,
as
Gideon
when
he
came
to
the
Host
of
his
enemies
,
and
heard
their
communication
that
they
were
affraid
of
Gideon
,
then
he
was
so
much
the
more
heartned
;
and
so
the
spies
that
went
to
the
land
of
Canaan
,
when
they
heard
that
the
fear
of
them
was
amongst
the
people
this
heartened
them
,
and
so
when
one
knows
his
adversary
is
affraid
of
him
,
he
will
be
heartned
;
a
dog
will
follow
another
,
that
runs
from
him
.
And
this
discourages
the
people
of
God
when
they
see
others
afraid
in
the
cause
of
God
.
Sixthly
,
It
is
a
great
evil
,
because
it
is
that
which
is
threatned
as
a
great
judgment
of
God
upon
a
people
,
it
is
not
only
a
sin
but
a
punishment
for
some
former
sin
,
in
Deut.
28.65.66
.
This
is
Gods
judgment
against
wickedness
,
and
therefore
a
sore
,
and
great
evil
that
Christians
should
count
to
be
upon
them
,
if
the
spirit
of
fear
be
upon
them
.
Seventhly
,
The
evil
of
it
appears
in
the
evil
effects
that
proceed
of
it
upon
ourselves
:
as
.
1.
The
distraction
of
our
thoughts
and
therefore
the
word
that
is
translated
Rash
,
in
Isa.
32.4
.
It
signifies
Fear
,
because
it
doth
distract
the
thoughts
of
people
,
and
makes
them
do
they
know
not
what
,
It
is
reported
as
an
excellency
that
was
in
Alexander
and
Caesar
,
and
other
valorous
spirits
,
that
they
were
in
the
time
of
danger
able
to
command
their
thoughts
,
and
to
consult
and
mannage
any
business
,
for
usually
fear
distracts
ones
thoughts
.
2.
Again
it
weakens
the
heart
exceedingly
,
though
a
sudden
fear
may
cause
some
strength
,
and
the
putting
forth
of
the
spirit
,
yet
usually
it
doth
weaken
the
spirit
;
In
1
Cor.
2.3
.
Weaknes
and
Fear
go
together
,
&
in
Deut.
20.3
.
Fainting
of
spirit
and
Fear
go
together
.
3.
Fear
of
man
is
that
which
doth
exceedingly
eate
out
the
true
fear
of
God
,
as
love
of
the
creature
eats
out
the
love
of
God
,
and
joy
in
sinful
things
eates
out
the
true
joy
in
God
,
So
fear
of
the
creature
eates
out
the
fear
of
God
.
In
Isa.
57.11
.
Of
whom
hast
thou
been
affraid
,
or
feared
that
thou
hast
lyed
,
and
hast
not
remembred
me
,
as
if
God
should
say
my
fear
and
the
fear
of
the
creature
cannot
stand
together
.
4.
Sinful
fear
makes
one
altogether
unfit
for
any
service
,
to
be
used
in
any
employment
for
God
▪
in
Judg
,
7.3
.
God
gives
a
command
to
the
people
by
whom
he
would
do
great
things
,
that
all
that
were
of
a
fearful
heart
should
return
back
again
,
as
If
God
should
say
they
are
not
fit
for
me
.
5.
The
fear
of
man
is
a
great
snare
,
29.
Prov.
25.
It
brings
a
man
to
many
sinful
courses
,
and
shifting
ways
and
to
commit
sin
against
God
in
Isa.
57.11
.
Of
whom
hast
thou
been
afraid
,
or
feared
,
that
thou
hast
lyed
:
many
servants
when
they
have
done
any
thing
that
they
are
affraid
of
the
displeasure
of
their
Masters
or
Mistresses
,
they
are
afraid
and
lie
:
and
so
in
other
cases
,
when
as
people
are
possessed
with
the
fear
of
man
,
they
wil
take
any
sinful
courses
,
and
lie
to
avoid
danger
you
know
what
the
Psalmist
says
in
Psalm
,
19.
The
fear
of
the
Lord
is
clean
,
but
the
fear
of
man
is
very
impure
,
the
fear
of
God
purgeth
the
heart
;
but
the
fear
of
man
defileth
the
heart
and
exceedingly
polluteth
it
I
was
affraid
says
Saul
of
the
people
and
I
obeyed
their
voice
:
In
1.
Sam.
15.24
.
And
so
many
in
Scripture
were
convinced
that
it
was
Christ
,
but
they
were
affraid
and
did
not
confess
him
▪
in
John
,
12.42
.
6.
The
fear
of
the
creature
hath
abundance
of
evil
in
it
,
in
that
it
brings
most
desperate
fears
;
if
you
give
way
to
the
fear
of
any
creature
,
to
fear
any
danger
and
so
to
avoid
it
in
a
sinful
way
,
you
bring
your selves
by
this
means
to
most
desperate
fears
:
As
it
was
the
desperate
condition
of
Francis
Spira
when
he
was
affraid
of
those
that
had
power
over
him
and
so
denyed
Christ
against
his
conscience
,
Oh
the
dreadful
horrors
of
conscience
that
he
was
sunke
into
;
and
so
it
is
usual
,
for
men
that
wil
balke
the
waies
of
God
against
conscience
,
when
their
consciences
are
enlightned
,
their
hearts
are
Burdened
with
such
fears
,
as
they
cannot
stand
under
them
,
other
manner
of
fears
then
the
fear
of
man
,
in
Jer
,
1.17
.
God
says
unto
Jeremiah
be
not
dismayed
at
their
faces
least
I
confound
thee
before
them
:
it
is
the
same
word
that
is
translated
before
,
dismayed
;
do
not
fear
least
I
fear
thee
;
be
not
dismayed
least
I
dismay
thee
,
and
to
reconcile
both
translations
the
meaning
may
be
,
do
not
fear
least
I
so
fear
thee
as
to
confound
thee
with
fear
so
that
you
see
this
note
is
clear
.
By
fearing
the
creature
,
fearing
danger
,
we
come
to
plunge
our selves
into
the
most
desperate
fears
of
al
:
And
let
this
be
a
warning
from
God
to
us
all
,
be
not
dismayed
and
affraid
in
any
way
of
God
,
least
God
fear
you
in
another
manner
,
take
heed
you
be
not
terrifyed
least
God
terrifie
you
,
many
dreadful
examples
we
have
how
many
upon
their
sick
beds
,
and
death
beds
,
have
had
dreadful
fears
,
that
they
have
done
things
against
conscience
out
of
fear
.
7.
And
the
last
evil
that
wil
come
upon
us
in
sinful
fear
,
is
the
judgment
of
God
in
our
destruction
in
Revela
,
21.8
.
Amongst
those
that
shal
be
cast
out
into
the
lake
of
fire
and
brimstone
are
the
feareful
,
and
therefore
we
had
need
take
heed
of
sinful
fear
and
make
God
to
be
our
only
fear
.
But
now
that
we
may
conclude
this
argument
in
a
word
of
Exhortation
,
as
sinful
fear
is
a
most
dreadful
evil
,
so
the
trrue
fear
of
God
is
a
most
precious
Jewel
in
Isa.
33.6
.
The
fear
of
the
Lord
is
called
the
treasure
of
Gods
people
,
sinful
feare
hath
a
treasure
of
evil
,
and
therefore
to
be
avoided
;
Oh
then
let
us
take
heed
of
sinful
fear
of
the
creature
,
as
the
Lord
by
the
prophet
Isa.
55.4
.
Say
to
them
that
are
of
a
fearful
heart
be
not
affraid
,
do
not
plead
and
say
I
am
of
a
fearful
nature
says
God
,
say
to
them
that
are
of
a
fearful
heart
be
not
affraid
:
so
say
I
to
you
that
are
the
people
of
God
,
in
the
way
of
God
though
you
be
by
nature
fearful
,
you
that
are
of
a
fearful
nature
be
not
affraid
whatsoever
your
natures
have
been
,
yet
if
your
hearts
have
been
brought
under
the
power
of
the
Gospel
,
now
there
is
a
spirit
of
magnanimity
put
into
you
;
Give
me
says
Lactantius
,
(
speaking
of
the
power
of
Christian
religion
upon
the
hearts
of
men
)
a
man
fearful
of
pain
of
death
&
if
once
Christian
Religion
prevails
in
his
heart
,
he
shal
presently
contemn
crucifying
fyre
,
yea
that
cruel
torture
of
Phalaris
his
Bull
in
which
that
cruel
tyrant
delighted
to
hear
men
roare
being
put
into
it
when
it
was
made
burning
hot
.
In
the
Epistle
of
Saint
Peter
.
you
have
the
the
holy
Ghost
directing
his
exhortation
to
women
who
are
naturally
feareful
1
Peter
,
3.6
.
Whose
daughters
you
are
as
long
as
ye
do
well
and
are
not
affraid
with
any
amazement
:
it
seems
very
strange
at
first
view
,
how
the
Apostle
brings
in
this
to
women
.
It
is
brought
in
thus
:
First
if
you
consider
Sarah
and
as
the
wife
of
Abraham
;
Abraham
was
to
go
out
of
his
own
country
and
was
like
to
meet
with
many
dangers
and
difficulties
and
to
suffer
hard
things
;
and
this
is
the
Commendation
of
Sarah
and
shee
is
set
before
al
Christian
women
as
an
example
,
that
though
shee
was
a
woman
,
and
so
by
nature
Fearful
,
yet
shee
was
not
an
hinderance
to
him
,
she
was
not
affraid
with
amazement
,
shee
overcome
the
natural
Fear
of
her
sexe
by
her
Faith
and
it
is
a
notable
note
For
Women
,
when
God
cals
their
husbands
to
go
out
of
their
country
,
may
be
they
would
go
but
their
wives
are
affraid
of
the
Sea
and
of
difficulties
and
they
are
hinderances
to
them
:
but
if
you
would
be
daughters
of
Sarah
,
you
must
be
daughters
in
this
,
not
to
be
affraid
with
amazement
,
you
should
be
true
yoke-fellows
to
help
them
in
that
worke
,
&
not
to
hinder
them
with
passionate
fear
.
Further
whose
daughters
you
are
this
is
spoken
to
Christian
women
,
now
then
many
had
Infidels
to
their
husbands
,
now
the
Apostle
would
have
them
imitate
this
example
of
Sarah
and
by
faith
to
go
beyond
their
sexe
,
may
be
their
husbands
would
threaten
them
;
if
you
do
thus
and
thus
,
you
shal
live
such
and
such
an
uncomfortable
life
with
me
,
this
might
discourage
many
,
and
hinder
them
in
their
way
,
how
shall
I
be
able
to
live
with
such
a
one
that
shal
always
be
crossing
and
vexing
of
me
because
of
such
and
such
waies
that
I
take
;
therefore
the
Apostles
instance
in
this
particular
,
if
God
have
revealed
his
way
and
truth
to
you
,
whatsoever
difficulties
you
are
like
to
meet
withal
be
not
affraid
with
amazement
.
Again
they
living
in
those
times
,
whether
they
had
good
Husbands
or
bad
,
they
were
like
to
suffer
persecution
:
and
now
might
they
say
how
shall
such
poor
women
as
we
;
that
are
weaker
usually
then
men
,
be
able
to
lie
in
prison
or
Burn
in
the
fire
?
this
would
bring
down
the
spirit
of
the
strongest
man
.
The
Apostle
therefore
directs
this
to
women
,
be
not
affraid
with
amazement
,
you
have
a
strong
God
to
be
with
you
in
whatsoever
you
are
called
to
suffer
.
There
are
many
Gracious
promises
that
we
find
in
Scripture
that
there
is
a
time
Coming
when
God
will
deliver
his
people
from
the
fear
of
man
that
wil
be
a
blessed
time
,
for
much
evil
doth
come
to
the
people
of
God
by
the
sinful
fear
of
man
,
and
we
should
labor
to
fulfil
Gods
promises
what
we
can
.
In
Isa.
54.11
.
God
promises
.
O
thou
afflicted
,
tossed
with
tempests
and
not
comforted
,
behold
I
will
lay
thy
stones
with
fayr
colours
and
lay
thy
foundations
with
Saphires
;
where
was
this
promise
ever
fulfilled
?
the
condition
of
the
Church
shal
be
very
Glorious
,
that
God
wil
lay
the
foundations
with
Saphirs
,
and
the
stones
with
fair
colours
;
we
use
to
lay
the
foundation
with
rubish
,
and
ordinary
stone
,
but
God
wil
lay
it
with
Saphirs
,
vers.
14.
In
righteousness
shalt
thou
be
established
,
thou
shalt
be
far
from
oppression
,
for
thou
shalt
not
fear
;
and
from
terrour
,
for
it
shal
not
come
neer
thee
:
So
in
Jeremiah
23.4
.
I
will
set
up
Shepheards
over
them
which
shal
feed
them
,
and
they
shal
fear
no
more
,
nor
be
dismayed
:
many
people
have
Shepheards
over
them
but
they
are
affraid
they
should
be
taken
away
,
but
then
they
shal
have
Shepheards
and
shal
not
fear
,
in
Jer.
30.10.11
.
and
vers.
46
,
Chap
,
27.
There
is
a
blessed
condition
of
Gods
people
,
and
the
more
it
is
fulfilled
to
us
,
the
more
Glorious
shal
our
condition
be
.
And
this
is
an
observable
note
,
that
I
have
met
withal
that
some
have
concerning
that
place
in
Cant.
8.4
.
I
charge
you
O
Daughters
of
Jerusalem
that
ye
stir
not
up
nor
awake
my
Love
till
He
please
:
In
the
former
part
of
the
Book
in
Cant.
2.7
.
And
in
Cant.
3.5
.
The
Church
charges
after
another
manner
,
I
charge
you
O
ye
daughters
of
Jerusalem
by
the
Roes
&
Hindes
of
the
field
,
that
you
stir
not
up
nor
awake
my
Love
until
he
please
:
But
in
Cant.
8.4
.
The
Roes
and
Hindes
of
the
Field
,
are
left
out
,
only
she
charges
them
,
Not
to
stir
up
her
Love
til
he
please
;
What
is
meant
by
stirring
up
her
beloved
?
And
what
is
meant
by
the
Roes
and
the
Hindes
?
Stir
not
up
my
beloved
till
he
please
,
that
is
when
the
Church
is
brought
into
any
comfortable
condition
,
there
is
a
charge
that
they
do
nothing
to
alter
that
condition
,
to
make
it
more
uncomfortable
,
not
,
to
stir
up
Christ
so
stir
up
Christ
so
as
to
displease
him
.
But
she
charges
by
the
Roes
and
the
Hindes
.
The
Roes
and
Hindes
are
fearful
shy
creatures
,
that
wil
run
away
from
every
little
motion
,
so
some
estates
of
the
Church
are
such
,
that
many
would
come
to
joyne
,
but
if
they
saw
the
least
danger
,
or
commotion
they
would
presently
run
a
way
,
and
then
the
charge
runs
thus
,
you
that
are
the
Church
of
God
,
when
God
hath
granted
any
prosperity
and
peace
,
take
heed
you
do
not
take
such
a
course
as
to
loose
your
prosperity
,
because
many
are
looking
at
you
and
would
joyne
to
you
that
are
of
fearful
hearts
and
are
not
so
established
as
to
venture
upon
dangers
,
and
troubles
and
therefore
if
you
cause
disturbances
,
and
Christ
be
stirred
up
before
he
please
,
those
that
stand
by
that
are
of
fearful
natures
,
will
be
afraid
,
and
they
will
Reason
,
we
thought
to
have
joyned
with
them
,
but
we
see
what
troubles
are
like
to
be
among
them
,
and
these
are
the
Roes
,
and
Hindes
that
retreate
:
but
now
afterward
the
Church
came
to
be
in
a
more
established
condition
,
and
those
that
God
intends
to
bring
into
his
people
should
not
be
of
such
fearful
natures
,
and
therefore
in
Cant.
8
,
he
leaves
out
the
Roes
,
and
the
Hinds
and
says
take
heed
what
you
do
:
indeed
now
there
is
no
such
danger
of
fearful
natures
,
those
that
God
wil
bring
in
they
shal
come
through
danger
,
and
through
trouble
,
they
wil
reason
there
hath
been
troubles
amongst
Gods
people
ever
since
the
beginning
of
the
world
,
and
they
wil
not
go
back
because
of
them
,
yet
take
heed
of
troubles
and
disturbances
:
Now
there
are
many
especiall
means
to
help
against
these
fears
,
as
1.
Labor
to
take
off
your
love
from
the
creature
and
you
will
not
have
much
fear
,
Says
an
ancient
he
that
hath
nothing
in
the
world
that
he
loves
,
he
hath
nothing
in
the
world
that
he
feares
,
for
the
foundation
of
all
fear
is
love
:
According
to
the
degree
we
love
any
thing
so
we
fear
the
contrary
,
let
us
but
mortify
our
love
to
the
creature
and
we
shal
mortify
the
fear
of
the
creature
,
2.
Let
us
get
and
keep
our
interest
in
God
,
and
that
wil
keep
us
from
the
fear
of
the
creature
.
3.
Let
us
labor
to
see
clearly
that
the
cause
we
are
in
is
Gods
Cause
.
4.
Look
to
the
call
of
that
cause
,
though
the
cause
be
good
if
we
have
not
as
all
to
that
cause
,
we
cannot
be
helpt
against
Fear
.
5.
Labor
to
bring
your
Hearts
to
count
it
Honor
,
and
Riches
,
and
pleasure
enough
to
be
employed
in
Gods
service
any
way
,
whatsoever
comes
of
it
,
if
I
should
endure
such
and
such
troubles
in
it
,
yet
the
wil
of
God
be
done
,
God
cals
for
my
estate
,
and
liberty
,
and
comfort
to
be
employed
this
way
,
and
that
is
enough
that
any
thing
I
have
may
be
employed
in
Gods
way
,
and
if
it
be
lost
in
Gods
service
,
it
is
well
lost
,
if
the
Heart
be
brought
to
this
disposition
,
it
wil
not
fear
the
loss
of
any
thing
.
6.
Keep
the
conscience
upright
in
Gods
way
,
Job
,
11.14.15
,
If
iniquity
be
in
thy
hand
put
it
far
from
thee
and
let
not
wickedness
dwel
in
thy
tabernacle
,
for
then
shalt
thou
lift
up
thy
face
without
spot
;
yea
thou
shalt
be
steadfast
and
not
fear
:
When
the
Heart
begins
to
decline
in
the
least
degree
,
then
it
is
filled
with
Fear
.
7.
Keep
a
close
and
ful
and
comfortable
communion
one
with
another
,
let
there
be
no
fear
with
one
another
,
as
that
is
a
notable
place
1
Cor.
16.10
.
Concerning
the
care
of
Saint
Paul
over
Timothy
,
because
he
was
young
,
and
so
weak
,
That
he
might
be
with
the
Church
without
fears
.
As
a
means
to
help
Timothy
in
his
way
against
whatsoever
troubles
he
met
abroad
,
so
whatsoever
dangers
there
be
abroad
in
the
world
you
will
find
this
a
notable
means
to
strengthen
your
hearts
to
be
without
fear
of
all
the
world
,
to
keep
close
one
with
another
.
8.
If
you
will
needs
fear
,
fear
prosperity
rather
then
trouble
:
and
indeed
there
is
more
cause
to
fear
our
ease
and
our
prosperity
,
then
to
fear
any
trouble
in
the
world
,
there
is
more
cause
to
fear
the
favors
of
men
,
then
their
threatnings
,
there
is
more
cause
to
fear
the
world
when
it
comes
like
a
Fox
,
then
when
it
comes
like
a
Lyon
,
the
joys
of
this
present
world
are
to
be
feared
by
a
Christian
:
now
Christians
fear
altogether
present
adversity
,
but
you
should
labor
to
fear
prosperity
.
9.
Lastly
,
consider
how
little
good
,
fear
of
any
creature
will
do
,
it
will
never
a
whit
free
you
from
the
evil
you
fear
.
But
rather
bring
it
sooner
,
as
when
Peter
was
affraid
of
the
waves
,
and
affraid
of
sinking
,
did
it
help
him
?
No
,
it
rather
brought
the
waves
upon
him
,
and
so
in
trouble
your
fear
cannot
help
you
,
and
deliver
you
but
bring
trouble
sooner
upon
you
.
And
therefore
that
is
an
observable
note
,
the
difference
between
John
and
the
other
disciples
,
when
Christ
was
apprehended
all
the
disciples
fled
,
except
John
,
and
John
stood
when
he
was
in
the
Priests
Hall
,
and
when
he
was
upon
the
Cross
,
he
said
to
him
behold
thy
Mother
,
so
that
he
was
not
affraid
of
his
life
,
now
their
was
not
one
of
all
the
Disciples
that
fled
for
there
lives
,
but
dyed
violent
Deaths
,
and
their
lives
were
taken
away
,
and
John
that
did
not
flee
,
lived
fourscore
years
after
Christ
,
and
continued
in
his
ministry
.
So
that
you
see
God
many
times
will
preserve
such
as
are
least
affraid
,
and
let
such
as
are
affraid
,
fal
into
the
trouble
that
they
are
affraid
of
,
at
that
time
they
are
affraid
or
afterwards
;
And
thus
we
have
finished
the
second
Doctrinal
conclusion
from
these
words
,
that
faith
cures
sinful
Fear
.
CHAP.
14
Another
Doctrine
.
Much
difference
between
Gods
peoples
spirits
at
several
times
,
Illustrated
by
examples
.
Reasons
,
1.
From
the
different
dispositions
their
hearts
are
in
to
receive
truths
.
Which
proceeds
from
Three
Causes
,
First
,
the
abatement
of
the
strength
that
is
opposite
to
that
truth
.
Secondly
,
The
stirrings
or
activity
of
those
habits
which
are
sutable
to
truth
.
Thirdly
,
The
prevalences
of
self-Interest
.
Reas.
2.
From
the
different
representations
of
Truth
.
Reas.
3.
Because
the
Graces
of
men
do
not
burn
so
cleerly
and
purely
at
al
times
.
Reas.
4.
From
the
weakness
of
Grace
,
the
parts
and
members
of
it
are
not
consolidated
.
Reas.
5.
Because
our
hearts
are
somtimes
filled
with
more
heavenly
consolations
then
at
other
times
.
Reas.
6.
From
the
different
breathings
of
the
spirit
of
God
,
Reas.
7.
Because
men
have
somtimes
a
more
clear
and
distinct
sight
of
their
call
to
suffer
then
at
other
times
.
3.
Particular
directions
in
this
Case
.
Reas.
8.
The
different
tempers
of
mans
Body
.
Reas.
9.
From
the
difference
in
the
encouraging
occurrency
of
Gods
providence
.
WEE
come
now
to
the
next
Doctrinal
conclusion
which
was
raised
from
hence
,
there
was
a
time
when
Moses
was
affraid
,
he
did
forsake
Egypt
out
of
fear
;
now
Moses
by
faith
did
forsake
Egypt
and
was
not
affraid
;
The
Point
is
.
Doct.
There
is
a
great
deal
of
difference
between
the
Spirits
of
Gods
people
at
some
time
,
from
that
they
are
at
other
times
.
Now
Moses
seems
to
have
further
courage
and
strength
then
formerly
;
we
have
many
examples
in
scripture
,
and
dayly
experience
of
this
that
there
is
a
wonderful
difference
between
the
spirits
of
Gods
people
at
sometimes
and
at
other
times
,
As
Elijah
was
a
man
of
mighty
courage
that
could
look
Ahab
on
the
face
,
and
when
Ahab
said
,
art
thou
he
that
troublest
Israel
,
nay
(
saith
he
)
it
is
thou
and
thy
Fathers
house
,
at
another
time
he
fled
from
Jezebel
,
and
God
said
to
him
,
what
dost
thou
here
Elijah
,
art
thou
fleeing
from
a
woman
that
but
the
other
day
hadst
such
a
courage
:
And
so
David
,
there
was
a
time
when
David
was
affraid
;
and
behaved
himself
with
much
folly
in
his
fear
,
as
in
the
change
of
his
behavior
before
the
King
of
Gath
,
at
another
time
as
in
Psalm
.
23.
He
would
not
fear
what
man
could
do
unto
him
,
though
he
walked
in
the
vally
of
the
shadow
of
Death
.
And
so
in
many
Psalms
you
have
his
heart
mightily
dejected
in
the
beginning
of
the
Psalm
and
before
he
had
done
mightily
raised
:
And
so
Abraham
sometime
he
had
mighty
strength
and
confidence
of
his
Faith
,
at
other
times
his
faith
failed
him
,
and
he
was
fain
to
equivocate
,
and
shift
for
himself
,
And
so
Jeremiah
God
said
he
would
make
him
as
a
Brazen
wal
,
and
he
would
give
him
a
spirit
of
courage
,
at
another
time
Jeremiah
was
mightily
dejected
because
of
the
reproach
he
met
withal
,
and
he
would
speak
no
more
in
the
name
of
God
unto
the
people
.
And
so
Peter
there
was
a
time
when
he
was
affraid
of
a
poor
damsel
,
at
other
times
who
so
bold
as
Peter
,
as
in
Acts
2.14
.
And
so
Joseph
of
Arimathea
▪
he
was
a
disciple
of
Christ
but
secretly
for
fear
of
the
Jews
,
but
afterward
he
came
boldly
and
begged
the
body
of
Christ
at
Pilates
hand
;
And
so
Nicodemus
he
was
convinced
that
Christ
was
a
great
prophet
of
God
,
and
much
Good
might
be
got
by
him
,
but
he
was
affraid
of
the
Jews
,
and
came
to
Christ
by
night
,
afterward
he
went
with
Joseph
to
begg
the
body
of
Christ
,
and
appeared
publickly
for
Christ
,
and
so
Paul
▪
there
was
a
time
,
when
he
was
let
down
in
a
basket
for
fear
,
and
he
shifted
for
his
life
that
way
,
but
afterwards
what
abundance
of
courage
had
he
.
And
so
in
after
times
many
of
the
martyrs
,
sometime
what
mighty
feare
was
upon
them
,
and
afterwards
what
strength
and
courage
had
they
.
As
Bilney
,
that
blessed
Martyr
;
(
as
Latimer
speaks
of
him
)
he
was
in
greivous
perplexity
,
that
those
that
came
to
apply
any
promises
to
him
,
did
as
it
were
strick
daggers
to
his
heart
,
afterwards
he
suffred
a
glorious
martyrdome
,
and
had
abundance
of
Courage
,
as
may
be
read
in
his
story
.
And
so
Saunders
when
Doctor
Pendleton
came
to
him
to
strengthen
him
,
says
he
,
will
you
that
have
put
your
hand
to
the
plow
now
give
in
,
and
you
that
have
left
Antichrist
wil
you
now
follow
him
?
Saunders
,
could
not
but
have
much
fear
that
he
should
forsake
Christ
,
but
so
it
fell
out
that
Pendleton
fell
off
shamefully
,
and
Mr.
Saunders
suffered
and
had
abundance
of
Comfort
,
and
Courage
.
And
so
Mr.
Glover
when
he
was
in
prison
after
he
was
condemned
he
had
much
fear
,
and
a
spirit
of
heaviness
,
yea
the
morning
that
he
was
called
out
to
the
stake
he
was
troubled
with
doubtings
,
till
he
came
to
the
sight
of
the
stake
,
and
then
he
had
abundance
of
courage
and
Joy
:
These
are
the
examples
;
but
now
the
reasons
.
Reason
,
1.
The
first
,
Reason
of
the
Differences
of
the
spirits
of
Gods
Servants
is
from
the
different
disposition
that
their
hearts
are
in
for
their
receiving
of
the
truths
of
God
at
some
time
,
from
that
they
are
at
othertimes
;
that
it
is
even
to
admiration
sometimes
to
consider
,
that
such
a
truth
that
there
is
but
a
hint
of
it
Given
at
one
time
,
shal
have
such
power
upon
their
hearts
as
shal
mightily
prevail
with
them
,
they
shal
easily
entertaine
it
,
and
easily
be
convinced
by
it
,
and
overpowred
with
it
;
at
another
time
when
there
are
strong
arguments
,
to
bring
the
truth
a
great
deal
more
powerfully
,
and
fully
to
the
heart
,
it
vanisheh
and
comes
to
little
:
we
use
to
say
;
Whatsoever
we
receive
is
received
according
to
the
disposition
of
the
receiver
:
what
is
the
reason
why
people
in
the
time
of
sickness
are
ready
to
heare
of
any
truth
,
and
ready
to
be
convinced
of
it
,
and
no
wranglings
and
objections
against
it
.
If
God
come
in
their
prosperity
,
and
health
with
the
same
truthes
,
they
are
nothing
to
them
,
but
wrangle
,
and
object
against
them
and
wil
not
yeild
and
be
convinced
?
The
truth
is
the
same
but
the
difference
is
in
the
disposition
of
the
receiver
.
And
so
in
regard
of
the
temptation
to
sin
,
sometime
when
a
temptation
to
sin
is
presented
,
the
heart
presently
closes
with
it
,
without
examining
;
at
other
times
through
Gods
mercy
when
temptation
comes
,
it
doth
not
so
easily
take
,
but
a
mans
heart
wil
stand
out
against
it
,
sometimes
a
mans
heart
is
to
the
temptation
,
as
tinder
to
the
fire
,
every
spark
wil
take
hold
,
at
other
times
the
heart
is
as
the
three
children
,
though
they
walke
in
firy
temptations
,
their
hearts
have
not
so
much
as
the
favour
of
them
:
There
are
three
things
that
do
cause
the
difference
in
the
disposition
of
heart
for
receiving
a
truth
of
God
or
receiving
a
temptation
to
sin
.
First
,
The
abating
of
the
strength
of
that
which
is
opposite
unto
any
truth
,
or
unto
any
temptation
,
when
as
a
truth
comes
to
a
man
,
there
is
in
every
mans
heart
somthing
opposite
to
that
truth
,
now
if
the
strength
of
that
which
is
opposite
be
abated
that
it
doe
not
stir
,
the
truth
prevailes
whith
a
great
deale
of
strength
;
but
if
that
which
is
opposite
to
a
truth
be
working
and
stirring
at
such
a
time
when
they
truth
comes
,
then
though
it
comes
a
great
deal
more
strongly
,
it
cannot
prevaile
:
And
so
if
temptation
comes
,
and
the
principle
that
is
opposite
to
that
temptation
be
stirring
at
that
time
,
a
man
can
prevaile
against
it
,
but
if
a
man
have
some
principle
of
grace
,
and
that
ly
dead
when
the
temptation
comes
,
then
a
great
deal
less
temptation
prevailes
.
Secondly
,
That
which
makes
a
difference
in
the
dispositions
of
the
spirits
of
men
for
receiving
a
truth
,
or
receiving
a
temptation
,
is
the
stirring
or
activeness
of
those
habits
that
are
sutable
to
a
truth
or
unto
a
temptation
:
when
there
comes
a
truth
presented
to
a
man
that
cals
for
duties
,
service
or
suffering
,
if
a
man
have
principles
sutable
to
the
duty
,
and
these
principles
be
now
stirring
,
then
he
can
close
with
that
truth
and
it
prevailes
powerfully
.
And
so
for
sin
if
a
man
have
seeds
and
habits
of
sin
,
and
temptation
come
when
these
seeds
and
habits
are
stirring
,
then
he
closeth
with
it
presently
.
Thirdly
,
But
the
especial
thing
that
makes
the
disposition
of
a
man
to
receive
a
truth
or
a
temptation
different
at
one
time
from
that
it
is
at
another
,
is
when
self
is
engaged
in
a
business
:
As
now
take
it
in
person
or
opinion
;
Suppose
there
is
such
a
man
or
woman
that
I
am
any
way
ingaged
to
and
serve
my
turn
in
;
in
any
thing
that
is
spoken
for
them
or
their
commendation
,
I
am
ready
to
imbrace
it
;
but
suppose
this
man
or
woman
do
not
serve
my
turn
,
but
the
ingagement
is
broke
,
then
I
beleeve
the
least
evil
that
is
spoken
against
them
,
when
as
I
would
not
have
beleeved
ten
times
as
much
before
,
not
that
there
is
more
in
them
then
before
,
but
only
the
frame
and
disposition
of
my
heart
towards
them
is
otherwise
then
before
:
And
so
in
opinion
:
If
a
man
hold
an
opinion
upon
which
there
follows
some
consequents
that
he
did
not
see
before
,
after
he
hath
held
this
opinon
upon
which
such
consequents
will
follow
,
he
seekes
with
all
his
might
to
maintaine
it
,
not
because
the
consequents
are
true
,
but
because
it
is
his
opinion
that
he
holds
.
Come
to
a
man
that
is
ignorant
which
holds
an
opinion
,
and
tel
him
nakedly
the
consequents
that
will
follow
upon
that
opinion
he
holds
,
without
any
reference
to
that
opinion
,
and
he
is
mightily
against
them
,
but
come
another
time
and
seeke
to
draw
those
consequents
from
that
opinion
which
he
holds
,
and
he
seek
to
maintaine
them
,
which
he
would
not
do
but
for
that
ingagement
he
hath
unto
that
opinion
;
but
when
a
gracious
heart
finds
this
that
al
ingagements
to
men
,
and
the
world
,
and
selfe
are
broken
,
and
he
gives
himself
to
be
ingaged
wholy
in
God
,
al
that
was
self
before
in
his
credit
,
and
liberty
,
and
estate
,
and
ease
,
and
comfort
,
is
put
upon
the
name
of
God
,
the
praise
of
God
,
the
furthering
the
truth
of
God
and
his
Gospel
,
then
any
truth
of
God
that
comes
to
the
soule
at
this
time
,
it
prevailes
mightily
,
because
the
heart
is
ingaged
in
God
and
his
truth
:
and
indeed
if
so
be
we
did
understand
aright
,
we
should
see
more
of
our
own
good
to
consist
in
God
,
then
in
our selves
;
and
this
is
the
ground
and
principle
of
self
denial
,
when
as
the
soule
shall
come
to
see
my
good
is
more
in
God
,
then
in
my selfe
,
and
therefore
I
will
deny
my
good
and
comfort
so
far
as
it
is
in
my selfe
and
I
will
seeke
my
good
and
comfort
in
God
:
and
indeed
no
men
in
the
world
seek
themselves
more
then
the
Godly
,
only
the
one
seeks
himself
in
himself
,
and
the
other
seeks
himself
in
God
,
the
one
is
engaged
to
his
self-ends
and
self-praise
,
and
the
other
makes
himself
only
ingaged
in
God
,
and
when
a
man
comes
to
be
thus
engaged
in
God
,
then
any
truth
prevails
with
a
mighty
strength
more
then
before
.
And
this
is
the
first
reason
(
which
is
a
principal
one
)
that
causeth
the
heart
,
to
be
at
a
different
condition
at
one
time
,
from
that
it
is
at
another
.
Reason
.
2.
The
second
Reason
is
in
regard
of
the
differences
of
their
presentations
of
a
truth
,
though
when
we
are
indisposed
let
the
truths
come
never
so
powerfully
it
is
all
one
,
but
if
the
heart
be
fit
in
any
reasonable
manner
to
receive
a
truth
,
there
may
be
a
great
deal
of
difference
in
the
manner
of
the
representation
of
a
truth
,
somtimes
the
truth
comes
more
cleerly
,
and
with
more
evidences
,
more
particularly
,
more
powerfully
:
Somtimes
it
comes
with
greater
evidence
of
the
spirit
of
God
then
at
other
times
,
there
is
not
only
a
little
gloss
of
a
truth
of
God
,
but
the
shine
of
it
,
that
a
man
cannot
shut
his
eyes
against
it
:
somtime
the
truth
comes
more
particularly
to
the
heart
,
God
doth
not
only
present
a
truth
in
the
general
to
him
that
this
is
a
duty
Christians
must
do
:
but
it
shal
come
to
the
particular
frame
of
the
heart
,
and
shal
meet
with
every
objection
,
and
he
shall
find
the
secrets
of
his
thoughts
to
be
discovered
and
answered
,
so
that
the
truth
shal
come
like
a
key
that
is
fitted
to
a
lock
;
if
you
bring
a
key
to
the
lock
though
it
may
be
like
the
right
key
and
as
strong
a
key
as
the
right
is
,
yet
if
it
be
not
indeed
the
right
,
if
it
miss
but
in
one
ward
of
the
lock
,
never
so
little
,
you
may
spoil
both
the
lock
and
the
key
,
but
you
cannot
open
the
lock
though
you
have
never
so
much
strength
,
but
come
with
a
key
suted
to
that
lock
and
do
but
turn
it
,
and
it
opens
presently
:
So
when
it
pleaseth
God
to
come
with
his
truth
to
our
souls
,
we
were
backward
and
we
heard
many
truths
,
but
they
did
not
meet
with
all
our
objections
,
and
therefore
it
was
stopped
with
some
one
or
other
,
but
afterward
it
pleased
God
so
to
dispose
of
things
,
and
to
bring
the
truth
so
fully
to
the
heart
,
as
it
meets
with
every
objection
,
and
then
the
heart
quietly
yeilds
,
and
therefore
it
is
said
God
opened
Lydias
heart
,
Paul
preached
to
others
and
had
much
wringing
with
them
and
could
not
prevail
,
but
Saint
Paul
came
to
Lydia
,
and
he
prevailed
presently
,
because
God
did
so
dispose
of
Lydias
heart
as
it
was
fitted
to
the
truth
Saint
Paul
spoke
of
:
as
many
when
they
come
to
hear
the
word
,
cannot
but
say
the
truth
of
God
hath
met
with
me
in
every
particular
,
and
I
have
no
secret
object
on
in
my
heart
,
but
it
is
answered
,
somtimes
the
truth
comes
more
powerfully
then
at
other
times
:
as
in
Isaiah
,
8.11
.
For
the
Lord
spake
thus
to
me
with
a
Strong
hand
,
&
instructed
me
that
I
should
not
walk
in
the
way
of
this
people
,
God
did
not
only
tell
the
prophet
his
duty
,
but
he
spake
with
a
strong
hand
,
so
when
God
comes
sometimes
he
tels
you
what
you
ought
to
do
,
but
he
doth
not
alwaies
come
with
a
strong
hand
as
sometimes
he
doth
:
Job
,
36.10
He
openeth
also
their
Eares
to
discipline
and
commandeth
that
they
returne
from
iniquity
:
does
not
God
command
men
at
al
times
to
returne
from
their
iniquities
doth
not
god
command
men
in
prosperity
to
return
from
their
Iniquities
,
yes
,
but
in
the
time
of
affliction
ordinarily
the
truth
comes
with
more
commanding
power
,
then
he
sealeth
instruction
as
in
Job
.
33.16
.
when
people
came
to
hear
the
word
they
heard
instructions
to
do
such
and
such
duties
,
but
those
instructions
did
not
come
with
command
,
they
were
not
sealed
,
but
in
affliction
God
seals
them
,
if
a
man
see
a
writing
and
see
the
hands
of
others
to
it
,
it
is
somthing
to
perswade
him
to
see
others
are
of
that
opinion
,
but
when
he
sees
the
broad
Seal
to
it
then
it
comes
with
authority
,
and
so
when
men
come
and
hear
the
word
of
God
,
they
think
it
is
but
our
opinion
,
and
cast
it
off
,
but
in
affliction
those
truths
come
with
authority
,
and
have
the
seal
of
Heaven
upon
them
,
and
then
they
prevail
,
you
have
other
manner
of
thoughts
of
them
then
before
;
that
which
Saint
Paul
spoke
it
was
in
power
to
the
hearts
of
the
people
;
and
they
could
not
resist
the
spirit
wherewith
Stephen
spake
because
he
was
ful
of
faith
and
power
.
So
sometimes
God
speaks
with
so
much
power
as
they
cannot
stand
out
:
we
may
see
the
different
spirits
of
men
by
the
different
representation
of
a
truth
in
our selves
or
in
others
,
somtime
when
God
pleaseth
to
convince
us
,
and
work
upon
us
,
we
admire
it
our selves
,
did
we
not
hear
these
things
before
,
what
was
it
that
kept
me
from
being
convinced
,
I
never
was
stirred
before
,
and
now
methinks
there
is
such
mighty
power
in
them
as
I
cannot
stand
against
them
,
what
was
the
matter
?
and
so
in
others
:
let
there
be
two
men
,
that
shal
go
upon
the
same
principles
,
and
their
ends
shal
be
the
same
,
and
both
their
hearts
shal
be
upright
,
and
yet
they
cannot
yeild
to
the
same
thing
,
because
the
same
thing
is
presented
to
the
one
,
one
way
,
and
he
sees
it
cleerly
,
and
the
same
thing
is
presented
to
another
,
another
way
,
and
he
cannot
see
it
;
And
therefore
it
should
teach
us
to
have
patience
when
we
have
to
deal
with
such
as
do
not
see
a
thing
clear
.
As
when
we
come
to
a
lock
that
we
have
not
the
right
key
,
and
we
try
,
and
it
wil
not
open
,
we
do
not
presently
throw
it
away
,
but
we
think
,
it
may
be
there
is
some
dust
in
it
,
we
pick
that
out
,
and
try
again
if
it
do
not
open
,
then
we
think
may
be
we
did
not
put
in
the
key
right
,
too
far
,
or
not
far
enough
,
and
if
it
do
not
open
then
we
think
may
be
we
did
not
turn
the
right
way
,
we
try
again
if
it
do
not
open
then
we
think
we
did
not
turn
strong
enough
:
we
try
again
,
if
it
do
not
open
then
;
we
think
may
be
we
have
not
the
right
key
,
if
I
choose
another
key
that
would
open
it
:
Then
we
try
again
,
if
it
do
not
open
it
,
we
are
loath
to
loose
the
lock
,
we
think
may
be
there
is
some
ward
in
the
lock
that
is
a
little
bent
,
if
that
were
mended
it
would
do
,
or
the
key
is
bent
,
and
rather
then
we
wil
throw
it
away
we
wil
mend
that
,
may
be
I
have
bent
some
ward
,
and
a
man
wil
reason
al
he
can
before
he
wil
throw
away
the
lock
:
So
when
you
have
to
deal
with
others
that
are
of
another
opinion
,
do
not
throw
them
away
;
reason
this
way
,
&
that
way
,
because
there
is
much
in
ordering
mens
spirits
,
in
the
communication
of
a
truth
unto
them
,
it
is
not
alwaies
the
evidence
of
a
truth
that
is
sufficient
to
convince
,
but
the
manner
of
presenting
of
the
truth
,
and
that
is
the
second
reason
of
the
difference
of
mens
spirits
.
Reason
,
3.
The
third
reason
is
because
that
somtime
the
graces
of
men
do
not
burne
out
so
clearly
and
purely
as
they
do
at
other
times
,
As
in
fire
when
you
kindle
a
fire
,
first
there
is
a
great
deal
of
smoke
and
we
see
little
brightness
in
the
fire
,
stay
but
a
while
,
and
the
smoak
wil
be
consumed
,
and
the
fire
burne
bright
:
So
in
the
graces
of
men
and
women
,
sometime
there
is
a
great
deal
of
corruption
when
grace
is
kindled
at
first
,
a
great
deal
of
smother
but
grace
continues
and
workes
out
that
corruption
,
and
it
burns
more
clearly
:
So
in
the
sun
when
it
riseth
in
the
morning
it
may
be
a
great
mist
,
but
when
the
sun
is
up
a
little
while
it
consumes
the
mist
,
and
shines
clearly
;
So
Children
when
they
are
young
may
be
they
have
many
il
humors
;
afterwards
their
natural
strength
consumes
their
humors
,
and
so
they
are
more
active
and
stirring
;
so
though
the
Godly
have
not
that
disposition
of
heart
to
do
that
for
God
they
should
,
yet
when
grace
comes
to
burne
more
clearly
they
can
do
it
.
Reason
,
4.
Fourthly
,
As
grace
is
mixt
at
first
,
so
somtimes
it
is
weak
,
the
parts
and
members
not
being
consolidated
,
and
strengthened
:
when
an
infant
comes
first
into
the
world
if
you
expose
it
to
the
cold
it
is
not
able
to
endure
it
,
which
afterward
it
wil
do
,
when
the
Joynts
are
set
,
and
so
young
plants
cannot
endure
that
frost
,
which
they
wil
do
afterwards
:
And
so
Christians
at
first
are
as
children
,
carryed
away
with
every
wind
of
doctrine
,
til
afterward
they
come
to
be
more
strong
,
and
then
they
are
fit
for
service
.
As
Christ
would
not
have
his
disciples
called
to
fasting
and
praying
,
they
were
hard
duties
while
they
were
weak
,
he
hath
this
expression
;
no
man
puts
new
wine
into
old
bottles
,
nor
sow
a
new
peice
of
cloath
into
an
old
Garment
,
for
the
bottles
wil
break
and
the
garment
wil
rend
,
in
Math
,
9.16.17
.
The
meaning
is
do
not
bring
unsureable
duties
to
mens
spirits
;
fasting
and
prayer
is
a
duty
but
they
are
not
strong
enough
for
it
yet
,
noting
when
people
grow
strong
they
shal
be
fitter
for
duty
,
service
,
or
suffering
.
Reason
.
5.
The
fifth
Reason
is
because
somtimes
our
hearts
are
filled
with
more
heavenly
consolation
then
at
other
times
that
does
refresh
the
souls
of
Gods
people
as
with
new
wine
,
that
they
can
go
forth
as
a
Giant
,
cal
them
to
any
duty
,
and
they
can
go
through
fire
and
water
.
As
for
sin
when
a
mans
heart
is
warmed
with
sin
and
they
have
had
delight
and
satisfaction
in
their
sin
,
come
and
speak
what
you
wil
against
it
and
they
can
easily
cast
it
off
,
and
so
for
duty
when
Gods
people
have
been
warmed
by
duty
,
and
their
spirits
are
refreshed
in
Gods
way
,
with
what
resolution
do
they
go
:
and
as
that
martyr
Mr.
Saunders
sayd
,
that
which
made
the
difference
in
him
was
because
God
was
pleased
to
come
in
with
such
refreshments
to
his
spirit
that
he
felt
the
consolation
of
God
,
not
only
upon
his
soul
,
but
flow
into
his
body
;
and
that
put
a
great
deal
of
courage
in
him
:
And
in
the
stories
that
I
have
read
of
Scotland
Mr.
Knox
reports
of
a
young
man
,
of
eighteen
years
of
age
,
that
suffered
martirdome
under
the
Bishop
of
Glasgow
:
and
when
he
came
to
suffer
he
was
mightily
affraid
,
and
thought
to
have
recanted
,
and
it
pleased
God
that
his
spirit
came
in
mightily
to
him
at
that
time
,
and
he
fell
down
on
his
knees
and
blest
God
.
Blessed
Lord
(
said
he
)
great
is
thy
mercy
to
man
kind
,
and
to
me
poor
wretch
,
that
was
like
to
forsake
Christ
my
saviour
,
and
put
my self
into
eternal
damnation
,
and
now
thou
hast
come
with
the
consolation
of
Heaven
,
and
hast
filled
my
heart
and
now
I
am
freed
from
those
fears
that
suppressed
my
soul
,
let
men
do
what
they
can
I
am
ready
.
And
to
God
somtimes
comes
to
fill
the
hearts
of
his
people
with
mighty
consolations
and
that
makes
a
mighty
difference
.
Reason
,
6.
The
Sixth
Reason
is
because
sometimes
the
breathings
of
Gods
spirit
,
not
only
in
consolation
but
in
assistance
comes
more
fully
then
at
other
times
:
The
spirit
of
God
bloweth
where
it
listeth
,
and
when
it
listeth
,
John
,
3.8
.
Sometimes
more
fully
,
somtimes
more
scantly
.
Saies
Christ
in
Math.
10.19
.
In
that
houre
shal
it
be
given
you
,
as
Mr.
Glover
.
When
he
was
in
his
dumps
before
,
yet
when
he
was
at
the
stake
he
cryed
to
his
friend
Austin
,
he
is
come
,
he
is
come
.
And
so
it
was
with
Sampson
,
sometimes
the
miraculous
work
of
Gods
spirit
came
upon
him
,
and
then
he
was
strong
:
and
so
in
a
spiritual
way
,
the
spirit
of
God
comes
upon
his
people
and
then
they
are
strong
,
though
they
were
weak
before
,
Isa.
59.19
.
When
the
enemy
shal
come
in
like
a
flood
,
the
spirit
of
the
Lord
shal
lift
up
a
standard
against
him
.
So
when
there
comes
a
strong
temptation
like
a
flood
that
would
bear
him
down
,
then
the
spirit
of
the
Lord
shal
lift
up
a
standard
and
come
in
with
abundance
of
assistance
.
Reason
,
7.
The
seventh
Reason
is
because
somtimes
a
man
sees
his
call
to
dutie
to
suffering
,
a
great
deal
more
clear
then
at
other
times
and
that
puts
a
great
deal
more
strength
As
Moses
now
saw
a
further
call
to
stand
out
against
Pharoah
and
all
his
enemies
,
and
here
is
a
great
deal
of
deceit
in
the
hearts
of
men
,
when
a
man
is
loath
to
put
himself
to
trouble
,
he
cannot
be
convinced
of
his
call
,
let
us
take
heed
of
the
deceit
in
this
.
Question
.
What
shall
we
doe
to
take
heed
of
the
deceit
in
this
?
Answer
.
1.
When
there
is
any
work
to
doe
either
in
doing
or
suffering
hard
things
:
If
you
say
;
I
do
not
see
the
Lord
call
me
:
Put
it
to
your
hearts
againe
,
and
say
deal
truly
and
really
with
me
,
doe
you
not
see
the
Lords
call
.
Secondly
observe
this
rule
if
so
be
you
have
put
off
service
or
suffering
upon
this
ground
,
do
but
examine
whether
you
find
upon
this
that
your
hearts
be
as
stiring
and
lively
in
all
other
services
as
before
.
Usually
if
men
from
sluggishness
,
because
they
are
loath
to
endure
hardships
shall
put
off
the
call
of
God
their
hearts
wil
fal
more
dead
and
sluggish
in
other
things
,
and
if
you
keep
your
life
in
al
other
things
,
then
though
you
do
not
that
thing
which
some
require
of
you
it
is
a
comfortable
argument
that
you
put
it
off
because
your
cal
was
not
clear
and
not
out
of
sluggishness
.
Thirdly
,
You
may
take
such
a
course
as
your
sluggishness
may
get
nothing
by
it
,
as
thus
,
take
the
advantage
of
your
hearts
;
I
cannot
see
that
I
am
called
to
such
a
duty
in
which
I
must
endure
hardships
,
and
so
I
have
spared
my self
in
that
,
yet
the
sluggishness
,
and
deadness
of
my
heart
shal
get
nothing
by
it
,
for
I
wil
put
forth
my self
so
much
the
more
in
those
duties
,
that
I
am
sure
I
am
called
to
:
if
our
hearts
be
thus
we
may
have
comfort
,
it
is
not
from
our
sluggishness
.
Reason
,
8.
The
eighth
reason
is
because
there
may
be
agreat
difference
by
this
in
regard
of
the
temper
of
a
mans
body
especially
in
those
that
are
sickly
and
weakly
,
they
may
find
themselves
in
a
mighty
indisposition
to
that
which
is
good
at
one
time
and
a
greater
disposition
at
another
time
,
and
yet
there
may
be
no
decay
of
Grace
but
only
the
temper
and
ordering
of
a
natural
spirit
.
Reason
,
9.
The
Ninth
Reason
is
because
there
may
be
a
great
difference
in
the
spirits
of
men
,
in
regard
of
the
difference
of
the
encouraging
occurrences
of
Gods
providence
somtime
God
guids
them
by
his
eye
,
Psalm
.
32.8
.
there
is
a
difference
between
Gods
guiding
by
his
word
and
by
his
eye
,
by
his
word
that
is
by
some
direction
,
but
his
eye
,
that
is
some
providence
to
encourage
them
and
according
to
the
different
occurrences
of
the
encouraging
providences
of
God
,
so
there
may
be
much
difference
in
their
spirits
;
As
in
sin
somtimes
men
shal
find
things
so
fit
and
pat
for
sin
,
as
they
would
have
it
,
and
so
somtimes
Gods
people
find
the
providence
of
God
fal
pat
for
them
to
encourage
them
,
and
that
makes
a
difference
.
CHAP
15.
Containing
the
First
Use
,
Which
teacheth
us
to
entreat
God
not
to
take
the
advantage
of
us
when
our
hearts
are
low
.
USE
,
1.
THis
should
teach
us
all
to
entreate
God
,
not
to
take
the
advantage
of
us
when
our
hearts
are
low
,
when
we
are
in
a
disposition
to
that
which
is
naught
,
or
an
indisposition
to
that
which
good
,
but
that
God
would
pitty
us
,
and
favor
us
,
and
that
God
would
never
cal
us
to
do
any
great
service
,
or
suffer
for
him
,
but
when
he
sees
we
are
in
a
disposition
for
it
:
it
is
a
wonderful
mercy
of
God
,
not
to
call
out
his
people
,
but
at
such
a
time
when
they
are
fit
.
And
so
for
temptation
to
sin
:
God
sees
what
dispositions
there
are
in
the
best
of
us
all
,
he
knows
how
corruption
is
working
many
times
,
and
if
a
temptation
to
sin
should
come
at
that
time
,
what
should
become
of
us
,
we
could
not
but
forsake
God
,
and
his
cause
,
and
wound
our
consciences
,
acknowledg
the
mercy
of
God
towards
you
,
in
keeping
the
temptation
from
you
at
such
a
time
,
sometime
we
are
wandering
from
God
,
if
the
roaring
Lyon
should
meet
us
then
how
like
were
it
that
we
should
be
devoured
;
somtimes
we
are
ready
to
stumble
upon
every
straw
,
and
if
God
should
lay
stumbling
blocks
before
us
then
,
what
should
become
of
us
,
this
is
a
mercy
that
God
doth
not
grant
unto
others
,
for
thus
God
very
frequently
deals
with
wicked
men
,
when
there
is
an
opportunity
for
them
to
enjoy
the
greatest
good
,
at
that
very
time
there
shal
be
somthing
fall
out
that
shal
put
them
in
an
opposition
to
that
Good
:
as
perhaps
somtimes
God
in
his
providence
orders
it
;
that
a
minister
should
be
partly
upon
such
a
subject
as
should
be
marveilous
useful
,
and
God
is
more
then
ordinary
assisting
of
him
,
then
somthing
shal
fall
out
to
keep
them
from
the
exercise
,
or
the
corruption
shal
be
up
to
harden
their
hearts
,
or
there
shal
be
some
occasion
to
take
up
their
minds
,
more
than
at
another
time
,
that
they
shal
not
get
that
good
they
might
:
but
this
is
the
mercy
of
God
,
to
those
he
intends
good
to
,
that
he
will
give
them
an
opportunity
to
receive
Good
,
when
they
are
fit
for
it
:
there
was
such
a
time
if
such
a
point
had
been
handled
,
their
hearts
would
have
been
unfit
,
but
at
such
a
time
such
a
point
shal
be
handled
and
pressed
on
,
and
says
God
I
will
order
it
so
,
they
shal
break
through
difficulties
to
come
to
the
exercise
;
and
though
corruption
wil
be
stirring
,
I
will
order
it
so
that
corruption
shal
not
be
stirring
at
that
time
:
And
so
sometimes
for
temptation
to
sin
,
God
sees
many
times
how
a
corruption
is
up
,
and
he
is
fitted
for
a
temptation
,
and
if
temptation
should
come
at
that
time
,
he
would
be
drawn
,
and
would
revive
himself
;
now
those
that
God
wil
curse
,
he
lets
Sathan
eat
upon
them
,
and
lets
them
go
on
at
that
time
when
their
corruption
is
most
up
:
As
now
in
the
cause
of
Ahab
,
when
Ahab
,
would
go
to
Ramouth
Gilead
,
(
says
God
)
in
1
Kings
,
22.21.22.23
.
Who
shal
perswade
Ahab
,
that
he
may
go
,
there
came
forth
a
spirit
,
and
said
I
will
perswade
him
,
how
I
will
go
,
and
I
wil
be
a
lying
spirit
in
the
mouth
of
all
his
prophets
,
goe
says
God
and
thou
shalt
do
it
.
Now
had
Ahab
been
a
Godly
man
,
God
would
have
stopped
him
in
his
way
,
as
many
Godly
somtimes
are
in
such
a
disposition
to
sin
,
as
if
they
had
any
encouragement
,
they
would
do
it
,
but
says
God
to
Sathan
do
not
go
.
It
is
very
observable
how
God
takes
advantages
upon
wicked
men
;
as
in
Gen.
34.25
.
Simeon
and
Levi
,
●ame
upon
the
Sichemites
when
they
were
sore
;
So
when
many
men
are
in
such
a
disposition
,
as
they
have
no
ability
to
resist
a
temptation
,
then
the
Devil
comes
upon
him
,
as
that
is
observable
we
have
in
those
Psalms
,
Psalm
.
35.6
.
Psalm
.
73.18
.
In
the
35
,
Psalm
.
6.
It
is
,
let
their
way
be
slippery
and
dark
,
and
let
the
Angel
of
the
Lord
persecute
them
:
see
how
God
takes
the
advantage
of
wicked
men
,
they
are
in
a
Dark
way
,
and
upon
slippery
ground
,
then
the
Angel
of
God
persecuted
them
,
when
a
man
is
upon
a
slippery
ground
,
he
had
need
to
have
something
to
leane
upon
,
but
when
he
is
in
a
slippery
place
to
have
his
enemy
persecute
him
,
that
is
dangerous
,
so
God
deales
with
the
wicked
;
it
is
otherwise
with
the
Godly
,
when
the
Godly
are
weak
,
and
their
way
is
slippery
,
God
pities
them
,
and
the
good
Angel
preserves
them
:
so
when
men
are
in
a
slippery
way
,
and
ready
to
fall
into
a
sin
,
says
God
to
the
evil
Angel
,
now
follow
them
in
that
sin
,
So
in
Psalm
,
37.18
.
Surely
thou
didst
set
them
in
slippery
places
,
thou
castest
them
down
into
destruction
.
Learne
for
ever
from
this
point
,
to
entreat
God
that
he
would
consider
of
your
frame
,
and
say
,
Lord
thou
knowest
I
am
in
a
slippery
place
,
and
not
in
the
good
temper
I
am
in
at
other
times
,
Lord
keep
me
from
temptation
now
;
do
not
cast
me
down
now
:
God
hath
promised
:
In
1
Cor.
10.13
.
He
wil
not
suffer
his
people
to
be
tempted
above
their
strength
.
Somtime
the
Godly
can
say
my
heart
is
fixed
,
speak
Lord
here
I
am
to
do
thy
will
,
some
times
Gods
people
are
able
to
endure
any
danger
,
and
then
God
brings
his
people
to
the
tryal
;
As
the
disciples
after
the
holy
ghost
came
upon
them
then
they
were
called
to
suffer
,
they
never
were
put
to
such
tryals
before
;
and
when
God
grants
mercy
to
his
people
this
way
,
it
is
a
mercy
indeed
.
CHAP.
16.
Another
Vse
,
to
teach
us
not
to
be
discouraged
at
this
different
temper
of
our
Spirits
,
but
to
be
humbled
for
it
.
Five
Helps
against
discouraging
thoughts
.
Two
objections
.
USE
,
2.
THe
second
use
of
this
point
is
this
:
If
there
be
such
a
difference
between
the
hearts
of
Gods
people
at
some
time
,
from
that
they
are
at
others
,
hence
is
an
incouragement
to
the
servants
of
God
,
to
teach
them
,
though
they
do
not
feel
their
hearts
always
in
the
same
temper
,
and
to
have
the
same
spirit
to
do
good
,
not
to
be
discouraged
:
it
is
true
we
should
be
humbled
for
want
of
having
our
hearts
up
at
any
time
,
but
be
not
discouraged
,
because
it
is
no
other
but
what
befals
the
most
dear
servants
of
God
,
and
though
you
do
not
find
your
hearts
up
always
as
at
some
time
,
do
not
therefore
conclude
there
is
now
no
good
at
al
in
me
,
for
Gods
people
are
ready
and
prepared
for
every
good
work
,
and
my
heart
is
thus
dul
,
and
heavy
and
dead
,
and
it
wil
never
be
otherwise
with
me
,
I
am
afraid
whensoever
I
shal
be
called
to
the
service
of
God
,
my
heart
wil
be
thus
,
and
I
shal
forsake
God
,
and
betray
the
cause
of
God
;
Do
not
reason
thus
to
discourage
your selves
:
take
heed
of
those
determining
thoughts
:
to
determine
that
your
hearts
wil
be
always
so
because
they
are
so
for
the
present
,
there
is
a
great
deale
of
difference
between
the
spirits
of
Gods
people
at
some
times
,
and
at
other
times
,
and
therefore
there
may
be
so
in
you
.
For
your
help
against
these
discouraging
thoughts
.
First
,
Consider
that
you
have
union
with
a
principle
that
is
ful
of
al
Grace
,
though
you
do
not
feel
the
influence
of
it
,
at
all
times
alike
,
you
have
union
with
a
principle
so
ful
that
you
have
no
cause
to
determine
against
your selves
.
Secondly
,
Know
you
have
promises
that
are
ful
of
Grace
,
for
the
encouraging
of
Gods
servants
:
Promises
that
there
may
be
drawn
abundance
of
good
from
;
and
therefore
you
cannot
determine
that
it
shall
not
be
otherwise
with
you
.
Thirdly
,
know
the
glory
of
God
is
as
deare
and
precious
to
him
as
your
own
souls
are
to
you
;
and
therefore
if
so
be
the
cause
,
the
honor
of
God
depend
upon
it
;
know
God
wil
take
care
for
his
own
honor
,
you
are
afraid
you
should
betray
the
cause
of
God
because
you
find
your
hearts
so
down
now
,
and
perhaps
if
they
were
so
down
then
when
God
calls
you
to
stand
for
his
cause
it
might
be
so
:
but
what
is
it
that
troubles
you
?
you
are
afraid
to
bring
guilt
and
misery
upon
your selves
and
dishonor
God
;
but
know
the
glory
of
God
is
precious
to
him
,
and
being
it
is
engaged
in
you
that
you
should
dishonor
him
;
being
one
of
his
,
he
wil
take
care
of
you
.
Fourthly
,
Consider
how
God
hath
come
in
graciously
to
supply
his
people
in
the
time
of
need
,
he
hath
filled
their
spirits
in
the
time
of
straights
when
he
hath
called
them
to
any
hard
work
,
and
they
have
done
that
which
they
thought
they
should
never
have
done
,
as
it
is
with
wicked
men
:
you
see
some
so
vile
and
wicked
,
as
you
could
never
have
thought
they
should
have
been
,
so
the
Godly
though
som●imes
their
hearts
are
down
,
yet
at
other
times
they
have
such
assistance
,
and
enlargement
and
fulness
of
the
spirit
,
as
one
would
never
have
thought
they
should
have
had
.
Fifthly
,
God
hath
made
a
mighty
difference
in
your
estates
from
that
they
were
before
,
and
therefore
why
should
you
not
hope
that
God
will
make
a
difference
between
that
we
are
now
,
and
that
we
may
be
hereafter
,
If
God
have
wrought
the
least
degree
of
saving
grace
in
you
,
he
hath
made
more
difference
between
you
,
and
one
that
is
in
his
natural
condition
,
than
there
is
between
you
and
the
gloryfied
Saints
:
(
as
I
have
noted
before
)
and
if
God
have
made
such
a
great
difference
,
why
should
you
disturbe
your selves
to
think
it
wil
never
be
other
then
it
is
now
?
Sixthly
,
nay
I
appeal
to
you
,
have
you
never
found
your
hearts
up
for
God
?
was
there
never
a
time
that
there
was
quickning
and
enlarging
of
your
hearts
for
God
,
that
you
have
felt
some
comfortable
fitness
for
service
,
or
suffering
?
Object
.
I
cannot
but
say
it
hath
been
so
with
me
,
but
it
is
gone
,
and
down
again
;
there
are
none
but
have
some
flashings
,
and
stirrings
,
and
some
good
moods
,
and
mine
may
be
no
more
for
all
I
know
;
grace
is
a
constant
thing
,
and
the
heart
is
established
with
it
,
and
therefore
though
I
feel
my
heart
a
little
up
sometimes
,
yet
they
are
but
such
flashings
as
any
may
have
,
that
have
no
grace
.
Answ.
To
that
I
answer
,
There
are
some
works
of
Grace
that
are
steady
,
and
constant
,
that
do
more
immediately
flow
from
the
principles
,
and
being
of
Grace
:
and
there
are
other
works
of
Grace
that
are
more
remote
,
that
are
not
so
steady
and
constant
.
1.
There
are
some
that
are
steady
and
constant
;
as
these
two
things
:
take
Gods
people
,
and
consider
of
them
in
any
condition
,
if
they
know
but
their
own
hearts
,
they
will
find
these
two
things
:
First
,
An
approving
of
the
life
and
power
,
and
the
strictness
of
the
waies
of
Godliness
.
Secondly
,
they
wil
find
a
savor
of
that
which
is
spiritual
,
either
in
Ordinances
,
or
in
Gods
People
,
their
hearts
will
savor
them
,
though
their
hearts
be
very
much
down
,
yet
these
two
things
they
find
constant
.
2.
But
for
the
abilities
to
perform
duties
,
for
abilities
in
service
or
suffering
;
they
do
not
lie
so
next
the
root
of
Grace
;
they
are
but
as
the
Leaves
,
or
the
blossoms
,
or
the
fruit
:
now
though
the
sap
be
constant
at
the
root
,
yet
the
blossoms
,
leaves
,
and
fruit
are
not
.
Object
.
But
you
wil
say
,
Being
there
may
be
good
moods
in
men
,
take
the
worst
of
all
,
though
their
hearts
be
naught
sometime
,
yet
their
hearts
are
up
at
other
times
,
and
may
not
you
instead
of
encouraging
Gods
Servants
,
encourage
the
wicked
?
they
may
think
,
we
hear
there
is
a
difference
between
Gods
People
,
they
are
not
alwaies
alike
:
so
it
is
with
me
,
somtimes
I
am
distempered
,
but
at
other
times
(
thanks
be
to
God
)
it
is
better
with
me
,
and
so
instead
of
taking
away
discouragements
from
those
that
are
weak
,
there
may
be
encouragement
to
the
wicked
,
and
therefore
where
lies
the
difference
between
the
good
moods
that
some
have
,
that
have
no
true
Grace
,
and
the
difference
of
spirit
in
those
that
have
true
Grace
?
To
that
I
Answer
.
First
,
There
may
be
a
difference
discerned
by
that
which
hath
been
said
;
there
is
somthing
is
constant
:
Whether
is
that
which
lay
at
the
root
of
grace
in
you
still
there
?
If
you
do
not
find
those
two
things
constant
(
viz.
An
approving
of
the
life
and
power
and
strictness
of
godliness
;
and
a
savor
of
that
which
is
spiritual
,
either
in
Ordinances
,
or
in
Gods
People
)
all
your
good
moods
in
the
world
,
though
your
hearts
be
never
so
up
,
wil
not
discover
the
truth
of
grace
.
Secondly
,
Those
that
have
only
some
good
moods
at
some
time
,
and
no
bottom
of
any
true
grace
,
they
in
their
good
moods
are
not
humbled
for
that
which
was
failing
in
them
before
;
their
hearts
indeed
are
somtimes
up
,
and
they
bless
themselves
in
that
;
but
now
this
doth
not
make
them
look
back
how
it
was
heretofore
with
them
,
and
to
be
ashamed
and
humbled
for
the
wretchedness
,
and
distempers
of
their
hearts
formerly
:
but
where
the
heart
is
up
for
God
in
those
that
have
truth
of
grace
,
when
their
hearts
are
most
up
,
then
they
make
use
of
this
to
be
abased
,
and
humbled
in
their
own
thoughts
for
the
deadness
and
distemper
that
was
in
their
hearts
before
;
the
good
moods
of
others
rather
puff
them
up
,
than
further
any
work
of
humiliation
for
any
evil
that
was
in
them
before
,
they
think
these
good
moods
now
,
and
being
in
a
good
temper
,
shall
satisfie
God
for
their
evil
distempers
that
were
in
them
before
:
But
it
is
not
so
with
a
gracious
heart
,
a
gracious
heart
when
it
does
get
up
,
it
makes
use
of
this
work
of
God
upon
it
,
to
be
ashamed
and
confounded
in
its
self
for
those
evil
distempers
that
were
in
it
before
.
The
more
the
heart
is
up
,
the
more
discovery
it
hath
of
its
own
baseness
,
and
vileness
,
and
wretchedness
,
which
others
when
their
hearts
are
up
,
have
not
.
Thirdly
,
Gods
People
when
their
hearts
are
up
,
that
doth
bring
gracious
discoveries
of
God
unto
them
,
and
of
those
things
that
do
wonderfully
spirituallize
their
hearts
:
others
though
they
have
their
hearts
up
,
they
only
have
some
affections
,
but
in
those
good
moods
of
theirs
,
they
have
not
those
Heavenly
discoveries
of
God
,
so
as
to
purge
their
hearts
,
and
spirituallize
their
hearts
,
and
make
their
hearts
to
be
more
heavenly
as
it
doth
the
godly
.
Fourthly
,
Those
that
have
only
good
moods
,
and
no
truth
of
grace
,
when
they
have
their
good
moods
,
they
are
not
by
them
carried
out
of
themselves
to
a
principle
beyond
themselves
,
but
they
rest
in
the
workings
that
they
feel
in
their
hearts
:
whereas
a
gracious
heart
when
God
raiseth
his
heart
,
and
puts
it
into
a
better
frame
,
this
carries
it
out
of
it self
,
to
a
principle
beyond
it self
,
and
it
dare
not
rest
in
those
stirrings
and
workings
it
finds
for
the
present
,
to
think
,
now
I
am
safe
and
well
,
because
of
them
,
but
by
these
it
is
carried
beyond
it self
.
Fiftly
,
Where
there
are
only
good
moods
,
and
not
the
truth
of
the
work
of
grace
,
they
do
not
work
so
seasonably
,
and
orderly
,
as
the
breathings
of
Gods
spirit
in
his
servants
do
:
but
the
breathings
of
a
gracious
heart
coming
from
the
spirit
of
God
,
it
works
seasonably
,
and
orderly
in
their
hearts
,
when
there
is
a
spiritual
use
of
them
,
in
that
hour
shall
it
be
given
to
you
,
saies
Christ
,
the
spirit
shal
come
upon
you
when
you
have
most
use
;
whereas
in
others
,
their
good
moods
work
only
according
to
outward
occasions
,
and
as
means
come
in
;
but
now
at
those
times
when
they
have
most
use
of
them
,
they
are
furthest
from
them
.
Sixtly
,
Where
the
heart
is
right
,
and
truly
godly
,
and
God
comes
and
breaths
in
it
more
than
formerly
,
such
a
one
wil
watch
over
it self
,
and
wil
not
be
secure
after
this
;
but
the
other
grow
less
watchful
,
and
more
secure
upon
such
moods
.
Seventhly
,
Those
that
are
truly
gracious
,
though
they
do
not
find
their
hearts
up
alwaies
alike
,
yet
when
they
find
their
hearts
down
,
they
count
it
their
sickness
,
and
their
disease
,
and
it
is
the
disquiet
and
trouble
of
their
spirits
;
whereas
others
that
have
only
some
moods
,
they
are
not
sensible
of
their
hearts
being
down
as
their
sickness
and
disease
,
and
the
burden
and
trouble
of
their
souls
.
Lastly
,
In
those
that
have
grace
when
their
hearts
are
up
at
any
time
,
it
is
but
a
preparation
for
some
further
service
;
others
having
but
moods
,
their
hearts
being
up
,
this
is
the
period
of
all
their
godliness
,
in
which
they
rest
;
but
the
godly
,
when
their
hearts
are
up
,
at
some
time
more
than
at
others
,
it
is
but
a
preparation
for
further
Service
,
1
Chron.
29.18
.
The
hearts
of
the
people
were
up
,
and
David
blest
God
for
it
,
and
saies
he
,
prepare
their
hearts
unto
thee
:
unsound
hearts
would
say
,
now
our
hearts
are
up
,
and
we
have
offered
thus
freely
;
are
we
but
in
a
preparation
?
Yet
David
praies
to
God
to
prepare
their
hearts
,
as
if
all
their
heart
and
affection
at
that
time
was
but
a
preparation
to
further
duty
:
and
this
is
the
difference
between
the
good
moods
of
the
greatest
Hypocrite
,
that
come
to
the
highest
pitch
,
and
the
difference
between
the
breathings
of
Gods
Spirit
;
and
by
these
means
only
presented
to
you
it
may
be
some
help
to
discern
the
difference
between
good
moods
at
some
time
,
and
the
different
breathing
of
Gods
Spirit
in
his
people
.
CHAP.
17.
Containing
the
Third
Vse
of
Direction
:
branched
into
four
particulars
.
1
If
couragious
,
and
fit
for
service
,
give
God
the
praise
.
Four
Reasons
for
it
.
2.
Learn
to
rebuke
unbelief
.
3.
Labor
to
keep
your
hearts
up
.
The
manner
how
that
may
be
done
,
in
eight
particulars
.
4.
Improve
this
gracious
working
of
God
.
USE
3.
THirdly
,
If
there
be
such
difference
between
the
hearts
of
Gods
People
at
some
times
,
and
at
other
times
;
This
is
an
Use
of
Direction
to
all
the
people
of
God
that
are
acquainted
with
this
difference
of
Gods
breathing
upon
their
hearts
,
in
these
Four
Particulars
:
-
First
,
When
you
find
your
hearts
up
more
at
some
times
,
than
at
other
times
,
give
God
the
glory
.
-
Secondly
,
Learn
to
rebuke
your
Unbelief
.
-
Thirdly
,
Labor
to
keep
your
hearts
up
.
-
Fourthly
,
Improve
this
great
working
of
God
.
First
,
If
so
be
you
find
your
hearts
more
up
at
one
time
than
at
another
(
as
Gods
People
do
find
much
difference
,
and
can
say
somtime
,
let
my
Beloved
come
into
his
Garden
)
give
God
the
glory
and
praise
of
it
,
for
it
is
a
great
mercy
.
For
,
1.
It
doth
prevent
,
and
deliver
you
from
abundance
of
danger
you
were
in
:
when
your
hearts
were
down
,
if
a
temptation
had
come
,
what
abundance
of
danger
had
you
been
in
?
now
God
hath
prevented
that
danger
.
2.
If
your
hearts
were
right
when
they
were
down
,
then
you
powred
out
your
complaints
to
God
of
the
deadness
of
your
hearts
;
now
if
God
be
come
in
,
it
is
a
fruit
of
your
seeking
God
,
and
of
your
humiliation
before
the
Lord
:
now
that
which
comes
in
as
a
fruit
of
humiliation
,
and
much
seeking
of
God
,
surely
that
should
be
the
matter
of
our
praises
.
3.
This
is
a
gracious
visitation
of
God
,
God
comes
in
with
this
,
and
here
is
the
presence
of
God
,
and
therfore
there
is
much
cause
of
praise
.
4.
It
is
an
argument
that
God
hath
some
especial
service
for
you
to
do
:
now
those
that
are
godly
,
count
this
a
great
mercy
,
for
God
to
have
any
employment
for
them
:
now
that
they
have
received
an
evidence
to
their
souls
that
God
intend
to
imploy
them
,
this
is
a
great
mercy
.
Secondly
,
Learn
to
check
your
Unbelief
;
when
your
hearts
were
down
,
you
were
ready
to
say
,
it
would
never
be
otherwise
:
now
check
your
hearts
,
and
bring
your
hearts
to
this
conclusion
;
I
will
never
think
it
in
vain
to
seek
God
,
though
I
do
not
find
him
come
in
presently
;
and
I
will
learn
,
though
I
may
judg
my self
worthy
that
God
should
leave
me
,
yet
I
will
never
determine
that
God
will
not
come
in
,
because
I
see
Gods
waies
are
not
as
my
waies
,
and
Gods
thoughts
are
not
as
my
thoughts
.
Oh
take
heed
of
judging
the
waies
and
thoughts
of
God
,
according
to
your
waies
and
thoughts
.
Thirdly
,
Is
God
come
in
?
and
do
you
find
that
you
have
a
spirit
of
courage
and
boldness
more
than
before
,
now
you
find
God
sweetly
breathing
upon
you
to
put
life
into
that
dead
,
and
to
raise
that
heavy
heart
of
yours
?
do
you
find
God
sweetly
and
comfortably
enlivening
your
souls
,
and
putting
the
spirit
of
confidence
in
that
unbeleeving
heart
of
yours
?
Labor
to
keep
your
hearts
thus
.
There
is
a
great
deal
of
difficulty
when
a
thing
is
fallen
down
to
get
it
up
;
but
when
a
thing
is
up
,
if
one
be
careful
,
it
is
not
difficult
to
keep
it
up
.
It
is
a
notable
expression
that
David
had
,
when
he
found
the
hearts
of
the
people
got
up
in
their
willing
Offering
,
1
Chron.
29.18
.
O
Lord
God
of
Abraham
,
Isaac
,
and
of
Israel
,
our
Fathers
,
keep
this
for
ever
in
the
imagination
of
the
thoughts
of
the
hearts
of
thy
people
,
and
prepare
their
hearts
unto
thee
.
So
let
it
be
thy
prayer
,
and
it
is
my
prayer
for
thee
:
Is
thy
heart
up
more
than
before
?
Pray
,
O
God
of
Abraham
,
Isaac
,
and
Israel
,
keep
this
in
the
thoughts
of
the
heart
of
this
man
or
woman
for
ever
:
be
careful
now
to
keep
your
hearts
up
:
so
when
you
are
well
,
or
otherwise
if
you
should
lose
this
through
this
negligence
.
1
It
wil
make
you
cal
into
question
the
truth
of
these
gracious
breathings
,
yea
,
you
wil
think
it
was
but
a
meer
flash
,
such
as
Hypocrites
may
have
,
yea
,
not
cal
this
into
question
only
;
but
to
cal
the
truth
of
al
into
question
:
this
is
that
which
makes
men
take
the
foundation
of
al
,
because
their
hearts
somtimes
are
raised
,
and
they
through
their
negligence
let
them
fall
,
and
lose
that
spiritual
life
and
courage
once
they
had
,
and
so
bring
abundance
of
sadness
upon
their
hearts
:
now
as
you
would
have
an
evidence
of
the
truth
of
Gods
work
upon
you
,
and
the
truth
of
grace
,
labor
to
keep
up
your
hearts
.
2
Labor
to
keep
up
your
hearts
otherwise
if
they
fal
off
again
,
the
waies
of
God
wil
come
to
be
very
tedious
to
you
:
As
a
man
that
walks
unevenly
in
regard
of
the
unevenness
of
his
leggs
,
or
the
unevenness
of
the
way
,
he
is
quickly
tired
:
and
so
if
a
Christians
way
be
up
and
down
,
and
there
be
not
an
evenness
in
his
way
,
he
is
quickly
discouraged
;
and
a
main
means
to
help
one
to
go
on
with
freedom
and
courage
in
Gods
waies
,
is
to
go
on
in
an
even
course
.
3
If
so
be
you
lose
this
,
you
lose
the
beauty
of
your
profession
;
the
beauty
of
the
waies
of
Godliness
,
consists
much
in
the
constancy
,
and
if
your
way
be
up
and
down
,
there
is
no
beauty
in
your
conversation
,
it
takes
away
the
convincing
power
of
your
way
and
conversation
;
if
others
saw
your
hearts
up
,
and
saw
a
constant
evenness
in
your
way
,
this
would
mightily
convince
them
,
that
it
is
a
work
of
Gods
Spirit
upon
your
hearts
;
but
somtimes
your
hearts
are
up
,
and
down
again
,
somtime
you
are
patient
and
meek
,
at
other
times
you
are
passionate
and
fretting
;
this
doth
not
convince
them
that
it
is
the
work
of
Gods
Spirit
,
but
only
the
stirring
of
a
natural
spirit
.
4
By
this
means
you
wil
cause
God
to
walk
differently
with
you
;
if
you
keep
not
up
your
hearts
when
God
hath
raised
them
,
though
God
be
in
a
way
of
mercy
,
you
wil
cause
him
to
walk
in
a
way
of
displeasure
against
you
.
5
Again
,
When
your
hearts
are
up
,
that
is
the
thing
that
the
Devil
doth
most
watch
to
give
you
a
trip
in
.
As
when
Daniel
walked
so
strictly
in
al
the
matters
of
the
Kingdom
,
as
they
could
find
no
fault
in
him
,
they
accused
him
in
the
matter
of
his
God
,
of
his
Religion
:
so
saies
the
Devil
,
if
I
should
tempt
him
to
such
and
such
sins
,
I
cannot
prevail
,
but
there
is
such
a
way
I
may
prevail
;
and
the
Devil
doth
labor
there
most
to
trip
you
.
As
he
did
with
Christ
in
another
case
;
when
you
are
on
the
top
of
the
pinacle
,
then
he
labors
to
throw
you
down
:
It
is
true
,
it
is
the
work
of
God
that
hath
brought
you
up
to
the
pinacle
,
but
there
the
Devil
doth
labor
to
throw
you
down
.
Quest.
You
wil
say
,
How
shall
we
come
to
keep
up
our
hearts
,
whenas
our
hearts
are
in
a
better
frame
,
than
at
some
other
times
?
Answ.
First
,
When
your
hearts
are
up
,
labor
to
make
use
of
that
grace
that
raised
your
hearts
;
improve
it
so
as
to
make
your
hearts
more
holy
,
and
more
upright
.
A
Tree
if
it
sprout
upward
only
,
and
do
not
run
down
in
the
root
proportionably
,
it
wil
wither
,
and
die
:
and
so
if
grace
do
work
only
upward
in
abilities
,
and
performances
of
duties
,
and
joy
,
and
such
things
,
and
do
not
proportionably
work
downward
in
the
root
,
it
is
like
it
will
come
to
little
,
and
you
will
soon
lose
all
.
Secondly
,
Work
that
grace
you
find
in
your
inward
,
as
wel
as
outward
man
:
Do
not
think
it
enough
that
you
have
stirrings
of
Grace
to
enable
you
to
do
duties
,
but
improve
this
grace
for
the
working
out
of
corruption
:
consider
the
corruptions
of
your
heart
,
and
now
take
the
advantage
to
work
them
out
.
Thirdly
,
be
sure
you
take
nothing
that
is
Gods
due
at
this
time
;
that
is
,
if
God
have
raised
your
hearts
,
though
the
peace
and
joy
of
it
be
yours
,
the
Glory
of
it
is
Gods
,
do
not
be
fingering
of
that
,
take
heed
of
lifting
up
of
your
hearts
in
a
way
of
pride
,
it
is
enough
your
heart
is
lifted
up
in
a
way
of
grace
,
and
you
must
be
content
with
that
,
but
many
when
God
gives
them
a
lift
in
a
way
of
Grace
,
they
cannot
be
content
with
their
part
,
the
peace
,
and
the
joy
,
but
they
lift
up
themselves
in
a
way
of
pride
,
and
would
have
some
of
Gods
part
of
the
Glory
,
and
that
spoils
all
.
Fourthly
,
When
you
are
in
the
best
condition
,
prepare
for
the
greatest
suffering
,
to
lie
down
at
Gods
feet
,
and
this
will
keep
the
heart
in
a
sweet
frame
,
many
when
they
have
got
their
hearts
up
for
service
,
they
never
think
of
suffering
,
now
they
are
in
a
safe
condition
,
and
free
from
trouble
,
and
they
bless
themselves
,
and
when
trouble
falls
upon
them
unexpectedly
their
hearts
sinke
,
and
they
think
God
is
come
against
them
in
displeasure
,
and
if
that
raysing
of
spirit
had
been
true
,
God
would
have
kept
me
from
suffering
such
and
such
hard
things
:
thou
art
deceived
in
that
,
a
gracious
heart
that
is
wise
,
when
he
is
most
enabled
to
do
service
,
he
wil
prepare
for
suffering
.
Fifthly
,
Take
heed
of
depending
upon
the
old
stock
,
do
not
rest
on
grace
received
,
but
keep
thy
heart
sensible
of
a
need
of
a
supply
of
grace
,
many
when
they
have
been
seeking
of
God
,
and
have
in
some
measure
got
that
they
prayed
for
,
they
think
they
have
stock
enough
,
and
they
can
trade
prety
well
in
the
world
,
but
though
we
had
a
hundred
times
as
much
grace
as
we
have
,
and
had
not
supply
from
Christ
,
we
should
fail
.
Sixthly
,
Watch
against
the
least
declineing
,
and
account
it
a
very
great
evil
to
decline
,
and
therefore
be
often
calling
of
your selves
to
an
account
,
at
such
and
such
a
time
it
was
so
with
me
,
how
is
it
now
?
is
it
now
as
it
was
then
?
when
people
decline
,
it
is
hard
,
it
is
tedious
to
them
to
think
of
returning
,
and
therefore
they
decline
,
and
decline
,
and
loose
all
;
wherefore
observe
the
beginning
of
your
declinings
and
cal
your selves
to
an
account
dayly
,
that
when
you
abate
in
the
least
degree
,
you
may
reforme
it
.
Seventhly
,
Do
not
content
your selves
with
what
you
have
,
but
yet
get
higher
and
higher
,
the
heart
must
be
in
motion
upward
,
or
downward
,
therefore
the
way
to
get
establishment
is
to
be
in
a
continual
motion
upwards
as
in
2
Pet.
3.17.18
.
Saies
the
Apostle
,
beware
least
you
also
being
led
away
by
the
eror
of
the
wicked
,
fall
from
your
own
stedfastness
:
God
hath
brought
you
into
a
good
temper
,
take
heed
you
do
not
fal
from
your
steadfastness
,
how
shall
we
do
?
grow
in
grace
,
and
in
the
knowledg
of
our
Lord
and
savior
Jesus
Christ
,
Labor
to
get
higher
.
Eightly
,
Improve
that
you
have
well
,
and
that
wil
be
the
way
to
contrive
that
you
have
,
God
justly
takes
it
from
you
if
you
do
not
improve
it
.
It
were
a
blessed
thing
if
our
hearts
might
be
kept
up
constantly
,
our
lives
would
be
comfortable
to
our selves
,
and
wonderfully
comfortable
to
others
:
we
should
cause
the
people
of
God
to
rejoyce
in
us
,
otherwise
it
takes
away
the
comfort
that
Gods
people
might
have
in
us
,
though
we
be
up
at
sometimes
there
is
a
great
deal
of
crosness
at
other
times
.
There
is
a
notable
expression
for
this
of
Saint
Paul
to
the
Philippians
,
1
Phil.
3.4
.
I
thank
my
God
upon
every
remembrance
of
you
.
Sometime
a
Minister
of
God
may
thank
God
upon
the
remembrance
of
such
and
such
workings
upon
the
hearts
of
his
people
,
but
never
to
think
of
them
but
to
thank
God
,
this
is
a
great
matter
.
Alwaies
in
every
prayer
of
mine
for
you
all
,
making
request
with
joy
:
Sometime
a
Minister
can
make
his
request
with
joy
for
his
people
,
but
at
other
times
it
is
with
sorrow
;
but
people
should
labor
so
to
walk
,
as
that
a
Minister
may
make
request
with
joy
for
them
.
And
so
we
pass
to
the
last
thing
.
Fourthly
,
If
God
have
raised
your
hearts
,
improve
it
,
we
have
but
a
little
time
,
and
we
have
not
many
opportunities
,
and
therefore
we
had
not
need
lose
any
time
then
,
it
is
not
often
we
have
abilities
to
do
for
God
,
and
therefore
when
we
have
them
we
should
improve
them
.
As
a
Scholler
that
hath
a
weak
Body
,
and
is
not
alwaies
fitted
for
study
,
if
he
find
himself
fitted
at
any
time
,
he
is
loth
to
lose
one
hour
of
his
study
then
:
So
with
a
Merchant
or
Marriner
that
lay
long
for
a
wind
,
when
it
does
come
,
he
is
greedy
of
that
opportunity
:
so
we
are
fain
to
lie
long
for
a
wind
,
we
see
our
duty
,
and
are
convinced
of
it
,
but
we
want
the
breathings
,
and
assistance
of
Gods
Spirit
,
and
wait
for
a
wind
,
if
God
do
come
in
seasonably
,
we
had
need
improve
it
;
if
we
had
improved
al
those
times
that
were
sit
,
what
abundance
might
we
have
got
by
this
time
?
When
we
are
fit
for
outward
imployment
,
we
may
do
more
in
one
hour
,
than
we
could
have
done
in
ten
hours
before
;
at
other
times
they
do
but
bungle
,
and
trouble
themselves
,
and
little
good
comes
of
it
;
but
when
they
are
fit
for
work
,
and
the
work
goes
off
well
,
what
encouragement
is
it
?
And
so
if
we
had
taken
all
advantages
that
we
found
in
our
hearts
,
since
we
came
to
the
knowledg
of
Gods
waies
,
what
abundance
might
we
have
done
?
Indeed
in
comparison
of
that
which
God
is
worthy
of
,
though
we
had
spent
al
our
lives
in
his
service
,
it
would
have
been
but
little
;
but
in
comparison
of
that
we
have
done
,
it
might
have
been
abundance
.
Quest.
But
you
wil
say
,
How
shall
we
improve
this
time
?
Answ.
First
,
When
God
is
come
into
you
,
look
back
to
former
neglects
in
your
running
with
God
in
the
time
of
unfitness
:
Many
times
you
have
said
,
I
am
unfit
for
duty
,
and
therefore
you
have
left
it
undone
,
which
you
ought
not
to
have
done
.
Now
if
God
have
put
your
hearts
into
a
fitness
,
labor
to
make
up
your
former
neglects
in
your
running
with
God
:
If
a
man
decay
in
his
Estate
,
and
break
through
negligence
,
and
he
be
set
up
again
,
it
is
expected
he
should
make
up
former
neglects
:
and
so
doth
God
expect
of
us
.
Secondly
,
Set
upon
those
duties
that
you
never
could
do
before
.
Thirdly
,
Gather
up
al
the
experiences
of
God
towards
you
at
this
time
;
if
you
have
had
more
manifestations
of
Gods
presence
with
you
than
before
,
treasure
them
up
.
Fourthly
,
When
God
doth
grant
unto
you
peace
,
and
joy
,
make
use
of
all
the
peace
and
comfort
you
have
for
the
furtherance
of
the
work
of
your
grace
,
and
that
is
a
mighty
improvement
of
that
which
God
doth
give
you
:
do
not
only
improve
your
grace
,
but
that
which
comes
in
.
Many
that
have
comfort
and
peace
,
rest
in
that
as
the
fruit
of
al
the
good
they
do
as
their
reward
,
but
they
do
not
look
at
that
as
a
means
of
further
service
.
Fiftly
,
Improve
this
work
of
God
upon
your
hearts
,
by
watching
al
opportunities
;
let
time
now
be
precious
unto
you
,
let
there
none
be
lost
.
Sixtly
,
Labor
for
that
Christian
skil
to
make
up
the
graces
of
God
every
way
,
according
as
God
calls
for
the
use
of
them
.
There
are
divers
uses
of
Gods
graces
;
somtime
for
life
and
comfort
,
at
other
times
for
defence
;
somtimes
to
draw
in
,
at
other
times
to
let
out
,
as
Isa.
2.4
.
They
shall
beat
their
swords
into
plow-shares
,
and
their
spears
into
pruning
books
:
they
should
have
peace
and
their
instruments
should
be
of
another
fashion
.
But
in
Joel
3.10
.
it
is
otherwise
,
They
shal
beat
their
plow-shares
into
swords
,
and
their
pruning
hooks
into
spears
:
So
apply
it
to
grace
;
somtime
grace
is
to
bring
life
,
and
nourishment
to
the
soul
;
at
other
times
it
is
to
bring
in
grace
.
As
Faith
,
somtime
it
is
to
close
with
Christ
,
and
bring
nourishment
from
him
;
at
other
times
Faith
is
to
be
a
Shield
:
Many
Christians
look
upon
the
work
of
grace
to
bring
life
and
strength
to
themselves
,
but
have
not
skil
to
make
use
of
grace
as
a
shield
.
So
Hope
,
somtimes
it
is
to
prop
the
soul
,
at
other
times
it
is
to
be
a
Helmet
.
So
we
should
labor
to
understand
the
use
of
graces
,
according
to
the
several
imployments
that
God
calls
for
;
somtime
one
way
,
somtime
another
.
And
this
is
the
Third
Use
.
CHAP.
18.
A
fourth
Vse
.
To
be
restless
till
we
get
our selves
into
a
good
frame
.
USE
,
4.
A
Fourth
Use
is
this
:
If
it
be
so
that
Gods
people
are
in
such
a
different
frame
of
spirit
;
somtime
they
are
afraid
,
and
their
hearts
are
down
;
at
other
times
they
have
a
spirit
of
courage
,
and
fitness
for
any
service
that
God
wil
have
them
to
do
:
This
should
teach
us
when
our
hearts
are
down
,
and
not
in
that
fitness
we
desire
,
to
be
restless
till
we
get
our selves
in
a
good
frame
:
Somtime
the
Godly
have
their
hearts
in
a
good
frame
,
and
therefore
it
is
possible
to
be
had
,
and
we
should
never
be
in
rest
til
we
had
got
it
.
Quest.
But
how
shall
we
get
up
our
hearts
when
they
are
not
in
a
frame
fit
for
service
?
Answ.
First
,
Be
sensible
of
the
evil
of
an
unserviceable
heart
,
so
as
to
be
humbled
before
God
for
the
want
of
it
,
and
be
more
sensible
of
the
evil
of
that
,
than
sensible
of
the
evil
of
want
of
peace
and
comfort
:
Many
when
they
find
their
hearts
down
,
and
not
in
that
degree
fit
for
service
that
they
desire
,
they
are
troubled
for
it
,
but
the
reason
is
because
their
hearts
being
down
,
there
arise
doubts
of
their
condition
,
and
their
peace
is
hindred
,
and
they
cannot
have
comfort
in
it
,
but
they
are
not
so
much
troubled
because
they
are
unserviceable
,
and
want
hearts
fitted
for
duty
,
and
that
is
the
reason
why
their
hearts
are
kept
down
:
Now
this
should
be
our
care
,
to
be
more
sensible
of
the
unserviceableness
of
our
hearts
,
than
of
the
unpeaceableness
of
our
hearts
.
Secondly
,
Observe
which
way
the
strength
of
your
spirit
is
let
out
,
and
labor
to
recal
your
hearts
from
that
;
as
thus
:
If
the
strength
of
a
mans
spirit
be
not
for
God
,
it
is
let
out
to
somwhat
else
,
it
is
alwaies
working
some
way
or
other
;
if
it
be
not
let
out
to
some
one
particular
object
,
it
is
scattered
and
divided
into
divers
objects
.
Now
if
your
strength
be
not
let
out
for
God
,
call
your
hearts
to
an
account
,
where
is
the
strength
of
my
heart
?
which
way
runs
it
?
If
it
can
be
discerned
which
way
the
strength
of
your
heart
is
let
out
,
whether
to
any
creature
,
or
any
lust
,
that
should
be
your
care
to
get
it
off
.
Thirdly
,
When
you
come
to
present
your selves
before
God
in
his
Ordinances
,
come
with
hearts
panting
after
strength
:
as
when
you
come
to
the
Word
,
Prayer
,
or
Sacraments
,
bethink
your selves
beforehand
,
I
come
before
the
Lord
that
I
may
get
this
dull
heart
of
mine
quickned
in
such
and
such
a
particular
,
I
find
my
heart
unserviceable
in
such
a
particular
.
Now
my
heart
presents
it self
before
God
,
and
pants
after
God
to
be
fitted
for
service
in
such
a
particular
;
it
is
much
may
be
done
when
we
come
to
the
presence
of
God
panting
for
help
from
God
in
such
particulars
.
Fourthly
,
Observe
the
beginnings
of
Gods
coming
into
your
hearts
,
and
acknowledg
them
,
and
improve
them
,
and
follow
them
,
many
times
God
is
coming
into
the
heart
,
and
because
God
comes
not
in
fully
as
much
as
they
would
at
first
,
they
take
no
notice
of
the
beginnings
of
the
work
of
God
to
imbrace
them
,
and
improve
them
:
There
are
a
great
many
sparks
have
fallen
upon
your
hearts
,
if
they
had
been
gathered
together
,
they
might
have
been
a
flame
by
this
time
,
but
because
God
did
not
come
in
with
a
flame
all
together
,
they
did
not
regard
that
;
you
said
,
what
can
a
spark
do
upon
my
heart
?
if
you
had
improved
that
little
you
might
have
had
more
by
this
time
.
Fiftly
,
Labor
to
recall
all
those
soul
quickning
Truths
that
ever
you
have
felt
working
upon
your
hearts
:
there
was
a
time
my
heart
was
more
lively
,
I
can
remember
since
God
did
come
in
with
his
truth
,
and
work
mightily
upon
my
heart
,
labor
to
recal
those
truths
,
and
set
them
fresh
before
your
hearts
,
with
as
much
power
as
possibly
you
can
,
and
keep
your
hearts
in
view
of
them
continually
,
and
by
meditation
chafe
them
into
your
hearts
;
though
the
flesh
be
benummed
,
yet
if
it
be
rubbed
,
and
exercised
,
there
will
come
strength
,
and
so
those
soul
quickning
Truths
that
you
have
found
before
have
quickned
your
hearts
,
if
you
present
them
afresh
before
the
heart
,
and
chafe
them
by
meditation
,
they
wil
get
some
strength
and
life
into
the
heart
.
Lastly
,
Look
into
the
present
condition
you
are
in
,
and
exercise
the
duties
sutable
to
your
present
condition
.
CHAP.
19
A
Fifth
Vse
:
To
see
the
misery
of
being
alwaies
unfit
for
service
.
A
Sixt
Vse
:
To
teach
us
to
long
for
Heaven
.
USE
5.
BUt
now
in
the
next
place
:
If
Gods
people
find
such
a
difference
between
themselves
,
that
at
somtimes
it
is
far
otherwise
with
them
than
at
other
times
:
Hence
then
,
what
a
miserable
thing
is
it
to
be
alwaies
down
,
and
alwaies
unfit
for
service
?
This
is
a
thing
that
does
not
usually
befal
the
people
of
God
;
though
somtimes
their
hearts
are
down
in
comparison
of
other
times
;
yet
to
be
alwaies
down
,
and
unserviceable
,
this
do
not
use
to
be
the
condition
of
the
Servants
of
God
:
this
is
a
sad
miserable
condition
to
be
so
,
as
if
you
never
felt
the
power
of
God
upon
your
hearts
,
never
felt
the
Spirit
of
God
breathing
upon
you
,
never
felt
the
grace
of
God
stirring
upon
you
;
you
come
and
hear
the
Word
,
and
those
Truths
that
are
soul-quickning
warming
Truths
,
that
stir
others
,
and
their
hearts
lie
lumpish
as
a
Log
that
lies
in
a
flash
of
water
seven
yeers
together
,
and
is
never
stirred
by
them
.
Like
unto
a
vessel
in
a
House
,
that
is
cast
aside
,
and
lies
moulding
and
rotting
,
that
is
never
imployed
,
nor
fitted
for
any
service
,
are
these
Vessels
of
Honor
?
In
2
Tim.
2.21
.
the
Scripture
speaks
of
Vessels
that
are
in
a
great
house
,
that
are
Vessels
of
honor
;
and
he
describes
them
that
they
are
purged
and
fitted
for
the
masters
use
,
and
prepared
for
every
good
work
:
Now
if
a
vessel
lie
alwaies
moulding
,
and
rotting
,
and
never
used
,
this
is
for
the
fire
,
and
not
for
use
:
So
those
hearts
that
are
alwaies
moulding
,
and
rotting
,
and
never
fit
for
service
,
they
may
fear
they
are
vessels
of
dishonor
,
and
for
the
fire
.
Object
.
But
may
some
say
,
I
am
afraid
I
am
a
vessel
for
the
fire
,
for
I
cannot
tell
that
ever
I
found
my
heart
sit
for
any
service
that
God
called
me
to
.
Answ.
First
,
That
heart
that
is
sensible
of
unfitness
,
and
is
humbled
before
God
for
it
;
it
hath
not
such
an
unfitness
as
to
prepare
it
for
the
fire
.
Secondly
,
It
may
be
it
is
thy
unthankfulness
that
makes
thee
say
thou
art
never
fit
for
service
,
because
you
are
not
fit
for
that
degree
you
desire
,
you
do
not
take
notice
of
the
work
of
Gods
grace
for
the
present
.
Thirdly
,
May
be
now
you
are
framing
and
fitting
for
service
,
if
you
be
but
making
fit
it
is
a
signe
you
are
not
for
the
fire
,
if
there
be
a
vessel
for
the
fire
,
there
is
no
mending
of
it
,
but
if
the
master
of
the
house
shall
call
for
a
vessel
and
require
it
to
be
cleansed
,
and
washed
,
and
there
is
some
work
about
it
,
it
is
a
signe
it
is
not
for
the
fire
,
so
may
be
God
is
fitting
and
prepareing
you
for
service
.
Fourthly
,
May
be
it
is
that
you
mistake
your
work
,
you
do
not
know
what
the
work
is
that
God
calls
you
to
,
you
are
alwaies
unfit
for
such
,
and
such
service
,
but
that
is
not
the
work
that
God
calls
you
to
for
the
present
,
God
calls
you
to
a
work
of
humiliation
,
and
dependance
upon
himself
,
and
seeking
of
his
face
,
and
a
work
of
patience
,
do
not
say
you
are
unfit
for
the
Masters
use
,
because
you
are
unfit
for
such
and
such
a
work
;
may
be
the
time
is
not
yet
,
for
the
espicial
work
that
God
intend
to
use
you
in
.
USE
,
6.
In
the
Last
place
:
if
there
be
such
a
difference
between
the
hearts
of
Gods
people
,
this
may
teach
us
to
long
for
heaven
,
when
our
hearts
shal
be
alwaies
up
there
shal
be
such
a
difference
from
that
estate
we
are
now
in
,
as
it
is
more
then
we
are
able
to
imagine
;
and
there
shal
be
no
fear
of
the
loss
of
it
,
It
is
an
observation
of
Mr.
Brightman
,
upon
the
19.
Revel.
11.
Comparing
it
with
Reve.
4.
and
in
Reve.
4.1
.
It
is
said
,
there
was
a
door
opened
in
Heaven
,
In
Reve.
19.11
.
It
is
said
,
Heaven
was
opened
,
not
only
a
little
door
was
opened
,
but
the
gates
and
walles
of
Heaven
were
opened
.
There
is
a
great
deal
of
difference
in
the
estate
of
Gods
people
here
,
somtimes
they
have
a
little
door
opened
to
them
in
Heaven
,
sometimes
the
Heavens
themselves
are
opened
to
them
,
but
a
time
wil
come
,
when
the
Heavens
shal
not
only
be
opened
for
them
,
but
it
shal
be
replenished
with
them
,
the
cheife
Glory
of
Heaven
shal
be
the
Saints
there
,
and
we
shall
take
no
pains
to
keep
our
hearts
up
;
it
were
wel
if
our
hearts
were
up
alwaies
,
though
with
never
so
much
pains
,
they
shal
as
naturally
worke
after
God
,
as
the
Sun
doth
naturally
shine
,
and
therefore
let
us
comfort
our selves
in
that
time
,
let
us
strive
and
strugle
a
while
,
there
is
a
time
when
our
hearts
shal
be
up
,
and
we
shall
never
take
any
pains
.
CHAP.
20.
Shewing
the
power
of
Faith
to
carry
through
the
most
difficult
work
.
Question
,
What
is
there
in
Faith
which
helps
the
Soul
?
Answered
,
in
four
Particulars
.
1.
It
setles
the
Heart
on
the
surest
ground
,
which
is
Gods
call
,
and
Promises
.
2.
It
fetcheth
in
the
greatest
strength
.
3.
It
assists
with
the
highest
encouragements
.
5.
Faith
of
its
own
Nature
is
a
mighty
strong
principle
.
The
most
illustrious
work
of
Faith
.
Thirteen
remarkable
things
concerning
Faith
,
and
the
difficulties
which
it
breaks
through
.
NOw
there
is
one
point
more
out
of
these
words
,
we
have
seen
the
Faith
of
Moses
in
taking
away
of
the
impediment
of
Moses
in
his
work
,
the
great
impediment
was
the
fear
of
the
wrath
of
the
King
,
but
by
Faith
that
was
taken
a
way
.
Now
he
goes
upon
the
work
:
and
went
out
of
Egypt
,
with
a
high
hand
;
from
whence
the
Point
is
this
,
Doct.
That
Faith
will
carry
the
Hearts
of
Gods
People
through
difficult
works
and
Services
.
Though
the
work
be
difficult
,
and
they
have
many
hinderances
to
let
them
,
Faith
will
carry
them
through
it
.
I
remember
in
the
beginning
of
this
argument
,
I
handled
that
Point
of
Faith
in
carrying
through
sufferings
,
now
the
argument
is
,
that
faith
will
carry
through
difficult
service
,
as
this
work
of
forsaking
Egyyt
was
a
difficult
work
for
Moses
to
undertake
difficult
;
in
many
regards
.
First
,
In
forsaking
his
own
country
.
Egypt
was
Moses
own
country
,
and
he
himself
might
have
shifted
well
enough
,
and
have
enjoyed
abundance
of
prosperity
,
the
Egyptians
would
have
made
enough
of
him
;
for
him
to
forsake
Egypt
his
own
country
was
something
.
Secondly
,
For
him
to
carry
so
many
thousand
poor
people
with
him
,
unarmed
into
a
Wilderness
without
provision
,
and
knew
not
what
should
become
of
them
,
Flesh
and
Blood
would
reason
,
what
shal
I
carry
this
people
into
the
Wilderness
;
what
provision
shal
they
have
?
they
have
but
a
little
dough
at
their
backs
,
and
if
that
be
spent
what
shal
become
of
them
?
Thirdly
,
Then
Moses
might
think
,
Pharoah
is
such
a
man
that
there
is
no
hold
of
him
,
how
if
he
follow
us
with
his
army
and
cut
us
off
?
again
,
if
we
go
to
the
Wilderness
al
the
Nations
round
about
us
may
come
and
cut
us
off
.
Not
withstanding
al
these
difficulties
Moses
went
on
.
Faith
will
carry
a
Christian
through
works
that
have
much
difficulty
in
them
,
faith
hath
done
mighty
things
in
the
world
,
and
stil
it
mightily
prevails
where
it
comes
,
no
difficulty
is
able
to
stand
before
it
,
faith
breaks
through
all
,
it
casts
down
all
opposition
,
it
overcomes
all
resistances
,
whatsoever
it
doth
undertake
,
it
does
conquer
,
and
al
strength
is
but
as
weakness
before
it
,
we
need
no
further
testimony
of
the
great
things
that
faith
hath
done
in
carrying
through
difficult
services
then
this
11.
Chapter
of
the
Hebrews
,
and
therefore
we
will
look
no
further
to
other
scriptures
.
Qustion
,
But
you
will
say
,
what
is
there
in
faith
that
helps
the
soul
,
and
carries
a
Christian
through
the
most
difficult
works
and
services
?
Answ.
There
are
many
things
.
First
,
Faith
doth
it
by
setling
the
heart
upon
the
surest
ground
;
if
a
man
be
set
fast
upon
a
ground
that
is
sure
,
and
unmovable
,
it
may
do
great
things
:
as
one
thought
,
if
he
could
but
have
a
sure
ground
,
he
might
make
such
an
Engine
as
to
shake
the
Earth
.
Now
faith
sets
the
heart
upon
a
sure
ground
,
Gods
Call
;
Faith
doth
not
only
shew
a
Christian
his
duty
,
and
tell
him
what
God
doth
call
him
to
(
that
may
be
done
by
bare
knowledg
)
but
Faith
settles
the
heart
upon
Gods
Promises
,
it
doth
bring
unto
the
heart
the
Authority
,
Majesty
,
and
Soveraignty
of
God
in
this
his
Call
,
and
that
hath
a
great
deal
of
strength
upon
the
heart
to
make
it
go
through
difficulty
.
Secondly
,
Faith
doth
fetch
in
the
greatest
strength
,
and
doth
bring
it
into
the
soul
,
it
doth
not
only
make
the
strength
of
God
to
be
his
,
but
the
glorious
strength
of
God
,
the
chief
of
Gods
strength
(
to
speak
after
the
manner
of
men
)
if
there
be
any
thing
more
glorious
in
the
strength
of
God
than
other
,
Faith
doth
fetch
in
that
for
the
strengthening
of
the
soul
in
the
service
of
God
.
For
that
we
have
two
or
three
notable
Scriptures
,
Ephes.
1.19
.
which
doth
not
only
speak
of
the
power
of
God
in
working
of
Faith
,
but
of
the
power
of
God
in
the
sould
after
Faith
is
wrought
.
-
First
,
It
is
the
Power
of
God
.
-
Secondly
,
It
is
the
mighty
Power
of
God
.
-
Thirdly
,
The
working
of
his
mighty
Power
.
-
Fourthly
,
The
greatness
of
the
working
of
his
mighty
Power
.
-
Fifthly
,
The
exceeding
greatness
of
the
working
of
his
mighty
Power
.
-
Sixthly
,
The
same
Power
that
raised
Christ
from
the
dead
.
This
is
in
be
getting
Faith
in
the
soul
.
Now
it
is
that
Power
which
a
Beleever
being
once
a
Beleever
,
hath
the
use
of
afterwards
.
Another
Text
which
is
remarkable
for
this
purpose
,
is
Eph.
3.16
.
That
he
would
grant
unto
you
according
to
the
riches
of
his
glory
,
to
be
strengthened
with
might
by
his
Spirit
,
in
the
inner
man
:
that
which
the
Apostle
praies
for
,
is
that
which
a
Beleever
by
Faith
may
fetch
in
,
and
make
his
own
.
First
,
There
is
strength
in
the
inner
man
,
and
that
is
more
than
in
the
outward
.
Secondly
,
It
is
strength
by
the
Spirit
(
now
Spirit
is
a
word
that
is
used
to
express
strength
)
and
that
by
Gods
Spirit
.
Thirdly
,
It
is
strength
by
the
Spirit
with
might
;
one
would
think
it
were
enough
if
he
had
said
,
Strengthened
by
the
Spirit
of
God
,
that
doth
bring
in
might
;
but
it
is
,
with
might
by
the
Spirit
in
the
inner
man
.
Fourthly
,
This
is
according
to
his
Glory
;
it
is
such
a
strength
,
such
a
might
of
Gods
Spirit
as
God
is
glorious
in
it
;
it
is
the
glory
of
the
might
of
the
Spirit
of
God
in
the
inner
man
.
And
yet
there
is
one
higher
expression
.
Fifthly
,
It
is
according
to
the
Riches
of
his
Glory
;
Whose
Glory
?
The
Riches
of
the
Glory
,
of
the
Might
,
of
the
Spirit
of
God
:
Of
what
God
?
That
God
that
is
the
Father
of
our
Lord
Jesus
Christ
,
of
whom
the
whol
Family
of
Heaven
and
Earth
is
named
.
Surely
this
strength
must
enable
to
do
mighty
things
,
and
this
strength
is
a
Beleevers
own
,
to
work
for
him
,
and
assist
him
in
any
service
.
What
a
shameful
thing
is
it
for
any
Christian
to
complain
of
the
want
of
strength
in
the
performance
of
Duty
,
when
such
a
strength
as
this
is
made
over
to
him
,
and
he
by
Faith
may
fetch
it
in
,
imploy
it
,
and
make
use
of
it
as
his
own
?
Another
place
to
shew
what
strength
it
is
that
Faith
doth
bring
in
,
it
is
that
in
Col.
1.11
.
Strengthened
with
all
might
according
to
his
glorious
Power
,
unto
all
patience
and
long-suffering
with
joyfulness
.
Now
if
in
your
lives
you
would
shew
that
which
is
proper
to
a
Christian
,
you
must
do
that
which
must
manifest
a
glorious
power
of
God
.
Now
what
is
it
that
you
do
,
or
have
done
in
all
your
lives
,
that
doth
manifest
a
glorious
power
of
God
?
This
shews
the
glory
of
a
Christian
,
that
al
that
see
him
may
say
,
the
power
of
Nature
could
not
do
this
,
the
power
of
Grace
could
not
do
this
,
and
the
power
of
all
Creatures
in
Heaven
and
Earth
could
not
do
this
,
yea
,
it
is
more
than
an
ordinary
power
of
God
,
it
is
a
glorious
power
of
God
that
must
enable
him
to
do
this
.
But
though
the
power
of
God
be
glorious
,
it
is
not
alwaies
put
forth
in
enabling
men
to
do
duties
;
but
it
is
somtimes
put
forth
in
enabling
of
them
with
patience
to
undergo
that
which
is
laid
upon
them
as
wel
as
to
do
great
things
:
may
be
you
do
not
find
the
glorious
power
of
God
for
to
enable
you
to
do
great
works
;
God
would
somtimes
have
his
glorious
power
work
to
make
you
patient
;
therefore
you
must
not
only
be
patient
,
as
an
ordinary
man
or
woman
,
but
be
so
patient
as
to
shew
you
have
a
glorious
power
of
God
to
make
you
patient
.
Somtimes
you
have
been
crost
,
and
have
had
afflictions
upon
you
,
that
have
been
sore
afflictions
,
and
have
been
long
upon
you
,
and
may
be
you
have
been
patient
,
but
you
must
be
so
patient
as
to
manifest
the
glorious
power
of
God
in
your
patience
;
and
therefore
though
I
have
been
somwhat
patient
,
yet
,
have
I
been
so
patient
as
to
manifest
the
glorious
power
of
God
in
it
?
and
have
I
been
so
long
suffering
towards
those
that
have
crost
me
,
as
to
manifest
the
glorious
power
of
God
in
it
?
Faith
doth
fetch
in
strength
to
enable
to
do
that
.
And
that
is
the
second
thing
that
Faith
doth
to
carry
through
difficult
services
,
it
doth
fetch
in
the
greatest
strength
.
Thirdly
,
That
which
Faith
doth
in
enabling
the
soul
to
any
difficult
work
,
is
the
assisting
of
the
soul
with
the
highest
encouragements
that
possibly
can
be
;
the
encouraging
Promises
of
God
,
and
the
encouraging
Expressions
that
are
in
the
Word
,
that
might
put
life
into
the
deadest
spirit
in
the
world
:
the
encouragements
that
are
in
the
Scripture
,
lay
as
it
were
dead
to
the
heart
,
no
but
that
there
is
life
in
them
,
but
because
of
the
deadness
of
the
heart
;
now
Faith
comes
and
puts
life
into
them
.
In
this
11.
chapter
of
the
Hebrews
,
Faith
i●
commended
by
raising
dead
to
life
;
here
is
as
great
a
commendation
of
Faith
,
when
Faith
shal
raise
a
dead
Promise
,
and
dead
encouragement
,
and
put
life
into
it
.
We
read
a
Promise
or
an
encouragement
may
be
twenty
times
before
,
but
it
was
as
dead
;
but
now
Faith
doth
come
and
put
life
into
it
,
and
the
soul
can
come
and
lay
face
upon
its
face
,
and
mouth
upon
its
mouth
,
and
eyes
upon
its
eyes
,
and
it
comes
to
be
a
mighty
quickning
thing
to
enable
it
to
any
service
.
Fourthly
,
Faith
carries
the
soul
through
works
that
God
cals
to
,
because
faith
in
it self
(
besides
that
it
brings
in
)
is
a
mighty
strong
principle
:
it
is
the
most
glorious
work
that
ever
creature
was
enabled
to
do
in
this
world
;
the
Angels
in
Heaven
were
never
able
to
put
forth
a
more
glorious
work
for
the
kind
of
it
,
than
a
beleeving
soul
doth
put
forth
in
the
proper
essential
work
of
Faith
;
and
if
Faith
in
the
proper
essential
act
of
it
be
the
most
glorious
difficult
work
that
ever
creature
in
Heaven
or
Earth
did
;
then
surely
it
must
have
a
mighty
deal
of
power
to
enable
the
soul
to
do
the
most
difficult
,
and
glorious
Services
.
Quest.
You
wil
say
,
What
is
that
proper
essential
work
of
faith
,
that
is
the
most
glorious
difficult
work
that
ever
was
performed
?
Answ.
For
a
Creature
that
doth
apprehend
it self
by
Nature
an
enemy
to
God
,
a
poor
wretched
defiled
creature
by
sin
,
standing
guilty
in
the
presence
of
God
,
having
the
wrath
of
God
incensed
against
it
,
the
Justice
of
God
crying
for
satisfaction
,
and
the
Law
of
God
pronouncing
an
eternal
Curse
upon
it
,
for
a
soul
to
see
this
,
and
be
sensible
of
it
,
and
yet
in
this
condition
to
raise
up
its
self
,
to
lay
hold
upon
the
perfect
righteousness
of
a
Mediator
,
God
and
Man
,
and
to
venture
its
eternal
estate
upon
that
righteousness
,
and
to
tender
up
to
God
by
Faith
that
righteousness
as
a
ful
satisfaction
to
his
Justice
,
and
as
sufficient
to
bear
off
the
the
wrath
of
God
from
it
;
and
notwithstanding
al
the
pollution
of
its
nature
,
yet
to
unite
it self
to
the
Deity
,
in
the
neerest
union
that
ever
creature
was
united
to
the
Deity
,
except
the
personal
Union
of
Christ
to
the
Divine
Nature
:
this
is
a
glorious
work
;
and
no
marvel
though
such
glorious
power
of
God
be
in
Faith
;
and
a
Faith
that
can
do
this
,
may
do
any
thing
,
as
Christ
said
,
If
you
can
beleeve
,
all
things
are
possible
:
so
say
I
to
every
one
that
hath
low
thoughts
of
Faith
,
and
think
it
a
mean
work
,
If
you
can
beleeve
,
al
things
are
possible
;
it
is
a
greater
thing
to
beleeve
truly
,
than
for
to
work
miracles
;
a
man
may
work
miracles
,
and
yet
be
damned
;
but
justifying
Faith
doth
so
unite
the
soul
to
God
that
it
is
impossible
the
soul
should
be
damned
,
and
therefore
it
is
a
greater
miracle
than
ever
any
was
enabled
to
do
;
though
God
enables
Angels
to
do
great
things
,
yet
he
never
enables
them
to
do
such
a
glorious
work
as
this
.
Besides
,
though
people
think
Faith
is
an
easie
matter
,
yet
it
is
the
most
difficult
work
in
the
world
.
First
,
Difficult
in
regard
of
the
impediments
,
no
work
hath
such
great
impediments
as
this
.
The
soul
seeing
an
enmity
between
God
and
it
,
and
seeing
it self
a
polluted
Creature
,
and
seeing
the
Law
of
God
in
its
strictness
,
and
the
Justice
of
God
must
be
satisfied
,
and
sees
the
wrath
of
God
burning
against
it
,
and
having
nothing
in
its
self
to
satisfie
God
,
yet
Faith
doth
break
through
al
these
,
and
if
it
can
break
through
these
,
then
certainly
it
wil
break
through
any
thing
;
for
there
can
be
no
greater
impediment
to
any
service
that
God
calls
to
,
than
there
was
to
this
one
work
of
beleeving
:
Let
us
not
therefore
be
feared
by
any
difficulty
and
mountain
that
lies
in
our
way
to
any
work
,
because
there
can
never
be
any
mountain
laid
in
our
way
to
hinder
us
in
any
work
,
as
did
lie
in
our
way
to
hinder
us
from
beleeving
,
and
if
Faith
did
burst
through
those
impediments
,
it
shal
be
able
to
break
through
al
other
impediments
.
Secondly
,
It
is
difficult
,
not
only
because
of
the
impediments
,
but
because
it
is
the
highest
duty
of
all
;
to
reach
high
is
painful
to
the
Body
;
so
the
high
actions
of
the
soul
are
difficult
to
the
soul
:
now
Faith
is
high
;
the
object
is
high
,
the
act
is
high
,
and
the
end
is
high
:
the
object
is
the
highest
object
,
it
is
the
perfect
righteousness
of
a
Mediator
,
God-man
;
and
the
act
is
of
the
highest
nature
,
it
is
an
act
of
uniting
the
soul
with
the
Deity
:
as
by
sin
the
soul
departed
from
God
,
so
by
faith
the
soul
comes
to
be
made
one
,
and
for
the
end
that
is
high
,
it
is
for
the
satisfaction
of
infinite
Justice
,
and
for
appeasing
of
infinite
wrath
,
and
for
acceptation
from
infinite
holiness
:
let
God
be
never
so
holy
,
infinitely
more
than
we
can
conceive
of
him
,
yet
faith
does
procure
acceptance
;
for
such
a
polluted
filthy
creature
as
man
is
,
from
the
infinite
holiness
of
God
.
Thirdly
,
It
is
difficult
,
because
it
hath
the
least
furtherance
from
any
principle
of
Nature
:
some
other
Graces
,
as
Patience
,
and
Justice
,
and
Sobriety
,
they
have
some
help
from
the
principles
in
Reason
and
Nature
;
but
Faith
hath
no
help
from
any
principles
in
Reason
or
Nature
;
and
therefore
surely
it
is
difficult
,
and
if
it
be
the
most
glorious
,
and
difficult
thing
,
surely
it
wil
enable
the
soul
to
do
most
glorious
and
difficult
works
.
Fifthly
,
Faith
appears
to
be
a
most
strong
thing
to
carry
the
Soul
through
any
service
,
because
it
enables
a
soul
to
go
on
in
any
way
of
service
that
God
calls
to
in
a
gracious
manner
,
and
this
doth
facillitate
a
work
,
a
main
thing
that
makes
our
services
difficult
is
our
blundering
about
them
,
and
going
about
them
in
a
confused
untoward
manner
,
we
do
not
carry
things
graciously
,
and
sweetly
,
In
an
outward
work
,
to
carry
it
on
in
a
right
manner
doth
mightily
further
the
work
;
so
in
any
work
that
Godsets
us
about
if
we
went
on
in
the
right
way
that
God
set
us
about
,
it
would
help
us
against
difficulty
,
we
may
thank
our selves
,
because
we
go
about
our
work
untowardly
:
As
an
apprentice
that
handles
his
tool
untowardly
,
he
works
with
as
much
strength
as
another
,
but
not
going
in
the
right
manner
to
work
,
he
does
but
hack
&
spoil
his
work
,
wheras
a
Mason
,
or
Carpenter
that
workes
,
by
rule
and
goes
to
it
in
the
right
manner
he
goes
through
his
work
with
ease
,
and
if
there
be
a
knotty
peice
in
the
timber
he
knows
how
to
order
it
,
because
he
hath
skil
:
when
as
others
would
throw
away
the
work
,
and
could
not
tell
what
to
do
.
So
many
not
having
the
grace
of
faith
to
guide
them
by
the
right
rule
,
when
they
set
upon
any
work
in
religion
,
they
cry
out
of
the
difficultness
,
and
how
it
tires
them
no
marvel
if
you
be
tired
when
you
do
not
know
the
right
rule
:
but
the
principle
of
Faith
being
begotten
by
the
word
,
and
being
fed
and
nourished
by
the
word
,
it
will
keep
the
heart
close
to
the
word
,
and
give
skill
to
the
soul
to
apply
it selfe
to
the
rule
,
and
therefore
though
the
work
be
hard
,
yet
to
such
a
one
in
comparison
it
is
Easy
,
and
so
carries
through
abundance
of
difficulties
which
otherwise
would
hinder
him
.
Sixthly
,
Faith
carries
through
difficult
works
,
things
that
are
hard
to
be
done
,
because
by
faith
it
is
that
the
soul
of
a
beleever
hath
much
to
do
with
God
,
with
the
supream
Cause
,
with
the
highest
cause
of
all
,
and
by
reason
of
Faith
the
great
things
that
he
undertakes
are
transacted
between
God
and
him
;
the
cheif
difficulty
of
business
lies
most
in
second
causes
,
in
under
causes
,
now
if
so
be
the
thing
be
cleare
between
the
supreame
cause
,
and
the
agent
that
undertakes
the
work
,
it
may
go
on
and
that
with
ease
.
As
many
times
in
the
business
and
affaires
of
a
country
,
if
a
man
have
to
do
with
many
under
Officers
he
may
have
a
great
deal
of
difficulty
in
his
work
,
in
passing
through
them
,
but
if
the
business
be
transacted
between
him
and
the
King
and
all
be
cleare
there
,
he
may
carry
his
business
with
ease
;
so
all
the
business
of
a
beleever
is
transacted
between
God
and
him
,
and
faith
keeps
the
soul
to
the
supreame
cause
and
works
it
that
way
,
and
this
must
needs
procure
much
ease
to
a
service
,
because
the
supream
cause
depends
on
no
inferior
,
but
all
inferior
depends
upon
it
and
the
supream
cause
is
enough
to
work
without
any
inferior
causes
,
and
no
inferior
can
any
way
resist
the
working
of
the
supream
;
yea
it
is
a
great
particular
of
the
glory
of
the
supream
cause
,
to
work
above
and
beyond
all
inferior
causes
,
and
faith
having
to
deal
with
that
,
it
is
not
so
much
scared
with
difficulties
as
others
are
Seventhly
,
Yet
further
Faith
helps
through
great
difficulties
,
because
it
doth
remove
and
cure
the
difficulties
that
are
within
the
spirits
of
men
and
women
,
and
if
these
be
taken
away
,
external
difficulties
have
little
in
them
,
we
complain
of
many
difficulties
in
a
work
without
,
whenas
indeed
the
greatest
difficulties
are
within
in
our
hearts
,
and
faith
hath
a
speciall
efficacy
for
removing
and
curing
of
them
;
As
now
unruly
passions
are
great
hinderances
to
any
worke
that
we
undertake
,
faith
hath
a
mighty
power
in
curing
of
them
.
And
likewise
distracting
fears
,
(
but
of
that
before
)
And
the
reasoning
of
flesh
and
blood
have
a
mighty
deal
of
power
to
make
a
work
difficult
,
and
great
care
is
to
be
had
in
curing
of
them
:
And
the
lumpish
deadness
of
our
spirits
,
And
the
base
sluggishness
of
our
hearts
,
And
the
base
ends
that
a
man
hath
:
faith
cures
them
,
and
cleanses
the
heart
of
them
,
And
so
foolish
presumptions
that
people
have
and
their
false
confidences
,
and
resting
upon
rotten
props
,
these
and
divers
others
may
be
named
which
are
inward
difficulties
that
faith
helps
against
,
and
by
removing
of
them
doth
easily
overcome
any
difficulty
that
is
without
,
therefore
when
you
have
any
work
which
is
hard
,
look
not
so
much
for
the
removing
the
difficulties
that
are
without
as
the
difficulties
that
are
within
.
Eighthly
,
The
Eighth
particular
wherein
the
power
of
Faith
is
,
That
Faith
makes
the
work
that
God
sets
a
Christian
about
,
to
be
suitable
to
his
spirit
;
let
the
work
be
what
it
wil
be
,
if
it
be
a
work
of
God
,
any
way
of
Godliness
,
Faith
hath
a
power
to
work
the
heart
to
be
suitable
to
that
work
,
that
there
shal
be
an
agreement
between
the
frame
and
temper
of
heart
,
and
the
work
that
God
sets
it
to
,
and
then
a
work
wil
go
on
.
If
you
set
one
to
a
work
that
does
but
bungle
,
the
work
does
not
go
off
hand
,
because
it
is
a
work
that
is
not
suitable
to
his
principles
:
but
if
a
man
hath
a
work
that
is
suitable
to
him
,
he
can
go
to
it
with
singing
,
and
it
goes
off
readily
:
as
in
Nehem.
4.6
.
The
work
went
on
,
because
the
people
had
a
mind
to
work
;
though
indeed
it
was
a
hard
work
.
Ninthly
,
Again
,
Another
power
of
Faith
is
this
:
Faith
hath
power
to
make
use
of
difficulties
for
the
furtherance
of
the
work
,
and
therefore
much
more
power
for
to
carry
through
difficulties
:
Faith
can
bring
water
out
of
the
Rock
,
it
can
make
the
mountains
that
lie
in
the
way
to
be
advantages
to
raise
the
heart
upon
:
We
have
a
notable
place
for
this
in
Hebr.
11.3
,
4.
where
it
is
said
,
Out
of
weakness
they
were
made
strong
:
not
that
they
were
made
strong
being
weak
,
that
they
were
brought
out
of
their
weakness
,
and
had
strength
conveyed
to
them
(
that
is
not
al
)
but
it
is
made
a
fruit
of
their
Faith
,
that
they
were
made
strong
out
of
weakness
:
Faith
did
make
use
of
their
very
weakness
to
strengthen
them
by
;
so
that
Faith
is
not
only
able
to
strengthen
those
that
are
weak
,
but
to
take
advantage
by
weakness
for
to
strengthen
,
to
turn
al
hindrances
into
furtherances
:
for
so
God
having
promised
all
shal
turn
to
good
,
Faith
can
take
hold
of
that
Promise
,
and
so
turn
all
hindrances
that
can
be
into
furtherances
:
Faith
hath
a
Chymical
Art
;
those
that
have
that
Art
wil
get
Gold
cut
of
Stones
or
Iron
:
So
Faith
wil
draw
Gold
out
of
Iron
and
stones
,
out
of
things
that
seem
to
be
never
so
cross
and
contrary
,
it
wil
draw
help
.
Tenthly
,
Faith
helps
against
difficulty
,
because
it
works
by
love
,
and
that
hath
a
great
deal
of
power
to
carry
through
difficulties
;
Much
water
cannot
quench
Love
:
it
is
a
speech
of
Bernard
.
Cant.
8.7
.
The
force
of
Love
is
violent
.
Saies
the
Apostle
in
1
Thess.
1.3
.
Remembring
without
ceasing
your
work
of
Faith
,
and
labor
of
Love
:
Love
is
very
laborious
,
it
will
force
through
difficulty
;
therefore
that
which
makes
so
much
use
of
Love
,
and
inflames
that
,
that
hath
much
power
against
difficulty
.
11
ly
,
Another
thing
wherein
the
power
of
Faith
consists
,
is
,
Before
we
enter
on
the
work
it
assures
of
a
certain
good
success
:
Now
when
we
know
the
success
shal
be
good
and
certain
before
we
begin
,
this
wil
help
against
any
difficulty
though
the
work
be
never
so
hard
;
it
is
want
of
the
hope
of
the
success
that
deadens
the
heart
:
But
this
must
not
be
mistaken
;
Faith
doth
not
alwaies
assure
of
a
particular
success
,
if
we
wil
assure
our selves
of
a
particular
success
,
which
is
more
than
the
Promise
wil
bear
,
this
wil
hinder
Faith
:
but
faith
wil
assure
of
success
in
the
general
.
12
ly
,
Again
,
Faith
assures
of
the
reward
,
2
Chron.
75.7
.
Be
ye
strong
therefore
,
and
let
not
your
hands
be
weak
,
for
your
work
shall
be
rewarded
:
Faith
assuring
of
this
wil
make
one
strong
,
though
God
cal
to
never
such
hard
things
.
Marriners
in
hope
of
a
good
reward
they
wil
venture
themselves
in
storms
&
tempests
,
and
in
dangers
on
the
Sea
.
And
so
a
Soldier
,
if
his
Captain
wil
give
him
a
months
,
or
two
months
pay
,
over
and
above
,
he
wil
venture
his
life
.
13
ly
,
Lastly
,
Faith
quickens
and
stirs
up
al
Graces
,
cals
in
the
help
of
every
Grace
.
Now
many
hands
will
do
great
works
:
and
so
,
where
al
Graces
do
work
together
,
much
wil
be
done
.
And
thus
much
for
the
explication
of
the
work
of
faith
in
carrying
through
services
that
have
so
much
difficulty
:
For
Use
,
CHAP.
21.
Vses
of
the
Doctrine
,
Use
,
First
,
Let
none
think
God
an
hard
Master
,
when
he
puts
them
upon
service
,
because
he
affords
them
a
principle
to
carry
them
through
.
Use
,
Secondly
,
To
Beleevers
that
they
should
expect
to
be
put
upon
difficult
things
.
1.
Four
considerations
against
discouragements
.
It
is
not
to
be
accounted
an
affliction
to
be
put
upon
difficult
things
for
4.
Reasons
.
Use
,
Thirdly
,
Shewing
it
can
be
no
concluding
argument
against
a
work
,
because
there
are
hinderances
.
Use
,
Fourthly
,
When
you
have
been
carried
through
difficult
services
consider
,
what
it
was
which
supported
you
.
USE
,
1.
First
,
Now
then
let
none
think
God
to
be
an
hard
Master
,
in
putting
his
servants
upon
such
difficulties
as
are
hard
to
do
;
though
he
do
put
them
upon
difficulties
,
yet
he
gives
them
a
principle
to
carry
them
through
,
and
then
it
is
al
one
as
if
it
were
easyer
:
Carnal
hearts
are
ready
to
complaine
of
the
tediousness
and
hardness
of
Gods
waies
,
and
they
are
ready
to
complain
of
God
as
an
hard
Master
,
how
are
they
hard
and
tedious
?
They
are
hard
and
tedious
to
you
,
because
you
want
a
principle
to
do
them
by
,
but
they
are
not
hard
to
the
Christian
:
indeed
it
was
cruelty
,
and
hardness
to
to
Pharoah
to
put
the
Israelites
upon
work
,
and
take
away
their
straw
,
but
God
though
he
puts
his
servants
upon
hard
works
,
he
gives
them
a
principle
whereby
to
do
them
:
If
a
man
should
put
another
upon
an
hard
work
,
and
give
him
an
engine
to
carry
him
through
,
then
it
is
not
hard
;
so
though
God
puts
them
on
hard
works
,
he
gives
them
an
engine
to
carry
them
through
;
saies
Daniel
10.19
.
speak
Lord
thou
hast
strengthened
thy
servant
.
So
a
Godly
man
may
say
,
true
Lord
I
have
no
strength
in
my self
,
to
do
this
difficult
work
,
but
being
thou
hast
strengthened
thy
servant
,
and
given
him
this
strong
principle
in
some
measure
,
now
Lord
speak
,
Command
what
thou
wilt
.
USE
,
2.
A
second
Use
is
this
.
Hence
let
all
beleevers
that
have
evidence
to
themselves
that
they
are
beleevers
,
or
any
hope
that
God
hath
wrought
faith
in
them
,
let
them
expect
to
be
put
upon
difficult
things
:
because
God
hath
put
in
them
a
principle
to
carry
them
through
difficult
things
,
and
God
delights
to
improve
al
his
creatures
according
to
the
powers
they
have
;
there
is
no
power
of
nature
,
but
God
wil
cal
it
forth
,
and
improve
it
at
some
time
or
other
,
and
if
God
delights
to
improve
the
power
of
nature
,
much
more
the
power
of
Grace
,
which
is
the
speciall
,
and
choice
power
that
he
doth
communicate
to
any
creature
in
the
world
;
and
for
the
kind
the
choicest
thing
that
he
will
communicate
to
any
creature
to
al
eternity
,
and
therefore
if
you
have
not
found
hard
things
,
expect
them
and
make
account
that
your
faith
should
be
called
out
,
Faith
is
the
most
glorious
Grace
,
able
to
do
the
most
Glorious
things
that
ever
creature
is
able
to
do
,
and
have
you
it
for
nothing
?
have
you
faith
only
to
keep
you
in
that
ordinary
way
that
the
principles
of
nature
are
able
to
keep
you
in
?
if
God
have
given
you
faith
,
he
hath
given
you
it
for
to
do
great
things
,
and
therefore
expect
difficult
things
.
And
yet
so
expect
them
,
as
-
First
,
not
to
be
discouraged
,
-
Secondly
,
Not
to
count
it
an
affliction
.
First
,
Be
not
discouraged
:
some
think
I
can
hardly
do
ordinary
things
,
and
therefore
how
shall
I
do
such
hard
things
.
1.
If
you
have
faith
though
you
be
called
to
difficult
things
,
you
cannot
be
called
to
a
more
difficult
work
than
you
have
done
already
,
and
this
is
a
great
encouragement
to
faith
:
the
weakest
beleever
in
the
world
hath
done
as
difficult
a
work
as
ever
any
shall
be
called
to
besides
that
,
viz.
the
work
of
beleeving
at
first
,
when
we
look
upon
our selves
as
enemies
to
God
,
for
God
to
justify
the
ungodly
,
this
is
a
more
difficult
work
then
ever
God
will
call
you
to
;
and
therefore
if
God
hath
carried
you
through
the
difficulties
in
the
point
of
justification
,
never
fear
any
difficulties
that
may
follow
hereafter
:
If
a
man
be
called
to
any
hard
thing
he
comforts
himself
in
this
,
I
am
not
called
to
a
harder
then
I
have
done
already
,
suppose
God
hath
called
you
to
an
hard
duty
this
not
an
harder
duty
then
that
you
have
done
already
,
that
is
the
work
of
faith
in
closing
with
Christ
in
the
point
of
justification
.
2.
Though
you
know
God
will
call
you
to
hard
things
,
God
hath
engaged
himself
that
you
shall
never
have
any
temptation
befall
you
,
but
you
shall
have
strength
accordingly
.
3.
If
you
be
called
to
any
thing
,
God
doth
not
call
you
to
any
hard
work
,
nor
never
wil
,
in
expectation
that
you
should
do
it
in
your
own
strength
,
but
in
that
strength
which
he
will
give
you
,
and
yet
count
it
upon
your
own
score
,
as
if
you
did
it
in
your
own
strength
to
reward
you
for
it
,
indeed
when
we
consider
what
little
strength
we
have
,
we
may
be
discouraged
,
but
when
God
doth
call
us
to
any
work
he
doth
not
expect
we
should
do
it
in
our
strength
,
and
yet
he
will
reward
it
as
our
own
,
as
in
that
60.
Psalm
.
12.
Through
God
we
shal
do
valiantly
,
for
he
it
is
that
shall
tread
down
our
enemies
:
is
it
God
that
treads
down
our
enemies
how
do
we
do
valiantly
?
it
is
God
that
doth
valiantly
,
we
do
nothing
,
yet
says
the
text
through
God
we
shal
do
valiantly
,
for
he
it
is
that
shall
tre●…d
down
our
enemies
;
so
that
though
the
strength
whereby
God
expects
us
to
do
any
work
by
,
be
not
our
own
,
yet
God
accounts
it
as
our
own
,
and
Christians
may
reckon
it
their
own
to
give
God
the
glory
of
it
.
4.
Further
be
not
discouraged
for
fear
of
any
difficult
work
you
shall
be
called
to
,
because
there
is
no
work
of
a
Christian
,
that
he
is
called
to
,
but
as
it
spends
strength
it
gives
strength
,
it
gives
more
then
it
spends
,
in
the
way
of
spending
it
gives
:
A
man
will
never
be
affraid
of
cold
in
work
that
brings
more
heat
then
cold
,
the
sluggard
would
not
plow
because
it
was
cold
,
in
Prov.
20
4.
But
if
he
had
plowed
his
labor
would
have
brought
in
heat
;
and
so
it
is
a
sluggish
reason
to
think
,
shall
I
do
such
an
hard
work
and
I
have
such
little
strength
?
the
work
will
bring
in
strength
;
as
if
a
man
should
say
I
am
cold
in
the
house
,
how
cold
should
I
be
in
the
feild
,
and
how
cold
when
I
take
hold
on
the
plow
which
is
cold
,
and
the
earth
which
is
cold
?
indeed
if
there
were
nothing
in
the
work
to
bring
in
heat
we
might
say
so
;
but
the
work
brings
in
more
heat
,
then
there
is
coldness
in
the
ayr
:
And
so
people
think
I
have
scarce
strength
for
that
work
which
I
have
now
,
but
if
it
be
more
difficult
what
then
?
If
it
be
more
difficult
,
and
it
bring
in
more
strength
,
then
it
would
be
better
then
it
is
now
.
Secondly
,
Count
it
no
affliction
;
do
not
complaine
as
if
your
case
were
worse
then
the
case
of
any
,
that
God
put
you
upon
such
hard
taskes
and
works
that
he
doth
not
others
,
thou
knowest
not
what
thou
doest
in
complaining
of
the
hardness
of
thy
worke
.
1.
Know
a
difficult
work
is
a
most
honorable
thing
.
As
if
a
Captain
have
some
great
difficult
work
to
do
,
that
is
of
great
consequence
for
the
good
of
his
countrie
,
he
will
not
call
out
every
base
fellow
,
but
his
prime
ones
,
and
they
count
it
an
honour
to
be
called
out
.
And
so
if
a
master
of
Defence
have
some
difficult
work
to
be
done
,
he
doth
not
call
out
the
lowest
in
the
Schoole
,
but
the
chiefest
,
and
it
is
an
honor
to
him
:
and
if
he
were
called
to
do
onely
ordinarie
things
,
and
another
were
called
to
do
great
things
,
it
would
be
a
dishonor
to
him
,
and
so
it
might
rather
be
an
affliction
,
for
God
to
call
you
to
do
only
ordinarie
things
.
2.
It
is
a
mighty
opportunitie
for
the
exercise
of
Grace
:
now
as
the
scripture
saith
,
1.
Pet.
1.7
.
The
tryall
of
Grace
is
more
pretious
than
Gold
.
For
the
exercise
of
Grace
,
Grace
it self
is
for
exercise
,
and
so
the
exercise
is
better
than
the
grace
,
and
if
grace
be
pretious
in
the
habit
,
it
is
more
precious
in
the
exercise
,
you
should
prize
one
exercise
of
Grace
more
excellent
then
the
whol
world
:
People
prize
grace
in
the
habits
;
Oh
that
God
would
bestow
Grace
upon
them
,
but
they
do
not
set
a
price
upon
every
gratious
act
,
but
come
to
this
,
to
set
a
high
price
upon
every
act
of
Grace
as
wel
as
the
habit
,
and
you
will
not
complain
of
difficult
works
.
3.
The
more
difficult
services
you
are
called
to
,
the
more
opportunitie
you
have
to
honor
God
,
you
have
don
but
a
litle
all
this
while
and
the
most
part
of
your
time
hath
been
to
little
purpose
,
if
God
will
give
you
an
opportunitie
to
doe
a
great
deale
in
a
little
time
,
will
you
murmure
at
it
and
count
it
your
affliction
.
4.
Difficult
works
are
for
the
improvement
of
your
graces
:
If
a
man
have
a
stock
,
and
he
have
had
some
improvement
for
it
,
but
not
full
,
he
hath
some
mony
ly
dead
by
him
or
is
not
improved
for
that
advantage
it
might
,
if
he
shal
find
a
way
to
improve
every
penny
of
his
stock
,
to
the
utmost
advantage
,
will
he
count
this
an
affliction
?
he
counts
it
an
advantage
;
who
grow
rich
but
those
that
have
the
full
improvement
of
their
stock
:
Men
count
it
a
misery
to
have
their
stockly
by
them
and
not
improved
;
why
do
not
you
count
it
a
misery
to
have
gracely
by
you
,
and
not
exercised
:
Would
you
count
it
a
happiness
that
God
should
shew
you
a
way
to
improve
your
outward
stock
to
the
full
,
and
would
you
not
count
it
a
happiness
that
God
should
shew
you
a
way
to
improve
your
grace
to
the
full
.
USE
,
3.
The
third
use
is
this
:
If
Faith
enables
to
carry
through
difficult
works
,
then
it
can
be
no
concluding
argument
against
a
work
,
because
there
fall
out
many
hinderances
in
the
worke
,
for
faith
carries
through
nothing
but
that
which
is
the
work
of
God
,
and
if
it
be
to
carry
through
hinderances
,
then
hinderances
and
blocks
in
the
way
can
be
no
concluding
argument
that
this
is
not
the
work
of
God
;
this
is
our
weakness
,
we
set
upon
many
works
and
before
we
begin
we
consider
whether
it
be
the
work
of
God
,
and
we
have
considered
and
consulted
with
God
,
and
his
people
,
and
we
find
it
is
Gods
work
,
and
we
begin
to
set
upon
it
,
and
we
would
go
on
,
and
alwaies
think
it
Gods
work
if
things
went
on
wel
,
but
as
soone
as
we
find
any
let
that
stops
us
,
we
begin
to
cal
in
question
whether
it
were
Gods
work
or
no.
It
is
true
when
we
find
any
hinderances
in
our
work
,
it
should
make
us
reflect
our
thoughts
upon
our
cal
to
it
and
see
that
be
right
;
and
further
,
it
should
make
us
humble
our selves
before
God
to
take
away
whatsoever
hinderance
God
should
lay
in
our
way
out
of
any
displeasure
;
for
though
God
somtimes
do
lay
hinderances
as
an
honor
to
improve
our
graces
,
yet
somtimes
hinderances
may
be
as
chastizements
to
us
;
and
therefore
it
is
useful
for
to
humble
our
soules
before
God
,
that
we
may
have
more
assurance
nothing
is
between
God
and
us
,
and
that
our
hinderances
do
not
come
as
a
fruit
of
his
displeasure
,
and
the
hinderances
we
meet
withall
should
make
us
keep
more
close
to
the
rule
,
because
Faith
will
beare
us
out
in
nothing
,
but
according
as
we
goe
to
the
rule
,
and
so
we
should
improve
hinderances
to
stir
up
our
Faith
:
But
to
make
hinderances
,
and
hard
things
that
fall
out
to
be
an
argument
to
think
it
is
not
the
work
of
God
,
that
is
a
great
evil
:
And
for
that
I
only
speak
this
one
thing
,
&
that
is
the
way
of
God
towards
Jacob
in
that
work
of
his
when
God
called
him
to
goe
from
Laban
into
his
own
country
,
You
may
read
the
story
at
your
leisure
,
God
from
Heaven
calls
Jacob
to
goe
to
that
Journey
:
It
was
the
work
of
God
;
Jacob
might
think
it
being
Gods
work
I
shall
meet
with
no
hardship
:
but
if
you
read
the
story
,
you
shall
find
it
was
one
of
the
most
hard
Journeys
that
ever
he
undertook
in
his
life
as
it
appeares
by
these
six
things
.
First
,
After
he
went
Laban
followed
him
with
an
intent
to
mischeife
him
,
but
that
God
stopt
him
,
and
there
was
some
danger
that
Jacob
was
in
;
God
freed
him
from
that
.
Secondly
,
His
wise's
nurse
dyed
,
that
was
a
great
help
to
his
wife
,
God
took
away
even
a
right
hand
to
his
wife
.
Thirdly
,
His
wife
dyed
in
that
Journey
,
this
was
a
mighty
cross
,
he
might
think
God
comes
mightily
to
crosse
me
.
Fourthly
,
After
this
His
Daughter
Dinah
goes
out
,
and
shee
is
defloured
,
Fiftly
,
After
this
His
two
Sons
Symeon
and
Levi
goe
and
commit
that
wofull
outrage
,
and
murdered
so
many
innocent
people
.
Sixtly
,
His
Brother
Esaw
came
with
rage
and
fury
against
him
,
intending
to
destroy
him
,
and
he
was
mightily
affraid
of
his
Brother
Esaw
:
Now
this
may
quiet
many
that
are
to
goe
any
Journy
;
first
,
let
them
see
the
call
of
God
,
and
then
go
on
in
it
whatsoever
fals
out
,
take
it
rather
as
a
tryall
of
your
Faith
,
then
any
stop
of
God
in
your
way
.
And
so
you
that
are
weake
,
that
have
friends
that
undertake
hard
works
,
and
hard
voyages
,
you
think
they
may
doe
it
before
danger
come
,
but
if
danger
come
you
are
ready
to
think
that
it
is
not
the
right
way
;
if
you
have
no
other
argument
but
that
,
know
it
comes
from
weakness
,
and
you
are
to
lay
downe
that
weakness
,
and
not
to
disturbe
your selves
,
and
your
friends
by
your
weakness
,
to
think
it
is
not
the
way
of
God
,
because
of
those
hinderances
:
and
that
is
the
third
use
.
USE
,
4.
Fourthly
,
if
Faith
be
the
principle
that
carries
through
such
difficult
works
:
Hence
who
ever
have
been
carried
through
difficult
works
,
look
back
to
what
God
hath
carried
you
through
,
reflect
upon
it
and
see
what
it
was
that
did
it
;
such
and
such
works
God
called
you
to
,
may
be
,
as
he
did
Moses
to
forsake
your
owne
country
,
which
you
have
done
,
not
out
of
any
outward
necessity
,
but
in
bare
obedience
to
God
,
now
may
be
you
may
meet
with
many
hinderances
,
and
inconveniences
,
you
might
have
stayed
and
lived
comfortable
and
full
handed
enough
,
if
you
could
have
dispensed
with
those
things
that
others
did
,
some
hardship
you
had
in
leaving
of
those
things
;
and
then
the
example
of
others
might
come
and
make
the
work
difficult
:
But
through
Gods
mercy
the
work
was
undertaken
,
and
gone
through
,
now
what
is
it
that
carried
you
through
?
was
it
your
own
naturall
resolutions
?
the
strength
of
your
own
purposes
?
was
it
any
assistance
you
hade
from
any
friends
?
or
any
help
that
we
can
imagine
from
any
creature
?
upon
the
reviewing
of
it
cannot
you
say
as
in
the
presence
of
God
,
I
know
not
what
in
the
world
carried
me
through
,
but
Gods
giving
me
an
heart
to
depend
upon
him
in
it
.
After
what
manner
did
God
work
upon
thy
heart
?
did
he
first
prepare
thy
heart
,
by
a
work
of
humiliation
to
seek
him
,
and
make
up
thy
peace
with
him
?
when
he
had
done
that
:
did
God
secondly
take
off
thy
heart
from
all
creature
props
,
creature
confidences
,
and
dependances
?
After
that
did
God
cast
in
a
word
,
and
promise
into
thee
,
and
by
his
spirit
mightily
draw
thy
heart
to
close
with
it
,
and
fasten
upon
it
?
did
God
draw
out
a
work
of
Faith
to
close
with
this
wisdom
Faithfulness
and
power
for
the
carrying
of
thee
through
when
thou
sawest
no
strength
in
thy self
,
nor
didst
not
know
what
should
become
of
thee
?
wert
willing
wholly
to
venture
upon
God
,
to
give
up
thy self
unto
him
,
to
be
at
his
dispose
?
were
thy
ends
good
and
right
in
this
work
?
didst
not
thou
find
that
there
was
a
principle
in
thee
carrying
thee
beyond
thine
own
thoughts
,
&
beyond
any
strength
that
thou
couldest
possibly
conceive
to
be
in
thy self
,
and
that
hath
brought
the
work
to
an
issue
beyond
they
expectation
?
surely
there
was
faith
in
this
,
and
if
there
were
faith
in
this
,
consider
what
I
have
to
say
to
thee
.
First
,
Know
that
this
work
is
wonderfully
acceptable
to
God
,
God
looks
upon
such
works
of
nature
as
lovely
,
as
the
young
man
that
came
to
Christ
,
Christ
loved
him
,
in
Mark
,
10.21
.
But
if
it
be
a
work
of
faith
God
looks
upon
it
and
accepts
it
indeed
,
says
the
scripture
,
These
obtained
a
good
report
by
faith
;
Heb.
11.39
.
They
obtained
a
good
report
indeed
,
not
only
before
men
,
but
before
God
.
Secondly
being
a
work
of
Faith
,
thou
mayest
have
abundance
of
peace
,
and
joy
in
it
,
we
never
have
gone
through
difficulty
but
it
is
pleasant
to
us
,
if
we
have
gone
some
voyage
,
and
have
passed
through
difficulties
,
through
many
storms
,
and
tempests
,
we
prize
it
,
the
water
that
David
longed
for
,
when
it
was
got
with
so
much
difficulty
,
he
thought
it
too
good
to
drink
,
but
powred
it
before
the
Lord
.
In
2
Sam.
23.16.17
.
As
Jacob
saies
of
the
portion
he
gave
to
Joseph
,
Gen.
48.22
.
This
I
took
out
of
the
hand
of
the
Amorite
with
my
sword
and
my
bow
.
So
any
thing
that
we
get
hardly
it
is
the
more
prized
:
so
that
when
we
get
through
difficulties
by
our
faith
:
that
we
should
prize
much
,
and
rejoyce
in
.
Thirdly
,
If
so
be
that
Faith
hath
carried
thee
through
difficulty
,
Let
this
encourage
thee
for
ever
for
time
to
come
;
certainly
there
is
no
difficulty
wil
stand
before
thee
:
if
difficulties
have
begun
to
fal
,
they
wil
fal
,
and
wil
not
be
able
to
stand
before
thee
.
You
may
reason
as
Hamans
friends
,
If
thou
beginnest
to
fall
before
Mordecai
,
thou
wilt
fall
,
Est.
6.13
.
and
therefore
thou
maist
cal
this
work
by
the
name
that
David
called
that
place
where
his
enemies
began
to
fal
before
him
;
Baal-perizem
,
because
God
had
made
a
breach
upon
his
enemies
,
2
Sam.
5.20
.
he
took
that
but
as
a
pledg
that
God
would
make
al
his
enemies
fal
before
him
.
And
so
,
hath
God
made
some
difficulties
fal
before
thee
;
then
al
difficulties
wil
fal
.
Fourthly
,
Let
God
have
al
the
glory
,
neither
thy self
,
nor
the
means
;
those
things
that
we
do
by
Faith
,
God
is
in
them
,
little
of
our selves
,
or
nothing
at
al
;
Boasting
is
excluded
,
saies
the
Apostle
,
Rom.
3.27
.
By
the
Law
of
Faith
,
or
by
the
Law
of
Works
?
By
the
Law
of
Faith
,
and
therefore
that
which
is
done
by
faith
,
excludes
al
boasting
from
our selves
,
and
gives
God
the
glory
.
1.
Because
Faith
of
al
Graces
hath
least
rooting
in
our selves
:
as
for
Justice
,
and
Temperance
,
and
Patience
,
and
Love
,
they
have
some
assistance
in
Nature
;
but
faith
hath
nothing
at
al
,
and
therefore
God
must
have
the
glory
of
that
chiefly
.
2.
Faith
of
al
Graces
hath
the
least
influence
into
that
which
it
doth
,
though
it
be
under
the
rank
of
efficient
causes
;
it
is
but
an
instrumental
cause
,
and
though
an
instrument
be
an
efficient
,
it
is
the
least
efficiency
of
al
,
and
therefore
the
glory
belongs
to
God
.
3.
Of
al
Graces
Faith
is
the
most
emptying
Grace
,
it
carries
a
Creature
out
of
it self
unto
another
;
and
therefore
whatsoever
we
do
by
Faith
we
must
give
God
the
glory
.
4.
Attribute
nothing
to
means
;
for
though
thou
usest
means
,
ye
whatsoever
was
done
by
Faith
,
was
done
above
means
,
beyond
means
,
and
might
have
been
done
without
means
.
5.
Hath
God
carryed
you
through
any
difficult
work
?
and
was
this
a
principle
:
Labor
to
prize
the
word
of
God
upon
which
thy
faith
was
built
to
nourish
and
increase
this
Joy
.
6.
If
you
have
found
your
faith
hath
carried
you
through
great
things
,
take
heed
thy
Faith
do
not
fayl
thee
in
less
things
,
that
will
be
a
shame
;
As
a
marriner
that
hath
been
in
great
stormes
,
and
tempests
,
and
hath
wrought
through
them
,
if
afterward
he
should
come
,
and
perish
in
the
haven
,
or
in
some
ordinary
tempest
,
for
want
of
Skill
that
would
grieve
him
more
;
&
so
for
a
Souldier
that
hath
been
in
desperate
battels
afterwards
to
be
overcome
with
a
little
strength
,
he
looseth
his
honor
,
this
is
possible
that
a
Christian
by
his
faith
may
be
carried
through
wonderful
great
things
,
and
yet
his
faith
may
fail
him
afterwards
in
lesser
things
,
as
many
a
man
may
escape
great
dangers
,
and
recover
great
success
,
and
yet
afterwards
die
of
a
cold
,
and
those
that
God
hath
carried
through
great
things
,
may
faile
in
lesser
,
but
it
is
an
infinite
shame
,
take
heed
to
your selves
in
that
:
As
David
speaks
concerning
Saul
,
2.
Sam.
1.21
.
The
shield
of
the
mighty
is
vilely
cast
away
,
as
though
he
had
not
been
anointed
with
Oyl
.
God
hath
given
thee
fayth
as
a
shield
,
and
it
was
the
shield
of
the
mighty
,
and
now
it
is
vilely
cast
away
,
an
ordinary
temptation
comes
and
thou
failest
,
as
if
thou
hadst
not
been
anointed
with
oyl
,
when
God
carried
thee
through
difficult
works
,
thou
wert
anointed
with
oyl
,
and
now
you
fal
as
if
you
had
not
been
anointed
with
oyl
,
you
have
been
carried
through
many
difficulties
in
that
work
of
leaving
of
your
country
,
now
when
you
come
here
your
faith
will
not
serve
you
to
order
your
ordinary
business
,
and
affaires
,
but
it
fails
fowly
in
every
ordinary
dealing
with
man
,
and
in
your
private
dealings
in
your
family
what
a
shameful
thing
is
it
,
that
such
a
one
as
hath
had
such
power
,
as
to
look
upon
the
face
of
his
enemies
,
and
to
testify
for
the
truth
before
them
,
when
he
hath
to
deal
with
a
servant
,
or
child
or
Wife
he
fails
shamefully
,
and
when
he
comes
to
deal
with
brethren
,
he
knows
not
how
to
behave
himself
,
as
if
he
were
not
anointed
with
oyl
,
as
if
he
never
had
faith
,
nothing
but
nature
,
as
ful
of
frowardness
,
and
pettishness
of
spirit
,
and
all
outward
distempers
,
as
those
that
never
were
acquainted
with
Faith
?
And
so
faith
hath
carried
you
through
great
difficulties
,
enabled
you
to
deny
your self
to
get
to
the
ordinances
,
and
when
you
are
under
them
it
fails
you
in
assistance
to
make
use
of
them
,
and
to
give
God
the
Glory
of
them
,
but
you
rather
defile
them
,
and
spoile
them
,
what
a
shameful
thing
is
this
?
Be
ashamed
and
confounded
in
your
own
thoughts
,
and
stir
up
your
Faith
.
CHAP.
22.
Quest
,
How
to
know
whether
Faith
wil
carry
us
through
difficult
works
,
Answered
in
several
particulars
,
1.
Faith
Goes
upon
spiritual
grounds
,
motives
,
and
ends
.
2.
Makes
men
sollicitous
and
careful
for
the
enjoyment
of
Gods
presence
with
them
.
3.
Causes
men
to
carry
themselves
in
a
Gracious
manner
.
4.
To
have
an
high
esteem
of
the
name
of
God
.
5.
Makes
them
careful
,
that
they
may
not
be
frustrated
of
their
end
.
6.
It
makes
men
satisfied
with
God
Alone
.
7.
Faith
is
a
continued
work
.
That
Faith
,
Which
brought
you
out
,
will
carry
you
through
.
QVEST
.
It
is
true
faith
doth
carry
through
difficult
works
,
and
amongst
other
difficult
works
the
forsaking
of
ones
own
country
:
it
is
much
that
we
forsake
in
forsaking
our
country
,
and
we
had
need
of
Faith
to
carry
one
through
this
,
indeed
a
Christian
should
look
upon
all
the
world
as
his
country
,
he
treads
upon
no
ground
but
that
which
is
his
Fathers
ground
.
Socrates
used
to
call
himself
a
Citizen
of
the
world
when
he
was
banished
he
counted
it
no
banishment
for
the
world
was
his
country
,
and
he
being
a
man
was
a
Citizen
of
it
,
certainly
God
hath
given
the
Saints
the
World
:
The
promise
was
to
Abraham
and
to
his
seed
that
he
should
be
heire
of
the
World
,
Rom.
4.13
.
And
as
it
was
said
of
the
children
of
Israel
,
Deut.
11.24
.
So
it
may
be
said
of
the
Saints
,
Whatever
ground
you
tread
upon
,
it
is
your
own
for
use
:
And
further
though
the
world
be
theirs
yet
they
live
above
the
world
and
therefore
they
care
not
in
what
part
of
the
world
they
are
:
Thus
Tertullian
writing
to
Martyrs
to
encourage
them
being
driven
from
their
own
country
it
is
no
matter
saies
he
in
what
part
of
the
world
you
are
who
are
separated
from
the
world
:
Yet
there
is
much
difficulty
in
le●●ing
of
a
mans
country
,
and
he
had
need
of
faith
to
carry
him
through
who
doth
leave
it
,
But
how
shall
we
know
that
faith
carries
us
through
,
there
may
be
many
other
principles
.
Answ.
First
,
Faith
goes
upon
spiritual
grounds
,
motives
and
ends
,
Faith
is
a
spiritual
grace
and
it
works
exceeding
spiritually
,
and
the
reasonings
of
Faith
are
above
the
reasonings
of
Flesh
and
Blood
,
what
were
your
motives
and
grounds
and
ends
by
that
you
might
know
whether
out
of
faith
you
forsook
your
country
,
it
may
be
it
was
from
vexation
or
discontent
that
you
left
your
country
;
or
from
the
example
of
others
,
or
from
engagement
unto
others
,
or
out
of
novelty
or
out
of
carnal
fears
or
out
of
vaine
hopes
,
or
for
further
providing
for
your selves
,
a
great
many
things
there
may
be
that
may
put
people
on
such
a
way
,
especially
those
three
,
novelty
,
example
,
and
discontent
:
but
if
it
be
by
faith
the
ground
and
the
end
wil
be
spiritual
,
for
God
and
out
of
obedience
unto
God
.
It
is
observable
of
Moses
(
for
I
will
go
no
further
for
notes
of
tryal
then
from
the
worke
of
Moses
)
Moses
when
he
pleads
with
Pharoah
to
go
out
of
his
country
,
he
did
not
plead
the
peoples
bondage
,
you
do
so
abuse
the
people
here
,
and
we
are
in
such
grievous
bondage
,
that
we
cannot
bear
it
,
but
saies
he
In
Exod.
4.23
.
The
Lord
hath
commanded
,
we
must
go
into
the
wilderness
to
worship
him
,
that
was
his
plea
and
ground
and
end
rather
then
the
bondage
that
the
people
did
suffer
:
so
when
men
forsake
their
country
,
outward
things
may
come
in
,
in
subordination
to
higher
things
:
and
there
may
be
faith
in
ordering
the
heart
about
them
,
but
faith
must
go
above
them
:
now
can
your
consciences
witness
,
as
in
the
presence
of
God
,
it
was
your
longing
desire
,
for
to
enjoy
God
in
his
ordinances
and
to
keep
your
souls
from
defilement
,
this
was
the
argument
of
Moses
,
they
could
not
set
up
the
worship
of
God
there
,
but
they
must
go
where
God
called
them
.
2.
If
Faith
be
the
thing
that
brings
any
from
their
country
,
above
all
things
they
will
be
very
sollicitous
,
and
careful
,
for
the
enjoyment
of
Gods
presence
with
them
;
though
they
are
in
a
subordinate
way
to
provide
for
their
families
and
to
look
how
to
live
yet
the
great
care
of
their
souls
is
that
they
may
enjoy
the
presence
of
God
:
this
was
Moses
argument
:
Exod.
33.15
.
Except
thy
presence
go
with
us
Lord
carrie
us
not
hence
:
now
if
so
be
it
was
thy
care
in
departing
to
carry
God
,
and
his
gracious
presence
with
thee
,
let
me
stay
here
and
suffer
any
thing
,
lie
in
prison
and
rot
,
rather
then
go
without
the
presence
of
God
,
this
is
an
argument
it
was
of
Faith
.
3.
Moses
in
forsaking
his
own
country
and
going
from
Egypt
he
carries
it
in
a
very
gratious
manner
,
when
he
came
to
Pharoah
though
the
people
were
vext
and
troubled
,
because
their
bondage
did
increase
,
he
did
not
fall
exclaiming
against
him
,
but
rather
yeilding
to
him
in
a
way
of
submission
as
far
as
he
could
:
he
did
not
go
on
rashly
,
headily
,
foolishly
,
and
self-confidently
,
as
many
do
,
which
manifest
a
great
deal
of
pride
,
and
stoutness
of
spirit
rather
then
any
thing
else
,
but
he
carries
on
the
business
with
a
great
deal
of
sobriety
and
gravity
,
with
much
humility
,
and
meekness
of
spirit
,
in
a
way
of
wisdom
;
and
so
it
is
in
every
action
of
faith
so
far
as
faith
is
in
it
,
now
what
was
the
maner
of
your
forsaking
your
country
,
was
it
in
a
way
of
seeking
of
God
,
knowing
the
mind
of
God
,
with
quietness
of
spirit
,
and
humility
,
and
wisdom
that
you
were
brought
away
,
that
is
another
note
that
it
is
of
faith
.
4.
Moses
when
he
came
from
his
country
,
above
al
things
the
name
of
God
was
dear
to
him
after
he
was
come
away
and
especially
upon
this
because
their
very
departing
from
Egypt
held
out
the
name
of
God
much
,
and
therefore
he
was
very
careful
that
that
name
of
God
,
that
was
held
out
in
their
departing
from
Egypt
might
not
be
polluted
,
when
he
was
in
any
danger
,
presently
he
flees
to
this
,
Lord
what
will
become
of
thy
great
name
:
he
does
not
so
much
plead
in
the
behalf
of
the
people
,
as
in
the
name
of
God
,
so
if
faith
hath
brought
you
from
your
country
,
the
name
of
God
is
much
in
it
:
you
take
a
profession
that
you
come
from
your
country
for
the
ordinances
of
God
,
and
the
further
purity
of
his
worship
,
now
for
one
to
leave
friends
,
and
estate
,
and
country
,
and
all
upon
this
ground
,
if
it
were
out
of
faith
,
how
dear
would
the
name
of
God
be
to
such
a
one
,
least
the
name
of
God
that
is
held
out
in
his
profession
should
be
polluted
;
when
you
come
here
and
there
should
be
divisions
,
and
nothing
but
tearing
,
and
rending
of
one
another
;
consider
what
shall
become
of
the
great
name
of
God
,
thus
Moses
reasoned
what
will
the
heathen
say
,
that
thou
hast
brought
the
people
hither
to
destroy
them
?
so
will
others
say
,
they
are
come
out
of
their
own
country
to
tear
and
rend
,
and
fight
with
one
another
.
Let
that
name
that
is
held
out
●n
your
profession
be
dear
to
you
,
and
make
that
an
argument
to
curb
passion
,
and
to
order
you
in
your
dealings
one
with
another
.
5.
Moses
was
mightily
careful
that
he
might
not
be
frustrat
of
his
end
:
he
went
out
of
Egypt
that
he
might
come
to
Canaan
:
and
when
there
was
any
danger
that
he
was
like
to
be
frustrated
in
this
,
how
it
troubled
him
it
went
to
his
heart
;
and
he
cried
to
God
that
God
would
let
him
see
that
good
land
:
so
if
it
be
out
of
faith
that
you
come
from
your
country
,
great
care
will
be
had
that
you
be
not
frustrate
of
your
end
,
wherefore
came
you
?
came
you
not
to
enjoy
God
?
to
have
further
communion
with
God
?
to
walk
with
God
in
a
more
close
way
then
you
could
do
before
?
are
you
careful
to
attaine
your
end
?
doth
it
trouble
your
souls
when
at
any
time
you
see
any
danger
to
be
frustrate
of
your
end
?
doth
it
come
near
to
you
that
you
find
for
the
present
you
have
attained
so
little
of
your
end
?
those
that
come
out
of
other
ends
,
let
this
go
:
but
if
you
come
out
of
Faith
,
you
will
be
mightily
careful
to
attaine
the
end
for
which
you
came
,
that
work
that
is
done
out
of
faith
will
work
mightily
to
the
end
,
and
never
leave
working
till
it
come
at
its
end
.
6.
If
so
be
you
came
out
of
your
country
by
Faith
your
souls
will
be
satisfied
with
God
alone
and
the
cal
and
promise
of
God
is
that
which
your
souls
will
have
recourse
unto
continually
for
the
satisfaction
of
your
souls
,
so
Moses
when
he
was
in
straight
he
presently
had
recourse
to
the
call
and
promise
of
God
,
to
bring
his
people
out
of
Egypt
,
and
that
satisfied
him
.
7.
As
it
will
quiet
,
and
satisfie
the
soul
,
so
that
Faith
that
brought
you
out
will
carry
you
through
all
difficulties
,
now
you
meet
with
many
difficulties
,
and
some
you
thought
not
of
,
if
it
were
out
of
faith
that
you
came
,
and
that
faith
were
a
continued
work
it
will
carry
you
through
the
difficulties
you
meet
withall
,
do
you
find
that
upon
the
difficulties
you
meet
withall
your
hearts
sink
?
you
may
fear
it
was
not
Faith
that
first
brought
you
out
.
I
would
not
have
any
gather
any
sinister
conclusion
from
this
which
hath
been
said
,
to
think
that
we
make
comparisons
between
our
country
and
Egypt
:
no
but
we
bless
God
for
the
good
we
received
in
our
own
country
,
and
do
desire
the
good
of
it
as
far
as
we
can
,
but
only
to
shew
the
work
of
Moses
in
forsaking
Egypt
.
But
in
those
that
came
from
Egypt
there
was
a
mixt
company
;
and
those
mixt
company
were
a
continual
trouble
and
disturbance
to
those
that
were
the
Israel
of
God
.
Numb.
11.4
.
And
the
mixt
multitude
that
was
among
them
fell
a
lusting
,
and
the
children
of
Israel
also
wept
again
and
sayd
who
shal
give
us
flesh
to
eate
?
the
mixt
multitude
they
began
the
sin
,
and
the
children
of
Israel
fell
with
them
:
And
so
into
these
countries
there
are
come
many
of
the
people
of
God
that
were
gracious
out
of
faith
;
but
there
are
a
great
many
that
are
the
mixt
multitude
,
that
were
of
broken
estates
,
they
knew
not
how
to
live
,
and
coming
upon
those
ends
,
the
people
of
God
are
troubled
with
such
,
and
they
are
the
gratest
contemners
of
the
waies
of
Godliness
,
they
have
kindness
from
the
people
of
the
country
,
but
they
meet
with
trouble
from
this
mixt
company
,
especially
when
any
of
those
do
creep
into
the
Church
,
and
come
to
be
members
of
it
,
but
for
those
that
come
from
their
country
by
faith
,
we
hope
we
shal
enjoy
comfortable
communion
with
all
such
,
and
thus
much
for
this
fourth
use
.
CHAP
23.
Containing
other
vses
of
the
point
.
Use
,
5.
Shews
the
reason
why
we
faile
in
any
thing
we
do
;
it
is
for
want
of
Faith
.
Use
,
6.
Labor
to
rise
in
indignation
against
your
unbelief
.
Use
,
7.
Consider
what
it
is
to
faile
in
that
work
which
concerns
thy
eternal
estate
.
USE
,
5.
FIftly
,
If
so
be
that
it
be
Faith
that
carries
through
difficulties
,
he●ce
we
see
the
reason
why
we
faile
in
any
thing
that
we
doe
,
it
is
want
of
Faith
:
It
is
not
such
a
let
,
nor
such
a
hinderance
;
no
,
know
it
is
the
unbeleiving
heart
,
it
may
be
thou
wentest
in
the
resolution
of
thy
own
heart
,
and
thought
to
carry
it
through
in
the
strength
of
thy
own
spirit
,
and
that
would
not
do
:
As
the
Apostle
saith
.
Heb.
11.29
.
By
Faith
they
passed
through
the
red
sea
as
by
dry
land
,
which
the
Egyptians
assaying
to
do
were
drowned
:
So
by
Faith
such
and
such
passed
through
such
and
such
works
to
the
glory
of
God
:
But
others
at
other
times
,
would
assay
to
do
them
by
their
own
resolutions
,
and
they
failed
and
were
drowned
;
it
is
true
resolution
may
do
great
matters
,
but
to
carry
a
soule
in
a
gracious
manner
through
any
difficultie
it
wil
faile
:
Know
therefore
where
lay
the
cause
of
thy
failing
,
and
lay
thy
hand
on
the
right
place
,
and
accuse
thy self
of
an
unbeleiving
heart
,
USE
,
6.
And
upon
that
labour
to
rise
in
indignation
against
thy
unbeleiving
heart
;
as
suppose
a
man
hath
been
in
some
great
work
,
and
some
have
letted
him
,
and
so
let
him
,
as
to
spoyle
his
work
;
his
heart
riseth
against
him
:
I
was
in
a
good
forwardness
and
such
a
one
came
and
spoyled
my
work
;
and
so
look
upon
thy
unbelieving
heart
:
I
was
in
such
a
work
that
God
set
me
about
,
but
my
unbelieving
heart
came
and
hindered
me
,
and
Gods
name
lost
the
glory
,
and
my
own
soul
was
wounded
.
USE
,
7.
Againe
doth
thy
heart
faile
thee
?
if
my
unbelieving
heart
make
me
faile
in
this
work
,
what
if
I
should
faile
through
unbelief
in
that
great
work
that
concernes
my
eternal
estate
?
what
should
become
of
me
then
?
I
seldom
undertake
a
work
but
my
unbelieving
heart
makes
me
faile
in
it
;
now
there
is
a
work
of
infinite
consequence
,
and
nothing
can
carrie
me
through
that
but
Faith
,
and
if
my
unbelieving
heart
come
and
spoyl
me
in
that
,
it
were
better
I
had
never
been
borne
,
it
hath
done
me
hurt
enough
in
such
and
such
things
,
I
had
need
have
a
care
it
doe
not
spoile
me
in
that
:
As
if
a
man
should
say
,
there
are
such
and
such
businesses
I
have
miscarried
in
,
and
I
have
lost
much
by
them
,
but
there
are
such
and
such
works
if
I
miscarrie
in
I
am
undon
,
it
is
as
much
as
my
life
is
worth
,
and
therefore
I
had
need
take
heed
of
those
things
that
have
been
hindrances
to
me
in
my
other
works
:
So
if
unbelief
have
done
you
hurt
in
these
works
,
take
heed
it
do
not
hinder
you
in
the
maine
work
.
And
for
a
word
to
those
that
are
weake
,
who
are
ready
to
be
discouraged
,
and
think
they
shall
miscarry
:
Know
God
hath
a
speciall
care
of
all
his
people
though
never
so
weak
to
keep
off
hinderances
in
that
maine
work
,
though
God
do
suffer
them
to
faile
in
other
works
,
and
his
name
suffer
some
dishonour
by
it
,
yet
he
will
have
a
care
they
shall
not
faile
in
the
maine
work
:
and
were
we
not
sure
of
this
that
God
will
have
a
care
that
our
unbeleeving
hearts
shall
not
spoile
us
in
that
maine
work
we
have
to
do
about
our
Eternal
estate
,
we
could
never
have
comfort
know
the
covenant
wil
not
bear
this
,
the
covenant
will
beare
that
God
should
let
our
faith
faile
in
some
works
,
but
it
will
not
beare
this
that
God
should
suffer
the
least
degree
of
faith
to
faile
in
that
work
which
concerns
the
eternal
good
of
the
soul
;
Christ
is
called
the
mighty
counseller
,
and
the
maine
work
of
Christ
is
to
counsel
the
soul
in
those
things
that
concern
its
eternal
estate
,
and
notwithstanding
all
its
unworthiness
,
he
will
counsel
it
so
far
as
it
shall
not
miscarry
in
that
great
business
,
yet
Christ
doth
not
alwaies
afford
his
counsel
in
every
particular
action
.
As
God
deales
in
the
way
of
his
counsel
,
so
of
his
power
,
though
he
may
withdraw
his
strength
so
,
as
not
to
assist
our
faith
in
some
particular
actions
,
yet
in
the
maine
and
great
business
that
concerns
our
eternal
estate
,
we
shall
not
want
necessary
strength
.
As
a
Father
that
is
going
along
with
his
child
,
may
be
he
goes
in
such
waies
as
the
child
is
in
danger
of
many
a
fall
,
to
get
many
a
knock
,
and
sore
bruise
,
the
father
will
say
to
him
have
a
care
,
take
heed
:
but
if
he
come
to
a
way
,
that
if
the
child
fall
he
lose
his
life
the
father
wil
not
content
himself
with
saying
take
heed
,
but
he
takes
hold
on
him
till
he
be
past
that
place
:
so
God
in
all
our
ordinary
business
saies
look
to
your
Faith
,
exercise
your
faith
,
but
for
all
that
we
get
many
a
fall
,
and
many
a
knock
,
but
then
may
be
there
comes
another
work
,
that
concerns
our
eternal
estate
,
which
if
we
faile
in
we
are
undone
for
ever
,
god
takes
hold
of
the
soul
there
,
and
will
not
let
them
miscarry
in
that
,
which
is
the
infinite
mercy
of
God
to
us
;
and
were
we
not
sure
of
Gods
mercy
in
that
respect
,
being
conscious
to
our selves
of
our
unbeleeving
hearts
,
we
might
fear
,
yea
conclude
we
should
faile
.
CHAP.
24.
Helps
to
put
on
Faith
in
any
undertaking
.
1.
Set
before
you
the
example
of
your
great
Captain
Jesus
Christ
.
2.
Make
preparation
for
the
work
of
Faith
by
Humiliation
.
3.
Renew
your
Faith
in
the
Covenant
of
Grace
.
4.
In
difficult
times
,
set
Faith
on
work
to
purifie
the
heart
.
5.
Take
heed
of
shifting
waies
and
dependances
.
6.
Set
loose
from
your
own
ends
.
7.
Cast
your selves
upon
the
word
of
God
.
8.
Plead
the
word
with
God
in
prayer
.
9.
Refuse
no
meanes
that
God
puts
into
your
hands
.
10.
Do
nothing
with
a
slavish
spirit
11.
Be
not
discouraged
by
miscarriages
that
are
past
12.
Take
heed
of
the
disturbance
of
passion
in
your
work
.
13.
Observe
the
dependances
one
work
hath
upon
another
.
14.
Lisson
not
to
Temptations
.
15.
Take
heed
of
perverse
reasonings
.
16.
Take
heed
of
disorderly
working
,
in
four
cases
.
17.
Vse
resolution
and
Courage
.
18.
Look
on
your selves
as
Gods
Instruments
.
19.
Be
constant
though
you
find
nothing
come
of
it
.
20.
Encrease
not
the
difficulty
by
your
Carriage
.
21.
Look
most
at
your
Encouragements
.
22.
Vse
not
the
difficulty
in
the
way
to
reason
against
the
work
.
23.
Labor
to
harden
your selves
by
faith
against
all
difficulties
NOw
doth
God
call
you
to
any
service
or
work
that
hath
any
difficulty
in
it
?
you
see
what
it
is
that
will
help
.
David
by
Faith
in
Psal.
18.29
.
Says
,
he
could
break
through
a
troop
and
leap
over
a
wall
,
and
break
a
bow
of
Steel
,
and
Paul
could
do
all
things
through
Christ
that
strengthened
him
;
As
Christ
said
of
Miraculous
faith
,
so
it
may
be
said
of
Justifying
Faith
.
If
you
had
faith
but
as
a
graine
of
mustard
seed
,
you
should
say
unto
this
mountaine
be
removed
hence
to
yonder
place
,
and
unto
this
Sycamine
tree
,
be
thou
plucked
up
by
the
roots
,
and
be
thou
planted
in
the
Sea
and
they
shall
obey
you
,
in
Math.
17.20
.
And
in
Luke
,
17.6
.
And
so
Faith
if
it
come
to
a
sin
that
is
rooted
,
it
will
be
able
to
pluck
it
up
by
the
roots
,
and
to
remove
mountains
.
There
is
nothing
more
weake
,
and
unuseful
then
on
ordinary
conceited
faith
,
that
is
but
a
bare
opinion
,
and
groundless
hope
,
but
nothing
more
strong
and
usefull
then
true
Faith
,
it
hath
the
quintessence
of
all
graces
,
as
the
root
of
the
herb
hath
the
vertue
,
and
quintessence
of
all
the
fruite
,
and
branches
in
it
,
so
faith
hath
the
quintessence
of
all
grace
,
and
therfore
it
will
do
great
things
.
As
it
was
said
of
Luther
that
had
much
faith
,
he
could
do
whatsoever
he
would
:
So
it
may
be
said
of
Faith
and
the
Scripture
saith
so
of
it
;
Faith
can
do
what
it
will
,
it
was
the
speech
of
Christ
to
the
woman
:
O
Woman
great
is
thy
Faith
be
it
unto
thee
as
thou
wilt
:
In
Math.
15.28
.
Those
whose
faith
is
great
it
shall
be
to
them
as
they
will
,
but
know
it
must
be
exercised
,
it
is
not
enough
to
have
it
in
the
habit
,
but
the
activity
,
and
exercise
of
it
:
wherefore
for
the
putting
on
of
your
Faith
.
1.
Let
us
set
before
us
the
example
of
our
great
Captaine
the
Lord
Jesus
Christ
you
know
what
difficult
works
Christ
undertooke
for
the
salvation
of
man
,
such
difficult
works
as
all
the
Angells
in
heaven
and
creatures
in
the
world
would
have
sunke
under
:
But
Christ
went
through
them
;
and
there
was
a
work
of
Faith
in
Christ
that
carried
him
through
,
though
it
was
not
such
a
work
of
faith
as
ours
,
Justifying
Faith
,
yet
he
had
a
Faith
,
his
trust
in
his
father
that
did
help
to
carry
him
through
great
and
difficult
works
.
In
2
Heb.
12.13
.
Christ
is
propounded
as
an
example
unto
us
,
Saying
I
will
declare
thy
name
unto
my
brethren
,
in
the
midst
of
the
Church
will
I
sing
praise
unto
thee
:
Christ
in
his
own
person
did
praise
God
,
and
he
sung
praises
in
the
hearts
of
his
people
,
so
that
by
the
way
,
take
this
as
a
comfortable
note
,
to
encourage
us
to
publique
duties
,
while
we
are
praysing
of
God
,
Christ
is
praysing
of
God
while
we
are
singing
of
psalms
to
God
in
a
gracious
manner
,
Christ
is
praysing
of
God
the
father
.
And
again
I
will
put
my
trust
in
him
,
it
is
a
speech
of
Christ
unto
the
Father
,
Christ
put
his
trust
in
the
Father
,
and
the
example
of
the
work
of
Faith
in
Christ
to
carry
him
through
all
the
works
he
had
to
do
,
is
brought
as
an
incouragement
unto
Christians
,
to
cast
their
relyance
on
God
the
Father
,
to
carry
them
through
all
the
hard
works
they
have
to
do
.
And
as
Christ
did
not
only
praise
God
in
his
own
person
,
but
in
the
Church
,
so
Christ
did
not
only
in
his
own
person
trust
in
the
Father
and
so
was
carried
through
the
difficult
works
he
had
to
do
,
but
he
trusted
in
his
Father
,
in
the
hearts
of
his
people
,
that
they
might
be
carried
through
the
difficult
works
they
have
to
do
.
2.
When
any
difficult
work
is
to
be
done
,
labor
to
make
preparation
for
the
work
of
Faith
by
humiliation
,
before
you
undertake
the
work
and
according
to
the
nature
of
any
difficult
services
there
must
be
a
proportionable
measure
of
humiliation
before
you
undertake
that
work
:
therefore
when
God
hath
called
to
extraordinary
works
,
usually
Gods
people
have
made
preparation
for
their
faith
by
extraordinary
humiliation
,
as
Nehemiah
,
Ezra
and
Esther
,
that
were
to
undertake
great
works
,
which
they
were
to
be
carried
through
by
faith
,
they
made
preparation
by
extraordinary
humiliation
before
hand
.
It
is
in
the
putting
forth
of
a
new
act
of
faith
,
as
it
was
in
the
first
act
of
Faith
,
as
especially
humiliation
was
a
preparation
for
faith
at
first
,
so
especially
humiliation
is
a
preparation
for
the
putting
forth
of
a
new
act
of
Faith
,
after
we
have
it
.
3.
When
any
difficult
service
comes
to
be
performed
let
there
be
oft
renewing
of
Faith
in
the
great
covenant
of
Grace
:
and
do
not
only
think
to
exercise
faith
in
this
particular
work
,
but
let
your
care
be
about
renewing
Faith
in
the
great
covenant
,
let
the
great
Charter
be
renewed
,
and
inferiour
grants
wil
come
in
.
Thus
God
dealt
with
Abraham
,
when
any
thing
befell
Abraham
that
he
was
in
a
great
straight
,
then
God
renewed
his
Covenant
with
him
,
I
am
God
Alsufficient
;
God
thought
this
a
special
meanes
to
carry
him
through
;
If
you
have
renewed
the
covenant
(
in
which
all
the
promises
are
included
)
this
is
a
great
help
to
Faith
,
Shall
not
God
who
hath
given
us
his
Son
with
him
also
give
us
al
things
else
;
the
soul
may
reason
strongly
thus
.
4.
Faith
must
be
set
on
work
when
any
difficult
service
is
to
be
done
,
for
the
purifying
of
the
heart
,
though
you
beleeve
God
will
be
with
you
,
and
strengthen
you
in
the
work
,
yet
unless
you
make
use
of
Faith
to
purifie
the
heart
,
as
well
as
beleeve
,
you
may
miscarry
in
the
work
,
if
there
be
any
lust
that
lies
next
the
heart
,
you
wil
never
be
able
for
to
do
great
things
;
for
sin
as
it
is
of
a
defiling
nature
,
so
it
is
of
a
weakning
nature
.
If
you
would
have
a
spirit
of
power
,
you
must
have
a
sound
mind
.
In
Nehemiah
,
13.3
.
When
they
were
about
a
great
work
they
separated
the
mixt
company
,
&
when
you
are
about
any
great
work
,
Exercise
Faith
to
purge
your
hearts
from
corruption
,
Saies
David
,
Psal.
18.32
.
It
is
God
that
girdeth
me
with
strength
,
and
makes
my
way
perfect
.
The
girding
of
him
with
strength
and
making
his
way
perfect
went
together
:
therefore
:
labor
that
the
way
with
God
in
your
own
hearts
may
be
perfect
,
and
clean
,
and
then
God
will
gird
you
with
strength
.
5.
In
difficulties
labor
to
exercise
faith
to
get
you
off
from
all
shifting
waies
,
and
creature
dependances
:
It
is
observable
of
those
that
have
to
deal
with
mettals
,
when
they
are
working
of
Gold
,
that
they
might
have
it
work
the
easier
,
they
will
mixe
other
mettals
with
it
,
and
upon
the
mixing
of
Lead
and
tinne
with
Gold
,
it
works
the
easier
,
but
it
is
a
great
deal
worse
,
it
were
better
they
would
take
more
pains
in
the
working
of
it
,
it
would
be
purer
.
Just
so
do
many
Christians
,
that
are
ill
workemen
in
the
waies
of
God
,
when
they
are
working
of
good
actions
and
they
find
them
difficult
,
and
go
somwhat
hard
off
,
they
will
be
mixing
their
own
carnall
pollicy
,
and
shifting
courses
,
and
to
that
end
the
work
may
go
off
easier
,
but
though
it
be
easier
to
be
done
yet
it
is
a
worse
peece
of
work
after
it
be
done
,
then
it
would
have
been
if
it
had
been
done
with
more
paines
.
Labor
to
exercise
Faith
to
get
you
off
from
al
creature
dependances
,
if
the
heart
by
Faith
be
given
up
to
God
alone
,
it
will
do
mighty
things
:
but
if
so
be
we
would
have
two
strings
to
our
bow
,
that
if
such
a
means
do
faile
we
may
have
some
other
to
rest
upon
,
we
shall
never
do
any
great
thing
:
And
therefore
when
God
would
use
any
of
his
people
to
do
great
things
,
he
first
took
them
off
from
al
creature
helps
they
had
before
,
as
I
have
met
with
an
observation
that
one
hath
from
Moses
about
this
.
In
Acts
,
17
,
22.
It
is
said
Moses
was
an
Eloquent
man
,
a
man
of
mighty
words
.
Yet
if
you
read
the
Story
in
Exod.
4.10
.
you
shall
hear
Moses
complaine
that
he
was
slow
of
speech
,
and
not
eloquent
.
This
is
answered
,
Moses
was
a
man
of
mighty
words
,
but
when
God
was
about
this
work
,
and
a
little
before
God
took
away
his
excellency
in
words
,
that
he
might
have
further
dependance
upon
God
,
then
before
he
had
:
whether
there
be
any
reality
in
this
or
no
I
know
not
,
yet
certainly
it
is
the
way
of
God
,
when
men
have
any
creature
helps
,
God
doth
take
them
off
from
them
that
they
might
have
a
sheere
work
of
Faith
,
for
when
the
creature
is
used
,
it
doth
usually
rob
God
of
a
great
part
of
his
honor
:
Therfore
when
Gideon
had
so
many
thousand
,
God
said
it
was
too
great
a
multitude
for
him
to
deliver
his
people
by
.
6.
Faith
must
take
us
off
from
our
own
ends
too
,
and
ingage
God
in
the
business
as
much
as
we
can
,
let
God
be
seen
in
the
work
though
we
be
not
seen
,
let
God
have
the
glory
,
though
it
be
not
known
who
did
that
difficult
work
,
great
things
will
be
done
when
God
is
ingaged
in
the
business
.
And
it
is
a
special
work
of
Faith
to
take
us
off
our
own
ends
;
when
you
come
to
a
great
work
,
you
think
to
exercise
faith
and
not
being
taken
off
from
your
own
ends
;
Faith
looseth
its
vertue
and
power
.
7.
When
we
come
to
any
work
that
is
difficult
,
let
us
labor
to
exercise
Faith
,
to
cast
our selves
upon
the
word
,
to
find
out
some
promise
,
and
to
roule
upon
it
to
venture
our selves
and
the
might
of
our
work
upon
that
word
,
as
namely
thus
:
Suppose
it
be
a
work
for
the
subduing
of
any
sin
;
that
word
in
Rom.
6.14
.
Sin
shal
not
have
dominion
over
you
,
look
at
the
word
,
and
make
more
account
of
it
,
then
of
all
your
endeavors
against
sin
whatsoever
,
if
it
be
laboring
to
get
from
under
that
difficulty
,
the
guilt
of
Conscience
,
and
delivering
your selves
from
the
terror
of
it
.
That
word
in
Rom.
8.1
.
There
is
no
condemnation
to
those
that
are
in
Christ
Jesus
.
If
it
be
for
the
doing
of
any
work
that
we
are
called
to
,
that
word
that
hath
vertually
a
promise
in
it
:
he
worketh
all
our
works
in
us
,
and
for
us
;
Isa.
26.12
.
If
it
be
to
stand
against
any
opposition
,
that
word
which
God
gave
to
Joshua
,
Joshua
.
1.5
.
I
will
be
with
thee
and
will
not
leave
thee
:
Exercise
Faith
to
get
a
word
and
to
rest
your
souls
upon
it
.
8.
Take
this
word
and
plead
it
with
God
in
prayer
when
you
enter
on
any
difficulty
,
do
as
it
were
shew
unto
God
his
bond
:
though
God
binds
him self
;
yet
he
wil
not
come
in
and
help
till
the
creature
come
and
shew
his
bond
:
and
upon
the
sight
and
pleading
of
the
bond
with
God
,
God
is
pleased
to
come
in
with
help
,
God
is
much
taken
,
and
delighted
with
this
,
when
any
of
his
servants
in
difficulty
shall
come
,
and
plead
his
promises
.
The
turning
of
promises
into
praier
,
and
as
it
were
the
distilling
of
faith
into
prayer
is
a
thing
mighty
prevailing
with
God
:
As
there
are
some
Physicall
things
that
have
great
operations
,
but
unless
they
be
distilled
,
or
taken
in
such
and
such
things
they
will
not
work
;
but
then
they
will
work
:
So
Faith
when
it
is
distilled
and
turned
in
praier
,
and
mingled
with
praier
,
and
taken
down
in
that
,
then
it
works
:
If
a
Physitian
should
come
and
say
,
how
did
you
take
such
a
thing
?
and
you
say
I
swallowed
it
down
,
he
wil
say
you
should
have
taken
it
in
such
and
such
a
thing
,
and
then
it
would
have
wrought
;
so
you
beleeve
God
will
help
you
,
but
have
you
distilled
your
Faith
into
praier
?
and
taken
it
therein
pleading
with
God
to
fulfill
his
word
:
that
is
a
great
means
to
do
great
things
.
9.
Faith
must
refuse
no
means
,
if
there
be
any
means
that
God
doth
lay
in
your
way
,
take
them
thankefully
,
use
them
faithfully
,
diligently
,
carefully
as
if
there
were
nothing
but
means
:
and
when
you
have
used
them
depend
upon
God
above
means
,
as
if
there
were
no
other
means
:
Idleness
and
presumption
are
quite
contrary
to
faith
:
and
therefore
be
faithful
in
the
use
of
means
.
As
it
is
observed
,
God
saies
he
brought
the
people
into
Canaan
,
by
his
mighty
power
and
outstretched
Arme
:
yet
there
was
a
great
many
valiant
Souldiers
and
a
mighty
power
of
the
people
;
so
that
notwithstanding
all
means
,
Faith
knows
how
to
give
God
the
glory
of
his
outstretched
arme
,
knowing
that
all
second
causes
work
by
the
power
of
the
First
.
10.
Let
us
take
heed
that
what
we
undertake
to
do
,
we
do
it
not
with
a
slavish
spirit
,
meerly
haled
unto
it
but
look
upon
every
duty
as
a
work
of
the
Gospel
;
that
that
people
do
meerly
in
a
compulsive
way
,
out
of
a
slavish
spirit
,
they
will
never
go
through
it
,
but
by
Faith
we
are
to
look
upon
all
duties
as
works
of
the
Gospel
,
not
as
works
of
the
Covenant
of
works
,
but
as
works
of
the
Covenant
of
grace
,
therefore
that
is
observable
concerning
Zerubbabel
In
Zach
,
4.
Where
God
saies
mountains
shall
be
made
plaine
before
Zerubbabel
,
difficulties
shall
be
taken
away
,
how
?
at
vers.
7.
At
the
laying
of
the
corner
stones
they
shall
crie
Grace
,
Grace
,
magnifying
the
Grace
of
God
,
looking
higher
at
the
Garace
of
God
,
then
at
all
the
strength
that
Zerubbabel
had
,
and
so
being
carried
on
in
a
spiritual
way
,
crying
Grace
,
Grace
,
that
was
a
means
to
carry
them
through
difficulties
,
and
to
make
them
as
plains
,
for
when
you
go
about
any
great
work
,
when
you
lay
the
first
stone
in
that
work
crie
Grace
,
Grace
,
this
is
a
work
that
I
must
expect
the
free
Grace
of
God
in
for
assistance
,
for
acceptance
,
and
for
blessing
and
for
the
carrying
me
through
all
:
the
more
you
magnify
the
grace
of
God
in
any
work
,
the
more
you
will
be
enabled
to
go
through
that
work
.
Eleventhly
,
You
must
not
be
discouraged
by
miscarriages
that
have
been
before
.
You
have
set
upon
a
work
,
and
you
have
carried
your selfe
so
in
it
as
you
have
miscarried
,
and
you
think
I
have
so
miscarried
,
and
sinned
against
God
,
as
I
must
never
expect
Gods
help
,
If
I
had
never
miscarried
in
that
work
,
I
might
have
had
hope
,
but
now
having
so
miscarried
in
that
work
,
there
is
little
hope
:
do
not
reason
by
former
miscarriages
:
If
we
now
set
our
hearts
right
to
the
work
,
and
come
and
ask
wisdom
to
be
carried
through
it
,
though
we
have
miscarried
twenty
times
before
,
God
will
not
upbraid
us
;
nor
say
,
what
doe
you
come
to
ask
wisdom
to
do
that
work
,
when
as
you
have
set
upon
that
work
before
,
and
have
spoiled
it
,
through
the
pride
and
sluggishness
of
your
hearts
?
therefore
now
away
;
be
humbled
for
miscarriages
before
,
but
be
not
discouraged
by
any
miscarriages
in
that
work
or
in
any
other
;
yea
though
we
have
begun
the
work
and
miscarried
at
first
,
yet
be
not
discouraged
,
many
works
have
miscarried
at
first
,
and
yet
have
come
to
a
glorious
issue
at
last
,
especially
if
miscarriages
be
through
weakness
:
as
Jacob
though
he
was
strook
lame
,
and
the
sinew
of
his
thigh
shrunk
in
wrastling
with
the
Angel
,
yet
he
prevailed
;
so
though
there
may
be
failings
,
that
our
sinews
may
be
shrunk
up
,
and
we
be
lame
in
our
work
,
yet
there
may
be
a
prevailing
at
last
,
and
therefore
do
not
hinder
your
Faith
by
being
discouraged
with
former
miscarriages
.
12.
Againe
take
heed
of
the
disturbance
of
passion
in
the
performance
of
your
work
,
that
which
is
done
in
a
way
of
passion
,
and
frowardness
and
anger
is
seldom
well
done
,
if
you
have
a
servant
,
that
will
allwaies
be
busie
,
and
doing
of
somewhat
,
but
do
it
in
an
anger
,
you
had
better
he
should
do
nothing
,
they
are
the
quiet
and
meek
spirits
that
can
carry
a
work
sweetly
and
prosperously
on
:
So
in
any
work
that
God
sets
us
about
,
let
us
go
about
it
with
quiet
spirits
,
your
strength
shall
be
to
sit
stil
,
Isa.
50.7
.
Saies
the
Lord
;
so
the
great
strength
of
our
hearts
in
the
performance
of
any
work
,
is
to
stand
still
,
and
be
quiet
.
Stand
still
and
see
the
salvation
of
the
Lord
,
Exod.
14.13
.
Not
the
stillness
that
is
opposed
to
endeavor
,
but
that
stilness
that
is
opposed
to
disquietness
,
and
tumultuousness
of
our
unruly
affections
:
you
would
faine
have
the
salvation
of
the
Lord
,
and
help
in
such
and
such
a
work
,
why
did
you
not
stand
stil
,
you
are
not
in
case
to
have
the
salvation
of
the
Lord
,
so
long
as
you
are
in
such
a
disturbance
:
many
miscarry
in
a
work
this
way
,
as
many
foolishly
ignorant
people
that
are
in
a
boat
,
when
the
boat
tosses
they
run
up
and
down
in
the
boat
and
will
not
be
quiet
,
and
so
are
drowned
;
whereas
if
there
be
any
skilful
in
the
boat
,
they
say
,
do
but
sit
still
and
you
are
safe
enough
,
but
they
think
they
cannot
be
too
hasty
to
help
themselves
,
and
so
run
up
and
down
and
turne
the
boat
over
them
;
so
are
unruly
passions
of
men
in
their
hearts
,
when
they
are
in
any
work
and
apprehend
any
danger
,
their
passions
are
up
,
and
they
think
there
is
a
necessity
for
them
to
be
stirring
,
and
it
is
in
an
unruly
way
,
and
so
they
overturne
themselves
,
I
beseech
you
observe
it
in
Moses
.
Moses
he
was
to
do
the
great
work
in
carrying
the
people
from
Egypt
,
and
he
was
of
a
very
quiet
spirit
a
great
way
;
but
he
was
to
go
on
in
the
work
,
and
though
he
was
the
weakest
man
upon
the
earth
,
yet
the
very
thing
that
did
over
throw
Moses
in
the
work
at
last
,
that
made
him
to
miscarry
for
his
own
part
,
was
the
disturbance
of
his
passion
,
when
he
came
to
strike
the
rock
,
to
get
water
for
the
people
,
for
not
sanctifying
the
name
of
God
,
but
did
it
in
a
passion
,
that
was
the
thing
that
made
him
miscarry
,
as
in
Psalm
.
106.32.33
.
They
angred
him
also
at
the
waters
of
strife
,
so
that
it
went
ill
with
Moses
for
their
sakes
.
So
you
(
may
be
)
have
done
some
works
,
so
as
you
have
found
God
strengthning
of
you
,
at
length
you
come
to
a
work
where
(
may
be
)
there
is
more
difficulty
then
before
,
and
there
being
more
difficulty
your
hearts
are
disquieted
;
take
heed
you
miscarry
not
now
,
it
is
a
special
thing
to
carry
on
a
hard
work
well
;
to
go
on
with
quietness
:
disquiet
and
passion
do
much
hinder
;
as
it
was
the
case
of
the
people
of
Israel
in
the
beginning
of
Exodus
;
When
Moses
came
they
could
not
harken
to
him
,
because
of
the
anguish
of
heart
;
and
the
greatness
of
their
bondage
:
So
to
apply
it
spiritually
,
you
are
sensible
of
some
gri●vous
bondage
under
some
corruptions
,
and
you
have
much
anguish
of
spirit
that
you
cannot
overcome
such
and
such
corruptions
,
but
take
heed
you
be
not
so
disturbed
in
your
hearts
,
as
your
being
in
anguish
under
that
bondage
hinder
you
from
hearkning
to
the
Lord
in
his
word
,
and
conceiving
the
mind
and
will
of
God
a
right
and
knowing
how
to
order
your selves
in
a
right
way
:
it
was
so
with
them
,
and
truly
this
is
just
the
case
of
many
people
,
because
they
are
sensible
of
the
bondage
they
are
in
under
their
corruptions
,
they
are
so
troubled
,
and
their
hearts
are
in
such
a
toile
,
and
tumult
,
that
they
cannot
hearken
to
any
thing
that
should
guide
themselves
in
this
work
.
13.
Another
rule
for
the
ordering
of
your
Faith
to
help
you
through
difficult
works
,
is
to
observe
the
dependances
that
one
work
hath
upon
another
;
many
see
a
work
God
would
have
them
to
do
,
and
they
presently
set
upon
that
,
and
do
not
observe
what
dependance
,
this
hath
upon
somwhat
else
and
so
miscarry
.
Suppose
a
Mariner
or
some
other
should
have
a
work
to
go
and
pull
such
a
cable
,
such
a
rope
,
he
goes
to
the
place
that
is
in
view
to
pull
that
rope
,
but
may
be
there
is
some
other
line
;
that
holdes
it
in
some
other
place
,
and
they
may
pull
their
hearts
out
,
and
never
pull
the
thing
they
would
.
So
many
are
striving
and
laboring
,
and
tugging
in
many
duties
,
but
there
is
some
secret
holdfast
that
they
observe
not
that
those
duties
have
dependance
upon
,
and
they
can
never
bring
their
work
to
pass
.
As
one
complaines
of
the
difficulty
of
getting
a
heart
to
go
to
God
in
prayer
,
God
knows
I
have
been
in
prayer
&
have
striven
with
my
soul
with
al
my
might
,
as
in
the
presence
of
God
for
to
get
up
my
heart
;
you
strive
and
tug
at
this
and
may
be
you
think
of
some
promise
,
and
exercise
faith
too
,
but
there
is
some
corruption
that
seems
to
be
a
great
way
off
from
this
,
that
this
hath
dependance
upon
,
which
makes
this
difficult
,
and
you
should
set
your
faith
on
work
to
deliver
your selves
from
that
,
and
then
it
will
come
off
better
,
as
now
(
may
be
)
you
have
been
striving
to
get
your
hearts
up
to
God
in
prayer
,
and
if
you
look
well
to
it
,
it
may
be
the
frowardness
and
petrishness
,
and
passion
of
your
hearts
in
your
families
,
with
servants
,
or
wife
,
or
husband
is
that
which
keeps
down
your
heart
,
when
you
come
into
Gods
presence
,
you
should
first
have
set
your
faith
on
work
,
to
have
cured
that
,
and
if
you
had
cured
that
,
you
might
have
got
up
your
hearts
:
many
slip
over
many
corruptions
,
and
look
at
duties
a
great
way
off
and
they
strive
,
and
take
pains
,
but
if
they
had
true
Christian
wisdome
,
they
should
look
what
difficulty
and
hinderance
lay
between
them
and
that
dutie
,
and
they
should
labor
to
take
away
that
And
so
for
faith
,
we
cannot
beleeve
in
God
and
in
the
promises
,
may
be
there
lay
a
sluggish
heart
in
your
particular
calling
,
it
may
be
so
far
off
,
though
you
think
there
be
but
little
dependance
of
Faith
in
that
And
so
in
affliction
you
would
faine
have
your
hearts
be
patient
,
may
be
there
laie
a
dead
lumpishness
of
heart
and
drowsiness
of
spirit
:
and
therefore
look
narrowly
to
corruption
though
never
so
far
off
,
and
set
thy
heart
in
general
against
all
,
one
as
well
as
another
.
14
Againe
take
need
of
listening
to
temptation
:
when
as
you
are
about
any
hard
work
there
will
come
abundance
of
temptation
,
what
you
go
through
this
work
?
those
that
have
been
stronger
then
you
have
miscarried
,
it
is
a
mighty
hard
work
,
and
you
are
a
poor
creature
:
If
it
be
the
work
of
the
Lord
,
go
to
it
with
a
naked
upright
heart
,
If
I
miscarry
so
it
is
and
do
not
mind
temptations
:
A
very
observable
place
it
is
of
Nehemiah
,
in
Nehemi.
6.3
.
When
he
was
about
the
great
work
of
God
,
the
adversaries
sent
as
if
they
would
parly
with
them
,
and
it
was
for
nothing
but
to
hinder
his
work
,
but
mark
what
he
saies
.
I
am
doing
a
great
work
,
so
that
I
cannot
come
,
why
should
the
work
cease
,
whilst
I
leave
it
and
come
down
to
you
?
so
do
you
say
to
temptation
,
temptation
would
faine
have
you
come
,
reason
the
case
,
but
say
I
am
about
the
worke
of
the
Lord
,
why
should
the
work
cease
,
and
I
spend
my
time
and
strength
about
reasoning
with
you
?
15.
Another
rule
for
the
putting
on
of
your
faith
may
be
this
:
when
you
are
doing
any
great
work
God
calls
you
to
do
.
Take
heed
of
perverse
reasonings
,
as
thus
.
When
God
calls
me
to
do
any
service
,
I
should
reason
;
if
I
were
able
to
do
thus
and
thus
I
could
beleeve
but
who
can
beleeve
when
they
have
such
a
heart
,
so
unable
to
do
any
thing
,
and
so
unable
to
overcome
any
corruption
?
What
a
perverse
reasoning
is
this
?
If
I
could
do
this
I
could
beleeve
,
you
should
reason
I
must
beleeve
,
that
I
may
do
this
:
as
If
one
should
say
,
if
I
could
do
any
work
I
hope
I
should
have
strength
,
you
must
have
strength
to
do
your
work
;
or
if
I
were
at
my
journies
end
I
could
go
;
you
must
go
to
be
at
your
journies
end
,
If
I
were
over
Sea
I
could
venture
into
a
Ship
,
you
must
venture
into
a
Ship
that
you
may
come
over
Sea
:
And
so
if
I
could
do
such
a
thing
I
could
beleeve
how
should
strength
come
in
but
by
beleeving
?
Wilt
stay
beleeving
till
thou
canst
get
strength
?
it
is
as
much
as
if
one
should
say
I
wil
stay
going
into
a
Ship
til
I
get
over
Sea
,
his
going
into
the
Ship
is
a
means
to
get
over
Sea
,
and
so
beleeving
is
the
way
to
get
strength
:
and
therefore
do
not
reason
from
thy
want
of
strength
to
hinder
faith
but
rather
reason
from
thy
want
of
strength
to
further
faith
.
16.
Again
when
you
go
about
any
work
that
is
difficult
,
take
heed
of
any
disorderly
working
of
your
heart
about
that
work
.
The
disorderly
work
of
the
heart
may
be
discovered
in
two
or
three
part●culars
.
First
,
To
look
at
the
success
,
it
looks
at
the
duty
principally
,
for
one
to
look
at
the
success
more
then
at
duty
,
this
is
a
miscarriage
and
a
hinderance
to
the
work
of
faith
.
Secondly
,
If
you
do
look
at
the
success
,
yet
do
not
look
at
the
particular
success
,
though
Faith
do
assure
of
the
general
success
,
it
doth
not
alwaies
assure
of
the
particular
success
.
Thirdly
,
take
heed
you
do
not
judg
of
the
final
success
,
by
some
hinderances
in
the
work
at
first
,
as
many
because
they
have
not
success
at
the
beginning
,
they
judg
of
the
final
issue
by
that
.
Fourthly
,
Above
all
take
heed
of
determining
before
hand
that
you
shall
have
no
success
,
I
may
go
about
the
work
but
it
will
never
go
on
,
it
will
never
thrive
:
As
a
servant
that
is
froward
will
say
,
well
I
may
go
about
the
work
,
but
there
will
never
come
no
good
of
it
,
so
many
will
go
about
the
work
God
sets
them
to
do
,
but
they
determine
before
hand
nothing
will
come
of
it
This
is
a
sinful
boldness
,
who
art
thou
man
or
woman
,
shal
you
be
so
bold
with
God
,
may
you
determine
,
what
Gods
way
shall
be
?
you
may
say
,
I
deserve
that
nothing
should
come
of
that
I
do
,
but
when
it
comes
to
determination
,
it
is
boldness
and
sinfulness
against
God
what
should
not
I
determine
I
that
am
thus
and
thus
vild
,
will
God
succeed
any
work
in
my
hand
?
you
may
say
I
that
am
thus
and
thus
vild
deserve
that
God
should
blast
all
that
I
do
,
but
do
not
determine
that
I
shall
never
overcome
this
hard
heart
of
mine
,
and
I
shal
never
get
a
patient
spirit
.
This
is
that
which
the
prophet
speaks
against
.
Hosea
,
7.13
.
Though
I
have
redeemed
them
yet
they
speak
lies
against
me
,
So
though
God
have
redeemed
men
,
and
hath
given
them
mercy
,
yet
they
speak
lies
against
God
,
that
they
shall
never
have
such
and
such
a
mercy
,
that
they
labor
for
,
or
when
God
is
in
a
way
of
redeeming
of
you
,
and
stirring
your
hearts
for
you
to
say
there
shal
never
be
no
success
,
nor
help
,
this
is
to
speak
lies
against
God
;
be
humbled
for
that
you
have
been
guilty
of
before
,
and
take
heed
of
determining
of
the
success
for
time
to
come
:
for
assuredly
,
whatsoever
unworthinss
you
see
in
your selves
,
yet
know
it
is
a
temptation
of
the
Devil
and
a
provoking
sin
.
17.
Againe
it
must
be
our
care
,
together
with
our
faith
to
put
on
that
we
do
with
resolution
and
courage
;
As
the
Psalmist
saith
in
Psal.
310.24
.
Be
of
good
courage
,
and
he
shall
strengthen
your
heart
.
So
when
you
go
to
any
difficult
work
,
put
on
your
faith
with
all
the
resolution
you
can
,
natural
resolution
helps
much
against
difficulty
:
It
is
a
notable
speech
of
Seneca
,
the
mind
of
man
,
gets
whatsoever
it
commands
it self
,
if
it
will
lay
a
command
and
charge
upon
it self
it
may
obtaine
it
.
That
he
saies
concerning
naural
resolution
,
natural
resolution
is
a
mighty
help
to
overcome
difficulty
,
a
man
shall
be
able
to
do
more
then
he
thought
he
could
have
done
,
but
if
this
be
added
with
faith
,
that
we
can
make
use
of
our
Faith
and
then
lay
a
necessity
on
the
work
;
it
must
be
done
whatsoever
I
hear
,
it
is
the
command
of
God
,
this
is
a
mighty
thing
to
help
forward
the
work
.
18.
Another
rule
is
in
all
services
that
God
calls
you
to
,
look
upon
your selves
as
Gods
instruments
in
Gods
hand
,
and
look
upon
the
work
as
Gods
work
enjoined
by
him
and
done
for
him
,
and
not
your
own
.
I
am
nothing
what
is
an
instrument
,
an
axe
to
the
building
of
an
house
?
the
work
is
hard
and
difficult
,
it
is
not
mine
,
but
Gods
,
I
am
not
the
principal
efficient
,
but
the
instrument
and
not
in
mine
own
hand
,
but
in
Gods
and
such
a
weak
instrument
in
the
hand
of
a
skillful
workman
,
in
his
own
work
may
do
great
things
.
19.
Again
whatsoever
work
God
calls
you
to
do
go
a●out
i●
,
continuing
in
it
,
though
you
find
nothing
come
of
it
,
expect
God
to
come
in
while
you
are
working
,
and
do
not
say
,
if
God
did
come
in
I
could
have
incouragment
to
work
,
work
,
expecting
God
to
come
in
while
you
are
working
:
and
though
you
have
been
working
these
many
years
and
found
nothing
,
yet
if
God
do
come
in
it
will
be
while
you
are
working
.
As
David
said
to
Solomon
his
Son
,
up
and
be
doing
and
the
Lord
be
with
you
.
1.
Chron.
22.16
.
So
say
I
to
you
do
not
say
what
shall
I
be
doing
without
the
Lord
,
be
doing
and
the
Lord
wil
come
in
:
But
I
have
been
doing
and
the
Lord
hath
not
come
in
.
Yet
whensoever
the
time
comes
that
God
wil
come
in
comfortably
,
it
wil
be
while
you
are
working
,
therefore
be
doing
and
the
Lord
will
be
with
you
.
20.
Again
let
us
take
heed
we
do
not
increase
the
difficulty
by
our
disorderly
carriage
,
this
we
are
many
times
guilty
of
,
that
when
God
sets
us
about
any
work
and
there
be
some
hardness
in
it
,
we
make
it
abundantly
more
hard
by
our
untoward
carriages
:
As
a
man
that
is
fettered
,
by
pulling
and
haling
he
pulls
the
skin
off
his
legs
,
and
by
that
means
makes
it
harder
to
beare
his
fetters
then
before
,
the
people
of
Israel
that
went
out
of
Egypt
,
and
went
to
Canaan
through
the
wilderness
,
it
was
a
hard
iourney
,
but
they
made
it
abundantly
harder
,
by
their
carriage
.
From
Egypt
unto
the
borders
of
Palestine
was
but
seventy
miles
,
and
to
Jerusalem
but
a
hundred
miles
,
and
yet
by
their
ill
carriage
they
made
it
a
businese
of
fourty
yeares
:
so
though
indeed
we
are
to
go
through
a
wilderness
,
&
a
difficult
work
,
yet
through
our
ill
carriage
we
make
it
more
difficult
.
Let
us
take
heed
we
do
not
make
it
more
difficult
really
,
by
our
complaints
of
it
;
we
complaine
things
are
difficult
when
indeed
they
are
not
so
in
themselves
,
but
because
of
the
sluggishness
of
mens
spirits
in
making
complaints
of
the
difficulty
of
the
work
.
21.
Againe
be
not
all
poring
upon
the
difficulty
,
and
looking
at
those
things
that
are
hard
and
may
discourage
you
in
the
work
that
God
set
you
about
,
but
look
at
those
things
that
may
encourage
you
also
,
if
there
be
any
hardness
in
a
work
,
men
are
alwaies
looking
upon
that
and
they
never
look
upon
any
sweet
that
may
incourage
them
,
it
is
never
like
that
they
shall
goe
on
;
Children
if
they
have
a
sore
upon
the
body
the
finger
usually
will
be
touching
of
that
though
it
makes
the
sore
to
be
worse
,
and
causeth
it
to
be
more
and
more
angry
,
and
keeps
it
from
healing
:
So
many
if
they
have
any
thing
that
is
hard
in
their
work
,
their
thoughts
will
be
upon
that
.
Difficulties
in
any
work
are
like
to
bitter
pills
,
that
God
gives
us
to
take
down
:
But
what
a
childish
thing
were
it
for
any
that
have
pills
to
take
down
that
are
bitter
,
for
them
to
chew
them
;
no
marvel
then
though
they
spit
them
out
and
do
not
swallow
them
,
they
should
swallow
them
down
and
not
chew
them
:
And
so
when
God
gives
us
any
bitter
pills
,
we
must
not
alwaies
be
chewing
of
them
in
our
thoughts
but
free
the
command
of
God
,
and
so
go
on
in
our
work
.
and
labor
to
swallow
difficulties
as
much
as
we
can
,
we
have
a
notable
place
for
this
purpose
in
Psal
86.4
,
5.
Rejoyce
the
soul
of
thy
servant
,
for
unto
thee
O
Lord
do
I
lift
up
my
soul
,
for
thou
Lord
art
good
and
ready
to
forgive
,
and
plenteous
in
mercy
unto
al
them
that
cal
upon
thee
.
Thus
we
apply
it
;
the
cause
why
many
go
so
drooping
in
their
way
,
and
have
no
joy
and
comfort
in
any
of
their
waies
,
is
because
they
look
downward
in
the
dark
,
if
a
man
were
in
the
bottom
of
a
deep
pit
,
and
alwaies
looks
downward
he
could
never
see
light
;
if
he
would
see
light
,
he
must
look
upward
to
the
Sun
:
so
mark
the
way
of
David
.
Rejoyce
the
soul
of
thy
servant
,
for
unto
thee
O
Lord
do
I
lift
up
my
soul
.
If
David
had
let
his
heart
alwaies
fall
downward
he
would
never
had
joy
in
his
way
,
but
when
he
would
have
joy
he
lift
up
his
heart
,
so
if
there
be
any
work
that
is
difficult
and
your
hearts
are
troubled
,
would
you
have
that
which
should
rejoyce
you
?
lift
up
your
soules
to
God
in
those
incouraging
waies
that
he
presents
to
you
.
For
thou
Lord
art
good
and
ready
to
forgive
,
and
plenteous
in
mercy
.
Here
is
a
way
to
get
mercy
,
he
lifts
up
his
soul
and
looked
upon
God
as
good
and
ready
to
forgive
,
and
plenteous
in
mercy
.
I
appeale
to
you
when
did
you
lift
up
your
soules
,
and
look
up
to
God
as
plenteous
in
mercy
,
you
alwaies
looked
downward
in
the
bottome
of
the
pit
and
see
the
blackness
of
Gods
justice
ready
to
seize
upon
you
,
but
you
should
lift
up
your
soul
to
God
,
and
look
to
the
sun
,
we
should
not
alwaies
be
poring
,
upon
those
things
that
are
difficult
,
but
see
those
things
that
are
incouraging
.
22.
Do
not
make
use
of
difficulties
in
your
way
to
reason
against
your
work
,
or
to
make
you
out
of
love
with
your
work
,
but
to
reason
against
your
hearts
:
indeed
it
is
an
hard
work
,
but
it
is
through
my
wretched
sluggish
heart
,
and
because
I
do
not
make
use
of
the
means
,
and
abilities
that
God
affords
me
,
many
that
have
less
means
and
helps
then
I
,
can
go
through
harder
works
then
I
,
and
so
labor
to
reason
against
your
own
hearts
,
and
not
the
work
,
many
when
they
feel
the
work
,
hard
reason
against
the
work
:
the
Lord
knows
I
strive
and
do
what
I
can
,
but
I
have
so
many
letts
and
hinderances
,
God
does
not
come
in
with
his
Grace
,
to
help
me
,
and
I
can
do
nothing
without
God
,
How
comes
it
to
pass
nothing
is
done
?
because
the
work
is
hard
,
or
because
you
do
not
use
what
power
God
gives
to
do
it
withall
:
now
the
safest
way
is
rather
to
reason
against
your selves
,
that
you
have
not
done
what
you
can
,
but
you
rather
put
off
al
the
guilt
from
your selves
and
justify
your selves
,
and
that
is
all
the
reason
why
nothing
is
done
,
it
is
because
the
work
is
hard
,
and
you
have
so
many
hinderances
,
and
that
God
hath
not
given
you
his
power
:
but
if
you
look
into
your
own
hearts
,
you
will
find
another
reason
,
it
is
not
so
much
the
hardness
of
the
work
as
the
ill
disposition
of
your
hearts
:
and
that
should
be
your
care
not
to
reason
against
the
work
because
it
is
difficult
,
but
against
your
hearts
.
And
to
conclude
all
,
this
is
all
I
say
:
we
should
labor
to
harden
our selves
by
our
Faith
against
all
difficulties
:
As
unbeleefe
is
a
hardning
sin
one
way
,
So
faith
is
a
hardning
grace
another
way
,
unbelief
hardens
in
that
which
is
evil
,
and
faith
hardens
in
that
which
is
good
:
Acts
,
19.9
.
But
when
divers
were
hardned
and
beleeved
not
.
They
were
hardned
because
they
did
not
beleeve
,
and
faith
hath
the
contrary
effect
,
and
wil
do
as
much
in
that
which
is
good
,
as
unbelief
can
do
in
that
which
is
evil
:
As
unbelief
wil
make
a
man
or
woman
so
hard
,
as
to
be
as
Iron
to
that
which
is
good
,
so
Faith
wil
make
a
man
as
Iron
to
that
which
is
evil
,
and
therefore
the
Prophet
Jeremiah
is
compared
to
Iron
and
Steel
,
Jer.
15.12
.
Shall
Iron
break
the
northern
Iron
and
the
Steel
?
God
hath
revealed
himself
to
him
gratiously
,
and
he
was
hardned
by
it
,
now
of
all
graces
especially
Faith
doth
make
the
heart
as
Iron
,
for
God
,
as
unbelief
doth
make
the
heart
as
Iron
to
stand
out
against
God
:
And
therefore
is
the
exhortation
of
the
Apostle
,
2
Peter
.
1.5
.
Ad
to
your
Faith
vertue
:
the
word
(
Virtus
)
comes
from
strength
because
every
vertue
puts
forth
strength
,
so
it
is
as
much
as
if
he
should
say
,
ad
to
your
faith
strength
,
put
it
forth
strongly
,
that
it
may
help
you
against
strong
difficulties
,
with
a
war-like
power
,
vertue
hath
a
power
to
oppose
enemies
:
and
so
ad
to
your
faith
vertue
.
And
if
we
do
so
,
know
it
will
be
a
very
honorable
thing
,
it
is
an
honor
to
God
,
&
honor
to
us
,
for
us
to
go
through
difficult
things
,
it
is
honor
to
God
:
as
Davids
men
that
endured
so
much
that
broke
through
an
host
for
to
get
him
water
,
it
was
an
honor
to
him
,
and
so
for
us
to
do
difficult
things
for
God
,
it
is
an
honor
to
God
,
and
it
is
honorable
to
us
,
non
so
honorable
as
those
that
have
gone
through
difficult
works
,
it
will
make
them
honorable
to
others
,
as
some
observe
from
that
place
,
in
8.
Cant.
3.
If
shee
be
a
wal
we
will
build
upon
her
,
a
palace
of
Silver
.
If
shee
be
a
wal
to
stand
out
against
opposition
,
and
temptation
,
we
wil
build
upon
her
a
palace
of
Silver
,
she
shal
be
made
honorable
and
glorious
:
and
so
every
Christian
if
your
heart
be
as
a
wall
,
to
stand
out
against
opposition
and
difficulty
,
and
hinderances
in
the
way
of
God
,
you
shall
have
a
pallace
of
Silver
built
upon
you
,
you
shal
be
honorable
in
the
eyes
of
God
,
and
all
his
Saints
.
And
going
through
difficulty
is
a
mighty
strengthening
to
grace
,
and
the
more
difficulty
any
go
through
,
the
more
Grace
is
strengthened
.
As
it
is
a
rule
of
any
thing
that
opposeth
another
,
if
it
do
not
overcome
it
,
it
strengthens
it
,
as
fire
and
water
,
if
you
cast
so
much
water
into
fire
as
the
fire
can
overcome
it
the
fire
gathernig
strength
to
overcome
the
water
that
opposes
it
,
burns
the
better
:
So
in
all
oppositions
:
So
in
sin
:
If
that
a
man
comes
to
be
opposed
in
his
sinful
way
by
the
word
,
if
the
word
do
not
overcome
his
lust
,
his
lust
grows
stronger
:
And
so
in
grace
,
if
any
lust
or
sin
,
or
temptation
,
or
any
thing
do
come
and
oppose
grace
or
any
gracious
act
,
and
if
they
do
not
overcome
grace
,
but
grace
overcome
them
,
it
is
the
stronger
,
and
therefore
let
us
go
on
in
the
way
of
God
whatsoever
difficulties
come
of
it
.
CHAP.
25.
Containing
a
Second
consideration
of
the
Text
,
to
wit
,
an
Allegoricall
interpretation
of
Moses
forsaking
Egypt
by
Faith
.
Warrant
for
Allegoricall
interpretations
.
Forsaking
this
world
,
renouncing
our
natural
estate
,
a
difficult
work
.
Fourteen
reasons
of
it
.
NOw
having
finished
the
point
in
the
Literal
sense
,
the
going
through
that
hard
work
which
Moses
was
set
upon
by
God
,
Let
us
speak
a
little
concerning
the
Allegorical
Sense
:
Though
that
be
not
the
thing
which
is
especially
intended
,
yet
we
know
many
times
the
Holy
Ghost
makes
use
of
Scripture
in
an
Allegorical
way
:
And
before
I
enter
upon
it
,
I
will
name
two
or
three
scriptures
to
shew
a
warrant
for
what
I
do
in
handling
this
scripture
in
a
way
of
Allegory
.
The
Holy
Ghost
doth
make
use
of
Scripture
not
only
according
to
the
primary
sense
,
but
according
to
the
Metaphorical
and
Allegorical
sense
,
as
in
Psal.
19.34
.
There
is
no
Speech
nor
Language
where
their
voice
is
not
heard
,
their
line
is
gone
through
all
the
Earth
,
and
their
word
is
to
the
end
of
the
world
.
This
is
apparently
spoken
of
the
Sun
and
the
going
forth
of
the
Sun
in
the
Heavens
:
The
Heavens
,
and
the
motions
in
the
Heavens
,
and
the
great
testification
of
Gods
power
therein
,
are
compared
to
a
Language
and
a
voice
:
And
the
instruments
that
are
to
be
drawn
from
them
,
are
gone
through
the
whol
Earth
.
But
marke
how
the
Apostle
makes
use
of
this
in
a
far
different
sense
,
Rom.
10.18
.
But
I
say
,
have
they
not
heard
?
yes
verily
their
sound
went
into
all
the
Earth
,
and
their
words
into
the
end
of
the
world
.
Having
reference
to
this
place
he
doth
not
go
according
to
the
direct
primary
sense
,
but
he
applies
it
to
the
preaching
of
the
Gospel
,
And
the
going
forth
of
the
Apostles
.
And
again
in
Math.
2.15
.
When
Christ
was
carried
into
Egypt
that
it
might
be
fulfilled
which
was
spoken
by
the
prophet
,
saying
,
Out
of
Egypt
have
I
called
my
Son
.
It
hath
reference
to
that
Prophesie
in
Hos.
11.1
.
Which
is
meant
of
the
calling
his
people
out
of
Egypt
And
there
it
is
applyed
to
Christ
,
and
in
that
the
Holy
Ghost
doth
not
only
apply
Scripture
according
to
the
primary
sense
,
but
Allegorically
,
and
Tipically
we
have
liberty
also
to
do
so
.
And
now
we
shal
speak
of
this
Text
in
an
Allegorical
sense
two
waies
:
And
that
.
1.
In
regard
of
the
bondage
we
are
in
by
nature
under
sin
,
and
Sathan
as
the
Israelites
were
in
Egypt
under
Pharoah
,
And
as
Moses
by
faith
forsook
Egypt
,
so
we
must
be
delivered
out
of
this
spiritual
Egypt
,
from
this
spiritual
bondage
,
that
we
are
in
by
nature
,
under
sin
,
and
Satan
,
by
Faith
.
2.
The
Scripture
compares
the
power
of
Antichrist
,
&
the
bondage
that
men
are
in
under
Antichrist
to
Egypt
Rom.
11.8
.
There
it
is
called
spiritual
Sodom
:
and
spiritual
Egypt
:
And
as
the
Israelites
by
Faith
,
were
delivered
from
the
Bondage
they
were
in
,
in
Egypt
:
So
faith
does
deliver
people
from
the
bondage
of
Antichrist
.
I.
Then
for
the
forsaking
of
Egypt
,
we
are
al
by
nature
bondslaves
to
Sin
and
Satan
as
the
Israelites
were
to
the
Egyptians
.
And
Canaan
was
a
Tipe
of
Heaven
,
and
the
promise
of
God
unto
them
to
bring
them
unto
Canaan
,
was
to
set
out
the
condition
of
Gods
people
how
they
should
be
brought
to
heaven
:
All
Gods
waies
towards
the
Israelites
in
this
work
,
were
Tipical
to
set
out
further
things
that
were
to
be
afterward
.
Therefore
by
faith
this
Egypt
is
forsaken
,
and
the
souls
of
Gods
people
are
carried
on
to
Canaan
,
through
the
Wilderness
of
this
world
to
heaven
by
faith
,
as
they
were
through
that
Wilderness
to
Canaan
:
It
must
be
Faith
that
must
carry
through
this
difficult
work
.
This
is
the
difficult
work
of
all
works
;
the
Bondage
is
the
greatest
bondage
,
And
therefore
the
work
is
the
most
difficult
work
that
may
be
.
If
we
consider
,
1.
The
carnal
reasonings
that
are
in
mens
hearts
against
the
work
of
God
in
bringing
them
out
of
their
natural
estate
.
2.
If
we
consider
the
self
confidences
that
are
in
men
being
confident
of
their
estate
,
and
no
way
sensible
of
their
Bondage
.
3.
If
we
consider
the
vaine
hopes
that
are
in
the
hearts
of
people
concerning
Gods
mercy
.
4.
If
we
consider
the
dangerous
mistakes
that
are
in
people
,
mistaking
the
way
of
God
,
and
the
way
of
life
,
thinking
they
are
in
the
way
of
life
,
when
they
are
in
the
way
of
Death
.
5.
If
we
consider
the
cursed
prejudice
that
men
have
against
the
way
of
God
naturally
.
6.
If
we
consider
the
strong
ingagements
that
men
have
to
keep
them
from
returning
.
7.
If
we
consider
the
many
lusts
that
are
in
the
heart
,
that
can
never
be
overpowered
,
but
by
an
Almighty
power
.
8.
If
we
consider
the
strong
accusations
and
Terrors
that
are
in
the
consciences
of
men
and
Women
,
when
they
come
to
be
awakned
.
9.
If
we
consider
the
woful
Temptations
of
Satan
following
and
daunting
the
Soul
,
when
it
would
go
from
this
Egypt
,
as
Pharoah
followed
the
Israelites
.
10.
If
we
consider
the
wonderful
discouragements
that
people
have
in
their
own
thoughts
,
when
they
look
into
themselves
,
and
see
their
Disability
to
do
any
thing
that
is
good
,
any
Unability
to
resist
any
thing
that
's
Evil.
11.
If
we
consider
,
the
perswasions
of
the
world
from
without
,
when
they
begin
to
forsake
this
spiritual
Egypt
.
12.
If
we
consider
,
how
often
times
God
himself
seems
to
walk
contrary
to
them
,
when
they
are
forsaking
Egypt
.
13.
If
we
consider
the
difficulty
of
the
waies
of
Religion
,
at
this
first
entrance
,
and
the
long
time
that
the
Soul
must
have
to
go
in
through
this
wilderness
before
they
come
to
Canaan
.
14.
If
we
consider
the
great
venture
that
the
Soul
must
make
to
venture
its
eternal
estate
and
all
its
good
upon
the
way
of
God
that
is
revealed
to
it
.
These
things
and
Many
others
might
be
named
,
and
inlarged
,
that
make
this
a
difficult
Work
.
CHAP.
26.
How
Faith
carries
the
Soul
through
the
difficult
Work
of
forsaking
Egypt
.
Their
Works
of
Faith
.
1.
The
discovering
work
,
in
two
Particulars
.
2.
The
relying
Work
.
3.
The
Surrendring
Work
.
Question
Resolved
concerning
the
force
of
Natural
Conscience
,
in
three
Particulars
,
shewing
the
great
difference
between
the
actings
of
Faith
and
Natural
Conscience
.
Application
,
1.
Hence
see
the
ground
of
Miscarriages
.
2.
A
Rule
of
Direction
;
Incouragements
to
Faith
and
Beleeving
.
3.
Let
delivered
Persons
see
what
delivered
them
.
Faith
which
acts
by
a
power
without
us
.
Twelve
Considerable
and
useful
Directions
in
this
matter
.
BUt
though
it
be
a
difficult
work
,
yet
Faith
carries
the
Soul
through
:
and
brings
it
from
this
spiritual
Egypt
:
and
it
is
only
Faith
that
doth
this
:
the
Law
may
do
somwhat
to
shew
men
their
bondages
;
and
the
spirit
of
bondage
may
make
them
sensible
of
their
bondage
,
but
this
doth
not
deliver
them
;
as
the
Children
of
Israel
when
they
were
in
bondage
,
they
Cryed
out
,
but
that
did
not
deliver
them
,
it
was
Faith
by
which
they
were
to
go
from
Egypt
:
So
whatsoever
there
may
be
in
a
way
of
preparation
:
Its
Faith
only
that
delivers
from
it
.
Quest.
How
doth
Faith
do
this
?
Answ.
First
,
I
wil
shew
how
Faith
doth
it
.
Secondly
,
I
wil
shew
whether
a
man
may
not
be
delivered
in
shew
by
some
other
things
.
There
are
three
works
of
Faith
whereby
we
come
to
forsake
this
spiritual
Egypt
.
-
1.
The
discovering
Work
.
-
2.
The
relying
Work
.
-
3.
The
surrendring
Work
.
First
,
The
discovering
work
,
Its
Faith
that
discovers
clearly
and
with
power
the
great
Misteries
of
the
Gospel
,
the
great
Work
of
God
,
wherein
the
Glory
of
the
great
God
appeares
in
providing
such
a
way
,
for
the
Reconciliation
of
lost
man
unto
himself
,
such
a
glorious
means
of
Mediation
for
the
satisfying
of
his
Justice
,
and
for
the
making
up
of
the
breach
that
is
between
man
and
him
.
It
s
Faith
and
only
Faith
,
that
can
hold
out
the
excellency
and
Beauty
of
God
appearing
in
the
Gospel
;
And
to
shew
fully
al
that
good
that
God
intends
to
communicate
to
the
Children
of
men
in
this
way
of
Mediation
.
Secondly
,
The
discovering
work
of
Faith
is
,
in
setting
before
the
Soul
not
only
the
Glory
and
excellency
and
certainty
of
the
work
of
Mediation
in
Christ
:
but
it
discovers
unto
the
Soul
the
Riches
of
the
freeness
of
the
grace
of
God
in
Christ
:
it
is
Faith
that
must
perswade
the
Soul
that
the
way
of
deliverance
comes
only
from
free
grace
,
that
God
doth
Justifie
the
ungodly
,
that
it
is
nothing
in
the
creature
for
which
God
comes
to
justifie
.
Secondly
:
There
is
a
relying
Work
of
Faith
:
the
Soul
having
these
things
discovered
in
the
Glory
and
power
and
reality
of
them
:
Faith
comes
to
close
with
these
things
,
and
to
cast
it self
upon
this
Glorious
Rich
free
Grace
of
God
,
and
venture
its
self
and
all
its
good
upon
it
.
Thirdly
,
The
Soul
having
thus
ventured
upon
the
free
Grace
of
God
,
it
makes
a
surrender
of
its
self
up
unto
Christ
.
To
unite
it self
to
him
:
I
do
not
only
desire
to
draw
Christ
to
me
;
to
be
made
mine
.
But
I
give
up
my self
to
Jesus
Christ
to
be
his
.
In
uniting
of
two
things
I
do
not
only
lay
one
thing
upon
another
,
but
joyne
the
other
to
that
;
and
so
in
uniting
the
Soul
to
Christ
,
there
is
not
only
a
bringing
of
Christ
to
the
Soul
,
but
a
surrendring
of
the
Soul
to
Christ
:
to
him
in
him
,
to
him
,
and
for
him
,
and
to
be
satisfied
with
him
;
And
when
Faith
comes
to
discover
with
power
,
the
Glory
and
reality
of
the
great
Misteries
of
the
Gospel
,
enabling
it
to
cast
and
rowle
it self
,
for
all
its
good
upon
this
way
and
surrender
its
self
up
to
Christ
to
be
wholly
his
,
here
is
the
work
of
Faith
that
delivers
from
this
spiritual
Egypt
.
Quest.
But
may
not
natural
Conscience
help
men
through
much
difficulty
in
the
way
of
deliverance
from
this
spiritual
Egypt
?
Many
come
to
see
their
bondage
by
sin
,
and
seeme
to
be
delivered
,
and
may
be
it
is
only
the
strength
of
Natural
Conscience
,
and
not
Faith
.
Answ.
It
is
acknowledged
that
natural
Conscience
may
in
a
great
degree
deliver
men
from
some
hind
of
bondage
under
sin
,
and
may
deliver
from
a
great
deal
of
the
power
of
their
sin
,
but
you
shall
observe
the
difference
to
be
thus
.
First
,
Natural
conscience
may
help
men
to
abstaine
from
sin
,
and
set
upon
many
duties
,
that
it
may
seem
they
are
delivered
from
this
bondage
,
but
whatsoever
they
abstaine
from
,
and
whatsoever
duties
they
do
,
It
is
rather
because
conscience
urgeth
the
necessity
of
it
upon
them
,
then
any
inward
principle
to
approve
,
and
like
of
the
duties
they
performe
,
or
to
dislike
and
disapprove
of
the
sin
they
abstaine
from
,
they
are
forced
out
of
Egypt
:
But
Faith
it
doth
not
make
men
only
abstain
from
sin
,
but
is
gives
them
a
principle
to
make
against
sin
;
and
it
doth
not
only
perform
duty
,
but
the
heartt
is
for
that
duty
,
and
there
is
an
agreeableness
,
and
sutableness
in
the
heart
unto
that
duty
.
Secondly
,
Where
it
is
only
naturall
conscience
,
that
carries
through
many
streights
,
it
doth
enable
to
do
outward
things
,
and
abstaine
from
outward
things
,
but
there
is
but
little
inward
change
of
the
heart
,
it
may
keep
them
from
some
actions
,
they
dare
not
commit
such
and
such
sins
,
no
not
in
secret
,
though
none
in
the
world
know
it
,
but
there
is
not
an
inward
change
in
the
heart
.
Thirdly
:
Where
it
is
a
natural
conscience
Grace
is
desired
for
peace
sake
,
where
it
is
of
grace
the
soul
desires
peace
for
the
furtherance
of
Grace
.
USE
1.
To
apply
this
a
little
.
Is
it
Faith
that
delivers
from
this
spiritual
Egypt
:
Hence
let
us
see
the
ground
of
the
Miscarriages
of
most
people
in
their
deliverances
from
spiritual
Egypt
:
Many
people
by
the
word
,
by
the
Ministry
of
the
Law
,
they
come
to
see
their
bondage
,
and
woful
wretched
estate
,
&
their
consciences
are
much
troubled
,
but
they
miscarry
and
it
appears
in
the
end
that
they
were
never
delivered
from
the
bondage
of
Egypt
,
but
they
lived
,
and
died
,
in
Egypt
,
and
perished
Eternally
.
They
were
come
neer
to
Canaan
,
and
yet
they
perished
,
and
never
come
to
Canaan
,
because
it
is
not
Faith
that
delivered
them
,
they
were
not
acquainted
with
the
mistery
of
the
Gospel
,
and
the
covenant
of
Grace
:
they
must
abstain
from
Sin
,
be
no
more
drunkards
,
and
Swearers
,
and
Adulterers
,
and
Sabbath
breakers
:
They
abstaine
from
them
,
and
their
Religion
is
a
meer
natural
work
,
and
there
they
quiet
themselves
,
and
think
they
are
delivered
:
But
the
glorious
work
of
God
in
Faith
,
is
not
mighty
and
powerful
upon
their
hearts
carrying
their
hearts
to
God
in
Christ
in
the
way
of
the
Gospel
,
and
discovering
the
misteries
of
the
Gospel
:
and
therefore
they
are
not
delivered
.
2.
Hence
is
a
rule
of
direction
to
such
as
are
about
being
delivered
from
this
spiritual
Egypt
.
Are
there
any
such
,
that
God
hath
made
sensible
of
their
woful
bondage
and
wouldest
thou
deliver
thy
soul
from
that
spiritual
bondage
?
is
it
thy
worke
that
thou
art
now
about
?
If
any
thing
do
it
,
it
must
be
the
work
of
Faith
.
Thou
maiest
get
some
quiet
and
ease
by
some
other
means
,
but
for
deliverance
you
can
never
get
it
but
by
Faith
:
Therefore
do
not
content
thy self
with
any
reformation
,
that
its
better
with
thee
then
it
hath
been
;
never
rest
till
thou
hast
got
the
work
of
Faith
:
and
for
the
incouragement
of
such
a
soul
to
beleeve
that
it
may
be
delivered
by
Faith
from
that
bondage
,
it
is
sensible
of
,
and
which
it
is
now
about
.
Know
,
First
,
If
thou
beest
sensible
of
thy
spiritual
bondage
,
know
it
is
the
great
work
that
God
hath
set
his
heart
upon
above
al
the
works
of
the
world
,
to
deliver
souls
from
this
spirituall
bondage
:
Many
that
are
sensible
of
their
spiritual
bondage
say
,
I
am
in
such
a
condition
,
and
will
God
ever
regard
me
in
this
estate
?
will
he
regard
thee
?
yes
,
know
that
the
greatest
thing
that
Gods
heart
is
upon
,
as
the
highest
thing
that
he
wil
do
,
is
upon
those
that
are
sensible
of
their
spiritual
bondage
of
this
spiritual
Egypt
to
deliver
them
?
And
though
thou
art
not
sure
he
wil
do
it
for
thee
,
yet
this
is
a
great
incouragement
.
Object
,
But
though
he
may
do
it
for
others
yet
I
am
so
vile
,
that
though
I
have
seen
my
sin
,
I
have
stil
gone
on
,
therefore
he
wil
not
do
it
for
me
.
Answ.
2.
Wherefore
know
in
the
second
place
that
the
great
designe
that
God
hath
in
this
work
,
is
not
only
to
manifest
his
power
,
but
to
set
out
before
men
,
and
Angels
,
to
all
eternity
,
the
Riches
and
Glory
of
his
free
Grace
.
And
therefore
those
objections
of
thy
unworthinss
may
be
taken
away
:
for
thou
maiest
see
God
doth
not
intend
to
goe
on
with
thee
in
a
way
of
retribution
or
distributive
Justice
,
if
thou
dost
so
,
and
so
and
so
,
he
wil
do
so
,
and
so
for
thee
,
but
he
goes
this
way
to
work
:
that
his
great
designe
is
to
magnify
his
free
Grace
,
And
whosoever
he
does
deliver
,
it
is
for
this
end
,
to
shew
to
men
and
Angels
,
what
the
power
of
his
infinite
free
Grace
is
able
to
do
;
and
this
is
a
great
Incouragement
.
3.
Further
Jesus
Christ
hath
already
removed
all
differences
that
are
between
God
the
Father
,
and
thy
soul
:
the
difficulties
which
make
such
a
mighty
vast
dismal
distance
between
God
and
thy
soul
,
is
the
wrath
of
God
,
and
the
justice
of
God
and
the
curse
of
the
Law
:
Now
it
hath
been
the
work
of
Christ
to
take
away
all
these
difficulties
:
So
that
when
thou
lookest
up
and
seest
thy
sin
against
an
infinite
God
,
that
is
,
infinitely
holy
,
and
infinitely
just
,
and
seest
the
curse
of
the
Law
against
thee
;
thou
thinkest
these
are
great
difficulties
,
how
is
it
possible
for
me
to
get
over
these
:
know
it
is
the
work
of
Christ
that
great
Savior
of
the
world
,
to
remove
those
difficulties
,
and
if
he
had
not
undertook
it
,
it
had
been
impossible
for
any
soul
to
come
to
God
,
But
he
hath
done
it
and
therefore
thou
hast
liberty
to
come
to
God
;
if
thou
hast
but
an
heart
to
venture
upon
his
free
Grace
,
if
thou
saiest
,
how
can
I
know
,
that
Christ
hath
removed
these
difficulties
for
me
?
It
s
the
work
of
Faith
that
gives
thee
an
interest
.
And
therefore
do
not
stay
for
any
thing
else
:
If
thou
doest
but
venture
upon
Faith
,
thou
needest
not
take
care
as
those
Women
did
,
who
shall
roule
away
the
stone
.
Who
shall
remove
the
difficulties
of
the
curse
of
the
Law
?
who
shall
pacifie
the
wrath
of
God
that
is
burning
against
me
for
my
sin
?
If
thou
doest
beleeve
Christ
hath
done
it
.
Fourthly
,
Christ
hath
not
only
removed
the
difficulties
between
God
the
Father
,
and
thy
soul
;
but
there
are
many
gracious
promises
in
the
Gospel
(
for
the
removing
of
all
difficulties
in
thy
soul
)
that
thou
hast
as
much
right
to
lay
claime
to
,
as
any
one
in
the
world
that
ever
was
delivered
by
Christ
:
Whatsoever
ground
any
had
to
claime
these
promises
,
before
the
applying
of
them
,
thou
hast
the
same
ground
;
the
great
hinderance
that
is
in
thee
is
an
hard
heart
,
a
stout
stubborne
spirit
:
marke
what
is
said
;
that
there
shall
be
a
way
prepared
for
the
Lord
:
Make
his
way
strait
,
every
high
Mountain
shal
be
brought
low
,
every
valley
shal
be
filled
up
,
every
crooked
way
shall
be
made
strait
,
every
rough
way
shall
be
made
plaine
.
Luke
,
3.4.5.6
.
Now
who
hath
right
to
laie
hold
on
these
promises
,
this
applying
of
them
doth
give
interest
:
doest
thou
find
thy
heart
proud
and
canst
not
pul
it
down
?
saies
the
Lord
every
high
mountaine
shal
be
cast
down
dost
thou
say
I
have
an
unbeleeving
heart
,
I
know
not
how
to
beleeve
Gods
word
,
but
my
heart
sinks
down
in
unbeliefe
,
that
is
as
a
valley
dejected
?
Every
vally
shal
be
filled
up
.
I
have
a
perverse
crooked
heart
?
every
croked
way
shall
be
made
strait
.
I
have
a
rough
knotty
heart
?
every
rough
heart
,
Every
rough
way
shall
be
made
plaine
:
So
that
Christ
hath
not
only
made
things
cleer
between
God
and
thee
but
in
thy
own
Soul
.
Object
.
But
he
doth
not
make
it
clear
for
all
.
Answ.
Thou
hast
as
much
ground
to
beleeve
as
any
had
before
they
did
beleeve
,
I
will
take
away
thy
strong
Heart
saith
God
;
This
is
revealed
to
all
,
and
therefore
thou
art
to
make
use
of
them
;
And
whosoever
did
get
good
by
them
,
they
could
not
see
any
interest
they
had
to
them
,
more
then
thou
canst
see
.
USE
.
3.
A
Third
use
is
this
,
If
Faith
be
that
which
does
deliver
from
this
spiritual
Egypt
:
Then
those
that
are
delivered
,
let
them
see
what
hath
brought
them
out
;
and
magnifie
the
work
of
God
;
let
them
stand
and
admire
the
Grace
of
God
in
delivering
them
from
al
difficulties
,
and
in
carrying
them
through
,
that
were
so
poor
and
weak
as
they
were
:
know
it
was
not
thy
endeavor
but
the
work
of
Faith
,
and
the
work
of
God
in
thee
.
Faith
workes
by
a
power
out
of
us
,
and
not
by
our
own
power
;
And
God
delivers
the
Soul
from
this
spiritual
Egypt
by
Faith
,
Because
he
would
have
the
Glory
of
it
.
Therefore
now
if
it
have
been
a
work
of
Faith
,
let
this
Exhortation
prevail
with
you
:
Labor
to
exercise
your
Faith
in
going
through
the
Wilderness
to
Canaan
.
There
was
a
time
you
were
in
bondage
under
sin
and
Satan
and
the
Law
;
And
now
thou
art
delivered
from
the
Law
,
and
brought
to
Grace
:
Is
it
Faith
hath
done
it
?
Let
this
Faith
be
imployed
to
carry
thee
on
through
the
wilderness
unto
Canaan
:
And
all
the
Rules
that
I
will
give
unto
you
,
shall
be
from
the
People
of
Israels
going
through
the
wilderness
unto
Canaan
,
when
they
were
delivered
from
Egypt
.
Direction
.
1.
First
,
They
were
not
to
stir
,
but
upon
Gods
Direction
,
when
the
cloud
and
the
pillar
of
fire
went
before
them
.
So
in
thy
way
,
keep
close
to
the
Direction
of
God
.
Let
thy
Faith
stick
close
to
the
word
,
and
not
to
the
Direction
of
thine
own
Heart
.
Direction
,
2.
Secondly
,
When
they
were
delivered
,
this
was
a
great
Evil
,
their
Murmuring
because
of
the
hardships
they
met
withal
:
take
heed
thou
beest
not
guilty
of
this
:
Let
not
thy
heart
run
out
too
far
,
to
murmur
against
the
waies
of
God
,
when
you
meet
with
any
hardships
:
being
God
with
his
outstretched
Arm
,
and
his
mighty
hand
hath
delivered
thee
,
God
forbid
thou
shouldest
be
murmuring
upon
every
difficulty
.
Direction
,
3.
Thirdly
,
Take
heed
you
do
not
limit
the
Holy
One
of
Israel
,
God
was
Angry
with
them
because
they
limited
the
Holy
One
of
Israel
,
Psalm
.
78.19
.
Can
God
prepare
a
table
in
the
Wilderness
(
say
they
)
So
many
when
they
are
in
the
way
to
Heaven
,
and
they
find
any
difficulty
,
can
God
help
such
a
one
as
I
(
say
they
)
Take
heed
of
limiting
God
;
do
not
propound
Limits
to
to
what
God
can
do
:
No
nor
to
what
God
wil
do
.
Direction
,
4.
Fourthly
,
Take
heed
of
slighting
any
thing
that
God
gives
you
,
as
they
did
,
when
they
were
delivered
,
and
had
Manna
,
say
they
,
What
is
this
Manna
?
Exod.
16.15
.
Numh.
11.6
.
They
slight
it
,
take
heed
you
be
not
guilty
of
this
spirituality
:
when
God
feeds
you
with
Manna
,
you
say
they
are
but
huskes
.
And
when
God
gives
you
his
Grace
,
you
say
they
are
but
such
things
as
Hypocrites
may
have
,
and
slight
all
.
Direction
,
5.
Fifthly
,
Take
heed
of
having
hard
thoughts
of
God
:
as
when
they
came
into
the
wilderness
the
Scripture
saies
Deut.
1.27
.
They
said
God
brought
them
thither
because
he
hated
them
,
and
meant
to
destroy
them
:
So
many
out
of
the
frowardness
of
their
hearts
,
(
and
that
I
tremble
to
speak
of
)
When
God
is
in
a
gracious
way
,
in
doing
good
to
them
,
and
in
bringing
them
to
himself
upon
every
difficulty
they
find
,
they
are
ready
to
say
God
does
all
this
but
to
aggravate
my
sin
,
and
because
he
hates
me
,
and
that
my
condemnation
might
be
the
more
grievous
,
if
I
had
never
known
so
much
,
and
never
had
such
convincings
of
conscience
,
and
had
never
prayed
so
much
,
my
condemnation
had
not
been
so
great
?
this
is
an
horrible
abusing
of
the
Grace
of
God
,
Just
like
those
that
were
delivered
out
of
Egypt
,
this
is
because
God
hates
us
(
say
they
)
and
means
to
destroy
us
it
is
true
God
hath
wrought
upon
mee
more
then
others
but
it
is
to
aggravate
my
condemnation
:
let
not
us
have
such
hard
thoughts
of
God
.
Direction
,
6.
Sixthly
,
Observe
their
way
in
the
wilderness
:
and
take
heed
of
being
discouraged
by
any
hardship
thou
meerest
withall
in
thy
way
;
they
said
.
Numb.
13.27.28
.
The
Land
was
a
good
Land
,
but
there
were
the
Anakins
,
and
Giants
,
and
they
should
never
overcome
them
.
So
many
reason
,
Heaven
is
a
blessed
place
,
But
there
are
such
oppositions
,
the
children
of
Anak
,
such
strong
lusts
,
and
corruptions
,
they
shall
never
overcome
such
Giant
like
,
Anakish
corruptions
:
But
as
David
said
,
Psalm
.
1.27.1
.
One
day
I
shall
perish
by
the
hand
of
Saul
.
So
one
day
I
shall
perish
by
the
hand
of
my
lusts
.
Direction
,
7.
In
the
seventh
place
,
Take
heed
of
a
passionate
throwing
off
all
,
as
they
did
when
they
heard
of
the
Anaks
,
and
of
opposition
.
Numb.
14
,
4.
Let
us
make
a
Captaine
to
returne
againe
into
Egipt
:
So
when
men
are
in
their
way
from
Egypt
going
to
Canaan
,
they
meet
with
strong
oppositions
within
and
without
,
and
they
say
we
had
as
good
cast
off
all
,
and
go
back
againe
;
take
heed
of
flinging
off
all
.
Direction
,
8.
Eightly
,
Take
heed
of
giving
the
least
way
to
any
lusting
of
thy
heart
after
former
corruptions
,
Exod.
16.3.4
.
They
would
be
lusting
after
their
Onions
and
Flesh
pots
in
Egypt
,
and
so
were
ready
to
commit
sin
.
So
many
,
when
God
is
in
the
way
of
working
his
grace
,
they
are
ready
to
think
what
they
had
formerly
,
and
they
were
not
so
strictly
bound
before
,
&
they
have
some
hankerings
of
heart
after
former
lusts
:
And
though
thou
darest
not
conclude
I
wil
go
and
commit
such
and
such
sins
,
I
say
though
thou
doest
not
conclude
,
yet
thy
heart
and
thoughts
have
some
hankerings
after
them
;
take
heed
of
that
.
Direction
,
9.
Ninthly
,
Take
head
of
forgetting
Gods
dealings
with
thee
,
as
they
did
when
they
were
going
to
Canaan
notwithstanding
God
did
such
great
things
for
them
:
Psal.
106.13
.
They
presently
forget
them
.
So
God
did
much
for
thee
and
thou
forgeitest
the
gracious
dealings
of
God
;
God
takes
that
very
ill
.
Direction
,
10.
Tenthly
,
Take
heed
of
resting
in
means
as
they
did
When
Moses
was
absent
:
Exod.
32.1
.
We
wote
not
what
is
becom
of
this
Moses
:
And
they
knew
not
what
to
do
,
they
made
them
other
Gods
.
So
many
depend
on
meanes
,
and
if
such
and
such
means
faile
us
we
shall
never
be
able
to
go
on
.
Direction
,
11.
Eleventhly
,
Be
not
too
hasty
in
applying
any
comfort
any
further
then
God
gives
leave
,
but
be
waiting
upon
God
in
his
way
and
labor
to
cast
thy self
upon
the
promises
;
you
cannot
be
too
hasty
to
believe
,
and
rest
your selves
upon
the
promises
,
but
to
have
eager
desire
of
comfort
,
there
may
be
too
much
hast
.
Num.
14.40
.
to
the
end
.
When
God
had
them
not
go
into
Canaan
they
would
,
and
they
fell
by
their
enemies
.
So
wait
upon
God
,
and
see
what
he
would
have
thee
to
doe
,
stay
for
to
have
comfort
handed
in
by
God
and
wait
for
his
time
.
Direction
,
12.
And
lastly
,
Take
heed
thou
be
not
discouraged
,
beause
the
meanes
is
but
weake
thou
hast
to
help
thee
.
When
they
came
to
Canaan
the
great
City
Jericho
,
what
have
they
to
overcom
it
?
Jos.
6.4.5
.
The
Preists
must
goe
with
Rams-hornes
and
blow
seven
times
about
the
City
and
the
walls
should
fall
down
.
A
poore
weake
meanes
,
they
might
say
;
have
we
been
fourty
yeares
in
the
wilderness
,
and
come
to
the
strong
City
,
and
have
no
other
meanes
to
help
us
but
Rams-hornes
?
yet
this
is
Gods
way
:
If
we
reason
with
flesh
and
blood
,
when
we
meet
with
difficulties
,
and
look
upon
means
,
We
shal
turne
back
again
,
look
not
at
means
,
but
rest
on
Faith
and
that
Faith
which
hath
brought
thee
out
of
Egypt
,
will
carry
thee
on
:
and
thus
we
have
finished
the
First
Allegory
.
CHAP
26.
Containing
the
second
Allegorical
sense
of
the
words
,
viz.
concerning
Antichrist
.
The
wickedness
of
Sodom
and
Egypt
,
compared
with
the
wickedness
of
Antichrist
.
1.
Idolatry
.
2.
Cruelty
.
The
bondage
of
Christians
under
Antichrist
.
1.
Outward
,
in
Estates
,
and
Lives
,
2.
Inward
,
a
soul
bondage
.
The
baseness
of
this
shewed
in
several
particulars
,
concerning
Ceremonies
worse
then
Egyptian
bondage
.
Faith
must
deliver
us
,
Deliverance
difficult
in
several
particulars
.
The
work
of
Faith
in
delivering
people
from
this
bondage
,
in
6.
or
7.
Considerations
.
Quest
,
Whether
men
may
not
reject
the
yoke
of
Antichrist
upon
other
grounds
besides
Faith
?
Answ.
In
10.
Particulars
.
THe
second
Allegory
,
is
the
bondage
under
Antichrist
,
and
Faith
doth
carry
also
from
that
bondage
,
from
that
Egypt
:
The
seat
of
Antichrist
,
and
the
bondage
that
we
are
in
under
Antichrist
is
called
in
Scripture
,
Egypt
.
11.
Rev.
8.
and
their
dead
bodies
shal
lie
in
the
Streets
of
the
great
City
,
which
spiritually
is
caled
Sodom
,
and
Egypt
:
But
because
it
is
said
,
where
also
our
Lord
was
crucified
:
Therefore
some
of
the
Papists
would
have
it
meant
of
Jerusalem
:
but
he
doth
neither
speak
of
the
thing
,
nor
the
place
litterally
,
but
it
is
spiritually
Sodom
,
and
spiritually
Egypt
:
And
so
,
where
Christ
is
spiritually
crucified
,
so
that
in
a
Metaphorical
sense
,
the
cheif
seat
of
Antichrist
is
Sodom
,
and
Egypt
and
spiritually
Christ
is
crucified
there
,
There
is
no
place
in
which
Christ
is
more
crucified
then
in
Rome
,
in
regard
of
his
members
.
Besides
if
you
wil
speak
of
Christs
being
crucified
literally
,
it
may
be
said
likewise
of
Rmoe
,
because
he
was
crucified
by
the
Roman
power
,
&
Roman
Authority
:
But
by
comparing
this
place
with
other
places
in
Revelation
,
it
must
be
meant
,
that
in
that
place
Rome
is
Sodom
and
Egypt
:
I
might
spend
much
time
in
making
Comparisons
between
the
most
abominable
wickednesses
that
were
in
Sodom
and
Egypt
,
and
that
are
in
that
place
.
First
,
Antichrist
is
like
Egypt
,
in
regard
of
the
most
gross
Idolatries
,
Of
all
places
Egypt
was
counted
the
most
gross
Idolatrous
place
.
They
did
not
only
worship
the
Sun
,
Moon
,
&
Stars
,
as
other
nations
did
,
but
Cats
and
Onions
,
and
any
base
creatures
:
So
the
Papists
worship
stocks
,
and
stones
,
and
all
kind
of
holy
Reliques
,
even
the
haire
that
came
from
the
taile
of
that
beast
that
Christ
rode
on
;
and
most
base
,
vile
things
,
that
are
too
base
to
abuse
an
Auditory
to
rehearse
.
Secondly
,
It
is
compared
to
Egypt
in
respect
of
the
cruelty
of
the
Church
of
Rome
,
None
were
so
cruel
and
vild
as
Egypt
:
And
so
of
all
men
those
that
are
under
Antichrist
are
more
cruel
,
as
if
they
were
Messengers
came
from
hell
to
shew
the
power
of
Malignant
spirits
:
and
therefore
they
are
said
,
to
be
drunken
with
blood
,
and
so
have
their
clothes
died
in
scarlet
with
the
blood
of
the
Saints
.
Rev.
17.4.5.6
.
But
the
chiefe
thing
I
aime
at
is
to
shew
the
bondage
Christians
are
in
under
antichrist
,
&
the
work
of
faith
in
delivering
from
it
.
The
bondage
under
Antichrist
is
,
-
1.
Outward
,
in
Estates
and
Lives
.
-
2.
Inward
,
a
soul
bondage
.
1.
An
outward
bondage
,
doth
not
he
challenge
power
over
Kings
and
Princes
,
and
to
free
people
from
Loyalty
to
their
Princes
,
that
except
there
were
a
delusion
upon
the
hearts
of
the
great
ones
upon
Earth
,
It
were
unpossible
for
them
to
submit
unto
that
base
bondage
.
Many
crie
out
of
the
Godly
that
they
are
no
good
subjects
,
they
do
not
love
to
be
under
government
,
but
what
do
you
think
of
Papists
,
that
do
teach
for
to
free
subjects
from
their
loyalty
:
A
Papist
hath
this
expression
concerning
Antichrist
,
The
Pope
their
head
,
He
is
the
Sheppard
,
and
the
Kings
and
Princes
are
Dogs
,
and
if
Dogs
will
do
their
duty
,
they
must
be
at
their
Masters
command
,
but
if
they
will
be
lazey
,
and
bite
and
not
do
as
they
ought
,
the
sheppard
must
remove
them
.
And
for
their
Estates
:
It
s
a
woful
estate
that
Countries
are
in
,
in
regard
of
their
estates
.
I
read
a
speech
of
Bonner
,
in
a
preface
to
the
Treatise
of
Gardener
;
that
the
Pope
had
neere
as
much
out
of
England
yeerly
,
as
the
Revenues
of
the
Crown
came
to
.
And
it
was
the
speech
of
Innocent
the
fourth
Pope
of
that
name
England
was
his
pleasant
Garden
and
a
wel
that
never
was
drawn
dry
and
in
England
many
things
grew
,
&
abounded
and
many
things
were
to
be
had
from
it
:
So
that
the
estates
of
men
are
in
great
bondage
where
Antichrist
prevails
:
as
also
,
the
lives
,
and
liberties
of
men
.
2.
But
especially
,
the
thing
which
I
will
a
little
stick
in
,
is
the
soul
bondage
,
thus
we
have
it
in
Rve.
18.13
.
The
Merchandise
was
slaves
,
and
souls
of
men
.
So
that
men
that
are
under
Antichrist
are
slaves
,
and
if
there
were
but
a
true
Heroicall
spirit
in
men
,
they
would
not
suffer
themselves
to
be
under
that
slavery
:
though
they
seem
to
be
the
bravest
spirits
,
yet
being
under
Antichrist
they
are
slaves
:
And
the
souls
of
men
are
his
Merchandise
:
the
souls
of
men
are
under
bondage
.
First
,
This
is
a
base
subjection
and
slavery
of
the
souls
of
men
under
Antichrist
,
in
that
he
takes
upon
him
to
make
Articles
of
Faith
:
that
they
are
bound
in
conscience
,
upon
paine
of
Damnation
to
beleive
,
whatsoever
he
shal
say
in
his
Chaire
is
infallible
:
what
a
base
bondage
is
this
?
When
as
we
know
what
most
Abominable
,
Sodomitical
,
Horrible
Monsters
have
been
in
that
Chaire
,
and
yet
they
shall
be
bound
upon
paine
of
damnation
,
to
beleeve
,
whatsoever
they
say
is
infallible
.
Secondly
,
Whatsoever
his
decrees
are
(
though
having
no
footing
in
the
word
)
they
are
bound
in
conscience
to
obey
upon
paine
of
damnation
:
So
that
if
it
were
possible
to
obey
all
Gods
Commandements
,
they
may
be
damned
for
want
of
obedience
,
to
some
one
of
Antichrists
comands
,
which
must
needs
be
a
miserable
bondage
for
any
man
to
make
a
new
command
,
that
is
not
under
the
command
of
God
,
and
to
make
damnation
to
be
the
punishment
of
disobedience
to
it
,
then
men
are
in
danger
of
Damnation
a
hundred
of
waies
more
then
for
sinning
against
Gods
Law
.
Thirdly
,
Those
that
are
under
Antichrist
are
under
great
bondage
in
being
kept
from
the
rule
of
life
,
from
the
Scriptures
,
Wherein
the
counsels
of
Gods
will
,
concerning
their
Eternal
Estate
are
revealed
:
Those
that
are
slaves
are
kept
in
dangers
,
and
cannot
have
the
priviledges
of
subjects
,
or
of
Children
:
So
Antichrist
keeps
all
under
him
in
the
most
base
slavery
,
in
depriving
of
them
from
this
priviledg
of
Children
,
that
they
cannot
know
the
mind
of
their
Fathers
,
and
the
great
things
of
God
,
that
concerns
their
Eternal
Estate
;
what
man
that
knows
any
thing
of
those
great
things
concerning
his
Eternal
Estate
,
would
be
under
that
slavery
?
And
yet
if
so
be
we
had
continued
under
the
bondage
of
Antichrist
,
we
must
have
been
deprived
of
this
.
Fourthly
,
If
they
hear
any
thing
of
the
word
,
they
are
bound
to
take
no
other
interpretation
,
but
the
Churches
,
the
Preists
give
them
,
though
it
be
never
so
gross
,
now
to
bind
mens
Consciencs
to
this
,
is
a
most
abinable
Bondage
,
And
yet
what
vile
Interpretations
?
If
it
is
Blasphemy
for
the
Devil
to
say
,
he
will
ascend
and
be
like
the
highest
,
no
less
to
make
God
descend
to
be
like
the
Prince
of
darkness
,
to
set
the
Kings
stamp
upon
false
coyne
,
Now
to
bind
mens
consciences
to
their
wicked
interpretations
of
Scripture
,
this
is
a
most
abominable
bondage
.
5.
This
is
a
great
bondage
that
no
Ordinance
can
be
administred
but
by
the
power
of
Antichrist
,
and
those
he
shall
give
power
unto
;
and
this
is
a
great
bondage
to
the
Church
to
be
stinted
in
Gods
Ordinances
:
They
are
the
Churches
priviledges
,
especially
that
of
Prayer
the
spirit
of
Prayer
and
Supplication
,
is
one
of
the
especial
Priviledges
of
the
Church
.
Gal.
4.6
.
Because
you
are
sons
,
God
hath
sent
forth
the
spirit
of
his
Son
into
your
hearts
crying
Abba
Father
.
There
he
speakes
of
the
liberty
of
Gods
people
as
they
are
sons
,
&
they
have
the
fruit
of
their
son-ship
:
Now
when
as
God
doth
give
his
spirit
to
his
Church
as
part
of
their
liberty
;
for
them
to
be
restrained
in
their
liberty
to
pray
just
no
more
then
the
Pope
shal
appoint
,
and
so
to
have
no
Ordinances
but
according
to
his
power
;
what
abominable
bondage
is
this
,
and
what
heart
that
knows
any
true
Christian
liberty
,
would
be
in
such
a
bondage
.
6.
He
takes
upon
him
power
of
absolving
and
binding
,
keeping
men
under
the
guilt
of
sin
,
and
loosing
of
them
from
it
when
he
pleases
.
from
this
power
over
mens
consciences
,
is
commited
all
manner
of
villanie
7.
Another
Bondage
which
is
greater
then
all
,
is
that
he
keeps
men
under
the
rigor
and
curse
of
the
Law
by
keeping
men
off
from
Christ
,
and
teaching
the
doctrin
of
justification
to
be
by
the
works
of
the
Law
,
he
keeps
them
under
the
bondage
of
the
law
,
and
under
the
rigour
and
curse
of
the
Law
,
and
so
keeps
al
that
are
under
him
from
that
precious
liberty
that
Christ
hath
purchased
by
his
blood
to
deliver
us
from
the
Law
:
And
this
is
a
greater
burden
then
the
other
,
this
is
a
damnable
bondage
that
doth
indanger
eternal
destruction
;
the
other
is
not
so
dangerous
.
8.
He
takes
away
al
Christian
liberty
in
regard
of
the
use
of
the
Creature
,
restraining
the
use
of
the
Creature
,
and
Time
,
and
Place
.
9.
The
ninth
is
the
bondage
of
human
Ceremonies
;
we
know
that
is
a
heavy
bondage
:
The
bondage
of
the
Ceremonies
of
the
Law
was
great
.
And
the
Apostle
said
Acts
,
15.10
.
It
was
a
Yoke
,
that
neither
they
nor
their
Fathers
could
beare
.
But
the
yoak
of
the
Papists
is
a
great
deale
heavier
.
If
we
were
to
chuse
to
to
be
under
al
the
Ceremonies
of
the
Law
,
which
the
Jews
were
under
,
which
the
Apostle
said
was
a
yoak
that
we
nor
our
Fathers
were
able
to
beare
,
or
to
be
under
the
Ceremonies
of
the
Papists
,
if
we
did
choose
according
to
wisdom
,
we
should
rather
chuse
to
be
under
al
the
Ceremonies
of
the
Jews
:
Yet
if
we
read
the
4.
of
Gal.
we
shal
see
it
was
a
great
priviledg
to
be
delivered
from
them
.
And
if
we
were
under
the
power
of
any
to
appoint
religious
Ceremonies
in
the
Church
.
We
have
no
benefit
by
the
purchase
of
Christ
to
deliver
us
from
the
Ceremonial
Law
,
for
it
is
a
great
deale
better
and
easier
to
be
under
the
Ceremonies
of
the
Law
then
to
have
any
man
appoint
Ceremonies
;
in
several
respects
.
1.
Because
the
Ceremony
of
the
Law
was
by
divine
institution
:
but
when
man
appoints
Ceremonies
they
are
but
human
,
and
any
man
had
rather
yield
and
be
under
the
power
of
Gods
appointing
Ceremonies
,
then
be
under
the
power
of
men
:
You
had
rather
be
under
Princes
then
under
meane
Officers
;
so
you
had
better
be
under
the
power
of
God
,
then
under
the
power
of
man
;
yet
in
the
2.
Col.
they
are
called
Beggerly
rudiments
.
2.
There
is
a
great
deale
of
doubt
and
scruple
about
the
Ceremonies
of
men
:
Suppose
that
upon
some
distinctions
we
may
yield
to
human
Ceremonies
,
yet
it
is
not
without
doubt
and
scruple
,
but
under
the
Law
there
was
no
doubt
nor
scruple
,
and
we
had
better
be
under
a
hundred
where
there
is
no
scruple
,
then
under
one
where
there
is
doubts
and
scruples
.
3.
Againe
,
Those
Ceremonies
were
typicall
,
and
the
presence
of
God
might
be
with
them
,
and
a
spirituall
efficacie
might
be
expected
;
but
as
for
the
Ceremonies
of
men
,
there
can
be
no
such
thing
expected
with
them
,
and
therefore
it
is
apparent
that
the
Jews
under
the
Ceremonies
of
the
Law
were
in
a
better
condition
,
then
the
Christians
should
be
in
now
,
if
they
were
under
the
power
of
any
to
appoint
Ceremonies
,
and
therefore
to
be
under
the
power
of
those
that
do
appoint
Ceremonies
,
that
is
a
miserable
bondage
.
10.
Again
another
bondage
that
they
are
in
is
,
that
they
are
urged
to
the
waies
of
Idolatry
,
and
sin
by
violence
,
without
regarding
the
weakness
of
any
,
or
seeking
to
inform
any
,
not
regarding
that
place
,
Ezek.
34.4
.
When
God
complaines
,
they
did
Rule
his
people
with
Cruelty
:
And
if
any
be
weak
and
desire
to
be
informed
they
jeer
at
them
,
and
say
a
prison
,
or
a
fire
,
or
a
fagot
,
shall
inform
them
.
These
and
many
other
things
might
be
named
,
to
shew
the
most
abominable
and
vilde
bondage
that
those
are
in
that
are
under
Antichrist
;
but
put
both
together
the
outward
and
the
inward
bondage
,
to
be
under
those
that
are
of
such
base
and
vile
spirits
this
is
mightily
against
the
spirit
of
an
ingenious
man
:
And
for
a
Church
of
God
,
a
thousand
Congregations
,
to
be
under
the
power
of
a
base
,
filthy
abominable
,
Whoremaster
,
that
is
known
to
be
so
,
to
be
troubled
by
him
when
he
please
,
what
a
most
horrible
bondage
is
this
?
And
so
for
any
Congregation
to
be
,
in
which
there
may
be
thousands
of
Souls
,
to
be
under
the
power
of
a
Tapster
,
or
Hostler
,
or
any
base
fellow
,
this
is
a
mighty
bondage
:
As
now
suppose
a
rich
man
die
,
and
he
hath
a
Kinsman
,
though
never
so
vile
and
base
,
then
his
land
coming
to
him
he
hath
the
Advowzen
of
the
place
,
then
may
be
he
sends
two
or
three
hundred
miles
for
a
Preist
,
may
be
one
like
himself
,
and
though
he
be
never
such
a
blasphe
men
,
and
base
fellow
and
swearer
,
then
they
not
knowing
of
him
,
and
so
having
nothing
to
say
against
him
,
They
cannot
keep
him
from
the
place
;
Now
that
one
though
never
so
wild
,
should
have
such
power
,
to
appoint
whom
he
will
,
any
drunkard
,
Where
master
Priest
over
such
a
Congregation
,
and
they
must
depend
upon
him
,
to
have
the
Ordinances
of
God
administred
by
him
this
is
a
sore
bondage
.
Bondslaves
are
fed
meerly
with
Chaffe
and
brunn
,
so
with
what
chaffe
and
husks
are
those
fed
withal
that
are
under
Antichrist
:
Many
people
are
loath
to
submit
to
the
true
government
of
Christ
,
to
the
true
Ministers
of
the
Gospel
;
if
they
tell
them
of
any
sin
they
are
guilty
of
,
their
hearts
belk
and
swel
,
and
they
will
not
yeild
,
yet
they
will
submit
to
the
officers
of
Antichrst
,
and
they
wil
rule
over
them
and
do
with
them
what
they
will
.
As
Saint
Paul
saies
in
2
Cor.
11.20
.
For
ye
suffer
,
if
a
man
bring
you
into
bondage
,
if
a
man
devoure
you
,
if
a
man
take
of
you
,
if
a
man
exalt
himself
,
if
a
man
smite
you
on
the
face
.
Other
false
teachers
you
can
suffer
,
But
the
true
Apostles
you
cannot
suffer
them
,
if
one
come
in
his
own
name
,
you
receive
them
,
I
come
in
my
Fathers
name
,
and
you
reject
me
saies
Christ
.
John
,
5.43
.
And
so
many
complain
of
the
Ministers
of
God
,
they
take
so
much
upon
them
,
&
they
wil
not
yield
to
that
they
say
,
but
if
you
live
under
Popery
you
must
live
under
every
base
preist
,
and
what
he
saies
you
must
believe
as
your
Faith
,
&
venture
your
souls
upon
it
,
without
examining
of
it
,
and
you
must
not
manifest
any
rejection
:
So
that
is
apparent
men
wil
yeild
to
any
things
rather
then
to
God
,
rather
count
the
subjection
to
God
bondage
,
then
count
the
subjection
to
Antichrist
bondage
,
rather
be
servants
to
Antichrst
,
then
servants
to
God
.
I
speak
this
the
rather
,
to
see
what
cause
we
have
to
bless
God
for
our
deliverance
from
this
:
And
that
we
may
learn
to
know
how
to
use
our
liberties
.
This
Bondage
is
worse
then
the
bondage
of
Egypt
.
1.
Because
it
is
soul
bondage
,
and
that
was
but
upon
the
body
,
we
do
not
read
that
Pharoah
or
the
Egyptians
did
force
them
to
Idolatry
.
2.
It
was
not
so
great
bodily
bondage
,
they
did
not
destroy
them
,
they
laid
heavy
burdens
upon
them
,
but
did
not
put
them
to
death
,
as
Antichrist
doth
,
if
they
wil
not
submit
unto
them
.
3.
It
was
their
misery
to
be
under
that
bondage
but
not
their
sin
:
but
it
is
a
sin
to
be
under
the
bondage
of
Antichrist
,
look
how
much
difference
there
is
between
misery
and
sin
,
so
much
difference
there
is
betwixt
their
bondage
,
and
the
bondage
of
Antichrist
.
4.
They
were
Liable
to
the
bondage
of
Egypt
,
but
they
were
not
liable
to
the
plagues
of
Egypt
:
They
were
free
from
them
,
but
those
that
are
under
the
bondage
of
Antichrist
are
liable
to
the
plagues
that
shall
come
upon
Antichrist
.
But
it
must
be
faith
that
must
deliver
from
this
bondage
,
It
is
a
difficult
work
,
as
it
was
a
difficult
thing
to
be
delivered
from
Egypt
,
so
it
is
a
difficult
thing
(
that
cannot
be
done
without
faith
)
to
be
delivered
from
this
.
1.
Wee
know
most
part
of
the
Christian
world
is
educated
,
and
the
principles
that
are
dropt
into
them
from
them
are
Antichristian
principles
.
2.
Though
it
be
a
bondage
,
there
is
a
great
deale
of
outward
pomp
and
Glory
in
their
Idolatrous
worship
,
that
does
much
take
sensual
people
,
that
doe
live
by
sence
;
they
will
not
worship
God
in
such
a
meane
way
as
others
do
,
but
there
is
a
great
deale
of
pompe
and
outward
shew
.
3.
Though
it
be
a
bondage
to
the
soul
yet
they
give
abundance
of
liberty
to
the
flesh
,
and
though
somtimes
they
suffer
pennance
,
and
put
the
flesh
to
some
hardship
somtimes
,
yet
those
that
are
rich
may
give
way
to
their
lusts
,
and
live
as
they
list
,
for
they
may
quickly
be
freed
with
a
little
mony
.
4.
Besides
there
are
so
many
examples
of
great
men
,
and
learned
men
,
and
some
that
are
Godly
,
that
doe
yeild
to
a
great
part
of
the
yoaks
,
and
their
examples
are
mighty
ingagements
.
5.
Besides
,
If
so
be
they
begin
to
flinch
,
presently
there
are
such
violent
afflictions
and
persecutions
;
thundring
out
of
excomunications
,
and
loss
of
estates
,
and
so
many
dangers
that
men
are
in
.
6.
Besides
,
It
is
hard
,
Because
in
the
other
of
Christs
government
there
are
but
a
few
meane
men
,
and
to
come
and
yeild
to
them
this
is
hard
to
flesh
and
blood
,
and
there
must
be
a
great
deal
of
self
deniall
to
yeild
to
the
government
of
Christ
,
they
count
that
the
greatest
bondage
,
especially
considering
there
may
be
miscarriages
,
&
many
Scandals
amongst
those
that
are
Godly
,
&
do
profess
the
waies
,
and
ordinances
,
and
liberties
of
Christ
,
that
except
the
heart
be
gracious
there
is
a
great
deal
of
difficulty
in
submitting
to
it
,
and
people
know
not
what
to
do
but
rather
buckle
under
their
bondage
.
7.
Besides
:
It
is
a
fruit
of
the
curse
:
not
that
all
that
are
under
that
bondage
are
under
the
Eternal
Curse
;
But
as
all
outward
judgments
are
part
of
the
curse
,
so
it
is
a
part
of
the
curse
to
be
under
the
bondage
of
Antichrist
,
and
not
to
labor
to
get
from
it
.
I
do
not
say
that
al
that
are
sick
and
weak
are
cursed
,
but
it
is
a
part
of
the
curse
;
So
men
that
are
under
that
bondage
,
are
under
part
of
the
curse
,
that
God
wil
give
them
over
to
beleeve
Lyes
:
and
though
a
man
hath
never
so
much
Learning
and
understanding
,
yet
if
there
be
a
curse
of
God
upon
it
,
never
talk
of
his
learning
and
understanding
,
if
his
parts
were
a
hundred
times
more
,
they
could
not
help
him
:
It
is
the
work
of
Faith
to
deliver
from
it
.
Quest.
What
is
the
work
of
Faith
in
delivering
people
from
this
bondage
.
Answer
.
There
are
these
six
or
seven
things
,
that
delivers
from
this
bondage
under
Antichrist
.
1.
Faith
discovers
unto
the
soul
the
spiritualness
of
the
government
of
Christ
,
and
without
that
there
cannot
be
a
true
deliverance
from
the
bondage
of
Egypt
.
2.
Faith
shews
unto
the
Soul
the
fullness
of
the
Administration
of
all
Christs
offices
,
of
his
Preistly
,
Prophetical
call
,
and
Kingly
offices
:
Now
until
the
soul
understands
this
,
it
is
never
brought
off
from
the
government
of
Antichrist
to
the
government
of
Christ
.
3.
Faith
shews
the
fulness
and
Glory
that
is
in
the
world
,
which
is
the
rule
for
ordering
and
guiding
of
us
in
al
our
waies
.
4.
Faith
shews
the
necessity
of
a
divine
rule
,
for
a
spiritual
efficacy
,
and
that
no
humane
invention
can
cause
a
spiritual
efficacy
:
now
the
settling
of
this
principle
is
never
done
but
by
Faith
.
5.
Another
work
of
faith
is
to
discover
the
beauty
and
glory
that
is
in
the
Ordinances
of
Christ
barely
administred
:
no
man
but
by
the
eye
of
Faith
can
see
the
true
lustre
,
and
beauty
,
and
glory
,
of
a
divine
Ordinance
,
except
there
be
some
outward
earthly
excellency
mingled
with
it
:
As
I
told
you
in
the
exposition
of
that
place
in
Hosea
,
They
made
them
Altars
,
God
would
have
an
Altar
of
Earth
,
and
if
they
would
have
it
of
Stone
,
they
must
not
lift
up
an
instrument
to
hew
it
,
and
grave
it
,
but
it
must
be
plaine
.
Now
a
carnal
eye
cannot
see
the
beauty
of
Gods
Ordinances
,
unless
it
have
some
outward
excellency
.
It
must
be
the
eye
of
Faith
,
to
discover
the
beauty
of
Christs
Ordinances
,
in
the
naked
beauty
of
them
:
And
till
that
they
are
not
willing
to
come
from
under
the
power
of
Antichrist
.
6.
Faith
discovers
to
the
Soul
the
reality
,
and
certainty
of
all
the
admirable
and
glorious
promises
that
are
in
the
Gospel
,
made
unto
the
true
Church
of
God
:
Promises
of
the
glorious
presence
of
God
with
his
people
;
and
promises
of
abundance
of
spiritual
good
,
as
it
might
ask
half
an
hour
to
shew
some
excellent
promises
that
are
made
to
the
Church
,
which
a
carnal
Eie
doth
not
see
:
But
Faith
discovers
there
is
abundance
of
certainty
and
reality
in
them
,
and
when
by
Faith
they
see
them
,
this
takes
off
,
and
enables
them
to
go
through
any
difficulties
to
be
partakers
of
them
.
7.
Again
,
Faith
does
discover
the
fearful
threats
against
those
that
follow
Antichrist
,
and
those
(
Revel.
14.9
,
10.
)
that
do
receive
the
mark
of
the
Beast
but
in
their
hand
secretly
:
they
shall
have
their
portion
in
the
Lake
that
burns
for
ever
,
and
shall
be
cast
out
from
the
presence
of
the
Lord
.
They
that
read
these
threats
make
nothing
of
them
;
but
when
they
read
them
by
Faith
then
the
soul
trembles
,
and
feares
,
till
it
comes
from
under
that
bondage
,
it
hears
a
voice
continually
crying
to
it
:
Revel.
18.4
.
Come
out
from
among
them
Oh
my
people
,
come
out
,
least
being
partaker
of
their
sin
,
you
also
be
partakers
of
their
Plagues
:
Now
Faith
by
discovering
these
things
brings
the
heart
from
under
that
Antichristian
bondage
.
Quest.
But
may
not
men
reject
the
yoake
of
Antichrist
upon
other
Grounds
besides
Faith
?
Answ.
Many
times
a
spirit
of
contradiction
may
bring
them
from
under
the
yoke
of
Antichrist
,
though
one
good
cannot
be
opposite
to
another
good
,
yet
one
evil
may
be
opposite
to
another
evil
,
and
many
men
may
oppose
the
government
of
Antichrist
by
that
which
is
evil
in
them
,
but
if
it
be
not
by
the
principle
of
Faith
it
is
not
right
,
and
it
may
be
upon
other
principles
.
Quest.
But
how
shall
we
know
that
we
do
forsake
this
bondage
from
Antichrist
by
Faith
.
Answ.
I
will
give
you
some
notes
to
shew
you
who
those
are
that
are
delivered
from
this
Egypt
by
Faith
.
And
who
those
are
that
seem
to
be
delivered
upon
other
grounds
.
1.
Those
that
are
delivered
by
Faith
are
those
that
are
wel
grounded
in
the
Doctrinal
and
maine
points
of
Religion
:
Faith
can
never
work
off
the
soul
from
the
Government
and
Ceremonies
of
Antichrist
,
unless
it
be
well
grounded
in
the
doctrine
and
principles
of
Religion
if
I
see
men
crie
out
of
Antichrist
,
and
of
the
Government
of
Antichrist
,
and
it
appears
that
they
have
not
a
competent
measure
of
knowledg
in
the
grounds
of
Religion
and
Principles
of
Faith
,
they
are
to
be
suspected
:
As
many
:
come
and
examine
them
about
Church
Government
,
and
they
wil
tell
you
a
great
deale
(
not
but
that
Christians
should
labor
to
have
knowledg
in
that
)
but
come
to
examine
them
the
Principles
of
Religion
,
and
there
they
are
silly
and
ignorant
:
if
they
be
not
grounded
in
them
it
appears
it
is
not
a
work
of
Faith
.
2.
If
it
be
a
work
of
Faith
,
it
is
a
work
of
much
Humiliation
,
and
Prayer
;
was
there
a
time
you
were
under
the
power
and
bondage
of
Antichrist
?
how
came
you
from
under
it
?
did
God
shew
you
the
evil
of
it
?
and
you
sought
God
in
much
Humiliation
and
prayer
,
for
the
taking
off
your
hearts
from
it
,
and
shewing
you
his
good
way
and
did
you
find
your
hearts
comming
off
,
was
by
that
meanes
,
that
is
a
good
argument
it
was
of
Faith
;
but
many
their
Consciences
tell
them
,
it
was
not
a
work
of
Humiliation
and
Prayer
that
brought
off
their
hearts
,
they
are
to
be
feared
.
3.
If
it
be
a
work
of
Faith
it
alwaies
le
ts
in
light
:
as
in
the
point
of
the
government
of
Christ
;
many
cry
out
against
Antichristian
government
:
and
come
and
examine
them
about
it
,
and
they
have
no
more
light
,
no
other
arguments
,
nor
further
understanding
then
before
but
only
a
bitterness
of
spirit
against
it
:
If
a
man
grow
bitter
against
those
things
which
before
he
yeilded
too
,
he
had
need
have
more
light
,
but
if
they
grow
exceeding
bitter
against
them
and
have
no
further
light
and
understanding
then
before
,
it
is
an
argument
it
is
a
distemper
of
heart
,
rather
then
any
thing
else
.
And
therefore
casting
off
all
at
once
is
very
suspitious
;
where
it
is
of
Faith
God
lets
in
light
by
degrees
.
It
s
said
of
Luther
in
his
reformation
,
First
he
saw
the
evil
of
one
thing
,
and
then
the
evil
of
another
,
and
so
by
degrees
saw
the
evil
of
all
:
And
so
those
that
forsake
the
bondage
of
Antichrist
.
By
Faith
,
first
God
makes
them
suspect
their
way
,
surely
this
is
not
the
right
way
,
there
is
some
better
way
,
and
then
they
fall
a
praying
and
humbling
of
themselves
,
and
they
fall
examining
,
and
so
they
come
to
see
the
evil
of
one
thing
,
and
then
they
examine
another
,
and
so
light
comes
in
by
degrees
,
and
then
their
hearts
rise
against
them
,
and
if
according
to
the
measure
of
Light
that
you
have
,
your
hearts
do
come
off
,
that
is
a
good
signe
.
4.
If
you
break
from
Antichrist
by
Faith
,
it
will
make
you
a
Separate
from
the
world
aswel
as
Separate
from
them
:
Many
are
Separates
from
any
thing
that
hath
but
the
least
dependancy
upon
Antichristian
government
but
they
conform
themselves
to
the
world
,
that
there
appears
no
difference
between
them
and
the
world
,
in
their
loose
courses
:
that
man
that
is
a
conformist
to
the
world
,
is
not
a
Non-Conformist
to
Antichrist
by
Faith
.
5.
If
Faith
take
you
off
from
the
bondage
under
Antichrist
it
wil
take
you
off
from
the
bondage
under
any
lust
.
That
man
that
hath
not
the
power
of
Faith
,
to
take
him
off
from
any
Lust
,
That
man
is
not
by
Faith
taken
off
from
the
bondage
of
Antichrist
.
If
Faith
delivere
from
the
bondage
under
Antichrist
,
it
will
deliver
from
the
bondage
under
Sin
,
and
Sathan
,
and
therefore
though
men
do
crie
out
of
the
bondage
of
Antichrist
never
so
much
,
and
yet
they
go
on
under
the
bondage
of
any
Lust
,
it
is
not
of
Faith
.
6.
That
Soul
that
is
taken
from
under
the
power
of
Antichrist
by
Faith
,
is
subject
to
the
power
and
goverment
of
Christ
and
the
Word
:
If
Faith
takes
from
the
one
,
it
puts
under
the
other
:
nothing
but
the
Word
can
be
the
ground
of
Faith
,
and
if
Faith
takes
a
Soul
from
under
the
bondage
of
Antichrist
,
Such
a
Soul
finds
the
Word
comes
with
divine
power
,
and
majesty
upon
the
heart
;
and
it
laies
a
trembling
heart
under
the
power
and
majesty
of
the
Word
,
and
it
dares
not
goe
from
it
,
no
not
in
no
other
thing
.
You
plead
for
the
Word
in
such
and
such
things
,
but
there
are
other
things
you
do
not
yield
to
the
power
of
the
Word
in
,
this
is
very
suspitious
:
Those
that
by
Faith
are
brought
from
the
power
of
Antichrist
,
their
hearts
are
put
mightily
under
the
power
of
the
Word
,
and
they
ly
with
trembling
spirits
before
the
majesty
and
Authority
of
the
word
.
7.
If
it
be
Faith
that
takes
off
the
Heart
,
such
a
one
is
not
content
that
he
is
taken
from
under
the
Antichristian
government
,
unless
he
meetes
with
Christ
in
the
Ordinances
:
he
does
not
content
it self
with
the
bare
huskes
,
and
to
make
all
his
Religion
to
consist
meerly
in
Church
discipline
,
and
Church
constitution
,
and
to
think
therefore
,
he
hath
Religion
enough
,
because
he
hath
the
Ordinances
,
and
yet
never
finds
any
panting
of
Heart
,
after
union
and
communion
with
Christ
Jesus
in
this
way
of
Church
Government
,
but
goes
on
from
year
to
year
,
mearly
in
the
outward
performances
of
Religion
.
I
do
not
speak
against
the
thing
it self
but
to
shew
it
is
not
of
Faith
,
if
men
do
not
pant
after
union
with
Christ
,
if
they
be
not
sensible
of
the
want
of
it
,
and
do
not
labor
for
the
enjoyment
of
it
.
8.
If
it
be
Faith
that
brings
thee
from
this
way
,
certainly
thou
wilt
grow
more
Spirituall
:
As
thy
heart
will
pant
after
Christ
;
so
there
wil
be
a
Spiritualness
of
thy
Soul
in
the
waies
of
Christ
,
because
thou
comest
neerer
to
the
rule
:
And
this
is
the
difference
between
Actions
of
Religion
,
and
civil
Actions
;
civil
Actions
that
are
done
by
civil
rule
have
not
alwaies
success
,
but
a
Spirituall
Action
that
is
done
by
the
rule
,
that
hath
a
Spirituall
success
,
though
not
an
outward
success
,
it
does
make
the
heart
ever
more
Spirituall
:
But
for
people
though
they
be
come
from
the
yoake
of
Antichrist
,
yet
to
be
as
dead
as
ever
no
more
Spiritualness
in
their
way
then
before
,
no
more
savour
of
Godliness
in
their
society
and
company
then
before
:
those
that
knew
them
before
can
say
;
I
knew
them
a
great
deale
more
spirituall
and
savoury
in
that
which
is
good
then
they
are
now
,
This
is
a
dangerous
thing
.
9.
Againe
,
If
it
be
out
of
Faith
,
such
a
one
will
give
all
the
glory
unto
God
for
his
deliverance
,
and
he
wil
walk
humbly
in
his
own
eyes
,
and
think
,
I
was
disobedient
,
and
wretched
and
should
have
gone
on
in
that
way
,
but
God
by
his
grace
and
power
hath
come
,
and
hath
taken
off
my
heart
,
and
it
does
magnifie
the
grace
of
God
;
It
doth
not
perke
up
it self
,
and
contemne
others
,
to
think
I
have
got
more
wisdom
,
and
understanding
then
others
,
and
so
attribute
it
to
his
wit
,
and
understanding
;
but
it
gives
the
glory
to
God
,
and
instead
of
censuring
others
,
he
prays
for
them
,
and
saies
it
is
not
all
the
arguments
under
Heaven
can
convince
them
,
for
I
had
arguments
enough
,
but
they
were
all
as
nothing
,
til
it
pleased
God
by
his
Grace
to
set
them
upon
my
heart
,
and
so
though
they
may
see
arguments
as
wel
as
I
,
they
will
not
do
:
Therefore
he
pitties
others
and
prays
for
them
;
and
he
hath
a
reverent
respect
to
the
Grace
of
others
,
though
they
be
not
in
the
same
way
that
he
is
in
,
&
he
doth
not
presently
cast
them
off
saying
,
surely
there
is
no
Grace
,
and
Godliness
in
them
,
this
is
a
signe
of
a
proud
spirit
;
there
are
none
that
are
gracious
but
know
there
was
a
time
when
they
went
on
in
that
way
,
and
yet
they
did
not
goe
against
their
light
,
but
were
willing
to
understand
Gods
mind
,
and
yet
til
God
came
in
,
their
hearts
were
not
taken
off
:
and
therefore
they
learn
to
have
good
thoughts
of
those
that
are
godly
,
though
in
other
waies
.
But
especially
,
if
it
were
out
of
Faith
that
you
were
brought
from
this
Antichristian
Bondage
,
it
will
not
leave
in
thee
the
Spirit
of
Antichrist
:
many
are
far
from
being
under
Antichristian
bondage
,
and
yet
have
an
Antichristian
Spirit
,
a
Spirit
of
pride
,
a
domineering
Spirit
,
a
Crooked
,
Perverse
Spirit
:
and
this
is
a
great
evil
,
that
in
the
way
of
Christ
,
there
should
be
manifested
an
Antichristian
Spirit
:
this
should
be
lamented
with
tears
of
blood
.
Now
so
much
as
an
Antichristian
spirit
does
rule
in
any
,
though
they
be
from
under
his
Goverment
,
so
much
it
is
to
be
suspected
,
it
was
not
the
work
of
Faith
,
but
somwhat
else
that
took
them
off
.
We
should
have
the
spirit
of
Christ
,
the
spirit
of
Love
,
and
Humillity
,
and
gentleness
,
and
peace
,
and
as
we
would
make
it
appear
,
we
are
taken
off
from
the
yoak
of
Antichrist
by
Faith
let
us
shew
the
Spirit
of
Christ
,
as
Faith
hath
taken
us
off
from
Antichristian
power
,
so
we
should
exercise
Faith
to
go
on
in
the
waies
of
Christ
,
as
beseems
those
that
are
delivered
from
Antichristian
power
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A30570-e5160