FOUR
Useful
Discourses
:
VIZ.
I.
The
Art
of
Improving
a
full
and
prosperous
Condition
,
for
the
Glory
of
GOD
;
being
an
Appendix
to
the
Art
of
Contentment
:
in
Three
Sermons
on
Philip
IV.
12.
II.
Christian
Submission
,
on
I
Sam
III.
18.
III.
Christ
a
Christian's
Life
;
and
Death
his
Gain
;
on
Philip
I.
21.
IV.
The
Gospel
of
Peace
sent
to
the
Sons
of
Peace
;
in
Six
Sermons
on
Luke
X.
5
,
6.
By
JER.
BVRROVGHS
,
Late
Preacher
of
the
GOSPEL
at
Stepney
and
Cripplegate
.
Published
by
his
hand
who
put
forth
some
of
his
Books
when
Mr.
BURROUGHS
was
living
by
his
approbation
;
and
most
of
those
which
came
forth
since
his
Death
.
LONDON
,
Printed
for
Thomas
Parkhurst
,
and
sold
at
the
Bible
and
Three
Crowns
in
Cheapside
,
and
at
the
Bible
on
London
Bridge
,
1675
TO
THE
READER
.
IT
may
too
truly
be
said
of
the
Ministers
of
Christ
,
that
it
often
fares
with
the
Births
of
their
Brains
,
as
with
the
Fruit
of
their
Loyns
;
their
Books
have
the
same
fate
with
their
Children
,
who
though
well
maintained
,
and
much
respected
in
the
life
time
of
their
Parents
;
yet
are
afterwards
exposed
to
neglect
,
and
often
to
contempt
;
unless
their
own
merits
renew
the
lease
of
that
which
none
could
ever
yet
call
inheritance
.
The
Posthumous
Works
of
the
Servants
of
Christ
,
will
(
like
helpless
Orphans
)
suffer
by
the
rough
hands
of
violence
and
injury
,
unless
they
can
redeem
themselves
at
more
than
an
ordinary
rate
of
worth
.
Wherefore
this
Book
,
now
put
into
thy
hands
,
hath
brought
its
redemption
money
with
it
for
that
purpose
.
Though
the
Name
alone
of
the
Author
(
being
among
the
first
Three
)
might
have
given
it
a
reputation
in
any
Age
but
this
,
his
Works
having
said
that
for
him
in
the
Gate
,
which
Envy
it self
cannot
gain
say
:
Yet
notwithstanding
it
bids
so
high
for
the
acceptation
of
all
,
by
its
own
worth
and
excellency
,
that
he
must
be
condemned
for
a
Man
of
unexercised
senses
in
the
matters
of
good
and
evil
,
that
shall
not
embrace
it
upon
its
own
terms
.
The
publishing
the
Labours
of
such
Men
of
worth
,
is
of
an
happy
tendency
to
promote
our
communion
with
them
in
the
Spirit
,
whom
it
may
be
we
never
saw
in
the
Flesh
;
and
it
is
to
be
reckoned
among
our
mercies
,
when
the
dead
are
made
to
speak
,
that
the
living
may
be
perswaded
to
hear
:
for
this
thou
art
indebted
to
the
faithful
pen
of
a
ready
Writer
,
whose
indefatigable
and
(
for
ought
I
yet
know
)
unparallel'd
industry
,
hath
already
blessed
the
World
with
so
many
of
the
grateful
labours
of
this
servant
of
Christ
,
whose
Name
knows
no
rottenness
.
M.
M.
Stepney
13
September
1675.
SERMON
I.
PHIL.
4.
12.
In
all
things
I
am
instructed
,
both
to
be
full
,
&c.
YOu
may
remember
the
last
day
we
finished
the
Doctrine
of
Christian
Contentment
.
The
close
of
that
Point
,
it
was
the
propounding
several
Considerations
for
Christian
Contentment
,
And
,
Secondly
,
We
gave
several
Directions
what
to
do
,
that
we
might
have
the
exercise
of
the
Grace
of
Christian
Contentment
:
And
among
all
others
,
that
's
one
special
thing
that
then
I
commended
,
and
still
would
but
pick
out
,
To
name
that
concerns
the
power
of
God
;
and
that
is
,
The
making
of
a
good
interpretation
of
Gods
mercies
and
dealings
towards
them
.
Have
good
thoughts
of
God
,
and
make
good
interpretations
of
what
the
dealings
of
God
are
towards
you
.
It
's
very
hard
to
live
comfortably
and
cheerfully
among
friends
,
when
one
makes
hard
interpretations
of
the
words
and
actions
of
another
:
The
onely
way
to
keep
sweet
contentment
and
comfort
in
Christian
Societies
,
and
to
make
the
best
interpretation
of
things
as
we
can
.
And
so
,
a
chief
way
and
help
to
keep
comfort
and
contentment
in
our
hearts
,
is
to
make
good
interpretations
of
Gods
dealing
towards
us
.
But
I
would
not
look
back
to
any
thing
that
I
have
spoken
concerning
that
Argument
,
but
leave
those
things
that
have
been
delivered
,
to
the
blessing
of
God
upon
you
;
hoping
that
when
any
Temptation
arises
for
Discontentment
,
that
some
truths
that
have
been
delivered
,
may
come
into
your
Minds
:
and
that
some
of
you
may
be
able
,
when
you
see
others
discontented
,
as
the
Wife
with
the
Husband
,
the
Husband
with
the
Wife
,
or
one
Brother
or
Friend
with
another
,
to
make
use
of
something
out
of
the
Text
for
this
Grace
of
Contentment
.
For
though
we
have
been
preaching
a
long
time
of
it
,
yet
it
is
longer
a
learning
then
it
is
a
teaching
;
you
need
be
longer
time
to
learn
it
than
I
have
been
a
preaching
of
it
.
It
is
not
a
few
weeks
that
will
learn
it
,
we
had
need
be
years
a
learning
this
great
Lesson
.
Well
,
but
now
we
are
come
to
another
lesson
that
is
as
hard
to
learn
as
this
;
and
that
is
,
How
to
be
full
.
I
have
learned
,
saith
he
,
how
to
be
content
in
all
Estates
;
I
am
instructed
how
to
be
full
.
Now
this
,
though
it
be
a
hard
lesson
,
yet
because
these
times
are
times
wherein
that
generally
people
suffer
,
and
have
not
things
so
full
as
formerly
;
therefore
I
told
you
,
I
would
not
be
so
large
upon
this
Argument
as
upon
the
other
;
that
being
more
suitable
:
and
yet
because
the
truth
is
,
we
that
live
here
,
in
comparison
of
our
Brethren
in
other
parts
,
though
we
be
not
so
full
as
we
have
been
,
yet
we
may
be
said
to
be
full
;
and
the
lesson
will
be
useful
and
profitable
(
I
hope
)
to
us
to
learn
how
to
be
full
,
and
it
's
the
onely
way
for
God
to
hasten
our
fullness
,
if
we
be
taught
how
to
be
full
when
it
comes
.
I
shall
come
to
speak
of
this
Lesson
,
I
am
instructed
how
to
be
full
(
saith
the
Apostle
)
any
condition
,
either
full
or
empty
,
any
way
.
There
's
many
people
,
they
are
neither
well
(
as
we
use
to
say
)
full
nor
fasting
.
If
they
be
in
affliction
,
then
they
are
froward
and
discontented
;
if
they
be
in
prosperity
,
there
they
are
wanton
;
just
like
Children
,
if
you
let
them
not
have
what
they
would
have
,
then
they
cry
and
are
froward
;
and
if
you
do
let
them
have
what
they
would
have
,
then
they
are
wanton
;
and
so
they
are
not
in
order
any
way
.
There
are
some
of
such
cross
and
untoward
dispositions
,
that
in
whatever
condition
they
be
put
into
,
they
are
untoward
.
As
I
remember
I
have
read
of
Hannibal
,
he
said
concerning
Marcellus
,
He
can
neither
bear
good
nor
ill
fortune
;
so
he
called
it
:
That
is
,
if
he
be
conquered
,
he
cannot
tell
how
to
bear
that
;
no
nor
he
cannot
tell
how
to
be
a
Conqueror
.
So
there
are
some
,
having
untoward
hearts
,
are
untoward
in
every
state
they
are
put
into
:
But
Paul
by
the
work
of
the
Grace
of
God
,
he
was
fitted
for
all
estates
;
not
only
for
affliction
,
but
if
God
did
will
him
prosperity
,
he
could
tell
how
to
make
use
of
that
.
A
place
somewhat
parallel
to
this
we
have
in
the
2
Cor.
6.
8.
saith
Paul
,
when
he
shews
the
different
condition
that
he
went
through
;
By
honour
and
dishonour
,
by
evil
report
and
good
report
.
Sometimes
the
Apostles
had
honour
,
sometimes
they
had
dishonour
;
sometimes
people
reported
well
of
them
,
and
sometimes
they
reported
ill
of
them
;
yet
,
saith
he
,
we
went
through
all
,
we
carried
on
the
work
of
the
Gospel
in
all
things
:
and
so
in
the
10th
.
verse
,
As
sorrowful
,
yet
alwayes
rejoycing
;
as
poor
,
yet
making
many
rich
;
&c.
Whatever
our
condition
were
,
yet
through
the
grace
of
God
we
were
carried
through
it
;
and
so
as
to
sanctifie
Gods
name
,
and
to
further
the
Gospel
in
it
.
Many
men
are
fit
for
one
condition
,
but
they
are
not
fit
for
another
:
But
this
was
the
excellency
of
the
Grace
of
God
in
the
Apostle
,
that
he
was
fit
for
any
condition
;
God
might
turn
him
to
any
thing
.
Now
then
,
for
the
Lesson
,
of
being
full
,
that
's
our
point
.
That
a
Christian
is
taught
by
God
to
know
how
to
be
full
.
Now
we
are
to
be
taught
this
Lesson
,
How
we
should
honour
God
in
the
fulness
that
God
hath
set
any
of
us
in
;
and
I
shall
cast
what
I
shall
speak
of
this
Lesson
into
these
seven
Heads
;
yet
I
intend
to
be
but
very
brief
in
them
,
though
they
might
take
up
as
much
time
as
the
former
Lessons
have
done
.
These
are
the
seven
Heads
:
1.
When
may
a
Man
be
said
to
have
learned
how
to
be
full
.
I
am
instructed
,
saith
Paul
,
and
know
how
to
be
full
.
2.
I
shall
shew
you
the
difficulty
of
this
Lesson
.
3.
The
necessity
of
this
Lesson
,
What
great
need
there
is
that
we
should
learn
how
to
be
full
.
4.
The
Excellency
of
this
Lesson
,
What
an
excellent
thing
it
is
for
a
Man
to
know
how
to
be
full
.
And
then
,
5.
The
Mystery
of
Godliness
that
there
is
in
this
Lesson
.
There
is
a
Mystery
in
this
as
well
as
in
the
other
.
6.
What
are
the
several
Lessons
that
Christ
doth
learn
●●e
soul
that
he
doth
learn
how
to
be
full
.
As
I
shewed
●ou
what
were
the
several
Lessons
that
Christ
learns
the
Soul
that
he
learns
to
be
content
in
want
;
so
there
are
several
Lessons
that
Christ
doth
teach
the
Soul
,
when
he
learns
it
how
to
be
full
.
And
then
,
7.
The
Application
of
all
.
These
are
the
seven
Heads
that
I
shall
cast
the
matter
into
.
For
the
first
,
When
hath
a
Man
learned
how
to
be
full
?
What
do
you
mean
,
when
you
say
that
Christ
doth
teach
his
people
to
know
how
to
be
full
?
A
Man
hath
learned
how
to
be
full
,
when
he
hath
attained
to
these
several
particulars
:
First
,
When
a
Man
hath
learned
to
set
a
due
price
on
his
fullness
.
When
he
hath
learned
to
set
a
due
price
and
value
upon
those
mercies
that
God
hath
been
pleased
to
grant
unto
him
:
When
he
can
prize
them
,
not
too
high
nor
too
low
,
but
as
they
are
,
those
mercies
that
God
grants
him
.
A
Man
doth
not
learn
to
be
full
,
when
he
doth
not
understand
what
the
mercies
are
that
God
hath
granted
to
him
.
As
no
man
can
attain
to
the
grace
of
Christian
Contentment
that
is
stupid
under
affliction
,
he
must
understand
his
affliction
,
and
know
his
affliction
,
or
else
he
cannot
come
to
Christian
Contentment
:
so
neither
can
We
learn
how
to
be
full
,
except
we
know
what
the
mercies
are
that
God
hath
granted
to
us
.
If
a
man
should
enjoy
many
mercies
,
and
doth
not
understand
them
,
he
is
not
taught
how
to
be
full
;
he
must
prize
the
mercy
that
God
hath
granted
to
him
,
at
a
due
rate
.
As
he
must
look
upon
(
even
these
outward
mercies
)
as
the
good
blessings
of
God
to
him
,
he
must
not
slight
them
;
and
he
must
look
upon
them
as
coming
to
him
from
the
promise
.
Godliness
hath
the
promise
of
this
life
,
and
the
promise
of
the
life
to
come
;
as
a
fruit
of
the
promise
of
God
to
him
,
and
as
Gods
goodness
for
the
encouraging
of
him
in
the
way
〈◊〉
righteous
God
hath
set
him
in
.
He
must
so
look
upon
the
outward
things
that
he
doth
enjoy
.
He
must
look
upon
them
as
good
Utensils
(
as
I
may
so
speak
)
as
affording
opportunity
to
do
God
service
in
the
place
where
God
hath
set
him
:
And
so
good
things
,
in
that
regard
he
must
prize
them
according
to
the
due
value
of
them
.
A
man
that
slights
Gods
mercies
and
thinks
there
is
little
in
them
,
he
doth
not
know
how
to
be
full
.
But
now
,
as
he
must
not
prize
them
at
too
low
a
rate
,
his
Health
and
Estate
,
and
Comfort
that
he
hath
;
neither
will
he
prize
them
at
too
high
a
rate
;
they
are
mercies
,
but
they
are
but
outward
mercies
:
they
come
to
me
from
Gods
goodness
,
I
but
it
's
from
Gods
general
Goodness
.
Though
it
's
true
,
a
Christian
may
look
upon
every
mercy
that
he
hath
,
as
coming
from
another
fountain
than
the
ungodly
;
but
yet
the
general
goodness
of
God
is
enough
to
bestow
the
things
themselves
:
For
the
matter
of
them
,
they
are
mercies
,
but
they
are
but
common
mercies
:
Indeed
I
have
them
,
but
yet
they
are
no
other
,
but
that
a
Reprobate
may
have
as
well
as
my self
.
They
are
good
things
,
but
they
are
not
such
good
things
as
they
make
any
one
to
be
good
.
There
are
good
things
,
that
are
not
only
given
by
God
freely
,
but
they
do
make
those
acceptable
unto
God
,
that
God
gives
them
.
Here
's
the
difference
between
all
the
good
things
that
we
are
speaking
of
now
,
as
the
fullness
of
Estate
,
the
outward
Comforts
of
this
world
,
and
the
things
of
Grace
:
Why
the
things
of
Grace
are
given
by
God
freely
,
and
they
make
those
that
they
are
given
unto
to
be
acceptable
to
God
;
they
are
such
things
as
makes
them
to
be
good
in
Gods
eye
.
But
now
,
let
God
give
never
so
much
outward
things
,
they
make
one
to
be
never
a
whit
the
better
in
Gods
eye
.
Though
we
say
,
Such
a
man
is
the
best
man
in
the
Parish
,
yet
certainly
,
such
things
makes
not
a
man
the
better
.
Grace
makes
a
man
or
woman
the
better
.
But
now
,
as
the
fulness
of
prosperity
,
it
hath
onely
a
goodness
in
it
so
far
as
it
makes
them
to
be
good
,
but
grace
that
's
good
in
its
self
.
But
now
,
these
things
are
good
as
a
man
may
have
,
and
not
good
to
him
.
If
they
be
good
to
him
,
it
must
be
from
some
goodness
that
he
hath
himself
;
as
he
shall
use
them
:
that
's
the
first
thing
.
When
a
man
shall
come
to
know
the
true
value
of
the
fulness
of
his
outward
mercies
,
not
prize
them
at
too
high
a
rate
,
nor
at
too
low
a
rate
;
then
he
learns
to
be
full
:
That
's
the
first
thing
.
Secondly
,
Then
doth
a
man
learn
to
know
how
to
be
full
,
when
he
can
tell
how
to
make
use
of
what
he
hath
:
when
he
can
tell
how
to
proportion
the
use
of
that
fulness
that
God
gives
him
.
When
he
can
tell
how
much
will
serve
his
turn
for
the
use
of
it
,
and
how
little
;
and
at
what
time
to
make
use
of
such
and
such
comforts
of
the
creature
,
and
how
much
use
to
make
of
them
:
then
he
hath
lerned
how
to
be
full
.
There
's
many
men
that
when
they
have
a
fulness
,
First
,
They
know
not
how
to
prize
it
▪
they
know
not
the
worth
of
it
.
Secondly
,
They
know
not
how
to
make
use
of
what
they
should
,
how
much
or
how
little
,
or
at
what
time
they
should
make
use
of
the
good
things
that
God
doth
give
unto
them
:
so
as
they
come
to
be
excessive
,
yea
defective
in
the
enjoyment
of
what
the
Lord
grants
to
them
.
Some
are
excessive
,
that
because
they
have
abundance
of
the
Creature
,
they
still
are
taking
in
of
more
than
is
any
way
useful
to
them
for
their
fulness
:
They
think
that
they
may
do
what
they
will
with
their
own
.
'T
is
not
enough
(
my
Brethren
)
because
a
man's
Drink
is
his
own
,
therefore
to
drink
as
much
as
he
pleases
:
Or
because
his
Meat
is
his
own
,
therefore
to
eat
as
much
as
he
will
,
and
not
to
know
how
to
order
and
moderate
:
Or
because
his
Estate
is
his
own
,
therefore
to
spend
it
as
he
list
,
in
an
excessive
way
.
I
remember
for
that
,
it
was
the
answer
of
a
Philosopher
Zeno
,
when
he
did
reprove
an
excessive
Feasting
:
This
was
answered
to
him
,
And
why
do
you
reprove
it
,
he
spends
nothing
but
his
own
.
The
Philosopher
could
answer
thus
,
Is
this
a
good
Answer
,
That
you
spend
of
your
own
;
suppose
you
had
a
Cook
that
had
a
great
deal
of
Salt
,
and
he
should
put
two
or
three
handfuls
into
your
Meat
,
for
the
seasoning
of
it
;
and
being
askt
why
he
did
so
,
he
should
answer
,
I
had
Salt
enough
;
and
the
Salt
did
not
cost
much
:
there
was
enough
in
the
place
where
I
had
it
:
or
I
can
have
more
at
an
easie
rate
.
Would
this
be
good
Answer
?
saith
he
.
So
,
't
is
not
enough
,
for
to
say
,
that
our
Estates
are
our
own
,
and
therefore
we
may
be
excessive
in
the
use
of
the
Creature
.
No
,
thou
hast
not
learned
how
to
be
full
,
till
thou
hast
learned
how
much
will
serve
thy
turn
for
thy
use
.
It
may
be
God
gives
thee
a
great
deal
of
the
Creature
,
but
he
intends
that
thou
shalt
not
make
use
of
it
all
for
thy self
.
God
gives
thee
so
much
a
year
,
it
is
not
because
that
thou
shouldest
spend
it
all
upon
thy
own
Back
and
Belly
.
Thou
hast
not
learned
how
to
be
full
,
till
thou
hast
learned
how
to
proportion
the
use
of
thy
Estate
and
outward
Comforts
that
thou
dost
enjoy
,
according
to
thy
need
.
Then
doth
a
man
learn
,
That
though
he
be
in
the
midst
of
abundance
,
yet
he
makes
no
more
use
of
that
he
hath
than
is
fit
for
him
.
Though
a
man
be
at
a
Feast
where
there
are
a
great
many
Dishes
,
is
it
enough
for
him
to
say
,
There
was
a
great
deal
of
Cheer
,
and
therefore
for
him
to
be
a
Glutton
.
Then
doth
a
man
know
how
to
be
temperate
,
when
he
is
in
the
midst
of
a
great
many
Dishes
,
and
knows
which
is
fittest
for
his
Body
,
and
feeds
moderately
on
them
.
That
's
the
second
thing
,
First
,
How
to
put
a
due
valuation
upon
mercy
,
and
then
,
Secondly
,
How
to
proportion
the
use
of
mercy
,
so
much
at
such
a
time
,
and
so
much
at
another
time
.
And
then
,
Thirdly
,
When
a
man
can
use
the
comforts
of
the
Creature
,
and
yet
so
as
he
is
inabled
to
avoid
the
evil
of
the
temptation
that
goes
along
with
the
Creature
:
As
we
shall
shew
afterwards
,
there
are
abundance
of
temptations
that
go
along
with
fulness
.
Now
then
doth
a
man
learn
how
to
be
full
,
when
he
can
make
use
of
the
Creature
;
and
yet
still
so
as
to
deliver
himself
from
the
evil
of
those
temptations
that
are
joyned
together
with
the
Creature
.
And
that
's
a
wise
man
,
a
wise
woman
,
that
knows
how
to
make
use
of
all
the
comforts
that
God
gives
unto
them
,
that
they
have
any
use
of
,
and
yet
can
tell
how
to
avoid
the
temptations
;
can
be
able
to
distinguish
between
the
good
and
the
evil
of
temptation
that
doth
cleave
unto
the
good
thing
.
You
many
times
swallow
down
all
,
all
is
fish
that
comes
to
net
;
you
think
there
is
no
temptation
in
the
fulness
that
you
have
,
but
take
it
down
without
any
consideration
of
what
temptation
may
be
joyned
with
the
fullness
.
You
are
wiser
with
your selves
other
wayes
.
If
you
eat
a
Fish
that
is
full
of
little
bones
,
you
will
be
picking
out
those
little
bones
;
you
will
not
presently
swallow
it
down
in
whole
bitts
:
So
you
should
consider
,
when
God
gives
you
fullness
,
O
there
may
be
many
little
bones
together
with
it
;
yea
,
if
you
do
not
take
heed
,
it
may
be
wrapt
up
in
such
a
skin
,
that
may
be
bitterness
to
you
,
unless
you
pick
out
something
.
If
you
swallow
it
down
whole
,
it
may
be
a
poyson
to
you
.
Now
doth
a
man
or
woman
know
how
to
be
full
,
when
they
can
tell
how
to
pick
out
the
temptation
;
to
enjoy
the
thing
,
and
yet
avoid
the
temptation
.
There
are
some
,
because
they
hear
there
are
many
temptations
in
the
enjoyment
of
the
comforts
of
the
Creature
,
they
think
there
is
no
way
but
to
fling
away
the
Creature
.
As
that
Aristippus
,
because
he
saw
that
so
many
were
hurt
by
their
wealth
,
he
cast
his
money
into
the
Sea
,
saying
,
I
will
drown
you
,
least
you
should
drown
me
.
Now
this
is
not
to
learn
how
to
be
full
,
that
is
,
because
I
would
avoid
the
temptation
,
not
to
enjoy
the
comfort
and
the
blessing
;
as
many
men
and
women
,
through
weakness
and
tenderness
of
conscience
,
being
afraid
that
they
shall
get
hurt
by
the
use
of
the
Creatures
that
God
doth
give
them
:
Upon
that
they
deny
themselves
abundance
of
comfort
in
the
Creature
that
they
should
have
.
Now
,
though
God
may
accept
of
their
desires
to
honour
him
,
and
of
their
fearfulness
of
sinning
against
him
;
but
yet
this
argues
a
great
deal
of
weakness
.
The
strength
of
a
Christian
is
to
enjoy
Gods
Creatures
,
to
take
the
use
of
that
that
God
doth
afford
,
to
take
out
the
sweetness
,
and
yet
to
avoid
the
temptation
;
to
take
away
that
that
's
good
,
and
cast
away
that
that
is
naught
.
As
there
's
many
kind
of
Meats
,
which
you
may
not
eat
all
of
them
;
and
a
child
,
who
must
either
have
all
or
none
,
you
will
not
give
it
meat
that
hath
something
mingled
with
it
that
is
naught
,
because
he
knows
not
how
to
pick
it
out
:
But
now
,
one
that
hath
understanding
,
he
knows
how
to
pick
out
the
good
and
fling
away
the
naught
;
and
not
to
fling
it
all
away
,
because
there
's
something
that
is
naught
as
well
as
good
.
Now
that
's
the
third
thing
,
and
there
's
very
few
that
understand
this
Lesson
;
but
they
must
swallow
down
all
,
without
thinking
of
any
temptation
that
is
annexed
to
the
fullness
that
they
do
enjoy
.
Fourthly
,
Then
doth
a
man
know
how
to
be
full
,
when
he
can
have
all
that
he
doth
enjoy
,
under
his
command
,
and
he
can
have
the
command
of
his
own
spirit
in
what
he
doth
enjoy
.
As
thus
,
when
he
is
not
a
slave
to
what
he
hath
,
but
he
makes
what
he
hath
a
slave
to
him
.
Some
men
that
are
rich
,
you
say
they
have
such
possessions
;
the
truth
is
,
their
possessions
have
them
rather
,
than
they
their
possessions
;
they
are
under
their
possessions
.
But
now
,
Then
a
man
knows
how
to
be
full
,
when
all
that
he
hath
he
makes
his
underling
,
he
makes
his
servants
;
he
makes
it
to
be
serviceable
to
him
,
and
he
can
command
any
thing
that
he
hath
,
according
as
there
is
use
of
it
.
He
will
never
be
a
servant
to
his
servant
.
It
's
a
sordid
disposition
for
any
man
or
woman
to
be
a
servant
to
their
servant
;
but
now
,
to
your
Estates
you
will
be
a
servant
,
they
shall
command
you
;
and
your
Credit
and
you
will
be
a
servant
.
But
it
's
a
sign
you
know
not
how
to
be
full
.
As
a
man
doth
not
know
how
to
rule
,
if
he
will
be
under
his
servant
;
so
he
doth
not
know
how
to
be
full
,
except
he
hath
a
command
over
what
he
doth
enjoy
in
the
world
;
yea
and
a
command
over
his
own
spirit
in
the
use
of
what
he
doth
enjoy
.
That
's
thus
,
When
a
man
or
woman
can
let
out
as
much
of
his
heart
to
the
Creature
as
is
useful
,
and
no
more
;
and
can
call
it
in
again
,
when
there
is
cause
:
As
ordinarily
people
do
not
let
out
their
spirits
a
little
to
joy
,
but
they
let
them
out
so
as
they
have
no
command
over
their
spirits
;
but
they
have
lost
the
command
of
their
spirits
:
they
cannot
call
in
their
spirits
again
,
to
be
serious
and
humble
,
and
to
be
mourning
for
sin
,
when
God
calls
them
to
it
.
As
now
for
instance
,
when
you
say
you
will
be
merry
,
and
go
and
visit
your
friends
,
and
have
good
cheer
;
God
gives
you
leave
to
do
so
;
if
you
know
how
to
make
use
of
this
:
But
now
,
Do
not
you
let
out
your
hearts
so
far
,
as
you
cannot
call
them
in
again
;
you
let
them
out
so
,
that
when
you
should
come
at
night
to
go
and
humble
your
souls
before
God
in
prayer
,
your
hearts
are
light
and
vain
,
and
you
have
no
command
over
your
spirits
at
all
;
and
perhaps
the
next
day
you
are
worse
for
it
.
It
s
just
with
your
hearts
as
with
little
Children
;
let
them
have
but
their
wills
a
little
while
,
and
you
shall
have
no
rule
over
them
for
many
dayes
,
many
weeks
after
.
So
when
you
let
your
hearts
have
liberty
a
little
while
to
rejoyce
in
the
Creature
,
you
have
little
command
over
your
hearts
for
many
weeks
after
.
Now
you
may
be
merry
,
Religion
keeps
not
one
from
mirth
,
but
yet
so
as
to
have
a
command
over
our
spirits
;
that
I
can
call
my
heart
in
again
,
when
there
is
occasion
.
I
will
rejoyce
in
the
Creature
,
I
but
I
will
reserve
my
chief
joy
for
something
else
;
there
is
something
else
that
I
am
to
rejoyce
in
,
more
than
in
the
use
of
the
Creature
.
If
you
let
out
your
heart
so
,
when
you
rejoyce
in
the
Creature
,
as
you
make
it
your
chief
joy
,
your
onely
joy
;
your
joy
is
not
right
.
But
it
is
not
so
with
the
heart
that
knows
how
to
be
full
.
Fifthly
,
Then
hath
a
man
or
woman
learned
how
to
be
full
,
when
they
can
so
use
the
creatures
of
God
,
as
yet
they
are
in
a
readiness
to
part
with
all
their
comforts
,
if
God
will
call
for
them
.
If
I
enjoy
comfort
,
but
in
such
a
manner
as
my
heart
lies
down
before
God
ready
prepared
to
give
up
those
comforts
that
I
do
enjoy
;
whenever
God
will
have
me
:
Then
I
have
learned
to
be
full
.
When
a
man
or
woman
shall
have
their
hearts
taken
so
with
the
Creature
,
as
they
cannot
leave
them
,
whatever
comes
of
them
:
They
must
preserve
their
Estate
,
now
having
had
full
Estates
,
and
lived
full
handed
;
they
cannot
live
meanly
:
rather
venture
upon
sin
or
any
thing
in
the
world
,
to
preserve
their
Estates
.
O
how
is
it
possible
for
a
man
as
hath
had
such
bringing
up
as
I
(
saith
one
)
now
to
be
put
to
straits
,
that
I
can
scarce
have
bread
.
And
upon
this
the
hearts
of
men
rather
then
they
will
come
to
part
with
the
comforts
of
the
Creature
,
when
God
would
have
them
;
they
will
keep
them
,
as
it
were
,
whether
God
will
or
no.
O
thou
hast
not
learned
how
to
be
full
.
If
thy
heart
were
right
in
thy
fulness
,
thou
wouldst
take
the
comfort
of
the
Creature
,
when
God
gives
them
.
But
Lord
,
If
thou
hast
use
of
them
,
any
other
way
,
here
I
am
,
do
with
me
what
thou
pleasest
:
The
Lord
gives
,
and
the
Lord
takes
,
and
blessed
be
the
Name
of
the
Lord
.
I
'll
take
them
as
long
as
thou
wilt
have
me
,
and
when
thou
wilt
sanctifie
thy
Name
in
my
want
,
Lord
take
them
.
We
are
too
eager
upon
the
Creature
when
our
hearts
cleave
to
it
and
we
cannot
be
taken
from
it
,
without
the
rending
of
our
hearts
.
It
is
with
many
mens
Spirits
,
as
it
is
with
the
Bee
,
when
it
comes
to
sting
,
it
thrusts
its
sting
so
far
in
that
it
cannot
get
it
out
,
but
leaves
it
there
:
So
our
hearts
are
so
riveted
into
the
Creature
,
that
we
cannot
part
with
the
Creature
;
and
when
God
would
take
away
the
Creature
from
us
,
it
is
as
dear
unto
us
,
&c.
And
that
's
the
reason
that
people
do
so
cry
out
,
and
complain
that
they
are
undone
,
and
wring
their
hands
,
if
they
have
but
lost
any
part
of
their
Estates
;
though
they
have
a
great
part
still
remaining
:
Oh
how
they
wring
their
hands
as
if
they
were
undone
.
Oh
thou
didst
not
learn
when
thou
wert
full
,
how
to
be
full
.
That
man
or
woman
that
is
immoderately
sorrowful
,
when
God
takes
away
the
Creature
from
them
,
did
never
learn
how
to
be
full
;
that
is
,
to
know
how
to
be
full
:
when
we
can
tell
how
to
enjoy
them
,
and
how
to
be
without
them
.
O
think
of
this
when
you
are
at
your
full
Tables
.
Now
I
have
al
things
about
me
,
but
can
I
now
,
if
God
should
call
me
to
suffer
poverty
,
could
I
be
content
to
be
laid
in
a
Prison
for
his
Name
sake
?
Paul
he
could
,
when
he
was
at
the
fullest
,
readily
come
off
:
O
Lord
,
if
thou
wilt
honour
thy self
by
me
,
in
a
Prison
,
or
Poverty
,
or
Disgrace
,
why
Lord
,
here
I
am
:
He
was
ready
prepared
.
And
know
,
that
you
have
not
learned
how
to
be
full
,
except
you
can
find
your
hearts
in
the
midst
of
your
fulness
;
to
be
ready
prepared
to
part
with
all
your
fulness
for
Jesus
Christ
.
Now
in
the
very
naming
of
these
things
,
I
suppose
you
all
think
this
is
hard
lesson
;
you
think
it
's
hard
for
poor
people
to
know
how
to
want
;
that
's
hard
,
but
the
truth
is
,
it
's
rather
the
harder
of
the
two
to
know
how
to
be
full
:
That
's
the
fifth
thing
,
when
a
man
knows
how
to
be
full
.
Sixthly
,
Then
doth
a
man
know
how
to
be
full
,
when
he
can
make
all
his
fulness
to
be
furtherance
of
his
graces
,
to
act
his
graces
,
to
exercise
his
graces
,
to
draw
forth
his
graces
:
As
now
,
when
he
can
make
the
fulness
that
he
hath
,
to
be
a
means
to
act
and
draw
forth
the
grace
of
Love
;
to
love
God
in
all
his
fulness
:
Not
so
much
to
love
the
Creature
,
as
to
love
God
in
the
Creature
.
When
he
can
make
his
fulness
to
be
a
means
to
help
his
faith
:
Thus
,
Lord
,
thou
hast
said
,
That
godliness
hath
the
promise
of
this
life
and
the
life
that
is
to
come
;
why
Lord
thou
hast
made
thy
promise
good
unto
me
,
and
so
it
strengthens
my
faith
:
When
a
mans
fulness
can
exercise
the
grace
of
Charity
to
others
:
When
a
mans
fulness
can
exercise
his
grace
of
heavenly
mindedness
;
as
in
this
manner
,
O
Lord
,
These
comforts
that
thou
givest
me
in
thy
creatures
,
O
they
are
sweet
;
but
how
sweet
is
thy self
!
how
sweet
is
Jesus
Christ
,
that
is
the
fulness
of
all
this
fulness
!
And
if
so
be
that
this
life
be
so
sweet
here
in
this
world
,
what
hast
thou
then
in
the
heavens
,
to
make
me
to
long
after
heaven
!
Then
a
man
hath
learned
how
to
be
full
,
when
he
knows
how
to
exercise
his
graces
by
his
fulness
;
that
that
which
deads
the
graces
of
other
men
,
shall
be
a
means
to
exercise
his
graces
.
Seventhly
,
And
so
I
might
make
that
another
consideration
,
When
this
fulness
doth
lead
him
to
the
fountain
of
his
fulness
;
that
is
,
when
his
grace
leads
him
to
God
,
to
acknowledge
him
in
all
,
and
to
be
thankful
to
God
in
all
;
when
it
stirs
up
his
thankfulness
to
God
;
and
when
it
encourages
him
in
the
duties
that
God
doth
require
of
him
.
O
I
receive
much
wages
,
saith
a
gracious
heart
;
I
receive
much
from
God
,
then
surely
there
must
needs
be
much
work
required
at
my
hands
.
I
receive
more
than
others
do
,
and
therefore
it
is
fit
that
I
should
do
more
work
than
others
do
.
Thus
a
Christian
learns
to
be
full
,
when
it
can
further
his
graces
,
and
carry
him
to
God
,
that
is
the
fountain
of
all
his
fulness
.
Eighthly
,
Then
a
Christian
learns
to
be
full
,
when
he
can
improve
and
lay
out
all
his
fulness
for
God
.
I
use
it
,
I
but
I
do
not
use
it
for
my self
so
much
as
for
God
.
When
I
can
consider
what
are
the
opportunities
of
service
that
God
grants
unto
me
in
this
my
fulness
.
Doth
not
God
give
unto
me
a
larger
opportunity
of
service
than
unto
others
,
O
then
let
me
improve
it
for
publick
work
.
Perhaps
I
am
made
a
publick
man
,
whereas
others
that
are
poor
,
that
are
fit
for
publick
service
as
well
as
I
,
in
regard
of
their
gifts
and
graces
,
but
because
of
their
Estate
they
cannot
be
employed
in
publick
work
as
I.
Now
I
will
improve
my
fulness
in
publick
work
,
that
I
may
be
a
useful
man
in
the
place
where
God
hath
set
me
;
that
I
may
be
as
full
of
good
works
as
possibly
I
can
;
that
I
may
be
a
publick
blessing
to
the
place
where
the
Lord
hath
cast
me
.
Why
then
doth
a
man
learn
to
be
full
.
And
then
,
Ninthly
,
When
a
man
doth
so
use
the
world
as
if
he
used
it
not
.
When
a
man
enjoys
his
fulness
of
outward
things
,
but
as
things
by
the
by
;
that
is
,
so
as
his
comforts
doth
not
depend
upon
them
.
I
have
comfort
in
them
,
but
it
doth
not
depend
upon
them
.
Most
people
do
so
enjoy
their
fulness
,
that
the
truth
is
they
have
it
as
all
their
fulness
;
they
do
not
use
them
as
things
by
the
by
,
but
as
their
end
.
Not
as
means
to
the
end
,
but
as
their
end
.
Then
a
man
learns
to
know
how
to
be
full
(
I
say
)
when
he
can
use
his
fulness
,
not
as
his
end
,
but
means
to
the
end
:
Not
as
things
that
he
doth
depend
upon
for
his
happiness
,
but
as
things
by
the
by
.
Put
all
these
together
now
,
and
here
's
the
man
that
learns
to
be
full
.
And
thus
St.
Paul
,
I
am
instructed
as
well
to
be
full
and
rich
,
as
to
need
.
O
I
beseech
you
,
before
this
can
come
to
be
applied
in
the
whole
,
apply
these
particulars
to
your
hearts
.
In
the
mean
time
,
I
appeal
this
day
in
the
Name
of
God
to
your
Conscience
;
Have
you
learned
to
be
full
?
You
are
full
many
of
you
,
as
to
outward
things
;
but
have
you
been
in
Christs
School
,
to
learn
to
enjoy
your
fulness
in
such
a
manner
as
this
is
.
I
am
verily
perswaded
that
many
of
your
Consciences
will
cause
mis-giving
thoughts
to
be
in
you
this
day
about
this
thing
,
if
you
do
believe
that
these
are
the
truths
of
God
,
as
I
cannot
imagine
but
any
man
may
be
convinc'd
of
this
;
and
therefore
I
do
not
stand
to
enlarge
and
bring
proofs
for
them
:
but
every
mans
conscience
will
tell
him
,
certainly
I
have
not
learned
these
things
,
I
have
not
learned
to
be
full
;
that
is
,
I
have
not
learned
to
sanctifie
the
Name
of
God
by
my
fulness
.
Now
give
conscience
liberty
to
reprove
you
for
being
Truant
in
the
School
of
Jesus
Christ
;
and
let
this
humble
your
souls
before
the
Lord
.
I
shall
speak
more
to
that
afterwards
;
but
for
the
present
,
know
,
that
this
is
your
work
,
to
go
and
be
humbled
before
the
Lord
,
that
you
have
not
understood
what
it
is
to
sanctifie
God
in
the
fulness
that
you
enjoy
.
Lord
,
Through
thy
mercy
I
have
all
my
dayes
been
full
of
outward
comforts
;
Thou
hast
been
full-handed
towards
me
,
in
the
wayes
of
thy
mercy
:
but
Lord
,
though
I
have
had
fulness
a
long
time
,
O
how
far
have
I
been
from
knowing
how
to
be
full
.
If
this
be
to
know
it
,
then
I
have
been
a
stranger
to
it
hitherto
.
Tenthly
,
A
man
doth
know
how
to
abound
,
when
he
knows
how
to
make
use
of
the
Comforts
he
doth
enjoy
of
the
world
;
so
as
not
to
be
hindered
by
the
afflictions
or
troubles
that
doth
attend
his
Comforts
.
In
mens
abounding
and
being
full
of
comforts
in
this
world
;
they
cannot
but
have
some
affliction
and
some
troubles
attending
these
comforts
;
for
all
Creature
comforts
are
mingled
comforts
:
Now
then
,
Then
a
man
knows
rightly
how
to
be
full
,
when
he
enjoyes
his
fulness
,
so
as
though
he
hath
some
affliction
mixed
,
yet
he
can
tell
how
to
make
use
of
his
affliction
for
his
humiliation
,
and
his
comforts
for
thanksgiving
unto
God
at
the
same
time
:
whereas
now
abundance
of
people
when
they
enjoy
comfort
,
if
they
meet
with
any
trouble
and
affliction
mixed
with
their
comfort
,
they
are
filled
so
with
vexation
and
bitterness
,
and
their
spirits
are
so
troubled
,
that
they
lose
all
the
good
of
their
comforts
:
As
Haman
,
he
did
abound
,
but
he
did
not
know
how
to
abound
;
therefore
when
he
was
but
crossed
in
one
thing
,
that
Mordecay
did
not
bow
the
Knee
to
him
,
why
all
the
comfort
of
his
prosperity
was
taken
away
,
and
his
spirit
was
filled
with
rage
and
bitterness
,
and
malice
.
And
thus
it
is
with
many
people
,
that
have
abundance
in
their
Families
;
they
are
full
of
outward
comforts
,
they
have
their
Yoke-fellows
,
comfortable
Children
;
they
have
Estates
,
they
have
their
Tables
furnished
,
and
all
things
that
one
would
think
might
content
the
heart
of
a
man
almost
:
But
now
,
if
any
one
cross
doth
fall
out
that
doth
displease
them
,
they
are
put
into
such
a
vexation
and
fretting
humour
,
as
they
lose
all
the
benefit
of
the
comforts
.
Do'st
thou
know
how
to
abound
,
when
as
thou
goest
abroad
and
something
crossest
thee
,
or
thy
Servant
doth
something
amiss
,
why
presently
thou
art
in
a
rage
and
fretting
,
and
all
thy
thanksgiving
to
God
for
all
thy
mercies
,
that
's
forgot
.
Nothing
but
fretting
and
vexing
in
the
Family
for
one
cross
,
when
as
there
are
a
hundred
mercies
that
thou
shouldest
bless
God
for
.
Thou
dost
not
know
how
to
to
abound
,
when
thou
canst
not
tell
how
to
sever
the
good
of
mercy
,
from
the
consideration
of
affliction
:
And
though
God
doth
afflict
thee
in
something
,
yet
he
gives
thee
abundance
of
occasions
to
bless
him
and
praise
him
.
But
now
,
when
thou
canst
bless
God
for
all
mercies
,
and
be
humbled
for
all
afflictions
at
the
same
time
;
If
God
doth
grant
me
more
mercies
then
affliction
,
he
shall
have
more
thanksgiving
from
me
then
sorrow
,
or
then
trouble
;
I
le
have
more
joy
then
I
will
have
trouble
,
if
I
have
more
mercy
then
I
have
correction
.
This
man
knows
how
to
abound
,
that
can
do
thus
then
.
Eleventhly
,
lastly
,
That
man
knows
how
to
abound
,
that
in
his
abundance
yet
knows
himself
.
Such
a
man
or
woman
knows
how
to
be
full
,
and
to
abound
(
I
say
)
that
if
they
are
full
and
abound
,
yet
they
know
themselves
.
It
s
ordinary
for
people
not
to
know
themselves
,
when
once
they
come
to
abound
.
Saul
was
little
in
his
own
eyes
when
he
was
in
a
mean
estate
,
but
when
Saul
came
to
abound
he
knew
not
himself
:
And
so
it
hath
been
ordinary
with
people
,
that
their
abundance
hath
taken
away
the
very
knowledge
of
themselves
;
they
have
grown
wanton
and
foolish
and
proud
,
that
they
have
not
known
themselves
when
they
have
abounded
.
But
now
,
when
a
man
in
the
midst
of
abundance
knows
his
own
meaness
,
and
wretchedness
,
and
sinfulness
,
and
vileness
,
notwithstanding
his
abundance
;
here
's
a
man
that
hath
learned
this
lesson
of
the
Apostle
,
how
to
abound
.
But
this
is
a
very
difficult
lesson
:
If
there
be
such
things
as
as
these
in
learning
how
to
abound
,
surely
the
lesson
must
needs
be
difficult
.
You
that
are
Mariners
think
if
you
have
Sea-roome
enough
you
are
safe
;
you
care
not
then
:
but
it
's
otherwise
in
this
that
we
are
speaking
of
,
your
Sea-roome
may
be
your
undoing
;
and
the
more
abundance
you
have
,
the
more
difficult
it
will
be
for
you
to
know
how
to
order
your selves
in
your
way
.
I
gave
divers
reasons
why
this
lesson
was
more
difficult
then
the
other
;
to
know
how
to
be
full
than
to
be
empty
;
which
few
people
in
the
world
will
think
so
,
but
certainly
it
is
so
.
Now
though
the
very
naming
of
these
things
may
shew
he
difficulty
of
it
,
yet
we
shall
come
in
the
Second
place
,
to
shew
that
there
's
a
great
deale
of
difficulty
in
Mens
and
Womens
knowing
how
to
be
full
:
And
I
name
this
the
rather
,
because
I
would
put
your
hearts
upon
exercise
,
that
you
may
not
lightly
pass
over
what
is
said
,
when
we
speak
of
knowing
how
to
be
full
;
for
it
is
ordinary
for
Men
that
have
estates
and
outward
comforts
,
to
slight
the
Word
.
Well
,
Let
me
have
what
will
satisfie
me
,
and
for
this
lesson
,
to
know
how
to
be
full
,
I
hope
we
shall
do
well
enough
for
that
.
Now
for
this
,
that
you
may
not
slight
the
lesson
;
I
shall
shew
you
something
about
the
difficulty
of
it
.
You
that
are
Marriners
,
If
you
may
have
Sea-roome
enough
,
you
care
not
;
you
think
then
you
can
do
well
enough
,
but
though
you
can
do
well
enough
in
your
Art
,
when
you
have
Sea-roome
;
yet
the
truth
is
,
you
do
the
worst
for
your selves
,
when
you
have
the
greatest
Sea
of
prosperity
,
there
you
do
worst
of
all
;
and
it
is
your
Sea-room
that
doth
undo
you
:
I
mean
the
abundance
of
outward
prosperity
,
it
is
that
ordinarily
which
doth
undo
men
.
So
it
is
easier
a
great
deal
,
you
know
,
for
one
to
manage
a
little
Boat
in
the
Thames
,
then
for
one
to
be
able
to
manage
an
East-Indian
Ship
.
The
truth
is
,
less
skill
will
serve
for
the
ordering
of
a
mans
estate
when
it
is
low
and
mean
in
the
world
,
than
when
he
comes
to
be
full
.
It
were
a
mad
thing
for
a
man
that
can
but
onely
row
in
the
Thames
,
to
undertake
the
command
of
one
of
your
greatest
Ships
:
And
so
it
is
for
those
that
are
mean
,
if
God
doth
not
teach
them
how
to
be
full
,
they
are
like
to
undo
themselves
by
their
fulness
as
well
as
any
way
.
It
is
easier
for
a
man
to
manage
a
little
estate
that
he
hath
,
then
for
him
to
manage
great
merchandizing
.
There
is
more
difficulty
and
skill
required
in
fulness
,
than
in
other
wayes
;
as
extremity
of
heat
is
harder
to
bear
than
cold
:
though
it
be
very
cold
,
yet
by
exercise
we
may
get
our selves
a
heat
:
but
when
it
is
extream
hot
weather
,
that
's
very
tedious
,
and
it
breeds
diseases
.
And
so
it
is
easier
to
carry
a
Cup
that
is
but
half
full
steadily
,
than
to
carry
a
Cup
that
is
brim-full
.
And
a
Traveller
(
you
know
the
expression
)
the
storm
and
the
tempest
makes
him
to
get
his
Cloak
closer
together
,
and
to
hold
it
faster
:
but
when
the
warm
beams
of
the
Sun
comes
and
shines
upon
him
,
that
makes
him
cast
off
his
Cloak
.
You
know
the
Fable
of
the
Sun
and
the
Wind
to
get
the
Travellers
Cloak
,
which
should
do
it
;
when
the
Wind
came
blustering
,
that
could
not
do
it
;
but
the
warm
Sun
beams
,
that
made
him
throw
it
off
.
So
many
times
those
that
can
hold
fastest
in
the
time
of
adversity
,
yet
in
the
time
of
prosperity
they
lose
the
seeming
graces
that
they
had
before
;
and
so
let
all
go
.
Now
there
are
divers
reasons
that
I
should
give
you
why
it
is
thus
difficult
to
learn
this
lesson
;
as
,
First
,
Because
we
are
most
of
us
flesh
,
we
are
more
flesh
than
spirit
of
our selves
:
Now
because
we
have
so
little
spirit
in
us
,
therefore
all
those
things
that
shall
come
for
to
joyn
with
the
flesh
(
I
do
not
now
speak
of
corruption
)
but
to
joyn
with
our
natural
part
and
sensual
part
,
we
having
so
little
spirit
in
us
,
it
must
needs
be
dangerous
for
us
to
manage
those
things
that
joyn
with
our
natural
part
,
that
is
flesh
,
though
it
were
not
corrupt
;
yet
because
we
have
so
little
spirit
.
That
is
,
First
,
We
have
lost
the
Image
of
God
.
The
best
of
us
have
but
little
of
the
Image
of
God
,
others
have
lost
is
quite
;
and
then
our
very
reason
is
wounded
by
our
fall
:
therefore
having
so
little
strength
in
our
spirits
,
all
those
things
that
come
to
joyn
with
the
flesh
,
do
very
much
endanger
us
;
and
do
indeed
very
much
weaken
our
better
part
.
Now
adversity
,
that
pulls
from
the
flesh
,
that
takes
from
the
flesh
;
and
many
times
the
spirit
is
much
the
stronger
;
but
what
doth
add
to
the
strength
of
the
flesh
,
doth
endanger
us
:
as
it
is
more
dangerous
to
set
a
Child
upon
a
pamper'd
Horse
,
than
upon
a
Horse
that
is
wearied
out
with
work
:
And
so
for
us
that
are
weak
in
our
spirits
,
to
have
our
flesh
to
be
pampered
and
satisfied
;
I
now
speak
but
of
our
natural
flesh
and
sensual
part
,
to
be
pampered
and
fully
satisfied
,
there
's
a
great
deal
of
danger
in
that
.
And
then
farther
,
In
prosperity
there
are
more
duties
required
than
in
adversity
.
A
man
that
is
in
a
mean
estate
and
condition
,
there
are
not
so
many
duties
required
of
him
;
but
a
man
that
enjoys
a
fulness
,
there
's
abundance
of
duties
required
of
such
a
man
:
every
comfort
that
he
enjoys
is
an
obligation
to
some
special
duty
.
A
poor
man
that
works
hard
at
his
dayes
labour
,
he
hath
nothing
to
do
but
to
bless
God
when
he
comes
into
his
Family
,
and
look
to
his
own
heart
;
and
to
see
that
the
service
of
God
is
in
his
Family
:
But
now
,
take
a
man
that
is
full
,
that
is
of
an
estate
in
the
world
,
God
requires
of
him
to
look
abroad
in
the
publick
;
and
God
gives
him
charge
,
Look
that
my
Worship
be
set
up
,
look
that
Justice
be
executed
,
I
will
require
these
things
at
your
hand
;
look
that
my
Sabboths
be
not
prophan'd
,
look
that
Godliness
be
countenanced
,
look
that
Sin
is
discountenanced
.
But
perhaps
you
will
say
,
Every
man
that
is
rich
,
he
is
not
a
Justice
of
Peace
,
or
in
place
.
I
but
by
your
countenance
you
may
make
friends
to
this
and
the
other
;
every
one
is
tied
to
be
a
friend
to
those
that
are
rich
.
There
are
a
great
many
duties
that
lie
upon
you
,
that
do
not
lie
upon
those
that
are
poor
.
If
indeed
a
man
that
had
an
estate
,
had
nothing
else
to
do
but
to
sit
by
the
fire
side
,
and
have
his
servants
to
bring
him
his
provision
;
if
this
were
all
to
be
full
,
it
were
easie
for
a
man
to
know
how
to
be
full
:
but
you
must
know
that
there
is
much
more
lies
upon
you
then
so
,
which
you
must
answer
for
,
and
give
an
account
of
before
God
;
now
this
is
the
thing
that
makes
the
difficulty
.
And
then
the
third
thing
is
,
The
variety
of
Temptations
that
do
attend
upon
a
full
condition
:
O
abundance
of
temptations
there
are
in
a
full
estate
,
more
than
there
are
in
a
mean
estate
.
I
confess
extream
poverty
hath
many
temptations
with
it
,
very
sore
and
grievous
temptations
that
do
attend
extremity
of
poverty
;
but
yet
not
so
many
as
do
attend
upon
a
full
estate
.
As
the
flies
come
in
abundance
to
sweet
things
,
honey
(
and
the
like
)
so
Belzebub
,
that
signifies
the
God
of
Flies
;
O
the
Devils
that
have
that
name
,
they
come
in
abundance
,
where
they
see
sweetness
,
where
they
see
is
much
prosperity
.
Rats
and
Mice
come
to
full
Barns
,
not
to
empty
ones
;
and
so
the
Vermin
of
temptations
,
as
I
may
call
them
,
do
attend
upon
full
estates
.
A
Tree
that
hath
nothing
on
it
,
the
Traveller
that
comes
by
will
not
fling
at
it
;
but
a
Tree
that
is
full
of
fruit
,
a
Traveller
flings
at
that
:
so
those
that
are
in
a
mean
and
low
condition
,
the
Devil
passes
by
them
,
but
he
especially
labors
at
those
that
he
sees
hath
much
of
the
world
,
and
he
hath
more
hopes
of
gaining
of
them
:
As
it
's
a
very
observable
place
concerning
Joseph
,
do
but
consider
the
Scripture
that
speaks
of
the
condition
of
Joseph
and
his
Blessing
;
we
may
compare
two
Scriptures
together
for
it
,
the
one
is
in
the
Book
of
Genesis
,
where
you
have
Jacob
blessing
of
Joseph
;
and
the
other
is
in
the
Book
of
Deuteronomy
,
where
Moses's
Blessing
was
,
chap.
33.
13.
and
of
Joseph
he
said
,
Blessed
of
the
Lord
be
his
land
,
for
the
precious
things
of
heaven
;
for
the
dew
,
and
for
the
deep
that
coucheth
beneath
:
And
for
the
precious
fruits
brought
forth
by
the
Sun
,
and
for
the
precious
things
put
forth
by
the
Moon
,
and
for
the
chief
things
of
the
ancient
Mountains
;
and
for
the
precious
things
of
the
lasting
hills
;
and
for
the
precious
things
of
the
earth
,
and
fulness
thereof
,
&c.
Here
's
for
all
his
outward
blessings
,
what
a
many
precious
things
are
here
,
that
Joseph
had
,
and
the
fulness
thereof
.
But
mark
,
of
all
the
Tribes
,
what
is
said
concerning
Joseph
,
Gen.
49.
22.
Joseph
is
a
fruitful
bough
,
even
a
fruitful
bough
by
a
Well
;
whose
branches
run
over
the
wall
.
But
now
mark
in
the
23.
verse
,
The
Archers
have
sorely
grieved
him
and
shot
at
him
,
and
hated
him
.
There
's
none
of
the
Tribes
,
where
it
is
said
,
that
the
Archers
did
so
shoot
at
,
as
at
Joseph
;
and
there
is
none
of
the
Tribes
that
is
blessed
with
so
many
several
pretious
things
as
Joseph
is
blest
withal
.
So
that
by
comparing
these
two
Scriptures
,
you
see
,
that
those
that
have
most
of
the
pretious
things
of
this
world
,
they
are
like
to
be
shot
at
most
;
and
the
Devil
shoots
at
them
more
then
he
doth
at
others
.
And
then
,
as
the
variety
of
temptations
is
greater
,
so
the
suitableness
of
temptations
is
more
;
the
Devil
can
prevail
more
in
his
temptations
with
fulness
,
than
where
there
is
want
and
emptiness
;
why
,
because
though
there
be
temptations
in
a
poor
condition
,
yet
they
are
not
so
pleasing
to
a
mans
own
nature
as
the
temptations
of
a
full
condition
.
A
poor
man
is
tempted
,
but
what
is
he
tempted
to
,
he
is
tempted
to
impatience
,
but
that
's
no
pleasing
thing
but
a
tedious
thing
;
and
he
is
tempted
to
despair
,
but
that
hath
no
pleasingness
with
it
;
and
he
is
tempted
to
take
shifting
courses
,
I
but
there
's
fear
in
that
,
least
he
should
be
discovered
and
so
be
punished
:
So
that
their
temptations
that
are
in
poverty
,
are
not
so
suitable
to
their
nature
,
as
the
temptations
of
one
that
is
in
a
full
estate
;
for
his
estate
is
a
temptation
to
pride
,
to
uncleanness
,
a
temptation
to
intemperance
:
Now
such
things
are
very
suitable
to
the
very
nature
of
a
man
,
therefore
there
's
a
great
deal
more
danger
in
the
temptations
that
comes
by
fulness
than
by
want
,
because
the
temptations
of
one
are
tedious
to
a
mans
nature
;
but
the
temptations
of
the
other
are
suitable
to
a
mans
nature
.
As
it
's
more
dangerous
to
have
Rats-bane
lie
about
the
house
for
your
children
,
than
to
have
Alloes
or
Wormseed
:
Suppose
that
Alloes
had
a
poyson
in
it
,
it
's
true
it
may
do
hurt
,
but
it
's
not
so
likely
as
Rats-bane
;
because
though
Rats-bane
hath
poyson
in
it
,
yet
it
hath
sweetness
in
it
too
.
There
is
poyson
sometimes
in
a
poor
condition
,
that
is
,
there
are
temptations
to
great
evils
in
a
poor
condition
;
I
but
their
temptations
have
a
bitterness
in
them
.
But
the
temptation
of
a
full
condition
hath
a
sweetness
in
them
;
and
therefore
there
's
a
greater
danger
in
them
,
and
more
difficulty
to
avoid
those
temptations
.
And
then
further
,
The
temptations
that
come
from
fulness
,
they
are
more
subtle
;
those
that
come
from
want
they
are
not
so
subtle
,
they
are
more
apparent
;
but
the
temptations
lies
in
fulness
for
the
most
part
in
lawful
things
,
it
is
in
lawful
things
that
we
most
fail
in
:
And
the
temptation
comes
so
fairly
,
why
,
why
may
not
a
man
take
liberty
to
comfort
himself
in
Gods
Creatures
,
may
not
a
man
take
his
own
,
may
not
a
man
make
use
of
his
own
?
For
the
most
part
(
I
say
)
all
the
temptations
of
fulness
,
or
great
part
of
them
,
lies
in
things
that
seem
to
have
no
hurt
in
them
;
and
therefore
they
are
very
subtle
,
and
a
man
need
be
very
wary
of
them
:
they
are
(
as
we
said
before
upon
occasion
)
like
little
bones
in
the
Fish
that
you
can
hardly
see
them
,
and
therefore
there
's
great
deal
more
danger
in
swallowing
of
them
down
,
then
of
other
prickly
things
.
And
so
the
temptations
of
a
full
estate
lies
very
secret
;
it
's
very
hard
to
see
them
unless
you
look
very
narrowly
.
And
then
further
,
which
is
a
main
thing
;
because
fulness
doth
not
onely
afford
a
temptation
to
sin
,
but
fewel
for
all
kinds
of
lust
;
fulness
will
feed
them
if
you
have
not
learned
to
be
full
.
As
now
,
If
a
man
hath
the
lust
of
pride
,
there
he
hath
enough
to
act
his
pride
,
he
will
feed
it
to
the
full
;
and
will
make
a
proud
man
to
be
a
scornful
man
:
so
that
he
will
scorn
and
jeer
,
not
onely
at
his
Brethren
,
but
at
God
,
and
his
truth
,
and
Ministers
,
and
Religion
,
and
all
because
he
is
full
;
his
pride
is
so
fed
to
the
full
.
And
fulness
of
estate
it
will
feed
self-love
extreamly
.
When
a
man
hath
a
kind
of
self-sufficiency
in
himself
,
then
he
sees
no
need
that
he
hath
of
God
,
nor
Christ
,
nor
Mercy
,
nor
of
the
Word
and
Promises
.
It
feeds
his
Malice
,
if
he
hath
a
malicious
spirit
against
another
man
,
he
can
undo
him
,
and
he
can
spend
so
much
to
have
his
will
;
it
feeds
his
Stubbornness
.
If
he
will
be
unclean
,
he
can
,
and
who
will
meddle
with
such
an
one
.
And
it
will
feed
his
Licentiousness
,
he
can
take
his
liberty
and
ride
up
and
down
from
place
to
place
.
A
poor
man
hath
as
much
mind
perhaps
to
satisfie
his
lusts
,
but
he
must
fall
to
his
work
,
or
else
his
family
will
starve
:
I
but
a
man
that
is
full
,
he
hath
elbow-room
enough
to
serve
his
lusts
,
and
he
can
go
abroad
in
the
morning
and
stay
till
midnight
;
and
spend
from
the
beginning
of
the
week
to
the
end
of
it
,
and
not
want
.
O
this
is
mighty
pleasing
to
flesh
,
and
this
feeds
a
mans
lusts
,
and
makes
him
strong
.
And
this
is
the
reason
why
there
are
so
few
that
are
full
,
that
ever
the
Word
doth
good
upon
.
Ordinarily
the
poor
receive
the
Gospel
,
so
the
Scripture
saith
;
Not
many
rich
,
not
many
mighty
,
not
many
great
ones
.
Why
here
's
the
reason
of
it
,
because
they
have
so
much
matter
to
feed
their
lusts
withal
,
that
their
lusts
grows
too
strong
,
that
it
doth
resist
the
Word
,
resists
all
means
that
should
do
them
any
good
;
and
therefore
it
's
a
very
hard
lesson
for
a
man
to
learn
to
know
how
to
be
full
.
And
that
that
shews
it
to
be
a
hard
lesson
,
also
shews
it
to
be
a
necessary
lesson
.
O
Lord
what
case
is
a
man
in
then
that
is
full
,
and
yet
for
all
that
hath
not
learned
to
be
full
.
If
he
hath
such
matter
for
his
lusts
,
and
knows
not
how
to
order
himself
,
he
is
like
to
be
a
lost
man
.
There
is
one
thing
more
why
it
is
so
difficult
to
learn
how
to
abound
,
and
that
's
this
,
Because
that
a
full
estate
is
in
danger
to
hinder
those
Graces
that
are
the
especial
Graces
of
a
Christian
.
The
Graces
of
a
Christian
that
are
the
most
peculiar
and
proper
graces
of
a
Christian
,
are
in
an
exceeding
danger
by
a
prosperous
estate
;
that
if
a
man
doth
not
learn
to
abound
,
those
graces
will
especially
be
hurt
;
and
it
is
very
difficult
for
a
man
or
woman
to
carry
themselves
in
an
even
course
;
so
as
when
there
is
(
as
it
were
)
siege
laid
to
those
graces
that
are
the
special
graces
of
a
Christian
.
As
thus
,
The
graces
of
a
Christian
are
Faith
,
Self-denial
,
Humility
,
Patience
,
Tenderness
,
and
such
kind
of
graces
as
these
are
.
Now
a
prosperous
estate
doth
mightily
endanger
these
graces
.
As
now
,
Faith
,
you
know
the
nature
of
that
grace
is
for
one
to
be
emptied
of
himself
,
and
to
be
nothing
of
himself
;
and
for
to
rely
upon
that
that
is
without
.
This
is
the
grace
of
Faith
,
To
be
taken
from
our
own
bottom
,
from
our selves
,
and
from
the
Creature
;
to
cast
our selves
upon
free
grace
,
upon
the
goodness
and
mercy
of
God
,
upon
the
righteousness
of
another
.
But
now
,
when
men
abound
,
and
have
a
fulness
in
themselves
,
why
't
is
very
natural
for
them
to
depend
upon
themselves
and
not
upon
another
.
A
full
estate
hinders
very
much
the
depending
life
,
which
is
the
life
of
a
Christian
.
I
the
life
of
a
Christian
is
a
more
depending
life
then
the
life
of
Adam
was
:
and
therefore
a
low
condition
is
more
suitable
to
a
depending
life
,
then
a
full
condition
.
And
so
for
self-denial
,
One
that
is
in
a
low
condition
,
it
's
easier
for
such
a
one
to
deny
himself
:
But
now
,
when
one
comes
to
have
much
of
self
,
and
to
have
self
to
be
cockered
(
as
it
were
)
then
yet
to
deny
a
mans
self
,
and
to
be
nothing
in
his
own
eyes
,
this
is
a
great
deal
harder
.
And
so
for
Humility
,
It
's
not
so
much
for
one
that
is
poor
,
and
in
a
low
condition
to
have
his
heart
low
,
but
to
have
his
heart
low
when
his
estate
is
high
,
that
's
the
difficulty
.
You
know
there
's
nothing
more
natural
to
men
,
then
to
have
their
hearts
rise
as
their
estates
rise
;
as
the
comforts
of
the
creatures
rises
,
so
their
hearts
will
rise
;
and
therefore
it
's
hard
to
learn
this
lesson
,
How
to
be
full
.
And
then
that
grace
likewise
of
Tenderness
,
of
a
tender
heart
,
a
soft
heart
,
that
's
a
grace
that
belongs
to
a
Christian
in
a
special
manner
;
that
they
should
keep
constantly
tender
,
soft
spirited
.
Now
though
many
in
time
of
Affliction
have
their
hearts
tender
and
soft
,
yet
when
they
come
to
prosper
once
,
then
their
hearts
are
hard
;
the
prosperity
of
the
world
doth
bake
(
as
it
were
)
their
hearts
,
and
hardens
their
hearts
.
As
the
Sun
doth
harden
the
Clay
,
so
prosperity
doth
harden
the
hearts
of
men
,
and
takes
away
that
tenderness
as
was
wont
to
be
(
as
might
be
shewn
in
many
examples
.
)
SERMON
II.
I
Shall
now
give
unto
you
some
further
evidences
of
this
,
that
it
is
a
very
difficult
lesson
to
know
how
to
abound
.
The
evidences
are
,
First
,
The
solemn
and
frequent
charges
of
God
to
his
people
,
To
take
heed
to
themselves
when
they
are
full
.
We
do
not
find
in
Scripture
that
God
doth
so
solemnly
and
frequently
charge
people
to
take
heed
to
themselves
when
they
are
low
;
that
they
don't
then
forsake
him
:
though
there
are
some
Commands
that
way
,
but
nothing
so
much
in
such
a
solemn
way
as
God
doth
when
he
speaks
to
those
that
are
like
to
be
in
a
full
condition
;
then
saith
God
,
Look
to
your selves
;
as
I
'll
give
you
two
or
three
Scriptures
.
The
first
is
in
Deut.
6.
11.
there
God
saith
what
he
would
give
unto
them
,
They
should
have
houses
full
of
all
good
things
,
which
thou
filledst
not
,
and
wells
digged
,
which
thou
diggedst
not
;
Vineyards
and
Olive-trees
which
thou
plantedst
not
.
When
thou
shalt
have
eaten
and
be
full
(
saith
the
Text
)
what
then
?
Then
beware
lest
thou
forget
the
Lord
,
which
brought
thee
forth
out
of
the
Land
of
Egypt
,
from
the
house
of
bondage
.
That
's
a
time
when
poople
are
least
careful
at
all
,
when
they
eat
and
be
full
,
then
they
think
of
no
danger
at
all
;
I
but
this
is
the
charge
of
the
Spirit
of
God
,
That
when
thou
shalt
have
eaten
and
be
full
,
then
beware
in
a
more
especial
manner
.
O
that
you
would
remember
this
,
you
that
have
full
Tables
;
O
that
this
Scripture
were
written
over
your
Tables
,
and
were
in
your
thoughts
when
you
come
to
full
Dishes
;
you
eat
and
drink
and
are
full
.
It
would
be
but
a
melancholy
thought
to
some
of
you
to
think
of
this
,
O
I
must
beware
now
in
a
more
especial
manner
.
Some
of
you
that
have
been
in
a
poor
estate
,
perhaps
you
were
but
poor
Sea-boys
at
first
;
but
in
some
few
Voyages
have
raised
up
an
estate
:
then
this
is
a
Text
that
concerns
you
.
Hath
God
given
you
such
Voyages
,
that
now
your
house
is
full
;
you
were
wont
to
have
your
houses
empty
,
but
ordinarily
you
Marriners
have
your
houses
full
of
good
things
that
you
bring
from
beyond
Sea
.
Now
when
your
houses
are
full
,
saith
the
Text
,
beware
of
that
,
that
you
forget
not
the
Lord
;
but
then
fear
him
.
And
so
in
Deut.
8.
12.
you
have
again
this
charge
renewed
,
the
Lord
doth
not
give
it
you
once
,
but
presently
again
he
renews
this
charge
;
When
(
saith
he
)
thou
hast
eaten
and
art
full
,
th●n
thou
shalt
bless
the
Lord
thy
God
,
for
the
good
land
which
he
hath
given
thee
.
Beware
that
thou
forget
not
the
Lord
thy
God
,
in
not
keeping
his
Commandments
and
his
Judgments
and
his
Statutes
,
which
I
command
thee
this
day
;
least
when
thou
hast
eaten
,
and
art
full
,
and
hast
built
goodly
houses
,
and
dwelt
therein
;
and
when
thy
heards
and
thy
stocks
multiply
,
and
thy
Silver
and
thy
Gold
is
multiplied
,
and
all
that
thou
hast
is
multiplied
:
then
thine
heart
be
lifted
up
,
and
thou
forget
the
Lord
thy
God
.
Still
see
what
charges
are
here
,
as
if
God
should
say
,
I
am
not
so
solicitous
about
you
,
while
you
are
in
the
Wilderness
,
while
you
are
empty
;
but
I
am
very
solicitous
about
you
,
what
you
will
do
when
you
are
full
;
I
am
afraid
then
you
will
forget
me
:
Therefore
you
see
how
it
is
renewed
:
yea
,
you
have
it
renewed
again
in
Deut.
11.
15.
And
(
saith
he
)
I
will
send
grass
in
thy
field
for
thy
cattel
,
that
thou
mayest
eat
and
be
full
.
Take
heed
to
your selves
,
that
your
heart
be
not
deceived
,
and
ye
turn
aside
and
serve
other
Gods
.
Take
heed
you
be
not
deceived
when
you
are
full
.
There
is
a
great
deceitfulness
in
riches
;
so
you
know
the
Scripture
speaks
of
the
deceitfulness
of
Riches
.
You
will
say
,
why
when
we
are
full
,
we
hope
we
may
eat
and
drink
,
and
have
the
pleasure
of
what
God
gives
us
.
O
but
take
heed
you
be
not
deceived
.
Now
that
God
should
give
such
caution
and
solemn
charges
again
and
again
,
in
the
6th
.
8th
.
and
11th
.
Chapters
,
and
so
repeat
them
again
and
again
;
surely
by
this
God
would
have
us
to
learn
that
there
is
a
great
deal
of
danger
in
being
full
;
and
therefore
it
is
a
difficult
lesson
for
us
to
know
how
to
be
full
and
abound
.
Another
evidence
that
it
is
so
difficult
,
is
this
;
When
do
you
find
throughout
all
the
Book
of
God
,
that
ever
a
full
condition
did
ever
turn
any
soul
to
God
,
or
was
the
means
of
it
,
that
was
not
turned
to
God
before
.
I
can
find
in
Scripture
that
an
afflicted
condition
hath
been
blest
so
by
God
,
as
it
hath
been
an
occasion
to
turn
some
to
God
:
As
you
know
Manasses
in
his
affliction
he
sought
the
Lord
.
And
so
God
speaks
once
and
twice
,
and
men
hear
not
;
but
then
he
opens
their
ears
by
correction
:
And
in
their
affliction
they
will
seek
me
early
:
But
do
you
ever
find
it
,
that
those
that
did
not
seek
God
before
,
were
drawn
to
God
by
a
full
condition
.
Truly
I
know
no
certain
example
of
any
,
where
the
prosperous
estate
of
a
man
was
any
occasion
to
his
conversion
:
therefore
that
shews
that
there
is
a
great
deal
of
danger
in
a
fuller
condition
.
Yea
further
,
Where
do
you
find
that
any
of
Gods
children
that
were
brought
into
a
full
condition
,
but
were
rather
worse
for
it
than
better
.
I
confess
there
is
one
or
two
examples
,
that
we
read
not
that
they
were
worse
for
their
prosperity
;
as
Nehemiah
and
Daniel
:
but
where
have
you
an
example
else
,
but
almost
all
of
them
,
when
they
were
full
,
they
forgat
God
.
When
they
were
afflicted
,
they
would
learn
;
David
had
learned
to
be
content
in
his
afflicted
condition
,
and
to
get
abundance
of
good
by
his
afflicted
condition
;
O
but
he
could
not
learn
so
well
to
be
full
.
And
therefore
you
shall
find
that
the
most
excellent
Psalms
that
ever
David
penn'd
,
it
was
in
his
afflicted
condition
:
There
was
a
fulness
of
the
spirit
of
God
in
him
then
,
then
in
a
more
especial
manner
:
And
therefore
I
remember
that
it
's
said
in
one
place
,
That
Solomon
did
not
do
according
to
the
first
works
of
his
Father
David
.
The
first
works
of
David
were
the
works
when
David
was
not
so
full
;
but
when
he
grew
to
be
full
,
his
works
were
not
so
good
then
.
And
generally
all
the
people
of
God
were
worse
in
a
full
condition
:
So
Solomon
,
you
know
how
his
fulness
had
almost
spoil'd
him
;
Solomon
,
though
he
had
so
much
wisdom
that
he
understood
all
things
almost
,
yet
he
want●d
wisdom
to
know
how
to
be
full
.
There
was
never
a
man
of
that
greatness
in
the
world
(
that
was
a
meer
man
)
that
had
the
wisdome
as
Solomon
had
;
and
yet
all
his
wisdome
was
not
enough
to
teach
him
this
lesson
,
to
know
how
to
be
full
.
And
then
,
This
is
an
evidence
that
it
's
a
very
difficult
thing
to
learn
to
be
full
;
because
that
the
way
of
God
constantly
hath
been
,
even
from
the
beginning
of
the
world
to
this
day
,
to
keep
his
people
down
low
in
affliction
;
and
especially
in
the
times
of
the
Gospel
.
Now
why
is
it
that
the
Lord
hath
so
ordered
things
in
the
waves
of
his
providence
,
as
that
the
most
part
of
his
Churches
and
his
Saints
,
should
be
kept
under
the
hatches
,
under
afflictions
.
Why
God
could
as
easily
fill
them
with
fulness
of
outward
blessings
,
as
fill
them
with
the
Holy
Ghost
;
but
those
that
God
fills
with
the
Holy
Ghost
,
yet
he
doth
not
fill
them
with
outward
blessings
,
in
his
ordinary
way
;
but
the
people
of
God
have
been
in
afflictions
.
This
is
an
evidence
to
us
that
God
sees
that
it
is
more
safe
for
them
to
be
in
a
mean
estate
than
in
a
high
,
because
they
can
better
learn
how
to
be
empty
than
to
be
full
.
The
Lord
sees
it
's
a
hard
lesson
for
his
people
to
learn
how
to
be
full
,
and
therefore
he
doth
but
very
rarely
bring
them
into
a
full
condition
.
And
daily
experience
teaches
it
too
,
who
are
those
that
are
the
most
spiritual
and
heavenly
Christians
,
are
they
those
that
are
fullest
?
We
see
it
plainly
otherwise
.
O
God
hath
a
great
deal
more
glory
from
poor
mean
Christians
,
and
there
is
more
spiritual
Communion
between
God
and
them
,
than
there
is
between
God
and
those
that
are
in
a
fuller
estate
.
The
Ecclesiastical
Story
is
notable
for
this
,
I
suppose
you
have
heard
of
;
That
at
the
time
when
the
Church
was
delivered
from
persecution
,
and
Constantine
had
endowed
it
with
great
possessions
,
the
Story
saith
,
there
was
a
voice
heard
in
the
Air
,
saying
,
This
day
is
poyson
poured
into
the
Church
.
And
so
it
fell
out
indeed
,
for
the
Church
grew
far
worse
after
it
was
delivered
from
persecution
.
It
was
in
a
worse
condition
by
far
,
then
it
was
when
it
was
under
persecution
;
they
could
not
learn
to
be
full
,
so
as
they
could
learn
to
be
afflicted
and
empty
;
then
they
fell
to
contending
and
wrangling
one
with
another
,
and
then
Heresies
began
to
prevail
a
great
deal
more
than
they
did
when
they
were
under
persecution
;
and
we
find
it
so
by
our
experience
.
Is
it
not
so
,
that
when
we
are
lowest
,
then
we
are
in
the
best
condition
for
the
most
part
;
for
as
soon
as
we
have
prosperity
and
are
full
,
we
begin
to
spurn
with
the
heel
.
But
I
have
spoken
to
that
at
other
times
.
And
thus
much
for
that
second
particular
,
That
it
is
a
very
difficult
lesson
to
learn
to
be
full
.
But
yet
it
is
very
necessary
,
there
is
a
kind
of
absolute
necessity
of
it
,
a
great
necessity
.
Why
,
many
wayes
there
is
need
of
this
,
and
it
would
be
a
very
sad
thing
,
if
you
do
not
learn
this
lesson
.
For
,
First
,
Those
that
are
full
,
if
they
have
not
learned
how
to
be
full
,
they
will
be
guilty
of
the
abuse
of
the
Creatures
of
God
more
than
other
men
;
the
Creatures
of
God
that
they
enjoy
in
a
fuller
way
than
others
,
will
be
under
bondage
,
and
will
cry
out
against
them
:
So
,
do
not
you
enjoy
a
great
many
Creatures
more
than
others
that
are
in
a
poor
condition
.
But
if
thou
hast
not
learned
how
to
use
them
for
God
,
night
and
day
do
these
Creatures
of
God
cry
to
heaven
against
thee
:
as
if
they
should
say
,
Lord
,
we
were
made
for
thee
,
and
we
have
a
propensity
in
us
to
be
serviceable
to
thy
glory
;
but
here
's
one
to
whom
thou
hast
given
the
possession
of
us
,
and
he
doth
abuse
us
,
and
force
us
from
the
end
that
thou
hast
made
us
for
;
and
that
we
would
fain
be
useful
in
.
Lord
,
we
are
forced
to
do
that
that
is
contrary
to
our
nature
,
we
were
never
made
to
be
serviceable
to
the
lusts
of
men
,
and
yet
here
's
a
man
that
doth
abuse
us
to
his
lusts
:
Lord
why
should
we
be
in
bondage
to
such
men
as
know
not
how
to
use
us
.
You
love
not
to
be
a
servant
to
one
that
knows
not
how
to
use
you
.
The
Creatures
of
God
they
groan
under
the
bondage
they
are
in
,
when
men
and
women
enjoy
them
in
the
fulness
of
them
,
and
yet
abuse
them
;
not
working
them
to
the
end
that
God
hath
made
them
for
:
there
is
a
cry
that
God
hears
from
his
Creatures
,
though
you
hear
not
the
voice
of
it
.
Yea
,
and
Secondly
,
If
you
be
in
a
prosperous
condition
,
and
have
not
learned
to
be
full
,
then
you
will
be
guilty
of
sinning
against
mercy
more
than
others
;
the
mercies
of
God
towards
you
will
be
but
an
aggravation
to
your
sinfulness
;
and
this
is
a
grievous
condition
.
O
Mercy
,
my
Brethren
,
is
a
tender
thing
,
and
to
sin
against
mercy
is
very
grievous
.
Those
that
are
in
a
low
condition
,
they
have
many
mercies
,
but
not
so
many
as
you
;
therefore
they
are
not
guilty
of
sinning
against
mercy
so
much
as
you
are
.
What
a
sad
thing
is
this
,
that
Gods
mercy
,
that
might
do
us
so
much
good
,
should
be
of
no
other
use
to
us
,
but
meerly
to
aggravate
our
sins
at
last
.
There
's
no
greater
aggravation
of
sin
than
that
that
comes
from
mercy
;
and
therefore
when
the
Lord
would
speak
to
the
very
heart
of
his
people
,
so
as
to
perswade
,
he
brings
them
to
that
,
to
consider
of
his
mercy
towards
them
.
In
Deut.
32.
6.
Do
you
thus
requite
the
Lord
,
O
foolish
people
and
unwise
.
So
,
Dost
thou
thus
requite
the
Lord
,
hath
God
made
thy
condition
more
comfortable
than
anothers
?
Another
he
wants
Bread
,
and
fares
hardly
,
lies
hard
,
and
is
in
the
cold
;
and
lives
in
a
poor
condition
,
and
thou
hast
all
things
full
about
thee
,
and
yet
art
thou
worse
?
Do'st
thou
thus
requite
the
Lord
,
O
foolish
heart
?
And
so
you
know
it
was
the
aggravation
of
the
sin
of
David
,
in
2.
Sam.
12.
after
David
had
committed
that
great
sin
,
the
Lord
sends
the
Prophet
to
him
to
convince
him
of
his
sin
;
and
mark
how
he
aggravates
it
ver.
7.
Thus
saith
the
Lord
God
of
Israel
,
I
annointed
thee
King
over
Israel
,
and
I
delivered
thee
out
of
the
hand
of
Saul
,
and
I
gave
thee
thy
Masters
House
,
and
thy
Masters
Wives
into
thy
bosome
;
and
gave
thee
the
House
of
Israel
and
of
Judah
,
and
if
that
had
been
too
little
,
I
would
moreover
have
given
unto
thee
such
and
such
things
:
Wherefore
hast
thou
despised
the
commandement
of
the
Lord
?
O
this
was
that
that
struck
the
heart
of
David
;
I
have
sinned
,
saith
David
.
And
in
Nehem.
9.
25
,
26.
you
have
a
remarkable
Scripture
for
that
,
setting
out
there
the
mercy
of
God
;
So
they
did
eat
and
were
filled
,
and
became
fat
,
and
delighted
themselves
in
thy
great
goodness
;
nevertheless
they
were
disobedient
and
rebelled
against
thee
;
and
cast
thy
Law
behind
their
backs
,
and
slew
thy
Prophets
,
&c.
Here
's
the
aggravation
,
they
were
filled
with
good
things
,
nevertheless
they
were
disobedient
.
O
may
not
this
Scripture
be
made
good
upon
many
of
you
.
The
Lord
hath
filled
your
houses
with
abundance
of
mercy
,
you
cannot
look
into
any
of
your
Families
,
but
you
see
mercy
;
yet
nevertheless
a
carnal
heart
for
all
this
,
nevertheless
a
Swearer
,
a
Company-keeper
,
a
Prophaner
of
Sabboths
,
a
Neglecter
of
the
Worship
of
God
in
thy
Family
.
Notwithstanding
,
an
unclean
wretch
,
for
all
those
mercies
that
the
Lord
would
wooe
thee
to
obedience
by
.
That
's
the
second
thing
that
shews
the
necessity
of
learning
to
be
full
,
otherwise
we
shall
be
guilty
of
sinning
against
much
mercy
;
and
likewise
the
mercy
of
God
will
serve
for
no
other
end
but
to
aggravate
our
sin
.
And
,
Thirdly
,
If
men
do
not
learn
to
be
full
,
they
will
grow
extream
wicked
.
How
our
fulness
doth
afford
fewel
for
lusts
,
that
we
spoke
to
.
I
onely
now
speak
to
it
,
as
to
shew
the
necessity
that
we
learn
to
be
full
;
lest
we
come
to
grow
most
abominably
wicked
.
Sin
will
come
to
be
out
of
measure
sinful
,
if
so
be
we
learn
not
to
be
full
.
As
a
man
that
hath
a
weak
distempered
body
,
and
lives
at
a
full
Table
,
and
hath
a
strong
appetite
,
and
yet
if
he
doth
not
learn
how
to
order
his
diet
,
he
will
grow
full
of
Diseases
;
so
when
thy
heart
is
weak
(
at
least
)
and
thou
comest
to
a
full
Diet
,
and
knowest
not
how
to
order
thy self
,
thou
art
like
to
grow
extreamly
diseased
;
and
therefore
you
find
in
Scripture
,
that
those
that
were
in
a
full
condition
,
and
yet
had
not
grace
to
know
how
to
be
full
,
they
are
described
to
be
the
most
wicked
people
that
are
in
the
world
.
Job
21.
14.
Therefore
they
say
unto
God
,
depart
from
us
;
for
we
desire
not
the
knowledge
of
thy
wayes
.
And
in
Psal.
73.
there
you
may
read
at
large
of
the
prosperity
of
the
wicked
,
from
the
beginning
and
so
on
;
and
in
Isa.
2.
7
,
8.
Their
land
also
is
full
of
silver
and
gold
,
neither
is
there
any
end
of
their
treasures
;
their
land
is
also
full
of
horses
,
neither
is
there
any
end
of
their
chariots
;
then
mark
in
the
8th
.
verse
,
Their
land
also
is
full
of
Idols
.
These
two
are
joyned
together
.
O
so
it
is
in
many
Families
,
this
Family
is
full
of
all
outward
good
things
,
and
it
's
a
Family
full
of
sin
;
and
here
's
a
man
that
hath
a
full
Estate
,
and
a
man
that
is
full
of
sin
,
as
he
is
full
of
his
Estate
.
If
thou
do'st
not
learn
to
abound
,
thou
wilt
certainly
abound
in
sin
;
and
therefore
it
is
an
absolute
necessary
lesson
for
us
to
learn
to
abound
.
And
then
,
Thirdly
,
If
thou
dost
not
learn
to
abound
,
thy
portion
will
be
in
this
life
,
if
there
doth
not
go
together
with
thy
abundance
the
grace
of
God
to
teach
thee
how
to
abound
;
this
will
prove
to
be
thy
condition
,
to
be
a
man
or
woman
that
God
hath
said
shall
have
no
other
portion
from
him
then
in
this
world
.
If
the
Lord
gives
a
man
an
estate
,
and
doth
not
withal
give
him
some
proportionable
measure
of
grace
to
know
how
to
use
it
,
and
abound
in
it
,
that
's
a
man
that
God
saith
,
his
portion
shall
be
in
this
world
;
it
is
as
much
as
if
God
should
say
from
heaven
concerning
this
man
,
Here
's
one
,
whose
portion
is
in
this
world
.
In
the
17th
.
Psalm
,
at
the
latter
end
,
there
the
Psalmist
speaks
of
men
who
have
their
portion
in
this
world
;
here
's
their
consolation
,
Thou
hast
a
full
estate
,
and
doth
God
give
thee
nothing
with
thy
full
estate
,
it
is
like
to
be
thy
All.
You
will
say
,
Is
this
so
great
a
matter
?
I
a
thousand
thousand
times
better
thou
hadst
never
been
born
,
though
thou
hadst
a
thousand
times
more
in
the
world
then
thou
hast
,
if
this
should
prove
to
be
thy
portion
,
thy
All
:
for
thou
art
made
for
eternity
,
and
those
creatures
were
not
:
and
therefore
if
thou
should'st
onely
have
hopes
in
this
world
,
thou
art
a
wretched
creature
.
Shall
St.
Paul
say
,
if
we
have
onely
hopes
in
this
life
,
we
were
most
miserable
of
all
men
:
O
may
I
say
concerning
thee
,
if
thou
hast
onely
hope
in
this
life
,
thou
art
most
miserable
of
all
creatures
,
except
the
Devils
themselves
.
O
it
's
a
dreadfull
thing
for
a
man
or
woman
to
have
their
portion
in
this
world
:
But
now
,
those
have
it
,
that
have
a
great
deal
in
this
world
,
and
yet
know
not
how
to
use
it
for
God
.
O
consider
of
this
,
you
that
God
hath
given
more
portion
to
than
others
;
do
you
think
thus
in
the
night
,
Lord
,
thou
hast
indeed
made
my
condition
more
comfortable
then
others
,
I
am
full
handed
,
and
have
means
coming
in
;
but
Lord
,
what
if
it
should
prove
that
my
portion
should
be
here
.
I
remember
it
's
reported
of
Gregory
,
that
was
the
Pope
,
he
did
profess
that
there
was
no
Scripture
that
did
strike
to
his
heart
,
so
much
as
that
Scripture
;
Wo
to
you
,
here
is
your
consolation
;
fearing
least
his
portion
should
be
here
.
And
the
truth
is
,
that
Scripture
,
and
that
other
in
the
17th
.
Psalm
,
should
go
to
the
hearts
of
rich
men
,
and
of
those
that
have
a
full
estate
in
this
world
;
except
their
consciences
tell
them
,
that
through
the
grace
of
God
,
they
have
learned
in
some
measure
to
know
how
to
use
it
for
the
glory
of
God
as
for
their
own
comfort
.
You
account
it
an
ill
thing
for
a
man
to
have
an
estate
,
and
knows
not
how
to
use
it
for
himself
:
As
now
,
If
a
man
should
be
born
to
a
great
inheritance
,
and
should
be
a
fool
;
you
know
his
estate
is
begged
:
why
now
to
have
an
estate
and
know
not
how
to
use
it
for
God
;
is
it
not
as
great
an
evil
?
Is
that
onely
an
excellency
to
be
able
to
know
how
to
use
an
estate
and
improve
it
for
your
own
advantage
,
and
is
it
not
as
well
to
improve
it
for
God
?
O
it
's
a
miserable
condition
that
any
man
is
in
,
that
is
full
,
and
knows
not
how
to
be
full
;
there
's
a
man
that
is
like
to
have
his
portion
in
this
world
.
I
but
that
's
not
all
neither
,
If
God
gives
you
an
estate
,
and
you
know
not
how
to
be
full
;
then
all
that
thou
hast
is
cursed
to
thee
:
There
is
a
secret
curse
of
God
goes
a
long
with
it
.
As
now
,
when
a
man
gives
a
thing
in
an
anger
,
saith
he
,
Here
take
it
if
you
will
and
choke
with
it
.
Such
kinde
of
speech
men
have
when
they
give
things
in
anger
.
But
if
you
give
to
your
Children
things
out
of
love
,
you
do
not
onely
give
it
them
,
but
if
there
be
any
danger
,
you
have
a
care
that
there
be
a
right
use
of
the
things
.
So
now
,
when
God
gives
out
to
his
own
people
,
God
hath
a
care
of
them
after
he
hath
given
them
;
I
give
it
them
,
but
I
must
have
a
care
least
this
turn
to
their
hurt
.
But
now
,
when
God
gives
to
a
wicked
man
,
Take
them
,
saith
God
,
if
you
will
;
but
God
never
minds
them
farther
,
to
look
after
them
,
to
see
whether
this
shall
do
them
good
or
no
;
God
never
minds
them
,
but
lets
them
take
them
,
and
spoil
themselves
with
them
,
God
doth
not
care
.
Were
it
not
a
sign
of
hatred
to
a
man
,
if
I
should
see
one
that
is
a
mad
man
;
and
give
him
a
Sword
into
his
hand
,
I
may
be
guilty
of
murther
:
It
is
as
great
an
argument
of
hatred
,
that
God
doth
hate
a
man
,
when
he
doth
give
him
an
estate
,
and
yet
doth
not
give
him
a
heart
to
make
use
of
that
estate
;
he
puts
(
as
it
were
)
a
Sword
into
a
mad
mans
hand
.
But
though
I
cannot
do
it
justly
,
yet
God
may
do
it
justly
,
as
a
punishment
of
sin
.
The
curse
of
God
is
mixed
with
Wine
as
well
as
Water
;
and
then
it
's
stronger
in
Psal.
69.
22
,
23.
There
you
may
see
how
full
comforts
may
be
cursed
unto
men
;
it
is
threatned
as
a
punishment
of
their
sin
:
Let
their
table
become
a
snare
before
them
:
and
that
which
should
have
been
for
their
welfare
,
let
it
become
a
trap
.
O
this
is
a
terrible
text
,
Let
their
table
become
a
snare
:
It
is
a
prophesie
against
those
that
gave
Christ
Gaul
for
his
Meat
,
and
Vinegar
when
he
was
upon
the
Cross
?
And
so
it
is
against
all
such
as
shall
insult
over
the
people
of
God
in
their
affliction
.
As
men
,
when
they
are
full
and
rich
and
prosperous
in
the
world
,
they
will
add
to
the
affliction
of
Gods
people
.
Now
this
is
the
curse
of
God
upon
them
,
that
shall
add
to
the
affliction
of
the
people
of
God
;
Let
their
table
become
a
snare
before
them
,
and
that
which
should
have
been
for
their
welfare
,
let
it
become
a
trap
.
Thou
hast
a
Table
well
furnished
,
but
how
do'st
thou
know
but
that
it
is
a
snare
for
thee
,
and
a
trap
?
We
set
traps
to
catch
Vermin
withal
,
and
if
thou
hast
a
wicked
heart
,
God
looks
upon
thee
but
as
a
Vermin
,
and
doth
set
this
to
be
a
trap
to
catch
thee
withal
:
Now
perhaps
thou
do'st
not
see
it
:
Why
mark
the
word
that
follows
,
Let
their
eyes
be
darkened
,
that
they
see
not
.
The
Curse
lies
secret
,
that
thou
canst
not
see
;
now
this
is
part
of
the
Curse
.
How
few
men
do
see
a
Curse
upon
their
Tables
.
No
,
this
(
I
say
)
is
part
of
the
Curse
of
God
upon
them
that
they
should
not
.
O
what
need
is
there
that
we
that
have
any
fulness
of
the
Creature
,
learn
to
be
full
;
least
that
which
should
have
been
for
our
welfare
,
is
turned
into
a
Curse
unto
us
.
Well
,
But
though
it
be
cursed
,
yet
if
he
may
enjoy
it
still
,
a
wicked
man
will
be
content
.
Then
that
's
the
next
thing
in
the
evil
of
that
mans
condition
,
that
hath
not
learned
to
be
full
;
That
God
justly
may
rend
away
what
thou
hast
in
his
wrath
from
thee
:
And
because
thou
knowest
not
how
to
use
it
,
it
were
just
with
God
in
his
wrath
to
rend
it
from
thee
.
As
you
will
do
,
if
you
have
servants
,
or
any
in
the
house
,
if
they
have
a
knife
in
their
hand
,
and
you
see
that
they
are
ready
to
do
mischief
with
it
,
you
will
snatch
it
from
them
:
Nay
,
If
you
know
not
how
to
use
it
,
you
shall
have
it
no
longer
.
It
is
just
with
God
to
come
upon
thee
in
his
wrath
,
and
to
take
away
all
thy
outward
comforts
,
because
thou
do'st
not
know
how
to
use
them
.
Thou
knowest
not
how
to
make
use
of
a
Child
for
God
,
or
of
an
Estate
for
God
;
and
so
he
may
justly
take
it
from
thee
,
thou
not
knowing
how
to
use
it
.
So
God
doth
threaten
in
Psal.
78.
25
,
31.
Man
(
saith
he
)
did
eat
Angels
food
,
he
sent
them
meat
to
the
full
;
but
in
ver.
29.
So
they
did
eat
,
and
were
well
filled
;
for
he
gave
them
their
own
desires
.
But
then
it
follows
,
They
were
not
estranged
from
their
lusts
,
but
while
the
meat
was
yet
in
their
mouths
,
the
wrath
of
God
came
upon
them
.
They
eat
to
the
full
,
and
had
enough
,
I
,
but
they
onely
sought
out
of
greediness
to
satisfie
themselves
;
and
the
wrath
of
God
came
upon
them
,
while
the
meat
was
in
their
mouths
.
It
provokes
the
wrath
of
God
upon
men
,
when
they
have
a
fulness
,
and
yet
have
not
learned
to
be
full
.
And
as
God
may
justly
rend
it
all
away
from
them
,
so
when
they
come
to
an
affliction
,
O
how
sad
will
it
be
to
those
men
that
have
not
learned
to
be
full
;
O
then
there
will
be
matter
for
Conscience
to
gnaw
upon
and
terrifie
the
Soul
withal
.
Afflictions
will
be
dreadful
to
those
men
that
have
had
a
full
Estate
and
not
learned
to
be
full
:
Then
Conscience
will
upbraid
them
,
and
say
,
O
you
once
had
plenty
,
you
once
had
the
comforts
of
the
Creature
to
the
full
;
O
but
how
did
you
use
them
,
what
glory
had
God
by
them
?
Were
they
not
made
fuel
for
your
lusts
,
and
serviceable
to
your
wickedness
?
And
now
it
is
a
righteous
thing
with
God
to
take
these
things
from
thee
;
and
these
sorrows
that
are
now
upon
thee
,
are
but
the
beginning
of
sorrows
.
O
the
conscience
of
a
man
that
hath
been
rich
,
and
afterwards
is
crossed
in
his
Estate
,
if
while
he
was
rich
,
he
was
not
godly
;
this
mans
conscience
will
tear
him
and
rend
him
.
Though
now
you
enjoy
fulness
,
yet
you
may
not
expect
to
enjoy
it
alwayes
.
What
do
you
think
will
become
of
you
,
when
your
fulness
shall
be
taken
from
you
?
O
then
it
will
be
terrible
to
you
.
Yea
and
further
,
If
a
man
be
in
a
full
condition
,
and
learns
not
to
be
full
;
such
a
man
will
do
abundance
of
hurt
in
the
place
where
he
lives
;
not
onely
to
himself
but
to
others
.
O
the
evil
he
may
do
in
a
Town
and
in
a
Family
,
and
in
a
Kingdom
.
One
rich
man
,
if
God
doth
not
sanctifie
his
heart
and
his
estate
,
may
do
more
mischief
than
an
hundred
other
wicked
men
.
God
doth
not
so
much
look
at
the
hurt
that
base
Drunkards
,
that
go
up
and
down
,
from
one
Alehouse
to
another
can
do
.
They
may
destroy
their
own
souls
,
but
now
a
man
that
is
a
man
of
an
estate
in
the
place
where
God
hath
set
him
,
if
he
spend
nights
in
Chambering
and
Wantonness
;
if
he
contemn
the
wayes
of
God
and
Religion
;
O
the
hurt
that
comes
by
that
man
,
and
the
guiltiness
that
will
come
upon
his
Spirit
that
way
.
O
how
is
the
Gospel
hindered
by
such
men
as
they
,
that
have
outward
prosperous
estates
;
and
yet
for
all
that
have
not
hearts
to
make
use
of
it
:
whereas
I
shall
shew
presently
the
contrary
will
be
in
those
that
have
learned
to
be
full
.
But
onely
now
,
to
shew
the
danger
of
a
full
condition
,
If
we
have
not
learned
to
be
full
;
and
all
to
put
you
upon
this
,
that
you
may
beseech
God
to
learn
you
to
be
full
,
when
God
doth
give
you
a
fulness
;
least
you
should
contract
the
guilt
of
the
sins
of
thousands
of
others
upon
you
.
And
then
,
If
thou
do'st
not
learn
to
be
full
,
thy
full
estate
will
endanger
thy
salvation
exceedingly
.
It
is
easier
for
a
Cammel
(
saith
Christ
)
to
go
thorow
the
eye
of
a
Needle
,
than
for
a
rich
man
to
enter
into
the
Kingdom
of
Heaven
.
Now
Christ
doth
not
interpret
at
first
what
is
a
rich
man
,
but
at
another
time
he
doth
,
those
that
trust
in
them
.
Chrysostom
hath
this
passage
upon
that
to
the
Hebrews
,
He
wonders
how
any
Governor
can
come
to
be
saved
.
The
fulness
of
a
mans
condition
doth
much
endanger
his
salvation
,
if
God
doth
not
teach
him
how
to
be
full
.
And
then
it
will
make
death
to
be
more
terrible
.
O
Death
,
how
terrible
will
it
be
to
a
man
that
hath
not
learned
to
be
full
.
When
Death
shall
come
,
and
now
he
must
be
deprived
of
all
,
bid
an
everlasting
farewel
to
his
House
and
Estate
,
and
Lands
comming
in
.
Never
such
merry
meetings
as
he
was
wont
to
have
,
I
but
now
they
are
gone
;
there
's
an
end
of
those
dayes
,
he
shall
never
have
them
more
.
O
then
(
I
say
)
Death
will
gnaw
upon
a
man
,
and
then
a
mans
conscience
indeed
will
terrifie
him
.
If
he
be
afflicted
,
they
will
come
upon
him
to
terrifie
him
.
But
when
he
sees
that
he
must
bid
an
everlasting
farewel
to
all
those
things
,
then
Death
will
terrifie
him
to
purpose
.
O
conscience
will
tell
him
,
Now
art
thou
going
to
give
an
account
before
the
great
God
of
all
that
thou
didst
enjoy
in
this
world
.
It
's
a
sad
message
that
this
will
be
to
some
that
are
full
.
You
think
because
you
have
money
to
pay
for
what
you
eat
and
drink
,
and
do
enjoy
,
you
think
you
shall
be
called
to
no
farther
account
.
O
yes
,
you
must
be
called
to
an
account
for
all
the
Creatures
that
you
do
enjoy
.
Now
if
men
can
scarce
count
the
mercies
that
they
do
enjoy
,
O
then
how
will
you
be
able
to
give
an
account
for
them
.
Well
,
all
this
is
but
to
awaken
the
hearts
of
people
that
have
the
comforts
of
this
world
,
that
they
may
not
satisfie
themselves
with
what
they
enjoy
;
but
seek
what
they
can
to
learn
to
be
full
.
And
the
Excellency
of
this
Lesson
of
Learning
to
be
full
,
is
very
great
.
For
first
,
It
shews
a
great
deal
of
ingenuity
in
the
heart
of
a
man
.
Ingenuity
in
these
two
regards
,
First
,
Because
hereby
it
appears
that
this
man
is
not
onely
for
his
own
turn
.
It
's
a
sordid
spirit
for
a
man
to
seek
to
serve
his
own
turn
upon
others
,
and
when
his
turn
is
served
,
never
to
care
for
any
body
;
But
now
,
an
ingenious
spirit
,
when
that
hath
its
own
turn
serv'd
,
it
is
as
careful
again
to
return
answerable
respect
to
those
that
were
useful
to
him
;
as
it
was
desirous
to
have
its
own
turn
serv'd
before
.
So
it
is
in
those
that
have
learned
to
be
full
,
they
have
ingenuity
;
they
are
as
careful
to
return
answerable
respects
to
God
,
as
they
are
to
receive
any
mercy
from
him
.
And
their
Ingenuity
is
in
this
,
That
they
are
thankful
spirits
.
An
ingenious
heart
is
a
thankful
heart
,
and
loves
to
acknowledge
whence
he
had
any
mercy
.
And
then
further
,
That
's
great
ingenuity
for
one
to
be
moved
by
good
,
and
be
moved
by
mercy
.
'T
is
a
slavish
spirit
that
's
onely
mov'd
by
necessity
and
force
and
violence
.
That
's
nothing
for
a
man
to
be
forced
to
do
a
duty
.
The
basest
Slave
by
a
Whip
will
be
put
to
do
that
that
is
his
duty
,
I
,
but
for
one
to
be
wrought
upon
by
love
and
by
goodness
,
this
is
ingenuity
.
Now
if
the
Lord
hath
given
thee
an
estate
,
and
thou
findest
it
doth
draw
thy
heart
to
God
more
,
and
works
upon
thy
heart
,
that
thou
art
affected
by
Gods
mercy
;
O
this
is
a
sign
of
an
ingenious
heart
.
And
then
,
what
grace
such
a
man
hath
,
is
a
great
deal
more
conspicuous
than
others
mens
graces
,
and
more
beautiful
.
As
a
Diamond
,
that
is
set
in
Gold
,
there
is
a
beauty
in
it
.
A
Diamond
set
in
a
Crown
of
Gold
,
doth
sparkle
more
gloriously
,
than
when
it
is
wrapt
up
in
a
dirty
Rag.
So
the
graces
of
many
that
are
poor
and
mean
in
the
world
,
are
(
as
it
were
)
wrapt
up
in
a
dirty
rag
;
as
sometimes
they
wrap
up
their
money
.
But
now
a
man
that
is
eminent
in
the
world
,
and
godly
too
,
his
graces
are
like
Diamonds
upon
a
Crown
(
as
it
were
)
that
are
so
conspicuous
before
the
world
,
that
the
world
takes
much
notice
of
them
,
and
gives
glory
to
God
for
them
.
Thirdly
,
It
's
an
excellency
,
because
it
is
so
rare
.
It
's
a
very
rare
thing
for
a
man
to
be
instructed
in
this
Lesson
of
being
full
.
It
's
a
speech
of
Bernard
,
Not
to
be
lifted
up
,
when
a
man
is
put
high
,
that
is
very
unusual
;
now
,
saith
he
,
the
more
unusual
it
is
,
the
more
glorious
thing
it
is
.
It
is
a
very
rare
blessing
of
God
upon
a
man
,
for
him
to
learn
to
be
full
.
I
remember
the
same
learned
man
Bernard
,
writing
to
Eugenius
,
that
was
advanced
to
great
favour
;
he
speaks
of
the
grace
of
God
towards
him
,
and
blessing
God
for
it
,
his
promotion
did
not
succeed
his
former
estate
,
but
was
added
to
his
former
estate
.
That
's
thus
,
The
promotion
of
many
men
doth
succeed
their
former
estate
;
that
is
,
the
former
ingenuity
they
had
,
and
ingenuity
that
they
seem'd
to
have
;
that
's
gone
,
and
the
promotion
doth
come
and
succeed
it
.
But
the
promotion
of
this
Eugenius
was
not
so
,
he
continued
in
the
former
estate
that
he
was
in
before
,
that
is
,
the
former
humility
and
heavenly-mindedness
,
and
holiness
as
he
seem'd
to
have
before
,
so
he
had
the
same
still
:
so
that
his
state
and
promotion
did
not
succeed
,
but
was
added
to
it
.
I
,
this
is
an
excellency
indeed
,
when
a
mans
fulness
is
added
to
his
former
condition
,
and
doth
not
succeed
it
;
that
is
,
he
is
the
same
man
now
that
he
was
before
:
that
's
a
rare
blessing
of
God
upon
one
.
Fourthly
,
It
argues
a
great
deal
of
strength
of
grace
,
for
a
man
that
is
full
,
and
knows
how
to
be
full
,
and
to
improve
it
.
It
argues
not
onely
grace
,
but
strength
of
grace
:
as
it
argues
a
great
deal
of
strength
in
mens
bodies
,
that
they
can
drink
a
great
deal
of
Wine
,
and
not
be
drunk
.
Some
think
that
they
may
take
liberty
to
themselves
to
drink
Wine
,
so
they
do
not
stagger
in
the
streets
.
But
you
know
the
Scripture
saith
,
Wo
to
those
that
are
strong
to
drink
Wine
.
It
's
a
speech
of
Seneca
,
That
moderation
is
a
sign
of
a
strong
breast
.
Moderation
in
the
midst
of
prosperity
,
is
a
sign
of
a
strong
heart
.
It
's
a
sign
God
hath
given
thee
strength
of
grace
,
if
thy
conscience
can
witness
this
to
thee
,
Well
,
Through
Gods
mercy
,
though
I
have
many
weaknesses
,
and
fail
in
all
that
I
do
,
yet
I
can
say
,
to
the
praise
of
God
,
that
my
estate
hath
not
estranged
my
heart
from
God
;
but
my
heart
doth
cleave
to
God
,
and
I
have
communion
with
God
in
the
Creatures
that
God
sonds
me
.
And
when
God
doth
give
me
the
best
Voyages
,
I
find
my
heart
in
the
best
temper
,
and
I
have
more
sweet
communion
with
God
then
than
at
other
times
.
Can
you
say
so
?
I
appeal
to
your
consciences
now
,
whether
you
can
say
,
as
in
the
presence
of
God
,
I
never
found
my
heart
in
a
more
heavenly
spiritual
temper
,
than
when
I
have
found
God
blessing
me
in
my
labors
;
and
I
have
enjoyed
God
in
them
.
O
now
,
if
thou
canst
say
so
,
be
of
good
comfort
;
thou
hast
learned
a
lesson
that
is
a
thousand
times
worth
more
than
all
thy
prosperity
.
This
is
thine
excellency
,
not
that
thou
hast
a
fuller
estate
than
others
,
but
that
God
hath
taught
thee
such
a
lesson
as
this
is
.
And
then
farther
,
Such
a
one
may
do
abundance
of
good
.
What
abundance
of
glory
may
God
have
from
one
man
that
way
;
whereas
a
man
that
is
of
an
estate
,
and
hath
not
grace
withal
,
he
is
like
a
great
Elder-Tree
in
the
midst
of
a
Garden
.
Such
a
Tree
,
why
it
spoils
the
Flowers
and
doth
hurt
there
.
I
but
one
that
hath
an
estate
and
is
rich
,
and
godly
withal
,
he
stands
as
a
prime
Flower
in
the
Garden
,
that
is
an
ornament
to
it
:
As
commonly
,
in
the
midst
of
your
knots
you
set
a
prime
flower
there
,
to
be
an
ornament
to
all
the
rest
.
So
the
Lord
will
have
some
to
be
rich
,
that
may
be
an
ornament
and
a
shelter
to
his
servants
.
O
many
,
many
hundreds
of
people
,
will
bless
God
,
that
ever
God
set
such
a
man
in
such
a
place
;
and
that
God
did
give
them
their
estate
.
We
say
of
some
men
that
they
have
good
estates
,
I
,
and
it
's
well
bestowed
on
them
;
for
they
do
a
great
deal
of
good
with
them
.
But
now
,
when
they
are
not
onely
so
,
but
their
hearts
are
to
improve
their
estates
for
the
furtherance
of
the
Gospel
,
for
the
beating
down
of
sin
,
and
the
countenancing
of
Religion
,
O
then
all
the
people
of
God
that
live
about
them
,
will
bless
God
,
O
for
such
a
man
.
Had
it
not
been
for
some
few
in
a
place
that
God
gave
estates
unto
,
that
was
stirring
,
what
would
have
become
of
the
Gospel
;
Religion
would
have
been
trampled
under
feet
.
O
will
not
this
be
a
greater
comfort
in
the
day
of
Jesus
Christ
,
when
Christ
shall
own
this
,
and
say
,
I
gave
you
an
estate
in
the
world
,
and
I
acknowledge
that
you
did
make
use
of
it
for
my
Glory
and
Religion
.
I
made
you
an
instrument
to
uphold
it
in
the
place
where
you
were
used
.
O
if
Christ
should
own
this
,
would
it
not
be
a
thousand
times
worth
your
estates
.
And
then
,
When
you
come
to
die
,
O
how
sweetly
will
you
die
;
when
you
can
say
,
O
Lord
remember
me
for
good
.
As
Nehemiah
did
in
the
close
of
his
Book
,
look
upon
the
very
last
words
of
Nehemiah
;
he
was
a
man
that
was
full
in
outward
blessings
,
and
he
improv'd
them
to
purpose
for
God
;
and
that
was
the
very
close
of
all
,
Lord
remember
me
for
good
;
and
so
may'st
thou
when
thou
comest
to
die
.
Thy
conscience
shall
not
upbraid
thee
,
as
others
will
;
Thou
comest
to
God
for
mercy
,
What
come
to
me
for
mercy
?
I
have
bestowed
mercy
upon
you
already
,
and
how
did
you
abuse
it
?
With
what
face
can
you
cry
to
me
for
mercy
,
that
have
abus'd
it
so
?
O
but
when
your
Consciences
can
tell
you
that
you
have
not
abused
Gods
mercy
,
but
his
mercy
in
outward
things
hath
drawn
your
hearts
unto
him
,
and
you
have
imploied
it
in
his
service
:
Now
thou
may'st
with
joy
and
encouragement
say
,
Lord
remember
me
for
good
.
And
if
God
should
ever
bring
thee
into
afflictions
in
this
world
,
it
will
be
sweet
and
comfortable
to
thee
,
if
thou
hast
used
thy
prosperity
well
.
For
that
man
that
is
willing
to
give
up
the
comfort
of
his
prosperity
to
God
,
which
he
doth
enjoy
;
God
will
have
a
care
to
take
away
the
gaul
and
the
bitterness
of
affliction
from
that
man
when
he
is
under
affliction
.
O
there
's
nothing
more
comfortable
to
a
man
in
affliction
,
than
to
consider
that
he
hath
made
use
of
his
prosperity
for
the
honour
&
glory
of
God
.
When
I
was
in
prosperity
,
God
had
honour
,
and
now
I
am
in
affliction
,
I
can
comfortably
fly
to
God
for
peace
and
comfort
to
my
soul
.
And
in
this
,
God
doth
attain
to
his
end
and
the
end
of
his
Creatures
.
God
hath
his
end
especially
from
these
men
;
the
end
of
his
Works
of
Creation
and
Providence
.
Why
▪
the
Lord
hath
made
this
world
and
filled
it
with
abundance
of
excellent
things
;
but
now
,
how
shall
God
attain
his
end
:
that
is
,
To
have
glory
from
the
excellent
things
that
he
hath
made
in
the
world
?
Why
,
most
men
takes
them
and
abuses
them
to
Gods
dishonour
;
now
were
there
not
some
men
that
had
hearts
to
give
God
the
glory
of
their
estates
,
why
God
should
have
no
glory
from
all
his
works
;
all
his
works
would
be
as
it
were
to
no
purpose
.
But
now
it
seems
God
hath
called
thee
out
to
give
him
the
glory
of
his
works
;
so
that
thou
art
the
man
among
so
many
that
doth
pay
as
it
were
to
God
the
rent
that
he
requires
for
all
the
great
things
that
he
hath
done
in
the
world
;
which
cannot
but
bring
in
a
great
deal
of
comfort
to
thee
,
and
shews
the
excellency
of
it
.
I
have
now
but
two
other
things
for
the
opening
of
it
before
we
come
to
the
application
,
yet
all
the
way
as
we
have
gone
along
,
we
have
indeavoured
to
apply
it
;
shewing
wherein
it
consists
,
the
difficulty
of
it
,
and
the
excellency
of
it
:
Now
for
the
close
at
this
time
,
let
these
things
sink
into
your
hearts
;
I
'll
give
you
one
Scripture
that
you
may
go
a
way
and
seek
to
God
to
teach
you
how
to
be
full
,
and
to
learn
this
lesson
;
It
is
in
the
12
ver.
of
the
Epistle
of
Jude
,
These
are
spots
in
your
feasts
of
charity
,
when
they
feast
with
you
,
feeding
themselves
without
fear
.
There
's
the
description
of
wicked
and
ungodly
men
.
How
are
they
described
?
They
feast
themselves
without
fear
,
that
they
may
be
fed
to
the
full
;
they
care
for
nothing
else
.
O
this
is
a
sign
of
a
wretched
wicked
man
,
to
feast
himself
without
fear
.
Hath
God
given
thee
a
full
estate
,
and
what
,
do'st
thou
take
it
without
fear
.
If
God
hath
given
thee
an
estate
,
and
all
outward
comforts
in
this
world
according
to
thy
hearts
desire
,
it
stands
thee
upon
to
fear
least
thou
should'st
not
improve
it
for
God
.
And
O
that
God
would
send
you
away
from
his
presence
upon
the
consideration
of
what
you
have
heard
,
even
with
trembling
hearts
.
Lord
,
Thou
hast
given
us
these
and
these
outward
comforts
;
(
and
let
Husband
speak
thus
to
the
Wife
,
and
Wife
to
the
Husband
,
when
they
see
all
things
comming
in
in
a
plentiful
way
:
)
O
the
Lord
hath
given
us
these
mercies
more
than
others
,
O
but
how
if
we
should
not
improve
them
for
God
,
how
if
we
should
abuse
them
,
and
if
we
have
not
answerable
grace
to
make
use
of
them
,
what
should
become
of
us
?
Now
having
your
hearts
possest
with
the
fear
of
this
,
you
will
be
the
more
like
to
be
driven
to
God
in
prayer
;
to
seek
of
him
that
he
would
learn
you
this
lesson
,
to
teach
you
how
to
be
full
.
And
there
is
a
great
mystery
in
this
,
as
there
is
a
mystery
of
Godliness
in
Contentment
,
so
there
is
a
mystery
in
this
;
and
I
shall
shew
you
further
that
it
is
done
in
a
kind
of
mystical
way
.
There
are
indeed
some
natural
Rules
,
whereby
we
may
propound
to
men
how
to
make
use
of
their
prosperity
;
and
it
were
well
if
all
of
us
were
wrought
upon
in
a
natural
way
.
But
I
shall
endeavor
to
go
further
with
you
than
so
,
To
shew
you
in
a
spiritual
way
how
you
should
learn
to
be
full
,
according
to
the
Rules
of
the
Gospel
;
To
manifest
the
mystery
of
Godliness
in
the
giving
God
the
glory
of
your
Estates
and
all
the
Comforts
that
you
do
enjoy
in
this
world
.
SERMON
III.
WE
Shall
now
come
to
what
remains
,
There
are
but
three
things
more
in
this
point
that
now
we
are
to
finish
.
And
the
First
is
,
To
shew
you
what
a
mystery
of
Godliness
there
is
in
a
right
learning
how
to
be
full
.
Secondly
,
What
are
the
several
Lessons
that
are
to
be
learned
.
And
then
the
application
of
all
from
the
point
.
And
this
is
the
method
we
observed
in
the
learning
how
to
want
.
The
Mystery
of
Godliness
.
And
I
told
you
that
from
the
word
in
my
Text
,
I
am
instructed
,
so
it
is
in
your
Books
;
but
in
the
Original
it
is
,
I
am
taught
as
in
a
mystery
;
so
that
there
is
a
mystery
in
both
these
.
I
have
shewn
you
in
many
things
wherein
the
mystery
of
Godliness
lies
in
learning
how
to
be
content
.
A
godly
man
knows
how
to
abound
after
another
manner
than
any
other
can
do
.
Perhaps
a
man
by
some
strength
of
natural
prudence
and
wisdom
may
know
how
to
order
his
Estate
,
so
as
not
to
be
very
inordinate
and
wicked
in
the
management
of
his
outward
estate
.
A
man
that
hath
civility
and
natural
wisdom
,
may
make
some
good
use
of
the
blessings
of
God
,
that
God
hath
given
him
:
But
a
gracious
heart
comes
to
sanctifie
the
name
of
God
in
his
estate
and
outward
blessings
that
God
hath
given
him
,
in
another
manner
than
natural
wisdom
will
teach
a
man
.
Grace
will
raise
a
mans
spirit
higher
,
and
that
in
these
particulars
,
First
,
A
gracious
heart
learns
how
to
be
full
,
by
often
resigning
up
the
estate
that
it
doth
possess
unto
God
.
He
learns
how
to
enjoy
his
estate
,
by
resigning
up
all
his
estate
and
comforts
unto
God
.
This
is
a
way
that
a
natural
man
understands
little
of
,
To
know
how
to
enjoy
his
comforts
by
resigning
up
his
comforts
;
yet
that
's
the
way
of
a
gracious
heart
.
He
doth
very
frequently
,
when
he
gets
alone
into
his
Closet
,
resign
up
his
Estate
;
Lord
,
Thou
hast
blessed
me
with
many
outward
comforts
,
more
than
thou
hast
done
others
of
my
brethren
:
Lord
,
I
here
profess
all
to
be
thine
,
and
give
up
all
to
thee
;
all
belongs
to
thee
:
and
I
desire
to
enjoy
no
farther
than
I
may
be
useful
to
thee
in
the
place
where
thou
hast
set
me
.
Here
Lord
,
I
give
up
my self
and
all
my
fulness
unto
thee
,
take
all
,
dispose
all
,
lay
out
all
for
thine
own
praise
and
glory
.
And
by
this
means
,
when
he
hath
done
this
,
he
comes
to
enjoy
more
sweetness
than
what
he
hath
in
any
other
way
.
It
is
not
in
a
greedy
use
of
what
he
hath
,
that
he
comes
to
enjoy
his
fulness
;
but
by
resigning
up
what
he
hath
to
God
:
and
so
he
comes
to
enjoy
his
fulness
in
a
better
manner
and
more
comfortably
than
ever
he
did
before
.
This
a
godly
heart
finds
by
experience
(
as
divers
times
upon
occasion
I
have
hinted
to
you
)
that
the
oftner
any
thing
comes
out
of
Gods
hand
,
the
better
and
sweeter
it
is
;
and
therefore
he
is
willing
to
give
up
often
what
he
hath
into
the
hand
of
God
:
And
that
's
the
first
way
.
But
,
Secondly
,
He
learns
how
to
be
full
in
this
way
of
mystery
;
he
doth
seek
to
preserve
his
comforts
and
enrich
himself
;
by
communicating
what
he
hath
:
not
onely
by
resigning
to
God
,
but
by
communicating
his
comforts
he
seeks
to
preserve
them
;
and
he
seeks
to
enrich
himself
,
by
communicating
of
his
riches
.
Now
this
is
a
mysterious
way
,
yet
the
Scriptures
shews
this
to
be
the
way
of
a
gracious
heart
.
A
carnal
heart
he
would
enjoy
his
fulness
,
but
how
▪
that
is
,
by
keeping
it
to
himself
:
I
but
a
godly
heart
that
learns
in
the
way
of
mystery
how
to
be
full
;
looks
upon
it
as
the
onely
way
to
preserve
his
estate
,
by
communicating
his
estate
,
by
doing
many
good
works
,
by
making
use
of
his
estate
for
the
publick
good
,
the
glory
of
God
and
the
good
of
his
brethren
.
In
Isa.
32.
you
have
a
notable
Scripture
for
that
,
that
that
's
the
way
that
a
godly
man
uses
for
the
preserving
of
his
estate
;
ver.
8.
But
the
liberal
deviseth
liberal
things
.
What
then
,
he
doth
not
onely
take
the
opportunity
when
he
is
called
to
communicate
of
his
estate
,
but
studies
with
himself
how
he
may
communicate
his
estate
for
good
.
I
but
he
may
quickly
communicate
all
away
,
you
will
say
,
and
grow
a
begger
himself
.
No
,
but
mark
what
the
Text
saith
,
And
by
liberal
things
shall
he
stand
:
That
's
the
way
that
he
takes
for
the
preservation
of
what
he
hath
:
he
will
trust
God
with
that
.
And
indeed
he
comes
to
enjoy
the
comfort
of
his
life
by
the
communicating
of
the
comforts
of
his
life
.
And
then
he
seeks
to
get
riches
by
communicating
of
his
riches
.
That
Scripture
you
have
for
this
in
1
Tim.
6.
17.
Charge
them
that
are
rich
in
this
world
that
they
be
not
high-minded
,
nor
trust
in
uncertain
riches
,
but
in
the
living
God
;
who
giveth
us
richly
all
things
to
enjoy
.
That
they
do
good
,
that
they
be
rich
in
good
works
;
ready
to
distribute
.
The
more
good
works
he
doth
,
the
richer
he
makes
account
himself
is
.
Now
,
ordinarily
a
carnal
heart
,
when
he
is
call'd
to
do
good
works
,
he
cannot
for
shame
but
do
something
;
I
but
he
thinks
he
is
the
poorer
by
it
.
What
will
you
get
away
all
my
estate
and
make
me
a
begger
?
Why
,
these
often
Contributions
draws
away
my
estate
,
and
they
think
they
have
so
much
of
their
heart-blood
drawn
away
,
and
so
they
grow
poorer
and
poorer
.
But
a
godly
man
he
makes
account
that
the
more
good
works
he
doth
,
the
richer
man
he
grows
.
Why
God
himself
accounts
his
riches
to
be
in
the
works
of
mercy
.
In
Eph.
2.
there
you
shall
find
that
the
riches
of
God
are
in
the
works
of
his
mercy
.
That
in
the
ages
to
come
he
might
shew
the
exceeding
riches
of
his
grace
in
his
kindness
towards
us
.
Why
God
is
not
said
to
be
rich
in
power
so
much
as
in
grace
;
in
the
works
of
his
mercy
,
in
the
works
of
kindness
.
And
so
a
godly
man
,
that
hath
learned
by
the
grace
of
God
to
be
full
,
doth
account
himself
made
rich
in
the
communicating
what
fulness
God
hath
given
him
,
for
the
glory
of
his
Name
and
the
good
of
others
.
This
is
a
second
mysterious
way
of
a
godly
mans
learning
how
to
be
full
.
And
then
the
Third
way
of
a
Godly
mans
learning
how
to
be
full
is
this
;
He
doth
learn
how
to
have
comfort
in
his
estate
,
by
mortifying
of
his
affections
to
his
estate
;
and
by
moderating
of
his
spirit
in
the
joy
that
he
hath
in
his
estate
,
he
comes
to
receive
the
greater
joy
in
what
he
hath
given
to
him
.
This
you
will
say
is
a
riddle
,
for
a
man
to
have
greater
joy
in
outward
things
,
by
moderating
of
his
joy
,
and
to
have
a
greater
fulness
in
his
abundance
,
by
keeping
himself
within
bounds
.
This
is
the
way
of
a
godly
man
,
the
more
he
keeps
himself
within
bounds
,
the
more
comfort
he
hath
in
his
abundance
;
and
the
more
he
can
mortifie
his
affections
to
the
comforts
of
the
world
,
the
more
comfort
hath
he
in
these
comforts
of
the
world
.
Now
because
this
may
seem
to
be
a
great
riddle
and
mystery
(
for
so
it
is
)
I
will
give
you
one
Scripture
that
will
make
it
out
fully
;
and
it
is
in
Phil.
4.
4
,
5.
Rejoyce
in
the
Lord
alway
,
and
again
I
say
rejoyce
.
Here
the
Apostle
puts
people
to
rejoyce
,
to
rejoyce
in
the
Lord
;
that
is
,
not
onely
in
spiritual
things
,
but
rejoyce
in
all
Gods
blessings
in
a
spiritual
way
.
Now
the
men
of
the
world
,
when
they
are
put
upon
it
to
rejoyce
,
and
again
to
rejoyce
,
they
think
they
know
nor
how
to
reioyce
but
by
letting
out
their
hearts
without
any
bounds
;
they
know
not
how
to
keep
any
bounds
.
But
mark
the
words
that
follow
,
Let
your
moderation
be
known
unto
all
men
.
As
if
the
Apostle
should
say
,
And
would
you
rejoyce
indeed
truly
and
graciously
and
fully
,
I
exhort
you
to
rejoyce
,
and
again
to
rejoyce
.
Well
then
.
This
is
pleasing
to
the
heart
of
a
man
,
we
will
give
our selves
liberty
to
rejoyce
,
we
will
enlarge
our selves
in
our
joy
.
I
but
,
saith
the
Apostle
,
Let
your
moderation
be
known
to
all
men
though
:
So
that
in
that
he
adds
this
exhortation
,
Let
your
moderation
be
known
to
all
men
,
it
's
apparent
that
he
means
the
joy
in
outward
things
as
well
as
in
spiritual
things
:
Let
your
moderation
be
known
to
all
,
so
that
he
doth
not
envy
your
rejoycing
in
your
estate
.
You
may
rejoyce
in
the
comforts
of
this
world
that
God
hath
given
you
.
But
would
you
have
true
joy
,
that
that
should
glad
your
hearts
indeed
,
let
your
moderation
be
known
to
all
men
,
and
do
so
bound
your selves
in
your
joy
,
and
let
your
hearts
be
so
mortified
to
the
world
,
as
that
you
may
rejoyce
in
God
,
even
while
you
rejoyce
in
the
outward
blessings
that
God
hath
given
to
you
.
And
although
many
men
may
think
this
to
be
a
mystery
,
and
scarce
to
be
believed
;
yet
those
who
are
truly
godly
,
find
this
by
experience
.
I
appeal
to
you
,
when
have
you
had
the
greatest
comfort
and
joy
in
your
estates
and
comings
in
,
but
at
that
time
when
you
have
found
your
hearts
mortified
to
the
world
,
and
that
you
could
keep
your selves
in
bounds
.
If
a
man
goes
abroad
,
and
among
company
,
if
he
can
keep
his
appetite
in
bounds
and
eat
moderately
,
he
hath
more
comfort
in
his
meat
and
drink
than
another
man
hath
that
eats
excessively
.
A
man
that
eats
and
drinks
moderately
,
he
preserves
his
health
,
and
by
preserving
his
health
he
hath
more
sweetness
in
his
meat
and
drink
in
a
constant
way
,
than
those
that
eat
and
drink
immoderately
;
and
when
a
man
hath
been
abroad
among
company
,
and
let
out
his
heart
profusely
in
way
of
laughter
and
merriment
,
and
all
upon
the
merry
pin
;
why
in
the
midst
of
this
laughter
his
heart
is
even
sad
,
and
when
he
comes
home
,
he
comes
home
with
a
dead
spirit
.
He
is
like
Nabal
,
you
know
that
when
he
was
feasting
,
his
heart
was
merry
;
but
as
soon
as
his
drunkenness
was
gone
from
him
,
his
heart
died
like
a
stone
.
Many
Company-keepers
that
give
liberty
to
themselves
in
jollity
and
mirth
,
why
the
next
day
their
hearts
are
even
as
dead
as
a
stone
;
and
there
's
a
great
deal
of
guilt
upon
their
spirits
,
and
their
consciences
fly
in
their
faces
;
so
that
they
have
not
so
much
joy
in
their
spirits
as
those
that
can
keep
within
bounds
.
Those
that
can
go
in
a
sober
way
and
meet
with
their
neighbours
,
and
rejoyce
one
with
another
;
they
when
they
come
home
,
can
bless
God
for
this
their
refreshing
that
they
have
had
;
and
the
next
morning
their
hearts
are
in
a
sweet
and
joyful
frame
.
The
more
we
keep
our selves
in
bounds
in
the
use
of
the
Creature
,
the
more
comfort
have
we
in
the
use
of
the
Creature
.
That
's
the
third
way
of
a
gracious
hearts
learning
how
to
abound
.
He
learns
how
to
enjoy
the
world
,
by
mortifying
his
heart
to
it
,
and
by
keeping
himself
within
bounds
in
the
use
of
the
Creature
.
And
then
the
Fourth
way
of
mystery
of
the
Godlies
learning
how
to
abound
,
it
is
this
;
He
learns
how
to
abound
,
by
getting
all
that
he
hath
to
be
sanctified
by
the
Word
and
Prayer
.
It
was
one
way
of
knowing
how
to
want
,
by
having
our
afflictions
sanctified
to
us
;
and
so
it
is
the
way
to
know
how
to
abound
.
Now
this
is
a
way
that
carnal
hearts
have
little
skill
in
,
they
think
they
know
how
to
abound
by
their
natural
wisdom
;
I
but
the
way
that
a
gracious
heart
hath
for
abounding
,
is
this
;
God
hath
prospered
me
in
my
way
and
course
in
any
kind
;
now
let
me
go
to
God
and
exercise
Faith
in
his
Word
,
and
seek
unto
him
in
prayer
,
that
I
may
have
a
sanctified
use
of
all
these
things
then
that
God
hath
granted
to
me
.
In
1
Tim.
4.
4
,
5.
Every
Creature
of
God
is
good
,
and
nothing
to
be
refused
,
if
it
be
received
with
thanksgiving
;
for
it
is
sanctified
by
the
Word
of
God
and
Prayer
.
A
little
to
open
this
Scripture
,
That
the
Creature
is
sanctified
by
prayer
,
that
I
suppose
is
easie
for
you
to
understand
;
that
is
,
when
I
have
any
good
in
any
Creature
,
then
I
am
to
seek
to
God
by
prayer
for
a
sanctified
use
of
it
unto
me
.
But
how
is
it
sanctified
by
the
Word
?
Now
that
that
the
Apostle
doth
intend
here
in
sanctifying
by
the
Word
,
is
this
,
that
he
would
shew
to
us
,
That
a
godly
man
hath
another
kind
of
interest
in
the
Creature
than
another
man
hath
;
saith
he
,
All
things
are
good
,
but
how
shall
they
be
good
to
me
?
How
shall
I
know
that
they
are
good
to
me
?
That
must
be
by
the
Word
(
saith
he
)
I
cannot
know
that
they
are
good
to
me
,
that
I
have
a
sanctified
use
of
them
,
that
is
,
that
all
the
comforts
I
have
,
I
do
enjoy
them
in
order
to
eternal
life
;
for
then
a
thing
is
sanctified
,
when
it
is
consecrated
(
as
it
were
)
and
made
holy
:
that
is
,
when
it
is
made
useful
to
the
highest
and
last
end
.
As
a
place
is
sanctified
,
when
it
is
separated
from
other
things
for
God
;
so
when
the
blessing
of
God
is
upon
my
estate
,
to
make
it
to
be
to
his
glory
and
my
last
good
,
then
it
is
sanctified
.
Now
how
comes
this
?
This
is
by
the
Word
of
God
;
for
we
by
our
fall
have
lost
all
our
interest
in
the
creature
unto
our
outward
comfort
.
Now
God
indeed
out
of
his
bounty
doth
give
to
some
men
abundance
here
in
this
world
,
I
he
gives
them
those
things
that
are
in
themselves
good
;
I
but
how
shall
they
come
to
be
good
to
him
;
that
must
be
by
the
Word
saith
he
,
that
is
,
God
by
the
Word
of
his
Gospel
,
the
Covenant
that
he
hath
made
with
his
poor
servants
in
Christ
revealed
in
his
Word
;
it
is
that
that
gives
the
godly
man
a
sanctified
use
of
what
he
hath
.
If
he
hath
it
in
a
natural
way
,
it
may
prove
a
curse
to
him
;
if
he
hath
it
onely
by
Gods
general
providence
,
by
the
command
of
God
in
his
works
of
providence
,
that
is
no
sanctified
use
.
But
now
,
if
a
man
comes
to
enjoy
what
he
hath
by
the
word
of
the
promise
,
by
the
word
of
the
Gospel
,
that
reveals
Christ
unto
us
,
and
our
renewed
interest
unto
all
we
do
enjoy
by
Jesus
Christ
.
This
is
the
Word
that
sanctifies
all
to
us
.
Most
men
look
upon
what
they
enjoy
,
onely
but
in
a
way
of
general
providence
.
Now
a
gracious
heart
looks
upon
what
he
enjoys
by
the
word
of
the
Promise
,
the
word
of
the
Covenant
,
that
gives
him
a
sanctified
use
;
and
through
the
power
of
this
word
,
he
comes
to
know
how
to
be
full
:
and
use
all
his
abundance
in
a
right
way
:
so
that
the
way
he
takes
for
the
making
use
of
his
fulness
,
it
is
,
when
God
blesses
him
,
presently
to
exercise
faith
in
the
Word
,
in
the
Promise
;
to
look
into
the
Covenant
.
Godliness
hath
the
promise
of
the
things
of
this
life
,
and
of
that
which
is
to
come
.
And
so
he
comes
to
make
use
of
the
promise
,
and
improve
it
by
faith
;
and
so
comes
to
have
a
sanctified
use
and
improvement
of
all
the
good
things
that
he
doth
enjoy
in
this
world
.
Is
not
this
a
mystery
to
most
rich
men
.
Doth
it
put
them
upon
prayer
more
than
before
,
and
upon
the
exercise
of
Faith
in
the
Word
more
than
before
.
One
that
is
godly
,
never
prayes
more
than
when
God
doth
prosper
him
in
this
world
.
It
is
usual
for
men
to
pray
much
in
times
of
affliction
.
In
their
affliction
they
will
seek
me
early
.
I
but
that
's
a
sign
of
a
carnal
heart
.
But
now
,
a
godly
man
,
when
God
prospers
him
,
he
sees
cause
to
pray
most
then
.
I
it
is
for
poor
people
to
live
by
faith
,
that
have
nothing
in
the
world
.
You
will
think
it
's
fit
for
them
to
believe
and
trust
in
God
.
I
but
a
godly
man
uses
the
more
faith
,
when
he
hath
the
most
in
the
world
.
That
's
a
good
way
in
the
mystery
of
knowing
how
to
be
full
.
And
then
a
Fifth
way
in
the
mystery
of
knowing
how
to
be
full
,
is
this
.
A
godly
heart
by
his
fulness
growes
to
increase
his
humility
,
growes
sensible
of
his
unworthiness
by
his
fulness
.
Now
this
is
a
way
of
mystery
too
,
It
is
a
good
thing
for
a
man
to
have
humility
together
with
his
fulness
,
but
to
have
humility
by
his
fulness
,
this
is
a
very
great
mystery
;
it
's
a
rare
thing
to
see
humble
prosperity
;
but
to
see
a
man
humble
by
his
prosperity
,
this
is
rare
indeed
.
Affliction
will
humble
men
,
that
's
true
,
every
one
can
understand
that
;
but
how
prosperity
should
humble
men
,
that
's
very
hard
to
understand
.
I
'll
give
you
a
clear
Scripture
for
this
,
how
prosperity
will
humble
a
gracious
heart
;
it
's
in
the
2
Sam.
7.
18.
The
Lord
there
had
told
David
of
great
things
that
he
would
do
for
him
,
and
spake
to
him
of
the
honour
that
he
had
put
upon
him
,
and
that
he
would
still
put
upon
him
,
and
he
would
continue
his
House
to
be
a
great
House
,
and
honourable
,
like
the
great
men
of
the
earth
.
Mark
,
one
would
have
thought
that
the
heart
of
David
should
have
been
raised
up
,
when
God
told
him
not
onely
the
great
things
that
he
had
done
,
but
the
great
things
he
would
do
.
This
would
have
pufft
up
a
carnal
heart
.
But
then
mark
,
in
the
18
verse
,
Then
went
King
David
in
,
and
sat
before
the
Lord
,
and
he
said
who
am
I
,
O
Lord
God
,
and
what
is
my
house
,
that
thou
hast
brought
me
hitherto
;
and
this
was
yet
a
small
thing
in
thy
sight
,
O
Lord
God
;
but
thou
hast
spoken
also
of
thy
servants
house
for
a
great
while
to
come
;
and
is
this
the
manner
of
men
,
O
Lord
God
;
and
what
can
David
say
more
unto
tbee
;
for
thou
Lord
God
knowest
thy
servant
for
thy
words
sake
;
and
according
to
thine
own
heart
hast
thou
done
all
these
great
things
,
to
make
thy
servants
know
them
:
wherefore
thou
art
great
O
Lord
God
.
He
doth
not
bless
himself
,
O
God
hath
made
me
great
;
but
,
wherefore
thou
art
great
;
and
what
am
I
,
and
what
is
my
house
,
and
it
is
according
to
thine
own
heart
;
and
not
according
to
any
thing
in
me
,
saith
David
.
The
larger
God
was
in
telling
of
him
the
great
things
he
had
,
and
should
have
,
the
more
humble
was
the
heart
of
David
.
O
this
is
a
good
sign
of
true
humility
,
when
you
find
your
comings
in
to
be
more
then
heretofore
,
as
if
you
have
had
a
great
voyage
,
many
hundreds
coming
in
of
clear
gain
:
then
for
you
to
get
alone
,
as
it
's
said
that
David
did
go
then
and
sat
down
before
the
Lord
.
Go
and
set
thy selfe
before
the
Lord
,
and
fall
humbling
thy
soul
;
O
Lord
,
who
am
I
that
thou
should'st
deal
thus
graciously
with
me
,
that
thou
should'st
make
such
a
difference
between
me
and
others
.
When
your
rents
come
in
it
may
be
quarterly
more
then
others
;
why
think
with
your selves
,
Lord
,
What
is
it
that
hath
made
the
difference
between
me
and
others
?
Others
have
their
18
pence
a
day
for
the
providing
for
their
families
,
and
thou
givest
me
hundreds
together
.
O
Lord
,
what
am
I
,
that
it
should
be
thus
with
me
more
than
with
others
!
O
if
it
were
thus
,
it
were
right
indeed
;
and
yet
this
is
the
way
of
a
godly
mans
learning
how
to
be
full
.
His
fulness
teaches
him
humility
,
and
by
being
taught
humility
by
his
fulness
,
he
comes
to
know
how
to
be
full
for
the
glory
of
God
and
the
good
of
his
Church
.
Sixthly
,
Another
mystery
there
is
in
a
godly
mans
learning
how
to
be
full
,
is
,
He
accounts
it
better
to
lose
for
,
and
return
to
God
;
than
to
gain
for
,
and
keep
to
himself
.
A
godly
heart
when
he
hath
a
fulness
,
he
doth
rejoyce
in
it
according
as
God
will
have
him
,
in
the
outward
blessings
that
he
hath
;
I
but
he
rejoyceth
more
in
this
,
that
he
hath
something
to
venture
and
lose
for
God
,
than
that
he
hath
gain
for
himself
.
One
man
rejoyces
that
he
hath
an
estate
to
live
merrily
withal
,
and
bravely
in
the
world
;
the
other
man
rejoyces
that
he
hath
an
estate
that
he
may
venture
for
God
,
and
his
returning
any
thing
to
God
,
he
doth
account
a
greater
priviledge
to
him
than
receiving
from
God
.
This
is
a
way
of
mystery
too
;
and
of
this
there
was
something
spoken
likewise
in
the
way
of
Contentment
;
and
therefore
I
shall
but
name
it
now
.
Seventhly
,
and
then
the
last
way
is
this
,
A
godly
man
learns
to
abound
,
by
abounding
in
holiness
:
The
more
he
abounds
in
worldly
riches
,
the
more
he
seeks
to
abound
in
holiness
and
in
the
duties
of
Gods
Worship
.
Now
this
is
a
mystery
to
the
men
of
the
world
,
they
think
indeed
,
poor
men
that
have
not
so
much
to
do
in
the
world
,
they
may
be
often
in
the
Worship
of
God
,
and
hear
Sermons
,
and
meditate
(
and
the
like
.
)
But
for
them
that
have
so
many
things
to
take
them
off
,
they
think
it
cannot
be
expected
from
them
:
Whereas
godliness
will
teach
men
to
abound
in
their
many
businesses
and
outward
prosperity
that
they
have
,
and
the
great
things
of
the
world
,
by
adding
a
proportionable
abounding
in
the
performance
both
of
the
Worship
of
God
and
in
holiness
.
They
think
that
because
they
have
so
many
things
to
draw
them
aside
,
that
they
cannot
be
so
holy
as
others
:
but
now
,
godliness
will
teach
them
to
be
more
holy
,
according
to
the
proportion
of
their
estate
:
As
eminent
above
others
,
so
they
will
labour
that
their
holiness
shall
be
eminent
above
others
.
O
this
were
an
excellent
thing
indeed
,
if
all
rich
men
should
never
satisfie
themselves
in
this
barely
,
that
they
have
more
than
others
,
but
look
to
what
a
degree
God
hath
made
them
higher
then
others
in
their
estates
;
that
they
should
indeavour
and
never
be
satisfied
till
they
attain
to
it
,
till
they
be
in
the
like
degree
above
others
in
holiness
.
Why
now
for
men
to
do
this
,
is
a
mysterious
thing
,
and
where
this
is
,
certainly
those
are
well
instructed
in
the
mystery
of
godliness
.
Thus
you
see
that
a
gracious
heart
learns
how
to
abound
,
not
in
a
meer
natural
way
,
by
natural
wisdom
,
but
in
a
way
of
mystery
of
godliness
.
But
then
there
are
divers
Lessons
that
he
learns
by
learning
this
Lesson
:
As
I
told
you
in
knowing
how
to
be
content
,
one
need
learn
a
great
many
Lessons
before
he
get
to
be
instructed
in
the
Art
of
Contentment
in
Affliction
;
so
in
abounding
in
the
same
manner
:
As
now
,
First
,
(
I
'll
but
name
these
things
)
He
must
learn
the
Lesson
of
the
Principle
from
whence
all
he
hath
comes
,
the
fountain
from
whence
all
his
good
comes
;
be
thorowly
instructed
in
that
.
Why
I
do
enjoy
these
and
these
outward
comforts
;
from
whence
have
I
these
?
Why
God
hath
blessed
my
endeavors
and
skill
,
that
God
hath
given
me
more
than
others
.
I
but
it
is
the
blessing
of
God
in
all
beyond
my
skill
.
Such
and
such
friends
have
left
me
so
much
means
;
I
but
the
fountain
is
on
high
,
from
whence
all
the
outward
good
that
I
have
comes
.
This
in
general
is
acknowledged
,
but
the
learning
of
it
indeed
in
a
gracious
manner
will
work
mightily
upon
the
heart
;
the
understanding
of
the
fountain
of
all
my
outward
good
as
well
as
spiritual
good
.
Yea
,
And
this
Fountain
,
it
is
not
onely
God
the
First
Being
,
the
Creator
of
all
,
in
his
providence
,
but
it
is
God
in
Christ
:
For
we
are
to
know
that
the
very
preservation
of
the
world
is
through
the
mediation
of
Jesus
Christ
;
the
world
would
fall
about
our
ears
else
:
and
all
the
good
things
in
the
creature
are
preserved
by
the
power
of
Christ
now
.
And
so
a
gracious
heart
looks
upon
the
fountain
of
all
,
not
onely
as
God
the
Creator
of
all
;
but
God
through
Christ
the
Mediator
,
that
doth
preserve
the
world
:
the
world
would
otherwise
fall
into
confusion
.
And
so
all
the
good
that
I
have
,
it
comes
from
the
work
of
Gods
wisdom
and
goodness
,
ordering
things
through
Christ
unto
me
.
And
then
,
the
lesson
of
our
unworthiness
,
that
's
to
be
learned
throughly
;
your
unworthiness
of
the
least
crum
of
bread
,
the
least
drop
of
water
for
the
cooling
of
you
.
This
would
teach
you
how
to
be
content
in
want
,
(
that
we
spake
to
before
)
and
it
will
likewise
teach
you
how
to
abound
,
when
you
can
learn
your
own
baseness
and
vileness
before
the
Lord
.
And
I
now
speak
it
,
not
to
learn
it
by
your
prosperity
,
that
was
before
in
the
mystery
of
it
,
but
to
learn
it
any
way
;
by
considering
your
sinfulness
,
and
your
inability
to
use
what
you
have
;
and
considering
how
little
service
you
have
done
for
God
:
learn
to
know
your selves
,
that
was
the
lesson
in
learning
to
want
,
to
know
our selves
;
but
above
all
men
,
rich
men
had
need
to
learn
to
know
themselves
.
And
then
,
To
learn
the
vanity
of
the
Creature
and
the
uncertainty
of
it
;
that
helps
you
how
to
want
,
and
so
it
will
help
you
to
abound
too
.
It
's
true
,
I
have
these
things
,
but
what
are
these
things
to
the
portion
of
an
Immortal
Soul
;
is
there
not
a
vanity
in
all
these
things
in
the
world
?
They
make
no
such
great
difference
between
me
and
others
,
but
they
are
such
things
as
often
I
have
heard
may
stand
with
the
hatred
of
God
,
such
things
as
a
Reprobate
may
have
for
his
portion
:
That
meditation
will
make
men
willing
to
be
content
in
the
want
of
them
.
I
abound
now
in
these
things
,
why
what
great
reason
is
there
that
I
should
have
my
heart
lifted
up
thereby
,
here
's
many
now
in
the
world
that
are
lower
then
I
,
and
there
are
abundance
in
Hell
that
had
more
than
I.
O
this
will
be
a
meanes
to
moderate
thy
heart
,
and
help
thee
to
know
how
to
abound
,
when
thou
considerest
of
the
vanity
of
the
things
of
the
world
,
and
of
the
uncertainty
of
them
;
I
have
them
now
,
how
quickly
may
they
be
gone
;
my
house
bravely
furnisht
,
how
quickly
may
God
send
a
Fire
.
O
consider
the
uncertainty
of
all
you
have
,
and
this
will
teach
you
how
to
make
use
of
what
you
have
in
a
loose
way
:
Charge
men
that
are
rich
in
this
world
,
that
they
be
not
high
minded
,
nor
trust
in
uncertain
riches
.
Or
if
God
should
not
take
away
your
riches
,
why
let
God
but
turn
some
humour
in
your
bodies
,
and
bring
some
pain
or
disease
;
and
what
will
all
your
riches
do
you
good
?
Let
God
but
touch
me
in
my
brain
,
I
shall
not
know
how
to
make
use
of
my
estate
;
or
touch
me
in
my
body
,
a
little
in
the
kidnies
,
or
pain
in
the
bowels
;
what
's
all
the
world
then
.
O
consider
of
the
vanity
and
of
the
uncertainty
of
all
things
;
the
learning
of
that
lesson
is
a
great
help
in
knowing
how
to
abound
.
And
then
,
The
learning
that
all
these
things
are
but
Talents
,
God
gives
me
them
to
trade
withal
,
and
I
am
but
a
Steward
(
put
them
together
)
I
am
but
Gods
Steward
,
and
God
puts
me
to
trade
for
him
in
all
that
I
do
:
This
will
teach
men
how
to
abound
.
When
you
imploy
Factors
,
if
they
be
faithful
,
the
very
consideration
of
this
,
This
is
my
Masters
goods
,
and
I
am
but
a
Steward
,
and
I
am
to
give
account
,
and
must
keep
my
books
even
:
The
consideration
of
this
will
call
off
his
thoughts
from
other
things
,
and
make
him
look
to
his
books
to
keep
them
even
.
O
if
you
would
but
learn
this
lesson
,
that
all
outward
comforts
are
Talents
that
are
given
you
to
husband
for
God
,
and
you
are
his
Stewards
;
it
would
make
you
to
keep
the
books
even
:
Every
day
you
would
be
casting
over
the
books
:
Are
things
even
between
God
and
me
?
What
doth
God
aim
at
,
why
I
should
have
a
prosperous
estate
and
others
not
?
By
searching
to
know
Gods
end
,
a
mans
conscience
will
presently
tell
him
,
Surely
God
did
not
aim
at
this
,
that
I
should
have
more
satisfaction
to
my
flesh
;
there
is
some
thing
else
that
God
did
aim
at
:
Let
me
learn
to
know
Gods
end
.
And
then
,
Learn
this
lesson
,
and
it
would
be
a
great
help
to
you
for
the
learning
how
to
abound
:
That
is
,
That
God
doth
but
very
seldom
trust
,
his
own
people
with
these
Outward
Comforts
(
that
we
have
spoken
to
in
the
opening
of
it
)
but
now
I
bring
it
in
as
a
lesson
that
is
to
be
learned
,
and
shew
you
how
that
will
help
you
how
to
abound
:
I
spoke
of
it
by
way
of
evidence
that
it
is
a
difficult
thing
for
us
to
learn
how
to
abound
.
Now
this
lesson
will
put
us
upon
this
,
To
learn
to
be
so
much
the
more
watchful
over
our selves
.
And
then
,
Let
not
me
bless
my self
in
my
abundance
.
And
then
,
Let
me
desire
proportionable
measure
of
grace
to
what
I
have
,
least
what
I
have
turn
to
my
hurt
rather
than
for
my
good
.
Such
and
many
other
lessons
might
be
named
for
the
helping
of
us
to
abound
;
but
the
truth
is
,
there
's
nothing
almost
will
help
us
to
know
how
to
want
,
but
it
will
likewise
help
us
to
abound
;
and
therefore
I
do
but
name
these
things
.
We
come
now
as
briefly
as
we
can
to
wind
up
all
in
a
word
of
Application
.
You
have
had
these
six
particulars
opened
to
you
,
When
a
man
knowes
how
to
abound
;
And
the
difficulty
of
it
;
And
the
necessity
of
it
;
And
the
excellency
of
it
;
And
the
mystery
of
it
;
And
the
lessons
to
be
learned
.
Now
then
my
Brethren
,
And
then
,
Secondly
,
Hence
we
are
taught
what
an
excellent
thing
Religion
is
,
that
it
helps
every
way
.
It
helps
us
how
to
want
,
it
helps
us
how
to
abound
.
If
we
be
in
a
low
estate
,
there
comes
in
a
help
;
if
we
be
in
a
high
estate
,
there
comes
in
a
help
.
O
Religion
is
of
admirable
use
,
Grace
and
Godliness
is
of
other
manner
of
use
then
the
world
thinks
for
.
And
as
it
is
of
use
to
all
,
so
it
is
above
all
to
rich
men
.
O
that
rich
men
would
believe
this
,
That
they
have
the
greatest
need
of
Grace
.
O
that
rich
men
by
this
would
learn
to
be
in
love
with
Godliness
,
and
with
those
means
that
might
work
Grace
upon
them
;
because
there
's
nothing
can
do
them
so
much
good
as
Religion
.
O
if
Grace
be
answerable
to
their
Estates
,
then
they
are
happy
men
indeed
.
If
the
Lord
please
to
add
his
upper
Spring
to
the
neather
Springs
,
then
they
are
happy
Creatures
.
God
gives
you
abundance
in
the
neather
Springs
,
but
doth
he
give
you
the
upper
Springs
too
?
O
have
thy
thoughts
working
thus
,
The
Lord
hath
given
me
enough
for
this
world
,
to
carry
me
thorow
this
Pilgrimage
of
mine
;
O
but
had
I
grace
added
to
all
that
I
have
,
then
I
should
be
a
happy
man
indeed
.
O
learn
to
know
the
excellency
of
Grace
,
and
what
need
you
have
of
it
above
other
men
.
Thirdly
,
Hence
upon
what
we
hear
,
me
thinks
all
our
desires
should
be
moderated
in
respect
of
this
world
;
and
you
poor
people
,
you
should
not
be
so
much
troubled
for
want
of
abundance
:
for
you
see
there
's
a
great
deal
of
difficulty
in
learning
how
to
abound
:
And
when
our
spirits
are
set
upon
the
things
of
this
world
,
let
us
curb
them
in
this
;
I
see
there
's
a
great
deal
of
difficulty
in
knowing
how
to
use
things
,
and
therefore
let
me
be
more
moderate
in
my
desires
after
abundance
.
And
,
Fourthly
,
You
that
have
rich
friends
any
of
you
,
you
see
what
need
you
have
here
to
pray
for
them
.
It
was
the
speech
of
a
holy
man
once
,
when
he
met
an
acquaintance
of
his
,
that
he
had
not
seen
a
long
time
before
,
and
it
seems
he
had
a
great
estate
befallen
him
;
as
soon
as
he
met
him
,
O
Sir
(
saith
he
)
I
had
never
need
to
pray
for
you
so
much
as
now
.
His
friend
stood
amazed
at
it
,
supposing
that
he
had
heard
of
some
great
evil
that
had
befallen
him
.
He
gives
him
this
answer
,
I
hear
you
have
a
great
estate
befallen
to
you
.
Certainly
there
's
no
men
in
the
world
,
that
have
so
much
need
of
Prayer
,
as
those
that
are
high
in
estate
.
And
then
,
You
who
do
abound
,
be
you
exhorted
to
what
you
have
heard
,
and
now
to
set
upon
the
work
,
To
learn
how
to
abound
.
Learn
this
one
Lesson
farther
(
that
should
have
been
spoken
)
Learn
throughly
your
dependance
upon
God
in
all
your
abundance
;
To
see
as
much
need
of
God
in
the
midst
of
your
abundance
,
as
in
the
greatest
depth
of
affliction
.
That
's
one
thing
that
is
of
very
great
use
.
A
man
hath
attain'd
to
a
good
measure
of
Grace
when
he
comes
to
this
,
that
he
sees
he
hath
as
much
need
of
mercy
from
God
in
his
abundance
,
as
in
the
lowest
afflicted
estate
in
the
world
.
Many
men
and
women
they
think
that
they
have
need
of
God
in
their
affliction
;
then
they
depend
upon
God
.
I
but
you
should
depend
upon
God
as
much
if
you
had
all
the
world
to
possess
,
as
the
poorest
beggar
in
the
world
.
This
you
may
either
put
into
the
mystery
that
there
is
in
it
,
or
into
the
Lessons
;
for
indeed
it
is
a
mystery
to
the
men
of
the
world
:
and
therefore
Christ
teaches
not
onely
poor
people
to
come
and
say
,
Lord
give
us
this
day
our
daily
bread
;
but
the
richest
men
in
the
world
is
to
pray
so
:
the
greatest
Prince
and
Monarch
in
the
World
is
every
day
to
come
to
God
,
to
the
Gates
of
Mercy
,
to
beg
his
bread
.
Now
if
rich
men
would
be
so
sensible
of
their
condition
,
that
,
they
depend
upon
God
for
the
enjoyment
of
what
they
have
every
moment
;
have
as
much
need
of
mercy
as
the
poorest
wretch
that
lives
upon
the
Face
of
the
Earth
:
This
would
be
a
mighty
help
for
them
to
learn
how
to
Abound
.
I
beseech
you
,
examine
whether
this
be
so
in
you
or
no
?
When
you
have
been
poor
,
and
afflicted
,
then
you
acknowledge
you
had
need
of
Mercy
:
I
,
but
now
,
whether
do
you
find
that
your
Life
is
as
much
a
Life
of
Dependance
upon
God
now
,
as
ever
it
was
?
If
God
should
take
away
all
you
have
,
then
you
would
think
,
O
,
I
must
live
altogether
the
Life
of
Dependance
;
but
certainly
,
you
should
now
live
the
Life
of
Dependance
,
as
if
you
knew
not
where
to
have
your
Dinner
or
Supper
:
Man
lives
not
by
Bread
only
,
saith
the
Scripture
,
or
by
Meat
;
but
by
every
Word
that
proceedeth
out
of
the
Mouth
of
God
:
he
lives
by
it
.
There
is
much
in
this
that
I
am
speaking
:
But
a
little
for
the
further
putting
of
you
on
in
this
,
that
you
may
learn
this
Lesson
of
Aboundance
:
Consider
but
this
,
What
a
great
Mercy
of
God
it
is
to
you
,
that
your
great
Work
that
you
are
put
now
upon
,
it
is
how
to
improve
Mercy
;
whereas
the
work
of
other
Men
,
it
is
how
to
get
Mercy
:
Other
Men
,
all
their
Care
and
Thoughts
is
,
how
they
should
get
Necessaries
;
and
now
that
that
God
calls
you
to
,
it
is
to
Improve
what
you
have
.
The
Life
of
many
Men
and
Women
,
is
this
,
Nothing
else
but
to
Improve
Mercy
,
not
to
bear
Affliction
much
,
or
to
seek
to
get
;
but
the
whole
Course
of
their
Life
is
to
be
spent
in
Improving
Mercy
.
Think
but
of
this
one
thing
,
and
it
will
make
you
Thankful
;
when
you
are
in
your
Families
,
What
have
I
to
do
in
the
Morning
when
I
rise
?
Nothing
but
to
Improve
the
Mercy
that
God
gives
me
:
Mercy
meets
with
me
when
I
rise
;
Mercy
goes
forth
with
me
;
Mercy
comes
in
with
me
,
and
I
have
nothing
to
do
from
the
Beginning
of
the
Year
,
to
the
End
of
the
Year
,
but
to
make
use
of
Mercy
:
Why
this
is
the
Lives
of
many
to
receive
in
Mercy
,
and
make
use
of
it
for
God
:
O
the
comfortable
Life
that
thou
hast
!
Therefore
seeing
that
God
puts
thee
upon
such
a
Notable
and
Excellent
Imployment
thou
hadst
need
be
Faithful
.
Thy
work
is
a
great
deal
better
,
and
more
Comfortable
than
the
works
of
others
;
therefore
often
Examine
thy
Heart
.
And
,
O
that
I
could
but
prevail
thus
far
with
Men
and
Women
,
that
have
great
Estates
,
that
there
should
never
a
Day
pass
but
they
would
call
themselves
to
Examination
!
Have
I
learned
to
be
full
?
Do
I
enjoy
my
fulness
for
God
,
yea
or
no
?
Do
not
let
the
Reckoning
between
God
and
thy
Soul
,
run
too
long
,
but
keep
thy
Book
even
every
day
with
God
,
and
then
thou
shalt
have
abundance
of
Comfort
in
thy
Fulness
.
And
set
before
you
the
Example
of
those
that
have
Miscarried
in
their
Fulness
,
and
that
will
be
a
very
good
help
unto
you
.
Such
and
such
Men
have
Miscarried
,
Lord
help
me
that
I
may
not
Miscarry
,
as
they
have
done
:
Yea
,
thy
most
eminent
Servants
have
Miscarried
,
the
Lord
help
me
that
I
may
not
Miscary
.
And
for
the
Close
of
all
,
O
you
that
God
hath
given
these
Mercies
to
;
Bless
Him
for
His
Blessings
:
but
especially
Bless
Him
that
He
hath
Blessed
His
Blessings
to
you
.
When
we
receive
a
Blessing
,
we
should
Bless
God
;
I
,
but
when
God
hath
Blest
this
Blessing
,
then
our
Blessing
of
Him
should
be
Double
and
Trebble
too
.
O
think
thus
with
thy self
,
What
all
this
and
Heaven
too
!
such
convenient
Habitations
,
and
compassed
round
about
with
Mercy
wheresoever
you
are
!
All
this
,
and
Heaven
,
House
and
Estate
,
and
Friends
,
and
Health
of
Body
,
and
every
Thing
that
I
want
:
O
the
greatest
thing
that
I
want
,
is
a
thankful
Heart
,
for
if
I
had
but
that
,
then
I
were
happy
indeed
.
Now
for
a
Man
to
have
all
things
in
a
Fulness
,
and
only
Scantiness
in
Thankfulness
;
every
thing
is
full
,
but
only
the
Heart
is
empty
.
The
Heart
of
the
Wicked
is
little
worth
.
Thy
House
is
full
,
and
thy
Estate
,
but
what
's
thy
Heart
in
the
mean
time
?
But
now
,
If
God
gives
thee
so
much
Mercy
in
the
World
,
and
all
this
but
the
beginning
of
Heaven
to
thee
:
O
then
,
how
sweet
is
thy
Life
made
to
thee
by
God!
And
all
things
that
are
the
means
of
Undoing
of
others
,
are
the
means
to
help
thee
to
Honour
God
.
O
by
this
the
Mercies
of
God
are
raised
indeed
:
Bless
God
for
so
great
a
Blessing
,
it
is
not
an
ordinary
thing
.
Only
one
thing
more
for
the
Close
of
all
in
my
Text
,
and
that
is
the
joyning
of
both
these
things
together
,
That
I
learn
how
to
be
content
,
and
how
to
be
full
.
There
should
have
been
that
Note
.
That
Grace
wil
!
help
Men
to
carry
themselves
evenly
with
God
,
and
graciously
with
God
in
variety
of
Conditions
.
Let
the
Condition
be
up
and
down
,
this
way
,
and
then
another
,
yet
Grace
helps
a
Man
to
lie
square
any
way
,
like
a
Dye
;
cast
it
which
way
you
will
it
lies
square
:
So
put
a
gracious
Heart
into
any
Condition
,
Full
or
Empty
,
yet
Grace
will
help
him
in
any
Condition
whatsoever
,
as
the
Apostle
saith
in
the
Corinthians
:
Through
Honour
and
Dishonour
,
by
Evil
report
and
Good
report
,
by
the
Armour
of
Righteousness
,
on
the
Right-hand
and
on
the
Left
.
We
find
Use
of
our
Weapons
on
the
Right
hand
,
and
on
the
Left
,
the
Armour
of
Righteousness
helps
not
only
on
the
Left-hand
to
Fence
off
the
evil
of
Adversity
,
but
on
the
Right-hand
,
to
Fence
off
the
Evil
of
Prosperity
:
Here
's
a
Christian
Souldier
,
that
can
make
use
of
the
Armor
of
Righteousness
,
both
on
the
Right-hand
and
on
the
Left
.
I
had
thought
to
have
given
some
grounds
,
Why
it
is
that
Grace
will
help
any
way
;
as
a
Watch
in
a
Mans
Pocket
,
if
it
be
a
good
Watch
,
though
a
Man
sit
upon
it
,
and
it
is
tumbled
up
and
down
,
yet
the
Wheels
they
keep
a
constant
steady
motion
.
So
it
is
with
the
heart
of
a
man
,
if
there
be
Grace
within
,
and
the
wheels
work
aright
,
yet
Grace
makes
the
Heart
stedfast
within
,
let
the
condition
be
never
so
various
;
to
be
tost
up
and
down
,
this
way
,
or
that
way
;
yet
the
heart
keeps
the
same
.
The
Motto
of
Queen
Elizabeth
may
be
the
Motto
of
every
gracious
heart
,
Alwayes
the
same
.
So
in
a
constant
way
,
either
in
prosperity
or
adversity
,
still
he
continues
in
an
evenness
with
God
.
If
God
casts
him
upon
his
Sick
Bed
there
he
rejoyces
in
God
and
blesses
God
,
and
you
will
find
savory
and
spiritual
things
come
from
him
then
;
and
if
God
deliver
him
,
and
you
find
him
in
prosperity
,
there
his
heart
is
heavenly
still
,
and
gracious
and
spiritual
,
and
raised
above
the
Creatures
;
which
way
soever
he
be
put
.
I
cannot
give
you
the
grounds
,
I
'll
onely
compare
a
Scripture
or
two
together
(
and
so
conclude
all
)
to
see
the
evenness
of
the
heart
of
a
godly
man
in
all
conditions
,
let
them
be
what
they
will
.
In
Psal.
57.
To
the
chief
Musician
Al-taschith
,
Mictam
of
David
,
when
he
fled
from
Saul
in
the
Cave
.
That
's
the
Title
of
the
Psalm
.
A
Psalm
that
David
made
in
his
very
great
affliction
,
when
he
fled
from
Saul
for
his
life
in
the
Cave
.
See
what
he
saith
,
and
comparing
that
same
with
Psal.
60.
where
it
is
,
To
the
chief
Musician
upon
Shushan-Eduth
,
Mictam
of
David
;
to
teach
,
when
he
strove
with
Aram
Naha●aim
,
and
with
Aram
Zobah
,
when
Joab
,
returned
and
smote
of
Edom
in
the
Valley
of
Salt
,
Twelve
thousand
.
David
was
low
when
he
fled
from
Saul
in
the
Cave
,
there
David
had
not
the
Kingdom
;
well
but
afterwards
David
was
high
and
had
the
Kingdom
,
Joab
was
his
Officer
,
and
smote
of
Edom
in
the
Valley
of
Salt
Twelve
thousand
:
Now
you
would
think
that
this
different
condition
of
David
,
should
have
made
a
different
work
in
his
Spirit
;
yet
you
shall
find
a
great
part
of
that
Psalm
to
be
the
very
same
:
In
the
57th
.
Psalm
,
ver.
7.
My
heart
is
fixed
,
O
God
,
my
heart
is
fixed
;
I
will
sing
and
give
praise
;
awake
up
my
Glory
,
awake
Psaltery
and
Harp
,
I
my self
will
awake
early
,
I
will
praise
the
Lord
among
the
People
,
I
will
sing
unto
Thee
among
the
Nations
,
&c.
Why
,
you
shall
find
likewise
,
that
David
in
the
60
th
.
Psalm
,
he
hath
much
of
this
,
of
blessing
God
as
well
in
his
Prosperous
state
in
which
he
was
,
as
in
his
Afflicted
estate
.
Let
us
compare
this
with
the
108
th
.
Psalm
,
ver.
5.
Be
thou
Exalted
,
O
God
.
There
David
was
in
his
Prosperous
estate
:
And
here
's
the
same
Expression
;
O
God
,
my
heart
is
fixed
,
saith
he
,
I
will
sing
and
give
praise
with
my
Glory
.
Awake
Psaltery
and
Harp
,
I
my self
will
awake
early
:
I
will
praise
Thee
,
O
Lord
,
among
the
People
,
and
I
will
sing
Praises
unto
Thee
among
the
Nations
,
&c.
Just
he
goes
on
in
the
very
same
words
.
But
now
the
60th
.
Psalm
,
is
to
be
compared
with
the
108th
.
where
it
is
,
God
hath
spoken
in
his
Holiness
,
I
will
rejoyce
:
I
will
divide
Shechem
,
and
mete
out
the
Valley
of
Succoth
:
Gilead
is
mine
,
Ephraim
also
is
the
strength
of
my
Head
,
Judah
is
my
Law-giver
,
&c.
Now
in
the
108
Psalm
,
God
hath
spoken
in
his
Holiness
,
I
will
rejoyce
,
I
will
divide
Shechem
,
&c.
This
is
the
Note
from
hence
(
and
so
we
have
done
.
)
That
David
in
his
various
Conditions
,
though
at
some
times
more
Prosperous
than
others
,
yet
still
you
find
him
in
the
same
Spirit
,
and
almost
the
very
same
words
.
Be
he
●n
the
Cave
,
or
when
Joab
had
overcome
,
or
be
he
afterwards
how
he
will
,
in
a
higher
Condition
;
for
the
108
th
.
Psalm
was
made
in
a
time
after
this
:
Yet
Davids
heart
is
the
same
,
Praising
God
,
Blessing
God
,
Believing
in
his
Word
,
Trusting
in
his
Word
:
Now
that
's
the
Note
.
You
should
observe
;
Whether
you
can
make
use
of
the
same
Scripture
in
one
Condition
,
as
in
another
:
Those
Scriptures
that
are
comfortable
to
you
in
one
Condition
,
make
use
of
them
in
another
.
And
whether
you
can
Praise
God
in
one
Condition
,
in
the
same
way
as
in
another
.
Why
Grace
doth
so
satisfie
and
strengthen
the
Heart
,
as
the
things
that
are
without
in
the
World
,
makes
very
little
alteration
:
There
is
very
little
alteration
,
that
External
things
can
make
in
a
Gracious
heart
.
When
a
Man
or
Woman
is
so
,
that
a
Prosperous
condition
puffs
him
up
,
or
Adversity
makes
him
dejected
,
it
's
a
sign
of
very
little
Grace
,
or
no
Grace
.
But
thus
much
for
this
Text.
A
Sermon
.
1
Sam.
3.
the
latter
part
of
the
18th
.
Verse
.
And
he
said
,
it
is
the
Lord
,
let
Him
do
what
seemeth
Him
good
.
THese
Words
are
the
Expression
of
a
Gracious
,
Humble
,
Submissive
Heart
,
to
Gods
Dispose
.
The
Words
of
Ely
the
Priest
,
who
when
the
Hand
of
God
was
revealed
against
his
Family
,
he
here
falls
down
before
Him
,
and
saith
,
It
is
the
Lord
,
let
Him
do
what
seemeth
Him
good
.
It
is
the
Lord
:
Whatever
the
means
be
,
that
such
and
such
sad
things
should
fall
upon
my
Family
,
yet
,
It
is
the
Lord
.
Let
Him
do
what
seemeth
Him
good
.
The
things
seem
hard
to
me
,
but
they
may
seem
otherwise
to
God
;
whatever
things
seem
to
me
,
however
dark
they
look
,
yet
to
God
,
things
may
seem
after
another
manner
;
and
therefore
let
things
be
done
rather
as
they
seem
to
God
,
than
as
they
seem
to
me
.
We
have
in
the
Words
before
you
,
these
Four
Doctrinal
Points
.
The
first
is
,
That
a
Gracious
Heart
looks
much
to
God
in
every
Affliction
that
doth
befal
it
:
It
is
the
Lord
.
Secondly
,
The
sight
of
God
in
an
Affliction
,
is
,
That
that
causes
a
gracious
Heart
humbly
to
fall
down
,
and
to
submit
:
It
is
the
Lord
,
let
Him
do
what
seemeth
Him
good
.
Thirdly
,
That
things
seem
oftentimes
far
otherwise
to
us
,
than
they
do
to
God
;
God
looks
upon
things
otherwise
than
we
do
:
Then
let
Him
do
what
seemeth
Him
good
.
Not
what
seemeth
good
to
me
,
nor
what
seems
good
to
others
,
but
unto
God
.
Then
fourthly
,
That
this
is
a
very
Commendable
and
Acceptable
work
,
upon
the
first
Manifestation
of
any
Displeasure
of
God
,
presently
to
yield
and
submit
without
any
more
adoe
:
Not
after
a
great
deal
of
riggling
and
stir
,
then
to
yield
;
but
to
yield
presently
▪
upon
the
first
Manifestation
against
his
Family
,
he
presently
falls
down
,
and
saith
,
It
is
the
Lord
,
let
Him
do
what
seemeth
Him
good
.
These
are
the
four
Conclusions
in
the
Text
,
and
I
shall
desire
to
go
through
them
all
,
and
speak
to
mine
own
Heart
and
yours
in
them
:
It
is
the
Second
that
is
the
chief
and
main
,
there
we
shall
pitch
most
.
But
briefly
of
the
First
:
That
a
gracious
Heart
in
all
Afflictions
,
looks
up
to
God
:
It
is
the
Lord
.
Not
this
Cause
,
and
the
other
Cause
,
or
this
Accident
,
or
the
other
thing
,
that
takes
up
his
Thoughts
so
much
,
but
God
in
it
.
The
truth
is
,
a
Heart
that
is
truly
Gracious
,
loves
to
Converse
with
God
in
every
thing
.
If
it
be
a
Mercy
,
presently
the
Heart
gets
through
the
Creatures
,
by
which
God
bestows
a
Mercy
,
and
looks
up
to
the
God
of
that
Mercy
:
And
so
if
it
be
Afflictions
,
the
Heart
that
is
Gracious
,
having
some
of
the
Divine
Nature
in
it
,
presently
works
it's
self
up
to
God
,
in
the
6th
.
of
Micah
,
ver.
9.
there
's
a
famous
Scripture
for
this
:
Saith
the
Prophet
there
,
The
Lords
Voice
crieth
unto
the
City
,
and
the
Man
of
Wisdom
shall
see
thy
Name
;
hear
ye
the
Rod
,
and
who
hath
appointed
it
.
The
Man
of
Wisdom
shall
see
thy
Name
:
The
Name
of
God
is
written
upon
his
Rod
,
and
where
there
is
a
Man
of
Wisdom
,
he
sees
the
Name
of
God
that
is
there
written
.
It
's
a
special
part
of
the
Wisdom
of
a
Christian
,
to
be
able
to
see
Gods
Name
,
and
to
read
Gods
Name
written
upon
his
Rod
:
The
Men
of
the
World
have
not
the
skill
to
read
the
Name
of
God
written
upon
his
Rod
;
but
it
's
a
priviledge
of
the
Saints
,
that
they
see
Gods
Name
written
there
.
It
is
a
special
part
of
the
Worship
that
is
due
to
God
,
the
Acknowledgment
of
God
in
all
his
Administrations
.
That
's
Worship
,
when
we
acknowledge
God
in
all
his
Providences
towards
us
,
In
all
thy
wayes
acknowledge
Him
;
and
in
all
His
Wayes
he
must
be
acknowledged
:
As
we
must
acknowledge
God
in
all
our
wayes
,
so
we
must
acknowledge
God
in
all
His
Wayes
,
and
thereby
we
come
to
Worship
Him
.
Secondly
,
It
's
a
means
to
compose
the
Heart
,
to
strike
the
Heart
with
awful
Fears
and
Reverence
of
God
,
when
we
look
at
Him
in
our
Afflictions
,
and
beyond
the
Creature
.
It
is
a
Way
to
make
us
search
and
examine
our
Hearts
,
what
there
is
between
God
and
us
;
when
once
we
take
notice
it's
God
that
doth
it
,
this
presently
puts
the
Heart
upon
a
Scrutiny
;
What
is
there
between
God
and
my
Soul
?
What
is
there
between
God
and
my
Family
?
And
then
it
is
a
special
means
to
put
the
Soul
on
to
seek
God
for
Help
,
for
Assistance
,
for
Blessing
,
for
a
Sanctified
Use
of
what
ever
Affliction
is
upon
it
.
There
's
a
great
deal
of
good
in
seeing
the
Lord
in
an
Affliction
,
in
seeing
that
we
have
to
deal
with
Him
;
but
the
special
good
is
,
that
that
we
shall
come
to
in
the
second
Point
:
The
working
of
the
humble
submission
of
the
Heart
to
God
.
Only
for
the
present
,
let
this
Rebuke
such
who
are
of
Carnal
and
Atheistical
spirits
,
That
whatever
befals
them
,
look
no
higher
than
the
Creatures
by
which
God
works
.
It
's
an
Argument
that
they
have
little
to
do
with
God
,
that
they
know
not
what
it
is
to
Converse
with
God
,
that
will
cry
out
of
their
Afflictions
:
They
howl
upon
their
Beds
,
as
the
Holy
Ghost
saith
in
the
7th
.
of
Hosea
,
But
they
seek
not
to
Me
,
or
turn
not
to
Me.
And
such
as
have
slight
and
vain
hearts
in
the
time
of
their
Afflictions
,
it
's
a
very
ill
thing
that
;
for
Men
to
think
to
take
Courage
to
themselves
,
so
as
not
at
all
to
be
sensible
of
the
Hand
of
God
.
God
expects
we
should
be
so
,
though
we
should
not
have
dishonoured
Hearts
,
yet
we
should
have
precious
Hearts
.
For
when
one
have
to
deal
with
God
in
any
thing
,
we
had
need
be
serious
,
the
Presence
of
God
should
work
our
Hearts
to
Seriousness
:
And
therefore
slightness
and
vanity
of
Spirit
in
the
day
of
Affliction
,
it
is
very
unbeseeming
.
Thou
doest
not
sanctifie
the
Name
of
God
in
that
Administration
of
His
towards
thee
,
who
hast●●
vain
and
slight
Spirit
in
the
Day
of
thine
Affliction
?
And
surely
that
's
an
Argument
that
thou
never
sawest
God
in
His
Mercy
,
when
thou
doest
not
see
him
in
thine
Afflictions
:
but
that
thou
didst
enjoy
Gods
Mercy
but
in
a
Brutish
way
,
when
thou
doest
behave
thy self
under
thine
Afflictions
in
a
Brutish
way
.
But
this
shall
suffice
for
the
first
.
The
second
,
and
that
's
the
main
:
That
the
sight
of
the
Hand
of
the
Lord
,
is
that
that
hath
a
great
deal
of
Power
in
it
,
to
work
the
Heart
that
is
Gracious
,
to
an
humble
submission
to
Him
.
It
is
the
Lord
,
let
Him
do
what
seemeth
Him
good
.
That
that
's
here
spoken
of
Ely
,
we
may
find
mentioned
by
divers
of
the
Servants
of
God
in
Scripture
:
I
'll
give
you
but
only
two
Scriptures
for
it
,
and
those
are
concerning
David
.
In
this
Book
of
Sam.
15.
25.
If
I
shall
flnd
favour
in
the
Eyes
of
the
Lord
,
he
will
bring
me
again
,
and
shew
me
both
it
,
(
that
is
)
the
Ark
and
the
City
,
and
his
Habitation
;
but
if
he
should
say
,
I
have
no
delight
in
thee
,
behold
,
here
am
I
,
let
him
do
to
me
,
as
seemeth
good
unto
him
.
So
you
see
how
David
,
he
looks
up
to
God
here
:
If
I
find
favour
in
the
Eyes
of
the
Lord
,
he
will
bring
me
again
;
and
if
he
say
,
I
have
no
delight
in
thee
,
behold
,
here
I
am
,
let
Him
do
what
seemeth
good
unto
him
.
And
in
the
39th
.
Psal.
ver.
9.
I
was
dumb
,
I
opened
not
my
Mouth
,
because
thou
diddest
it
.
It
was
the
sight
of
the
Lord
in
it
,
that
made
him
Dumb
,
and
not
open
his
Mouth
:
And
you
know
what
He
did
in
the
case
of
Shimei
,
when
He
Curst
him
,
The
Lord
hath
bid
him
,
saith
he
.
Now
this
Point
is
very
large
,
I
shall
briefly
propound
unto
you
,
the
several
Considerations
from
the
Hand
of
God
in
an
Affliction
,
for
to
quiet
the
Heart
,
and
to
help
the
Heart
to
sanctifie
his
Name
.
As
first
●●us
,
It
is
the
Lord
:
It
is
he
that
is
infinitely
above
me
,
above
us
all
,
and
therefore
He
must
be
submitted
to
.
It
is
the
Great
and
Blessed
God
,
that
is
infinitely
above
Angels
,
and
above
all
Creatures
that
hath
done
it
;
and
therefore
He
must
be
submitted
to
.
It
may
may
be
you
could
not
tell
how
to
bear
a
Box
on
the
Ear
from
an
Inferiour
,
or
an
Equal
,
or
from
one
a
little
above
you
:
But
if
so
be
a
King
should
be
near
and
strike
you
,
you
could
bear
that
;
you
would
not
be
so
ready
to
rise
against
him
,
as
against
an
Inferiour
mans
striking
of
you
.
Why
,
'T
is
the
Lord
,
that
is
Infinitely
above
us
;
that
is
the
Infinite
,
Glorious
,
and
Blessed
God
.
He
must
be
submitted
to
.
Yea
,
secondly
,
It
is
the
Lord
,
that
hath
the
absolute
Right
to
us
,
and
all
that
we
have
;
more
than
we
have
to
our selves
,
or
any
thing
that
we
enjoy
.
It
is
the
Lord
,
that
hath
the
absolute
Authority
over
us
,
to
do
with
us
what
He
will
;
you
have
not
so
much
authority
over
a
Worm
under
your
feet
,
as
God
hath
over
you
,
and
over
all
your
Comforts
;
you
have
not
so
much
right
to
kill
a
Fly
,
as
the
Lord
hath
to
take
away
your
Lives
:
He
hath
more
Right
a
thousand
thousand
times
over
your
Lives
,
Familie
,
Comforts
,
and
all
you
have
,
than
you
have
over
the
meanest
Creature
,
He
hath
the
absolute
Right
over
you
all
.
If
any
thing
be
done
amiss
in
a
Family
,
and
the
Servants
be
falling
out
one
with
another
,
and
one
saith
you
did
thus
and
thus
,
and
the
other
saith
you
did
it
,
and
so
are
wrangling
one
with
another
;
now
if
the
Master
comes
,
and
saith
,
Why
?
It
was
I
that
did
it
:
He
makes
account
that
this
should
still
them
all
,
because
it
was
he
that
had
right
to
do
it
.
Why
,
It
is
the
Lord
,
and
therefore
it
is
not
for
us
to
stand
Fretting
against
any
means
:
For
it
is
the
Great
,
Soveraign
Lord
,
that
hath
the
absolute
Power
and
Dominion
over
us
.
And
then
,
Thirdly
,
It
is
the
Lord
we
have
sinn'd
against
,
and
hath
us
at
infinite
Advantages
that
way
:
It
is
the
Lord
that
we
are
liable
unto
.
While
we
are
here
in
this
World
,
and
carry
about
with
us
so
much
sin
,
we
cannot
have
any
serious
Thoughts
of
God
,
but
we
must
needs
have
Thoughts
how
we
have
sinn'd
against
this
God
,
and
what
advantages
this
God
hath
us
at
,
in
respect
of
our
sins
.
Oh!
It
is
the
Lord
,
that
we
have
offended
and
sinn'd
against
.
Fourthly
,
Hence
it
follows
,
It
is
the
Lord
,
and
therefore
it
is
He
;
that
if
He
hath
brought
a
little
Affliction
,
He
may
bring
abundantly
more
if
He
pleases
.
It
is
He
,
whose
Power
as
it
is
not
shortned
in
a
way
of
Help
,
so
not
in
a
way
of
Affliction
:
Hath
He
afflicted
in
one
kind
,
He
might
in
a
hundred
,
if
he
pleased
?
Hath
He
afflicted
thee
in
thy
Estate
,
He
might
have
afflicted
thee
in
thy
Body
?
Hath
He
afflicted
thee
in
thy
Body
,
He
might
have
afflicted
thee
in
thy
Soul
?
Hath
He
afflicted
thee
in
thy
Soul
here
,
He
might
have
sent
thee
down
to
Hell
eternally
?
Is
it
upon
any
within
thy
Dwelling-place
,
it
might
have
been
upon
thy self
?
It
is
the
Lord
that
hath
us
under
His
feet
.
And
if
He
bring
the
least
evil
,
He
might
have
brought
as
much
as
He
pleased
:
He
might
have
afflicted
us
abundantly
more
than
He
hath
done
.
And
this
is
a
mighty
humbling
Consideration
to
quiet
the
Heart
,
under
the
Hand
of
God
.
And
then
,
Fifthly
,
It
is
the
Lord
.
Why
,
it
is
the
Lord
that
hath
done
all
the
Good
that
ever
we
have
enjoyed
:
It
is
He
that
hath
done
all
Good
to
us
.
You
have
an
Affliction
,
but
have
you
no
Mercies
?
Do
you
enjoy
no
Good
?
Why
,
from
whence
was
it
,
was
it
not
from
the
Lord
?
Shall
I
receive
Good
from
the
Hand
of
the
Lord
,
and
not
Evil
,
saith
Job
.
Why
,
even
the
Savage
Beasts
will
bear
strokes
from
them
that
feeds
them
.
The
very
Bears
will
suffer
the
Bearherd
that
brings
them
Meat
,
to
strike
them
;
they
will
not
suffer
a
stranger
so
much
,
but
those
that
bring
them
Meat
:
They
receive
good
from
them
,
and
therefore
they
will
submit
to
them
.
Now
we
receive
infinite
Good
from
God
,
daily
Good
,
and
that
's
a
very
useful
Meditation
for
us
to
consider
of
,
in
times
of
Affliction
:
There
's
this
Good
,
or
that
particular
Good
taken
from
me
,
but
what
do
I
enjoy
,
or
what
have
I
enjoyed
?
It
's
a
usual
thing
in
Afflictions
;
to
keep
the
sight
of
God
from
us
:
As
the
putting
a
thing
but
as
big
as
a
Two-pence
upon
the
Eye
,
it
will
keep
the
sight
of
all
the
Heavens
from
us
;
and
so
a
little
Afflictions
many
times
keeps
the
sight
of
all
the
Good
that
we
do
enjoy
from
us
.
But
when
we
consider
it
is
the
Lord
,
the
infinite
Fountain
of
all
Good
,
this
is
a
mighty
quieting
Consideration
.
Sixthly
,
It
is
the
Lord
:
He
is
Just
and
Righteous
in
all
his
Proceedings
,
there
's
nothing
but
Righteousness
in
Him
in
all
His
Wayes
:
In
very
Faithfulness
,
saith
David
,
hast
thou
afflicted
me
.
It
may
be
some
affliction
may
come
from
Men
,
and
we
may
think
they
deal
Unrighteously
and
Unjustly
;
but
it
is
the
Lord
,
and
there
is
nothing
but
Righteousness
in
all
His
Wayes
.
If
we
should
think
,
Why
,
these
afflictions
,
they
fall
upon
me
,
and
such
and
such
,
they
escape
.
You
must
not
reason
so
,
It
is
the
Lord
,
and
therefore
it
is
Righteous
.
You
think
it
might
be
better
thus
and
thus
,
but
it
is
the
Lord
,
that
is
Just
and
Righteous
in
all
His
Proceedings
,
and
in
all
His
Wayes
.
Yea
,
Seventhly
,
As
Righteous
,
so
infinitely
Wise
:
He
is
Infinitely
Wise
,
and
so
knows
how
to
Order
things
in
the
best
way
that
may
be
;
He
knows
what
's
fittest
both
for
us
,
and
for
His
own
Glory
:
We
are
poor
weak
Creatures
,
but
it
's
the
Lord
that
sees
Infinitely
beyond
us
.
Eightly
,
It
is
the
Lord
,
that
hath
alwayes
very
Holy
ends
;
in
all
His
Dealings
He
hath
Holy
ends
,
and
Aims
at
Great
and
Holy
things
,
though
perhaps
we
know
them
not
;
and
therefore
He
is
to
do
whatsoever
He
will
.
We
use
to
say
of
a
Man
,
if
we
see
him
to
be
a
Wise
and
Understanding
man
,
yea
,
a
Just
man
,
and
to
be
a
man
that
doth
all
things
alwayes
from
good
Principles
,
and
for
good
Ends
,
let
him
alone
,
though
we
do
not
understand
what
he
is
doing
,
yet
let
him
alone
,
he
knows
what
he
doth
:
It
is
the
Lord
,
let
Him
alone
in
His
work
,
let
Him
do
what
seemeth
Him
good
.
Ninthly
,
It
is
the
Lord
,
and
He
is
able
to
bring
good
out
of
the
greatest
evils
,
to
bring
light
out
of
darkness
;
yea
,
to
bring
the
greatest
good
out
of
the
greatest
evils
.
I
verily
believe
,
that
many
of
the
People
of
God
have
found
it
so
,
That
the
greatest
Blessings
that
ever
they
have
had
since
they
were
born
,
have
been
Ushered
in
by
the
greatest
Afflictions
.
Certainly
,
as
the
Lord
would
not
suffer
sin
in
the
World
,
were
it
not
for
His
Infinite
Power
,
to
bring
about
Good
from
the
sins
of
men
;
so
neither
would
He
suffer
Afflictions
in
the
World
to
His
Saints
,
but
that
He
knows
He
hath
Power
enough
to
bring
good
to
them
,
even
out
of
their
greatest
Afflictions
.
It
is
the
Lord
,
that
hath
this
Power
.
One
would
be
loath
to
trust
ones
self
with
one
in
any
Danger
,
that
cannot
tell
how
to
bring
him
out
again
:
You
would
be
loath
to
see
your
Child
held
over
the
Water
by
another
little
Child
,
or
over
a
Fire
;
but
if
a
strong
Man
hath
your
Child
in
his
Arms
,
and
holds
it
over
the
Water
,
and
you
know
him
to
be
your
loving
Friend
,
it
troubles
you
not
at
all
:
Why
?
Because
you
know
he
hath
strength
enough
to
keep
your
Child
from
the
Danger
.
Why
,
It
's
the
Lord
,
that
though
He
holds
his
Children
over
Fire
or
Water
,
and
brings
them
into
Fear
and
Afflictions
;
yet
He
hath
Power
enough
not
only
to
preserve
them
,
but
to
bring
a
great
deal
of
Good
out
of
all
,
and
therefore
let
Him
do
what
seemeth
Him
good
.
Tenthly
,
It
is
the
Lord
,
therefore
submit
to
Him
,
for
His
Counsel
must
stand
,
and
His
Work
must
go
on
,
there
's
no
striving
with
the
Almighty
:
Are
we
greater
than
He
?
No
:
Instead
of
striving
,
let
there
be
submitting
and
yielding
.
Eleventhly
,
Yea
,
and
further
,
It
is
the
Lord
,
and
therefore
He
is
worthy
that
His
Designs
should
be
brought
about
,
though
we
should
be
ruined
:
There
is
such
infinite
Excellency
in
this
God
(
as
I
say
)
He
is
worthy
to
have
his
own
Designs
brought
about
,
and
his
own
Will
fulfilled
,
though
it
be
to
our
Ruins
:
Doth
God
think
man
so
excellent
a
Creature
,
as
that
He
shall
give
thousands
of
other
Creatures
for
to
help
him
,
with
the
loss
of
their
own
Lives
?
And
shall
not
we
think
the
Lord
to
be
Infinitely
worthy
,
if
He
have
use
of
our
Lives
,
or
Liberties
,
or
Names
,
or
any
thing
;
that
He
should
not
have
all
,
to
bring
about
his
Designs
withal
?
O
,
he
is
worthy
,
and
therefore
let
Him
do
what
seemeth
Him
good
.
If
so
be
he
will
raise
up
any
building
of
his
in
our
ruins
,
we
should
be
willing
to
be
serviceable
to
God
in
it
;
we
should
be
willing
to
lie
down
and
let
all
that
we
have
go
,
that
may
be
any
way
serviceable
to
God
in
his
designs
;
for
the
Lord
is
worthy
.
These
Considerations
may
be
very
useful
to
help
you
in
the
day
of
Affliction
,
to
meditate
of
God
;
and
so
to
work
your
hearts
to
an
humble
submission
:
but
especially
if
you
add
this
one
more
.
Twelfthly
,
When
you
do
not
onely
see
him
to
be
Jehovah
,
the
Lord
;
but
if
you
can
see
that
you
have
any
interest
in
him
,
as
that
he
is
the
Lord
your
God
;
this
is
of
mighty
power
to
quiet
the
heart
:
as
if
he
be
your
God
,
why
then
he
is
in
Covenant
with
you
,
and
if
he
be
in
Covenant
with
you
,
then
he
hath
engaged
all
his
Wisdom
,
and
all
his
Power
,
and
all
his
Mercy
,
for
to
be
working
eternally
for
your
good
;
and
that
's
more
than
a
meer
consideration
that
it
is
the
Lord
;
and
that
he
is
above
us
,
and
just
and
holy
,
and
that
it
is
in
vain
not
to
submit
unto
Him
.
But
it
is
the
Lord
that
is
in
Covenant
with
me
,
and
in
that
Covenant
he
hath
engaged
all
his
Power
and
Wisdom
,
and
Mercy
and
Goodness
for
me
.
Did
we
but
understand
what
the
Covenant
of
God
in
Jesus
Christ
was
,
that
he
hath
taken
his
Servants
into
;
O
then
this
thought
,
It
is
the
Lord
in
Covenant
with
me
,
would
be
enough
to
enable
us
to
resign
up
our selves
wholly
to
his
dispose
.
Thirteenthly
,
Yea
,
'T
is
the
Lord
that
is
our
Father
.
You
know
what
Christ
saith
,
Shall
I
not
drink
the
Cup
that
my
Father
giveth
me
to
drink
.
That
was
the
Argument
of
Christ
:
O
that
this
were
in
all
our
thoughts
at
all
times
,
when
any
thing
,
though
it
be
never
so
grievous
,
befals
us
,
Shall
I
not
drink
the
Cup
that
my
Father
giveth
me
to
drink
?
Whatsoever
it
be
,
if
it
comes
out
of
a
Fathers
hand
,
why
let
Him
do
what
seemeth
him
good
.
You
know
when
Christ
came
to
the
Disciples
walking
upon
the
waters
,
and
the
Disciples
were
afraid
;
Be
not
afraid
,
't
is
I
;
saith
Christ
.
They
were
troubled
at
it
,
and
thought
that
one
came
as
an
Enemy
to
do
them
hurt
;
but
be
not
afraid
,
't
is
I
;
saith
Christ
.
So
my
Brethren
,
we
should
look
in
all
afflictions
to
see
who
it
is
that
comes
;
we
apprehend
an
Enemy
coming
,
but
now
those
that
are
godly
,
they
may
look
upon
him
that
comes
as
God
,
Be
not
afraid
,
saith
the
Lord
,
it
is
I
;
It
's
I
that
am
reconcil'd
to
you
in
my
Son
.
Upon
this
the
soul
may
with
abundance
of
sweetness
and
comfort
,
go
to
God
in
Prayer
,
and
open
it self
to
God
;
having
an
interest
in
him
.
You
know
,
If
a
great
Dog
should
come
with
full
mouth
upon
one
,
why
indeed
,
if
so
be
that
he
that
comes
to
a
house
be
a
thief
,
he
hath
cause
to
fear
;
but
if
he
be
a
Child
,
he
can
call
to
his
Father
,
the
Master
of
the
house
,
Take
off
your
Dog
.
So
when
afflictions
come
to
the
wicked
,
they
come
with
open
devouring
mouth
,
and
they
have
cause
to
be
afraid
;
but
those
that
have
interest
in
God
,
may
go
with
freedom
unto
God
in
prayer
,
and
cry
to
the
Lord
to
take
off
the
dog
,
the
affliction
;
to
keep
it
that
it
should
do
them
no
hurt
at
least
.
It
is
the
Lord
.
Object
.
I
but
you
will
say
,
That
though
it
be
the
Lord
,
yet
it
's
this
indeed
that
rather
makes
my
affliction
the
greater
;
to
consider
it
comes
from
God
:
The
thought
that
it's
God
in
it
strikes
terror
;
because
I
am
conscious
of
sin
against
God
.
It
is
an
affliction
that
comes
for
my
sin
,
and
therefore
I
see
the
displeasure
of
God
in
it
;
and
this
makes
it
more
grievous
.
I
would
rather
bear
any
thing
from
a
creature
,
than
to
bear
the
displeasure
of
God
in
a
creature
;
that
's
that
that
is
the
greatest
stick
of
all
,
and
therefore
every
time
I
think
it
is
the
Lord
,
it
rather
adds
to
mine
affliction
.
Answ.
To
that
I
answer
,
First
,
It
's
true
,
many
men
that
think
that
all
is
well
between
God
and
them
in
the
time
of
their
health
and
prosperity
,
yet
when
affliction
comes
,
God
appears
to
them
,
and
they
look
upon
God
as
an
Enemy
;
this
is
dreadful
:
It
's
a
fearful
thing
when
God
is
a
terror
to
a
man
in
the
day
of
Calamity
.
You
know
what
Jeremy
saith
Jer.
17.
17.
Be
not
thou
a
terror
to
me
,
O
Lord
,
for
thou
art
my
hope
in
the
day
of
evil
.
If
the
soul
may
have
God
to
be
the
hope
of
it
in
the
day
of
evil
,
there
's
no
evil
terrible
;
but
if
God
be
a
terror
then
too
,
and
write
bitter
things
against
the
soul
in
the
time
of
affliction
,
that
's
dreadful
.
But
yet
suppose
thou
seest
God
,
even
as
an
Enemy
coming
against
thee
;
yet
the
consideration
that
it
is
the
Lord
,
should
make
thee
submit
at
least
:
For
it
is
time
for
thee
then
to
submit
,
if
so
be
that
God
as
an
Enemy
appears
against
thee
:
It
's
time
for
thee
to
make
haste
to
make
thy
peace
with
God
,
yea
,
and
thou
hast
the
more
cause
to
bless
God
,
that
he
hath
not
destroyed
thee
.
What
,
dost
thou
apprehend
God
as
an
Enemy
?
O
then
,
it
's
infinite
Mercy
thou
art
not
destroyed
.
Certainly
,
if
He
be
an
Enemy
to
thee
now
,
He
was
an
Enemy
before
;
only
we
are
ready
to
judge
according
to
present
Administration
.
But
this
is
certain
,
If
God
be
an
Enemy
now
,
He
was
an
Enemy
all
the
time
thou
hadst
thy
Health
,
and
wast
in
thy
uttermost
Prosperity
;
it
's
time
for
thee
then
to
fall
down
,
and
make
peace
.
And
what
infinite
cause
hast
thou
to
wonder
,
that
thou
art
not
utterly
destroyed
,
and
therefore
reason
to
submit
unto
Him
.
But
yet
it
is
a
weakness
in
the
Saints
,
and
a
temptation
,
often
to
judge
of
Gods
dealings
thus
,
and
to
think
that
every
time
God
appears
against
them
,
as
if
he
were
in
hatred
:
As
the
People
of
Israel
,
in
their
Murmuring
Discontented
Mood
,
He
brought
us
out
of
Egypt
into
this
Wilderness
,
because
He
hated
us
;
say
they
.
O
,
this
was
wicked
,
and
displeased
God
exceedingly
.
As
we
are
not
to
judge
of
Gods
Love
by
outward
Prosperity
,
so
not
of
His
Hatred
by
outward
Afflictions
.
Object
.
2.
But
though
I
dare
not
think
that
God
comes
in
a
way
of
Hatred
and
Enmity
,
yet
there
's
a
great
deal
of
Displeasure
for
my
sin
;
and
it
's
that
that
makes
it
grievous
to
me
.
And
mark
,
Even
this
that
was
threatned
to
Ely
,
it
was
threatned
for
his
sin
,
and
yet
he
falls
down
and
submits
,
and
saith
,
It
is
the
Lord
,
let
Him
do
what
seemeth
Him
good
.
Yea
,
and
we
find
the
Servants
of
God
,
when
they
apprehended
God
appearing
against
their
sin
,
that
Consideration
did
quiet
them
so
much
the
more
:
In
Mich.
7.
9.
I
will
bear
the
Indignation
of
the
Lord
,
because
I
have
sinned
against
Him
:
(
Because
.
)
And
that
fore-named
place
concerning
David
,
2
Sam.
15.
26.
where
you
have
such
a
Wonderful
Gracious
and
Humble
Submission
unto
the
Dispose
of
God
;
where
he
saith
,
If
He
hath
no
pleasure
in
me
,
let
Him
do
what
seemeth
Him
good
.
Why
David
was
under
almost
as
sore
an
Affliction
as
a
man
could
be
under
,
and
it
was
for
his
sin
too
:
Yea
,
it
was
for
a
great
sin
,
it
was
for
his
sin
of
Uncleanness
,
and
his
sin
of
Murder
,
that
he
was
sain
to
flie
for
his
Life
,
even
before
his
own
Son
.
It
was
as
sore
and
hard
an
Affliction
,
and
there
was
as
much
of
the
sting
of
the
guilt
of
sin
in
it
,
as
any
Affliction
of
any
of
the
People
of
God
,
that
ever
we
read
of
:
And
yet
how
humbly
he
submits
,
If
he
saith
I
have
no
delight
in
him
,
behold
,
here
I
am
,
let
him
do
what
seemeth
him
good
.
However
,
there
is
a
vain
Conceit
abroad
in
the
World
,
as
if
God
chastised
not
his
People
for
sin
at
all
:
Yet
certainly
,
the
People
of
God
,
that
walk
close
with
God
,
they
find
there
is
a
Chastisement
,
and
a
Fatherly
Displeasure
,
though
not
the
Revenge
of
a
Judge
.
And
certainly
,
there
can
be
no
Argument
taken
from
the
absolute
satisfaction
of
Christ
,
to
prove
that
there
is
no
Chastisement
for
sin
;
for
Christ
did
satisfie
as
fully
for
David
and
Ely
,
that
were
under
the
Law
:
They
had
the
satisfaction
of
Christ
perfect
as
well
as
you
.
Would
it
have
been
(
do
you
think
)
a
good
Argument
then
,
That
if
God
Chastised
for
sin
,
he
did
not
do
justly
,
because
Christ
satisfied
Gods
Justice
:
Why
did
not
Christ
satisfie
Gods
Justice
then
?
It
was
not
a
good
Argument
then
,
certainly
it
is
not
so
now
:
And
for
the
New
Testament
,
You
are
Chastised
of
the
Lord
,
that
you
might
not
be
Condemned
with
the
World
,
1
Cor.
11.
32.
But
I
'll
give
you
one
other
Scripture
,
and
that
is
is
the
Epistle
of
James
5.
14
,
15.
Is
any
sick
among
you
,
let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
over
him
,
&c.
The
Prayer
of
Faith
shall
save
the
sick
,
and
the
Lord
shall
raise
him
up
;
and
if
he
have
committed
sins
,
they
shall
be
forgiven
him
.
Here
the
Apostle
writes
to
the
Saints
,
and
speaks
of
Godly
People
,
and
speaks
of
them
indefinitely
:
If
any
of
them
,
if
the
most
Godly
in
all
the
Church
were
sick
,
why
,
saith
he
,
let
him
send
for
the
Elders
and
let
them
Pray
;
and
if
he
hath
committed
sins
,
then
they
shall
be
forgiven
him
.
So
that
any
of
the
Saints
may
be
in
such
a
condition
,
as
they
may
be
Afflicted
,
and
Afflicted
for
their
sin
;
If
they
have
sinned
,
then
they
shall
be
forgiven
.
To
make
this
Supposition
,
and
yet
that
this
shall
be
a
Truth
,
That
it
's
impossible
for
any
Godly
People
to
be
Afflicted
for
their
sin
,
were
a
Contradiction
:
For
to
say
thus
,
If
any
Godly
People
be
sick
,
let
them
take
this
Course
,
let
them
send
for
the
Elders
,
and
let
them
pray
;
and
if
they
have
committed
sin
,
it
shall
be
forgiven
them
.
And
yet
the
other
to
stand
true
,
That
no
Godly
People
can
be
Afflicted
for
their
sin
:
Certainly
,
these
two
cannot
stand
together
,
You
will
say
,
If
they
have
committed
sin
,
it
shall
be
forgiven
:
Was
it
not
forgiven
before
?
True
,
they
are
forgiven
in
respect
of
Gods
eternal
Wrath
,
or
in
respect
of
the
Guilt
that
binds
them
over
to
the
satisfying
of
Revenging
Justice
:
They
are
forgiven
that
,
but
they
are
not
so
forgiven
,
but
that
they
need
a
Fatherly
forgiveness
still
.
Christ
hath
taken
away
already
at
first
the
Revenge
of
a
Judge
,
but
He
hath
not
taken
away
all
Fatherly
Displeasure
by
his
satisfying
;
For
that
's
not
at
all
to
satisfie
Justice
:
But
God
doth
reserve
this
to
himself
,
to
deal
with
them
as
a
Father
.
Indeed
,
through
Christs
satisfying
,
God
will
never
deal
with
his
People
as
a
Judge
to
Revenge
;
but
this
doth
not
put
them
out
of
his
way
of
dealing
with
them
as
a
Father
,
and
they
have
need
of
Fatherly
forgiveness
still
.
And
this
is
that
that
Christ
teaches
every
one
to
pray
;
Forgive
us
our
sins
,
forgive
us
our
Trespasses
.
Some
other
Pleas
and
Objections
may
be
made
,
but
I
shall
rather
hasten
to
the
Use
of
the
Point
.
Is
the
sight
of
God
that
,
that
should
cause
us
humbly
to
submit
?
O
let
what
hath
been
said
in
these
several
Considerations
,
serve
to
rebuke
our
Impatiency
,
our
Fretting
,
and
sinking
Discouragements
.
Who
art
thou
?
And
what
art
thou
,
that
thou
shouldest
keep
a
stir
under
any
hand
of
God
?
Do
not
say
,
It
is
so
great
,
and
if
it
were
any
other
Affliction
,
I
would
bear
it
;
it
is
not
for
thee
to
choose
thy
Rod
:
And
thou
canst
not
speak
more
of
thy
Affliction
,
than
David
might
have
done
of
his
:
And
therefore
whatever
thy
thoughts
may
be
,
be
humbled
before
God
,
that
thou
hast
had
any
kind
of
Murmuring
,
or
Impatience
under
the
Hand
of
God
,
any
stirrings
that
way
:
Who
art
thou
,
that
thou
must
not
be
dealt
withal
,
so
as
God
hath
dealt
with
others
of
his
Saints
before
,
or
as
he
doth
deal
with
any
others
now
?
There
's
a
notable
Scripture
;
O
that
it
might
have
but
such
an
effect
as
it
had
on
Job
!
Compare
these
two
in
the
Book
of
Job
,
Job
38.
2.
Who
is
this
that
darkneth
Counsel
by
words
without
Knowledge
.
The
Lord
saith
thus
to
Job
:
Who
is
this
whose
heart
doth
fret
and
is
so
impatient
,
who
is
it
?
Mark
now
afterwards
,
if
you
read
the
Scripture
,
from
this
place
till
you
come
to
Chap.
42.
you
shall
find
that
God
is
Manifesting
himself
there
,
and
Revealing
himself
in
his
Glory
and
Righteousness
to
Job
:
Now
in
the
3d.
verse
,
Job
takes
up
the
very
words
to
himself
,
that
God
had
before
spoken
:
Saith
Job
,
Who
is
he
that
hideth
Counsel
without
Knowledge
?
Therefore
have
I
uttered
that
I
understood
not
,
things
too
wonderful
for
me
,
which
I
knew
not
.
God
he
saith
,
Who
is
this
that
uttereth
words
without
knowledge
?
And
then
he
shews
himself
;
Look
upon
me
,
is
it
not
I
that
have
done
it
?
Then
Job
saw
that
it
was
God
that
did
it
.
I
have
meddled
with
things
that
I
understood
not
,
I
have
troubled
my self
like
a
Fool
in
things
that
I
did
not
understand
:
O
foolish
wretched
heart
that
I
have
!
And
then
afterwards
he
saith
,
I
have
heard
of
thee
by
the
hearing
of
the
Ear
,
but
now
mine
Eye
seeth
thee
;
wherefore
I
abhor
my self
,
and
repent
in
Dust
and
Ashes
.
As
if
he
should
say
,
I
'll
never
be
Impatient
more
,
I
'll
never
have
any
risings
of
heart
more
against
any
of
thy
dealings
towards
me
:
For
,
Lord
,
now
I
see
that
I
heard
of
thee
;
before
I
could
have
said
,
All
things
come
by
the
Providence
of
God
:
I
could
have
said
so
,
I
,
but
now
mine
Eyes
see
thee
,
I
have
the
sight
of
that
Glorious
,
Infinite
Majesty
of
thine
,
that
art
so
infinitely
Great
,
Blessed
,
and
Holy
;
and
therefore
now
I
abhor
my self
in
Dust
and
Ashes
:
Let
become
of
me
what
will
,
I
have
learned
for
ever
to
sanctifie
that
Holy
Name
of
thine
,
It
is
the
Lord
,
let
Him
do
what
seemeth
Him
good
.
And
therefore
by
way
of
Exhortation
:
If
one
come
from
the
Dead
,
they
will
hear
him
.
Here
what
I
have
to
say
to
you
from
this
Point
.
First
,
O
let
this
sinck
into
your
hearts
,
as
if
one
should
come
from
the
Dead
to
speak
it
to
you
,
namely
this
,
That
God
is
so
infinitely
worthy
of
Honour
from
you
,
that
you
should
be
at
a
point
,
whether
you
Honour
him
either
in
the
enjoyment
of
Mercy
,
or
suffering
of
Affliction
,
it
's
no
great
matter
:
The
Honour
of
God
should
be
so
dear
to
you
,
and
you
should
so
much
love
him
,
your
hearts
should
be
so
much
with
God
,
as
you
should
leave
it
wholly
to
himself
,
which
way
he
would
be
Honoured
by
you
.
Surely
,
though
we
think
we
have
a
Love
to
God
,
and
we
would
Honour
him
,
yet
our
Love
to
God
,
and
desire
to
Honour
him
,
is
very
little
;
If
so
be
that
we
do
not
wholly
resign
up
our selves
to
him
,
to
do
in
us
and
by
us
as
he
will
:
then
indeed
,
is
the
heart
right
.
And
this
is
Honouring
God
as
a
God
,
when
there
is
a
full
yielding
up
of
the
heart
,
and
when
it
is
in
a
manner
indifferent
what
way
God
will
take
.
Then
your
hearts
are
come
to
a
right
frame
.
Secondly
,
The
second
thing
that
I
would
say
to
you
,
is
this
,
That
there
is
so
great
evil
in
sin
(
and
O
that
God
would
make
it
take
as
great
an
Impression
upon
you
,
as
if
one
from
the
Dead
spake
it
)
as
the
least
stopping
one
in
the
way
of
sin
,
the
least
abating
the
power
of
sin
hath
so
much
good
in
it
,
as
it
's
enough
to
countervail
the
greatest
evil
in
the
greatest
Afflictions
in
the
World
.
O
this
Principle
would
be
of
mighty
use
in
the
hearts
of
People
,
when
any
Affliction
doth
befal
them
or
their
Family
;
but
doth
God
by
this
(
at
least
)
stop
me
in
any
way
of
sin
?
Doth
not
God
by
this
,
some
way
,
or
other
,
help
me
against
some
sin
?
O
then
,
the
Affliction
is
well
paid
for
.
I
have
now
a
greater
good
abundantly
,
than
the
evil
of
the
Affliction
comes
to
;
There
was
a
little
bitter
,
but
here
's
a
great
deal
more
sweet
.
Thirdly
,
There
is
more
good
in
any
Exercise
of
any
Grace
,
than
there
is
evil
in
the
bearing
of
any
Affliction
:
If
God
doth
bring
an
Affliction
but
for
the
Exercise
of
any
Grace
,
or
for
the
stirring
up
thy
heart
but
to
look
towards
him
,
there
may
be
more
good
in
that
,
then
there
is
evil
in
any
Affliction
.
Perhaps
thou
art
going
up
and
down
muddling
in
the
World
,
and
thy
Thoughts
were
but
little
upon
him
before
;
why
if
by
Afflictions
thou
comest
but
to
look
after
God
,
his
is
a
greater
good
than
the
evil
of
the
Affliction
comes
to
.
But
if
God
Blesses
thee
so
as
thou
comest
to
Exercise
Grace
in
it
,
Humility
,
Patience
,
Self-denial
,
Faith
;
O
here
thine
Affliction
is
abundantly
made
up
:
Oh!
labour
therefore
upon
the
Consideration
of
this
,
that
It
is
the
Lord
,
to
submit
humbly
to
him
;
this
is
acceptable
to
God
.
Suppose
you
have
two
Children
that
were
sick
,
it
may
be
one
he
riggles
and
keeps
a
stir
,
and
will
take
nothing
that
you
give
him
;
but
now
you
have
another
Child
lies
,
and
he
is
sick
too
,
and
he
saith
,
Father
,
Mother
,
I
'll
do
what
you
will
have
me
,
I
'll
take
what
you
will
give
me
,
do
but
tell
me
what
you
would
have
done
,
I
'll
presently
do
it
;
though
it
be
never
so
grievous
and
bitter
,
I
'll
take
it
.
Now
would
it
not
make
your
hearts
relent
towards
such
a
Child
,
that
should
be
so
yieldable
,
will
lie
this
way
,
or
that
way
,
take
this
thing
,
or
that
thing
,
and
all
because
it
comes
from
a
Father
:
If
the
Child
should
say
to
you
,
It
's
true
,
I
am
Sick
and
Ill
,
but
I
know
you
love
me
,
and
know
what
's
better
for
me
than
I
do
,
and
therefore
I
'll
take
it
:
Would
not
this
be
very
acceptable
?
O
this
it
is
which
the
Lord
accepts
,
when
his
Children
do
behave
themselves
so
under
his
Afcting
Hand
.
And
my
Brethren
,
This
further
helps
against
a
great
many
Temptations
:
When
Job
did
but
say
this
,
The
Lord
giveth
,
and
the
Lord
taketh
away
,
let
Him
do
what
seemeth
Him
good
.
The
Devil
saw
his
hopes
gone
,
then
his
hopes
of
doing
that
hurt
and
mischief
that
he
intended
was
gone
.
O
the
heart
is
in
a
safe
condition
,
that
is
thus
submissive
unto
God
:
Others
that
have
Fretting
Impatient
hearts
,
are
subject
to
abundance
of
Temptations
,
but
the
danger
of
Temptation
is
over
,
when
thy
heart
comes
to
this
.
And
this
will
make
the
Affliction
very
easie
unto
thee
,
when
thou
bringest
thy
heart
to
this
:
It
may
be
others
may
think
that
's
very
sore
and
hard
with
thee
,
I
,
but
thou
findest
it
very
easie
,
abundance
of
sweetness
comes
in
with
this
:
Yea
,
I
appeal
to
the
Experience
of
the
Saints
,
that
knows
but
what
this
means
;
Whether
ever
had
you
more
Comfort
in
all
your
Lives
,
than
at
that
time
when
you
have
been
most
Afflicted
,
and
yet
brought
your
hearts
to
this
Temper
and
Disposition
.
O
therefore
learn
to
work
these
things
upon
your
hearts
.
It
's
an
easie
matter
for
Men
and
Women
to
speak
these
things
,
but
to
have
the
effectual
working
of
these
things
upon
the
heart
,
that
's
not
so
easie
:
To
sanctifie
Gods
Name
in
the
Fire
.
Carnal
hearts
,
they
have
many
poor
things
to
help
themselves
in
their
Afflictions
:
They
say
this
,
It
is
my
ill
Fortune
this
befel
me
;
and
another
saith
this
,
This
befals
all
Men
,
one
or
other
,
it
's
common
:
Others
say
thus
,
We
must
,
we
cannot
help
it
,
and
we
must
submit
to
it
.
Another
thinks
thus
,
Why
,
I
hope
,
it
will
be
over
.
These
are
poor
Reasonings
to
work
upon
the
heart
,
in
the
day
of
Affliction
:
But
now
a
gracious
heart
should
get
up
higher
above
all
these
;
It
is
the
Lord
,
and
there
look
into
the
Counsels
of
God
,
and
seek
to
know
the
Mind
of
God
,
and
to
sanctifie
the
Name
of
God
.
O
,
Grace
(
my
Brethren
)
hath
many
Excellencies
in
it
;
but
among
other
things
,
this
is
not
the
least
,
That
it
hath
such
a
mighty
Power
to
help
Men
in
the
day
of
their
Affliction
;
a
mighty
Power
to
sweeten
the
heart
,
and
to
take
away
the
sting
and
evil
of
all
Afflictions
,
and
to
carry
the
Soul
on
comfortably
in
the
time
of
all
Dangers
and
Trials
.
O
labour
to
have
this
wrought
upon
your
hearts
!
For
by
this
you
will
manifest
much
Beauty
in
Grace
,
much
Excellency
in
Grace
;
it
will
be
a
means
to
Convince
all
that
are
about
you
.
All
those
that
profess
Godliness
,
should
labour
to
behave
themselves
so
as
to
do
that
that
others
cannot
do
in
the
time
of
Affliction
:
They
should
then
shew
what
Grace
can
do
.
As
David
in
another
Case
,
said
to
the
King
of
Achish
,
Thou
shalt
see
what
thy
Servant
can
do
.
So
now
in
the
time
of
Affliction
,
a
gracious
heart
should
put
it
to
this
;
Come
let
's
see
what
Grace
can
do
.
And
certainly
,
this
will
be
the
way
for
removing
of
Afflictions
sooner
,
when
the
heart
is
brought
thus
to
yield
unto
the
Lord
:
Wherefore
that
you
may
bring
your
hearts
to
this
in
the
day
of
your
Affliction
,
labour
in
the
constant
Course
of
your
Life
,
to
Converse
much
with
God
.
Those
that
walk
with
God
(
according
to
the
Text
that
you
know
I
am
upon
)
and
Converse
much
with
God
in
the
day
of
their
Health
,
why
their
hearts
will
in
a
kind
of
Natural-way
,
work
up
to
God
in
the
time
of
Affliction
;
then
the
Thoughts
of
God
will
be
as
suitable
to
thee
,
as
Fire
is
to
Fire
:
Fire
ascends
up
to
Fire
,
because
of
the
suitableness
of
the
Fire
that
is
here
,
to
that
that
is
above
.
Why
so
the
heart
will
work
up
to
God
in
a
kind
of
Natural-way
,
because
God
is
so
suitable
to
the
heart
,
the
heart
having
so
much
Converse
with
God
in
the
day
of
Prosperity
.
And
labour
throughly
to
Convince
your
hearts
of
this
thing
,
That
there
is
no
Good
in
any
Creature
,
but
only
in
the
Reference
that
it
hath
to
God
:
There
is
no
Good
in
Health
,
in
Liberty
,
in
your
Names
,
in
your
Lives
,
in
your
Estates
,
any
further
than
they
have
some
Reference
to
God
,
the
infinite
first
Good
,
the
chief
and
high
Good
.
It
's
an
easie
matter
in
a
way
of
Reason
,
to
Convince
any
one
that
this
is
a
Truth
.
But
now
to
have
this
Principle
indeed
wrought
upon
your
heart
,
not
only
to
say
so
in
a
way
of
Arguing
,
but
I
account
in
my
Soul
of
no
good
in
any
thing
further
,
than
it
hath
reference
to
God
.
As
now
,
I
have
for
the
present
Health
of
Body
:
Where
doth
the
good
of
the
Health
of
my
Body
lie
?
It
is
,
That
while
I
have
Health
,
I
have
Ability
to
serve
God
,
and
be
useful
in
the
place
where
God
hath
set
me
.
I
have
an
Estate
,
Wherein
lies
the
good
of
it
?
It
lies
in
this
,
That
by
this
I
may
be
Instrumental
for
God
,
more
than
others
.
If
I
Live
,
Wherein
lies
the
good
of
Life
?
Why
that
I
may
be
useful
to
the
Church
,
in
the
way
wherein
God
hath
set
me
.
Now
when
the
heart
is
principled
in
this
,
then
if
God
takes
away
my
Health
then
it
seems
God
hath
no
further
use
of
my
Health
for
the
present
,
but
would
rather
Honour
Himself
in
another
way
upon
me
;
why
now
there
is
no
good
in
my
Health
.
And
if
God
take
away
my
Estate
,
then
he
would
rather
Honour
Himself
in
the
exercise
of
my
Humility
,
and
of
my
Patience
.
If
God
takes
away
my
Life
,
then
God
will
rather
have
His
Honour
from
my
Soul
,
to
joyn
with
Angels
and
Saints
,
in
Honouring
of
Him
that
way
,
rather
than
in
Imploying
of
me
any
further
in
this
World
.
Such
a
Principle
as
this
is
,
would
mightily
help
the
heart
in
the
day
of
Affliction
.
Certainly
our
Happiness
doth
not
depend
upon
what
we
have
here
in
this
World
:
The
reason
why
the
heart
is
so
troubled
in
the
time
of
Affliction
,
it
is
because
of
this
,
That
Men
and
Women
look
upon
their
Happiness
to
consist
in
the
enjoyment
of
these
things
:
O
no
,
thou
Dishonourest
the
Name
of
Christ
,
and
thy
holy
Profession
,
to
think
that
thy
Happiness
should
depend
upon
such
poor
things
as
these
are
.
Surely
,
Jesus
Christ
hath
not
come
to
shed
His
Blood
,
and
to
purchase
Happiness
for
the
Saints
;
and
when
all
comes
too
,
it
should
be
so
poor
as
to
depend
upon
all
the
uncertainty
that
we
have
in
this
World
:
No
,
no
,
thy
Happiness
lies
hihger
,
Thy
Life
is
hid
with
Christ
in
God
.
If
a
man
hath
a
Jewel
worth
many
Thousands
,
and
his
House
should
be
on
Fire
,
why
though
he
loses
the
Lumber
and
Stuff
in
the
House
,
yet
if
he
be
sure
the
Jewel
is
safe
,
he
is
quiet
.
Now
the
Saints
they
may
be
sure
that
they
are
safe
for
Eternity
,
and
therefore
it
is
not
much
what
other
things
be
.
Oh
consider
of
these
things
,
and
work
them
upon
your
hearts
.
That
's
the
Second
Point
.
But
a
word
or
two
of
the
other
,
It
is
the
Lord
,
let
Him
do
what
seemeth
Him
good
.
Certainly
,
for
the
present
it
did
not
seem
very
good
to
Ely
:
If
that
Ely's
judgement
had
been
askt
of
those
things
,
Ely
would
have
said
,
that
they
had
been
very
sad
.
I
,
but
as
I
remember
,
Luther
once
said
,
when
he
was
Condemn'd
and
Rail'd
upon
at
Noremberg
,
saith
he
,
There
's
one
thing
Concluded
at
Noremberg
,
and
another
thing
Concluded
in
Heaven
:
In
Heaven
there
's
not
the
same
Judgment
of
my
Cause
,
as
at
Noremberg
.
And
so
it
may
be
said
concerning
Affliction
,
There
's
one
thing
many
times
Concluded
in
my
Wretched
,
Weak
,
Foolish
,
and
Unbelieveing
Heart
;
and
another
thing
in
Heaven
:
One
thing
concluded
in
the
world
,
and
in
mens
rumours
;
and
another
thing
in
Heaven
.
It
's
some
comfort
to
a
man
though
he
hears
rumours
abroad
in
the
world
,
if
then
he
can
have
his
own
heart
to
contradict
them
.
If
he
had
nothing
else
to
think
but
this
,
Well
that
that
's
spoken
in
the
World
is
one
thing
,
and
that
that
I
find
in
my
heart
is
another
;
that
's
comfortable
:
But
this
is
greater
comfort
,
Thou
art
my
portion
,
saith
my
Soul
;
saith
the
Church
in
the
Book
of
the
Lamentations
;
as
if
she
should
say
,
Well
,
the
temptation
saith
that
God
hath
left
me
,
the
Devil
saith
thus
;
I
but
thou
art
my
portion
,
saith
my
Soul
:
That
was
comfortable
.
If
so
be
that
God
speaks
peace
,
it
's
more
than
if
our
own
Souls
speaks
peace
:
Thou
shalt
choose
our
inheritance
:
Thy
choice
is
better
then
our
own
.
If
we
had
alwayes
what
's
good
in
our
own
Eyes
,
wo
were
to
us
,
we
were
undone
.
You
would
not
think
it
,
but
certainly
it
is
as
heavy
a
judgment
as
can
befal
one
in
this
world
;
that
God
should
say
,
You
shall
do
and
you
shall
have
what
is
good
in
your
own
eyes
.
Suppose
that
God
should
say
but
this
morning
concerning
every
one
of
you
,
Well
,
you
shall
hencforward
have
whatsoever
is
good
in
your
own
Eyes
.
why
you
would
think
that
you
might
go
away
and
be
glad
of
this
;
Glad
,
you
had
cause
of
going
away
with
ringing
of
Hands
,
and
howling
and
crying
,
if
God
should
say
thus
,
concerning
any
of
you
.
O
no
,
it
's
better
that
our
Lives
,
Liberties
,
Estates
,
Comforts
,
Happiness
,
and
all
be
in
Gods
Hands
than
our
own
,
to
be
disposed
of
so
as
seemeth
good
in
Gods
Eyes
,
rather
than
to
be
disposed
of
so
as
seemeth
good
in
our
own
Eyes
.
I
verily
believe
that
many
of
you
may
be
able
to
look
back
to
the
providences
of
God
towards
you
,
and
to
say
,
That
suppose
God
had
Twenty
years
ago
said
to
me
,
I
'll
give
you
leave
to
dispose
of
your selves
as
you
would
:
O
many
may
be
able
to
say
,
They
certainly
could
never
have
disposed
so
well
of
themselves
as
God
hath
:
And
they
would
be
loath
to
go
back
again
to
the
Twenty
years
past
,
though
they
should
begin
and
have
liberty
to
dispose
of
themselves
as
they
please
:
In
Heb.
12.
11.
saith
the
Apostle
there
,
No
Affliction
for
the
present
seemeth
Joyous
to
us
but
Grievous
,
but
afterwards
,
saith
the
Text
,
it
works
thus
and
thus
.
I
,
but
things
do
seem
to
God
as
they
are
present
alwayes
,
but
they
do
not
seem
so
to
us
till
afterwards
.
After
the
Affliction
is
over
then
they
seem
good
to
us
,
but
they
seem
good
to
God
at
the
very
present
.
We
judge
things
by
the
outward
appearance
,
but
God
judges
things
according
to
what
they
are
.
Things
seem
to
us
according
as
they
either
make
for
or
against
our
outward
good
,
we
are
led
so
much
by
sense
:
But
they
seem
to
God
according
as
they
are
for
or
against
his
Glory
and
the
last
good
of
all
.
They
seem
good
or
ill
to
us
according
as
they
are
for
or
against
some
particular
good
;
if
they
strike
at
such
a
particular
we
judge
by
particulars
:
But
now
,
God
he
judges
things
by
the
proportion
they
have
to
the
general
,
to
all
things
at
once
.
It
's
that
that
makes
us
to
give
very
wrong
Judgment
of
things
when
we
look
but
to
particulars
,
and
do
not
compare
one
with
another
,
and
raise
a
Judgment
upon
things
all
things
considered
.
So
God
doth
,
God
doth
not
so
much
look
at
things
how
they
are
in
reference
to
this
or
the
other
good
;
but
how
things
are
in
reference
to
all
together
in
the
general
.
We
know
some
things
may
cross
some
particular
,
but
they
may
be
useful
to
another
.
Now
that
that
s
good
in
the
general
doth
seem
good
to
God
,
though
it
may
go
cross
to
some
particular
.
And
then
further
,
We
look
at
things
but
just
as
they
appear
present
to
us
,
but
now
God
looks
upon
things
as
they
shall
be
a
great
while
hence
:
God
is
working
that
that
we
shall
not
understand
perhaps
in
our
lives
;
or
working
in
his
Administrations
towards
us
,
some
thing
that
he
intends
shall
come
to
pass
a
great
while
hence
,
so
that
if
they
come
to
pass
in
our
Lives
,
yet
we
shall
not
have
the
fruit
of
them
for
many
years
.
God
He
looks
a
great
way
off
.
Wherefore
learn
by
this
,
Not
to
be
too
Sudden
,
nor
so
Peremptory
,
in
the
judging
of
Gods
Administrations
:
Why
?
Why
because
whatever
they
may
seem
to
you
,
they
may
seem
otherwise
to
God
;
stay
till
you
know
Gods
Judgment
about
them
.
As
you
,
if
you
have
any
Wisdom
,
when
you
hear
of
strange
Rumours
,
if
you
know
that
there
be
any
that
knows
the
thing
better
than
you
,
you
will
not
give
a
judgment
upon
it
;
till
you
have
the
judgment
of
such
and
such
,
that
you
know
may
understand
it
better
than
your self
.
So
in
the
Wayes
of
God
towards
us
,
Let
not
us
presently
give
a
Judgment
upon
those
things
,
but
let
us
stay
first
till
we
have
the
Mind
of
God
.
O
let
's
learn
to
resign
up
our
Judgments
to
Gods
,
and
let
Him
Judge
.
Neither
let
us
trouble
our selves
about
other
mens
Judgments
.
As
things
seem
otherwise
to
God
than
to
us
,
so
they
seem
otherwise
to
God
than
to
other
men
.
As
we
should
not
trust
too
much
to
the
judgments
of
our
own
hearts
,
so
we
should
not
be
so
much
troubled
at
other
mens
Judgments
.
For
whatever
they
think
,
still
it
is
otherwise
in
Gods
account
.
Men
,
they
will
say
,
't
is
for
this
Cause
,
and
the
other
Cause
,
and
the
like
;
but
it
's
otherwise
concluded
in
Heaven
.
And
that
's
the
Third
Point
.
The
last
should
have
been
this
,
That
't
is
not
enough
for
Christians
after
a
great
deal
of
ado
,
to
submit
to
God
;
that
is
,
after
the
Affliction
hath
been
upon
them
a
great
while
,
and
when
they
see
they
cannot
help
themselves
;
then
to
begin
to
have
thoughts
of
yielding
to
God
.
It
's
well
that
they
do
it
at
last
:
O
,
but
it
's
more
commendable
a
great
deal
,
if
we
do
it
at
first
.
At
what
instant
God
strikes
,
presently
for
the
heart
to
come
in
and
yield
.
As
it
is
a
most
excellent
thing
to
yield
to
Gods
Word
when
God
first
speaks
,
upon
the
least
intimation
of
Gods
Will
;
O
this
is
acceptable
unto
God
.
For
those
that
are
young
ones
,
the
first
time
they
come
to
hear
the
Word
;
or
if
not
the
first
time
they
come
to
hear
it
,
yet
the
first
time
God
speaks
to
their
hearts
;
the
very
first
word
that
speaks
,
presently
for
them
to
yield
,
it
's
a
most
excellent
thing
.
So
in
the
time
of
Affliction
,
for
the
heart
to
bow
and
submit
presently
to
God
:
O
this
is
an
Argument
of
much
cleanness
that
there
is
in
the
heart
,
that
the
heart
is
very
clean
,
that
there
is
not
much
Corruption
there
;
for
then
there
would
be
a
standing
out
against
God
,
and
it
would
manifest
it self
in
time
of
Affliction
.
As
we
know
where
there
is
Corruption
in
the
Body
it
will
manifest
it self
,
if
it
come
to
endure
Hardship
;
so
it
is
with
the
Soul
,
&c.
And
it
argues
much
Grace
,
as
little
Corruption
.
So
there
is
strength
of
Grace
that
can
make
the
Heart
bow
presently
to
God
.
When
Grace
reigns
in
the
Heart
;
when
Grace
can
say
Come
,
and
the
Soul
comes
;
Go
,
and
it
goes
;
when
Grace
can
say
,
This
is
the
Administration
of
God
towards
you
;
and
now
you
must
work
thus
,
and
presently
the
Soul
doth
it
.
It
should
not
be
enough
to
us
,
that
we
hope
that
we
have
that
Grace
,
which
possibly
may
bring
us
to
Heaven
at
last
:
but
we
should
labour
to
have
that
Grace
that
may
reign
in
the
Heart
now
,
and
bring
all
into
a
due
Order
.
As
in
a
Family
,
when
the
Governors
are
Wise
,
you
shall
have
them
,
if
there
be
but
the
least
Disturbance
,
speak
but
a
word
,
and
all
is
quiet
:
And
you
shall
have
other
Families
,
that
where
the
Reins
of
Government
are
loose
,
if
there
be
but
a
little
Disturbance
,
it
grows
more
and
more
,
and
to
such
a
height
,
that
it
's
tedious
for
one
that
hath
a
quiet
Spirit
,
to
be
in
the
Family
:
and
so
it
is
in
the
Heart
,
though
the
best
hath
some
Disturbance
.
But
now
where
Grace
Rules
and
Governs
,
it
stills
all
presently
,
without
any
great
ado
:
But
now
in
other
men
,
though
they
have
some
Grace
,
yet
if
the
Heart
begins
to
be
in
a
Disturbance
,
it
's
a
long
time
before
it
can
be
quieted
.
My
Brethren
,
I
have
gone
through
these
Points
briefly
,
and
you
will
say
,
'T
is
a
harder
thing
to
do
this
,
than
to
speak
it
.
It
's
true
,
it
is
,
yet
some
of
the
Saints
have
done
it
:
They
have
through
the
Mercy
of
God
,
been
brought
to
these
things
that
have
been
spoken
,
and
it
's
possible
to
be
done
:
Some
have
attained
it
,
and
there
is
strength
enough
in
Christ
,
for
the
weakest
to
attain
it
:
And
He
delights
as
much
to
Communicate
His
strength
in
helping
of
His
poor
Servants
in
the
times
of
Affliction
,
as
at
any
time
.
Consider
what
hath
been
said
in
these
several
Truths
,
and
lay
them
up
against
the
Day
of
your
Affliction
,
that
you
may
say
,
It
is
the
Lord
,
let
Him
do
what
seemeth
Him
good
.
A
Sermon
.
Phil.
1.
21.
For
to
me
to
Live
,
is
Christ
;
and
to
Die
is
Gain
.
THis
blessed
Apostle
Paul
,
had
in
the
Course
of
his
Life
,
many
things
befel
him
that
seem
to
be
very
Cross
,
much
Opposition
,
great
were
his
Sufferings
,
even
unto
Bonds
:
And
much
hard
Usage
he
had
,
not
only
from
open
Enemies
,
but
from
false
Brethren
,
whose
Spirits
were
full
of
Envy
against
him
:
And
who
can
stand
before
Envy
?
They
were
vexed
to
see
how
his
Ministery
prevailed
in
the
Hearts
of
People
;
to
see
what
great
Esteem
he
had
,
how
precious
his
Name
was
among
the
Saints
:
They
knew
not
what
course
to
take
to
Darken
him
,
and
therefore
among
others
,
some
of
them
would
set
upon
Preaching
Christ
as
well
as
he
,
and
see
what
they
could
do
that
way
;
they
would
be
as
forward
as
he
.
Well
,
saith
Paul
,
all
this
makes
for
my
Good
,
and
I
rejoyce
in
it
,
so
be
it
I
may
be
any
occasion
that
Christ
may
be
Preached
,
whether
of
Good-will
,
or
Envy
:
I
am
glad
Christ
is
made
known
by
this
,
and
this
shall
turn
(
saith
he
)
to
my
Salvation
,
to
the
Glory
that
I
expect
from
Christ
,
and
with
Christ
:
That
shall
be
furthered
by
it
,
so
long
(
saith
he
)
as
Christ
is
Honoured
,
I
shall
never
be
ashamed
:
No
matter
what
becomes
of
my
Body
,
of
my
Life
,
so
that
Christ
may
be
Magnified
in
my
Body
,
whether
it
be
by
Life
,
or
by
Death
:
For
to
me
to
Live
is
Christ
,
and
to
Die
is
Gain
.
And
this
is
the
Coherence
of
the
Words
.
Here
then
we
have
a
Man
of
brave
Resolution
,
of
a
truly
Noble
raised
Spirit
;
while
other
men
are
Grovelling
here
in
the
World
,
in
seeking
Contentment
unto
the
Flesh
:
Here
's
the
Spirit
of
Paul
raised
above
Life
and
Death
.
To
me
to
Live
is
Christ
,
to
Die
is
Gain
.
To
me
to
Live
is
Christ
.
You
have
it
in
your
English
,
only
so
(
To
Live
,
and
to
Die
:
)
But
those
that
understand
the
Original
,
know
,
that
besides
the
Word
that
signifies
To
Live
:
There
's
an
Article
in
the
Greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
besides
that
word
,
there
's
an
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
that
if
you
would
have
it
Translated
according
to
the
Propriety
and
Elegancy
of
the
Greek
,
it
is
thus
:
To
me
the
thing
that
is
to
Live
is
Christ
,
and
the
thing
that
is
Death
is
Gain
.
As
if
he
should
say
,
That
thing
that
you
call
Life
,
is
nothing
but
Christ
:
If
Christ
may
be
Magnified
in
me
,
if
I
may
be
of
any
Service
for
Him
any
way
,
then
I
am
content
to
Live
;
but
if
so
be
that
He
may
be
no
more
Served
by
me
here
,
let
me
Die
,
and
I
shall
lose
nothing
by
that
neither
:
For
that
same
thing
you
call
Death
,
the
thing
that
People
keep
such
a
stir
about
,
and
are
so
scar'd
withal
,
That
to
Die
;
it
's
nothing
to
me
,
but
that
which
will
be
Gain
.
So
that
the
words
,
they
speak
out
the
frame
of
Gracious
Heart
,
blessing
it self
in
Jesus
Christ
,
both
in
Life
and
Death
:
To
me
to
Live
:
I
'll
not
make
any
curious
Definition
,
nor
raise
more
Points
than
I
shall
go
through
at
this
time
,
and
the
Points
will
be
nothing
but
the
opening
of
the
Text
in
both
Parts
.
First
,
Secondly
,
To
a
Godly
man
,
Death
is
Gain
.
For
the
First
,
To
me
to
Live
is
Christ
:
That
same
thing
that
you
call
life
,
It
's
Christ
,
all
is
wrapt
up
in
him
:
I
account
nothing
Life
but
Jesus
Christ
.
As
for
my
natural
Life
,
that
's
no
way
considerable
;
but
so
far
as
Christ
is
in
it
,
Christ
is
the
life
of
the
Saints
.
It
's
more
indeed
then
if
he
should
say
,
Christ
is
my
life
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
thing
that
is
to
live
is
Christ
;
It
's
a
greater
Elegancy
than
to
say
Christ
is
my
life
.
Christ
is
the
life
of
the
Saints
:
First
in
this
,
That
they
are
by
him
freed
from
a
Legal
death
.
Every
man
by
nature
is
under
the
Curse
of
the
Law
,
he
is
a
dead
man
,
as
we
say
of
a
man
that
is
condemn'd
,
he
is
a
dead
man
;
dead
by
the
Law
.
But
now
the
Saints
in
Christ
,
are
dead
to
the
Law
.
Gall.
2.
19.
But
they
live
to
God
,
they
are
freed
from
that
Legal
death
,
and
so
Christ
brings
life
to
them
.
Secondly
,
Christ
is
the
principle
of
Spiritual
Life
in
them
.
It
's
Christ
that
brings
me
to
the
Fountain
of
Life
,
that
unites
my
Soul
again
to
God
;
and
puts
me
in
a
principle
of
Life
,
to
inable
me
to
live
to
God
,
and
to
injoy
communion
with
him
;
I
in
my self
am
as
a
dead
Carkass
without
Jesus
Christ
.
To
me
to
live
is
Christ
.
Thirdly
,
Christ
is
the
preserver
of
this
life
of
mine
.
Notwithstanding
all
the
corrupt
and
silthy
and
dead
stuff
that
is
in
me
,
yet
Jesus
Christ
preserves
this
life
in
me
.
And
then
in
the
Fourth
place
,
which
I
take
to
be
the
chiefe
meaning
of
what
the
Apostle
intends
;
To
me
to
live
is
Christ
,
that
is
,
the
great
comfort
of
my
Life
,
that
's
Christ
.
A
man
doth
not
live
except
he
hath
Comfort
in
his
Life
:
For
so
the
Scripture
calls
Life
,
when
a
man
hath
Comfort
,
Joy
,
and
Contentment
in
his
Life
,
Psal.
38.
19.
But
mine
Enemies
are
lively
;
so
you
have
it
in
your
Books
:
Mine
Enemies
are
living
,
so
you
may
Translate
it
;
the
meaning
is
this
,
Mine
Enemies
are
Jolly
,
and
Jocond
in
their
wayes
:
And
so
it
follows
,
And
they
are
strong
:
They
are
Jolly
and
Jocond
in
their
wayes
;
and
they
that
hate
me
wrongfully
,
are
multiplied
.
There
's
a
like
phrase
in
Eccles.
6.
8.
For
what
hath
the
Wise
more
than
the
Fool
,
what
hath
the
Poor
that
knoweth
to
walk
before
the
Living
:
That
is
,
before
the
Rich
men
that
have
all
Comforts
in
their
Lives
,
to
Live
bravely
,
according
to
their
hearts
desire
.
What
's
the
Wise
more
than
the
Fool
?
All
things
comes
alike
to
them
,
and
there
's
no
great
difference
in
their
Lives
.
And
what
hath
,
(
the
word
hath
is
not
in
the
Original
)
but
what
a
Poor
that
knoweth
to
walk
before
the
Living
.
If
a
Poor
man
hath
but
Health
of
Body
,
and
hath
but
Ability
to
work
,
and
Wisdom
to
carry
himself
,
and
order
his
Affairs
;
why
he
can
walk
before
Rich
men
,
and
can
live
a
Comfortable
life
before
them
.
Before
the
Living
,
that
is
,
before
the
Rich
that
have
all
things
to
Live
bravely
in
the
World
.
So
that
's
the
meaning
of
Life
in
Scripture
,
not
only
in
opposition
to
Death
,
but
to
Sorrow
and
Trouble
.
Now
saith
the
Apostle
,
To
me
to
live
is
Christ
:
Will
you
take
Life
in
this
sense
,
that
is
,
for
a
Comfortable
,
a
Contented
,
a
Joyful
life
?
Why
I
have
it
saith
Paul
:
Where
had
Paul
such
a
Joyful
and
Contented
life
?
For
alas
,
look
upon
him
in
the
Course
of
his
Life
,
and
he
suffered
almost
as
much
as
ever
man
did
;
sometimes
he
wanted
Bread
,
and
he
wanted
Clothes
to
cover
the
Nakedness
of
his
Body
,
and
whipt
like
a
Rogue
,
and
yet
he
accounted
himself
to
live
a
brave
life
notwithstanding
all
this
:
But
where
lay
all
this
?
In
Christ
.
I
find
it
all
made
up
in
Christ
,
whatsoever
I
want
in
the
Creature
,
whatever
is
cast
upon
me
,
whatever
Scorn
and
Imprisonment
;
whatever
it
be
that
here
I
suffer
,
yet
I
find
it
all
made
up
in
Christ
,
and
in
Him
I
have
as
comfortable
a
life
,
as
a
mans
Heart
can
desire
.
That
's
his
meaning
by
this
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
in
Christ
,
because
I
am
Imployed
in
the
Service
of
Jesus
Christ
:
And
I
bless
God
that
Christ
hath
Honour
by
me
,
that
I
do
the
Work
of
Christ
,
and
so
,
To
me
to
live
is
Christ
.
That
's
the
Fourth
thing
.
Fifthly
,
To
me
to
live
is
Christ
,
that
is
,
Christ
is
the
end
of
my
Life
:
So
you
have
the
Five
particulars
.
1.
I
am
by
Christ
freed
from
a
Legal
Death
,
being
Dead
by
the
Law
.
2.
Christ
is
the
Principle
of
my
Spiritual
Life
.
3.
The
Preserver
of
it
.
4.
The
Comfort
and
Contentment
of
my
Life
.
5.
The
end
of
my
Life
:
Thus
to
me
to
live
is
Christ
.
But
because
these
two
last
are
the
two
chief
that
I
verily
believe
are
intended
here
by
the
Apostle
,
I
will
a
little
open
them
more
than
the
former
.
Now
to
shew
how
Christ
is
the
Comfort
and
Contentment
of
a
Christians
Life
,
that
I
'll
shew
unto
you
in
several
particulars
:
Though
he
hath
not
Comfort
as
others
have
,
though
he
hath
not
such
a
Table
,
and
such
Comings
in
as
others
have
,
yet
he
hath
a
life
more
comfortable
than
others
.
As
First
,
The
very
Contemplation
of
Jesus
Christ
,
it
is
incomparably
Sweet
and
Comfortable
to
a
Gracious
heart
.
For
what
doth
a
Godly
man
see
in
Christ
?
In
Christ
I
see
the
Brightness
of
the
Glory
of
the
Father
,
I
see
the
Character
of
the
Ingraven
Image
of
God
the
Father
in
Him
:
When
I
look
upon
the
World
it
's
comfortable
,
it
's
comfortable
to
the
Eye
to
behold
the
Light
:
But
there
I
see
but
the
Foot-steps
of
God
,
but
in
Christ
I
see
the
Face
of
God
;
the
Face
of
the
Living
and
Eternal
First-Being
of
all
things
:
That
I
behold
in
Him
,
and
this
is
Life
to
me
.
It
's
Eternal
Life
to
know
thee
,
O
Lord
,
and
thy
Son
,
whom
thou
hast
sent
into
the
World
.
2.
O
the
sweet
Influences
of
the
Grace
of
God
that
I
feel
,
out
of
His
Fulness
do
I
receive
,
and
Grace
for
Grace
;
I
have
the
flowings
of
the
Water
of
Life
into
my
Soul
daily
,
and
therefore
Christ
is
to
live
to
me
.
3.
I
have
the
Love
of
God
shed
abroad
into
my
Soul
.
O
the
Beams
of
the
Love
of
the
Eternal
God
,
that
are
shed
abroad
in
my
Soul
by
Christ
,
and
those
Beams
of
Gods
Love
,
they
are
Life
to
me
.
4.
In
Him
I
have
an
Interest
in
all
the
Treasures
of
the
Riches
of
the
Grace
of
the
Infinite
God
,
they
are
all
mine
,
they
are
all
made
over
to
me
in
Jesus
Christ
.
5.
And
then
fifthly
,
In
Him
I
have
blessed
Rest
and
Satisfaction
to
my
Soul
for
my
Eternal
Estate
;
I
am
sold
for
Eternity
in
Him
.
6.
And
then
in
Him
I
have
the
Joy
of
the
Holy
Ghost
shed
abroad
into
my
Heart
,
and
it
is
the
comfort
of
my
Soul
to
see
Him
Honoured
any
way
,
more
than
to
enjoy
any
good
to
my self
.
7.
In
Him
,
O
the
Communion
that
I
have
with
Him
,
is
more
than
Life
;
those
lettings
out
of
my
Heart
to
Him
,
and
those
lettings
out
of
His
Heart
again
to
my
Soul
:
What
is
it
?
It
's
more
than
a
Thousand
Lives
unto
me
.
8.
In
Him
I
have
the
Conveyance
of
all
the
Good
that
God
the
Father
Conveys
to
the
Hearts
of
His
Saints
,
in
order
to
Eternal
Life
;
and
therefore
,
O
the
Comfort
and
Contentment
my
Soul
hath
thereupon
.
And
then
,
He
is
the
end
of
my
Life
:
To
what
purpose
do
I
live
,
if
it
were
not
in
order
to
Him
?
For
He
is
the
first
that
God
did
aim
at
in
all
his
Works
,
Ab
extra
,
and
therefore
Christ
is
called
the
First-begotten
of
all
:
He
was
the
first
in
Gods
Intention
,
yea
,
the
Scripture
saith
in
Ephes.
3.
19.
All
things
are
by
Him
,
and
for
Him
.
Now
if
Christ
be
the
End
of
all
the
Works
of
God
the
Father
,
God
in
all
that
ever
He
aim'd
at
in
His
Councils
from
Eternity
,
He
did
aim
at
the
setting
up
of
the
Honour
of
Christ
,
and
at
His
own
Honour
in
Him
and
by
Him
:
Therefore
surely
,
He
is
my
Life
,
He
is
that
I
aim
at
,
He
is
the
End
of
my
Life
.
And
all
the
Glory
that
God
the
Father
hath
from
all
His
Creatures
,
it
is
through
Him
,
Ephes.
3.
21.
Then
while
I
live
to
Him
,
I
serve
the
greatest
Designs
that
God
the
Father
hath
:
I
am
useful
unto
God
in
the
greatest
Designs
that
ever
He
had
from
Eternity
,
or
ever
shall
have
;
and
therefore
for
me
to
live
is
Christ
.
Thus
you
have
the
opening
of
what
the
Apostle
saith
.
Now
then
by
way
of
Application
for
this
,
In
the
first
place
,
To
me
to
live
is
Christ
?
What
do
you
account
your
Lives
to
be
?
It
would
be
a
very
near
Point
,
if
God
would
but
help
you
to
understand
it
,
and
seriously
to
weigh
it
.
I
say
,
What
do
you
account
your
Lives
to
consist
in
?
Why
some
Men
think
,
O
for
me
to
live
,
it
's
to
get
an
Estate
,
that
's
my
Life
.
Another
thinks
,
to
me
to
live
,
why
it
is
,
to
have
Company
,
to
be
Merry
,
to
Eat
and
Drink
,
that
is
Life
to
me
.
Another
,
to
live
,
why
it
's
to
be
great
in
the
World
,
to
be
accounted
some
Body
,
to
get
Honour
,
to
get
Places
:
The
Lives
of
Men
consist
in
such
things
as
these
are
,
Most
Men
account
it
to
be
their
Lives
,
to
enjoy
the
Contentments
of
the
World
;
so
be
it
they
can
have
so
much
coming
in
as
they
may
please
the
Flesh
,
and
satisfie
the
Lusts
of
the
Flesh
;
there
's
a
brave
Life
.
Who
do
you
account
to
be
the
Men
that
live
the
brave
Lives
in
the
World
?
O
that
you
would
Answer
as
in
the
Presence
of
God
now
:
Whether
do
you
account
the
Men
that
have
all
the
Contentives
to
the
Flesh
,
that
possibly
may
be
,
as
Honour
,
Repute
,
and
Esteem
,
and
live
at
Ease
,
and
can
Ride
up
and
down
,
and
have
Attendance
about
them
,
and
brave
in
their
Clothes
,
to
live
the
brave
Lives
?
Or
whether
those
Men
that
are
serviceable
to
the
Great
Ends
of
God
,
in
setting
forth
the
Honour
of
Jesus
Christ
?
Which
are
the
Men
that
God
accounts
most
Happy
?
Would
you
account
a
Man
that
were
very
Mean
and
Low
in
the
World
,
and
Despised
by
the
World
,
yet
if
he
be
Serviceable
to
Christ
in
the
World
,
and
enjoy
Christ
himself
in
the
World
,
to
be
a
more
Happy
man
in
this
Life
?
Not
only
that
he
should
be
a
more
Happy
man
in
the
Life
to
come
,
but
in
this
Life
,
then
he
that
lives
the
bravest
Life
,
in
all
the
Jollity
and
Contentment
here
in
this
World
?
Certainly
,
the
disposition
of
your
Hearts
in
this
thing
,
doth
much
discover
what
they
are
in
reference
unto
God
.
That
's
the
First
.
Secondly
,
Here
see
what
the
Excellency
of
a
Christian
is
:
O
the
Excellency
of
a
Saint
in
God!
Why
?
Because
he
lives
such
a
Life
as
he
doth
;
he
lives
a
Supernatural
Life
,
he
lives
a
Divine
Life
,
he
lives
an
Eternal
Life
:
The
Lives
of
the
Saints
are
such
as
depend
not
upon
any
thing
in
the
World
.
Let
the
World
go
which
way
it
will
,
yet
they
have
a
Life
,
and
a
Livelihood
too
:
They
have
whereupon
to
live
.
How
do
Men
account
this
to
be
a
great
Happiness
,
Let
there
be
as
hard
Times
as
can
be
,
I
hope
I
have
enough
to
live
on
,
saith
a
Man
.
If
there
should
come
Famine
,
or
Troubles
,
yet
I
have
a
Livelihood
,
I
have
enough
to
live
on
.
The
Saints
they
have
enough
to
Live
on
,
come
what
Times
will
;
for
to
them
to
live
is
Christ
:
You
know
Christ
saith
in
the
Gospel
,
That
his
Flesh
is
Meat
indeed
,
and
his
Blood
is
Drink
indeed
;
and
he
that
Eats
his
Flesh
,
and
Drinks
his
Blood
,
hath
Eternal
Life
.
That
is
,
he
that
lives
upon
Him
by
Faith
,
and
draws
forth
the
Virtue
that
is
in
Him
by
Faith
,
he
lives
.
It
doth
not
beseem
therefore
Christians
,
to
be
Whining
and
Complaining
in
the
World
,
while
they
want
some
outward
contentment
,
for
their
present
Bodily
lives
:
For
,
Your
lives
consists
not
in
abundance
.
Though
it
's
true
,
God
for
a
while
doth
preserve
mens
Natural
lives
by
the
Creature
:
I
,
but
it
's
but
a
Natural
life
,
it
's
not
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
's
but
a
by
thing
.
But
the
thing
that
is
to
live
,
that
's
in
Christ
;
and
depends
wholly
upon
Him
:
It
should
be
therefore
indifferent
to
a
Godly
Man
or
Woman
,
how
things
be
with
them
in
respect
of
this
present
life
:
For
,
To
them
to
live
is
Christ
.
Surely
,
it
's
the
most
Noble
and
Glorious
life
that
can
be
,
when
Christ
is
the
Principle
of
it
.
Sometimes
some
have
thought
that
possibly
there
may
be
other
Worlds
than
we
have
here
,
and
other
kind
of
Creatures
than
them
we
have
here
;
and
some
Mens
thoughts
will
be
Roving
:
Why
cannot
the
Infinite
Power
of
God
make
Thousands
of
Worlds
besides
this
,
only
they
are
not
Revealed
to
us
?
And
perhaps
in
those
Worlds
,
the
meanest
Creature
there
may
be
as
far
above
the
Sun
,
as
the
Sun
is
here
above
a
piece
of
Dirt.
But
suppose
there
were
never
so
many
Worlds
,
and
such
glorious
Creatures
that
God
had
made
:
If
God
should
say
,
Well
,
I
by
Mine
Infinite
Power
have
made
this
World
,
and
I
will
make
a
Thousand
Worlds
more
,
and
I
will
make
every
Creature
in
those
to
be
so
high
in
Glory
above
the
Sun
that
you
have
now
,
as
the
Sun
is
beyond
a
piece
of
Dirt
;
yet
in
those
Worlds
there
would
be
no
Creature
could
Live
a
more
Glorious
life
than
the
Saints
do
.
It
's
true
,
in
Heaven
,
for
the
Degree
it
's
more
Glorious
,
but
for
the
Kind
of
that
Life
,
none
of
those
Creatures
could
live
a
Higher
,
and
a
more
Noble
life
than
a
Christian
:
Why
,
For
to
him
to
live
is
Christ
.
It
's
Christ
that
is
his
Life
:
And
if
God
would
make
never
such
excellent
things
,
he
could
not
make
any
thing
more
Excellent
than
Christ
is
:
Therefore
so
long
as
Christ
is
the
Life
of
a
Christian
,
it
's
the
most
Noble
and
Excellent
thing
of
all
.
Thirdly
,
Then
,
O
let
Christ
be
as
dear
to
us
as
our
Lives
!
Let
His
Honour
be
maintained
by
us
as
our
Lives
!
Let
us
work
for
Him
as
we
see
a
Man
work
for
his
life
:
Whatever
we
do
for
Christ
,
let
us
do
it
for
Him
as
for
our
life
,
with
all
our
strength
:
For
,
for
us
to
live
(
if
we
be
Christians
)
it
is
Christ
.
It
's
Christ
that
is
the
Element
of
Life
,
and
therefore
whither
should
our
lives
work
but
only
unto
Him
,
and
for
Him
.
That
's
the
most
blessed
life
that
hath
Christ
most
in
it
:
We
should
not
account
that
we
do
live
,
but
when
we
do
something
for
Christ
.
I
remember
it
's
said
of
the
Emperor
Titus
,
he
would
say
,
when
he
had
not
done
some
good
to
some
of
his
Subjects
:
I
have
not
Reign'd
to
day
.
Why
?
Because
he
had
done
no
Body
any
good
Turn
.
And
so
we
should
even
say
,
we
have
not
liv'd
to
day
,
except
that
we
have
done
somewhat
for
Christ
:
For
,
For
us
to
live
is
Christ
.
And
if
to
us
to
live
be
Christ
here
,
O
what
will
it
be
in
Heaven
then
!
For
it
is
but
a
very
little
of
Christ
that
we
do
enjoy
here
.
That
's
the
next
Use
.
When
Christ
who
is
our
Life
,
shall
come
to
be
Revealed
,
when
we
shall
come
to
enjoy
the
Fulness
of
all
the
Good
that
there
is
in
Christ
,
what
will
Christ
be
then
unto
us
?
And
lastly
,
From
hence
we
may
see
the
Reason
why
the
Saints
can
deny
themselves
so
much
in
their
outward
condition
,
in
that
that
the
Men
of
the
World
make
account
their
Lives
consist
in
,
as
their
Estates
,
and
Credit
,
and
Liberty
,
and
Esteem
:
The
People
of
God
,
they
can
deny
themselves
in
such
things
as
these
are
.
They
can
Die
daily
unto
the
World
:
Why
?
Because
they
have
another
Life
.
Indeed
,
a
Man
that
hath
no
other
life
but
that
that
consists
in
Abundance
,
in
his
Estate
,
Pleasures
,
Liberties
and
Delights
,
he
knows
not
how
to
deny
himself
in
them
;
but
now
a
Man
that
hath
another
Life
beyond
this
,
he
can
deny
himself
in
these
things
,
2
Cor.
14.
11.
See
what
the
Apostle
saith
there
concerning
himself
,
For
we
,
saith
he
,
who
live
,
are
alwayes
delivered
unto
Death
for
Jesus
sake
,
that
the
Life
also
of
Jesus
might
be
made
manifest
in
our
Mortal
Flesh
:
Even
this
Mortal
Flesh
that
must
Die
ere
long
,
in
suffering
for
Christ
here
,
it
doth
manifest
the
Life
of
Christ
.
And
is
it
not
a
greater
good
to
us
,
to
have
our
Mortal
Flesh
to
manifest
the
Life
of
Christ
,
than
to
have
our
Mortal
Flesh
to
live
here
a
Natural
life
?
We
would
be
loath
to
have
this
flesh
of
our
Bodies
to
be
dead
flesh
:
While
we
are
willing
to
suffer
for
Christ
,
this
flesh
of
ours
doth
manifest
the
very
Life
of
Jesus
Christ
:
Therefore
the
Saints
are
dead
to
the
World
,
but
they
are
alive
to
Jesus
Christ
.
But
thus
much
for
this
first
Part
:
To
me
to
live
is
Christ
.
And
to
die
is
Gain
.
To
whom
Christ
is
to
live
,
to
them
Death
is
gain
.
The
more
we
enjoy
Christ
,
and
live
to
Christ
here
,
the
more
gainful
will
death
be
to
us
,
and
the
more
shall
we
be
able
to
look
upon
death
as
Gain
.
And
here
we
have
a
Scripture
(
if
we
had
no
other
)
sufficient
to
prove
the
Immortallity
of
the
Soul
:
How
could
death
be
Gain
unto
the
Apostle
,
if
so
be
that
the
Soul
should
die
together
with
the
Body
?
Indeed
,
Christ
would
be
Gain
for
another
Life
hereafter
,
that
is
,
at
the
Day
of
Judgment
,
there
Christ
would
be
Gain
.
And
those
that
do
deny
the
Immortallity
of
the
Soul
,
yet
they
are
not
so
vile
as
some
take
them
:
To
think
that
Man
should
Die
like
a
Beast
,
and
there
's
an
end
of
him
;
and
that
there
shall
be
no
Resurrection
.
No
:
But
those
that
do
deny
the
Immortallity
of
the
Soul
,
they
say
,
That
though
the
Soul
dies
with
the
Body
,
yet
at
the
Day
of
Judgment
,
both
Soul
and
Body
shall
rise
again
and
live
for
ever
.
But
all
they
deny
,
is
this
,
That
the
Soul
between
Death
and
the
Day
of
Judgment
,
shall
live
:
They
think
,
that
the
Soul
between
Death
and
the
Day
of
Judgment
,
shall
die
,
and
then
by
the
Almighty
Power
of
God
,
they
shall
be
both
raised
again
:
That
's
their
Opinion
.
But
,
though
it
be
not
so
bad
as
some
would
make
it
,
yet
an
Opinion
false
.
For
this
Text
shews
that
Paul
was
in
a
straight
,
he
knew
not
whether
to
live
or
die
;
but
that
was
the
conclusion
,
that
it
was
better
for
him
to
die
;
for
then
he
should
be
with
Christ
.
He
could
not
mean
that
when
he
was
dead
,
he
should
be
with
Christ
when
the
general
Resurrection
comes
:
but
he
must
needs
mean
that
he
should
be
with
Christ
immediately
after
his
death
,
and
enjoy
another
manner
of
communion
with
Jesus
Christ
,
than
he
did
here
while
he
was
living
.
And
it
is
upon
this
account
,
that
he
saith
,
It
is
gain
for
him
to
die
.
Why
Paul
enjoyed
much
communion
with
Jesus
Christ
here
;
and
though
he
had
some
sin
in
him
,
yet
considering
the
Grace
he
had
,
and
the
Service
he
did
for
Christ
;
certainly
it
were
better
for
him
to
live
,
than
to
be
in
a
condition
where
he
should
enjoy
nothing
of
Christ
,
and
do
no
Service
for
Christ
.
But
the
Apostle
lookt
upon
the
State
of
death
before
the
day
of
Judgment
,
to
be
a
better
Estate
than
that
he
had
while
he
lived
.
Though
,
saith
he
,
I
have
the
Grace
of
Christ
,
and
I
do
Service
for
Him
,
yet
there
is
a
better
condition
between
Death
and
Judgment
:
If
my
Soul
were
gone
from
my
Body
,
it
would
be
in
a
better
Estate
than
now
it
is
:
To
me
to
die
is
gain
,
and
so
you
have
it
in
2
Cor.
where
the
Apostle
speaks
of
his
departing
out
of
the
Body
,
in
Chap.
5.
Therefore
we
are
alwayes
confident
,
knowing
that
whilst
we
are
at
Home
in
the
Body
,
we
are
absent
from
the
Lord
.
We
are
confident
,
in
verse
8.
I
say
,
and
willing
rather
to
be
absent
from
the
Body
,
and
to
be
present
with
the
Lord
.
So
that
't
is
apparent
,
that
upon
the
Souls
absence
from
the
Body
,
it
is
present
with
the
Lord
.
Now
if
the
Soul
did
die
as
the
Body
doth
,
it
were
not
present
with
the
Lord
;
no
,
not
so
much
as
when
it
is
in
the
Body
.
But
now
the
Apostle
saith
,
That
when
it
is
out
of
the
Body
,
then
it
's
present
with
the
Lord
;
and
when
it
is
in
the
Body
,
it
is
absent
from
the
Lord
.
And
so
it
is
upon
this
Ground
especially
that
the
Apostle
saith
,
That
to
him
to
die
was
Gain
:
Because
he
should
be
absent
from
the
Body
,
but
present
with
Christ
,
which
is
best
of
all
.
To
be
with
Christ
,
it
is
more
than
to
have
Christ
with
us
.
The
difference
lies
here
:
For
us
to
be
with
Christ
,
it
is
for
us
to
be
brought
to
Christ
,
where
He
is
like
Himself
in
all
His
Glory
and
Excellency
;
and
for
us
to
enjoy
Him
in
a
proportionable
way
.
But
now
for
Christ
to
be
Immanuel
,
God
with
us
,
it
is
for
Christ
to
come
down
as
it
were
to
us
;
and
to
manifest
so
much
of
Himself
as
is
sutable
to
our
condition
:
Therefore
Christ
humbles
Himself
to
come
to
be
with
us
.
For
there
He
is
a
Man
of
Sorrows
,
He
is
with
us
sutable
to
our
Mean
and
Low
condition
;
but
when
we
come
to
be
with
Him
,
we
are
there
sutable
to
His
High
and
Glorious
condition
:
There
lies
the
difference
.
Mark
,
The
Apostle
doth
not
here
say
,
To
me
to
die
is
Gain
:
Upon
this
Ground
,
Because
I
shall
be
delivered
from
my
Troubles
.
As
a
great
many
are
ready
to
think
,
it
were
well
for
me
to
be
Dead
.
If
they
be
but
a
little
discountented
,
their
outward
Trouble
,
makes
them
willing
to
go
out
of
the
World
:
Yea
,
and
if
their
Bodies
be
weakly
,
and
their
Stomachs
gone
,
and
cannot
Eat
as
others
do
,
or
Sleep
as
others
do
;
or
are
very
Poor
,
and
Live
in
a
mean
Condition
,
they
are
weary
of
this
World
.
Now
to
think
death
Gain
upon
such
a
poor
Ground
as
these
,
is
not
according
to
the
Spirit
of
Paul
:
Paul
suffered
as
much
as
many
of
you
do
,
for
outward
things
in
this
World
,
and
yet
he
did
not
desire
to
die
:
O
then
,
I
shall
be
Afflicted
no
more
,
be
Persecuted
no
more
in
the
World
;
no
,
but
when
I
die
I
shall
be
with
Jesus
Christ
,
and
shall
enjoy
Communion
with
Him
;
and
it
's
this
that
makes
me
look
upon
Death
with
comfort
,
and
in
this
respect
it's
Gain
.
Though
Paul
had
enjoyed
all
the
World
at
will
,
yet
he
would
have
accounted
Death
to
have
been
Gain
to
him
.
And
though
Paul
was
a
Man
of
great
Esteem
among
the
Saints
,
(
though
Persecuted
by
others
)
yet
death
was
Gain
to
him
.
Yea
,
though
Paul
enjoyed
all
Ordinances
,
yet
Christ
was
Gain
to
him
.
And
though
he
did
a
great
deal
of
Service
for
Christ
,
(
as
I
verily
believe
there
was
never
any
Man
since
the
World
was
made
,
did
more
Service
for
Jesus
Christ
than
Paul
did
)
and
yet
death
was
Gain
to
him
;
he
should
get
much
by
it
:
Why
many
things
might
make
the
death
of
Paul
Gainful
.
I
remember
the
last
time
I
spake
to
you
,
I
spoke
about
an
Argument
of
the
Victory
over
Death
,
that
we
have
by
Christ
;
I
will
not
speak
now
of
what
then
I
spake
to
,
but
meerly
Confine
my self
;
for
otherwise
the
Argument
might
be
very
large
,
to
shew
the
Gain
of
death
to
Believers
:
But
I
'll
confine
my self
to
the
very
thing
that
the
Apostle
speaks
of
here
in
this
Chapter
,
That
he
should
be
present
with
Christ
.
Therefore
now
I
'll
speak
of
the
Gain
of
being
with
Christ
.
Now
I
confess
there
are
many
things
that
might
be
opened
:
The
Communion
of
the
Soul
departed
with
Jesus
Christ
,
As
First
,
It
shall
be
immediate
,
the
Souls
of
the
Saints
while
they
are
in
the
Body
,
they
have
Communion
with
Christ
;
but
it
is
Mediately
,
by
other
things
,
by
Ordinances
and
Means
,
whereby
Christ
conveys
Himself
to
them
;
but
there
they
shall
have
Communion
with
Christ
Immediately
,
only
Christ
and
the
Soul
together
.
Now
the
more
Immediate
the
Communion
is
with
Christ
,
it
is
the
more
pure
:
Here
we
have
some
Communion
with
Christ
,
but
a
great
deal
of
Sin
mixt
together
with
it
.
That
that
is
immediately
from
the
Fountain
is
more
pure
,
that
that
comes
in
the
Streams
hath
Dirt
mixed
with
it
.
So
that
that
we
shall
have
with
Christ
immediately
shall
be
pure
,
we
shall
have
Communion
with
Him
and
nothing
else
:
We
shall
have
no
mixtures
at
all
of
any
evil
in
our
own
Spirits
.
And
then
Secondly
,
Immediate
communion
with
Christ
,
it
is
more
Sweet
:
As
the
more
Pure
,
so
the
more
Sweet
.
As
now
,
the
Wine
that
comes
immediately
from
the
Grape
,
it
hath
more
Spirits
,
and
is
more
delightful
than
that
that
is
poured
from
Vessel
to
Vessel
.
That
which
we
have
here
from
Christ
,
it
is
that
that
is
poured
from
Vessel
to
Vessel
;
but
that
which
Souls
departed
have
from
Christ
is
immediate
,
and
so
comes
more
Sweet
.
As
if
the
Child
suck
Milk
from
the
Breast
,
it
is
more
sweet
to
the
Child
than
the
Milk
in
a
Spoon
.
That
that
we
have
from
Christ
here
,
is
Milk
as
it
were
from
the
Spoon
;
but
that
that
Souls
have
that
are
departed
,
they
suck
from
Christ
immediately
,
and
so
comes
to
be
more
sweet
.
Thirdly
,
And
more
especially
,
we
account
that
that
comes
Immediately
,
to
have
more
Love
in
it
.
As
that
that
a
Friend
gives
by
his
own
hand
,
is
better
and
more
comfortable
to
us
.
So
that
that
comes
from
God
Immediately
,
it
's
a
great
deal
more
sweet
:
As
now
here
while
we
Live
in
the
World
,
the
more
immediate
a
Mercy
is
,
the
more
sweet
it
is
to
a
gracious
Heart
.
Indeed
,
a
Mercy
that
comes
by
second
Causes
,
it
's
comfortable
,
because
God
Over-rules
all
the
Causes
;
but
when
it
can
see
God
immediately
in
a
Mercy
,
the
more
immediate
the
Hand
of
God
is
here
:
Though
God
doth
not
work
so
Immediately
here
as
He
will
do
afterwards
;
but
the
more
Immediate
God
is
here
,
the
more
sweet
it
is
.
And
therefore
in
a
Judgment
,
the
more
Immediate
the
Hand
of
God
is
,
the
more
Terrible
,
as
in
the
Plague
.
So
in
a
Mercy
,
though
every
Mercy
is
sweet
,
yet
the
more
Immediate
God
is
in
a
Mercy
,
the
more
sweet
it
is
.
And
then
,
O
how
sweet
is
all
the
Good
that
the
Saints
have
immediately
from
Christ
,
therefore
it
's
Gain
to
them
.
And
then
,
Fourthly
,
It
's
more
strong
.
The
first
Rebound
is
more
Powerfull
than
:
a
second
;
and
the
first
Gushings
out
are
more
strong
.
The
Beams
of
the
Sun
when
they
are
first
Reflected
,
than
if
you
take
a
Glass
and
Reflect
them
again
and
again
.
And
so
that
that
comes
Gushing
out
(
as
it
were
)
of
the
very
Heart
of
God
,
it
's
more
strong
a
great
deal
;
and
there
is
greater
Impressions
upon
the
Heart
by
it
,
than
that
that
comes
by
second
Causes
.
Fifthly
,
That
that
comes
Immediate
,
it
comes
without
Labour
.
The
Soul
draws
it
from
Christ
,
and
is
not
put
to
so
much
Pain
and
Labour
as
now
we
are
put
to
.
If
we
would
have
Communion
with
Jesus
Christ
,
we
must
stir
up
our selves
to
the
Humbling
of
our
Hearts
,
to
the
Acting
of
our
Faith
,
to
Exercise
our
Graces
,
and
put
the
Body
to
it
.
If
you
would
have
any
communion
with
Christ
in
Prayer
,
it
must
put
you
to
some
Labour
:
And
:
so
in
the
Word
and
Sacraments
:
And
the
Labour
of
a
Christian
is
very
great
.
But
when
we
come
to
have
Immediate
communion
with
Christ
,
it
will
be
the
flowings
in
of
Christ
to
the
Soul
,
without
any
Labour
at
all
.
Sixthly
,
It
shall
be
more
full
,
when
we
come
to
be
United
to
the
very
Fountain
it self
;
there
it
will
be
more
full
than
the
Stream
.
Certainly
,
there
is
that
Good
and
Excellency
in
Christ
,
that
is
too
much
for
any
Creature
in
the
World
to
convey
▪
Yea
,
take
all
the
Creatures
in
the
World
,
and
Ordinances
,
they
are
too
scant
to
be
able
to
convey
the
Good
that
is
in
Christ
;
yea
,
that
Good
that
Christ
takes
delight
to
communicate
to
the
Souls
of
His
People
.
And
that
's
the
Reason
that
here
we
have
but
a
little
.
Why
?
Because
the
Conduits
are
so
Narrow
and
Small
,
that
there
can
be
but
a
little
let
out
through
those
Conduits
;
but
when
the
Soul
is
with
Christ
immediately
,
then
it
hath
the
Fulness
of
the
Lettings
out
of
Gods
Mercy
:
There
will
be
an
Eminency
of
every
sort
of
Good
to
every
poor
Christian
.
I
remember
Jerom
,
speaking
of
that
Text
,
Christ
being
All
in
all
:
He
makes
this
Interpretation
of
it
,
saith
he
,
Christ
is
here
but
some
to
some
;
but
not
all
to
all
.
As
for
Instance
,
saith
he
,
Here
some
Men
have
some
Eminency
of
some
particular
Grace
conveid
to
them
,
and
some
other
Eminency
of
some
particular
Grace
.
As
Moses
had
an
Eminency
of
Meekness
,
Abraham
an
Eminency
of
Faith
,
Job
an
Eminency
of
Patience
,
and
Solomon
an
Eminency
of
Wisdom
,
but
,
saith
he
,
Where
was
there
ever
a
Man
Eminent
in
all
Graces
?
But
then
(
saith
he
)
Christ
shall
be
All
in
all
:
That
is
,
Christ
shall
convey
all
Grace
to
all
His
Saints
,
that
all
the
Saints
shall
have
an
Eminency
and
Fulness
in
all
Grace
whatsoever
.
This
will
be
an
Excellent
thing
.
Surely
it
's
Gain
then
to
Die
,
for
a
gracious
Heart
,
where
Christ
shall
be
thus
All
in
all
to
them
,
to
convey
this
Fulness
of
Good
in
all
things
unto
them
.
Those
Saints
that
are
the
Meanest
now
,
whose
Souls
have
the
least
degree
of
true
Grace
,
they
shall
have
an
Eminency
of
all
Grace
.
Wouldst
not
thou
think
thy self
happy
,
if
thou
hadst
as
much
Faith
as
Abraham
,
as
much
Meekness
as
Moses
,
and
as
much
Patience
as
Job
,
and
as
much
Insight
into
the
Misteries
of
the
Gospel
as
Paul
?
Now
,
hadst
thou
as
much
as
all
the
Saints
ever
had
,
were
not
that
Gain
?
Why
now
as
soon
as
thy
Soul
is
departed
from
the
Body
,
thou
shalt
have
an
Eminency
in
all
Graces
,
as
much
as
all
the
Saints
ever
had
,
since
the
beginning
of
the
World
.
Therefore
surely
,
it
's
Gain
to
die
for
a
Godly
Man
.
7ly
,
Further
,
It
's
Gain
in
this
respect
,
When
they
receive
immediately
,
they
shall
receive
all
United
in
one
,
and
all
together
:
They
shall
have
such
Influence
from
Christ
,
as
hath
all
Good
united
in
one
Beam
of
Excellency
,
and
so
receive
it
all
together
.
As
now
,
a
Man
may
take
the
Quintesence
of
several
Herbs
;
there
's
this
Herb
hath
this
Virtue
,
another
another
,
and
a
third
a
third
;
but
now
if
you
Still
all
these
Herbs
together
,
you
will
have
the
Virtue
and
Quintesence
of
all
in
one
Drop
.
So
Christ
here
scatters
His
Excellencies
,
one
in
one
Creature
,
another
in
another
;
but
when
we
come
to
enjoy
Him
immediately
,
then
we
shall
have
all
in
one
,
because
all
His
Excellencies
whatsoever
is
united
in
one
in
Him
.
Eighthly
,
Further
,
all
our
Good
shall
be
in
continal
Act.
Here
we
have
a
great
deal
of
Good
in
the
Habit
,
but
now
when
we
come
to
have
this
Immediate
communion
with
Christ
,
there
all
our
Graces
shall
be
Acted
continually
.
The
Sun
,
you
know
,
how
it
doth
Act
the
Earth
;
whatsoever
there
is
in
the
Earth
,
it
draws
it
forth
and
makes
it
flourish
.
So
the
Presence
of
the
Sun
of
Righteousness
,
Oh
how
Gloriously
will
it
Act
all
our
Graces
!
In
Numb.
17.
7.
We
read
of
Aarons
Rod
,
it
Blossom'd
:
And
the
Text
saith
,
It
Blossom'd
before
the
Lord
.
When
the
Souls
of
the
Saints
shall
be
before
the
Lord
,
and
be
in
the
Presence
of
the
Lord
Christ
:
O
they
shall
Blossom
and
Flourish
,
and
all
their
Graces
shall
Flourish
in
a
most
Glorious
manner
.
Ninthly
,
And
then
lastly
,
We
shall
enjoy
what
is
in
Christ
without
any
Intermission
:
What
's
the
reason
of
any
Intermission
here
?
But
something
that
comes
between
Christ
and
our
Souls
.
But
now
when
there
shall
be
nothing
between
Christ
and
the
Soul
,
then
there
will
be
no
Intermission
.
That
Sweetness
and
Comfort
thou
hast
in
communion
with
Christ
at
any
time
,
thou
shalt
have
it
at
all
times
:
And
how
good
is
that
?
O
saith
many
a
Soul
,
could
I
have
but
the
communion
with
Christ
at
all
times
,
as
I
have
at
some
times
:
O
that
would
be
comfortable
!
Now
when
the
Soul
hath
Immediate
communion
with
Christ
,
it
shall
have
it
at
all
times
.
What
's
the
reason
of
Ecclipses
?
It
is
the
Interposition
between
the
Moon
and
the
Sun
,
or
some
Interposition
between
the
Sun
and
us
.
So
our
Ecclipses
of
the
Light
that
we
have
from
Christ
,
it
is
some
Interposition
:
Take
away
the
Interposition
,
and
then
there
will
be
no
Intermission
.
Now
put
all
these
together
,
and
is
it
not
Gain
to
Die
,
and
to
be
with
Christ
.
Now
by
way
of
Use
:
It
is
Gain
thus
to
be
with
Christ
.
Hence
then
,
Secondly
,
Hence
it
follows
,
That
it
is
a
Self-denial
to
a
Believer
,
to
be
willing
to
Live
here
in
the
World
.
You
will
say
,
If
it
be
so
much
Gain
,
why
should
any
be
so
desirous
to
Live
?
It
's
this
,
first
,
Nature
will
have
its
work
,
though
in
their
Judgments
they
are
convinc't
,
that
it
's
better
to
be
with
Christ
;
yet
the
Body
will
be
working
,
and
the
Affections
will
follow
the
Body
very
much
.
Further
,
Though
they
be
convinc't
that
it
is
Gain
,
yet
God
lays
a
Tie
upon
them
,
to
preserve
their
Lives
as
long
as
they
can
here
in
this
World
,
in
Obedience
to
God
:
They
do
desire
to
avoid
Dangers
,
and
Preserve
their
Lives
.
It
is
not
for
them
to
be
where
it
is
best
for
them
to
be
,
but
to
be
where
God
would
have
them
to
be
;
and
therefore
God
doth
charge
them
to
seek
to
Preserve
their
Lives
,
and
to
go
on
till
He
Himself
shall
Dissolve
the
Body
and
Soul
.
It
's
God
that
is
the
Lord
of
our
Life
,
and
as
God
gave
us
our
Lives
,
so
it
is
He
that
must
take
them
away
,
and
not
any
Body
else
.
But
yet
,
I
say
,
there
is
some
Self-denial
in
it
:
We
must
look
upon
our selves
here
,
as
in
a
very
Low
and
Mean
condition
,
in
comparison
of
what
we
hope
to
be
within
a
while
after
.
Therefore
observe
this
one
Note
,
Those
that
do
believe
the
Gain
of
Death
,
they
had
need
Labour
what
they
can
,
to
countervail
the
Forbearance
of
the
Gain
,
by
somewhat
or
other
.
If
a
Man
hath
a
great
Gain
,
and
it
comes
not
in
his
present
Possession
,
he
thinks
,
What
shall
I
have
for
my
Forbearance
?
You
will
say
,
What
is
it
that
any
Believer
can
have
in
lieu
of
his
Forbearance
of
that
Gain
?
Truly
,
the
most
Excellent
thing
is
this
,
that
he
may
do
Christ
Service
while
he
Lives
.
Now
then
,
Is
that
the
main
thing
?
O
learn
from
hence
,
to
be
of
as
much
use
in
your
Lives
,
as
possibly
you
can
,
for
you
have
nothing
else
(
to
speak
of
)
in
Forbearance
of
that
great
Gain
.
Why
,
Lord
,
I
expect
to
enjoy
Thee
for
ever
before
long
,
but
thou
art
pleased
to
Prolong
my
Life
here
for
a
while
;
in
the
mean
time
I
meet
with
many
Temptations
and
Troubles
,
and
Vexations
,
and
much
Sin
I
have
:
But
yet
,
Lord
,
thou
knowest
it
's
my
desire
to
Honour
Thee
,
and
Serve
Thee
;
and
through
Thy
Mercy
,
I
am
some
way
or
other
Serviceable
to
Thee
,
in
the
Place
where
Thou
hast
set
me
;
and
,
Lord
,
this
is
the
thing
contents
me
,
while
I
am
absent
from
Thee
.
Thirdly
,
Hence
we
see
the
great
Difference
that
there
is
between
the
death
of
a
Believer
,
and
the
death
of
a
Wicked
Man
.
I
shewed
you
,
I
remember
in
the
death
of
an
Ungodly
Man
,
when
the
siery
Serpent
comes
with
his
Sting
,
and
takes
him
in
his
Natural
Estate
,
Death
is
not
Gain
to
such
a
one
:
O
,
no
;
death
takes
away
all
his
Gain
:
But
now
,
death
is
the
greatest
Gain
to
the
Saints
.
That
's
an
excellent
Scripture
you
have
in
1
Cor.
3.
the
latter
end
,
Whether
Paul
,
or
Appollos
,
or
Cephas
,
or
the
World
,
or
Life
,
or
Death
,
or
Things
present
,
or
Things
to
come
,
all
is
yours
.
In
Christ
,
Death
comes
to
be
made
yours
:
Death
is
part
of
the
Possession
of
the
Saints
:
O
the
difference
between
the
death
of
the
Saints
,
and
the
death
of
Wicked
and
Ungodly
Men
!
Do
but
put
two
Men
,
a
Wicked
Man
,
and
a
Godly
Man
,
lying
both
together
upon
their
Death-Beds
,
(
you
must
take
a
wicked
Man
that
hath
an
enlightned
Conscience
)
he
lies
beholding
the
Wrath
of
the
Infinite
God
,
ready
to
swallow
him
up
,
and
his
Conscience
tearing
and
rending
of
him
,
and
so
the
black
dismal
bottomless
Gulf
,
ready
to
swallow
him
;
see
the
fiery
Serpent
sent
from
an
Angry
God
,
twisting
himself
about
his
Middle
,
with
a
Sting
at
his
Heart
,
ready
to
take
away
his
Life
,
that
he
might
not
Live
any
longer
to
Dishonour
his
God
;
he
lies
cursing
himself
for
his
Wickedness
and
Folly
,
and
the
Company
that
he
hath
Liv'd
in
,
and
wishing
that
he
had
never
been
Born
.
Now
the
Godly
Man
,
he
lies
blessing
of
the
Name
of
God
for
His
Goodness
;
and
in
that
,
God
did
shew
to
him
in
the
time
of
his
Life
,
the
things
that
concern
his
Eternal
Peace
:
He
blesses
God
that
ever
he
knew
Him
,
that
ever
he
knew
His
Wayes
:
He
blesses
God
,
that
the
time
of
his
departure
is
so
near
,
and
he
sees
Jesus
Christ
ready
to
receive
him
,
and
the
Angels
attending
about
him
:
O
the
blessed
day
when
I
shall
go
to
Enjoy
an
Immediate
,
Full
,
and
Eternal
Communion
with
Jesus
Christ
,
that
is
best
of
all
.
And
there
he
lies
Encouraging
all
that
comes
to
see
him
,
to
know
Christ
and
God
betimes
.
O
here
's
the
difference
between
the
death
of
the
Godly
,
and
the
death
of
the
Wicked
:
One
is
the
greatest
Terror
,
and
the
other
is
the
greatest
Gain
.
And
,
my
Brethren
,
let
these
Things
that
I
have
now
Spoken
to
you
,
let
them
prepare
you
for
Death
,
and
welcome
Death
whensoever
it
comes
.
Do
not
think
of
what
you
must
Leave
in
the
World
,
but
what
you
are
going
to
:
It
is
to
go
to
Christ
,
that
is
best
of
all
.
And
manifest
the
Power
of
those
Things
,
lay
them
up
against
such
a
time
.
And
let
all
that
hath
been
said
,
Teach
you
to
be
Godly
,
to
Prize
Christ
and
the
Gospel
:
Here
's
that
will
Recompence
all
Troubles
and
Afflictions
you
meet
withal
in
the
Wayes
of
God
,
to
be
able
upon
your
Death-Bed
,
to
say
with
Paul
:
To
me
to
Die
is
Gain
.
It
will
Recompence
whatever
Pains
you
take
in
the
Wayes
of
Religion
.
And
I
appeal
to
you
:
Do
you
think
that
there
was
ever
any
since
the
World
began
,
that
was
Sorry
upon
their
Death-Bed
,
that
they
had
taken
too
much
Pains
in
the
Wayes
of
God
?
There
have
been
Thousands
that
have
Cursed
themselves
for
the
neglecting
of
the
day
of
Grace
and
Salvation
,
but
never
sorry
for
taking
so
much
Pains
.
O
no!
When
thou
comest
upon
thy
Death-Bed
thou
wilt
have
need
of
all
,
and
thou
wilt
bless
God
for
any
pains
that
thou
hast
taken
for
Christ
.
Lay
then
this
Sentence
unto
thy
Heart
,
it
will
Teach
thee
to
Live
,
and
to
Die
:
And
,
Certainly
,
he
must
needs
Live
Joyfully
whose
Life
is
Christ
:
And
he
must
needs
Die
comfortably
,
whose
Death
is
Gain
.
A
Sermon
.
Luke
,
10.
5
,
6.
And
into
whatsoever
House
ye
Enter
,
first
say
,
Peace
be
to
this
House
.
And
if
the
Son
of
Peace
be
there
,
your
Peace
shall
Rest
upon
it
:
If
not
,
it
shall
turn
to
you
again
.
THese
Words
are
part
of
Christs
Direction
unto
the
Seventy
Disciples
,
that
He
sent
forth
to
Preach
the
Gospel
.
As
Exod.
15.
last
.
We
Read
of
Twelve
Wells
of
Water
,
and
Threescore
and
Ten
Palm
Trees
,
where
Israel
Encamped
after
their
coming
through
the
Red-Sea
,
for
their
Refreshing
.
So
Christ
sends
forth
His
Twelve
Apostles
,
and
Seventy
Disciples
,
for
the
Refreshing
of
the
World
,
with
the
glad
Tidings
of
the
Gospel
.
There
were
Seventy
.
I
find
many
Interpreters
keep
much
ado
about
the
Number
,
Austin
,
and
Jerom
,
with
others
:
They
say
,
this
Number
hath
Reference
unto
the
Seventy
several
Languages
of
the
World
.
For
,
they
say
,
That
at
the
Confusion
of
Languages
at
Babel
,
there
were
Seventy
;
and
so
according
in
Proportion
unto
them
,
Christ
sends
forth
these
Seventy
.
These
are
but
Surmises
,
and
many
other
such
Guesses
there
are
;
but
particular
Reason
for
the
Number
,
we
have
not
Exprest
in
Scripture
,
neither
have
we
their
Names
.
We
have
the
Apostles
Names
,
the
Twelve
,
but
not
these
Seventy
.
Some
God
is
Pleased
to
make
Men
of
Names
,
Honourable
in
the
World
,
and
leave
their
Names
as
Honourable
:
Others
the
Lord
Imploys
in
great
Works
and
Services
,
but
their
Names
are
Buried
.
It
is
enough
for
these
,
that
Christ
tells
them
in
the
20th
.
verse
of
this
Chapter
,
That
their
Names
are
Written
in
the
Book
of
Life
.
Let
God
Imploy
us
in
His
Work
,
and
Write
our
Names
in
the
Book
of
Life
,
it
is
no
matter
for
to
Name
us
in
this
World
.
There
are
many
remarkable
things
in
Christs
sending
out
of
these
Seventy
.
As
First
,
He
sends
them
forth
by
two
,
and
two
;
so
you
have
it
in
ver.
1.
of
the
Chap.
to
the
end
that
they
might
be
a
mutual
Support
,
Comfort
,
Encouragement
,
Assistance
one
to
another
;
which
is
the
Duty
of
all
Ministers
,
that
God
by
His
Providence
shall
Joyn
together
in
any
Service
.
Secondly
,
Christ
tells
them
,
the
great
Work
that
they
were
sent
about
:
The
Harvest
truly
is
great
,
saith
He
,
and
the
Labourers
are
but
few
.
I
send
you
out
into
a
Harvest
,
which
is
a
great
Labour
,
a
useful
Labour
,
a
joyful
Work
,
Isa.
9.
3.
Joy
in
the
time
of
Harvest
,
is
the
greatest
Joy
in
the
World
:
It
is
a
Harvest
that
you
are
sent
into
,
and
it
is
a
very
great
one
,
and
therefore
you
have
Encouragement
because
there
is
so
much
Work
to
do
.
In
Mat.
9.
latter
end
,
There
it
is
said
that
Christ
look'd
upon
the
Multitude
with
Compassion
,
and
said
,
The
Harvest
is
great
,
but
the
Labourers
but
few
.
When
Ministers
look
upon
great
Congregations
,
Multitudes
of
People
,
and
especially
such
as
come
readily
and
willingly
to
hear
the
Word
of
God
,
he
should
not
look
upon
them
without
compassion
;
as
looking
upon
them
as
a
great
Harvest
,
as
much
Work
to
be
done
there
.
Yea
,
in
John
4.
34.
After
the
Woman
of
Samaria
and
others
were
Converted
,
as
the
first
Fruits
;
Christ
tells
the
Disciples
of
the
Regions
,
that
they
were
white
unto
Harvest
:
As
if
He
should
say
,
There
are
Multitudes
here
in
this
Place
,
that
are
very
ready
to
Entertain
the
Gospel
.
A
great
Encouragement
indeed
it
is
,
when
the
Ministers
of
God
shall
see
People
so
readily
to
attend
upon
the
Word
,
as
they
shall
look
upon
the
Regions
as
white
unto
Harvest
,
that
they
are
in
a
Preparation
to
receive
the
Word
.
The
Harvest
is
great
;
saith
Christ
,
the
Labourers
are
but
few
,
pray
ye
therefore
the
Lord
of
the
Harvest
,
that
he
will
send
forth
Labourers
into
his
Harvest
.
There
were
Threescore
and
Ten
sent
out
together
,
and
yet
they
were
few
,
and
they
must
Pray
for
more
.
It
is
the
Duty
of
all
People
,
especially
of
Ministers
,
to
Pray
to
God
,
that
He
will
send
forth
more
Painful
Labourers
.
And
then
,
Thirdly
,
Christ
tells
them
what
Difficulties
they
are
like
to
meet
withal
in
their
Work
:
Go
your
wayes
,
saith
He
,
in
ver
.
3.
Behold
I
send
you
forth
as
Lambs
among
Wolves
;
you
are
to
be
as
I
am
,
of
Lamb-like
Dispositions
,
Innocent
among
People
where
you
Live
.
But
know
before-hand
,
lest
you
be
Discouraged
with
those
Difficulties
you
are
like
to
meet
wtthal
;
you
shall
not
only
meet
with
Dogs
that
will
Bark
at
you
,
nor
with
Foxes
that
seek
Cunningly
to
Vndermine
you
,
but
with
Wolves
that
will
seek
violently
to
Destroy
you
.
And
you
shall
find
it
in
Mat.
10.
That
He
sends
out
His
Apostles
,
and
He
tells
them
the
like
:
And
indeed
,
it
did
so
fall
out
.
For
there
was
not
any
one
of
the
Twelve
Apostles
,
but
did
Die
a
Violent
death
;
was
putto
death
by
the
Rage
of
Ungodly
Men
,
except
John
.
It
were
easie
to
shew
you
partly
out
of
Ecclesiastical
Stories
,
how
every
one
except
John
,
was
put
to
death
;
some
Hanged
,
some
Ston'd
,
some
Crucified
,
and
some
by
the
Sword
:
One
way
or
other
,
the
Twelve
were
put
to
death
,
that
were
the
greatest
Instruments
of
doing
God
Service
,
that
ever
were
in
the
World
;
and
yet
this
Recompence
they
all
had
from
this
wicked
World
,
save
only
one
(
I
say
)
and
yet
the
Scripture
tells
us
that
he
was
Banisht
.
And
Ecclesiastical
Stories
tell
us
,
that
he
was
cast
into
Scalding
Lead
;
but
withal
they
tell
us
,
that
he
was
Delivered
by
a
Miracle
out
of
it
:
So
that
he
wanted
not
his
Sufferings
too
.
That
's
the
Third
thing
.
And
then
the
Fourth
thing
that
there
is
in
Christs
Direction
unto
these
,
it
is
this
:
He
tells
them
,
That
all
their
Living
that
they
are
like
to
have
,
it
is
to
be
had
by
their
Work
:
They
are
to
be
maintain'd
for
their
Work
,
and
they
should
take
no
further
care
,
For
the
Labourer
is
worthy
of
his
Hire
.
But
then
,
Fifthly
,
Which
seems
to
be
more
strange
,
Christ
doth
bid
them
,
That
they
should
Salute
no
Man
by
the
way
.
Why
would
Christ
have
His
Disciples
to
be
Uncivil
,
not
so
much
to
Salute
Men
in
a
civil
way
?
That
,
surely
,
cannot
be
the
meaning
:
But
it
was
to
signifie
,
that
they
were
to
tend
the
great
Work
that
they
were
sent
about
,
with
all
Diligence
,
and
to
take
heed
that
nothing
did
Interrupt
them
.
They
were
not
to
stay
upon
any
Complemental
Salutations
,
Visitations
,
that
spends
a
great
deal
of
Time
oftentimes
;
they
had
not
so
much
Time
as
other
Men.
Men
,
indeed
,
who
have
little
to
do
,
they
spend
their
day
,
as
your
great
Gentry
,
and
others
,
spend
a
great
part
of
their
Time
in
Complemental
Salutations
,
and
Visitations
:
I
but
,
saith
our
Saviour
,
do
not
you
spend
any
time
that
way
;
Imploy
all
your
time
in
the
Work
you
are
sent
about
.
Men
that
have
great
Businesses
to
do
,
they
can
spare
no
time
for
Salutations
:
So
saith
Christ
to
his
Disciples
,
Your
Errand
is
of
great
Consequence
,
you
are
to
be
Embassadors
of
Reconciliation
between
God
and
Man
;
be
not
hindred
any
wayes
that
usually
Men
are
hindred
in
their
Work
.
And
therefore
People
should
not
expect
such
things
from
Ministers
,
in
any
Complemental
Visitation
of
that
kind
;
but
they
are
to
know
,
that
the
Work
of
Ministers
should
take
up
their
whole
Heart
and
Time
:
This
seems
to
have
some
Reference
unto
the
Direction
of
the
Prophet
Elisha
unto
his
Servant
,
when
he
was
to
go
to
Heal
the
Shunamites
Son
,
which
you
have
in
●
Kings
4.
29.
Gird
up
thy
Loyns
saith
the
Prophets
,
and
take
my
Staff
in
thine
hand
and
go
thy
way
:
If
thou
meet
any
Man
,
salute
him
not
;
and
if
any
Man
salute
thee
,
answer
him
not
again
.
That
is
,
Go
in
haste
to
the
Child
,
and
let
nothing
hinder
thee
:
So
this
is
the
meaning
of
this
,
Salute
no
Man
by
the
way
.
Not
that
they
should
be
Uncivil
,
or
Uncourteous
,
but
that
they
should
take
heed
that
no
such
thing
hinders
them
,
and
take
up
their
time
as
usually
doth
other
Mens
.
And
then
having
given
them
that
Direction
,
now
comes
the
Direction
in
my
Text
,
that
I
have
read
unto
you
:
And
into
whatsoever
House
you
enter
,
first
say
,
Peace
be
to
this
House
.
That
is
,
do
not
force
your selves
upon
any
People
,
do
not
come
in
a
forceable
way
into
any
House
,
but
with
their
Leave
;
And
first
say
,
Peace
be
to
this
House
.
This
was
the
ordinary
Salutation
of
the
Hebrews
,
Peace
be
to
you
:
Peace
be
to
this
place
.
For
they
comprehended
all
Good
by
the
name
of
Peace
.
Now
,
though
the
Disciples
were
not
to
Salute
any
by
the
way
,
yet
those
they
came
to
Preach
to
,
they
were
to
Salute
them
with
this
Salutation
,
Peace
be
to
this
House
:
Which
was
but
to
shew
unto
them
the
Gentleness
,
and
the
Lovingness
of
their
Spirits
;
they
were
to
make
this
appear
to
People
that
they
were
sent
to
Preach
unto
,
that
they
were
Men
of
Soft
,
Loving
,
Sweet
,
Gentle
Spirits
,
therefore
they
come
with
this
Salutation
,
Peace
be
to
this
House
.
Secondly
,
This
is
not
only
a
Salutation
,
but
as
Chrisostom
,
it
was
a
Benediction
.
They
in
the
Name
of
God
,
were
to
Bless
the
place
where
they
came
,
and
say
,
Peace
be
to
this
place
,
as
a
Benediction
.
Thirdly
,
It
was
to
give
them
a
Taste
of
the
great
Errand
they
come
to
the
House
for
,
it
was
to
tell
them
of
the
Message
,
that
they
came
from
Christ
unto
them
about
,
and
that
was
,
to
bring
Peace
unto
them
.
Secondly
,
Here
's
a
Discription
of
the
Entertainers
of
this
Peace
,
If
the
Son
of
Peace
be
there
:
The
Son
of
Peace
,
that
is
,
If
there
be
any
,
First
,
that
are
ordained
by
God
,
to
have
the
Benefit
of
this
Peace
that
you
bring
to
them
,
then
let
your
Peace
abide
.
So
the
Scripture
uses
this
phrase
,
Son
of
a
thing
,
to
shew
one
appointed
to
it
:
As
,
The
Son
of
Perdition
;
so
,
The
Son
of
Peace
:
That
is
,
one
appointed
by
God
,
to
enjoy
the
Benefit
of
this
Peace
.
Secondly
,
The
Son
of
Peace
:
That
is
,
One
that
will
attend
unto
Peace
,
will
manifest
himself
to
be
a
Child
of
Peace
indeed
,
by
attending
diligently
upon
the
Ministry
of
Peace
that
you
do
bring
unto
him
.
And
so
you
have
it
,
as
I
remember
,
in
Matth.
9.
15.
where
the
Apostle
speaks
of
the
Child
of
the
Bride-Chamber
:
Now
the
words
in
the
Greek
are
,
The
Sons
of
the
Bride-Chamber
:
That
is
,
those
that
do
attend
upon
the
Business
of
the
Bride-Chamber
.
So
the
Sons
of
Peace
,
that
is
,
those
that
are
willing
to
attend
upon
this
great
Doctrine
of
Peace
,
that
is
to
be
delivered
to
them
.
And
then
Thirdly
,
The
Sons
of
Peace
:
That
is
,
such
as
will
be
Obedient
unto
the
Peace
of
the
Gospel
.
So
in
Ephes.
2.
2.
As
those
that
will
not
Obey
,
are
called
the
Children
of
Disobedience
:
So
those
that
Obey
,
may
be
called
the
Sons
,
or
the
Children
of
Peace
.
So
then
,
the
meaning
is
this
,
If
a
Son
of
Peace
be
there
,
that
is
,
If
one
appointed
to
Eternal
peace
;
if
one
that
will
attend
upon
your
Gospel
of
Peace
;
if
one
that
will
be
Obedient
unto
those
Conditions
of
Peace
that
you
are
to
bring
:
if
such
a
one
be
there
,
Then
,
Let
your
Peace
abide
upon
him
.
There
's
the
Blessing
of
those
that
are
thus
the
Sons
of
Peace
,
they
shall
have
all
the
Good
that
there
is
in
that
blessed
Peace
of
the
Gospel
that
you
bring
;
they
shall
not
only
have
the
Benefit
of
it
for
the
present
,
but
they
shall
have
it
abide
upon
them
:
They
shall
be
exceeding
Gainers
,
Your
Peace
shall
abide
upon
them
.
But
,
If
not
:
If
there
be
any
that
are
not
appointed
to
it
,
or
that
attend
not
upon
it
,
that
are
not
Obedient
unto
it
,
Then
your
Peace
shall
turn
to
you
again
.
What
's
that
?
That
is
,
First
,
This
is
by
way
of
Encouragement
unto
the
Disciples
.
And
,
Secondly
,
By
way
of
Threatning
unto
those
that
shall
Reject
the
Offers
of
the
Gospel
.
First
,
To
the
Disciples
,
Two
wayes
.
First
,
Though
their
Ministry
should
not
do
good
to
Souls
,
yet
they
should
not
be
Losers
,
but
the
Blessing
of
the
Peace
shall
return
into
their
own
Bosoms
.
Look
what
Good
they
endeavoured
to
do
to
the
People
they
Preached
unto
,
if
they
did
not
receive
it
,
then
this
Good
should
return
upon
their
own
Hearts
,
they
should
get
by
it
themselves
.
Secondly
,
Which
I
think
to
be
as
much
intended
as
the
former
,
and
that
's
this
:
Your
Ministry
,
the
Ministry
of
your
Peace
:
For
so
this
Peace
is
,
It
shall
return
to
you
.
That
is
,
It
shall
be
of
as
much
Vigour
,
Strength
,
Power
,
and
Efficacy
to
be
carried
to
others
,
as
it
was
at
the
first
.
They
may
think
thus
,
If
we
do
go
and
Preach
to
a
People
and
shall
be
Rejected
,
then
our
Ministry
is
like
to
be
vile
:
For
if
one
shall
Reject
us
,
it
's
like
another
will
.
It
is
so
indeed
,
in
matters
of
the
World
;
if
a
worldly
Business
receive
any
Foil
in
one
,
it
's
more
like
to
receive
a
Foil
in
another
.
But
,
saith
Christ
,
be
not
you
troubled
about
this
;
but
if
you
should
Preach
to
any
People
where
you
should
have
any
to
Reject
your
Ministry
,
it
should
return
to
you
again
;
it
shall
have
as
much
Efficacy
and
Power
,
as
if
it
never
had
been
rejected
when
you
go
to
carry
it
to
another
People
.
Whatsoever
Disrespect
is
cast
upon
the
Ministers
,
or
upon
their
Ministry
,
yet
as
the
Apostle
saith
,
The
Word
of
God
is
not
bound
,
Though
we
are
bound
,
though
the
Ministry
prevails
not
in
one
People
,
yet
it
retains
the
power
of
it
,
as
much
as
if
it
had
never
been
Rejected
.
And
as
for
those
that
do
Reject
it
,
let
them
know
:
First
,
That
they
shall
have
no
Blessing
of
that
Peace
.
Secondly
,
Let
them
know
that
it
shall
not
continue
long
among
them
:
No
,
not
in
the
Ministry
of
it
,
but
that
God
will
deal
very
quick
with
them
;
for
if
they
will
not
receive
it
,
it
shall
return
to
you
again
.
And
thus
you
have
both
the
Scope
,
and
the
Dependance
,
and
the
meaning
of
these
words
read
unto
you
.
Now
then
,
there
are
many
Observations
of
Excellent
Note
unto
us
.
As
from
Ver.
5.
Into
whatsoever
House
ye
enter
,
first
say
,
Peace
be
to
this
House
.
Observ
.
1.
First
,
That
the
Ministers
of
the
Gospel
ought
to
be
Men
of
Gentle
,
and
Fair
,
Loving
Dispositions
,
First
say
,
Peace
be
to
this
House
.
Observ
.
2.
That
Ministers
of
the
Gospel
,
ought
to
Bless
the
People
among
whom
they
come
,
say
,
Peace
be
to
them
.
Observ
.
3.
The
great
Errand
and
Business
a
Minister
comes
about
to
a
People
,
it
is
to
bring
Peace
to
them
.
Observ
.
4.
That
a
Minister
hath
Warrant
and
Commission
to
offer
peace
to
any
place
wheresoever
he
comes
,
let
them
be
what
they
will
be
;
he
hath
a
Commission
from
Christ
,
to
offer
peace
to
them
.
Observ
.
5.
That
the
first
thing
a
Minister
is
to
do
in
his
Preaching
,
it
is
to
offer
Peace
;
first
say
Peace
before
any
thing
else
.
And
these
are
the
Five
Notes
of
Observation
from
Ver.
5.
Now
then
from
Ver.
6.
And
if
the
Son
of
Peace
be
there
.
From
hence
there
's
this
:
Observ
.
1.
First
,
Note
,
That
when
God
sends
the
Ministers
of
the
Gospel
unto
a
place
,
it
is
very
probable
that
there
are
some
appointed
for
the
good
of
it
;
that
there
will
be
some
Sons
of
Peace
there
.
Observ
.
2.
That
those
that
do
entertain
the
Gospel
,
they
are
(
The
)
Sons
of
Peace
.
Obser
.
3.
Whosoever
are
Sons
of
Peace
,
shall
certainly
have
all
the
Blessing
of
the
Peace
of
the
Gospel
to
rest
upon
them
.
Obser
.
4.
Yet
sometimes
where
God
sends
the
Ministry
of
the
Word
,
it
is
rejected
:
If
not
,
and
Gods
Ministers
must
expect
it
.
Obser
.
5.
Wheresoever
it
is
Rejected
,
those
certainly
are
Deprived
of
the
Benefit
of
the
Gospel
:
If
not
,
it
shall
return
to
you
again
.
Observ
.
6.
That
those
that
are
Faithful
Ministers
,
shall
not
lose
their
Labour
,
though
they
should
not
Convert
Souls
to
God
,
It
shall
return
.
Observ
.
7.
And
then
lastly
,
Those
that
shall
reject
the
Gospel
,
are
not
like
to
enjoy
it
long
;
God
will
deal
with
them
very
quick
:
If
not
,
your
Peace
shall
return
to
you
again
,
and
there
's
an
end
of
them
;
saith
God
.
These
are
the
several
Notes
of
Observation
,
out
of
this
Direction
of
Christ
to
the
Disciples
for
their
Preaching
.
And
into
whatsoever
House
ye
enter
,
first
say
,
Peace
be
to
that
House
.
First
,
You
see
how
Ministers
of
the
Gospel
should
come
to
a
place
,
with
gentleness
,
and
chearfulness
,
and
manifest
a
sweetness
of
Spirit
,
in
coming
to
any
place
;
and
so
to
gaine
upon
people
that
way
.
In
Lev.
24
2.
The
Lamps
in
the
Temple
were
to
be
of
pure
Oyle
Olive
,
beaten
,
to
note
that
the
Lights
that
God
sets
up
in
his
Church
should
be
of
peaceable
and
gentle
Spirits
,
of
sweet
Spirits
;
You
know
that
the
Olive
it
is
the
emblem
of
peace
and
sweetness
.
So
in
Rev.
12.
4.
The
Two
Witnesses
there
,
which
especially
are
the
Ministers
of
the
Gospel
;
they
are
said
to
be
the
Two
Olive
Branches
.
Those
who
Christ
sends
,
especially
to
witness
to
himself
and
unto
his
Truth
,
they
are
to
be
Olive
Branches
,
Men
of
peaceable
,
and
gentle
,
and
loving
dispositions
.
So
we
find
that
the
Apostle
St.
Paul
saith
concerning
himself
,
1
Thes.
2.
7.
But
we
were
gentle
among
you
,
even
as
a
nurse
cherisheth
her
children
.
So
in
2
Tim.
2.
24.
The
servant
of
the
Lord
must
not
strive
;
but
be
gentle
unto
all
men
,
apt
to
teach
,
patient
;
in
meekness
instructing
those
that
oppose
themselves
,
if
God
peradventure
will
give
a
general
repentance
to
the
acknowledging
of
the
truth
.
And
this
must
be
first
,
Because
that
God
in
whose
Name
they
come
,
is
the
God
of
Peace
.
Secondly
,
Christ
whose
Embassadors
they
are
,
is
the
Prince
of
Peace
.
And
,
Thirdly
,
The
Spirit
of
God
,
by
whose
assistance
they
Preach
,
is
set
out
by
the
Dove
,
that
they
say
hath
no
Gall
;
it
was
wont
to
be
said
of
Beza
,
that
he
was
a
man
without
any
Gall.
And
the
Gospel
that
is
their
Message
,
that
's
a
Gospel
of
Peace
,
and
the
end
that
they
are
to
aime
at
in
their
Ministry
it
is
to
bring
peace
to
mens
Souls
.
And
besides
,
sometimes
there
is
a
necessity
for
Ministers
to
preach
things
that
are
hard
unto
people
;
things
that
they
think
to
be
very
hard
and
grievous
unto
them
;
though
their
main
scope
be
the
Gospel
of
Peace
;
yet
there
are
many
things
that
belong
to
their
Commission
that
seem
to
be
very
hard
to
people
,
As
the
opening
of
their
lost
and
miserable
condition
by
Nature
,
and
the
like
,
and
to
threaten
sometimes
in
the
Name
of
God
:
Now
therefore
,
That
they
might
convince
people
that
they
aim
onely
at
good
unto
them
in
this
;
therefore
they
must
be
of
as
loving
,
and
gentle
,
and
quiet
,
and
patient
Spirits
as
possible
may
be
,
especially
in
their
own
cause
,
and
that
's
the
tryal
.
You
sometimes
prehaps
hear
a
Minister
preach
hard
things
,
and
you
think
they
come
with
much
harshness
to
you
,
and
your
hearts
are
ready
to
rise
against
them
:
But
examine
whether
in
all
their
dealings
else
,
and
in
things
concerning
themselves
,
whether
they
be
not
of
loving
and
gentle
Spirits
,
and
full
of
Bowels
of
Compassion
.
And
they
must
be
of
such
dispositions
,
that
they
might
win
upon
people
and
draw
their
hearts
,
as
in
Hos.
11.
4.
I
drew
them
with
Cords
of
a
Man
,
and
with
the
Bands
of
love
.
And
indeed
this
is
one
special
reason
why
God
sends
Men
to
be
the
Ministers
of
the
Gospel
rather
then
Angels
,
that
there
might
not
be
any
terror
strook
into
the
hearts
of
people
.
If
Angels
should
appear
they
would
be
exceeding
dreadful
and
terrible
;
but
God
doth
rather
choose
Man
to
be
a
Minister
,
that
so
he
might
sute
himself
to
the
dispositions
of
Men
,
and
draw
with
the
Cords
of
Man
:
And
what
's
that
?
That
's
with
the
Bands
of
love
.
Mans
Nature
will
rather
be
drawn
then
driven
.
And
my
Brethren
,
As
it
ought
to
be
in
Ministers
to
be
of
such
dispositions
,
so
you
that
are
the
people
should
shew
your selves
to
be
of
the
like
dispositions
towards
them
again
;
of
Sweet
,
and
Loving
,
and
Gentle
,
and
Fair
Dispositions
towards
them
;
not
of
rugged
and
ridged
tempers
.
We
read
of
the
building
of
the
Temple
,
that
there
was
not
one
whit
of
Iron
us'd
in
it
;
which
is
observable
.
We
do
not
read
(
I
say
)
of
Iron
that
was
brought
to
the
Building
;
they
made
their
Pinns
of
Wood
and
other
things
,
and
Plates
of
Gold
and
Silver
,
but
brought
no
Iron
.
God
when
he
is
about
to
build
a
Church
,
and
call
a
People
home
to
himself
;
he
will
call
such
as
are
of
gentle
Spirits
,
or
make
them
such
.
God
doth
either
refuse
such
ridged
Spirits
,
or
else
he
doth
change
their
natures
:
that
's
the
First
Note
.
Say
,
Peace
be
to
this
House
.
The
Second
is
this
,
God
forb●d
,
saith
Samuel
,
That
I
should
sin
against
the
Lord
in
ceasing
to
pray
for
you
:
But
Ministers
should
do
more
,
They
are
in
the
Name
of
the
Lord
to
Bless
them
.
Prayer
it
is
a
Speaking
unto
God
;
but
Blessing
,
it
is
to
Speak
from
God
to
Man
,
and
that
with
some
kind
of
Authority
.
Therefore
we
find
in
Scripture
,
that
The
Lesser
is
Blessed
of
the
Greater
.
And
That
the
Ministers
were
appointed
to
Bless
the
People
,
in
the
Old
Law
,
Numb.
6.
23.
Speak
unto
Aaron
,
and
to
his
Sons
,
saying
,
On
this
wise
ye
shall
bless
the
Children
of
Israel
,
saying
unto
them
,
The
Lord
bless
thee
,
and
keep
thee
;
the
Lord
make
His
Face
to
shine
upon
thee
,
and
be
Gracious
unto
thee
;
the
Lord
lift
up
His
Countenance
upon
thee
,
and
give
thee
Peace
.
Here
was
Blessing
in
the
Old
Law
.
And
they
retain'd
some
part
of
it
,
in
coming
to
any
place
,
when
they
said
,
Peace
be
to
this
Place
.
We
read
of
Men
of
great
Esteem
among
the
People
of
the
Jews
,
that
were
wont
to
Bless
those
that
they
came
unto
:
As
you
find
that
of
Boaz
,
in
Ruth
2.
4.
He
Prays
for
them
,
and
they
Bless
him
.
Here
was
a
sweet
Salutation
of
a
Man
,
that
did
set
other
Men
on
work
:
Boaz
came
into
the
Field
,
and
said
unto
the
Keepers
,
The
Lord
be
with
you
:
And
they
answered
him
,
The
Lord
bless
thee
.
Many
Men
when
they
go
among
their
Work-men
,
they
go
with
Raging
and
Cursing
,
if
things
be
not
done
according
to
their
Mind
.
Now
what
an
unseemly
thing
is
this
,
among
those
who
profess
themselves
Christians
?
But
on
the
other
side
,
this
is
Gracious-like
,
to
come
among
their
Servants
and
Work-men
,
and
thus
to
Bless
them
,
The
Lord
be
with
you
:
And
they
to
pray
for
them
,
And
the
Lord
bless
thee
.
And
so
we
read
of
pure
Parents
to
Bless
their
Children
.
And
it
hath
been
the
Use
of
the
Church
,
to
Bless
the
People
.
Therefore
in
all
Congregations
where
you
meet
with
the
Exercises
of
Religion
,
you
use
to
have
a
Blessing
before
you
go
;
and
you
are
not
to
flight
it
:
And
except
God
call
you
out
by
extraordinary
Occasion
,
you
are
to
abide
and
stay
the
Blessing
.
We
read
of
some
that
were
appointed
by
God
to
stand
upon
Mount
Gerisim
,
in
Deut.
27.
and
their
work
was
only
to
bless
,
to
Bless
the
People
;
and
there
were
some
who
stood
upon
Mount
Ebal
,
and
they
were
to
Curse
.
But
now
,
Mark
,
If
we
search
who
they
are
that
are
appointed
to
Bless
,
you
shall
find
them
to
be
more
Honourable
,
than
those
that
were
appointed
to
Curse
:
For
those
that
were
appointed
to
Curse
,
there
was
Reuben
,
he
had
lost
his
Birth-right
,
and
Gad
,
and
Ashur
,
and
Dan
,
and
Napthali
,
they
were
Children
of
the
Hand-Maid
;
they
were
not
begotten
in
the
way
of
Marriage
,
but
only
by
the
Hand-Maid
,
or
by
a
Concubine
:
Most
of
these
that
were
to
stand
upon
Mount
Ebal
for
Cursing
,
they
were
of
the
meaner
sort
of
the
Tribes
.
This
notes
thus
much
,
That
Blessing
is
the
chief
work
that
Ministers
should
Rejoyce
and
Delight
in
.
Therefore
though
they
do
sometimes
pronounce
the
Threats
of
God
against
you
,
to
awaken
Secure
,
Drowsie
Sinners
,
which
is
their
work
likewise
;
yet
certainly
,
there
is
nothing
more
sutable
unto
the
Heart
of
a
Godly
Minister
,
than
to
be
alwayes
Blessing
of
his
People
,
and
to
be
bringing
of
the
Message
of
Blessing
unto
them
:
And
if
this
be
so
,
then
certainly
,
the
Ministers
of
the
Gospel
,
they
are
a
great
Blessing
in
the
World
.
And
you
that
are
People
,
you
should
Encourage
your
Ministers
to
Bless
you
,
and
to
Bless
God
for
you
;
your
Carriage
towards
them
should
be
such
,
as
they
may
with
Chearfulness
in
the
Name
of
God
,
Bless
you
;
and
they
may
in
secret
,
when
they
are
between
God
and
themselves
,
Bless
God
for
you
.
O
when
as
the
Minister
shall
first
look
upon
the
People
,
and
Bless
them
in
the
Name
of
God
,
and
Bless
God
for
them
;
and
the
People
shall
look
again
upon
the
Minister
,
and
pray
to
God
for
a
Blessing
upon
him
,
and
Bless
God
that
ever
they
knew
him
:
I
say
,
happy
is
the
Minister
that
thus
Blesses
,
and
Blesses
God
for
a
People
;
and
happy
likewise
the
People
,
that
do
thus
pray
for
a
Blessing
upon
,
and
Bless
God
for
a
Minister
.
But
more
Blessed
is
that
God
,
that
shall
joyn
such
Ministers
and
People
together
:
And
that
's
the
Second
Note
.
That
Ministers
are
to
bless
People
when
they
come
among
them
.
But
,
Peace
be
to
you
.
As
if
the
Apostles
should
say
,
We
are
come
unto
you
from
the
Great
God
of
gods
,
to
be
the
Embassadors
of
peace
for
your
Souls
,
to
Preach
unto
you
the
Doctrine
of
Peace
between
God
and
you
:
This
is
the
great
Errand
that
we
come
about
;
Peace
be
to
you
.
And
saith
the
Apostle
,
To
us
is
committed
the
Word
of
Reconciliation
:
That
's
the
great
thing
that
is
committed
to
Ministers
to
Preach
to
a
People
,
the
Word
of
Peace
.
The
Work
that
they
are
sent
about
,
it
is
to
Treat
between
God
and
man
,
upon
Terms
of
peace
:
It
is
,
I
say
,
to
Treat
with
your
Souls
for
peace
,
that
you
might
come
to
have
peace
with
God
,
that
a
Blessed
peace
might
be
made
between
God
and
you
:
This
is
the
great
Errand
that
they
come
about
,
and
whatsoever
they
Preach
to
you
else
,
if
it
be
to
shew
you
what
your
miserable
Condition
is
;
yet
it
is
in
order
to
this
still
,
To
bring
peace
to
your
Souls
.
And
indeed
,
all
Faithful
Ministers
are
careful
of
this
,
to
shew
at
the
very
first
,
what
their
Scope
is
;
it
is
to
bring
them
to
Life
and
Salvation
:
(
But
that
in
the
next
point
:
)
But
this
certainly
ought
to
be
their
Scope
,
whatsoever
is
Preached
,
it
must
Aim
at
the
great
Treaty
between
God
and
their
Souls
for
Reconciliation
.
Our
Scope
,
when
we
come
to
Preach
unto
you
,
it
is
not
so
much
to
Civilise
you
to
enveigh
against
Notorious
crying
Sins
,
Drunkards
,
and
Whore-Masters
,
and
Thieves
,
and
Blasphemers
;
though
according
as
we
meet
with
these
things
in
the
Road
,
we
are
to
speak
against
them
.
But
suppose
we
should
cry
out
against
these
sins
,
this
were
good
,
and
we
had
cause
to
bless
God
for
it
:
I
,
but
we
had
not
done
our
Work
,
the
great
Work
that
we
are
to
do
,
it
is
to
Treat
with
your
Souls
about
peace
with
God
;
to
shew
you
how
the
Enmity
that
is
between
your
Souls
and
God
naturally
,
is
to
be
taken
away
;
that
so
there
may
be
a
blessed
Reconciliation
between
God
and
you
.
This
is
the
great
Errand
of
the
Ministers
of
the
Gospel
,
unto
a
People
;
and
if
this
be
the
Errand
of
it
,
Then
,
what
an
Honourable
Work
is
this
to
set
Man
about
?
And
the
truth
is
,
it
is
in
some
regard
a
more
Honourable
Work
,
than
ever
Angels
were
sent
about
:
God
doth
not
send
the
Angels
about
this
Work
,
to
Treat
with
Mankind
about
Terms
of
Peace
with
God
.
They
are
made
Ministring
Spirits
,
for
the
good
of
Gods
Elect
,
and
are
made
by
God
to
be
Executioners
against
Wicked
men
:
But
we
never
Read
that
God
hath
committed
the
Word
of
Reconciliation
to
Angels
,
God
hath
not
appointed
them
to
be
the
Preachers
of
Peace
to
People
;
therefore
it
is
the
most
Honourable
Work
that
ever
Creature
was
set
about
,
to
come
to
a
place
,
and
say
,
Peace
be
to
this
place
,
in
the
Name
of
God
.
And
being
it
is
such
a
Work
as
this
,
O
how
Detestable
and
Vile
,
and
Cursed
,
is
Laziness
or
Idleness
,
in
any
one
that
should
profess
himself
a
Minister
of
the
Gospel
!
What
?
Come
about
such
a
Work
as
this
,
to
be
an
Embassador
of
Reconciliation
from
the
Great
God
of
Heaven
and
Earth
?
O
,
he
should
have
his
Heart
and
Thoughts
taken
up
about
this
!
Night
and
Day
he
should
be
Studying
how
he
should
Manage
this
great
Work
,
that
God
sends
him
about
to
poor
People
.
And
,
O
how
acceptable
should
the
Ministry
of
the
Gospel
be
unto
you
:
You
need
not
fear
any
hurt
it
will
do
:
It
is
but
to
Treat
with
your
Souls
about
peace
with
God
,
there
's
all
that
is
intended
in
this
Ministry
.
Do
not
fear
it
,
though
things
sometimes
are
spoken
that
you
apprehend
to
be
Terrible
to
you
;
yet
all
tend
to
this
end
,
To
bring
peace
unto
you
.
Therefore
as
the
Prophet
,
in
Isa.
52.
7.
saith
,
How
beautiful
upon
the
Mountains
are
the
Feet
of
him
that
bringeth
good
Tidings
,
that
publisheth
peace
.
O
his
very
Feet
should
be
beautiful
in
your
Eyes
,
This
Scripture
the
Apostle
doth
quote
,
in
Rom.
10.
15.
How
shall
they
Preach
except
they
be
sent
?
As
it
is
written
:
How
beautiful
are
the
Feet
of
them
that
Preach
the
Gospel
of
Peace
:
Here
it
is
,
That
bring
good
Tidings
.
So
indeed
,
the
great
Work
of
the
Gospel
,
it
is
nothing
else
but
a
good
Message
,
good
Tidings
;
and
so
our
English
word
is
to
the
same
effect
,
good
News
,
good
Tidings
.
And
certainly
,
did
People
but
understand
what
the
Scope
of
Christ
were
,
to
carry
things
about
so
in
the
wayes
of
His
Providence
,
to
bring
Ministers
of
the
Gospel
to
Preach
peace
to
their
Souls
:
It
could
not
be
,
but
they
should
open
their
very
hearts
unto
them
.
We
read
of
Noah
,
when
he
sent
forth
his
Dove
,
after
the
Ark
had
been
a
long
time
upon
the
Waters
,
the
Dove
brings
an
Olive
Branch
to
the
Ark
;
and
Noah
puts
forth
his
hand
and
takes
in
the
Dove
.
The
Ministers
of
the
Gospel
are
as
this
Dove
,
and
they
come
with
an
Olive
Leaf
in
their
Mouths
;
and
they
do
not
get
it
from
the
Wilderness
,
but
they
take
it
from
Paradice
;
they
bring
it
from
the
Scriptures
,
from
those
Blessed
things
of
the
Gospel
,
that
are
revealed
in
the
Word
,
and
bring
it
to
your
Souls
.
Now
therefore
you
should
open
your
hearts
,
and
take
in
the
blessed
Message
of
Peace
and
Reconciliation
.
And
then
further
,
If
so
be
that
this
be
the
great
Work
of
the
Ministers
of
the
Gospel
,
what
a
vile
World
is
this
that
can
hardly
bear
with
the
Ministers
,
nor
Ministry
of
the
Gospel
,
but
accounts
them
to
be
great
Disturbers
of
the
places
where
they
Live
?
So
they
did
to
the
Prophets
and
Apostles
:
Elisha
,
Art
not
thou
the
troubler
of
Israel
?
And
so
of
Paul
,
He
was
said
to
be
a
Pestilent
fellow
.
The
Apostles
were
said
to
turn
the
World
up
side-down
.
And
so
Luther
,
he
was
said
to
be
the
very
Trumpet
of
Rebellion
;
so
he
was
called
by
Ungodly
men
.
It
is
not
a
New
thing
for
the
World
to
have
such
an
Esteem
of
Ministers
of
the
Gospel
:
And
what
do
they
do
?
It
is
only
Preaching
peace
to
the
Souls
of
Men.
But
,
Lastly
,
If
this
be
so
,
That
the
Errand
is
to
bring
Peace
to
your
Souls
:
Then
hence
you
Learn
what
you
are
to
come
for
,
when
you
come
to
hear
Sermons
;
you
hear
that
at
such
a
time
there
is
such
a
Sermon
,
or
a
new
Man
there
is
come
among
you
,
and
you
come
to
hear
what
he
can
say
;
or
you
hear
that
in
such
or
such
a
place
,
there
is
a
very
witty
Man
,
and
of
Excellent
parts
;
and
you
come
to
hear
what
he
can
say
:
But
alass
,
you
deceive
your
own
Souls
all
this
while
:
You
should
come
with
a
Disposition
of
Spirit
,
I
am
now
going
to
hear
the
Doctrine
of
Peace
between
God
and
my
Soul
,
to
attend
upon
the
Ministry
of
Reconciliation
this
day
.
And
though
the
very
word
be
not
spoken
of
Peace
,
yet
the
Word
,
that
doth
tend
to
the
making
peace
between
God
and
my
Soul
.
And
indeed
,
when
you
feel
the
Ministry
of
the
Gospel
working
of
your
Hearts
into
peace
with
God
,
then
hath
it
had
the
true
genuine
proper
Effect
upon
your
Hearts
,
that
God
hath
appointed
it
for
.
But
if
you
only
shall
sit
under
the
Ministry
of
the
Word
,
and
it
may
be
only
Gain
some
further
knowledge
in
the
things
of
Religion
,
that
you
never
knew
before
,
or
be
inabled
to
Discourse
of
something
in
Divinity
,
more
than
you
could
before
:
What
's
this
to
the
Fruit
of
the
Ministry
of
the
Gospel
?
No
:
But
can
you
say
,
Blessed
be
God
,
the
Lord
hath
made
known
to
my
Soul
,
what
my
Estate
was
by
Nature
:
The
Lord
hath
opened
to
me
,
the
Doctrine
of
Reconciliation
:
The
Lord
hath
shewn
to
my
Soul
,
how
I
am
to
make
peace
with
God
,
and
that
in
another
manner
of
way
than
ever
I
thought
of
:
I
come
now
to
see
it
to
be
another
manner
of
Mistery
of
Godliness
,
than
ever
I
imagined
before
.
Can
you
say
so
now
?
Hath
the
Gospel
had
this
end
of
it
upon
your
Hearts
?
O
then
,
it
hath
had
the
Effect
that
the
Lord
doth
send
it
for
.
And
thus
much
for
the
Third
Note
of
Observation
,
That
the
Work
of
Ministers
is
to
bring
Peace
,
the
Message
of
Peace
to
People
.
Observ
.
4.
The
Fourth
Point
is
this
,
That
the
Ministers
of
the
Gospel
are
to
offer
Peace
unto
every
one
:
For
so
you
have
it
,
Into
whatsoever
House
ye
enter
,
say
Peace
be
to
it
:
Offer
terms
of
Peace
to
it
.
If
you
come
to
a
place
where
there
are
the
most
Notorious
sinners
of
all
,
yet
offer
peace
to
them
:
Though
they
be
the
most
Prophane
,
and
Ungodly
people
that
should
Live
,
yet
offer
peace
to
them
:
Though
they
be
Old
sinners
that
have
Liv'd
a
long
time
in
most
vile
sins
,
yet
offer
peace
to
them
:
Into
whatsoever
House
you
come
,
you
have
a
Command
to
offer
peace
in
the
Name
of
God
,
even
to
them
.
For
,
my
Brethren
,
the
Merit
of
Christ
,
it
is
of
such
infinite
value
,
that
we
may
(
if
we
knew
what
the
meaning
of
that
is
)
comfortably
offer
peace
to
the
most
Notorious
vile
sinners
,
that
do
Live
upon
the
Face
of
the
Earth
.
We
read
of
Christ
,
that
He
would
have
His
Disciples
to
go
and
Preach
in
the
High-wayes
,
Mat.
22.
Saith
Christ
unto
His
Servants
,
Go
your
wayes
into
the
High-way
,
and
as
many
as
you
shall
find
,
bid
to
the
Marriage
.
Into
the
High-wayes
;
to
Note
those
that
were
the
most
Unlikely
,
the
most
Vile
and
Wicked
,
Go
unto
them
,
and
bid
them
to
the
Marriage
.
And
in
the
last
of
Mat.
15.
Go
(
saith
Christ
)
into
all
the
World
,
and
Preach
the
Gospel
to
every
Creature
.
They
might
say
,
Lord
,
perhaps
we
shall
meet
with
some
that
are
most
Notorious
Villains
,
and
Blasphemers
,
and
Prophane
and
Ungodly
Creatures
:
Must
we
Preach
the
Gospel
to
them
?
I
,
Go
and
Preach
the
Gospel
to
every
Creature
.
Into
any
place
whatsoever
you
come
,
you
shall
offer
Peace
unto
them
.
I
,
but
you
will
say
,
This
may
harden
many
in
their
prophaneness
,
If
God
would
have
His
Ministers
offer
Peace
to
the
most
prophane
People
that
are
:
Then
may
some
prophane
one
say
,
I
hope
we
shall
do
well
enough
then
.
To
that
,
I
answer
,
The
Lord
will
venture
this
.
The
Lord
is
so
desirous
of
Magnifying
His
Grace
,
to
offer
it
to
those
that
belong
to
His
Election
,
as
that
He
will
venter
the
Hardning
of
other
men
:
If
they
will
be
Hardned
,
saith
God
,
let
them
be
Hardened
.
And
so
,
Though
a
Minister
ought
to
be
as
Careful
as
he
can
to
prevent
all
Stumbling
Blocks
,
yet
,
certainly
,
he
is
to
Venter
the
Hardning
of
many
Hundreds
,
rather
than
not
to
Preach
the
Gospel
of
God
to
any
one
Soul
:
He
should
more
regard
the
Offering
of
the
Gospel
of
Peace
,
in
hope
that
there
are
some
few
that
belong
to
Gods
Election
,
than
to
fear
the
Hardning
of
many
Hundreds
.
And
if
you
should
be
Hardned
by
the
offer
of
the
Gospel
of
Peace
,
there
could
be
no
greater
Brand
of
your
Rejection
,
and
that
will
make
it
appear
,
that
you
are
no
such
Son
of
Peace
.
I
,
but
then
may
some
say
,
that
are
more
Civil
and
Fair
,
What
if
God
send
the
Gospel
to
the
most
prophane
,
surely
there
is
no
question
but
God
will
have
mercy
upon
us
;
for
He
doth
appoint
His
Ministers
to
offer
the
Gospel
of
peace
to
the
worst
?
I
,
but
know
what
Christ
saith
,
That
the
Publicans
and
Harlots
did
enter
into
the
Kingdom
of
God
,
rather
than
the
Scribes
and
Pharisees
.
God
offers
to
the
worst
,
yea
,
many
times
makes
it
more
effectual
to
the
worst
,
than
He
doth
to
some
that
are
more
Fair
and
Civil
in
their
Conversations
,
because
,
indeed
,
they
do
not
see
the
need
that
they
have
of
Peace
.
I
suppose
you
would
think
it
to
be
one
of
the
most
Hard
and
Harsh
things
in
the
World
,
if
you
should
be
told
,
that
all
of
you
naturally
were
Enemies
to
God
;
and
yet
there
is
nothing
more
plain
in
the
Scripture
than
this
.
Now
because
it
is
so
hard
to
convince
Civil
men
of
this
,
therefore
they
are
not
so
soon
wrought
upon
as
prophane
ones
are
.
Wherefore
then
,
my
Brethren
,
if
this
be
so
,
it
is
an
Encouragement
:
First
to
Ministers
,
when
they
come
to
any
place
,
never
to
be
troubled
whatsoever
people
they
be
,
if
he
come
to
Preach
to
them
,
and
offer
the
Gospel
of
Peace
to
them
;
for
who
knows
,
but
those
that
are
the
Worst
and
Vilest
ones
,
may
come
in
and
embrace
the
Gospel
of
Peace
;
may
be
Vessels
of
Mercy
,
and
may
hereafter
stand
and
admire
at
the
Riches
of
Gods
Goodness
;
and
may
live
Eternally
to
Bless
His
Name
,
for
this
blessed
Peace
that
is
made
between
their
Souls
and
Himself
.
And
,
Secondly
,
All
you
that
do
hear
this
Point
,
stand
for
the
present
and
admire
at
Gods
Goodness
,
that
ever
this
should
be
so
,
that
ever
you
should
hear
such
a
Truth
as
this
is
;
that
Christ
would
have
His
Ministers
offer
Terms
of
Peace
to
the
Worst
in
the
World
.
I
say
,
Admire
at
this
Goodness
of
Christ
,
and
especially
you
that
are
prophane
ones
,
stand
and
wonder
at
the
Goodness
of
God
;
whereas
He
might
have
Curst
thee
,
and
sent
thee
long
since
down
to
thine
own
place
;
yet
He
doth
give
His
Ministers
charge
to
offer
peace
to
thy
Soul
.
Think
thus
,
The
Lord
in
this
hath
done
more
to
me
,
than
He
hath
done
to
all
those
Thousand
Millions
of
Angels
that
sinn'd
against
Him
.
Those
that
were
once
glorious
Angels
,
and
did
sin
against
God
,
the
Lord
took
Advantage
against
them
for
their
first
sin
,
and
upon
that
cast
them
down
into
Chains
of
eternal
Darkness
;
and
did
resolve
that
He
would
never
so
much
as
enter
into
a
Plea
about
any
Condition
of
Peace
with
them
to
all
Eternity
.
This
was
the
Way
of
God
towards
the
Angels
that
did
sin
against
Him
,
that
are
now
Devils
.
O
you
that
think
the
Lord
to
be
a
God
of
Mercy
altogether
,
do
:
but
consider
of
this
,
and
consider
to
Tremble
before
Him
,
that
God
should
take
Advantage
against
Millions
of
Angels
;
for
so
they
were
.
For
we
read
in
Scripture
,
that
Legions
of
Devils
were
in
one
man
,
and
they
were
once
Angels
,
and
they
did
but
commit
one
sin
against
God
,
and
the
Lord
would
not
Plea
with
them
about
Terms
of
Peace
.
But
mark
now
,
The
same
God
that
was
so
severe
against
Angels
,
that
were
His
own
Creatures
,
as
well
as
thou
,
and
were
more
glorious
Creatures
,
and
committed
but
one
sin
,
yet
would
never
enter
into
any
Terms
of
peace
with
them
;
this
God
is
not
only
willing
to
Treat
with
thy
Soul
,
to
be
at
peace
with
thee
;
but
He
sends
forth
His
Messengers
unto
thee
to
Treat
in
His
Name
,
and
doth
give
them
command
,
that
when
they
come
to
thee
they
should
offer
Terms
of
peace
to
thy
Soul
.
Admire
at
this
thou
that
hast
not
been
guilty
of
one
sin
but
of
Thousands
;
thou
that
hast
Liv'd
like
a
Monster
in
the
place
where
thou
hast
Liv'd
,
and
hast
liv'd
in
Rebellion
against
the
Lord
;
yet
He
doth
give
Command
to
His
Ministers
to
offer
peace
to
thee
.
I
say
,
stand
and
admire
at
this
when
thou
goest
Home
,
lay
it
to
thy
Heart
:
O
that
the
Great
God
should
so
Condescend
to
me
,
rather
than
to
Angels
!
He
doth
so
this
day
,
and
in
His
Name
,
I
say
,
according
to
the
Text
:
Peace
be
to
every
Soul
that
shall
yet
come
in
and
return
,
yet
come
and
repent
;
whatsoever
they
have
been
:
whether
thou
mayst
live
to
have
any
further
offer
of
peace
or
no
,
the
Lord
knows
.
It
is
an
Offer
that
thou
hast
this
day
,
Look
to
thy self
,
come
in
,
for
there
are
many
things
in
the
Text
,
that
might
put
you
on
:
For
if
there
be
not
a
Son
of
Peace
,
this
Peace
will
turn
back
again
.
Observ
.
5.
But
the
last
Point
of
all
is
this
,
That
Ministers
of
the
Gospel
are
,
when
they
come
to
a
place
,
to
say
,
First
,
Peace
be
to
this
place
.
It
should
be
the
first
Message
that
they
should
declare
;
they
should
begin
with
this
:
And
there
is
a
great
deal
of
Emphasis
in
this
word
,
First
say
.
First
,
So
we
read
of
John
Baptist
,
his
first
Sermon
was
this
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
.
And
likewise
,
the
First
Sermon
of
Christ
,
in
Mat.
4.
16
,
17.
And
again
,
the
Apostles
,
you
shall
read
of
them
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
.
The
First
Sermon
of
John
Baptist
,
of
Christ
,
and
of
the
Apostles
,
was
this
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
.
And
the
First
Sermon
that
the
Seventy
Disciples
was
to
Preach
,
was
Peace
.
And
in
this
the
Lord
deals
with
sinners
,
according
to
the
Order
He
gave
,
in
Deut.
20.
10.
The
Lord
required
that
the
First
thing
the
Children
of
Israel
should
do
,
when
they
came
against
a
City
,
it
was
to
proclaim
peace
.
And
we
read
of
Alexander
,
the
First
thing
that
he
did
,
was
to
set
up
a
Lamp
,
and
his
White
Colours
,
and
to
Proclaim
,
That
whosoever
did
come
in
before
that
Lamp
was
out
,
should
have
his
Life
and
Peace
.
So
when
the
Lord
sends
Ministers
of
the
Gospel
to
any
place
,
he
sets
up
a
Lamp
in
that
place
,
and
the
First
thing
that
He
would
have
done
,
it
is
to
Proclaim
to
all
People
to
come
in
,
that
so
they
might
have
Peace
:
And
it
is
to
be
done
in
the
First
place
.
First
,
Because
the
Bowels
of
Gods
Compassions
are
very
strong
,
and
Gods
Mercy
lies
at
His
Heart
uppermost
,
and
therefore
that
is
most
ready
,
and
He
is
most
ready
to
vent
it
:
That
's
the
most
proper
Work
of
God
,
that
He
doth
delight
to
Vent
His
Mercy
,
Jer.
9.
24.
Secondly
,
Because
that
when
the
Offer
of
Peace
is
,
that
hath
a
great
deal
of
power
to
work
upon
the
hearts
of
People
:
Now
the
Lord
therefore
would
have
that
done
at
First
,
that
is
like
most
to
prevail
.
We
know
that
People
at
First
when
a
Minister
comes
amongst
them
,
they
are
set
upon
Novelties
;
now
it
is
good
to
take
advantage
of
that
their
Humour
,
and
when
they
are
hearkning
after
Novelty
,
that
they
should
come
to
have
some
principal
Doctrine
of
Salvation
to
be
secretly
Instill'd
into
them
,
that
they
should
Drink
in
that
before
they
are
aware
.
So
the
Lord
uses
to
work
upon
Mens
Self-love
:
Every
Creature
loves
it self
,
and
therefore
the
Lord
sees
that
it
is
a
good
advantage
to
work
upon
Mens
self-love
,
to
offer
terms
of
Peace
.
And
the
truth
is
,
that
is
it
that
gains
the
Heart
of
a
Sinner
:
And
God
will
out-bid
the
World
,
and
Devil
,
and
Flesh
:
What
do
they
offer
any
thing
that
may
delight
you
,
saith
God
,
I
will
out-bid
them
all
?
Christ
out-bids
the
World
,
and
Devil
,
in
offering
unto
sinners
a
greater
Good
than
World
,
or
Devil
can
possibly
bring
unto
them
.
And
indeed
,
this
offer
of
Peace
doth
out-bid
the
World
;
that
is
,
doth
proffer
a
greater
Good
to
a
sinner
,
than
World
or
Devil
can
possibly
proffer
to
them
.
Nay
then
,
saith
the
Soul
,
if
I
see
that
I
may
have
a
greater
good
by
Repenting
and
Believing
,
than
by
going
on
in
my
sin
,
I
will
go
that
way
;
I
will
rather
attend
upon
the
Word
:
for
I
hear
of
great
things
that
are
there
,
about
Reconciliation
between
God
and
man
.
Now
this
is
the
way
to
take
the
Hearts
of
men
,
and
it
is
the
way
to
break
them
of
their
stoutness
and
stubbornness
:
For
certainly
,
every
man
naturally
,
hath
a
very
stout
and
stubborn
Heart
against
God
.
Therefore
if
First
he
be
opposed
,
he
will
be
ready
to
rise
against
God
,
and
against
His
Truths
,
and
against
His
Servants
.
Therefore
it
is
good
to
come
First
with
those
things
that
their
Hearts
may
close
with
all
,
that
so
they
may
be
in
a
more
preparation
,
that
they
may
hearken
to
what
the
Lord
shall
reveal
after
,
as
necessary
unto
them
.
But
,
you
will
say
,
If
it
be
thus
,
Why
is
it
then
that
Ministers
do
Preach
so
much
of
our
miserable
Condition
in
which
we
are
?
The
answer
is
,
It
's
true
,
at
First
there
should
be
a
tender
of
peace
;
and
I
make
no
question
,
but
you
have
had
it
so
here
:
But
now
it
's
true
,
before
the
full
Doctrine
of
Reconciliation
with
God
is
to
be
opened
unto
you
,
there
is
something
to
be
opened
unto
you
,
about
your
miserable
state
by
Nature
;
for
it
is
impossible
to
open
the
Doctrine
of
Peace
and
Reconciliation
,
without
the
opening
of
that
:
And
that
may
well
be
Justified
.
That
though
the
First
thing
should
be
to
say
,
Peace
;
yet
before
this
can
be
opened
at
large
unto
People
,
they
must
come
to
know
what
their
Natural
state
is
.
There
is
some
that
would
at
First
and
at
Last
say
,
Peace
;
and
would
have
nothing
else
Preached
,
and
crys
out
against
Preaching
of
any
thing
of
the
Law
of
God
;
which
is
meerly
through
their
Ignorance
,
in
not
rightly
understanding
the
Nature
of
the
thing
.
For
though
at
First
,
we
are
to
open
this
Peace
,
yet
when
we
come
to
open
it
,
this
hath
that
in
the
very
Bowels
of
it
,
that
will
shew
the
most
woful
Condition
of
man
by
Nature
,
that
possibly
can
be
.
As
for
Instance
,
Peace
between
God
and
us
:
Why
,
what
are
we
Enemies
?
Is
there
an
Enmity
between
God
and
us
?
Yes
,
that
comes
here
:
We
cannot
open
the
meaning
of
this
Peace
,
but
if
we
come
once
to
open
it
,
we
must
of
necessity
fall
upon
the
Doctrine
of
Mans
state
by
Nature
;
and
shew
what
a
Breach
sin
hath
made
between
God
and
the
Soul
:
And
what
infinite
need
there
is
of
such
a
Redeemer
,
that
we
could
no
other
way
be
redeemed
,
but
that
we
must
have
such
a
Saviour
,
that
must
be
both
God
and
Man
.
Now
when
we
come
to
open
the
Nature
of
this
,
it
must
needs
shew
you
what
your
miserable
Condition
is
by
Nature
.
But
a
word
or
two
for
the
Application
of
this
:
God
doth
appoint
His
Ministers
at
First
to
come
to
you
,
and
to
make
the
proffer
of
Peace
unto
your
Souls
;
then
it
should
teach
you
presently
to
be
willing
to
come
and
close
with
that
Message
.
Gods
Heart
is
sofull
of
Mercy
towards
you
,
as
at
the
very
First
He
will
have
this
offered
to
you
;
then
your
hearts
should
likewise
come
in
as
well
to
God
,
and
at
the
very
First
come
in
and
close
with
that
blessed
Offer
of
Grace
and
Mercy
.
O
,
it
is
a
great
Encouragement
to
a
Minister
,
when
People
come
in
at
the
very
First
offer
.
We
have
a
notable
Scripture
for
this
,
in
Psal.
18.
44.
Mark
,
As
soon
as
they
hear
of
Me
,
they
shall
obey
Me.
That
's
indeed
a
blessed
thing
,
that
when
a
People
comes
to
hear
of
Christ
,
and
of
the
Doctrine
of
Reconciliation
,
that
as
soon
as
they
hear
of
it
,
they
shall
come
in
presently
and
Obey
;
that
a
Minister
shall
find
his
First
Labours
to
be
Fruitful
and
Effectual
.
I
could
tell
you
of
one
,
as
in
2
Cor.
12.
the
beginning
:
And
so
I
could
say
,
That
I
knew
one
Twenty
Years
ago
,
or
more
,
that
at
the
very
First
day
of
Preaching
of
the
Doctrine
of
the
Gospel
of
that
Truth
unto
a
People
,
at
the
First
day
God
pleased
to
bring
in
a
Soul
,
and
continue
him
to
this
very
day
;
and
make
him
a
Godly
,
Gracious
,
and
Holy
man
,
that
was
a
desperate
and
prophane
wicked
Wretch
before
.
O
that
it
might
please
God
to
Incourage
the
Hearts
of
His
Ministers
so
,
that
at
their
First
coming
to
People
,
they
might
find
some
Fruit
of
their
Labours
:
For
one
that
is
Faithful
,
and
comes
among
a
People
,
he
looks
after
his
Ministry
,
and
considers
what
he
doth
,
and
what
Effect
that
hath
,
and
so
doth
give
account
to
God
of
what
Effect
that
hath
upon
the
Hearts
of
People
.
And
,
O
what
an
Incouragement
is
this
,
and
how
Honourable
to
a
People
,
if
a
Minister
of
God
shall
give
up
this
account
,
and
say
,
Lord
,
as
soon
as
ever
thou
didst
send
me
among
such
a
People
,
they
did
begin
to
hearken
after
the
Doctrine
of
Peace
,
and
began
to
Consider
what
it
was
that
was
spoken
:
And
they
were
exceedingly
Hopeful
by
their
Attention
,
and
by
other
wayes
they
have
given
exceeding
good
hope
,
that
they
have
received
the
Doctrine
of
Peace
,
that
Thou
didst
send
me
about
.
And
those
,
certainly
,
are
most
to
be
Honoured
,
that
do
First
come
in
▪
though
it's
true
,
if
men
come
in
at
the
last
Hour
,
there
is
a
possibility
to
get
to
Heaven
:
but
those
that
come
in
at
the
First
,
they
are
the
most
acceptable
to
God
,
Mich.
7.
beginning
,
My
soul
desired
the
first
ripe
fruit
.
So
the
Soul
of
God
doth
this
day
long
after
the
First
Fruits
of
every
Minister
,
that
comes
among
you
:
O
,
He
looks
into
this
Congregation
,
to
see
where
shall
be
the
First
Fruits
of
the
Ministry
of
such
a
one
,
and
of
such
a
one
that
comes
among
you
,
in
Rom.
16.
5.
It
is
spoken
to
the
Honour
of
Epenetus
,
That
he
was
the
First
fruits
of
Achaia
unto
Christ
.
O
Epenetus
,
he
is
one
that
God
did
Honour
,
for
He
was
the
First
fruits
of
Achaia
unto
Christ
.
And
it
is
the
Honour
of
England
,
that
it
was
the
First
Kingdom
that
profest
Christian
Religion
by
the
Authority
of
the
Publick
Magistrate
;
and
God
hath
some
special
regard
to
England
,
to
this
very
day
,
I
make
no
Question
,
for
that
:
And
so
in
any
place
when
God
comes
to
them
,
and
offers
the
Conditions
of
Peace
;
I
say
,
they
that
come
First
in
upon
this
First
offer
,
will
be
most
acceptable
unto
God
.
Therefore
do
not
defer
,
and
think
I
may
come
in
at
last
;
and
before
I
die
,
time
enough
:
But
if
God
be
so
timely
with
thy
Soul
,
that
He
would
have
His
Ministers
so
begin
with
thee
,
do
thou
Answer
to
God
,
and
begin
with
this
God
betimes
,
and
especially
you
that
are
young
ones
,
do
not
you
reject
it
.
O
when
God
shall
come
to
thy
Soul
,
and
say
,
Peace
be
to
thee
;
I
say
,
take
heed
of
rejecting
the
First
offer
.
For
you
that
are
young
,
what
though
you
may
be
guilty
of
much
Vanity
and
Folly
other
wayes
,
yet
it
may
be
you
have
not
been
guilty
to
this
very
day
,
of
rejecting
the
offer
of
the
Gospel
:
O
take
heed
of
Contracting
that
guilt
upon
you
!
Know
if
you
do
,
it
will
make
you
a
great
deal
harder
,
and
that
guilt
will
be
a
great
deal
worse
,
than
of
all
your
other
sins
besides
;
therefore
come
in
betimes
,
as
we
read
in
Mark
10.
17.
There
comes
a
young
man
running
to
Christ
,
and
saith
,
Good
Master
,
what
shall
I
do
to
Inherit
Eternal
Life
?
He
was
a
young
Rich
man
,
a
Gentleman
,
one
that
had
great
Possessions
;
and
the
Text
saith
,
he
came
running
to
Christ
.
O
that
God
would
perswade
young
ones
,
and
those
of
Quality
,
seeing
the
Lord
is
pleased
to
begin
with
their
Souls
,
that
they
would
hasten
,
and
come
running
to
Christ
,
to
know
what
are
the
Terms
of
Peace
and
Reconciliation
;
as
it
is
said
concerning
John
Baptist
,
in
Mat.
11.
12.
The
Text
saith
,
And
from
the
dayes
of
John
the
Baptist
until
now
,
the
Kingdom
of
Heaven
,
suffered
violence
,
and
the
Violent
take
it
by
force
.
The
meaning
is
this
,
Because
that
this
great
Doctrine
of
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
,
was
not
Preached
before
John
Baptist
:
He
was
the
First
that
came
to
Preach
this
in
the
plainness
of
it
in
a
Gospel
way
.
Now
saith
the
Text
,
And
from
the
dayes
of
John
the
Baptist
until
now
,
doth
the
Kingdom
of
Heaven
suffer
violence
.
O
the
Hearts
of
People
were
mightily
stirred
,
ever
since
the
dayes
of
John
Baptist
;
and
why
?
Because
that
he
Preached
,
that
The
Kingdom
of
Heaven
is
at
hand
.
Now
that
consists
of
Peace
and
Joy
,
and
the
Doctrine
of
Reconciliation
between
sinners
,
and
the
Blessed
God
;
that
indeed
is
the
special
part
of
the
Kingdom
of
Heaven
.
Now
he
Preaching
this
Kingdom
of
Heaven
,
saith
the
Text
,
from
that
day
the
Kingdom
of
Heaven
suffered
Violence
;
and
every
one
comes
to
know
,
Lord
what
shall
I
do
,
that
I
may
enter
into
this
Kingdom
.
O
what
a
Blessed
thing
is
it
for
Congregations
,
when
the
Lord
shall
send
those
amongst
them
,
to
bring
Peace
between
God
and
their
Souls
:
That
it
may
said
,
from
such
a
Day
,
from
such
a
Time
,
that
the
Lord
did
send
such
among
them
that
opened
this
Doctrine
of
Peace
,
That
the
Kingdom
of
Heaven
hath
suffered
Violence
.
There
hath
many
poor
Souls
come
in
and
said
,
O
Men
and
Brethren
,
What
shall
I
do
to
be
saved
.
And
Blessed
are
they
upon
whom
the
Tender
of
the
Gospel
shall
have
this
Effect
.
Now
if
there
be
any
Sons
of
Peace
here
that
shall
entertain
this
,
here
's
the
Blessing
that
is
to
be
upon
them
:
That
the
Peace
of
the
Gospel
shall
rest
upon
them
,
upon
that
Parish
,
upon
that
House
,
upon
that
Soul
.
Sermon
II.
Luke
10.
6.
And
if
the
Son
of
Peace
be
there
,
your
Peace
shall
rest
upon
it
:
If
not
,
it
shall
turn
to
you
again
.
TO
leave
what
was
said
in
the
former
Verse
,
and
to
proceed
to
what
remains
:
In
this
Verse
,
you
have
,
First
,
A
Supposition
,
If
the
Son
of
Peace
.
Secondly
,
A
Description
of
a
good
Hearer
of
the
Gospel
,
He
is
a
Son
of
Peace
.
Thirdly
,
The
Blessing
upon
him
,
Your
Peace
shall
rest
upon
him
.
(
We
shall
speak
to
no
more
,
only
these
Three
things
at
present
.
)
First
,
The
Supposition
,
If
the
Son
of
Peace
be
there
.
Here
there
is
a
Supposition
,
That
when
the
Lord
sends
the
Ministry
of
the
Gospel
unto
any
place
,
that
there
will
be
some
Sons
of
peace
;
it
were
a
hard
thing
if
we
should
come
and
find
no
Sons
of
Peace
.
If
the
Son
of
Peace
be
there
:
As
if
Christ
should
say
,
It
is
hopeful
you
may
find
some
Sons
of
Peace
.
From
whence
the
Point
of
Doctrine
is
this
:
That
when
God
doth
send
the
Ministery
of
the
Gospel
to
any
place
,
there
is
hopes
that
there
is
some
Sons
of
Peace
there
.
There
may
be
hope
to
Ministers
and
others
,
that
they
shall
find
some
that
will
entertain
their
Gospel
:
In
Acts
18.
9
,
10.
Then
spake
the
Lord
to
Paul
in
the
night
,
by
a
Vision
,
Be
not
afraid
,
but
speak
,
and
hold
not
thy
peace
:
For
I
am
with
thee
,
and
no
man
shall
set
on
thee
to
hurt
thee
:
For
I
have
much
People
in
this
City
.
When
God
sent
Paul
to
Preach
,
there
was
a
great
deal
of
Opposition
:
Well
,
saith
God
,
for
all
that
Opposition
,
you
shall
Preach
in
this
place
:
Why
?
For
I
have
much
People
in
this
City
.
So
that
when
God
by
His
Providence
,
shall
order
the
Word
to
come
to
any
place
,
there
is
a
hopeful
Argument
at
least
,
that
God
hath
People
in
that
City
.
In
Mat.
10.
Where
you
have
Christ
sending
of
the
Apostles
to
Preach
,
He
bids
them
in
ver.
5.
Go
not
into
the
way
of
the
Gentiles
,
and
into
the
Cities
of
the
Samaritans
,
enter
ye
not
,
saith
Christ
:
But
go
rather
to
the
lost
Sheep
of
the
House
of
Israel
.
As
if
Christ
should
say
,
As
for
the
Gentiles
,
and
the
Samaritans
,
I
have
yet
none
to
Call
there
;
the
time
is
to
come
for
the
Gentiles
to
be
Called
:
I
would
not
therefore
have
you
go
thither
,
I
would
not
have
you
lose
your
Labour
:
But
go
unto
the
lost
Sheep
of
the
House
of
Israel
.
There
are
many
of
the
House
of
Israel
,
that
are
as
lost
Sheep
,
that
are
wandering
from
God
,
and
their
own
Happiness
:
I
would
have
you
go
thither
,
saith
Christ
;
thereby
Intimating
that
there
were
some
to
be
Call'd
there
,
rather
than
in
the
other
place
.
The
Ministry
of
the
Gospel
,
it
is
the
great
Gift
of
Jesus
Christ
,
that
He
gave
when
He
Ascended
on
high
:
And
to
what
end
did
He
give
it
?
Mark
,
in
Ephes.
4.
11
,
12.
to
what
end
it
is
:
And
He
gave
some
Apostles
:
And
some
Prophets
:
And
some
Evangelists
:
And
some
Pastours
and
Teachers
:
For
the
perfecting
of
the
Saints
:
(
So
it
is
Translated
in
your
Books
:
)
But
the
Word
in
the
Original
is
,
For
the
Joynting
of
the
Saints
;
the
putting
of
them
into
Joynt
:
At
first
,
to
put
them
into
Christ
,
(
and
then
that
they
may
grow
up
)
For
the
Work
of
the
Ministry
,
for
the
Edifying
of
the
Body
of
Christ
.
For
the
Building
up
of
the
Body
of
Christ
.
And
this
Text
is
quoted
out
of
that
Prophesie
that
we
have
in
Psal.
68.
18.
Thou
hast
ascended
on
High
,
Thou
hast
led
Captivity
Captive
,
Thou
hast
received
Gifts
for
men
,
&c.
Here
's
a
Prophesie
of
Christ
clearly
:
And
the
Apostle
doth
apply
it
in
Ephes.
4.
Christ
received
Gifts
for
men
,
here
it
is
:
And
there
it
is
,
That
He
hath
Dispensed
Gifts
to
Men.
And
mark
,
Yea
,
for
the
Rebellious
also
.
Those
Men
that
are
the
most
Rebellious
,
yet
Christ
hath
received
Gifts
for
them
:
What
Gifts
?
The
Ministry
of
the
Gospel
is
the
great
Gift
,
that
God
the
Father
hath
given
to
Christ
,
and
Jesus
Christ
hath
given
it
unto
His
Ministers
,
and
sends
them
among
the
Rebellious
.
And
to
what
end
?
That
the
Lord
God
might
dwell
among
them
.
So
that
by
this
it
appears
till
God
send
the
Ministry
of
the
Word
among
a
People
,
the
Lord
God
doth
not
dwell
there
;
for
it
is
,
That
the
Lord
God
might
dwell
among
them
.
They
are
without
God
in
the
World
,
but
when
that
comes
unto
a
place
,
then
the
Lord
God
comes
to
Dwell
among
them
.
So
that
then
,
you
see
the
Point
clear
by
Scripture
,
when
the
Lord
sends
the
Ministry
of
the
Gospel
,
there
is
some
hope
that
there
is
some
good
intended
for
some
in
that
place
.
And
the
Reasons
are
these
,
John
20.
21.
Then
said
Jesus
to
them
again
,
Peace
be
unto
you
;
as
my
Father
hath
sent
me
,
even
so
send
I
you
.
Mark
,
As
God
the
Father
sends
Christ
,
so
Christ
sends
Ministers
.
Well
,
How
doth
God
the
Father
send
Christ
?
Compare
this
Scripture
with
John
3.
17.
Thus
God
the
Father
sends
His
Son
,
He
doth
not
send
His
Son
into
the
World
that
He
might
Condemn
the
World
:
That
is
not
Gods
primary
End
to
Condemn
the
World
,
but
that
that
God
doth
Aim
at
,
in
sending
His
Son
into
the
World
,
it
is
,
that
by
Him
the
World
may
be
saved
.
Now
then
compare
this
Scripture
with
that
other
;
saith
Christ
,
As
my
Father
sent
me
,
so
send
I
you
.
Now
my
Father
sent
Me
into
the
World
,
not
to
Condemn
the
World
,
though
by
accident
the
World
shall
be
Condemned
,
the
rather
because
of
Christs
comeing
among
them
,
and
they
refusing
Him
:
But
this
is
the
Scope
of
my
Fathers
sending
of
Me
into
the
World
,
that
by
Me
the
World
may
be
Saved
;
and
so
do
I
send
you
▪
I
send
you
to
Places
,
not
to
Condemn
them
;
not
to
Aggravate
their
Sin
and
their
Condemnation
:
That
is
not
my
primary
Intention
,
though
this
may
fall
out
;
but
I
send
you
to
a
place
,
that
through
your
Ministry
,
Souls
in
that
place
may
come
to
be
Saved
.
Reas.
2.
A
second
Reason
is
,
from
the
Promise
of
Christ
unto
His
Ministers
,
when
they
go
to
any
place
to
Preach
.
In
the
last
words
of
the
Gospel
by
Saint
Matthew
,
Christ
sends
them
to
Preach
;
and
saith
He
,
Lo
,
I
am
with
you
alwayes
,
even
unto
the
end
of
the
World
;
I
am
with
you
to
Assist
you
,
and
to
Bless
you
whithersoever
you
go
,
even
to
the
end
of
the
World
.
That
is
,
with
you
,
and
with
all
that
shall
succeed
you
to
Preach
this
Gospel
in
any
place
,
unto
the
end
of
the
World
.
Reas.
3.
Further
,
We
know
that
the
Gospel
,
it
is
the
Arm
of
God
,
Isa.
53.
1.
Who
hath
believed
our
Report
,
and
to
whom
is
the
Arm
of
the
Lord
revealed
.
And
Rom.
1.
16.
It
is
the
Power
of
God
unto
Salvation
.
And
if
God
Arm
,
and
Gods
Power
unto
Salvation
come
among
a
People
,
there
is
hopes
that
there
is
an
Intention
of
some
Good
unto
some
of
them
.
Reas.
4.
The
Preaching
of
the
Gospel
:
It
brings
the
Day
of
Grace
and
of
Salvation
,
to
any
place
wheresoever
it
comes
;
and
so
long
as
that
doth
continue
to
any
place
,
so
long
the
day
of
Grace
and
Salvation
continues
to
the
place
.
This
you
have
clearly
,
2
Cor.
6.
beginning
,
We
then
as
Workers
together
with
Him
,
beseech
you
also
,
that
ye
receive
not
the
Grace
of
God
in
vain
.
For
He
saith
,
I
have
heard
thee
in
a
time
accepted
,
and
in
the
day
of
Salvation
have
I
succoured
thee
:
Behold
,
NOW
is
the
accepted
time
,
behold
,
NOW
is
the
day
of
Salvation
.
Now
:
When
was
that
Now
?
That
was
,
when
the
Apostles
came
and
Preached
among
them
,
the
Doctrine
of
Reconciliation
:
Now
is
the
accepted
time
,
Now
is
the
day
of
Salvation
.
Now
if
you
come
in
,
you
may
be
accepted
:
Now
is
the
time
,
that
if
you
be
appointed
to
be
Sav'd
,
you
must
come
in
now
.
Reas.
5.
And
this
Scripture
doth
put
me
upon
a
Fifth
Reason
of
the
Point
,
and
that
is
:
That
when
the
Gospel
comes
to
be
Preached
to
a
place
,
it
doth
not
only
make
an
Accepted
time
,
and
a
day
of
Salvation
:
But
it
is
the
Fruit
of
the
Prayer
of
Jesus
Christ
,
even
of
that
Prayer
that
Christ
hath
made
to
God
the
Father
,
that
He
would
in
such
a
time
send
the
Ministry
of
the
Gospel
,
to
be
clearly
and
powerfully
Taught
in
that
place
.
And
if
you
ask
me
where
the
place
is
that
doth
prove
it
,
it
is
in
Isa.
49.
8.
You
have
there
almost
the
very
some
words
that
you
have
here
:
Thus
,
saith
the
Lord
,
In
an
acceptable
time
have
I
heard
thee
,
and
in
a
day
of
Salvation
have
I
helped
thee
.
Now
this
is
clearly
meant
of
Christ
,
if
you
look
both
unto
the
Coherence
of
the
words
,
with
what
hath
been
before
,
and
that
which
follows
after
:
For
,
saith
He
,
I
will
preserve
thee
,
and
give
thee
for
a
Covenant
of
the
People
,
to
Establish
the
Earth
,
to
cause
to
Inherit
the
desolate
Heritages
.
Now
saith
God
concerning
Christ
:
Thus
,
saith
the
Lord
,
In
an
acceptable
time
have
I
heard
thee
.
What
is
that
acceptable
time
?
It
is
that
which
the
Apostle
doth
Interpret
to
be
,
A
day
of
Salvation
.
The
Apostle
speaks
of
an
acceptable
Time
,
and
of
a
day
of
Salvation
;
and
saith
he
,
Now
it
is
.
Now
while
we
are
Preaching
the
glad
Tidings
of
the
Gospel
unto
you
.
And
here
,
saith
the
Holy
Ghost
,
The
Lord
hath
heard
thee
in
an
acceptable
time
,
and
in
a
day
of
Salvation
.
That
is
,
When
as
Jesus
Christ
did
Pray
to
God
the
Father
,
for
His
Church
that
should
be
;
that
God
would
send
the
Ministry
of
the
Gospel
,
unto
those
whom
the
Father
had
given
unto
Him
from
all
Eternity
:
I
say
,
Jesus
Christ
did
Pray
unto
the
Father
for
them
.
Now
,
saith
God
,
I
have
heard
thy
Prayer
,
and
I
have
granted
what
thou
Prayest
for
.
And
this
hearing
of
thy
Prayer
,
it
is
an
acceptable
Time
,
and
it
is
a
day
of
Salvation
.
Thou
hast
a
day
of
Salvation
according
to
thy
prayer
;
and
this
very
day
the
Apostle
doth
Interpret
of
sending
the
Gospel
unto
any
place
:
So
that
where
the
Gospel
comes
,
it
is
not
to
be
lookt
upon
as
a
thing
that
comes
meerly
by
Accident
,
or
by
an
ordinary
Providence
of
God
,
as
other
things
;
but
it
is
that
that
comes
unto
a
place
by
Virtue
of
the
Prayer
of
Jesus
Christ
,
of
the
Intercession
of
Jesus
Christ
unto
the
Father
,
for
that
particular
Place
,
or
Town
,
or
Parish
.
And
this
is
the
Reason
why
the
Lord
leaves
some
places
destitute
of
Help
,
in
Ignorance
and
Darkness
,
that
they
scarce
ever
come
to
hear
of
Jesus
Christ
:
And
others
that
it
may
be
are
in
themselves
as
unworthy
as
the
other
;
they
come
to
have
the
great
things
of
the
Gospel
opened
to
them
:
The
reason
of
the
difference
is
,
Jesus
Christ
hath
Interceeded
before
the
Father
for
the
one
,
and
not
for
the
other
;
and
one
is
the
Fruit
of
the
Prayer
of
Jesus
Christ
,
and
the
other
Christ
hath
let
go
,
because
they
do
not
so
belong
unto
Him
:
He
hath
not
those
among
them
,
that
are
to
be
made
the
Sons
of
Peace
.
Reas.
6.
Yet
further
,
When
the
Gospel
comes
to
a
place
,
there
is
hope
of
Good
,
because
that
the
Gospel
hath
in
it self
so
much
power
.
I
say
,
it
is
not
only
as
an
Ordinance
to
convey
the
Word
of
God
.
But
though
Mans
Words
and
Ministry
hath
little
in
it
,
yet
the
Truths
of
the
Gospel
,
they
have
in
them
a
mighty
Strength
;
there
are
such
wonderful
things
that
the
Gospel
doth
Reveal
wheresoever
it
comes
,
that
one
would
wonder
that
the
Hearts
of
all
People
should
not
be
taken
with
it
.
Yea
,
there
are
such
things
that
are
made
known
in
the
Gospel
,
that
one
would
think
might
break
the
Heart
of
any
Devil
in
Hell
.
That
if
God
should
send
the
Gospel
unto
the
Devils
(
if
they
were
not
gone
Irrecoverably
)
one
would
think
that
what
is
made
known
in
the
Gospel
,
might
break
the
heart
of
a
Devil
.
O
that
God
should
be
Reconcil'd
to
Man
!
To
send
His
own
Son
to
Die
for
base
Worms
,
upon
whom
the
Lord
might
have
Glorified
His
Infinite
Justice
upon
to
all
Eternity
.
There
is
that
in
the
Gospel
,
that
it
is
to
Admiration
,
that
all
People
do
not
come
in
unto
it
.
What
doth
Christ
say
,
If
the
Son
of
Peace
.
It
is
a
wonder
that
all
do
not
come
in
to
Imbrace
the
Blessed
Gospel
.
The
Patience
of
God
doth
Lead
to
Repentance
;
Then
what
might
the
Grace
of
God
do
,
that
is
held
out
in
the
Gospel
?
The
Lord
doth
reveal
such
Arguments
to
draw
People
,
that
to
speak
after
the
manner
of
Men
,
we
may
conceive
:
That
if
the
Lord
should
have
Studied
and
Contriv'd
with
His
own
Infinite
Wisdom
,
what
strong
Arguments
He
would
use
to
work
upon
the
Hearts
of
the
Children
of
Men
;
one
would
not
have
imagined
how
an
Infinite
Wisdom
,
should
have
found
out
such
to
perswade
Men
to
come
in
.
One
may
say
of
the
Arguments
of
the
Gospel
,
as
the
Master
of
the
Vineyard
said
,
when
he
had
Let
out
his
Vineyard
to
Husbandmen
,
and
sent
for
Fruit
;
one
Servant
was
beaten
,
and
the
other
was
misused
:
But
at
last
,
saith
he
,
I
will
send
my
Son
,
for
surely
they
will
reverence
my
Son
.
Why
now
,
this
may
be
said
of
other
Arguments
.
To
compare
those
things
that
are
in
the
Gospel
,
with
all
other
things
that
can
be
Preached
unto
People
:
Indeed
a
Minister
of
God
may
come
with
many
strong
Arguments
,
to
draw
the
Hearts
of
People
from
their
sin
,
and
to
draw
them
unto
Repentance
.
But
now
,
this
Argument
will
not
do
it
,
nor
the
other
Argument
will
not
do
it
;
they
stand
out
this
and
that
Argument
:
I
,
but
saith
the
Lord
,
I
will
send
the
Ministry
of
my
Gospel
among
them
,
I
'll
reveal
my
Son
unto
them
.
Certainly
,
they
will
Reverence
this
Argument
,
and
their
Hearts
will
be
taken
with
this
Argument
.
That
's
another
Reason
why
there
is
great
hopes
,
when
the
Ministry
of
the
Gospel
comes
,
that
there
should
be
some
Sons
of
Peace
found
there
.
Reas.
7.
Further
,
Another
is
this
,
Because
it
is
the
Way
of
God
with
a
People
,
when
He
sends
them
the
Gospel
in
the
Power
of
it
,
and
the
Clearness
of
it
:
I
say
,
the
Way
of
God
then
,
is
not
so
much
to
have
regard
to
any
of
their
sins
,
that
ever
were
Committed
before
that
time
,
but
now
to
go
as
it
were
upon
a
new
Score
:
I
do
not
say
,
but
if
they
should
perish
,
then
they
must
perish
for
their
old
sins
too
:
But
I
mean
thus
,
That
when
the
Lord
sends
the
Ministry
of
the
Gospel
to
a
place
,
the
Lord
now
doth
not
so
much
look
at
any
sin
that
they
liv'd
in
before
,
in
the
dayes
of
their
Ignorance
;
there
is
none
of
those
sins
now
that
shall
Damn
them
,
upon
condition
that
they
now
do
Imbrace
the
Gospel
that
is
offered
to
them
:
Therefore
there
is
a
great
deal
of
hope
,
that
there
may
be
some
Sons
of
Peace
:
For
the
Riches
of
Gods
Mercy
hath
not
yet
had
the
Glory
;
the
Turn
as
it
were
of
it
towards
this
People
,
that
yet
have
not
had
the
Gospel
in
the
Clearness
,
and
in
the
Power
of
it
brought
amongst
them
.
Now
God
looks
thus
upon
a
People
,
that
He
sends
His
Gospel
unto
.
It
's
true
,
they
have
liv'd
in
Blindness
,
in
Darkness
,
in
Prophaneness
,
in
Sabboth-breaking
,
in
Ungodliness
:
Alas
,
they
did
not
know
what
the
Councels
of
my
Will
were
,
concerning
the
Eternal
state
of
their
Souls
,
which
is
revealed
in
that
Gospel
of
Mine
.
They
knew
no
better
things
that
to
Eat
and
Drink
,
and
make
provision
for
the
Flesh
,
therefore
for
all
that
time
of
their
Ignorance
,
I
will
not
regard
,
I
will
Wink
at
it
.
But
now
God
Calls
for
Repentance
:
So
you
find
it
in
Acts
17.
30.
And
the
times
of
this
Ignorance
God
Winked
at
,
but
now
God
Calleth
all
men
every
where
to
Repent
.
As
if
the
Lord
should
say
,
As
for
the
times
of
your
Ignorance
,
though
you
were
very
Prophane
,
very
Superstitious
,
very
Ungodly
,
yet
I
am
content
to
Wink
at
it
;
but
now
I
am
content
to
go
,
as
it
were
,
upon
a
new
Score
.
Now
come
in
and
Repent
,
and
your
Souls
shall
live
.
Now
,
my
Brethren
,
when
Mercy
comes
to
have
a
Turn
towards
a
People
,
who
knows
what
may
be
done
.
As
thus
,
Now
suppose
that
a
Man
hath
lain
Sick
a
long
time
,
and
his
Sickness
increases
upon
him
,
and
it
is
very
dangerous
:
If
you
should
come
to
such
a
Man
,
and
say
,
What
means
have
you
used
?
What
Phisicians
have
you
had
?
Now
it
appears
that
he
hath
not
used
such
a
Medicine
that
is
Soveraign
for
such
a
Disease
,
it
hath
not
been
tried
;
now
if
that
Medicine
hath
not
been
used
,
you
will
have
a
great
deal
of
hope
concerning
the
Life
of
your
Friend
,
until
it
be
tried
,
and
you
see
it
doth
no
good
,
that
it
makes
no
alteration
upon
the
body
of
your
Friend
.
So
it
is
here
,
People
that
have
liv'd
Prophanely
,
and
Ungodlily
,
and
their
Hearts
have
not
been
brought
to
God
.
I
,
but
what
hath
God
revealed
his
Grace
in
Christ
unto
their
Souls
?
Have
they
known
the
Blessed
things
of
the
Gospel
?
If
not
,
there
may
be
a
great
deal
of
hope
:
For
when
Gods
Mercy
shall
come
to
have
its
Turn
upon
this
People
,
it
's
very
like
there
are
many
,
whom
God
intends
Everlasting
good
unto
.
But
now
to
wind
up
this
Point
in
a
word
of
Application
.
If
this
be
so
,
First
,
The
Hope
of
God
Himself
.
You
will
say
,
The
Hope
of
God
,
why
,
God
knows
whether
it
will
work
upon
People
,
yea
or
no
;
and
that
cannot
be
Frustrated
.
But
for
the
Answer
to
that
,
We
are
to
know
,
that
God
is
pleased
in
Scripture
,
to
Speak
after
the
manner
of
Men
,
and
God
Himself
doth
Speak
after
this
manner
,
as
if
He
had
some
good
hopes
that
People
would
be
wrought
upon
,
when
He
sends
His
Ministers
among
them
.
As
that
place
which
I
named
before
,
I
will
send
my
Son
,
surely
they
will
reverence
him
:
I
hope
that
will
prevail
.
And
a
suitable
place
we
have
of
Gods
expressing
himself
after
this
manner
,
in
Jer.
36.
2
,
3.
Take
thee
a
Roll
of
a
Book
,
and
Write
therein
all
the
Words
that
I
have
spoken
unto
thee
against
Israel
,
and
against
Judah
,
&c
▪
It
may
be
(
saith
God
)
that
the
House
of
Judah
will
hear
all
the
evil
that
I
purpose
unto
them
.
Go
your
way
and
preach
saith
God
unto
the
Prophet
,
it
may
be
they
will
hear
,
and
return
every
Man
from
his
evil
way
.
This
was
not
now
the
Ministery
of
the
Gospel
but
of
Threatings
;
and
yet
God
speaks
with
some
expectation
,
as
if
so
be
he
did
expect
that
they
should
;
it
may
be
they
will
,
saith
God
.
And
so
in
Zeph.
3.
7.
I
said
,
surely
thou
wilt
fear
me
,
thou
wilt
receive
Instruction
,
so
their
dwelling
should
not
be
cut
off
;
howsoever
I
punished
them
,
but
they
rose
early
,
and
corrupted
all
their
doings
:
God
was
frustrated
in
his
Expectation
;
yet
I
said
,
surely
thou
wilt
fear
me
.
Thus
the
Lord
,
though
he
knows
all
his
works
from
all
eternity
,
yet
he
speaks
after
the
manner
of
Men
;
and
saith
,
surely
such
and
such
means
may
do
good
upon
such
and
such
people
:
O
therefore
,
let
not
the
Expectation
of
the
Lord
be
frustrated
;
and
let
not
the
expectatitions
of
the
Ministers
of
the
Gospel
be
frustrated
.
Certainly
,
when
they
come
to
any
place
,
they
are
to
come
with
their
hearts
filled
with
hope
,
that
there
are
Sons
of
Peace
in
that
place
;
and
there
is
nothing
that
can
incourage
a
faithful
Minister
of
the
Gospel
to
spend
his
time
in
Studying
,
and
Opening
of
the
Mysteries
of
Grace
more
then
this
;
that
he
comes
with
his
Heart
filled
with
hope
,
that
there
are
some
Sons
of
Peace
in
that
place
.
O
do
not
frustrate
this
expectation
.
It
is
a
vile
thing
for
the
Ministers
of
the
Gospel
to
come
to
any
place
,
but
to
gain
Sons
of
Peace
:
And
indeed
upon
this
expectation
the
heart
of
a
faithful
Minister
,
who
understands
what
the
meaning
of
Peace
with
God
is
,
cannot
but
be
drawn
forth
towards
a
People
;
why
he
comes
with
this
expectation
,
and
he
looks
after
his
Ministery
to
see
what
becomes
of
it
.
O
therefore
do
not
frustrate
the
Expectations
of
your
Ministers
in
this
:
Do
not
give
them
occasion
to
make
their
Complaint
,
that
they
have
spent
their
Strength
in
vain
.
Yea
,
and
further
,
As
it
is
the
Expectation
of
the
Ministers
that
Preach
,
so
it
is
the
Expectation
of
all
the
Saints
of
God
.
None
of
Gods
People
that
know
a
place
that
hath
Liv'd
in
Darkness
and
Blindness
before
,
but
if
they
see
the
Lord
by
His
Providence
,
carrying
the
Ministry
of
the
Gospel
with
Power
in
that
place
,
they
think
thus
with
themselves
,
Whom
is
it
that
the
Lord
intends
good
unto
?
Surely
the
Lord
hath
a
Mercy
to
such
a
People
.
And
they
will
wait
to
see
who
it
is
that
God
will
pitch
upon
.
O
likewise
,
Do
not
frustrate
the
Expectation
that
the
Angels
themselves
,
in
1
Cor.
11.
a
place
,
I
suppose
you
know
,
where
the
Women
are
to
be
Covered
,
because
of
the
Angels
:
It
doth
appear
by
that
Text
,
that
the
Angels
are
in
Congregations
,
when
a
Congregation
is
met
together
to
hear
the
Word
of
God
Preached
,
and
for
other
Accounts
,
there
the
Angels
are
Met
;
And
I
make
no
question
,
but
this
place
is
as
full
of
Angels
as
of
Men
,
and
they
are
here
present
,
and
do
look
upon
our
Behaviour
,
and
wait
for
the
time
when
God
will
be
pleased
to
Work
upon
the
Hearts
of
some
or
other
.
O
to
what
Family
,
to
what
particular
Soul
doth
God
intend
good
unto
.
O
that
we
might
know
it
,
that
we
might
have
Joy
in
Heaven
:
For
so
the
Scripture
tells
us
,
That
at
the
Conversion
of
sinners
,
there
is
Joy
in
Heaven
,
and
surely
they
wait
for
it
.
O
that
we
might
see
the
Ministry
of
the
Gospel
work
effectually
upon
Souls
,
that
so
we
might
joy
for
it
.
And
now
let
every
particular
Soul
reason
thus
with
it self
:
What
is
it
so
,
that
there
is
hope
that
there
may
be
some
Sons
of
Peace
;
why
may
it
not
be
I
,
though
vile
,
though
a
very
wretched
Creature
?
Yet
I
hear
that
the
time
of
Ignorance
God
winks
at
,
only
now
He
calls
to
Repent
:
If
I
feel
God
beginning
to
jogg
my
Heart
now
,
I
may
be
the
Man
or
Woman
,
that
the
Lord
intended
from
all
Eternity
.
For
we
are
to
know
,
that
which
God
doth
now
in
time
,
is
no
other
than
He
did
determine
from
Eternity
:
And
I
say
,
if
you
feel
your
Hearts
stirred
,
and
wrought
upon
by
the
Ministry
of
the
Gospel
,
you
may
know
that
God
did
intend
you
in
particular
.
And
Christ
,
when
He
did
Pray
to
God
the
Father
for
this
acceptable
time
,
that
you
were
particularly
intended
in
that
Prayer
of
His
;
and
you
are
not
excluded
to
be
saved
any
more
than
any
,
and
therefore
it
may
fall
upon
you
.
Perhaps
in
a
Family
,
it
may
fall
upon
the
poor
Servant
,
or
Child
,
and
the
others
may
be
left
:
But
some
or
other
it
is
like
,
it
will
fall
upon
.
And
,
my
Brethren
,
If
this
be
so
,
if
there
be
hopes
when
the
Gospel
comes
to
be
Preached
,
that
there
are
Sons
of
Peace
in
that
place
,
it
is
a
most
Cursed
thing
for
any
to
stand
to
oppose
the
Gospel
,
when
it
comes
to
any
place
.
It
is
very
seldom
but
some
or
other
will
be
Railing
,
and
Crying
out
against
it
:
But
take
heed
what
thou
dost
,
Wilt
thou
stand
against
God
,
to
cross
God
in
such
a
blessed
End
as
this
is
?
It
may
be
the
Lord
hath
some
Souls
in
that
place
,
He
intends
Eternal
good
unto
:
And
wilt
thou
stand
out
against
that
,
and
cross
God
?
But
especially
take
heed
you
do
not
oppose
the
Gospel
,
in
any
place
where
there
is
not
only
a
remote
hopes
,
but
it
comes
to
be
Nearer
and
Fuller
than
it
was
before
,
and
there
is
some
real
Manifestation
that
God
intends
Good
unto
some
:
O
take
heed
of
thy
Opposition
of
it
there
.
This
was
the
Reason
that
Paul
was
so
mightily
provok'd
,
when
Elimas
came
to
resist
his
Ministry
;
of
which
you
may
read
in
Acts
13.
There
was
one
Sergius
Paulus
,
which
sent
for
Barnabas
and
Saul
,
and
desired
to
hear
the
Word
of
God
.
Now
this
Sergius
Paulus
was
a
Chief
Man
in
the
place
where
Paul
Preached
,
he
was
the
Deputy
,
and
there
was
good
hopes
that
God
would
Convert
his
Soul
.
And
Elimas
the
Sorcerer
,
he
stood
and
opposed
,
and
sought
to
turn
away
the
Deputy
from
the
Faith
.
Now
when
Paul
was
in
so
good
a
hope
that
he
should
gain
not
only
a
Soul
,
but
a
publick
Man
,
that
might
do
a
great
deal
of
good
:
O
the
Spirit
of
Paul
was
mightily
provok'd
!
He
looks
upon
Elimas
,
and
sets
his
Eyes
upon
him
(
the
Text
saith
)
and
and
said
:
O
full
of
all
Subtilty
,
and
all
Mischief
,
thou
Child
of
the
Devil
,
thou
Enemy
of
all
Righteousness
,
wilt
thou
not
cease
to
pervert
the
Right
Wayes
of
God
,
&c.
Paul
was
a
Man
of
a
very
Quiet
and
Meek
Spirit
,
and
yet
mark
how
full
of
Passion
he
was
at
this
time
:
O
this
provok'd
the
Spirit
of
Paul
,
he
was
not
able
to
bear
it
.
We
never
read
that
Paul
was
so
troubled
when
they
Persecuted
him
,
when
they
put
him
into
Prison
:
But
as
if
Paul
should
say
,
Do
with
me
what
you
will
,
put
me
into
Prison
,
do
what
you
will
with
my
Carcass
;
but
do
not
frustrate
my
Expectation
in
Gaining
a
Chief
Man
,
that
may
do
a
great
deal
of
Service
for
God
.
When
he
was
but
in
fear
that
he
should
be
frustrated
of
his
hope
,
he
was
not
able
to
bear
it
.
And
certainly
,
nothing
can
go
so
near
to
the
Heart
of
any
Faithful
Minister
,
as
that
there
should
be
any
to
stand
to
frustrate
his
hope
of
Gaining
of
Souls
.
Perhaps
in
a
Family
,
if
one
or
two
doth
but
go
to
hear
the
Word
,
the
others
will
be
Scorning
and
Jeering
;
and
one
Neighbour
will
be
Scorning
at
another
,
and
all
to
frustrate
the
Hopes
of
God
,
of
His
Ministers
,
and
of
the
Saints
and
Angels
.
But
know
,
when
thou
do'st
any
thing
to
oppose
the
Ministry
of
the
Gospel
,
thou
do'st
set
thy self
what
in
thee
lies
,
both
to
frustrate
the
Hopes
of
God
and
His
Ministers
,
and
His
Saints
and
Angels
;
and
thou
wilt
find
this
to
be
a
hard
work
,
thou
do'st
but
Kick
against
the
Pricks
.
And
thus
much
for
this
Point
,
we
come
now
unto
the
next
.
That
good
Hearers
of
the
Gospel
,
If
the
Son
of
Peace
be
there
.
They
are
sometimes
called
,
The
Children
of
the
Kingdom
,
as
in
Mat.
13.
there
they
have
that
Title
given
unto
them
.
Those
that
are
good
Hearers
of
the
Word
,
in
the
Parable
that
you
have
about
the
Seed
.
Those
that
Imbrace
the
Gospel
,
and
are
the
good
Hearers
of
it
,
they
are
the
Sons
of
Peace
,
and
that
in
a
Five-fold
regard
:
First
,
Because
they
are
such
as
are
ordained
to
Peace
,
as
the
Son
of
Perdition
,
one
that
is
appointed
to
Perdition
.
Secondly
,
They
are
those
that
do
attend
upon
the
Gospel
of
Peace
,
as
in
Mark
2.
19.
The
Children
of
the
Bride-Chamber
,
those
that
do
attend
upon
the
Gospel
.
Thirdly
,
Because
they
are
Obedient
unto
the
Gospel
:
As
the
Sons
of
Belial
,
are
Sons
of
Wickedness
;
so
the
Sons
of
Peace
,
such
as
yield
Obedience
unto
the
Gospel
of
Peace
.
Fourthly
,
The
Sons
of
Peace
,
because
they
are
Begotten
by
the
Ministry
of
the
Gospel
.
Fifthly
,
Because
they
are
such
as
shall
Inherit
the
Peace
of
the
Gospel
,
therefore
Sons
of
Peace
.
There
is
somewhat
that
every
one
of
these
may
afford
unto
us
,
but
I
take
the
first
Three
are
principally
meant
;
therefore
of
the
other
I
shall
speak
of
but
a
little
by
the
way
.
The
First
is
,
Because
they
are
appointed
unto
that
Benefit
of
the
Gospel
of
Peace
:
So
that
from
thence
the
Point
is
this
:
That
all
those
that
are
good
Hearers
,
I
shall
give
you
these
two
Scriptures
for
it
,
the
first
is
in
Acts
2.
latter
end
,
And
the
Lord
added
to
the
Church
,
(
that
is
,
Converted
to
Himself
,
made
His
Gospel
effectual
)
daily
such
as
should
be
saved
;
such
as
were
appointed
to
be
Saved
.
And
another
Scripture
there
is
,
which
saith
,
That
all
those
which
were
ordained
to
Eternal
Life
,
believed
.
But
above
all
,
I
will
give
you
this
one
Scripture
,
in
1
Thes
.
it
is
a
most
excellent
Text
for
this
purpose
,
and
a
mighty
Encouraging
Text
to
all
those
,
that
shall
be
found
good
Hearers
of
the
Gospel
:
Chap.
1.
4
,
5.
Knowing
,
Brethren
beloved
,
your
Election
of
God
.
We
know
that
you
are
those
whom
God
hath
Eternally
Elected
:
How
do
you
know
that
?
Were
you
in
the
Counsel
of
God
,
in
Gods
Treasury
,
to
know
what
His
Thoughts
were
:
How
can
you
tell
the
Election
of
God
?
Mark
,
The
Words
following
doth
give
you
the
Reason
for
what
He
saith
,
knowing
your
Election
of
God
:
For
our
Gospel
came
not
unto
you
in
Word
only
,
but
also
in
Power
.
Indeed
when
the
Gospel
comes
to
a
place
,
if
it
comes
in
Word
only
unto
a
Congregation
,
they
come
indeed
to
hear
,
and
flock
to
hear
what
a
Man
can
say
;
This
is
no
Argument
of
a
Mans
Election
:
but
when
it
comes
not
only
in
Word
but
in
Power
,
when
you
begin
to
feel
the
Power
of
the
Word
upon
your
Hearts
.
Though
you
come
,
it
may
be
,
at
first
out
of
Curiosity
and
Novelty
,
and
took
notice
of
nothing
that
would
be
done
;
but
when
you
came
there
,
the
Gospel
took
hold
upon
your
Spirits
,
and
over-powered
your
Hearts
.
Now
by
that
you
may
know
,
that
you
are
one
that
are
appointed
unto
the
Benefit
of
the
Gospel
of
Peace
,
that
you
are
Elected
of
God
.
Those
Souls
that
feel
the
Power
of
the
Gospel
upon
them
,
may
know
certainly
that
they
were
Elected
from
all
Eternity
.
As
if
God
should
Speak
from
Heaven
,
and
say
,
Such
a
Man
or
Woman
,
they
are
Elected
from
all
Eternity
;
we
may
now
as
well
doubt
of
that
Voice
,
as
we
may
doubt
of
a
Man
or
Woman
,
that
hath
the
power
of
the
Gospel
upon
their
Hearts
:
So
that
is
appears
by
this
Text
,
that
where
there
are
good
Hearers
of
the
Gospel
,
they
are
the
Sons
of
Peace
;
that
is
,
appointed
for
all
Eternity
to
have
the
benefit
of
Peace
.
And
there
are
these
particulars
in
this
:
First
,
They
may
know
that
the
Lord
had
Thoughts
upon
them
in
particular
,
before
the
World
was
;
yea
,
that
the
Lord
,
when
He
saw
the
great
Lump
of
Mankind
before
Him
,
He
set
apart
these
for
the
Praise
of
His
Grace
in
Christ
for
ever
:
Left
others
,
and
set
apart
these
.
Yea
,
They
may
know
,
that
there
were
Transactions
between
the
Father
and
the
Son
,
about
their
Souls
in
particular
,
from
all
Eternity
.
Yea
,
you
may
further
know
,
That
God
the
Father
did
give
them
unto
His
Son
from
Everlasting
:
For
so
Christ
saith
,
That
those
come
to
Him
,
whom
the
Father
hath
given
Him
.
There
are
a
certain
Number
,
that
God
the
Father
hath
given
to
Jesus
Christ
,
to
Redeem
from
all
Eternity
;
and
said
to
Him
,
Son
,
take
these
Souls
,
and
do
you
undertake
for
them
:
And
He
hath
made
Answer
,
Father
,
I
do
undertake
to
Satisfie
Thy
Wrath
and
Justice
for
them
.
Now
were
it
not
a
blessed
thing
to
know
,
that
when
there
were
such
Transactions
between
the
Father
and
the
Son
,
that
thou
wert
mentioned
in
particular
,
that
God
the
Father
did
give
thee
by
Name
to
His
Son
.
Certainly
,
if
thou
beest
an
Entertainer
of
the
Gospel
,
thou
mayest
be
certain
of
this
thing
.
Further
,
Thou
mayst
know
this
;
As
God
the
Father
did
give
thee
to
His
Son
,
so
He
did
make
a
Promise
to
save
thee
.
There
was
a
Covenant
between
the
Father
and
the
Son
for
thy
Salvation
,
according
to
that
Text
in
Tit.
1.
2.
That
Scripture
speaks
of
a
Promise
of
Eternal
Life
before
the
World
began
:
How
could
there
be
a
Promise
before
the
World
began
?
To
whom
could
it
be
made
?
When
there
is
a
Promise
made
,
there
must
be
some
body
to
receive
it
?
Surely
it
was
:
The
Promise
was
between
the
Father
and
the
Son
,
from
all
Eternity
,
concerning
thy
Soul
in
particular
.
Yea
,
and
further
,
Thou
may'st
know
,
That
when
God
did
send
His
Son
to
take
Mans
Nature
upon
Him
,
He
sent
Him
into
the
World
,
to
have
a
care
of
thy
Soul
,
as
well
as
any
others
.
Yea
,
and
further
,
That
when
God
did
from
all
Eternity
appoint
,
that
at
such
a
time
and
place
,
such
means
should
be
for
good
;
that
He
did
likewise
Aim
at
thee
.
And
indeed
,
many
may
see
the
Work
of
God
wonderful
this
way
.
Thus
those
that
are
good
Hearers
of
the
Gospel
,
they
are
the
Sons
of
Peace
,
in
this
First
regard
,
because
they
are
appointed
by
God
,
unto
the
Benefit
of
the
Peace
of
the
Gospel
,
from
all
Eternity
.
And
it
may
be
a
mighty
Encouragement
unto
those
,
who
do
begin
to
feel
the
Gospel
to
be
powerful
upon
their
Hearts
.
Secondly
,
The
other
is
,
A
Son
of
Peace
,
that
doth
attend
upon
the
Gospel
.
That
is
,
when
the
Ministry
of
the
Gospel
doth
come
,
he
doth
make
it
his
care
to
make
preparation
for
it
;
he
doth
come
to
hear
the
Gospel
as
a
matter
of
great
Moment
;
and
when
he
doth
come
to
hear
,
he
doth
bend
his
whole
Soul
to
attend
to
what
is
heard
,
and
he
dares
not
give
liberty
to
the
wandering
of
his
Thoughts
:
And
he
doth
charge
his
Memory
with
such
and
such
truths
,
to
think
of
these
whatsoever
he
doth
forget
.
And
here
's
now
a
Son
of
Peace
;
as
the
Children
of
the
Bride-Chamber
,
they
are
such
as
do
attend
there
:
So
he
,
A
Son
of
Peace
,
attends
upon
the
Ministry
of
the
Gospel
.
Now
by
this
Second
,
thou
mayst
know
the
First
;
thou
mayst
know
whither
thou
beest
a
Son
:
That
is
,
whither
thou
beest
one
that
from
all
Eternity
,
wert
set
apart
by
God
the
Father
,
to
obtain
the
Peace
and
Benefits
of
the
Gospel
.
But
,
Thirdly
,
The
Son
of
the
Gospel
,
is
to
be
as
an
Obedient
Child
:
To
come
with
a
Resolution
,
when
he
comes
to
hear
the
Word
,
Whatsoever
the
Lord
shall
this
day
make
known
of
his
Mind
unto
me
,
the
Lord
knows
,
that
I
would
fain
yield
unto
it
.
I
come
with
this
Resolution
,
every
time
I
come
to
hear
the
Ministry
of
the
Gospel
:
This
is
now
a
Son
of
Peace
,
that
comes
with
such
a
Heart
,
resolved
to
be
Obedient
unto
it
.
2.
He
doth
open
his
Understanding
,
and
is
easily
Convinc'd
of
those
Truths
,
that
he
doth
hear
Revealed
in
the
Ministry
of
the
Gospel
,
he
doth
not
stand
Opposing
of
them
.
3.
He
doth
open
his
Heart
,
to
accept
of
the
Conditions
of
the
Covenant
;
when
the
Lord
Reveals
the
Doctrine
of
the
Covenant
of
Life
and
Peace
,
the
Soul
doth
open
it self
,
to
admit
of
the
Conditions
of
the
Covenant
.
Lord
Speak
,
thy
Servant
hears
:
Reveal
what
Thou
wilt
,
my
Soul
is
here
ready
and
willing
,
to
accept
of
the
Covenant
whatever
it
be
.
Further
,
He
doth
give
up
himself
to
be
Moulded
by
the
Gospel
,
according
to
that
Phrase
,
in
Rom.
6.
17.
The
Doctrine
into
which
ye
were
delivered
.
So
it
is
in
the
Original
,
that
is
,
There
is
a
delivering
of
the
Soul
up
to
the
Ministry
of
the
Word
,
as
the
Mettle
is
to
the
Mould
,
to
be
Fashioned
by
it
.
So
here
,
a
Son
of
Peace
doth
give
up
his
Soul
to
be
Moulded
by
the
Word
;
whatsoever
he
was
before
,
yet
here
he
is
now
ready
to
give
up
his
Soul
to
be
Fashioned
,
to
be
Framed
by
the
Word
.
Here
's
a
Son
of
Peace
.
Further
,
He
doth
in
his
Conversation
,
Act
what
he
doth
hear
in
the
Ministry
of
the
Word
;
and
he
doth
indeavour
to
Live
according
to
the
glorious
Gospel
that
he
doth
hear
,
and
he
doth
Labour
to
become
the
Gospel
:
So
that
one
may
know
in
such
a
ones
Family
,
and
in
such
a
ones
Life
,
a
mighty
deal
of
Alteration
.
And
again
,
Such
a
one
as
is
Begotten
by
it
,
is
not
only
Obedient
,
but
indeed
,
there
is
the
work
of
Regeneration
wrought
,
and
therefore
he
may
be
called
a
Son
,
saith
the
Apostle
,
I
have
Begotten
you
by
the
Gospel
.
And
so
,
by
the
Word
of
Truth
,
you
are
Begotten
.
Abundance
of
Scriptures
might
be
for
this
:
Those
that
the
Gospel
works
Savingly
upon
,
the
Gospel
doth
not
only
stir
their
Hearts
,
but
put
a
new
Life
into
them
.
They
live
by
new
Principles
,
by
new
Rules
;
they
find
a
mighty
Power
in
the
Gospel
to
Beget
them
again
:
And
such
as
these
are
,
are
Sons
,
because
they
are
Heirs
of
the
Gospel
,
Children
of
the
Kingdom
.
But
that
we
shall
have
more
use
of
in
the
other
place
,
when
we
speak
of
the
Blessing
of
the
Gospel
that
shall
be
upon
them
.
Now
to
Apply
these
in
a
few
words
.
Sons
of
Peace
.
O
what
a
blessed
thing
it
is
,
to
be
the
Sons
of
Peace
!
Better
to
be
the
Son
of
Peace
,
than
a
Monarch
,
than
of
the
greatest
of
the
World
;
better
to
be
this
Son
of
Peace
,
than
to
injoy
all
the
World
.
If
the
Lord
should
give
thee
the
Inheritance
of
all
the
World
,
He
doth
not
do
so
much
for
thee
,
as
when
He
makes
thee
to
be
a
Son
of
Peace
.
It
may
be
many
of
you
were
Born
very
mean
,
and
you
are
like
to
Inherit
but
little
of
this
World
;
but
if
the
Lord
work
upon
your
Hearts
in
the
Ministry
of
the
Gospel
,
that
which
comes
by
this
,
makes
you
blessed
Creatures
for
ever
:
For
by
this
means
,
you
come
to
be
the
Sons
of
the
Living
God
:
You
come
to
be
the
Children
of
Life
,
and
Co-heirs
with
Jesus
Christ
.
O
how
Industrious
should
Ministers
of
the
Gospel
be
,
to
Beget
such
Sons
of
Peace
to
God
.
St.
Paul
,
in
Gal.
4.
he
tells
the
Galatians
there
,
that
he
did
Labour
and
Travel
in
Birth
,
till
Christ
was
formed
in
them
:
My
little
Children
of
whom
I
Travel
in
Birth
again
,
until
Christ
be
formed
in
you
▪
A
Faithful
Minister
of
the
Gospel
doth
even
Travel
in
Birth
,
that
he
might
beget
Sons
of
Peace
to
Jesus
Christ
.
And
,
O
the
Blessedness
of
this
Work
,
for
God
to
set
Men
on
Earth
to
this
Work
,
to
Beget
Sons
of
Peace
.
If
we
should
Beget
you
to
be
Children
of
the
Bond-woman
,
it
were
somewhat
;
that
is
,
to
strike
fear
into
your
Hears
by
the
Terror
of
the
Law
:
I
,
but
to
Beget
you
to
be
Children
of
Peace
,
and
of
the
Free-woman
;
this
is
a
great
deal
more
.
This
is
such
a
Work
,
as
it
is
that
which
doth
satisfies
the
Soul
of
Jesus
Christ
when
He
sees
it
:
It
satisfie
His
Soul
for
all
His
Sufferings
:
As
in
Isa.
53.
10
,
11.
Yet
it
pleased
the
Lord
to
bruise
Him
:
That
is
,
It
pleased
God
the
Father
,
to
bruise
Jesus
Christ
.
For
this
is
an
Evangelical
Chapter
.
When
thou
shalt
make
His
Soul
an
Offering
for
sin
.
Mark
,
He
shall
see
His
Seed
,
He
shall
prolong
His
dayes
;
and
the
Pleasure
of
the
Lord
shall
prosper
in
His
hand
:
He
shall
see
some
Children
Born
unto
Him
,
some
Sons
of
Peace
.
But
,
Mark
,
He
shall
see
of
the
Travel
of
His
Soul
,
and
shall
be
satisfied
.
So
that
when
there
is
a
Son
of
Peace
,
he
is
the
Fruit
of
the
Travel
of
the
Soul
of
Jesus
Christ
;
and
he
is
the
Fruit
at
the
Second
hand
,
of
the
Travel
of
the
Souls
of
Gods
Ministers
,
their
Souls
Travel
,
as
you
heard
before
in
Paul
,
but
that
not
so
much
.
He
is
the
Fruit
of
the
Travel
of
the
Soul
of
Jesus
Christ
;
the
Soul
of
Christ
Travels
with
this
Birth
,
and
this
Work
of
God
upon
the
Heart
of
such
a
one
,
it
is
the
Fruit
of
this
Travel
of
the
Soul
of
Christ
.
And
Mark
further
,
And
He
shall
be
satisfied
.
As
if
the
Holy
Ghost
here
should
say
,
Let
but
Jesus
Christ
see
a
Soul
brought
in
to
Himself
,
let
Him
but
see
any
Begotten
to
be
the
Sons
of
Peace
,
Christ
saith
,
I
am
satisfied
,
for
all
the
Blood
that
I
have
shed
,
for
all
my
Sufferings
;
I
have
been
willing
to
come
from
the
Bosom
of
my
Father
,
to
take
your
Nature
upon
me
,
and
I
did
endure
the
Withdrawings
of
my
Father
,
when
I
cried
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
I
was
made
a
Man
of
Sorrows
,
and
my
Father
did
Bruise
me
,
and
my
Soul
was
made
an
Offering
for
sin
.
But
now
,
What
will
satisfie
the
Soul
of
Jesus
Christ
for
all
this
?
Saith
he
,
Let
me
see
the
Travel
of
my
Soul
,
let
me
see
the
Ministry
of
the
Gospel
to
work
upon
some
Soul
,
to
make
them
to
be
Sons
of
Peace
,
I
have
then
what
I
have
Travelled
for
,
I
am
satisfied
;
I
think
this
is
even
worth
my
Suffering
,
I
account
my
Sufferings
well
Answered
;
I
account
my
Blood
well
laid
down
,
that
I
might
gain
these
Souls
unto
my self
.
O
what
an
Encouragement
is
here
unto
Souls
to
Imbrace
the
Gospel
,
to
be
the
Children
of
Peace
.
And
how
should
you
seek
unto
God
,
for
your
Children
and
Friends
.
O
that
God
would
make
His
Gospel
effectual
to
Beget
them
to
be
Sons
of
Peace
.
You
that
are
tender
Mothers
,
you
should
look
upon
your
Children
,
and
think
thus
:
It
may
be
the
Lord
hath
some
Thoughts
of
good
unto
this
Child
;
and
when
they
come
to
hear
the
Word
,
you
should
pray
earnestly
for
them
,
that
the
Lord
would
Speak
a
Word
to
their
Souls
:
And
you
should
take
as
much
Pains
,
and
as
earnestly
Pray
,
that
the
Second
Birth
may
be
perfected
,
as
you
did
for
the
First
Birth
.
So
it
was
with
Austins
Mother
,
he
saith
,
She
did
take
as
much
pains
,
and
shed
as
many
Tears
for
the
Conversion
of
his
Soul
,
as
she
did
at
his
First
Birth
;
and
so
she
obtain'd
her
Labour
.
I
put
this
to
you
that
are
Mothers
,
you
complain
of
your
Children
:
Have
you
Laboured
as
much
for
the
Second
Birth
of
your
Children
,
as
your
Labour
was
when
you
did
Bear
them
in
your
Wombs
?
It
was
so
with
that
gracious
Mother
for
her
Son
.
You
have
Sons
,
it
may
be
,
that
are
rather
Sons
of
Belial
,
now
you
should
Strive
with
God
in
Prayer
,
and
Labour
to
the
uttermost
of
your
Power
,
that
they
may
be
wrought
upon
by
the
Gospel
,
to
be
made
the
Sons
of
Peace
by
it
.
Sermon
III.
Luke
10.
6.
And
if
the
Son
of
Peace
be
there
,
&c.
We
Proceed
,
NOw
follows
the
Blessing
upon
those
that
shall
be
Entertainers
of
the
Gospel
,
that
are
the
Sons
of
Peace
,
Your
Peace
shall
be
upon
them
.
That
is
,
They
shall
have
all
the
good
of
the
Gospel
to
be
theirs
:
That
's
the
meaning
.
For
it
was
wont
among
the
Jews
to
be
the
Expression
of
all
kind
of
Good
:
Peace
be
to
you
.
By
the
Name
of
Peace
,
they
did
express
all
good
.
So
that
your
Peace
shall
abide
upon
them
:
That
is
,
All
the
good
of
the
Gospel
,
that
you
carry
to
them
shall
be
theirs
:
So
then
,
from
these
words
,
from
the
Blessing
that
is
upon
the
right
Entertainers
of
the
Gospel
,
here
you
have
these
Four
Points
;
First
,
That
those
that
Entertain
the
Gospel
,
shall
have
the
Peace
of
the
Gospel
.
Secondly
,
That
this
is
a
great
Mercy
from
God
,
and
the
Portion
of
the
Sons
of
Peace
,
not
only
to
have
some
sudden
Apprehensions
of
the
Excellency
of
the
Gospel
;
but
to
have
the
Good
and
the
Blessing
of
the
Gospel
to
abide
upon
them
,
to
rest
upon
them
:
That
's
the
Second
.
And
then
,
Thirdly
,
That
those
that
do
Entertain
the
Gospel
,
do
bring
a
Blessing
upon
the
places
where
they
Live
.
For
so
,
if
you
observe
it
,
and
look
into
the
Words
,
you
shall
find
that
it
is
not
said
,
And
if
the
Son
of
Peace
be
there
,
your
Peace
shall
rest
upon
him
:
But
if
the
Son
of
Peace
be
there
;
that
is
,
in
the
House
into
which
you
come
,
your
Peace
shall
rest
upon
it
:
Upon
the
House
,
upon
the
Place
where
the
Son
of
Peace
is
.
(
So
that
that
's
the
Third
Point
,
where
there
is
any
that
do
Imbrace
the
Gospel
,
such
a
one
doth
bring
a
Blessing
to
the
Place
and
the
Family
where
he
Lives
.
)
Fourthly
,
The
Consideration
of
the
great
good
that
a
Minister
of
God
shall
bring
unto
a
Place
,
in
case
he
be
Entertain'd
,
is
a
mighty
Encouragement
to
them
in
their
Ministry
.
Saith
Christ
,
Go
your
way
and
Preach
,
perhaps
you
may
meet
with
some
Difficulties
;
but
this
is
your
Errand
that
you
are
sent
withal
,
to
Preach
the
Peace
of
the
Gospel
.
And
this
is
the
great
good
that
you
shall
bring
to
all
those
that
shall
entertain
your
Message
:
That
if
they
be
the
Sons
of
peace
,
and
entertain
you
,
you
shall
be
the
Instrument
to
bring
all
the
good
of
the
Gospel
upon
them
.
These
are
the
Four
Doctrinal
Points
clearly
in
this
Blessing
,
Your
peace
shall
rest
upon
them
.
It
is
the
Second
of
these
that
I
shall
stick
most
on
;
the
First
,
I
confess
,
is
a
large
Point
,
that
's
this
:
That
whosoever
Entertains
the
Gospel
,
shall
have
the
Blessing
of
the
Gospel
upon
them
,
the
peace
of
the
Gospel
,
Your
peace
shall
be
upon
them
.
That
which
is
here
promised
,
you
have
promised
almost
in
the
same
words
in
the
same
case
,
Mat.
10.
13.
And
if
the
House
be
worthy
,
let
your
peace
come
upon
it
.
If
it
be
worthy
.
And
in
Gal.
6.
16.
As
many
as
walk
according
to
this
Rule
,
peace
be
upon
him
,
and
upon
the
Israel
of
God
:
That
is
,
he
that
submits
to
the
Rule
of
the
Gospel
,
he
shall
have
the
peace
of
the
Gospel
:
The
words
in
the
Greek
are
,
To
this
Canon
:
The
Canon
of
the
Gospel
,
he
shall
have
the
peace
of
the
Gospel
.
As
if
Christ
should
say
,
If
there
be
any
good
in
the
Gospel
,
if
I
have
purchased
any
good
by
my
Blood
;
they
shall
have
that
Good
,
and
that
Blessing
.
Now
to
Open
what
the
Benefit
and
Blessing
of
the
Peace
of
the
Gospel
is
,
I
confess
,
would
be
a
large
Argument
:
And
because
I
have
else-where
Opened
the
Doctrine
of
Reconciliation
,
the
Doctrine
of
the
Peace
of
the
Gospel
;
I
shall
for
the
present
,
here
pass
very
briefly
over
it
,
and
give
you
a
little
of
the
Substance
of
it
,
and
then
pass
as
soon
as
I
can
to
the
Second
Point
,
where
we
shall
spend
the
greatest
part
of
the
time
.
Your
Peace
shall
be
upon
it
:
What
's
that
?
You
shall
have
the
Peace
of
the
Gospel
.
O
this
is
an
inestimable
Blessing
indeed
!
For
the
Peace
of
the
Gospel
.
It
is
,
First
,
Peace
with
God
Himself
:
Whereas
if
they
did
understand
themselves
and
know
God
,
they
would
know
that
they
are
Enemies
unto
God
,
and
that
the
Wrath
of
the
Eternal
God
is
out
against
them
:
But
if
they
come
but
to
entertain
your
Message
,
they
shall
be
Reconciled
unto
this
Infinite
God
;
the
Wrath
of
the
Infinite
God
shall
be
turn'd
quite
away
from
them
,
so
as
they
shall
never
be
in
danger
of
any
one
Spark
of
the
Wrath
of
God
to
come
out
against
them
,
there
shall
be
this
Peace
:
Whereas
before
they
were
in
such
a
Condition
,
as
if
they
knew
themselves
and
God
,
the
Presence
of
God
would
be
terrible
unto
them
.
But
if
they
entertain
your
Message
,
they
shall
come
to
be
able
to
look
upon
that
God
that
was
an
Infinite
provoked
Deity
,
as
a
Friend
;
they
shall
look
upon
His
Face
with
joy
,
they
shall
have
free
access
unto
His
Presence
,
as
Children
unto
the
presence
of
their
Father
:
Whereas
before
they
had
cause
to
fear
every
moment
some
dreadful
fruit
of
the
Wrath
of
God
,
to
pursue
and
sink
them
.
But
now
,
whatsoever
Judgments
of
God
shall
be
abroad
in
the
World
,
they
shall
be
in
a
secure
Condition
;
they
shall
be
free
from
all
,
they
shall
be
built
upon
the
Rock
;
when
Tempests
and
Storms
shall
be
abroad
to
Sink
others
,
they
shall
not
be
stirred
,
for
they
shall
have
peace
with
God
.
Your
Peace
,
that
is
,
even
peace
with
all
Creatures
;
they
shall
have
the
blessing
of
that
peace
too
:
Whereas
before
,
all
the
Creatures
of
God
were
as
the
Hosts
of
God
,
His
Armies
ready
prepared
to
Avenge
the
Quarrel
of
God
upon
them
:
Every
Creature
as
it
were
crying
unto
God
,
Lord
send
me
,
Lord
send
me
,
that
I
may
strike
this
Sinner
,
that
I
may
strike
this
Blasphemer
,
this
unclean
Wretch
,
and
this
prophane
Wretch
;
and
if
God
would
but
give
Commission
to
any
one
Creature
,
it
would
presently
be
their
Destruction
:
But
upon
their
entertaining
of
your
Message
,
there
shall
be
Peace
between
them
and
all
Creatures
,
so
as
no
Creature
in
all
the
World
,
shall
ever
be
able
to
do
them
hurt
.
Though
they
shall
Live
in
the
midst
of
an
evil
World
,
yet
this
shall
be
their
Condition
,
That
all
good
Creatures
shall
be
made
useful
to
them
for
good
,
and
there
is
no
evil
Creature
shall
ever
be
able
to
do
the
least
evil
to
them
.
And
again
,
They
shall
have
a
peace
of
Conscience
,
whereas
before
their
Consciences
were
ready
to
flie
in
their
faces
.
And
they
,
indeed
,
sought
many
wayes
and
means
to
quiet
their
Consciences
,
but
could
never
get
any
true
quiet
of
Conscience
.
But
upon
their
entertainment
of
your
Message
,
their
Consciences
shall
be
pacified
in
the
Blood
of
the
Messiah
;
therefore
bid
them
be
of
good
comfort
,
their
Consciences
shall
be
able
to
answer
all
Accusations
that
can
be
laid
against
them
.
For
so
the
Scripture
tells
us
of
the
Answer
of
a
good
Conscience
,
1
Pet.
3.
21.
Thus
,
Let
the
Devil
,
let
Temptation
,
charge
upon
one
that
is
reconcil'd
to
God
what
they
can
,
A
good
Conscience
through
the
Resurrection
of
Jesus
Christ
,
is
able
to
answer
all
Accusations
and
Temptations
.
This
shall
be
the
Peace
that
shall
be
upon
them
.
And
,
Fourthly
,
The
Word
of
God
shall
be
at
Peace
with
them
.
They
shall
have
Interest
in
all
the
Promises
that
are
in
the
Word
of
God
,
the
whole
Word
shall
speak
nothing
but
good
unto
them
:
Whereas
before
,
the
Word
of
God
was
full
of
Terror
,
and
came
against
them
as
their
Enemy
;
but
now
all
that
is
in
the
Word
,
shall
be
Peace
unto
them
,
If
the
Son
of
Peace
be
there
.
This
is
the
Peace
that
you
shall
bring
upon
them
,
Peace
with
God
,
and
with
the
Creatures
,
and
with
their
Consciences
,
and
with
the
Word
.
And
then
,
O
the
Blessing
that
is
upon
all
the
Entertainers
of
the
Gospel
.
O
the
happy
Condition
that
the
Entertainers
of
the
Gospel
are
in
.
This
,
my
Brethren
,
is
the
Reason
why
there
are
some
that
do
prize
the
Gospel
,
and
their
Hearts
are
so
much
upon
it
.
Do
not
blame
them
,
they
find
this
good
in
it
,
They
find
the
Blessing
of
the
Gospel
upon
them
:
And
therefore
though
you
feel
not
the
sweetness
and
good
that
there
is
in
it
,
and
so
neglect
it
;
their
Souls
feel
it
,
and
they
bless
themselves
in
their
God
,
and
bless
the
Lord
that
ever
they
heard
of
the
Gospel
.
Certainly
,
There
are
many
Thousands
this
day
in
Heaven
,
Blessing
God
that
ever
they
heard
of
the
Gospel
,
because
of
the
Blessings
that
they
do
partake
of
,
by
and
through
the
Gospel
.
Object
.
You
will
say
,
I
,
but
there
are
many
that
are
the
Sons
of
Peace
,
and
the
Entertainers
of
the
Gospel
,
and
yet
they
do
not
feel
the
Blessing
of
this
Peace
;
they
are
as
much
troubled
as
any
are
.
Answ.
To
that
I
answer
,
They
have
certainly
that
which
is
the
Matter
for
Peace
,
and
their
trouble
comes
for
want
of
Understanding
it
:
Others
have
Matter
for
Terror
,
and
their
peace
comes
for
want
of
the
knowledg
of
what
Matter
for
Terror
there
is
.
It
's
true
,
they
have
not
for
the
present
the
full
sense
of
this
Blessing
of
peace
,
though
they
have
that
which
will
bring
it
at
last
.
As
for
Instance
,
When
the
blustering
Tempestuous
Winds
do
cease
,
the
Waves
of
the
Sea
do
not
presently
cease
from
their
tumultuous
Working
,
and
Roaring
,
and
Noise
,
and
yet
that
which
was
the
Cause
of
their
Working
,
that
's
gone
.
So
here
,
Those
who
Entertain
the
Gospel
,
they
presently
upon
the
Entertaining
of
it
,
have
the
Tempest
over
;
there
is
no
more
Tempest
of
the
Wrath
of
God
against
them
,
but
yet
there
may
be
some
Trouble
in
their
Spirits
;
but
it
will
be
allaid
within
a
while
,
because
that
which
is
the
Reason
of
their
Trouble
,
that
certainly
is
over
:
And
therefore
a
strong
Argument
here
you
have
to
Entertain
this
blessed
Gospel
,
that
is
sent
among
you
.
When
you
hear
it
Preached
,
you
hear
what
it
brings
to
you
;
it
brings
all
the
Good
that
Christ
hath
purchased
with
His
Blood
:
This
it
offers
to
you
.
And
can
the
World
offer
to
you
as
much
as
this
comes
to
?
Can
there
be
any
thing
to
draw
your
Hearts
away
from
it
,
that
shall
be
Equal
with
this
Good
?
Certainly
,
This
is
the
Peace
that
is
Infinitely
above
all
Earthly
things
.
What
would
not
we
do
to
purchase
a
good
and
sure
Peace
here
in
the
Kingdom
?
If
we
account
a
firm
and
sure
peace
to
be
so
sweet
,
would
not
we
be
willing
to
lay
down
our
Lives
?
Certainly
,
That
Man
or
Woman
cannot
be
accounted
to
be
a
good
Member
of
a
Common-wealth
,
that
should
not
be
willing
to
lay
down
their
Lives
in
such
times
as
these
,
to
purchase
a
sure
and
firm
peace
.
But
now
,
here
the
Gospel
preaches
to
you
another
manner
of
Blessing
,
than
this
outward
Peace
:
The
Gospel
holds
forth
unto
you
,
that
peace
that
was
purchased
to
you
by
the
Blood
of
the
Son
of
God
:
It
was
such
a
Peace
that
Christ
thought
his
own
Blood
not
too
dear
to
lay
down
for
the
purchase
of
this
peace
of
the
Gospel
.
It
is
that
Peace
that
passes
all
understanding
,
a
Soul
peace
,
an
Everlasting
peace
;
and
therefore
you
should
come
to
hear
the
Gospel
,
as
the
great
Ordinance
of
God
that
is
appointed
by
Him
,
to
bring
this
Glorious
peace
unto
your
Souls
.
Do
not
come
meerly
to
hear
what
a
Man
can
say
,
or
to
hear
the
Gifts
and
Abilities
of
a
Man
,
or
to
get
a
few
new
Notions
,
and
the
like
:
But
when
you
come
to
attend
upon
the
Gospel
,
come
,
I
say
,
unto
it
as
the
great
Ordinance
that
is
appointed
by
God
,
to
bring
peace
to
the
Souls
of
those
,
that
He
doth
intend
Eternal
good
unto
:
And
this
is
to
come
in
a
right
way
and
manner
,
to
the
Preaching
of
the
Gospel
.
This
,
I
say
,
is
to
have
a
right
understanding
of
what
Good
there
is
in
the
Gospel
.
And
if
any
of
your
Souls
have
had
a
peace
before
you
have
come
to
a
right
understanding
of
the
Gospel
,
know
that
all
that
peace
is
Naught
,
it
will
Undo
you
,
you
will
never
have
any
good
by
it
.
You
have
had
peace
in
your
own
Spirits
a
great
while
,
and
you
bless
God
that
you
are
not
troubled
:
How
came
you
by
that
peace
which
you
have
had
for
these
many
years
?
You
have
gone
on
quietly
,
and
the
Terms
between
God
and
your
Souls
,
have
not
troubled
you
.
But
I
this
day
,
in
the
Name
of
God
demand
of
you
,
How
came
you
to
have
this
Peace
?
How
came
God
and
your
Souls
to
be
Friends
?
This
I
can
tell
you
,
That
there
was
a
time
that
every
one
of
you
were
Enemies
to
God
.
If
God
hath
Revealed
any
Truth
in
this
Book
,
this
is
a
certain
Truth
,
That
every
one
in
this
place
,
was
an
Enemy
to
God
.
Now
then
,
how
you
have
made
up
your
peace
,
your
had
need
look
to
it
.
Certainly
,
it
must
come
by
the
Gospel
,
or
else
it
is
a
Delusion
:
If
so
be
that
the
Treaties
between
God
and
your
Souls
,
were
not
the
Treaties
of
the
Gospel
;
that
is
,
the
Gospel
Revealing
the
great
Counsels
of
God
unto
you
about
this
,
and
the
Terms
upon
which
He
would
be
Reconciled
;
and
then
your
Souls
sending
up
your
Answer
to
God
,
how
you
would
be
willing
to
accept
of
those
Conditions
,
that
are
propounded
in
the
Gospel
.
I
put
this
to
your
Souls
,
What
Treaties
hath
there
been
between
God
and
you
?
Have
you
found
the
Ministry
of
the
Gospel
to
be
powerful
upon
you
,
and
to
bring
this
Peace
into
you
?
If
it
hath
not
come
in
this
way
,
I
say
it
is
but
a
Delusion
,
and
the
great
Work
of
Reconciliation
between
God
and
your
Souls
,
is
to
make
up
at
this
day
.
But
thus
much
for
this
First
Point
.
But
Secondly
,
Your
Peace
shall
rest
upon
it
.
Shall
rest
,
that
is
,
Whosoever
Entertains
it
,
they
shall
not
only
have
some
sudden
Apprehensions
of
those
Excellent
things
that
you
bring
unto
them
,
they
shall
not
only
have
some
flashie
Comforts
in
those
things
,
and
feel
some
present
Sweetness
in
them
;
but
the
good
and
the
Blessing
of
that
blessed
Doctrine
of
peace
,
it
shall
abide
with
them
all
the
days
of
their
lives
,
and
to
all
Eternity
.
That
's
the
meaning
,
Your
Peace
shall
rest
upon
them
.
So
that
this
is
our
Point
now
,
That
such
as
do
Entertain
the
Gospel
.
Now
what
the
Entertainment
is
,
that
is
,
what
it
is
to
be
a
Son
of
Peace
:
That
was
a
great
part
of
our
Work
,
the
last
Lords
Day
.
But
if
you
be
such
Sons
of
Peace
as
was
Opened
to
you
,
I
say
,
the
Lord
will
not
only
grant
you
present
Apprehensions
of
the
Glorious
things
of
the
Gospel
,
and
some
present
Sweetness
,
but
He
will
Cause
the
Blessing
of
it
,
and
the
good
things
of
it
to
abide
upon
your
Spirits
,
to
continue
there
for
your
Eternal
good
.
Many
upon
the
first
Hearing
of
the
Message
of
the
Gospel
,
upon
the
first
Opening
of
that
Blessed
Doctrine
,
have
their
Hearts
taken
,
and
begin
presently
to
be
stirr'd
and
affected
;
but
we
find
by
Experience
,
that
many
times
all
is
but
a
meer
flash
,
it
all
vanishes
again
.
The
good
of
the
Gospel
they
did
apprehend
,
doth
not
abide
upon
them
:
As
the
stony
ground
,
in
Mat.
13.
20
,
21.
But
he
that
received
the
Seed
into
stony
places
,
the
same
is
he
that
heareth
the
Word
,
and
anon
with
joy
receiveth
it
:
Yet
hath
he
not
root
in
himself
,
but
endureth
for
a
while
.
He
doth
but
continue
a
while
,
he
received
it
in
a
little
way
,
and
that
with
joy
:
He
hath
some
present
taste
of
the
Sweetness
of
the
Word
,
he
takes
it
in
with
joy
;
but
it
doth
not
rest
upon
him
,
it
doth
not
abide
in
him
:
The
Seed
doth
not
lie
there
so
long
as
to
Fructifie
,
as
to
bring
forth
Fruit
,
but
comes
to
nothing
;
as
the
Ears
of
Corn
upon
the
House
top
,
they
quickly
are
blasted
and
come
to
nothing
:
Thus
it
is
with
many
Hearers
.
There
were
some
that
were
the
High-way
ground
,
and
they
were
your
ordinary
Ignorant
and
prophane
People
;
the
Word
took
no
Impression
upon
them
,
but
it
was
presently
taken
away
by
the
Fowls
of
the
Air.
But
there
were
others
that
did
seem
to
be
affected
with
the
Word
of
the
Gospel
,
to
have
it
enter
a
little
into
their
hearts
,
their
Spirits
were
taken
with
sudden
Joy
.
O
it
is
a
blessed
Gospel
that
we
hear
,
this
is
a
blessed
Ministry
indeed
that
we
enjoy
:
But
mark
,
it
was
but
for
a
while
.
The
Seed
of
the
Word
,
it
did
but
abide
a
little
while
,
it
did
not
rest
in
them
.
So
in
Luke
14.
There
upon
the
Preaching
of
Christ
,
the
Text
saith
in
ver.
15.
That
when
one
of
them
that
sat
at
Meat
with
him
heard
these
things
,
he
said
unto
him
,
Blessed
is
he
that
shall
eat
Bread
in
the
Kingdom
of
God
.
When
Christ
had
been
Preaching
unto
them
about
the
things
of
the
Kingdom
of
God
,
Mark
,
There
were
some
of
His
Auditors
,
that
were
taken
with
His
Preaching
.
O
blessed
is
he
that
shall
have
Communion
with
these
things
.
And
yet
you
may
observe
by
the
very
Words
that
follow
after
,
the
Parable
that
Christ
uses
,
that
even
those
that
were
thus
affected
and
taken
,
were
such
as
prized
their
Oxen
and
Farms
,
and
other
things
above
the
Gospel
,
and
have
that
Doom
pronounc'd
upon
them
,
That
those
men
that
were
bidden
,
should
not
taste
of
the
Supper
.
And
so
in
John
5.
35.
It
is
spoken
concerning
John
,
He
was
a
burning
and
a
shining
Light
,
and
ye
were
willing
for
a
season
,
to
rejoyce
in
his
Light
.
Mark
,
John
was
an
admirable
Preacher
,
he
came
as
the
Fore-runner
of
Christ
,
and
Preached
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
.
John
did
open
the
Kingdom
of
Heaven
unto
his
Hearers
,
and
they
were
mightily
taken
with
him
:
But
now
,
Mark
,
what
the
Text
saith
,
For
a
little
time
they
did
rejoyce
in
the
Light
,
but
they
did
not
continue
.
And
in
John
8.
There
you
have
a
notable
place
,
concerning
Christs
Preaching
unto
the
Jews
,
and
Christ
did
Preach
so
,
as
did
take
their
Heart
in
some
measure
,
the
Text
saith
,
that
some
of
them
did
believe
,
in
ver.
13.
As
He
spake
those
words
,
many
believed
on
Him
.
But
,
Mark
,
what
Christ
saith
,
in
ver.
31.
Then
said
Jesus
to
those
Jews
which
believed
on
Him
,
If
ye
continue
in
my
Word
,
then
are
ye
My
Disciples
indeed
.
Mark
,
Christ
would
not
own
them
to
be
His
Disciples
,
though
their
Hearts
were
taken
with
what
He
Preached
,
but
upon
these
Terms
,
If
you
continue
in
my
Word
:
Which
is
all
one
,
If
the
Word
abide
in
you
,
and
you
abide
in
the
Word
,
then
are
you
my
Disciples
.
I
beseech
you
observe
it
:
Christ
doth
not
own
a
Man
or
Woman
to
be
His
Disciple
,
meerly
because
of
some
sudden
flashes
of
Affection
,
because
they
are
taken
with
the
Word
;
and
perhaps
are
Convinced
by
the
Word
,
and
stirred
for
a
time
:
I
say
,
Christ
doth
not
own
them
to
be
Disciples
,
except
that
His
Word
abide
in
them
,
and
they
abide
in
the
Word
.
And
in
Gal.
4.
you
have
a
most
excellent
Text
for
this
purpose
:
The
Apostle
shews
there
,
that
the
Galatians
were
mightily
taken
with
the
Ministry
of
the
Gospel
at
first
when
Paul
came
among
them
,
but
it
seems
in
great
part
it
Vanished
from
them
,
ver.
15.
saith
Paul
,
Where
is
then
the
Blessedness
you
spake
of
?
For
I
bear
you
record
,
that
if
it
had
been
possible
,
you
would
have
plucked
out
your
own
Eyes
,
and
have
given
them
to
me
.
The
meaning
is
this
,
When
the
Gospel
came
at
first
to
be
Preached
among
them
,
generally
they
cried
out
:
O
this
Blessed
Gospel
!
O
the
Blessedness
!
O
these
blessed
Truths
that
is
come
among
us
,
such
Truths
as
we
were
not
acquainted
withal
:
O
they
are
blessed
Truths
indeed
.
Mark
,
They
were
thus
taken
with
the
Truths
of
the
Gospel
,
when
they
were
first
Preached
:
But
now
,
saith
Paul
,
Where
is
the
Blessedness
ye
spake
of
?
Your
Hearts
are
not
now
so
taken
with
the
Gospel
,
as
they
were
at
first
;
now
you
seem
to
be
taken
off
from
it
:
Where
is
the
Blessedness
you
spake
of
?
I
make
no
Question
,
but
many
Ministers
in
many
Congregations
,
have
Cause
to
make
Use
of
these
words
of
the
Apostle
,
when
God
sent
them
at
first
:
The
Hearts
of
People
were
taken
with
the
Ministry
of
the
Gospel
,
but
within
a
while
they
are
off
again
.
And
well
may
their
Ministers
say
,
Where
is
the
Blessedness
you
spake
of
?
The
Peace
of
the
Gospel
,
it
doth
not
abide
upon
them
,
but
one
thing
or
other
takes
it
off
from
them
.
So
in
Heb.
6.
There
you
read
of
some
,
that
yet
were
not
Sav'd
by
the
Gospel
,
or
were
not
in
a
Condition
(
at
least
for
the
present
)
to
be
Sav'd
;
yet
they
had
a
taste
of
the
Heavenly
Gift
:
They
did
not
only
hear
the
Word
and
understand
it
,
but
they
Had
a
taste
of
the
good
Word
of
God
.
O
they
said
,
It
was
the
good
Word
of
God
.
And
,
Mark
,
Of
the
Powers
of
the
World
to
come
:
That
is
,
of
those
powerful
Truths
,
of
those
Truths
that
do
concern
the
World
to
come
,
that
were
powerful
Truths
.
For
so
,
certainly
,
my
Brethren
,
the
Truths
that
do
concern
the
World
to
come
,
as
powerful
Truths
;
they
have
a
mighty
deal
of
Power
to
work
upon
the
Heart
.
And
these
had
,
not
only
the
Apprehensions
,
but
a
taste
of
the
Powers
of
the
World
to
come
;
and
yet
it
appears
that
they
had
not
those
things
that
did
accompany
Salvation
.
Many
other
Scriptures
might
be
shewed
,
that
there
are
many
that
are
Affected
with
the
Gospel
,
yea
,
they
are
Convinc'd
,
and
they
have
some
taste
of
it
;
and
their
Spirits
taken
,
yea
,
almost
perswaded
(
with
him
that
we
read
of
)
almost
perswaded
to
become
a
Christian
;
and
yet
for
all
this
,
this
Mercy
that
is
here
promised
to
the
Sons
of
Peace
,
is
not
their
Portion
:
the
peace
of
the
Gospel
doth
not
rest
upon
their
Spirits
.
It
is
a
Blessing
beyond
that
which
any
Hypocrite
in
the
World
hath
,
to
have
this
peace
of
the
Gospel
,
to
rest
and
abide
upon
his
Spirit
.
That
is
,
First
,
To
be
set
up
as
a
constant
Light
before
the
Soul
,
not
to
come
as
a
meer
flash
of
Lightning
,
suddenly
come
,
and
suddenly
gone
;
but
then
it
may
be
said
to
rest
when
the
Lord
sets
up
those
glorious
Truths
of
the
Gospel
,
as
a
constant
Light
before
the
Soul
.
And
Secondly
,
When
as
the
Lord
works
those
Truths
by
Meditation
upon
the
Heart
,
the
Lord
causes
those
Truths
to
follow
the
Thoughts
of
the
Mind
,
and
so
to
work
them
upon
the
Heart
;
yea
,
into
the
Heart
of
the
Thoughts
of
the
Mind
,
when
the
Lord
gives
a
constant
real
Taste
of
those
Truths
,
and
Savour
of
them
;
that
though
they
be
not
alwayes
Hearing
of
them
,
yet
the
Savour
and
Relish
,
doth
abide
in
a
constant
way
upon
their
Hearts
,
when
the
Lord
causes
those
Truths
of
the
Gospel
to
spread
all
over
the
Faculties
of
their
Souls
:
that
it
is
,
as
the
Holy
Ghost
compares
it
in
Scripture
to
Leven
:
The
Kingdom
of
God
is
like
unto
Leven
,
which
in
a
little
time
doth
Leven
the
whole
Lump
.
So
when
the
Lord
causes
the
Truths
of
the
Gospel
not
only
to
be
in
the
Mind
,
in
the
Understanding
,
in
the
Conscience
,
but
to
get
into
the
Heart
;
to
get
into
the
Affections
,
and
as
it
were
to
Leven
(
in
a
good
sense
)
the
whole
Soul
by
the
Sweetness
,
and
the
Goodness
,
and
the
Excellency
of
those
Truths
.
Yea
,
when
the
Lord
shall
cause
those
Truths
to
be
dearly
Rooted
in
the
Heart
,
to
take
such
Root
as
Temptations
,
and
Deducements
,
any
Provocations
without
,
shall
never
be
able
to
take
out
those
Truths
which
are
upon
the
Heart
.
When
the
Lord
shall
cause
them
to
stick
so
fast
,
to
sinck
so
deep
into
the
Heart
,
let
there
come
what
will
to
take
off
the
Heart
from
them
,
or
take
them
out
of
the
Heart
,
yet
they
shall
never
be
able
to
take
them
out
of
the
Heart
.
As
a
Martyr
said
,
saith
he
,
You
may
take
my
Heart
out
of
my
Body
,
but
you
shall
never
take
the
Belief
of
these
things
out
of
my
Heart
.
O
the
Blessing
,
and
the
Truths
of
the
Gospel
did
so
rest
upon
his
Soul
,
and
they
had
gotten
so
near
into
his
Heart
,
that
nothing
in
the
World
could
take
it
off
.
Many
People
that
are
a
little
stirr'd
upon
the
Hearing
of
the
Gospel
,
and
they
think
it
is
good
,
and
the
Truths
are
Blessed
Truths
,
and
they
had
good
Resolutions
;
but
perhaps
when
they
come
Home
from
Hearing
of
the
Word
,
they
shall
have
a
Fellow-servant
Jearing
of
them
,
or
the
Father
or
Mother
Speaking
against
them
;
or
the
Husband
the
Wife
,
or
the
Wife
the
Husband
,
and
so
perhaps
they
come
to
lose
all
those
Truths
which
formerly
they
were
so
taken
with
:
But
those
that
are
the
Sons
of
Peace
,
they
have
the
Peace
of
the
Gospel
resting
upon
them
,
as
hath
been
Opened
to
you
;
and
this
is
a
very
great
Blessing
of
God
.
O
this
is
a
Mercy
indeed
,
for
the
Lord
to
grant
the
Truths
of
the
Gospel
,
and
the
Good
of
it
thus
to
rest
upon
the
Heart
;
that
the
Heart
doth
keep
it
as
a
Treasure
within
it
,
it
is
a
great
Mercy
.
First
,
Because
it
is
a
special
Fruit
of
the
Covenant
of
Grace
;
according
to
that
Text
in
Jer.
31.
where
God
promises
as
the
Fruit
of
the
Covenant
,
that
he
will
Write
His
Law
in
their
Inwards
parts
.
Now
,
certainly
,
by
the
Law
,
it
is
not
meant
the
Letter
of
the
Ten
Commandments
:
But
when
He
saith
,
I
will
Write
my
Law
,
that
is
,
My
Will
:
The
great
Counsels
of
my
Will.
And
the
saving
Truths
of
God
are
there
meant
by
the
Law
.
For
when
David
Expresses
his
love
to
the
Law
,
he
means
also
the
Soul-saving
Truths
,
that
are
Revealed
in
the
Word
of
God
;
and
certainly
there
,
because
it
was
in
the
time
under
the
Law
,
the
Language
of
the
Holy
Ghost
was
suitable
to
the
Time
.
But
certainly
,
It
is
meant
in
a
more
especial
manner
,
the
Truths
of
the
Gospel
:
That
look
as
the
Law
was
Written
in
Adams
Heart
at
first
,
so
now
those
that
are
received
into
the
Covenant
,
have
the
Law
of
the
Gospel
,
and
the
Truths
of
that
Written
in
their
Hearts
:
That
is
,
When
ever
they
shall
come
to
hear
the
Truths
of
the
Gospel
Opened
to
them
,
they
shall
find
as
it
were
a
Counterpain
of
the
blessed
Truths
of
the
Gospel
in
their
Hearts
.
Yea
,
further
,
To
have
the
Word
of
the
Gospel
in
the
Heart
,
and
for
the
Heart
to
keep
it
.
It
is
a
very
great
and
close
Mercy
,
a
greater
Mercy
than
to
have
Christ
to
be
Born
of
the
Body
of
a
Woman
,
in
Luke
11.
27.
And
it
came
to
pass
as
He
spake
these
things
,
a
certain
Woman
lift
up
her
voice
,
and
said
unto
Him
,
Blessed
is
the
Womb
that
Bare
thee
,
and
the
Paps
which
thou
hast
Sucked
.
But
He
said
,
Yea
,
rather
blessed
are
they
which
hear
the
Word
of
God
,
and
keep
it
.
Those
that
when
they
have
heard
the
Word
of
the
Gospel
,
and
shall
keep
it
in
their
Hearts
,
and
not
let
it
Vanish
away
from
them
,
but
keep
it
,
I
say
,
in
their
Power
and
Life
upon
their
Hearts
,
they
are
rather
Blessed
,
than
the
Womb
was
Blessed
that
Bare
Jesus
Christ
,
or
than
the
Paps
were
Blessed
that
gave
Jesus
Christ
Suck
.
I
suppose
there
is
no
Woman
here
but
would
account
her self
a
blessed
Woman
,
if
her
Womb
had
Porn
Jesus
Christ
,
and
if
her
Paps
had
given
Jesus
Christ
Suck
:
Now
here
is
a
greater
Blessedness
than
this
,
for
a
Woman
to
hear
the
Word
of
the
Gospel
Preached
unto
her
,
and
to
have
this
Word
of
the
Gospel
to
rest
in
her
Heart
,
and
for
her
to
keep
it
in
her
heart
,
in
the
Power
and
Life
,
and
Efficacy
of
it
;
this
Woman
now
hath
a
greater
Blessing
,
than
if
she
had
Born
Jesus
Christ
in
her
Womb.
Surely
,
it
is
a
great
Blessing
to
have
the
blessed
things
of
the
Gospel
,
to
be
kept
in
the
Soul
after
the
hearing
of
them
.
And
further
,
A
great
Mercy
,
because
there
is
such
a
wonderful
Power
in
the
good
things
of
the
Gospel
,
and
therefore
it
must
needs
be
a
great
Mercy
to
have
those
things
abide
upon
the
Heart
:
They
have
such
a
mighty
power
to
work
good
upon
the
Heart
,
a
mighty
Convincing
power
they
have
,
to
Convince
any
Soul
in
the
World
.
Let
a
Man
or
Woman
be
never
so
Wicked
or
Prophane
,
yet
there
are
such
blessed
Truth
in
the
Gospel
,
that
is
enough
to
Convince
his
Soul
,
I
say
,
though
it
be
never
so
vile
,
and
to
take
his
Heart
:
And
we
have
little
Cause
to
fear
the
working
upon
the
Hearts
of
People
only
,
if
we
could
but
procure
this
,
that
those
things
that
we
Speak
,
might
but
abide
upon
their
Hearts
.
If
we
were
but
sure
,
that
what
we
Deliver
in
the
Name
of
God
,
would
but
abide
upon
their
Spirits
,
we
need
not
fear
the
working
upon
any
Soul
Living
,
let
them
be
never
so
Vile
;
there
is
such
a
mighty
Power
and
Efficacy
in
those
blessed
things
of
the
Gospel
,
when
they
come
to
be
Revealed
.
And
so
there
is
a
mighty
Comforting
power
,
to
Comfort
the
Soul
with
such
Consolation
,
as
is
Infinitely
above
all
Consolation
,
that
ever
it
was
Acquainted
withal
before
.
There
is
a
mighty
Power
to
resist
any
Temptation
.
If
the
Truths
of
God
were
but
kept
in
the
Soul
,
we
might
make
little
of
all
Temptations
in
the
World
:
The
Devil
could
have
little
hope
to
prevail
with
any
Temptations
,
if
the
Word
of
the
Gospel
did
but
abide
upon
the
Heart
of
a
Man
or
Woman
that
doth
hear
it
.
This
is
the
advantage
that
the
Devil
hath
at
any
time
,
when
one
hath
been
hearing
of
the
Word
,
if
he
knows
that
the
Word
is
past
from
them
,
and
it
doth
not
abide
;
then
he
can
come
with
Temptations
,
and
makes
no
question
of
prevailing
.
But
if
the
Devil
knows
that
those
Truths
do
abide
and
rest
upon
the
Soul
,
the
Devil
can
have
little
hope
to
prevail
:
The
Peace
of
God
shall
keep
your
Hearts
?
Fro
Resi
,
shall
Guard
your
Hearts
.
It
shall
be
as
a
Troop
of
Horse
,
to
keep
you
from
Temptations
,
from
the
power
and
strength
of
Temptations
.
You
complain
,
and
say
,
O
that
you
would
do
better
,
but
Temptations
are
so
strong
,
that
they
prevail
upon
you
.
Why
are
Temptations
so
strong
?
It
is
because
thy
Soul
is
not
acquainted
with
the
Blessed
and
Glorious
things
of
the
Gospel
;
and
the
Power
and
Life
of
them
doth
not
abide
upon
thy
Spirit
.
And
likewise
,
the
Truths
of
the
Gospel
:
O
they
have
a
mighty
deal
of
Power
to
cleanse
your
Hearts
,
1
Pet.
2.
20.
There
you
have
mentioned
the
Power
of
the
Knowledg
of
the
Gospel
,
when
it
abides
in
one
that
might
be
an
Hypocrite
,
and
therefore
not
of
that
Efficasie
that
the
true
saving
Knowledg
is
.
Yet
Observe
,
what
is
said
there
,
For
if
after
they
have
escaped
the
Pollutions
of
the
World
,
through
the
Knowledge
of
the
Lord
and
Saviour
Jesus
Christ
.
Now
then
,
If
that
Knowledg
have
such
a
cleansing
Power
,
O
what
Power
then
hath
the
true
saving
Power
of
the
great
things
of
the
Gospel
,
and
the
Glorious
things
of
it
,
to
Cleanse
the
Heart
.
Yea
,
If
those
Truths
do
abide
upon
the
Spirits
,
they
have
a
Transforming
power
,
they
have
a
power
to
change
the
Heart
into
the
same
likeness
:
According
to
that
Scripture
,
2
Cor.
3.
18.
But
we
all
,
with
open
face
beholding
as
in
a
Glass
,
the
Glory
of
the
Lord
,
are
changed
into
the
same
Image
,
from
Glory
to
Glory
,
even
as
by
the
Spirit
of
the
Lord
.
Now
this
Gospel
of
the
Lord
,
is
nothing
else
but
the
good
things
of
the
Gospel
:
We
behold
them
,
and
that
as
with
open
Face
,
as
we
do
behold
the
Gospel
of
the
Lord
.
And
what
then
?
We
are
changed
into
the
same
Image
.
Oh!
this
is
a
Blessed
abiding
,
it
is
a
Blessed
thing
for
the
things
of
the
Gospel
to
rest
upon
the
Soul
.
Why
?
Because
they
have
such
a
Power
in
them
to
Change
the
Heart
,
to
Transform
the
Heart
into
the
very
Image
of
them
,
and
the
Truths
of
the
Gospel
have
the
clearest
Image
of
God
upon
them
;
the
Glory
of
God
is
Imprinted
upon
the
Truths
of
the
Gospel
.
Now
that
these
should
rest
upon
the
Spirit
,
it
must
needs
be
a
great
Mercy
.
Another
is
this
,
It
is
that
which
makes
them
indeed
to
be
Saving
:
All
those
Blessed
things
of
the
Gospel
that
are
Revealed
,
they
never
come
to
be
Saving
,
until
they
come
to
rest
upon
the
Soul
;
to
be
got
into
the
Heart
,
and
there
to
dwell
and
rest
.
Mark
that
Scripture
,
in
James
1.
21.
Wherefore
lay
a
part
all
Filthiness
,
and
Superstuity
of
Naughtiness
,
and
receive
with
Meekness
the
Ingraffed
Word
,
which
is
able
to
save
your
Souls
.
Mark
,
Receive
with
Meekness
the
Word
:
But
how
?
The
Ingraffed
Word
,
which
is
able
to
save
your
Souls
.
The
Word
of
God
can
never
save
your
Souls
,
till
it
comes
to
be
an
Ingraffed
Word
.
Now
these
things
I
premise
,
to
shew
you
the
Excellency
of
this
,
that
so
I
might
have
the
more
ground
for
an
Exhortation
by
and
by
:
To
labour
to
keep
the
Word
of
God
,
I
mean
those
Truths
of
the
Gospel
,
that
at
any
times
comes
to
be
discovered
to
you
.
Now
by
way
of
Application
,
First
,
In
the
First
place
,
Hence
we
see
cause
,
the
Ministers
of
the
Gospel
especially
,
see
cause
bitterly
to
Lament
the
want
of
this
in
their
Auditory
ordinarily
.
It
's
true
,
There
are
few
that
are
faithful
Preachers
of
the
Gospel
,
but
they
do
find
that
God
doth
at
sometime
or
other
Convice
Men
,
and
somewhat
stir
their
Hearts
:
O
,
but
this
is
that
that
they
have
cause
bitterly
to
complain
of
,
that
those
things
that
they
deliver
to
them
,
that
are
the
Precious
and
Glorious
things
of
Jesus
Christ
,
yet
though
they
stir
them
a
little
for
the
while
,
yet
they
do
not
rest
upon
them
.
It
was
a
Complaint
of
Chrisostom
,
saith
he
,
We
Ministers
are
in
a
worse
Condition
,
than
any
Work-men
whatsoever
:
Take
a
Carpenter
,
he
comes
and
works
,
and
leaves
his
Work
over-night
,
and
comes
the
next
day
and
finds
it
where
it
was
as
he
left
it
;
his
Work
is
no
more
forward
,
neither
backward
.
Oh!
But
it
is
not
so
with
us
Preachers
,
for
we
come
and
work
upon
the
Hearts
of
People
,
and
we
bring
it
into
a
reasonable
good
forwardness
,
and
we
leave
it
one
Night
and
come
the
next
day
;
but
woe
to
us
,
we
find
it
not
where
we
leave
it
:
We
work
upon
their
Hearts
one
Lords
Day
,
and
it
may
be
they
go
away
with
some
Resolutions
,
that
they
will
break
off
their
evil
way
,
and
they
will
attend
to
the
Ministry
of
the
Word
;
but
before
the
next
Lords
Day
,
they
are
quite
off
again
:
They
are
got
again
into
some
wicked
Company
or
other
,
and
they
begin
to
harden
their
Hearts
against
those
Blessed
Truths
;
so
that
our
Condition
is
worse
than
any
Work-mans
whatsoever
.
But
though
it
be
a
sad
Condition
for
the
Ministers
of
the
Gospel
,
yet
know
it
is
a
sadder
Condition
for
your selves
:
You
that
heretofore
have
heard
those
Blessed
things
of
the
Gospel
,
and
your
Hearts
have
been
taken
with
them
,
have
they
rested
upon
you
?
I
put
this
to
you
in
the
Name
of
God
,
I
say
,
Hath
the
Peace
of
the
Gospel
rested
upon
your
Hearts
?
It
may
be
,
some
of
you
may
know
Two
or
Three
years
ago
,
God
began
to
work
upon
you
,
you
began
to
have
some
Enlightning
of
Jesus
Christ
,
and
of
the
Kingdom
of
God
;
and
you
began
to
say
,
Blessed
are
those
that
shall
be
partakers
of
those
things
,
but
have
these
rested
upon
you
.
Hath
not
the
Ministry
of
the
Gospel
been
to
some
of
you
like
a
Ship
,
that
when
it
is
Sailing
in
the
Water
,
it
makes
a
great
Impression
for
the
present
,
but
let
the
Ship
be
gone
and
the
Water
is
as
smooth
as
ever
it
was
?
So
many
times
,
when
the
Minister
comes
and
open
the
Blessed
Truths
of
the
Gospel
,
they
make
a
mighty
Dent
upon
the
Hearts
of
their
Auditors
;
but
within
a
little
while
their
Hearts
are
like
the
Water
:
no
man
can
see
that
ever
there
was
an
Impression
of
any
Truth
upon
their
Hearts
.
Now
know
that
this
is
a
very
sad
thing
to
have
the
Gospel
begin
to
Affect
the
Heart
,
but
not
to
Rest
.
First
,
Consider
,
How
vile
is
thy
heart
,
it
is
an
argument
of
strong
corruption
that
is
in
thy
heart
that
the
things
of
the
Gospel
cannot
stick
there
.
And
Consider
,
How
vild
it
is
,
that
wicked
thoughts
,
vile
base
,
unworthy
,
unclean
,
filthy
thoughts
can
abide
upon
you
.
If
the
Devil
dart
in
temptations
they
will
abide
and
rest
,
why
when
he
darts
them
in
over-night
,
he
can
find
them
in
the
morning
;
perhaps
if
you
have
some
vain
or
unclean
thoughts
,
you
can
role
them
up
and
down
in
your
mind
for
half
a
night
together
;
perhaps
day
after
day
,
and
night
after
night
,
base
and
filthy
thoughts
are
rol'd
up
and
down
in
your
Spirits
;
these
things
can
abide
.
Now
what
shall
vile
,
filthy
,
ungodly
thoughts
rest
in
your
hearts
and
shall
not
the
Blessed
and
Glorious
Truths
of
Jesus
Christ
and
the
things
of
the
Kingdom
of
God
rest
upon
your
hearts
?
Yea
,
Consider
further
,
That
it
is
a
most
dangerous
thing
for
an
essay
of
mercy
to
pass
away
and
to
do
no
good
,
for
mercy
to
come
and
as
it
were
make
a
trial
upon
the
heart
,
and
then
leave
it
and
no
good
done
;
this
is
a
sad
condition
:
It
is
not
so
dangerous
while
Men
and
Women
are
in
such
an
estate
as
the
mercy
of
God
hath
not
made
an
essay
as
it
were
upon
them
.
But
now
,
When
the
Grace
of
the
Gospel
shall
come
to
make
an
essay
upon
the
heart
,
to
make
as
it
were
a
tryal
upon
the
heart
and
to
have
the
repulse
,
this
is
a
dangerous
thing
;
for
an
offer
of
Gods
Grace
to
be
rejected
is
very
sad
,
to
loose
one
opportunity
of
Gods
Mercy
is
a
very
sad
thing
;
how
dost
thou
know
that
ever
they
will
come
upon
thy
heart
with
that
power
that
once
they
did
,
and
therefore
thy
condition
is
very
sad
.
And
know
further
,
That
when
the
Lord
begins
to
reveal
to
thee
the
things
of
the
Gospel
,
and
thou
puttest
them
off
;
those
flashes
of
affection
and
conviction
that
thou
hast
had
will
prove
to
be
matter
of
terror
of
conscience
another
day
.
Some
poor
Soul
may
say
,
Then
Lord
what
shall
become
of
me
,
God
knows
this
is
my
condition
;
I
come
many
times
to
hear
the
word
and
I
meet
with
those
truths
that
do
mightily
take
my
heart
for
the
present
,
but
the
Lord
knows
all
vanishes
again
:
I
think
I
could
remember
every
thing
that
the
Minister
speaks
while
I
am
hearing
of
them
,
but
they
go
out
again
;
I
hear
that
this
is
the
Blessing
of
God
upon
the
Sons
of
Peace
,
that
the
Truths
of
the
Gospel
should
abide
upon
their
hearts
and
rest
there
;
O
they
do
not
rest
with
me
:
Now
and
then
they
come
to
me
,
but
they
do
not
rest
with
me
.
Now
for
the
Answer
to
this
,
Perhaps
they
may
not
rest
in
thy
memory
,
but
yet
if
the
Fruit
and
effect
of
them
doth
rest
in
thy
heart
,
thou
hast
the
Gospel
resting
in
thy
heart
.
As
thus
,
Why
perhaps
the
Water
may
pass
through
a
Vessel
,
go
quite
through
it
and
not
stay
;
I
,
but
yet
there
is
so
much
Fruit
of
the
passage
of
it
thorow
,
as
to
keep
the
Vessel
sweet
:
Though
you
cannot
take
up
any
Water
from
it
,
but
it
is
all
gone
;
yet
I
say
it
keeps
the
Vessel
sweet
:
So
I
may
say
to
those
that
have
the
weakest
memories
,
and
yet
the
Lord
hath
wrought
any
degree
of
Grace
,
though
thy
memory
be
so
weak
that
thou
canst
not
remember
(
I
speak
this
to
those
that
have
weak
memories
naturally
)
and
there
is
nothing
that
their
Souls
do
more
desire
then
this
;
O
that
they
might
keep
those
things
that
they
hear
,
they
would
think
themselves
the
most
happy
Creatures
in
the
world
;
if
those
truths
that
sometimes
they
hear
might
rest
upon
them
:
I
speak
to
those
.
Is
it
so
with
thy
heart
?
Then
though
thou
canst
not
remember
,
yet
if
those
truths
keep
thy
heart
sweet
,
they
keep
thy
heart
from
filthy
lusts
that
they
do
not
abide
in
thy
heart
,
thy
heart
is
kept
savory
by
them
;
if
there
be
this
effect
abiding
upon
thy
heart
to
keep
it
savory
and
sweet
,
this
Peace
of
the
Gospel
may
rest
with
thee
though
thou
canst
not
remember
particulars
.
A
Man
or
Woman
perhaps
they
cannot
remember
what
Meat
they
ate
a
little
while
since
,
but
they
find
themselves
nourished
by
that
Meat
.
So
for
the
word
of
God
,
that
is
the
food
of
thy
Soul
,
though
thou
canst
not
remember
and
give
an
account
of
such
and
such
things
thou
do'st
hear
in
the
word
,
but
yet
do'st
thou
find
that
thou
art
nourished
by
it
;
I
say
,
the
good
things
of
the
Gospel
then
do
rest
upon
thy
Soul
.
Then
if
this
be
so
great
a
Blessing
,
O
that
I
could
but
convince
you
this
day
to
go
away
with
your
hearts
taken
with
this
Blessing
;
O
that
all
of
you
were
convinc'd
this
day
.
We
hear
that
it
is
not
enough
for
us
to
have
sudden
apprehensions
,
when
we
hear
the
Blessed
things
of
the
Gospel
;
but
that
that
is
indeed
the
blessing
of
God
upon
a
Son
of
Peace
,
it
is
to
have
the
good
things
of
the
Gospel
abide
and
rest
upon
them
.
O
then
,
that
it
might
be
so
with
us
!
O
that
the
Lord
would
help
us
,
that
whatsoever
we
hear
,
we
may
not
only
be
taken
with
the
hearing
of
it
,
but
that
it
might
rest
upon
our
Hearts
.
I
shall
propound
some
Rules
unto
you
.
First
,
When
you
come
,
you
must
endeavour
to
bring
soft
Hearts
,
and
tender
Spirits
:
What
Truths
you
do
know
,
you
must
work
upon
your
Hearts
before
you
come
,
to
labour
to
soften
your
Hearts
.
We
know
that
the
Truths
of
God
are
compared
in
Scripture
to
Nails
,
that
are
fastened
by
the
Ministers
of
God
in
the
Assemblies
,
Eccles.
12.
11.
Now
when
you
come
to
fasten
a
Nail
or
a
Goad
,
if
the
thing
be
a
Stone
,
you
cannot
fasten
it
:
A
Work-man
if
he
would
drive
a
Nail
into
a
Wall
,
if
he
meet
with
a
Flint
,
the
Nail
cannot
enter
,
but
there
must
be
some
thing
that
must
yield
to
make
it
rest
:
So
you
must
labour
to
bring
yielding
and
soft
Hearts
.
Secondly
,
When
you
come
to
hear
,
come
so
as
to
make
account
that
now
you
come
to
attend
upon
God
,
and
that
while
any
Truth
of
the
Gospel
is
Revealing
to
you
,
God
is
coming
nigh
unto
your
Souls
,
in
those
things
that
concern
your
Eternal
good
.
If
the
Hearts
of
People
did
attend
upon
the
Ministry
of
the
Gospel
thus
,
that
is
,
We
are
here
,
O
Lord
,
in
thy
Presence
now
,
to
hear
what
Thou
hast
to
Reveal
unto
us
;
and
we
believe
that
in
this
thine
Ordinance
,
when
Thou
art
making
known
any
Truth
of
the
Gospel
to
us
,
Thou
art
coming
nigh
to
our
Souls
in
a
matter
that
Concerns
our
Eternal
good
.
If
you
did
attend
thus
,
certainly
every
Truth
would
get
into
your
Hearts
.
Thirdly
,
When
you
find
the
Truth
beginning
to
work
upon
your
Hearts
,
then
Dart
up
some
Ejaculations
in
your
own
Thoughts
:
Lord
,
set
home
this
.
So
you
may
do
,
and
not
hinder
your
hearing
:
Lord
,
Thou
beginnest
to
stir
my
Heart
,
O
Lord
,
keep
my
Heart
in
this
frame
.
As
we
read
of
David
,
when
as
he
saw
the
People
in
a
good
Frame
,
1
Chron.
29.
18.
saith
he
,
O
Lord
God
of
Abraham
,
Isaac
,
and
of
Israel
our
Fathers
,
keep
this
for
ever
in
the
Imagination
of
the
Thoughts
of
the
Heart
of
thy
People
.
And
the
truth
is
,
We
would
willingly
Dart
up
such
a
Prayer
to
God
,
if
we
knew
how
God
did
begin
to
stir
you
?
But
you
know
how
God
is
communing
with
your
Hearts
,
when
you
hear
us
speaking
to
you
,
therefore
do
you
your selves
Dart
up
such
an
Ejaculation
to
God
:
O
Lord
God
,
keep
this
Truth
in
the
Thoughts
of
my
Heart
for
ever
.
A
Fourth
Rule
is
this
,
You
must
not
trust
your
own
Hearts
,
never
trust
to
sudden
Affections
and
Resolutions
.
This
Text
is
most
excellent
for
this
purpose
,
Mark
how
David
Prays
,
Keep
this
in
the
Thoughts
of
the
Heart
of
thy
People
,
and
prepare
their
Hearts
unto
Thee
.
Why
were
they
not
prepared
to
God
?
Their
Hearts
were
mightily
up
for
God
,
and
yet
it
appears
that
David
would
not
take
this
scarce
for
a
Preparation
,
but
the
Lord
must
still
work
further
and
further
.
So
when
thou
feelest
thy
Heart
a
little
stirr'd
,
do
not
think
that
the
work
is
presently
done
,
but
pray
to
God
to
prepare
thy
Heart
,
and
that
He
would
go
on
with
that
Blessed
work
of
His.
And
then
another
Rule
is
this
,
Labour
after
thou
art
gone
,
to
work
the
Truths
upon
thy
Heart
by
Meditation
,
that
so
they
may
abide
.
Would
you
have
a
Salve
that
should
do
good
to
an
Affected
Member
?
It
is
not
only
the
laying
of
the
Salve
upon
the
Body
,
but
to
rub
it
that
it
may
get
in
and
supple
the
part
.
So
when
the
Lord
comes
to
present
the
Blessed
Truths
of
the
Gospel
to
you
,
you
must
labour
to
rub
them
upon
your
Hearts
by
Meditation
.
Another
Rule
is
,
Turn
all
that
you
hear
into
Prayer
:
That
is
,
When
you
have
heard
any
truth
that
hath
taken
and
affected
your
Souls
,
get
alone
into
your
Closets
,
and
before
you
go
about
any
other
Business
,
fall
down
before
the
Lord
,
and
turn
that
which
you
have
heard
into
Prayer
;
it
were
a
good
Rule
for
your
Direction
,
and
you
will
find
an
admirable
benefit
by
this
,
you
will
find
this
to
help
your
Memory
much
.
Do
but
henceforward
observe
this
Rule
that
now
is
tendered
unto
you
as
from
the
Lord
,
work
the
matter
that
you
hear
upon
your
Hearts
by
Prayer
.
And
further
,
Take
heed
of
Temptations
,
keep
a
narrow
Watch
over
your
Hearts
,
take
heed
that
some
Temptations
do
not
come
secretly
to
steal
away
that
blessed
Truth
that
you
have
heard
:
For
the
Devil
will
labour
,
as
I
told
you
,
the
place
is
full
of
Angels
,
and
so
it
is
full
of
Devils
too
:
The
Devil
is
watching
who
it
is
that
is
stirred
with
the
hearing
of
the
Gospel
,
and
he
presently
is
labouring
to
draw
out
all
the
Power
and
Efficacy
:
Therefore
watch
against
Temptations
.
Another
Rule
will
be
this
,
Often
call
your
Hearts
unto
an
account
,
oftentimes
be
communing
with
your
own
Hearts
in
this
manner
:
O
my
Soul
,
was
there
not
such
a
time
that
thou
wert
stirr'd
and
affected
,
when
thou
did'st
hear
such
and
such
things
?
Why
what
is
become
of
all
thy
Stirrings
,
and
of
all
those
Resolutions
and
Truths
,
that
thou
hast
heard
?
O
my
Soul
,
where
are
they
?
What
hast
thou
done
with
them
?
O
,
it
would
be
of
admirable
Use
,
if
you
would
take
an
account
of
your
hearts
.
But
when
Men
and
Women
are
stirr'd
sometimes
,
and
go
away
and
never
call
their
Hearts
to
an
account
what
is
become
of
them
;
no
marvel
though
the
things
of
the
Gospel
do
not
abide
,
but
vanish
all
,
and
are
as
Water
spilt
upon
the
Ground
.
And
further
,
Take
heed
of
secret
sins
:
Thou
hast
no
power
to
purge
thy
Heart
,
but
thou
may'st
in
great
measure
abandon
the
Acts
of
sin
.
That
Man
or
Woman
that
lives
in
a
Secret
sin
,
I
say
,
that
Secret
sin
will
either
Eat
out
the
Truths
that
he
hath
heard
,
or
the
Truth
will
Eat
out
that
sin
.
Thou
comest
to
hear
the
Word
,
and
hast
many
Blessed
things
Revealed
to
thee
,
I
say
,
they
will
either
Eat
out
thy
Secret
sin
,
or
thy
Secret
sin
will
Eat
out
them
:
And
which
of
the
two
do'st
thou
think
,
thou
hadst
best
be
rid
of
?
And
if
thou
wouldst
have
them
abide
,
turn
all
into
Practice
;
that
is
,
fall
a
Doing
:
Do
not
content
thy self
with
Affections
and
Resolutions
,
but
fall
a
Doing
;
and
that
doth
mightily
settle
the
Truth
,
when
it
comes
once
to
be
Practised
.
As
now
in
a
Temptation
,
the
Temptation
is
not
settled
until
the
Devil
hath
got
something
done
according
to
the
Temptation
;
and
when
something
is
done
,
then
the
Temptation
settles
.
So
concerning
the
Truths
of
the
Gospel
,
a
Man
it
may
be
hath
some
Resolutions
and
Desires
,
but
till
there
be
somewhat
done
,
some
Duties
set
upon
,
some
Reformation
in
thy
Way
and
Life
,
the
Truth
doth
not
settle
;
but
the
doing
somewhat
according
to
what
thou
do'st
hear
,
that
doth
mightily
settle
the
Truth
upon
thy
Soul
.
O
think
thus
,
There
is
such
and
such
a
thing
made
known
to
me
;
O
,
it
may
do
my
Soul
good
for
ever
:
And
if
you
did
but
keep
those
things
that
you
hear
,
they
would
do
your
Souls
good
;
they
would
do
your
Souls
good
in
time
of
Affliction
:
If
the
Truths
of
the
Gospel
did
rest
upon
your
Hearts
,
they
would
Comfort
you
then
.
So
it
was
with
David
,
I
had
perished
in
mine
Affliction
,
but
thy
Word
did
Comfort
me
.
So
if
you
would
lay
up
that
which
you
hear
,
when
you
come
upon
your
Sick-beds
,
or
in
any
Trouble
,
it
would
mightily
help
you
and
comfort
you
.
O
these
Truths
of
the
Gospel
,
would
be
very
good
Companions
when
you
are
in
your
Journey
,
or
in
your
Business
,
they
would
Commune
with
your
Hearts
:
And
,
O
what
Comfort
would
they
be
unto
your
Souls
?
So
we
read
in
Prov.
6.
21.
Bind
them
continually
upon
thine
Heart
.
So
I
may
say
,
What
Truths
of
the
Gospel
you
hear
,
bind
them
continually
upon
thy
Heart
,
and
about
thy
Neck
;
when
thou
goest
it
shall
Lead
thee
,
when
thou
sleepest
it
shall
Keep
thee
,
and
when
thou
awakest
it
shall
Talk
with
thee
:
When
you
awake
in
the
Night
season
,
you
Toss
up
and
down
upon
your
Beds
,
and
know
not
what
to
think
upon
;
but
had
you
kept
the
Truths
of
the
Gospel
,
they
would
Talk
with
you
,
yea
,
you
might
Converse
with
Jesus
Christ
even
as
you
lie
in
your
Beds
.
And
if
they
did
rest
in
your
Hearts
,
then
when
Death
did
come
they
would
be
Comfortable
,
then
they
will
be
sweet
one
day
.
Ask
a
Dying
Soul
,
what
Peace
with
God
is
worth
?
How
many
have
lain
upon
their
Sick
and
Death-Beds
,
and
then
remembred
,
O
the
sweet
Truths
that
once
I
heard
,
I
would
give
a
Thousand
Worlds
I
had
them
again
.
O
that
they
did
but
come
now
at
this
time
to
my
Heart
,
with
as
great
a
power
as
they
did
at
such
a
time
.
Now
that
you
might
have
those
Blessed
things
of
the
Gospel
to
Comfort
your
Hearts
,
keep
them
now
.
And
besides
,
They
will
be
a
Means
to
make
you
to
be
very
useful
to
others
.
What
's
the
Reason
why
Men
and
Women
,
when
they
go
to
Visit
their
Sick
Neighbours
,
they
are
so
Barren
in
their
Conference
,
they
say
,
How
do
you
?
And
God
comfort
you
;
and
so
:
I
,
but
what
have
you
of
the
Doctrine
of
Reconciliation
with
God
,
and
the
way
of
Attonement
with
God
?
What
have
you
to
help
their
troubled
Consciences
,
and
to
pacifie
them
?
Can
you
bring
unto
them
any
Truths
you
have
heard
?
You
have
Liv'd
under
the
Ministry
of
the
Gospel
a
long
time
,
what
is
become
of
them
?
If
you
had
been
a
Child
of
Peace
,
then
you
would
have
been
able
to
have
carried
these
things
unto
your
Sick
Neighbours
,
and
to
have
done
a
great
deal
of
good
unto
them
.
But
alas
,
You
go
with
a
barren
Heart
,
and
carry
nothing
at
all
:
And
why
?
Because
the
Truths
of
the
Gospel
have
not
abode
with
you
.
O
how
full
should
our
Hearts
be
with
Jesus
Christ
,
if
but
one
Truth
,
every
Sermon
we
heard
,
did
rest
in
our
Hearts
.
And
take
but
this
one
Meditation
along
with
you
,
the
Blessed
things
of
the
Peace
of
the
Gospel
are
such
,
as
if
ever
I
be
Sav'd
,
I
must
be
Praising
of
the
Name
of
God
for
unto
all
Eternity
.
Now
shall
I
not
Labour
that
they
should
rest
upon
my
Heart
here
,
seeing
they
must
be
the
Matter
that
I
must
Bless
the
Name
of
God
everlastingly
for
.
And
thus
(
though
I
have
past
some
things
over
)
you
have
had
the
Substance
of
what
I
intended
to
Speak
of
:
And
that
is
,
That
those
that
are
the
Sons
of
Peace
,
have
this
Blessing
upon
them
:
They
have
not
only
the
sudden
apprehensions
and
flashes
of
Affection
,
in
being
moved
with
the
Glorious
things
of
the
Gospel
,
but
all
the
good
things
of
the
Gospel
abides
and
rest
upon
them
.
Sermon
IV.
Luke
10.
6.
Your
Peace
shall
rest
upon
it
,
&c.
THe
Third
Note
from
the
Blessing
that
here
the
Entertainers
of
the
Gospel
shall
have
,
It
:
Your
Peace
shall
rest
upon
it
.
He
doth
not
say
,
Your
Peace
shall
rest
upon
him
only
,
though
that
's
true
,
It
shall
rest
upon
him
principally
:
But
he
saith
,
Your
Peace
shall
rest
upon
it
:
That
is
,
If
a
Son
of
Peace
be
in
the
Family
,
your
Peace
shall
rest
upon
the
Family
;
that
is
,
there
shall
be
some
good
come
unto
the
Family
,
by
reason
of
any
one
Son
of
Peace
that
's
there
:
If
there
be
but
one
that
doth
Entertain
the
Gospel
,
the
Family
may
come
to
have
a
Blessing
by
that
.
If
it
be
but
a
poor
Servant
,
or
poor
Child
that
shall
receive
the
Gospel
,
there
may
come
a
great
deal
of
good
to
the
Family
,
by
such
a
Servant
;
but
if
it
be
a
Governour
of
the
Family
,
then
the
Blessing
will
be
more
.
For
we
find
in
the
Gospel
often
,
where
the
Governour
of
the
Family
Believed
,
it
is
said
,
that
the
whole
Houshold
did
believe
and
were
Baptized
:
And
we
find
often
in
the
Gospel
of
Believing
Families
,
and
indeed
there
is
a
greater
Blessing
of
God
upon
a
Family
,
where
the
Governours
are
Believers
,
than
we
are
aware
of
:
A
Blessing
,
I
say
,
upon
the
Family
:
That
let
there
be
any
Governour
,
or
any
that
is
a
Son
of
Peace
,
the
Family
is
the
better
for
it
;
God
many
times
will
spare
them
the
rather
,
because
of
them
.
In
Isa.
65.
8.
Thus
saith
the
Lord
,
as
the
new
Wine
is
found
in
the
Cluster
,
and
one
saith
,
Destroy
it
not
,
for
a
Blessing
is
in
it
:
So
will
I
do
for
my
Servants
sake
,
that
I
may
not
Destroy
them
all
.
Many
times
in
a
place
where
there
are
a
great
many
Ungodly
ones
,
yet
if
there
be
but
a
few
that
are
Godly
,
as
the
new
Wine
in
the
Cluster
,
the
Lord
saith
,
Destroy
it
not
,
for
a
Blessing
is
in
it
.
There
are
some
good
Grapes
there
,
though
a
great
many
Rotten
ones
;
and
a
Blessing
is
in
it
,
and
therefore
Destroy
it
not
:
So
saith
God
many
times
of
a
Family
,
where
there
are
some
good
ones
,
Destroy
it
not
,
saith
God
,
for
a
Blessing
is
in
this
Family
.
It
is
very
observable
,
that
which
we
read
concerning
the
House
of
Jeroboam
,
1
Kings
14.
10.
compared
with
ver.
13.
In
ver.
10.
There
the
Lord
Threatens
,
that
He
will
bring
Evil
upon
the
House
of
Jeroboam
,
and
will
Cut
off
from
Jeroboam
,
&c.
Well
,
but
this
must
not
come
presently
,
the
Lord
would
not
presently
bring
the
Evil
upon
them
;
but
He
would
stay
till
He
had
taken
away
one
out
of
the
Family
,
ver.
12
,
13.
Arise
thou
therefore
,
get
thee
to
thine
own
House
;
and
when
thy
feet
enter
into
the
City
,
the
Child
shall
die
.
And
all
Israel
shall
Mourn
for
him
and
Bury
him
:
For
he
only
of
Jeroboam
shall
come
to
the
Grave
,
because
in
him
is
found
some
good
thing
towards
the
Lord
God
of
Israel
,
in
the
House
of
Jeroboam
.
Mark
,
How
God
takes
notice
of
any
in
a
wicked
Family
:
If
there
be
but
any
one
,
a
Child
,
that
hath
some
good
thing
in
it
;
because
but
some
good
thing
,
the
Lord
takes
special
Notice
of
such
a
one
in
the
Family
.
Therefore
,
though
his
House
should
be
Destroyed
,
yet
this
Child
must
be
taken
away
first
,
Because
in
him
there
is
found
some
good
thing
towards
the
Lord
God
of
Israel
.
Mark
,
It
is
but
some
good
thing
,
and
towards
the
Lord
God
of
Israel
,
and
a
Child
;
but
this
was
in
the
House
of
Jeroboam
.
Let
there
be
but
a
Child
that
hath
some
good
thing
in
a
wicked
Family
,
the
Lord
takes
special
Notice
of
it
,
and
there
may
come
a
Blessing
upon
the
Family
,
even
for
the
sake
of
such
a
one
.
The
Reason
of
it
is
,
1
Cor.
7.
16.
For
what
knowest
thou
,
O
Wife
,
whether
thou
shalt
save
thy
Husband
?
Or
how
knowest
thou
,
O
Man
,
whether
thou
shalt
save
thy
Wife
?
It
is
spoken
in
the
Case
of
Unbelievers
,
where
one
was
an
Unbeliever
,
and
the
other
God
had
Converted
:
And
in
that
Case
,
the
Question
was
,
Whether
they
were
to
stay
one
with
another
,
one
being
an
Infidel
,
and
the
other
a
Believer
?
Yea
,
saith
the
Apostle
,
For
what
knowest
thou
,
O
Wife
,
whether
thou
shalt
save
thy
Husband
?
Or
thou
,
O
Husband
,
whether
thou
shalt
save
thy
Wife
?
And
so
,
I
say
,
What
knowest
thou
,
O
Child
,
whether
thou
mayest
save
thy
Brother
,
or
Sister
?
Or
thou
,
O
Servant
,
whether
thou
mayest
save
thy
Fellow-Servant
?
And
if
thou
be
so
,
then
how
vile
are
they
that
shall
Malign
and
Oppose
,
Scorn
and
Contemn
,
any
in
a
Family
,
when
God
doth
begin
to
work
any
good
upon
them
?
We
know
it
is
ordinary
,
That
if
the
Lord
begins
to
strike
one
Soul
in
a
Family
,
the
Child
,
or
the
Servant
,
with
some
Work
of
His
Spirit
,
that
they
begin
to
Inquire
after
the
things
of
God
,
and
to
Entertain
the
things
of
the
Gospel
,
his
Brother
will
scorn
him
,
or
Sister
,
or
Fellow-Servant
will
deride
him
:
Perhaps
his
Master
that
Lov'd
him
before
,
will
now
Hate
him
,
and
be
ready
upon
all
occasions
to
shew
Displeasure
against
him
.
Yea
,
perhaps
the
very
Father
,
out
of
whose
Loyns
the
poor
Child
comes
,
will
deride
him
:
What
shall
we
have
of
you
now
?
O
,
you
are
grown
so
Precise
,
that
now
you
will
be
Spoil'd
,
and
good
for
nothing
:
And
so
perhaps
the
Mother
,
out
of
whose
Womb
it
came
,
will
now
Hate
it
.
But
,
O
thou
wretched
Parent
,
thou
shouldest
rather
Bless
God
,
that
God
begins
to
work
in
thy
Family
,
that
He
begins
to
work
upon
one
that
came
out
of
thy
Loyns
;
for
thou
do'st
not
know
,
but
that
this
Child
may
do
thy
Soul
goood
.
Thou
wert
the
means
for
the
Natural
life
of
it
,
who
knows
but
God
intends
to
make
this
Child
to
be
a
means
for
thy
Eternal
Life
.
And
so
wretched
Master
and
Mistress
in
a
Family
,
that
shall
less
regard
a
Servant
when
God
begins
to
work
upon
their
Hearts
,
than
you
did
before
.
And
you
,
whom
God
is
pleased
to
begin
to
Reveal
the
Blessed
things
of
the
Gospel
to
,
and
to
give
your
Hearts
to
Entertain
them
,
and
yet
you
Live
in
wicked
Families
;
Do
you
Labour
to
be
Blessings
to
the
Family
:
Improve
what
God
hath
given
you
,
for
the
good
of
the
Family
.
And
do
you
Walk
so
,
as
to
manifest
the
Power
of
the
Gospel
,
that
your
Souls
doth
Entertain
,
that
you
may
Live
convincingly
in
the
Family
where
you
Live
?
And
though
they
do
Hate
and
Scorn
you
for
the
present
,
yet
with
your
humble
Walking
,
they
may
be
forced
to
say
,
Verily
God
is
Working
upon
this
Servant
,
and
God
is
Working
upon
this
Child
.
It
should
be
the
Care
of
Children
,
or
Servants
,
or
Wives
,
or
Husbands
,
that
live
among
such
as
are
Wicked
,
when
God
begins
to
Work
upon
them
,
they
must
be
very
careful
to
hold
forth
the
Glory
,
and
Beauty
of
the
Gospel
in
their
Lives
,
to
Convince
those
that
they
Live
withal
.
And
you
that
are
in
such
a
Family
,
if
God
doth
begin
to
stir
any
in
the
Family
,
do
you
Improve
them
to
the
uttermost
you
can
:
And
howsoever
you
may
think
there
is
little
in
it
,
yet
when
God
begins
to
stir
the
Heart
of
one
,
Salvation
may
be
come
to
the
House
;
and
the
Lord
doth
expect
that
you
should
Improve
that
Work
of
His
upon
your
own
Hearts
,
or
otherwise
your
Consciences
will
Terrifie
you
another
day
.
O
,
I
saw
God
working
upon
my
Fellow-Servant
,
or
Brother
,
or
Sister
,
but
I
neglected
it
,
otherwise
my
Soul
might
have
had
good
.
And
so
much
for
that
Note
:
If
the
Son
of
Peace
be
there
,
your
Peace
shall
rest
upon
it
:
That
is
,
upon
the
Family
.
The
last
Note
is
,
Go
,
saith
Christ
,
and
into
whatsoever
House
,
or
City
you
enter
,
do
thus
and
thus
:
And
if
the
Son
of
Peace
be
there
,
your
Peace
shall
rest
upon
it
.
That
is
,
You
shall
be
made
an
Instrument
of
good
unto
them
,
so
as
to
bring
the
glorious
Peace
of
the
Gospel
unto
them
.
From
whence
the
Note
is
this
:
That
it
is
a
great
Encouragement
to
the
Ministers
of
the
Gospel
,
Go
your
way
and
Preach
,
and
if
there
be
any
Son
of
Peace
,
your
Peace
shall
rest
upon
it
.
As
if
He
should
say
,
You
shall
be
made
a
glorious
Instrument
of
doing
good
unto
them
,
and
let
this
be
your
Encouragement
:
And
,
indeed
,
it
is
a
great
Encouragement
for
any
Minister
of
God
,
to
Venture
his
very
Life
,
and
to
do
or
Suffer
any
thing
in
the
World
;
though
but
upon
this
Supposition
,
That
if
God
shall
be
pleased
but
to
Bless
my
Ministry
,
then
the
Lord
shall
make
me
an
Instrument
to
bring
Peace
to
that
place
,
even
Peace
between
God
and
their
Souls
;
to
be
the
Means
to
Convey
all
the
good
unto
them
,
that
Jesus
Christ
hath
Purchased
by
His
Blood
.
This
seem'd
to
be
the
Encouragement
that
God
gave
to
Jeremiah
,
in
Chap.
36.
And
that
was
in
another
kind
,
Jeremiah
was
to
go
and
reveal
the
Threats
of
God
;
but
Mark
what
his
Encouragement
was
,
in
ver.
3.
It
may
be
that
the
House
of
Judah
will
hear
all
the
evil
which
I
purpose
to
do
unto
them
,
that
they
may
return
every
man
from
his
evil
way
,
that
I
may
forgive
their
Iniquity
and
their
Sin
.
Saith
the
Lord
to
Jeremiah
,
Go
about
this
Work
,
though
it
be
a
hard
Work
,
and
let
this
be
your
Encouragement
:
It
may
be
:
Though
but
upon
a
may
be
;
The
House
of
Judah
will
hear
all
the
evil
which
I
purpose
to
do
unto
them
,
that
they
may
return
every
man
from
his
evil
way
,
that
I
may
forgive
their
Iniquity
and
their
Sin
.
Now
if
this
were
Jeremiah's
Encouragement
,
surely
a
greater
Encouragement
it
is
for
a
Minister
to
go
and
Preach
the
Gospel
upon
a
meer
May
be
,
that
there
are
some
that
shall
Entertain
the
Gospel
.
And
we
find
it
was
Paul's
Encouragement
,
in
divers
Scriptures
as
I
might
shew
you
,
but
that
's
most
Notable
,
in
2
Tim.
1.
10.
But
is
now
made
manifest
by
the
appearing
of
our
Saviour
Jesus
Christ
,
who
hath
Abolished
Death
,
and
hath
brought
Life
and
Immortality
to
Light
through
the
Gospel
:
Whereunto
I
am
appointed
a
Preacher
,
and
an
Apostle
,
and
a
Teacher
of
the
Gentiles
.
Mark
,
saith
He
,
The
Gospel
reveals
Jesus
Christ
,
who
hath
Abolished
Death
,
and
hath
brought
Life
and
Immortality
to
light
:
And
,
saith
he
,
God
hath
appointed
me
to
be
a
Teacher
of
this
,
For
the
which
Cause
,
I
also
suffer
these
things
.
I
am
content
to
go
on
in
this
Work
of
the
Gospel
whatsoever
I
suffer
.
What
,
Is
this
the
Errand
that
I
am
sent
about
,
to
go
and
Preach
the
Gospel
,
that
brings
Life
and
Immortality
to
light
?
Let
me
Suffer
what
can
be
,
I
am
content
to
go
on
in
this
Work
:
O
,
It
is
a
glorious
Errand
that
I
am
sent
about
!
If
it
please
God
I
speed
but
upon
one
Soul
,
O
,
it
were
worth
my
Life
.
So
the
excellent
Fruit
that
should
come
upon
the
Entertainment
of
the
Gospel
,
is
here
given
to
these
Disciples
for
their
Encouragement
in
the
Ministry
.
Now
what
is
it
that
should
Encourage
the
Heart
of
a
Minister
in
his
Work
,
more
than
these
Three
things
.
First
,
That
he
shall
be
an
Instrument
to
glorifie
God
.
Secondly
,
An
Instrument
to
do
good
to
Souls
.
Thirdly
,
He
shall
have
a
Crown
of
Glory
so
much
the
more
.
These
Three
things
are
the
greatest
Encouragements
in
the
World
,
to
any
gracious
Heart
.
First
,
That
he
shall
be
an
Instrument
of
the
Glory
of
God
.
For
one
to
live
to
be
Instrumental
of
the
Glory
of
God
must
needs
make
his
Life
comfortable
,
whatsoever
he
suffer
.
Now
there
can
be
no
such
Glory
that
any
Creature
can
be
made
a
greater
Instrument
of
,
than
the
Glory
that
God
hath
from
Souls
that
are
Sav'd
by
Jesus
Christ
.
It
is
the
highest
Glory
that
God
hath
from
all
His
Creatures
,
that
there
should
be
some
Souls
that
should
understand
Jesus
Christ
,
that
should
admire
at
Him
,
should
glorifie
God
in
Jesus
Christ
.
It
is
the
highest
Glory
that
God
doth
Injoy
in
Heaven
,
next
unto
the
Glory
that
He
hath
in
Himself
,
and
in
His
Son
;
that
is
,
in
the
Trinity
:
But
for
the
Glory
that
He
hath
,
Ab
extra
,
from
His
Creatures
,
that
is
the
highest
Glory
that
ever
God
had
,
or
shall
have
.
Now
for
the
Lord
to
make
a
Man
to
be
an
Instrument
of
this
,
To
bring
some
Souls
to
be
Eternally
Glorifying
God
for
Jesus
Christ
:
O
,
It
is
worth
all
a
Mans
Strength
,
though
he
should
shorten
his
Life
Seven
Years
;
yet
if
there
be
but
One
or
Two
Souls
brought
by
his
Ministry
,
that
shall
Injoy
the
good
things
in
Christ
,
this
is
well
worth
the
Labour
and
Pains
.
For
,
indeed
,
in
this
the
Lord
doth
honour
Men
more
than
Angels
:
The
Lord
hath
not
put
the
Angels
in
Heaven
,
upon
such
an
Honourable
work
as
this
,
to
be
the
Embassadors
of
God
and
Christ
,
for
Reconciliation
:
The
Lord
hath
not
committed
the
Word
of
Reconciliation
to
Angels
,
to
go
and
Preach
that
in
an
Ordinary
way
:
They
are
not
Deputed
by
Christ
,
to
be
as
His
Officers
.
We
never
read
of
any
such
thing
in
the
Word
of
God
,
though
they
be
sometimes
Appointed
to
be
Ministring
Spirits
for
the
good
of
Gods
Elect
,
to
Help
them
,
to
Comfort
them
,
to
Avenge
them
of
their
Enemies
;
but
we
never
read
that
the
Word
of
Reconciliation
was
Committed
to
them
,
and
to
the
Ministers
of
the
Gospel
:
And
therefore
there
is
no
such
Glory
that
they
can
bring
to
God
,
as
the
Lord
is
Pleased
to
make
Man
to
be
an
Instrument
of
.
In
this
the
Lord
doth
Honour
Man
more
than
the
Angels
,
that
he
shall
be
Appointed
to
be
the
great
Ordinance
under
Jesus
Christ
,
for
the
bringing
of
Souls
unto
Jesus
Christ
;
and
so
the
bringing
of
them
to
Magnifie
the
Infinite
Riches
of
the
Grace
of
God
in
Christ
,
to
all
Eternity
.
Now
,
Is
not
this
worth
any
ones
Labour
and
Life
?
O
what
Encouragement
is
this
,
whatsoever
one
suffers
in
it
.
Secondly
,
Can
there
be
next
unto
this
,
a
greater
Encouragement
,
than
to
be
an
Instrument
of
good
to
our
Brethren
,
of
good
to
Mankind
?
Those
are
the
most
happy
Men
in
the
World
,
that
are
the
most
Useful
for
Mankind
,
that
the
Lord
shall
be
Pleased
to
make
Use
of
,
for
the
good
of
Mankind
;
and
therefore
it
should
Teach
all
to
be
as
Serviceable
as
they
can
to
others
.
For
the
Happiness
and
the
true
Comfort
of
a
Mans
Life
,
it
doth
not
depend
in
this
,
That
he
can
get
an
Estate
,
and
go
Brave
and
Fine
,
and
Eat
and
Drink
of
the
best
;
but
it
is
in
this
,
That
the
Lord
will
make
him
useful
in
his
place
,
an
Instrument
of
good
to
others
.
It
is
a
very
Comfortable
thing
for
any
,
that
are
Chief
in
a
place
where
they
Live
,
that
the
Lord
makes
them
Instruments
of
the
Civil
good
of
the
places
where
they
are
:
Of
the
good
of
the
People
for
their
Bodies
,
to
keep
them
in
Peace
and
Order
:
But
to
be
Appointed
by
God
to
be
an
Instrument
of
Soul-good
,
of
Eternal
good
;
this
is
a
higher
Priviledge
that
God
doth
grant
in
His
Mercy
to
some
.
And
it
might
be
a
mighty
Encouragement
,
the
Considering
of
this
.
What
saith
Saint
James
,
speaking
to
Christians
to
Encourage
them
to
Labour
to
do
good
to
their
Brethren
:
Brethren
,
If
any
of
you
do
erre
from
the
Truth
,
and
one
Convert
him
,
Let
him
know
that
he
which
Converteth
a
sinner
from
the
Errour
of
his
Way
,
shall
save
a
Soul
from
Death
,
and
shall
hide
a
multitude
of
sins
.
Let
him
know
,
saith
he
,
that
he
that
Converteth
a
sinner
from
the
Errour
of
his
Way
,
Let
him
know
:
What
shall
he
know
?
That
he
shall
save
a
Soul
from
Death
,
and
shall
hide
a
multitude
of
sins
.
Though
it
may
be
,
he
takes
a
great
deal
of
Pains
,
and
suffers
much
in
it
;
yet
for
his
Encouragement
,
Let
him
know
that
he
shall
save
a
Soul
,
and
hide
a
multitude
of
sins
.
Further
,
If
the
other
should
not
be
a
sufficient
Encouragement
,
yet
for
his
own
good
;
many
times
there
is
much
Self
in
the
hearts
of
the
best
Ministers
.
Now
there
is
these
Two
things
that
cannot
but
follow
,
if
the
Lord
Bless
their
Ministry
,
to
bring
the
Peace
of
the
Gospel
to
any
Soul
.
First
,
Such
a
Soul
will
Bless
God
for
him
.
Now
for
a
man
to
be
so
in
the
Hearts
of
the
Saints
of
God
,
as
that
he
should
have
them
Bless
the
Lord
for
him
,
and
Bless
the
time
that
ever
he
saw
him
:
Blessed
be
the
Lord
,
and
Blessed
be
thou
;
as
David
said
to
Abigail
,
when
it
did
but
hinder
him
in
one
sin
by
her
Counsel
.
But
now
,
If
so
be
the
Lord
doth
Bless
the
Ministry
of
the
Gospel
to
any
,
so
that
the
Peace
of
Jesus
Christ
comes
to
the
Soul
,
there
is
not
the
hinderance
of
one
sin
,
but
of
multitudes
;
and
there
is
the
obtaining
of
the
Pardon
of
all
sins
:
And
therefore
how
much
more
Cause
have
they
to
say
,
Blessed
be
God
,
and
Blessed
be
thou
,
and
Blessed
be
thy
Counsel
,
and
Blessed
be
thy
Ministry
:
Here
's
a
great
Encouragement
in
this
,
They
through
whose
Ministry
Souls
comes
to
be
Blessed
,
they
will
Bless
them
,
and
Bless
God
for
them
.
And
further
,
At
the
great
Day
of
Jesus
Christ
,
they
shall
have
abundance
of
Joy
in
those
that
God
made
them
Instrumental
of
good
unto
.
In
Phil.
2.
you
have
a
Notable
Text
for
that
,
saith
the
Apostle
,
in
way
of
Exhortation
to
the
Philippians
,
to
hold
forth
the
Word
of
Life
,
in
ver.
16.
Holding
forth
the
Word
of
Life
,
that
I
may
rejoyce
in
the
Day
of
Christ
;
that
I
have
not
run
in
vain
,
neither
laboured
in
vain
:
Saith
he
,
If
you
do
thus
and
thus
,
and
shew
forth
the
Power
of
the
Grace
of
God
,
that
God
hath
been
pleased
to
Bless
my
Ministry
.
If
you
do
so
,
why
then
I
shall
rejoyce
.
O
,
do
you
shew
forth
the
Power
and
Efficacy
of
the
Ministry
of
the
Gospel
,
of
that
Ministry
of
mine
upon
you
:
Why
?
That
I
may
rejoyce
in
the
Day
of
Christ
,
that
I
have
not
Run
in
vain
,
neither
Laboured
in
vain
:
So
that
where
the
Ministry
of
the
Gospel
is
Blessed
to
any
People
,
there
those
Ministers
being
Faithful
themselves
,
shall
rejoyce
in
the
Day
of
Jesus
Christ
,
that
they
have
not
Run
in
vain
.
Therefore
to
Wind
this
up
,
It
should
be
one
strong
Motive
to
People
,
to
Imbrace
the
Ministry
of
the
Gospel
,
even
for
the
Encouragement
of
those
whom
the
Lord
doth
send
among
them
,
that
they
may
be
willing
to
draw
forth
their
Hearts
,
and
to
venture
their
Lives
among
them
.
As
,
certainly
,
not
one
Man
of
Forty
,
of
a
Hundred
scarce
,
that
should
Preach
to
such
a
Congregation
as
this
,
but
must
expect
a
Venturing
of
his
Life
in
it
:
But
lot
this
Message
be
but
Entertain'd
,
it
will
be
thought
to
be
throughly
Recompenced
.
For
it
will
be
a
Joy
to
those
that
do
Venture
themselves
among
you
:
It
will
be
a
Joy
in
the
Day
of
Jesus
Christ
,
that
they
have
not
Run
in
vain
.
But
we
leave
that
Point
,
and
come
to
the
last
Part
of
the
Text.
If
the
Son
of
Peace
be
there
,
your
Peace
shall
rest
upon
it
:
But
what
if
not
?
If
not
,
it
shall
turn
to
you
again
.
O
,
that
this
should
be
heard
,
If
not
:
This
is
a
sad
Supposition
indeed
,
If
not
.
What
shall
the
Lord
send
Embassadors
of
Peace
?
The
Lord
from
Heaven
send
to
His
poor
Creatures
the
Ministry
of
His
Gospel
,
and
offer
Peace
between
their
Souls
and
Himself
,
Purchased
by
the
Blood
of
His
Son
:
And
shall
it
be
said
,
If
not
?
If
there
be
any
that
will
not
Imbrace
it
?
Is
it
possible
that
Jesus
Christ
,
wheresoever
He
comes
,
should
not
be
Entertain'd
?
Truly
,
this
very
Supposition
that
there
should
be
a
Possibility
for
any
Soul
to
whom
Christ
is
Revealed
,
ever
to
reject
;
doth
Argue
the
extream
sinfulness
of
the
Hearts
of
Men.
O
,
Woe
to
us
that
such
a
thing
should
be
supposed
as
possible
,
If
not
:
That
Christ
should
come
to
any
place
and
should
not
be
Entertain'd
:
What
,
that
the
Ministry
of
the
Gospel
should
come
and
be
Rejected
,
when
as
it
is
nothing
else
but
the
bringing
of
the
Message
of
Peace
to
a
People
,
between
God
and
them
.
They
may
think
,
perhaps
,
that
it
comes
to
trouble
them
:
But
the
Truth
is
,
The
Errand
of
all
the
Ministers
of
the
Gospel
among
People
,
it
is
no
other
in
the
Conclusion
,
and
in
the
Issue
,
but
to
bring
Eternal
Peace
to
their
Souls
:
And
shall
this
be
Rejected
?
Sometimes
it
is
so
.
Now
in
this
we
have
these
Three
things
.
First
,
A
sad
Supposition
,
that
sometimes
the
Ministry
of
the
Gospel
comes
where
it
is
rejected
by
some
.
Secondly
,
The
Encouragement
of
Ministers
in
this
Case
:
Christ
doth
not
only
Encourage
them
in
case
their
Ministry
prevails
,
that
then
they
shall
be
Instruments
of
so
much
good
to
Souls
;
but
He
doth
Encourage
them
in
case
it
doth
not
prevail
.
As
if
the
Disciples
should
say
,
I
indeed
,
If
our
Ministry
prevails
that
we
may
bring
Peace
to
Souls
,
we
have
enough
:
But
what
if
not
?
It
shall
return
to
you
again
.
And
then
,
Thirdly
,
A
dreadful
Denunciation
against
all
those
that
do
not
Entertain
the
Gospel
:
And
that
is
,
That
they
shall
have
no
Benefit
of
the
Peace
of
the
Gospel
:
That
the
Ministry
of
the
Gospel
shall
be
taken
from
them
,
and
that
God
will
be
very
Quick
in
His
dealings
with
them
.
Now
then
at
this
time
for
the
First
.
First
,
If
not
:
This
sad
Supposition
.
From
hence
the
Point
of
Doctrine
,
or
Note
of
Observation
,
is
this
:
That
the
Gospel
doth
sometimes
go
to
places
,
If
the
Son
of
Peace
,
that
supposes
that
where
God
doth
send
the
Gospel
,
there
are
some
Sons
of
Peace
.
So
,
If
not
;
here
's
a
Supposion
that
the
Ministry
of
the
Gospel
,
may
be
sent
to
a
place
,
and
yet
there
may
be
some
that
will
reject
this
blessed
Ministery
.
You
know
what
is
said
of
Christ
himself
,
And
well
then
may
it
be
said
of
them
he
sends
to
Preach
:
When
Christ
Himself
came
to
his
own
John
1.
his
own
received
him
not
:
His
own
,
Those
that
he
had
a
pecular
right
in
,
the
People
of
the
Jews
;
even
such
as
were
the
only
people
that
did
profess
the
true
God
upon
the
face
of
the
Earth
:
I
beseech
you
observe
it
,
When
Jesus
Christ
came
into
the
World
,
there
was
but
a
handfull
of
people
upon
the
face
of
the
Earth
,
that
did
so
much
as
profess
the
worship
of
the
true
God
,
but
the
generallity
of
all
the
world
,
except
a
little
Country
of
Canaan
,
that
was
a
matter
of
Fourscore
Miles
one
way
,
and
but
a
very
little
another
way
;
except
that
little
Country
,
there
was
none
upon
the
face
of
the
Earth
but
worshipped
the
Devil
;
went
according
to
the
Immaginations
of
their
own
hearts
,
did
not
so
much
as
acknowledge
God
in
his
worship
;
onely
I
say
,
there
was
a
little
handful
of
people
in
Canaan
,
and
they
were
the
children
of
Abraham
,
and
Christ
came
to
them
,
they
were
his
own
;
you
would
think
surely
if
Christ
comes
to
them
,
seeing
all
the
World
else
are
Idolaters
,
they
will
entertain
him
.
No
,
when
Christ
came
Himself
,
the
Blessed
Son
of
God
taking
our
nature
upon
him
,
who
was
the
Brightness
of
the
Glory
of
his
Father
;
yet
his
own
did
not
receive
him
.
And
we
find
it
said
directly
,
that
Christ
in
his
Ministery
,
in
Luke
2.
should
be
for
a
Stumbling-block
to
many
,
in
ver.
34.
And
Simeon
blessed
them
,
and
said
unto
Mary
his
Mother
,
Behold
,
this
Child
is
set
for
the
Fall
and
Rising
again
of
many
in
Israel
,
and
for
a
Sign
which
shall
be
spoken
against
.
You
have
little
cause
therefore
to
be
Discouraged
,
because
you
are
spoken
against
.
And
we
find
that
Christ
Himself
Preaching
what
poor
Entertainment
He
had
,
no
Marvel
then
,
if
this
Supposition
be
concerning
His
Disciples
:
If
not
.
It
may
possibly
be
,
that
some
will
not
receive
your
Ministry
?
Do
but
observe
what
Entertainment
Christ
Himself
had
sometimes
,
when
He
went
to
Preach
Himself
,
in
Luke
4.
29.
You
have
there
the
History
of
a
most
Excellent
Sermon
,
that
Jesus
Christ
Preached
;
and
when
He
had
done
His
Sermon
,
do
but
see
what
requital
He
had
,
as
soon
as
He
had
done
,
the
Text
saith
,
And
all
they
in
the
Synagogue
when
they
heard
these
things
,
were
filled
with
wrath
,
and
rose
up
,
and
thrust
him
out
of
the
City
,
and
led
him
unto
the
brow
of
the
Hill
(
whereon
their
City
was
built
)
that
they
might
cast
him
down
headlong
.
They
sought
to
break
his
neck
as
soon
as
he
had
done
,
so
that
you
see
how
he
came
to
his
own
and
his
own
received
him
not
.
And
in
Luke
16.
14
:
there
you
shall
see
his
Entertainment
;
upon
another
Sermon
,
the
Text
saith
,
And
the
Pharisees
also
who
were
Covetous
,
heard
all
these
things
:
And
what
then
?
And
they
derided
Him
.
The
Greek
word
is
,
They
blew
their
.
Noses
at
Him
:
They
Snuffled
in
their
Noses
at
Him
:
They
Scorned
Him
,
as
we
express
Scorn
and
Contempt
,
by
Blowing
the
Nose
.
This
is
the
Propriety
of
the
Word
that
in
your
English
is
Translated
,
They
derided
Him
.
And
who
were
these
?
The
Pharisees
,
that
were
the
most
seeming
Righteous
Men
that
did
live
;
and
the
greatest
Scholars
,
and
those
that
Liv'd
the
most
Honestly
among
Men.
And
why
did
they
deride
Him
?
But
only
because
they
were
Covetous
.
You
shall
have
,
not
only
Covetous
Men
,
but
any
who
live
in
a
way
of
sin
,
if
the
Ministry
of
the
Word
comes
against
that
sin
,
they
will
secretly
Scorn
and
Contemn
the
Word
:
Thus
they
did
to
Christ
.
And
St.
Paul
,
you
may
see
when
he
came
to
Preach
the
Gospel
,
what
Entertainment
he
had
:
St.
Paul
,
he
was
the
most
Famous
Preacher
that
ever
Liv'd
upon
the
Face
of
the
Earth
,
next
unto
Jesus
Christ
.
Austine
had
three
Wishes
,
and
one
of
them
was
:
That
he
might
have
seen
Paul
in
the
Pulpit
,
and
heard
him
Preach
;
because
he
was
a
Man
of
such
an
admirable
Spirit
.
But
I
shall
shew
you
what
Entertainment
the
Preaching
of
Paul
had
,
who
was
such
an
admirable
Preacher
.
There
are
a
great
many
Scriptures
to
shew
the
hard
Entertainment
that
Paul
had
,
in
Acts
13.
44
,
45.
And
the
next
Sabboth
Day
,
came
almost
the
whole
City
together
to
hear
the
Word
of
God
.
There
was
a
strange
Preacher
came
among
them
,
and
there
came
a
mighty
Company
,
the
whole
City
;
that
is
,
the
Generality
of
the
City
came
together
to
hear
the
Word
of
God
.
But
mark
,
in
ver.
45.
But
when
the
Jews
saw
the
Multitude
,
they
were
filled
with
Envie
,
and
spake
against
those
things
which
were
spoken
by
Paul
,
Contradicting
,
and
Blaspheming
.
Just
thus
it
was
with
the
Jews
,
they
were
filled
with
Envy
,
and
spoke
against
those
things
which
were
spoken
by
Paul
,
Contradicting
and
Blaspheming
.
It
were
endless
to
shew
you
all
his
hard
Entertainment
,
how
he
was
put
in
the
Prison
,
and
in
the
Stocks
,
and
Whipt
,
as
if
he
had
been
a
very
Rogue
;
when
as
,
ever
since
the
World
began
,
the
Lord
had
never
a
more
Glorious
Instrument
,
to
shew
forth
His
Praise
;
and
yet
he
was
Whipt
up
and
down
like
a
Rogue
,
and
scarce
a
Ragg
to
hang
upon
his
Back
;
he
was
accounted
the
Off-scowring
of
the
World
.
But
there
is
a
most
Notable
thing
about
Pauls
Ministry
,
if
you
Compare
two
Scriptures
together
,
in
Acts
16.
9.
with
what
follows
:
And
a
Vision
appeared
to
Paul
in
the
Night
:
There
stood
a
man
of
Macedonia
,
and
prayed
him
,
saying
,
Come
over
into
Macedonia
and
help
us
.
Paul
had
a
mighty
strong
Call
to
go
and
Preach
to
Macedonia
,
he
had
a
Vision
by
Night
.
And
it
was
not
a
Delusion
,
but
even
the
Voice
of
God
which
did
call
to
Paul
,
Come
over
to
Macedonia
and
help
us
:
Therefore
,
saith
the
Text
,
Immediately
we
endeavoured
to
go
into
Macedonia
,
assuredly
gathering
,
that
the
Lord
had
Called
us
for
to
Preach
the
Gospel
unto
them
.
We
were
sure
that
God
had
Called
us
,
and
this
was
a
very
strong
Call
.
Now
you
will
say
,
What
Paul
?
Such
a
Preacher
,
and
had
such
a
strong
Call
:
Certainly
,
he
would
prevail
with
them
all
,
and
bring
them
all
Home
.
But
,
Mark
,
what
the
Success
of
Pauls
Ministry
was
,
in
ver.
12.
And
from
thence
to
Philippy
,
which
is
the
Chief
City
of
that
part
of
Macedonia
,
and
a
Colony
:
And
we
were
in
that
City
,
abiding
certain
dayes
.
Here
's
no
mention
of
any
Fruit
of
his
Ministry
:
There
we
sat
certain
dayes
,
to
wait
what
opportunity
we
might
have
to
Preach
the
Gospel
there
.
And
in
ver.
13.
And
on
the
Sabboth
,
we
went
out
of
the
City
by
a
Rivers
side
,
where
Prayer
was
wont
to
be
made
;
and
we
sat
down
,
and
spake
unto
the
Women
which
Resorted
thither
.
Mark
,
It
seems
he
had
no
Opportunity
to
Preach
in
the
City
,
they
had
no
mind
to
hear
him
:
But
,
saith
he
,
on
the
Sabboth-day
we
went
out
of
the
City
by
the
Rivers
side
,
and
we
sat
down
and
spake
to
the
Women
:
There
were
but
a
Company
of
poor
Women
,
the
great
ones
of
the
City
,
they
would
not
come
;
but
a
Company
of
Women
came
to
us
,
and
yet
Paul
had
this
mighty
Call
of
God
.
And
when
he
comes
to
the
chief
City
of
Macedonia
,
he
was
forced
to
go
out
of
the
City
if
he
would
Preach
;
and
there
comes
a
few
Women
,
and
among
these
Women
,
saith
the
Text
,
ver.
14.
A
certain
Woman
named
Lydia
,
a
Seller
of
Purple
,
of
the
City
of
Thyatira
,
which
Worshipped
God
,
heard
us
:
Whose
Heart
the
Lord
opened
,
that
she
attended
unto
the
things
which
were
spoken
of
Paul
.
Here
's
the
fruit
of
his
Ministry
,
A
certain
Woman
.
Among
them
all
,
none
but
the
Women
would
come
:
And
among
these
Women
,
there
was
a
certain
Woman
,
one
poor
Woman
called
Lydia
,
and
it
pleased
God
to
open
her
Heart
:
Certainly
,
If
God
had
opened
the
Hearts
of
any
other
,
they
would
have
been
mentioned
as
well
.
And
you
shall
find
that
Paul
had
very
ill
Entertainment
among
the
rest
of
the
Multitude
,
ver.
22.
And
the
Multitude
rose
up
together
against
them
(
see
what
Entertainment
he
had
)
and
the
Magistrates
Rent
off
their
Clothes
,
and
Commanded
to
Beat
them
.
And
when
they
had
laid
many
Stripes
upon
them
,
they
cast
them
into
Prison
,
charging
the
Jayler
to
keep
them
safely
.
Who
having
received
such
a
charge
,
thrust
them
into
the
Inner
Prison
,
and
made
their
Feet
fast
in
the
Stocks
.
Here
's
the
Man
that
had
such
a
mighty
Call
of
God
by
a
Vision
from
Heaven
,
and
yet
you
see
how
his
Ministry
doth
prevail
.
Thus
you
see
,
that
the
Gospel
may
be
sent
to
Places
,
and
that
by
a
strange
Work
of
Gods
Providence
,
and
yet
a
very
few
Imbrace
it
;
yea
,
it
may
be
Rejected
by
the
greatest
part
.
I
might
shew
unto
you
Examples
of
the
same
kind
:
And
just
as
it
was
with
the
Apostles
,
so
it
was
with
the
Prophets
.
As
those
Three
Famous
Prophets
,
Isaiah
,
Jeremiah
,
and
Ezekiel
.
See
the
working
of
Isaiah's
Ministry
,
in
Isa.
53.
Who
hath
believed
our
Report
,
and
to
whom
is
the
Arm
of
the
Lord
Revealed
.
We
come
and
Preach
things
to
the
People
,
and
they
come
and
hear
us
,
and
think
they
are
very
strange
things
that
they
hear
the
Minister
say
,
but
they
do
not
believe
it
.
Who
doth
believe
it
?
Yea
,
you
know
that
the
Lord
doth
Complain
,
that
He
did
streach
out
His
Hands
even
all
the
Day
,
Isa.
65.
2.
I
have
spread
out
my
Hands
all
the
Day
,
unto
a
Rebellious
People
,
which
Walketh
in
a
Way
that
is
not
good
,
after
their
own
Thoughts
.
I
spread
out
my
Hands
:
That
is
,
I
come
in
my
Ministry
,
saith
God
by
His
Prophet
,
and
I
there
open
the
Arms
of
my
Mercy
,
and
open
the
Riches
of
my
Grace
to
their
Souls
;
but
they
Walk
in
Wayes
that
are
not
good
.
And
what
Wayes
were
they
?
According
to
their
own
Thoughts
.
Look
what
their
own
Thoughts
are
,
and
what
is
most
pleasing
to
them
.
They
more
regard
their
own
Thoughts
,
than
all
those
Blessed
and
Glorious
Truths
,
that
are
made
known
unto
them
in
the
Ministry
of
the
Word
.
And
as
for
Jeremiah
you
have
it
in
Chap.
20.
ver.
8.
you
have
very
strange
kind
of
Expressions
about
him
:
Since
I
spake
,
I
cried
out
,
I
cried
Violence
and
Spoil
,
because
the
Word
of
the
Lord
was
made
a
Reproach
unto
me
,
and
a
Derision
daily
.
O
the
Word
of
the
Lord
was
made
a
Reproach
and
a
Derision
to
Jeremiah
.
And
for
Ezekiel
,
do
but
read
Chap.
2.
of
that
Prophesie
,
and
there
you
shall
find
,
that
God
tells
him
before-hand
,
that
He
did
send
him
to
a
Rebellious
House
;
yea
,
God
told
him
that
he
should
Live
among
Bryars
and
Thorns
.
And
yet
it
is
observable
,
That
this
Prophet
Ezekiel
,
did
Prophesie
in
the
time
of
their
Captivity
,
was
sent
unto
the
People
of
Israel
,
when
they
were
in
Captivity
.
One
would
have
thought
,
that
in
the
time
of
their
Affliction
,
that
if
ever
they
would
have
attended
to
the
Word
of
the
Lord
,
then
they
would
.
No
:
But
in
the
time
when
they
were
in
Captivity
,
when
God
had
fulfilled
the
words
that
were
Threatned
by
the
former
Prophets
;
though
they
saw
how
God
had
made
good
His
Words
by
the
former
Prophets
,
yet
they
continued
a
Rebellious
People
.
O
this
was
an
extream
thing
!
It
was
not
so
much
for
them
to
reject
Jeremiah
,
that
did
Prophesie
of
their
Captivity
;
I
,
he
tells
us
of
nothing
but
Judgments
,
but
we
hope
God
is
a
more
Merciful
God
;
and
upon
that
perhaps
they
rejected
Him
,
I
,
but
surely
when
they
were
in
Captivity
,
now
they
should
,
one
would
have
thought
,
acknowledged
that
to
the
Lord
belongs
Glory
,
but
to
us
nothing
but
Shame
and
Confusion
.
No
:
But
yet
their
Hearts
continued
hard
,
as
a
Brick
in
the
Fire
,
it
is
harder
for
the
Fire
;
and
so
were
their
Hearts
in
the
time
of
their
Affliction
.
I
shall
not
need
to
Instance
in
any
further
particulars
,
it
is
clear
that
God
sends
the
Ministry
of
the
Gospel
to
places
sometimes
,
where
it
may
be
it
will
be
rejected
.
Now
for
the
Opening
of
the
Point
,
there
are
these
Two
things
I
intended
.
First
,
How
it
comes
to
pass
that
it
is
Rejected
,
or
why
Men
do
Reject
the
Gospel
.
Secondly
,
What
's
the
Reason
that
God
will
send
it
to
those
places
,
that
He
knows
before-hand
that
it
will
not
be
Entertain'd
.
The
Lord
sends
the
Ministry
of
Peace
,
the
Offer
of
Peace
by
Jesus
Christ
to
Souls
,
and
yet
they
do
not
regard
it
,
but
cast
it
off
.
Because
indeed
,
First
,
The
generallity
of
People
,
they
do
not
know
God
,
they
do
not
know
that
they
have
to
deal
with
an
Infinite
and
Glorious
God
in
all
their
wayes
;
they
do
not
know
whom
it
is
that
they
have
sinned
against
,
and
therefore
do
not
understand
their
danger
;
and
upon
this
the
Ministry
of
the
Gospel
is
but
a
dry
thing
unto
them
:
Whereas
,
did
but
the
Souls
of
Men
and
Women
,
understand
what
an
Infinite
and
a
Glorious
Majesty
,
they
had
to
deal
withal
;
and
thereby
what
a
dreadful
thing
it
is
,
to
have
the
Wrath
of
God
to
be
revealed
to
their
Souls
,
they
would
hearken
to
the
Ministry
of
the
Word
.
That
this
is
the
Reason
,
it
appears
,
in
John
15.
20
,
21.
Saith
Christ
to
his
Disciples
,
Remember
the
Word
that
I
said
unto
you
,
The
Servant
is
not
greater
than
the
Lord
:
If
they
have
Persecuted
me
,
they
will
also
Pesecute
you
:
If
they
have
kept
my
saying
,
they
will
keep
yours
also
:
But
now
,
Mark
,
ver.
21.
But
all
these
things
will
they
do
unto
you
for
my
Names
sake
,
because
they
know
not
Him
that
sent
me
.
Here
's
the
Reason
why
they
will
do
thus
unto
you
,
they
will
be
far
from
entertaining
of
you
,
but
will
rather
oppose
you
:
Why
?
Because
they
know
not
Him
that
sent
me
.
As
if
He
should
say
,
Did
they
but
know
Him
that
sent
me
,
did
they
but
know
what
a
God
the
Lord
is
,
what
the
Father
is
,
what
an
Infinite
Majesty
,
and
dreadful
Deity
they
have
to
deal
withal
;
did
they
but
understand
that
,
certainly
they
would
not
cast
you
out
:
But
they
will
not
entertain
you
,
Because
they
know
not
Him
that
sent
me
.
Secondly
,
There
is
nothing
that
doth
discover
more
the
Vileness
of
sin
,
than
the
Gospel
.
O
the
Gospel
being
Preached
aright
,
(
I
say
)
nothing
in
the
World
can
discover
the
hainousness
of
sin
,
the
Vileness
,
the
Abominable
Nature
of
sin
,
more
than
the
Gospel
.
All
the
Terrors
of
the
Law
,
and
the
Curses
of
the
Law
,
cannot
discover
so
much
of
the
dreadfulness
of
the
Evil
of
sin
,
as
the
Gospel
:
And
we
know
that
Men
that
love
their
sin
,
cannot
endure
that
which
doth
discover
the
Evil
of
it
.
But
you
will
say
,
How
doth
the
Gospel
discover
so
much
of
the
Evil
of
sin
?
Certainly
,
You
may
see
more
of
the
evil
of
sin
,
by
the
Ministry
of
the
Gospel
,
than
by
the
dreadful
Threats
of
the
Law
:
For
the
Gospel
shews
that
sin
makes
such
a
dreadful
Breach
between
God
and
the
Creature
,
that
only
the
Son
of
God
made
Man
,
and
put
under
a
Curse
,
can
make
up
the
Breach
again
:
In
the
Red-glass
of
the
Blood
of
Jesus
Christ
,
that
is
Preached
to
you
in
the
Ministry
of
the
Gospel
the
evil
of
sin
,
is
more
fully
discerned
,
than
in
the
bright
Crystal-glass
of
the
Law
;
that
doth
discover
somewhat
,
but
this
shews
you
more
:
It
shews
you
that
those
beloved
sins
of
yours
that
you
have
Imbrac'd
,
and
have
had
a
great
deal
of
Sweetness
and
Gain
by
,
O
they
are
such
Snakes
and
Vipers
in
your
Bosom
,
as
makes
such
a
Breach
between
God
and
your
Soul
;
that
only
the
Son
of
God
,
paying
an
Infinite
price
for
the
Satisfying
for
these
,
can
take
away
from
you
.
And
further
,
The
Gospel
doth
discover
more
to
Debase
a
Man
,
than
any
thing
can
possibly
be
Imagined
:
There
is
nothing
that
doth
more
discover
that
which
may
Abase
Men
,
and
bring
them
Low
,
and
make
them
Vile
in
their
own
Eyes
,
than
the
Gospel
.
Why
?
The
Gospel
doth
shew
unto
them
,
that
they
are
by
Nature
the
Enemies
to
God
.
It
is
the
Gospel
doth
discover
that
,
because
it
is
the
Doctrine
of
Reconciliation
,
and
it
doth
discover
,
that
all
a
Mans
Righteousness
is
nothing
,
his
own
Righteousness
is
nothing
in
point
of
Salvation
,
for
Justification
;
that
whatsoever
Righteousness
a
Man
hath
by
common
Gifts
,
by
his
good
Nature
,
it
will
not
serve
his
turn
in
the
Day
of
Jesus
Christ
,
he
may
perish
notwithstanding
:
It
takes
a
Man
off
from
all
his
Civil
Righteousness
,
and
so
makes
him
to
be
as
a
vile
wretched
Creature
before
the
Lord
,
and
one
that
must
lie
upon
meer
pure
Mercy
,
or
else
must
perish
to
all
Eternity
:
whatsoever
he
thought
himself
,
he
must
be
taken
from
his
own
bottom
,
even
from
that
which
his
Soul
Imbrac'd
,
and
was
as
dear
unto
him
as
his
own
Soul
,
he
must
be
taken
from
all
:
O
now
,
this
is
a
hard
saying
,
and
who
can
bear
it
.
The
Gospel
doth
teach
Self-denial
,
that
we
must
deny
our
own
Excellency
,
every
beloved
Lust
,
and
to
be
nothing
in
a
Mans
own
Eyes
.
I
,
indeed
,
it
is
the
first
Lesson
of
the
Gospel
;
saith
Christ
,
If
any
man
will
follow
me
,
let
them
deny
themselves
.
Now
Men
naturally
are
Proud
and
Haughty
,
and
what
,
for
them
to
come
and
appear
before
the
Lord
as
vile
wretched
Caitiffs
in
themselves
,
and
to
have
all
their
Righteousness
to
be
counted
as
filthy
Rags
;
now
to
see
that
they
must
be
Sav'd
by
a
Righteousness
that
is
above
them
,
and
beyond
them
,
and
without
them
:
O
this
is
very
hard
.
The
Gospel
requires
Conditions
that
are
very
hard
to
Flesh
and
Blood
,
that
we
must
be
willing
to
Sell
and
part
with
all
for
Christ
,
as
the
wise
Merchant
did
.
And
besides
,
It
is
a
very
high
Mystery
,
a
thing
that
is
above
the
reach
of
any
Natural
Man
living
;
and
People
Generally
are
of
Slight
,
Vain
,
and
Proud
Spirits
.
Now
being
partly
Slight
and
Vain
,
and
partly
Proud
,
they
will
not
bend
their
Minds
to
dive
into
those
things
that
they
are
not
presently
able
to
read
.
It
is
that
Mystery
that
the
Angels
do
stoop
down
to
pry
into
,
and
it
requires
a
great
deal
of
pains
to
behold
the
Glory
of
God
in
it
.
Now
the
Vain
,
and
Drossy
,
and
Proud
hearts
of
Men
and
Women
,
they
pass
it
over
lightly
,
because
they
see
no
present
need
of
it
:
They
Thrive
and
injoy
their
Estates
,
and
they
are
well
enough
for
the
Flesh
;
and
all
things
that
are
Savory
to
them
,
they
have
according
to
their
hearts
desire
;
and
what
need
have
they
to
trouble
themselves
.
Many
other
things
might
be
named
,
to
shew
that
when
the
Gospel
comes
to
places
,
why
it
is
not
entertained
.
Quest.
But
you
will
say
,
Why
doth
God
send
it
,
God
knows
it
will
not
be
entertain'd
;
it
is
not
with
God
as
it
is
with
us
,
to
go
to
a
place
at
paradventures
?
It
is
said
,
If
they
hear
them
:
There
can
be
no
Ifs
with
God
,
God
knows
every
thing
.
Now
if
God
knows
that
before
a
Man
comes
,
it
will
not
be
entertain'd
,
why
doth
God
send
it
?
Answ.
1.
To
that
I
Answer
,
First
,
That
Gods
Wayes
and
Judgments
are
Unsearchable
,
and
past
finding
out
in
this
thing
.
For
,
indeed
,
there
is
nothing
wherein
God
doth
appear
more
Wonderful
in
His
Wayes
and
Judgments
,
past
finding
out
,
than
in
this
,
in
sending
the
Gospel
sometimes
to
a
place
,
where
He
sees
it
will
not
prevail
;
and
denies
it
to
another
place
,
where
He
sees
that
if
it
were
among
them
,
it
would
be
likely
more
to
prevail
.
You
will
say
,
This
is
strange
;
and
yet
this
is
certain
.
This
is
the
Administrations
of
God
,
that
sometimes
God
denies
the
Gospel
to
a
place
where
He
doth
see
,
that
if
He
sent
it
they
would
Entertain
it
more
,
and
sends
it
to
another
place
where
He
sees
they
will
not
Entertain
it
.
Now
to
make
this
out
by
Scripture
,
that
Text
is
clear
for
it
,
in
Mat.
11.
21.
Wo
unto
thee
,
Chorazin
,
Wo
unto
thee
,
Bethsaida
,
for
if
the
mighty
Works
which
were
done
in
you
,
had
been
done
in
Tyre
and
Sydon
,
they
would
have
Repented
long
ago
in
Sack-cloth
and
Ashes
.
It
is
a
strange
Speech
,
almost
as
any
one
that
is
in
Scripture
:
Here
's
Chorazin
,
and
Bethsaida
,
have
the
Gospel
sent
to
them
,
and
they
did
not
Entertain
it
:
Saith
Christ
,
If
the
Works
that
were
done
in
you
,
had
been
done
in
Tyre
and
Sydon
,
they
would
have
Repented
,
and
yet
I
denied
it
to
them
,
and
sent
it
to
you
.
Now
there
can
be
no
Reason
given
of
this
,
but
only
this
:
The
Judgments
of
God
are
unsearchable
,
and
His
Wayes
past
finding
out
;
Gods
Mercies
are
His
own
,
the
Gospel
is
His
own
,
and
He
will
send
it
where
He
pleases
.
Secondly
,
But
then
,
Secondly
,
The
Lord
sends
His
Gospel
:
For
though
perhaps
it
be
rejected
for
the
generallity
,
yet
there
may
some
one
Soul
Entertain
it
,
among
a
People
that
shall
so
much
reject
it
,
and
for
the
sake
of
that
one
,
God
may
send
it
:
God
may
send
Ministers
to
a
Congregation
,
to
spend
their
very
Heart
,
and
Strength
,
and
Life
,
and
it
may
be
may
intend
some
one
or
two
Souls
,
that
are
as
unlikely
as
others
;
perhaps
some
one
or
two
poor
Servant
or
Child
,
and
it
is
worth
the
Life
of
any
Man
,
if
he
may
be
Blest
to
call
home
one
or
two
in
his
Life
time
.
You
know
the
Lord
lets
it
Rain
,
and
the
Intendment
of
the
Rain
,
it
is
to
Water
the
Earth
;
but
abundance
of
it
falls
upon
Tiles
,
and
Stones
,
but
likewise
it
falls
upon
your
Beds
in
your
Gardens
,
and
the
Intendment
,
I
say
,
is
for
the
benefit
of
the
Ground
.
So
the
Ministry
of
the
Gospel
,
Gods
chief
Intent
is
for
the
good
of
Souls
,
though
God
causes
the
Ministry
of
it
to
be
generally
:
The
Gospel
is
Preached
to
Congregations
,
and
for
the
generallity
it
doth
but
as
it
were
Rain
upon
the
Tiles
and
Stones
;
I
,
but
there
are
some
Beds
that
have
some
good
Seeds
in
them
,
and
God
Intends
them
.
If
you
water
your
Gardens
in
these
dry
times
,
you
aim
at
the
Herbs
,
but
yet
the
Water
will
fall
among
the
Weeds
:
So
the
Lord
He
Aims
at
His
Herbs
and
Flowers
,
though
the
Gospel
be
dispensed
to
others
.
Thirdly
,
Though
God
sees
there
be
none
for
the
present
,
yet
God
layes
in
for
time
to
come
:
God
will
send
His
Gospel
to
a
place
,
though
He
sees
this
Generation
will
get
no
good
by
it
;
and
God
may
Intend
the
good
of
the
Generation
that
is
to
come
,
by
sending
His
Ministry
in
this
particular
Generation
;
though
He
sees
that
they
will
not
Entertain
it
,
yet
some
that
may
come
after
them
,
may
Entertain
it
.
As
they
say
in
China
,
they
prepare
Work
for
many
Hundred
years
before
:
The
Parents
they
are
preparing
Work
for
their
Children
to
enjoy
.
And
so
the
Lord
layes
In
,
in
one
Generation
,
for
the
Children
that
are
coming
after
,
and
therefore
whether
you
Entertain
it
or
no
,
God
notwithstanding
will
have
His
End
accomplisht
.
Fourthly
,
Another
Reason
why
God
sends
His
Gospel
,
where
He
knows
it
will
not
be
Entertain'd
by
the
Generallity
,
it
is
this
,
To
leave
Men
wholly
without
Excuse
.
I
may
put
these
two
together
,
To
discover
the
Abominable
sinfulness
of
the
Hearts
of
Men
,
and
to
leave
them
wholly
without
Excuse
.
There
is
nothing
in
the
World
that
doth
discover
the
sinfulness
of
Mans
Heart
,
more
than
this
,
That
when
the
Lord
sends
this
Gospel
among
them
,
yet
it
is
rejected
.
The
Preaching
of
any
Moral
Truths
,
do
nothing
so
much
argue
the
sinfulness
of
Mans
Heart
in
the
rejection
of
them
,
as
when
the
Gospel
is
Preached
,
and
that
is
rejected
.
That
argues
the
Abominable
wickedness
of
Mans
Heart
,
yea
,
for
ought
we
know
,
more
than
is
in
the
very
Devil
.
We
do
not
know
that
there
is
so
much
Perversness
in
any
of
the
Devils
in
Hell
,
as
there
is
in
the
Heart
of
that
Man
that
doth
reject
the
Ministry
of
the
Gospel
.
And
why
?
Because
God
never
tried
them
,
God
never
put
it
to
trial
,
to
offer
any
Terms
of
Peace
to
them
,
and
never
told
them
that
He
would
be
Reconcil'd
to
them
upon
any
Terms
:
And
therefore
whether
they
have
such
perverseness
of
heart
or
no
,
it
is
not
discovered
so
as
thine
is
.
But
if
thou
Livest
where
the
Ministry
of
the
Gospel
is
Preached
,
and
yet
continuest
wicked
and
ungodly
,
thou
art
discovered
to
have
that
wickedness
in
thy
Heart
;
that
for
ought
thou
knowest
,
it
is
beyond
the
wickedness
of
any
Devil
in
Hell
.
The
Devils
might
say
,
Lord
,
hadst
thou
offered
Terms
of
Peace
to
us
,
we
would
not
have
so
rejected
it
:
And
then
it
doth
leave
Men
utterly
without
Excuse
.
I
do
not
say
,
that
this
is
Gods
primary
Intention
,
but
this
comes
in
:
Why
,
the
Lord
doth
suffer
the
Gospel
to
be
Preached
,
to
leave
them
wholly
without
Excuse
.
And
for
that
,
you
have
that
Text
in
the
fore-named
place
,
John
15.
22.
If
I
had
not
come
and
spoken
unto
them
,
they
had
not
had
sin
:
But
now
have
they
no
Cloak
for
their
sin
.
Sin
:
Why
are
there
any
Men
in
the
World
that
have
no
sin
?
Why
,
did
Christ
coming
bring
sin
to
them
?
It
did
not
add
sin
,
but
it
did
Discover
their
sin
,
and
it
took
away
their
Cloak
for
their
sin
:
Now
upon
my
coming
to
them
,
and
when
they
shall
reject
me
,
and
the
offer
of
Grace
that
I
bring
from
my
Father
;
now
they
have
sin
to
purpose
,
now
their
sin
is
of
a
Scarlet
Colour
,
now
they
have
no
Plea
,
they
cannot
say
,
Lord
,
if
thou
hadst
sent
to
us
,
to
Reveal
to
us
thy
Mercy
,
and
the
danger
of
our
sin
.
The
danger
of
your
sin
,
may
God
say
:
Did
not
I
send
those
to
you
that
did
Preach
,
that
nothing
but
the
Heart
Blood
of
my
Son
,
could
pacifie
for
your
sin
.
Could
there
have
been
any
thing
more
to
reveal
the
evil
of
your
sin
,
than
this
was
?
O
now
you
have
no
Excuse
at
all
for
your
sin
.
Fifthly
,
Another
Reason
is
this
,
which
is
one
of
the
chief
:
That
the
Lord
might
cause
all
those
hereby
that
do
not
entertain
the
Gospel
,
to
see
the
Freeness
of
His
Grace
towards
them
.
A
poor
Soul
that
the
Lord
is
pleased
to
work
upon
by
the
Gospel
,
hath
no
cause
to
attribute
any
thing
to
himself
:
There
are
others
,
and
such
a
Multitude
of
People
,
more
Learned
than
I
,
and
Men
and
Women
that
had
greater
parts
than
I
,
they
had
the
Gospel
preached
to
them
,
and
they
do
not
see
those
things
that
the
Lord
hath
Revealed
to
me
:
I
can
tell
no
Reason
of
this
Difference
,
only
Free-grace
.
And
certainly
,
Those
People
whom
God
is
pleased
to
make
the
Gospel
effectual
,
upon
the
hearing
of
this
Point
,
and
seeing
how
it
is
Verified
in
the
Examples
of
others
;
O
they
have
cause
to
Cry
out
,
Grace
,
Grace
,
to
the
Lord
.
What
is
there
in
me
rather
than
others
;
as
Proud
,
and
Stout
,
and
Vile
Hearts
as
any
;
and
we
see
the
Gospel
is
rejected
by
them
:
and
what
reason
is
it
that
it
is
not
so
with
me
?
John
14.
22.
It
's
a
speech
of
Judas
,
(
not
of
him
that
betrayed
Christ
)
Lord
,
How
is
it
that
thou
Revealest
thy Self
unto
us
,
and
not
unto
the
World
?
Lord
,
We
cannot
devise
how
it
should
be
,
that
thou
shouldst
Manifest
thy Self
to
us
,
and
not
unto
the
World
:
We
see
that
the
World
rejects
Thee
:
O
this
is
,
that
we
may
have
the
more
Cause
to
Bless
the
Name
of
God
here
,
and
to
Magnifie
His
Free-grace
to
all
Eternity
afterwards
.
Sermon
V.
Luke
10.
6.
Your
Peace
shall
rest
upon
it
,
&c.
APPLICATION
.
First
,
IS
it
so
,
that
even
the
Blessed
Ministry
of
the
Gospel
,
the
Opening
of
Jesus
Christ
,
and
the
Riches
of
Gods
Grace
may
be
Rejected
by
People
,
and
is
often
.
The
Consideration
on
of
this
First
,
should
Teach
us
to
bewail
the
horrible
Wickedness
of
Mans
Heart
,
and
the
Dishonour
that
is
done
to
God
in
this
:
When
those
Riches
of
Gods
Grace
,
that
glorious
Work
of
God
in
Christ
,
the
Blessed
Son
of
God
,
coming
to
Ransom
Souls
,
and
to
Deliver
them
out
of
the
neathermost
Hell
;
yet
he
Rejected
.
There
's
no
Object
that
ever
was
in
the
World
,
that
is
such
an
Object
of
Lamentation
as
this
is
.
When
Christ
came
to
Jerusalem
,
He
falls
a
Weeping
:
Upon
what
ground
?
O
,
if
thou
hadst
known
,
saith
He
,
at
least
in
this
thy
day
,
those
things
that
concern
thy
Peace
:
Thou
didst
not
know
those
things
that
did
concern
thy
Peace
.
Perhaps
it
may
be
meant
,
outward
Peace
.
In
great
part
it
is
.
But
if
that
be
such
an
Object
of
Lamentation
,
as
to
draw
Tears
from
Christ
,
what
an
Object
of
Lamentation
is
it
to
Rend
,
indeed
,
the
Hearts
of
those
that
understand
what
Christ
is
,
what
the
Offer
of
Christ
means
;
That
Christ
should
be
Preached
in
any
place
,
and
yet
rejected
.
When
Jeremiah
went
to
Preach
(
though
not
such
a
Message
as
this
is
that
now
we
are
Speaking
of
)
yet
when
he
saw
the
People
would
not
hear
,
Chap.
13.
ver.
15.
Hear
ye
and
give
ear
,
be
not
Proud
,
for
the
Lord
hath
Spoken
.
But
in
ver.
17.
But
if
ye
will
not
hear
it
,
my
Soul
shall
weep
in
secret
places
for
your
Pride
,
and
mine
Eyes
shall
weep
sore
,
and
run
down
with
Tears
,
because
the
Lords
Flock
is
carried
away
Captive
.
If
ye
will
not
hear
:
That
indeed
should
be
the
work
of
the
Ministers
of
the
Gospel
,
when
they
are
Rejected
.
Not
to
be
Careless
,
and
say
,
I
have
done
my
Work
,
and
what
need
I
care
.
But
they
should
take
it
to
Heart
,
and
Lament
it
as
the
greatest
Affliction
that
can
befal
them
;
yea
,
more
than
any
Affliction
whatsoever
:
That
the
Blessed
Message
that
they
are
sent
withal
,
is
Rejected
by
Wretched
and
Sinful
Men.
Secondly
,
If
God
in
Christ
be
sometimes
Rejected
,
all
the
Mercy
of
God
in
His
Son
;
we
should
not
think
much
,
though
our
love
and
kindness
towards
others
be
many
times
Slighted
,
and
Disregarded
.
Indeed
,
there
's
nothing
goes
more
to
any
Ingenuous
Heart
,
than
to
have
his
love
and
kindness
to
be
Disregarded
:
But
when
we
find
our
Hearts
troubled
at
this
,
O
that
such
a
one
that
I
have
done
so
much
for
,
and
yet
that
he
should
deal
thus
with
me
;
Lay
thine
hand
upon
thy
Heart
,
and
consider
what
God
hath
done
for
thee
in
Christ
,
and
how
ill
thou
hast
requited
Him
.
Is
it
so
much
for
thee
a
poor
Worm
,
not
to
have
thy
Love
and
Kindness
imbrac'd
:
What
is
it
then
for
the
Infinite
God
,
not
to
have
that
Infinite
Love
and
Mercy
of
His
to
the
Children
of
Men
,
not
Imbraced
but
Rejected
?
Thirdly
,
Let
's
learn
from
hence
,
never
to
trust
our
own
Hearts
.
We
think
often
,
had
we
such
means
as
others
have
,
then
we
should
not
do
as
they
do
;
surely
we
should
do
better
.
Men
are
very
ready
to
trust
their
own
Hearts
,
and
in
the
use
of
Means
:
But
let
us
learn
from
hence
never
to
trust
in
our
own
Hearts
,
or
in
the
use
of
any
Means
.
God
may
send
you
Means
,
and
Reveal
glorious
Truths
unto
you
;
yet
it
may
so
fall
out
,
that
you
may
never
come
to
be
partakers
of
the
good
of
those
things
:
It
hath
been
so
with
many
,
and
you
must
look
to
your
own
Hearts
.
Do
not
Bless
your selves
in
this
,
Through
Gods
Mercy
the
Lord
hath
sent
us
His
Word
plentifully
,
and
the
Gospel
comes
to
be
Opened
clearly
among
us
:
That
's
not
enough
,
what
God
hath
done
,
but
look
you
into
your
own
Hearts
,
how
you
Imbrace
it
;
otherwise
the
Gospel
may
come
among
you
,
and
yet
you
never
come
to
be
Saved
by
it
.
But
this
,
indeed
,
is
a
sad
Condition
,
wheresoever
it
is
.
Fourthly
.
Further
,
Gods
Ministers
are
to
Learn
from
hence
,
not
to
be
Discouraged
.
They
come
and
Preach
,
and
with
an
Expectation
to
prevail
with
the
Hearts
of
People
,
to
draw
them
to
Christ
.
When
they
have
been
in
their
Studies
,
labouring
to
find
out
some
Truths
of
the
Gospel
,
and
to
sit
it
to
the
Hearts
of
their
Auditors
,
and
have
been
Praying
over
it
:
They
come
now
with
Expectation
that
some
good
may
be
done
,
that
some
Soul
may
be
drawn
in
to
Christ
,
yet
perhaps
find
it
quite
otherwise
,
and
the
People
to
sit
Dead
under
it
;
it
may
be
Slight
it
,
Contemn
it
,
Scorn
it
,
Disobey
it
:
But
they
must
not
be
,
I
say
,
Discouraged
in
this
,
as
if
so
be
a
strange
thing
had
befallen
them
.
What
art
thou
more
than
Jesus
Christ
thy
Master
?
What
art
thou
more
than
Paul
and
other
of
the
Apostles
?
They
have
been
rejected
all
in
their
Ministry
,
and
what
art
thou
that
thou
canst
not
bear
any
Rejection
?
Indeed
,
it
is
the
hardest
thing
to
be
Born
by
a
Minister
of
the
Gospel
,
that
possibly
may
be
:
But
consider
,
That
it
is
not
a
new
thing
for
the
Gospel
,
to
be
Rejected
.
I
remember
,
I
have
read
of
Melancthon
,
he
had
such
thoughts
,
that
when
he
began
to
Preach
,
he
should
Convert
all
that
heard
him
.
He
thought
there
was
so
much
Reason
in
what
he
Spake
,
and
so
much
Evidence
and
Power
to
prevail
with
the
Hearts
of
People
,
that
he
thought
he
should
prevail
with
every
one
;
but
he
found
it
otherwise
by
Experience
.
And
though
,
indeed
,
when
any
Minister
that
is
acquainted
with
the
Glorious
things
of
God
and
Christ
,
come
to
open
them
to
People
,
they
are
ready
to
think
,
such
things
will
surely
prevail
with
the
Hearts
of
People
,
but
the
Lord
teaches
him
to
know
that
the
Blessing
depends
upon
Himself
:
That
though
the
things
be
never
so
Excellent
and
Moving
,
yet
all
will
not
do
except
the
Lord
comes
in
by
His
Almighty
Power
.
Fifthly
,
Let
all
those
with
whom
the
Ministry
of
the
Gospel
doth
prevail
in
any
measure
,
Bless
God
that
makes
such
a
difference
between
them
and
any
others
.
It
is
Preached
unto
many
,
but
doth
them
no
good
.
But
the
Lord
hath
Called
thee
out
,
and
it
hath
struck
thy
Heart
,
converted
thy
Spirit
:
Thou
seest
cause
to
stand
and
admire
at
the
Glory
of
God
in
Christ
,
and
thou
wonderest
perhaps
that
all
People
are
not
taken
with
the
Riches
of
the
Glory
of
Gods
Grace
in
Christ
:
Well
,
Bless
God
that
hath
made
a
difference
between
thee
and
others
.
It
may
be
in
the
same
Family
another
Scorns
it
,
and
Contemns
it
,
perhaps
one
that
came
out
of
the
same
Womb
despises
it
,
and
God
hath
taken
thee
,
and
revealed
Himself
to
thee
,
it
may
be
thy
rich
Neighbour
Contemns
it
;
but
God
looks
upon
thee
(
a
poor
Creature
)
and
makes
Himself
known
to
thee
.
It
may
be
a
Learned
Man
he
slights
it
,
and
makes
nothing
of
it
;
and
thou
who
art
but
a
Babe
,
hast
those
things
Revealed
.
Thou
hast
cause
to
thank
God
for
it
,
For
Christ
doth
:
He
thanks
His
Father
for
this
thing
,
That
He
should
be
pleased
to
pass
by
the
Wise
and
great
ones
of
the
World
,
and
chuse
Babes
,
Mat.
11.
25.
At
that
time
,
Jesus
Answered
and
said
,
I
thank
thee
,
O
Father
,
Lord
of
Heaven
and
Earth
,
that
thou
hast
hid
these
things
from
the
Wise
and
Prudent
,
and
hist
revealed
them
unto
Babes
.
Now
this
Scripture
that
I
bring
,
not
only
to
shew
you
that
God
doth
sometimes
Reveal
the
great
Mysteries
of
the
Gospel
to
Babes
,
and
hide
them
from
the
Wise
,
but
as
a
Text
to
stir
up
your
Hearts
to
Bless
God
,
if
He
hath
done
so
for
any
of
you
.
Upon
this
ground
Jesus
Christ
doth
thank
His
Father
for
it
;
then
surely
thou
hast
cause
to
thank
God
the
Father
for
this
great
Mercy
of
His
,
to
put
such
a
difference
between
thee
and
others
.
For
,
indeed
,
it
is
one
of
the
most
glorious
Works
of
God
,
This
Work
of
the
Lord
making
known
the
Great
and
High
Mysteries
of
the
Gospel
to
poor
weak
ones
;
when
as
the
Great
,
and
Rich
,
and
Mighty
,
and
Learned
of
the
World
,
do
not
come
to
understand
it
.
It
is
one
of
the
great
Miracles
by
which
the
Lord
doth
Confirm
the
Gospel
to
be
His
own
,
as
great
a
Miracle
as
other
Miracles
that
were
Wrought
by
Christ
.
And
for
that
,
this
is
very
observable
that
we
have
in
the
place
where
John
sends
to
Christ
,
to
know
whether
He
were
the
Messias
,
or
no.
Now
mark
the
Answer
that
Christ
gives
unto
John's
Messengers
,
Jesus
Answered
and
said
unto
them
,
Go
and
shew
John
again
those
things
which
ye
do
hear
and
see
,
the
Blind
receive
their
sight
,
and
the
Lame
walk
,
and
the
Lepers
are
cleansed
,
and
the
Deaf
hear
,
and
the
Dead
are
raised
,
and
the
Poor
have
the
Gospel
Preached
to
them
:
And
as
some
of
the
Evangelists
have
it
,
Poor
receive
the
Gospel
.
Observe
why
Christ
brings
this
,
He
brings
it
in
as
an
Argument
that
he
was
the
Messiah
.
John
would
know
whether
He
was
the
Messiah
:
How
shall
he
know
it
?
Why
go
and
tell
him
,
The
Blind
receive
their
sight
,
the
Lame
walk
,
the
Lepers
are
cleansed
,
the
Deaf
hear
,
the
Dead
are
raised
.
These
are
good
Arguments
to
prove
that
Christ
was
the
Messias
.
If
Christ
could
Work
such
Miracles
as
to
give
sight
to
the
Blind
,
to
make
the
Lame
to
walk
,
to
cleanse
the
Lepers
,
to
cause
the
Deaf
to
hear
,
and
to
raise
the
Dead
;
these
indeed
were
good
Arguments
.
But
how
comes
in
the
last
,
And
the
Poor
receive
the
Gospel
?
How
is
this
an
Argument
that
Christ
is
the
Messias
?
One
would
think
that
this
should
rather
be
an
Argument
,
that
He
is
not
the
Messias
.
They
might
say
,
I
indeed
,
there
are
these
great
things
done
by
Him
,
but
there
is
one
thing
makes
us
suspect
that
He
is
not
the
Messias
:
For
our
Great
,
Rich
,
and
Learned
Men
,
they
do
not
receive
Him
,
only
a
Company
of
poor
Ignorant
People
,
this
Vulgar
sort
:
For
so
was
the
Arguing
of
the
Pharisees
there
,
in
John
7.
48.
say
they
,
(
when
the
Officers
were
Affected
with
the
Ministry
of
Christ
)
Have
any
of
the
Rulers
,
or
of
the
Pharisees
believed
on
him
?
Have
any
of
them
Believed
on
Him
?
But
this
People
that
knoweth
not
the
Law
,
are
Cursed
.
Only
a
Company
of
poor
Ignorant
People
,
they
believe
on
Christ
.
But
the
Rulers
,
have
any
of
the
Rulers
,
or
of
the
Pharisees
,
the
Great
Men
,
and
the
Rich
Men
,
the
Learned
Men
,
Have
they
believed
?
You
see
that
this
was
a
Stumbling-block
,
whereby
they
would
perswade
Men
,
that
Christ
was
not
the
Messias
.
But
mark
,
That
which
Men
make
the
great
Stumbling-block
,
why
Christ
is
not
the
Messias
,
that
Christ
makes
unto
John
the
great
Argument
,
why
He
was
the
Messias
:
Because
the
Poor
receive
the
Gospel
.
And
Christ
doth
put
this
among
his
other
Miracles
.
And
you
will
say
,
How
is
this
an
Argument
?
Thus
,
It
is
one
of
the
greatest
Miracles
that
ever
Christ
wrought
,
and
it
may
well
be
Reckoned
among
those
Miracles
,
of
giving
Eyes
to
the
Blind
,
and
Hearing
to
the
Deaf
.
Thus
,
To
make
one
that
is
a
poor
weak
Creature
,
that
hath
but
a
mean
Capacity
,
yet
that
such
a
one
shall
be
able
to
see
into
the
Great
,
and
High
,
and
Glorious
Mysteries
of
the
Gospel
,
that
the
Angels
desire
to
pry
into
:
So
to
see
into
the
Reolity
,
and
the
Certainty
,
and
the
Glory
of
those
Mysteries
,
that
he
dares
venture
his
Soul
and
his
Eternal
Estate
upon
:
I
say
,
This
is
as
great
a
Work
of
a
●od
,
as
ever
any
Work
that
God
did
in
this
World
,
and
therefore
it
may
well
be
put
among
Christs
Miracles
,
●nd
an
Argument
that
Christ
is
the
Messias
.
If
Christ
shall
Reveal
such
Glorious
things
,
that
are
the
Objects
of
the
Understanding
of
Angels
,
to
poor
Illiterate
People
,
when
as
the
Wise
of
the
World
shall
not
be
able
to
see
them
,
but
shall
Reject
them
:
They
shall
not
see
so
much
as
to
dare
to
venture
the
loss
of
a
Lust
for
them
,
of
any
Creatures
contentment
for
them
;
but
a
poor
weak
.
Man
or
Woman
Illiterate
,
that
understands
but
little
in
other
things
,
shall
come
to
see
so
much
the
Glory
of
God
shining
in
the
Face
of
Christ
,
as
he
dares
venture
not
only
all
outward
Comforts
in
this
World
,
but
his
Soul
and
Eternal
Estate
,
upon
the
Grace
of
God
in
his
Son
.
Here
's
a
mighty
Work
of
Christ
.
The
Poor
they
come
then
to
receive
the
Gospel
,
it
is
Preached
to
them
and
they
receive
it
;
and
hereby
Christ
shews
his
Power
.
Now
hath
Christ
shown
such
a
Miraculous
Work
of
his
upon
thy
Soul
,
when
he
hath
past
by
others
that
are
Understanding
,
and
Men
of
Parts
,
&
yet
Reveal'd
such
deep
and
hidden
Mysteries
of
the
Gospel
unto
thee
.
Oh
admire
at
the
Grace
of
God
in
his
Son
to
thee
,
and
Bless
him
,
for
this
is
not
an
ordinary
Mercy
;
it
is
a
choice
Mercy
.
The
Gospel
is
Rejected
many
times
where
it
comes
,
and
thou
seest
it
;
only
God
hath
made
a
separation
between
thee
and
others
:
As
I
told
you
of
that
Speech
of
Judas
,
not
Iscariot
,
Lord
,
saith
he
,
Why
is
it
that
thou
Revealest
thy self
unto
us
,
and
not
unto
the
World
.
Thou
hast
cause
to
wonder
at
it
indeed
.
Sixthly
,
And
then
further
,
that
we
may
hasten
to
what
remains
:
If
this
be
so
,
that
Gods
sends
the
Gospel
where
it
is
Rejected
,
hence
be
not
Scandalized
when
you
see
it
Despised
and
Contemned
.
Let
none
be
Scandalized
at
it
,
so
saith
Christ
,
in
Mat.
11
,
when
he
saith
,
The
Poor
have
the
Gospel
Preached
to
them
:
in
the
next
words
,
And
Blessed
is
he
,
whosoever
is
not
offended
in
me
.
For
Men
are
ready
to
be
offended
,
when
they
see
great
Ones
Reject
the
Ministry
of
the
Gospel
:
But
you
hear
that
God
sends
it
where
it
is
Rejected
,
therefore
be
not
you
offended
;
do
not
think
that
because
others
do
not
Imbrace
it
,
therefore
there
is
nothing
in
it
,
and
why
should
I
:
There
is
this
Temptation
in
the
Hearts
of
many
,
though
while
they
are
Hearing
of
the
Gospel
Preached
,
their
Hearts
are
taken
with
what
they
Hear
,
and
they
are
Convinc'd
;
but
when
they
go
away
,
and
are
among
their
Companions
and
others
that
they
find
to
slight
all
and
to
disregard
all
;
their
Hearts
are
taken
off
likewise
.
But
,
O
learn
by
this
Point
,
never
to
be
Scandalized
by
others
casting
off
the
Gospel
:
For
it
is
that
which
Christ
hath
forewarned
his
Ministers
when
they
go
to
Preach
;
he
doth
intimate
to
them
that
they
must
expect
that
their
Ministry
must
not
prevail
with
all
.
7ly
.
Lastly
,
Is
this
true
,
That
God
sends
the
Preaching
of
the
Gospel
where
he
sees
it
will
and
doth
not
prevail
with
many
?
Now
let
every
one
of
you
lay
his
hand
upon
his
Heart
,
and
think
thus
with
himself
;
Is
it
I
?
Am
I
the
man
?
am
I
the
Woman
to
whom
Jesus
Christ
shall
be
Preached
,
and
shall
not
prevail
?
O
the
Lord
forbid
that
this
should
be
so
,
though
it
doth
not
prevail
with
others
▪
such
and
such
,
yet
God
forbid
that
it
should
not
prevail
with
my
Heart
;
let
me
imbrace
it
so
much
the
rather
.
Do
I
see
Jesus
Christ
rejected
by
others
?
O
it
is
that
which
should
go
neer
to
my
Heart
,
that
the
Lord
is
rejected
by
any
,
and
shall
he
be
rejected
by
me
too
,
the
Lord
forbid
;
that
as
Christ
said
to
his
Disciples
when
others
forsook
him
,
And
will
ye
also
go
away
?
O
whither
shall
we
go
from
thee
saith
Peter
,
for
with
thee
are
the
words
of
Eternal
life
;
so
dost
thou
see
others
slight
and
neglect
the
glorious
Ministry
of
the
Gospel
,
and
wilt
thou
do
so
?
wilt
thou
add
to
the
dishonour
of
the
Gospel
too
?
O
the
Lord
,
the
Lord
forbid
;
but
let
me
the
rather
embrace
it
,
by
how
much
the
more
it
is
neglected
,
and
dis-regarded
by
others
.
What
,
shall
such
a
glorious
Gospel
be
preached
in
vain
?
What
,
shall
the
precious
Blood
of
Jesus
Christ
be
shed
in
vain
?
and
it
is
in
vain
in
respect
of
many
Souls
,
and
shall
it
be
in
respect
of
my
Soul
?
the
Lord
forbid
.
O
that
the
Lord
would
put
such
kind
of
thoughts
into
your
Hearts
,
when
you
see
others
live
under
the
Ministry
of
the
Gospel
in
a
sinful
way
.
And
thus
much
for
this
Supposition
,
If
not
:
What
follows
?
If
not
,
Let
it
return
to
you
again
.
Here
we
have
first
an
encouragement
to
Gods
Ministers
,
in
case
their
Ministry
is
rejected
.
And
Secondly
,
A
dreadful
denunciation
against
those
that
shall
reject
the
Gospel
.
First
,
the
encouragement
of
the
Ministers
of
God
in
case
their
Ministry
be
rejected
,
Let
it
return
to
you
again
.
In
this
we
have
these
two
Things
.
First
,
That
when
any
Minister
Preaches
Christ
to
a
people
,
if
the
people
get
no
good
by
his
Preaching
,
yet
he
shall
have
the
benefit
of
it
upon
his
own
Soul
;
that
's
the
first
:
let
it
return
to
you
again
if
they
will
not
embrace
it
,
so
as
to
have
the
good
and
benefit
of
it
to
them
,
it
shall
return
to
you
,
and
you
shall
have
the
benefit
and
blessing
of
it
upon
your
own
Souls
.
Secondly
,
Let
it
return
,
that
is
,
though
it
prevails
not
here
,
yet
it
shall
not
lose
any
thing
of
its
efficacy
,
of
the
life
,
of
the
vigor
of
it
,
but
it
shall
return
to
you
with
as
much
efficacy
and
life
as
ever
,
so
as
if
you
be
sent
to
some
other
place
,
there
may
be
as
much
hopes
of
doing
good
as
ever
you
had
;
these
are
the
two
things
that
are
for
the
incouragement
of
Gods
Ministers
,
in
case
their
Ministry
be
rejected
.
Briefly
of
these
:
First
,
That
whena
people
rejects
the
Gospel
,
Gods
Ministers
they
shall
not
lose
by
it
,
they
shall
have
the
blessing
of
their
Ministry
;
in
Isai.
49.
4.
Then
I
said
,
I
have
laboured
in
vain
,
I
have
spent
my
strength
for
nought
,
and
in
vain
:
here
's
a
dreadful
complaint
;
but
mark
what
follows
:
yet
surely
my
judgment
is
with
the
Lord
,
and
my
work
with
my
God
:
there
is
a
correcting
of
himself
as
it
were
;
as
if
he
should
say
,
what
did
I
say
it
was
in
vain
,
that
I
had
spent
my
strength
in
vain
,
to
no
purpose
,
that
I
had
gotten
nothing
by
what
I
had
done
?
No
,
let
me
correct
my self
,
surely
my
judgment
is
with
the
Lord
,
and
my
work
with
my
God
,
I
shall
not
lose
my
labour
;
though
I
do
no
good
upon
people
,
yet
I
shall
not
lose
my
labour
:
The
truth
is
,
even
this
Complaint
is
not
spoken
so
much
in
the
person
of
the
Prophet
,
as
of
Jesus
Christ
:
It
is
a
complaint
of
Christ
,
for
it
is
apparent
in
the
reading
of
this
Chapter
,
that
it
is
Prophetical
of
Christ
;
for
it
follows
,
And
now
saith
the
Lord
,
that
formed
me
from
the
Womb
to
be
his
servant
,
to
bring
Jacob
again
to
him
,
though
Israel
be
not
gathered
,
yet
shall
I
be
glorious
in
the
eyes
of
the
Lord
,
and
my
God
shall
be
my
strength
:
And
he
said
,
It
is
a
light
thing
that
thou
shouldest
be
my
servant
,
to
raise
up
the
Tribes
of
Jacob
,
and
to
restore
the
preserved
of
Israel
:
I
will
also
give
you
for
a
light
to
the
Gentiles
,
that
thou
maist
be
my
Salvation
to
the
ends
of
the
Earth
,
&c.
Now
who
was
he
that
was
a
light
to
the
Gentiles
,
and
the
Salvation
of
God
to
the
ends
of
the
Earth
?
It
was
Jesus
Christ
,
and
yet
Christ
himself
is
brought
in
here
complaining
,
that
he
had
laboured
in
vain
,
and
spent
his
strength
for
nought
,
and
in
vain
:
but
God
comes
in
and
incourages
him
,
and
tells
him
that
he
should
not
lose
the
benefit
of
their
labours
;
his
judgment
should
be
with
the
Lord
,
and
his
work
with
his
God
.
And
further
,
that
though
he
did
not
prevail
with
some
,
yet
he
should
with
others
,
he
should
be
given
as
a
light
to
the
Gentiles
.
And
likewise
that
place
is
well
known
in
the
2
Cor.
2.
15
,
16.
For
we
are
unto
God
a
sweet
savour
of
Christ
,
in
them
that
are
saved
;
I
that
's
true
,
but
mark
what
follows
,
and
in
them
that
perish
:
A
sweet
savour
of
Christ
,
in
them
that
are
saved
,
and
in
them
that
perish
:
as
truly
in
them
that
perish
,
as
in
them
that
are
saved
,
Gods
Ministers
are
a
sweet
savour
of
Christ
,
therefore
their
labour
is
not
in
vain
.
To
us
belongs
faithfulness
;
we
are
to
look
to
be
faithful
in
our
work
,
but
for
the
success
that
belongs
to
God
himself
.
It
is
a
note
that
Bernard
hath
on
the
1
Cor.
15.
10.
saith
the
Apostle
there
,
By
the
Grace
of
God
I
am
that
I
am
,
and
his
Grace
that
was
bestowed
upon
me
,
was
not
in
vain
:
but
I
laboured
more
abundantly
then
they
all
.
Saith
Bernard
here
,
he
doth
not
so
much
glory
in
the
fruit
of
his
Labours
,
as
in
his
labouring
,
for
indeed
we
are
to
glory
rather
in
our
work
,
than
in
the
faithfulness
of
our
hearts
in
our
work
,
rather
than
in
the
success
.
Ministers
many
times
may
look
too
much
after
the
success
of
their
labour
,
and
yet
if
there
be
any
thing
in
the
world
that
a
man
may
look
for
the
success
of
his
labour
in
,
it
is
in
the
work
of
the
Ministry
;
but
especially
he
is
to
look
after
his
faithfulness
in
his
labour
:
and
if
he
be
faithful
there
,
he
shall
not
lose
his
labour
:
But
,
saith
Bernard
,
you
must
have
a
care
rather
to
discharge
your
work
,
to
take
care
of
Souls
,
rather
than
the
curing
of
them
:
it
is
your
work
to
take
care
of
them
,
but
it
is
Gods
work
to
cure
them
;
that
's
to
be
left
to
God
.
There
is
a
Question
among
Divines
,
Whether
a
Minister
that
Converts
many
Souls
here
by
his
Ministry
,
or
another
that
is
as
faithful
every
whit
as
he
,
and
as
painful
,
and
yet
doth
not
convert
Souls
,
or
but
very
few
;
which
of
these
shall
have
most
Glory
in
Heaven
,
whether
the
one
or
the
other
?
Many
think
rather
the
Second
,
because
the
one
hath
a
great
part
of
his
comfort
here
,
and
his
incouragement
;
the
other
goes
on
in
his
painfulness
and
faithfulness
,
though
he
hath
not
such
comforts
and
incouragements
.
And
indeed
,
of
all
Works
,
it
is
the
hardest
work
for
a
man
to
go
on
comfortably
in
the
work
of
the
Ministry
without
success
;
there
is
no
work
so
hard
as
that
is
:
What
,
for
a
man
to
think
,
O
that
the
Lord
should
send
me
to
a
people
,
to
what
end
?
to
preach
the
Gospel
indeed
,
but
to
harden
them
,
but
to
aggravate
their
sin
,
but
so
as
their
condemnation
shall
be
increased
:
O
it
is
a
dreadful
thought
unto
the
heart
of
a
Minister
,
to
think
that
he
should
be
sent
about
such
a
task
as
this
is
.
Jeremy
was
even
weary
,
and
said
,
He
would
preach
no
more
in
the
Name
of
the
Lord
,
only
the
Word
of
God
was
as
fire
in
his
bones
,
and
he
could
not
forbear
;
but
had
not
Gods
Word
been
as
fire
in
his
bones
,
certainly
he
would
have
forborn
:
Hence
it
is
that
we
read
,
when
God
was
to
send
his
Ministers
to
People
,
that
they
should
not
prevail
withall
,
the
Lord
made
mighty
preparations
,
and
there
was
much
ado
for
to
get
the
hearts
of
his
Servants
to
go
about
their
work
:
I
'll
give
you
two
Instances
remarkable
for
this
:
The
first
is
in
the
Prophet
Isaiah
,
the
Lord
had
a
Message
to
send
by
the
Prophet
,
he
would
send
him
to
Preach
,
but
to
a
People
where
he
should
not
prevail
;
yea
the
Text
saith
,
Go
and
tell
this
people
,
hear
ye
indeed
,
but
understand
not
;
and
see
ye
indeed
,
but
perceive
not
:
make
the
heart
of
this
people
fat
,
and
make
their
ears
heavy
,
and
shut
their
eyes
,
lest
they
see
with
their
eyes
,
and
hear
with
their
ears
,
and
understand
with
their
hearts
,
and
convert
and
be
healed
.
The
Lord
sends
his
Prophets
to
go
and
to
harden
the
hearts
of
people
;
as
the
truth
is
,
there
is
nothing
in
the
world
will
harden
mens
Hearts
more
than
the
Ministry
of
the
Word
,
if
it
doth
not
soften
them
.
If
it
doth
not
prevail
with
mens
hearts
to
convert
them
,
I
say
there
is
nothing
will
harden
mens
hearts
more
.
There
are
no
People
in
the
world
have
harder
Hearts
than
those
that
live
under
the
Ministry
of
the
Gospel
.
Go
and
make
the
heart
of
this
People
fat
;
but
this
was
a
mighty
hard
Message
:
How
must
this
Prophet
be
prepared
?
There
needs
be
a
mighty
deal
of
preparation
to
make
him
go
chearfully
on
in
his
work
.
You
shall
see
that
the
Prophet
had
a
most
Glorious
Vision
to
prepare
him
:
He
saw
the
Glory
of
God
silling
the
Temple
,
and
above
it
stood
the
Cherubims
,
and
one
cryed
to
another
,
and
said
,
Holy
,
Holy
,
Holy
is
the
Lord
of
Host
;
the
whole
Earth
is
full
of
his
Glory
,
and
the
posts
of
the
door
moved
at
the
voice
of
him
that
cryed
,
and
the
house
was
filled
with
smoak
.
Then
said
I
,
woe
is
me
.
The
Lord
was
fain
first
to
reveal
his
Glory
to
him
;
secondly
to
humble
his
heart
;
Then
said
I
,
wo
is
me
,
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
:
thirdly
,
the
Lord
caused
a
Serophim
to
fly
unto
him
,
having
a
live
coal
in
his
hand
,
which
he
had
taken
with
the
tongues
from
off
the
Altar
;
and
he
laid
it
upon
my
mouth
and
said
,
Lo
,
this
hath
touched
thy
lips
,
and
thine
iniquity
is
taken
away
,
and
thy
sin
purged
.
Here
's
three
notable
works
of
God
to
prepare
the
heart
of
this
Prophet
:
then
in
v.
8.
I
heard
the
voice
of
the
Lord
,
saying
,
whom
shall
I
send
,
and
who
will
go
for
us
?
then
I
said
,
here
am
I
,
send
me
.
After
he
had
first
seen
the
glory
of
God
;
secondly
,
after
he
had
been
humbled
for
his
sin
;
and
thirdly
,
after
he
had
had
such
an
extraordinary
testimony
of
the
pardon
of
his
sin
.
Now
Lord
,
as
if
he
should
say
,
send
me
about
the
hardest
work
that
thou
hast
to
do
,
and
then
the
Lord
tells
him
what
that
hard
Message
should
be
that
he
should
carry
?
he
should
go
to
a
people
and
Preach
,
but
it
should
be
to
harden
their
hearts
,
and
not
to
prevail
with
their
Spirits
.
And
the
like
we
have
in
the
Prophet
Ezekiel
,
if
you
read
the
second
,
and
the
beginning
of
the
third
chap.
the
Lord
tells
him
,
that
he
was
to
go
to
a
Rebellious
House
;
but
you
shall
observe
such
a
strange
work
of
God
for
the
preparing
of
his
Heart
for
it
in
the
most
part
of
the
first
Chapt.
the
Prophet
had
a
most
glorious
Vision
of
God
for
the
setting
of
him
a
work
;
that
teaches
us
,
that
indeed
there
is
nothing
will
set
us
so
much
a
work
as
the
sight
of
God
.
Secondly
,
such
a
voice
of
God
as
humbled
him
,
for
when
I
heard
,
I
fell
upon
my
face
;
and
then
God
comes
and
comforts
him
,
and
sets
him
upon
his
feet
.
Further
,
the
Spirit
enters
into
him
,
and
spake
unto
him
,
and
then
declared
his
Message
,
and
gave
him
the
roul
,
and
bid
him
eat
it
;
and
made
it
to
be
sweet
unto
him
,
though
it
was
a
message
of
threatning
:
I
speak
all
this
to
this
end
,
to
shew
that
there
is
no
work
more
difficult
than
the
work
of
a
Minister
,
and
especially
when
his
Ministry
hath
not
success
;
and
therefore
this
point
is
very
reasonable
to
tell
unto
them
all
,
that
though
they
have
not
the
success
that
they
desire
,
yet
the
good
of
their
Ministry
shall
return
upon
them
again
.
Are
there
a
People
that
they
are
sent
to
,
to
whom
do
they
offer
Christ
?
Why
they
would
fain
gain
their
Souls
unto
Christ
,
that
they
may
live
for
ever
in
praising
the
riches
of
the
grace
of
God
in
Christ
in
the
highest
Heavens
.
But
will
they
not
,
Know
,
thou
shait
have
the
blessing
of
that
peace
;
look
what
glory
and
comfort
they
should
have
had
,
it
shall
return
into
thy
bosom
.
It
is
here
in
the
Ministry
of
the
Word
,
as
in
other
Duties
;
suppose
you
pray
for
a
Child
,
or
Friend
,
or
Kinsman
,
you
do
not
see
that
he
is
turned
to
God
according
to
your
prayers
;
but
know
,
your
prayer
is
not
lost
for
all
that
;
the
blessing
of
your
Prayer
shall
return
into
your
bosom
,
and
therefore
be
encouraged
in
every
good
work
as
Ministers
should
be
encouraged
in
their
Ministry
,
though
they
have
not
success
;
so
you
,
every
one
in
your
measure
,
should
be
encouraged
in
every
work
that
God
hath
called
you
unto
;
go
on
therefore
with
peace
and
with
comfort
in
all
the
work
that
heretofore
you
have
been
so
much
discouraged
in
;
for
the
reward
is
to
your
faithfulness
,
and
not
to
the
success
of
your
Works
.
The
next
to
this
is
:
Your
peace
shall
Return
;
that
is
,
as
I
shewed
you
,
it
shall
return
with
as
much
power
and
efficacy
;
for
they
may
think
thus
,
Lord
,
do
we
go
to
preach
to
this
People
,
and
do
they
reject
it
;
what
hope
shall
we
have
that
now
the
Gospel
shall
do
good
?
it
hath
received
a
foil
,
and
now
the
edge
seems
to
be
off
,
and
never
like
to
do
good
any
where
.
No
saith
Christ
,
do
not
reason
so
,
do
not
think
that
your
Gospel
hath
lost
the
edge
of
it
;
it
shall
return
to
you
again
with
as
much
power
as
ever
it
did
at
first
.
It
is
not
so
with
the
Gospel
as
with
other
things
.
Many
things
in
the
World
,
if
once
they
receive
a
repulse
,
their
edge
is
taken
off
;
but
the
Gospel
,
though
it
doth
receive
a
repulse
,
yet
still
the
edge
of
it
shall
continue
,
and
the
power
of
it
:
this
is
that
which
the
Apostle
saith
,
2
Tim.
2.
10.
Wherein
I
suffer
trouble
as
an
evil-doer
,
even
unto
bonds
;
but
the
Word
of
God
is
not
bound
:
Mark
,
though
I
suffer
Bonds
,
yet
the
Word
of
God
is
not
bound
:
I
am
slighted
and
contemned
,
I
but
the
Word
is
not
bound
;
the
Word
is
the
same
that
ever
it
was
,
though
I
be
hated
and
cast
out
,
that
am
the
Minister
of
the
Word
;
yet
it
remains
in
as
much
strength
as
ever
it
did
:
I
indeed
am
cast
into
a
Dungeon
,
but
the
Gospel
will
prevail
;
all
the
persecutions
of
Wicked
men
,
all
the
scorn
that
is
cast
upon
the
Gospel
by
them
,
shall
not
take
away
the
edge
and
power
and
life
of
the
Gospel
;
but
that
shall
continue
as
much
as
ever
:
all
the
rage
of
Hell
,
and
Devils
,
and
Tyrants
shall
not
take
away
the
power
of
the
Gospel
.
Indeed
they
may
restrain
such
and
such
men
in
the
Preaching
of
it
,
but
after
they
are
dead
and
rotten
,
and
roaring
in
Hell
,
the
Gospel
shall
prevail
.
We
find
it
so
at
this
day
,
ever
since
Christ
came
,
the
Gospel
hath
been
opposed
by
Ungodly
men
,
yet
it
doth
remain
in
as
much
life
,
and
vigor
,
and
power
as
ever
it
did
;
and
I
have
no
cause
to
question
but
it
will
prevail
ere
long
,
more
than
ever
it
did
in
the
World
;
though
its
true
,
sometimes
we
find
Ministers
Preach
Sermon
after
Sermon
,
and
there
are
but
few
converted
to
the
Gospel
:
what
shall
we
think
that
therefore
in
hath
lost
the
power
of
it
?
No
,
Gods
time
is
not
come
.
When
the
time
of
God
shall
come
to
call
home
those
that
belong
to
his
Election
of
Grace
,
it
shall
appear
that
the
Gospel
shall
arise
in
power
and
glory
,
and
prevail
in
the
World
again
;
therefore
let
's
never
despair
,
but
that
the
Gospel
will
prevail
in
the
World
as
at
first
,
when
as
there
were
but
a
few
poor
Fishermen
to
Preach
it
,
and
all
the
World
was
enraged
against
it
;
the
Emperors
and
Princes
of
the
Earth
was
enraged
against
it
,
and
yet
these
poor
Fishermen
did
subdue
a
great
part
of
the
World
by
the
power
of
the
Gospel
:
therefore
let
not
us
be
discouraged
,
for
when
Gods
time
is
come
,
it
shall
prevail
in
a
glorious
manner
more
than
ever
.
And
so
as
it
is
with
the
Gospel
,
so
it
should
be
with
the
Professors
of
it
:
If
God
be
dishonoured
by
other
,
yet
let
not
your
edge
be
taken
off
,
but
do
you
continue
in
the
power
,
and
life
,
and
vigor
,
as
much
as
ever
.
Now
the
second
part
,
which
is
the
main
that
I
intend
;
and
that
is
the
dreadful
threatning
of
those
that
do
reject
the
Gospel
:
only
take
this
one
point
,
(
there
are
these
Three
:
)
First
,
It
shall
return
.
Secondly
,
And
then
Thirdly
,
Your
peace
shall
return
;
no
more
ado
,
there
's
an
end
of
them
.
These
are
the
Three
things
in
this
sentence
against
those
that
are
not
the
Sons
of
Peace
,
where
the
Gospel
is
preached
.
But
a
little
of
the
First
,
we
will
leave
the
other
.
First
,
That
where
a
people
do
reject
it
,
and
that
presently
;
for
so
it
is
,
when
you
come
to
a
House
and
offer
it
,
if
they
do
not
embrace
it
,
let
your
peace
return
again
:
Christ
here
compares
his
Disciples
unto
Chapmen
that
should
go
and
offer
rich
Wares
,
they
have
Diamonds
,
and
Precious
Stones
,
things
worth
Thousands
,
and
they
come
perhaps
to
poor
Country-people
,
and
open
their
Cabinet
of
Diamonds
and
Precious
Stones
,
and
make
offers
to
them
,
but
they
do
not
know
the
worth
of
them
,
they
will
bid
nothing
for
them
:
Now
when
he
sees
that
they
reject
and
despise
them
,
saith
he
,
give
me
my
Wares
again
,
and
so
he
packs
them
up
again
,
and
away
he
goes
;
for
saith
he
,
this
is
not
a
people
that
is
fit
for
such
things
as
these
are
;
so
saith
Christ
,
you
are
such
Chapmen
,
I
send
you
abroad
with
the
most
rich
pearl
of
the
Gospel
,
to
go
and
shew
the
excellency
of
it
to
people
,
and
to
offer
it
to
them
;
and
the
truth
is
,
I
require
thus
much
of
them
,
that
if
they
would
have
this
Pearl
,
they
must
sell
all
:
Now
the
Ministry
of
the
Gospel
comes
,
and
they
are
ignorant
of
this
Pearl
,
that
they
have
brought
this
rich
Commodity
.
They
can
tell
them
indeed
that
here
is
an
exceeding
rich
Pearl
,
but
this
is
the
tenor
,
that
you
must
be
content
to
part
with
all
for
this
Pearl
,
that
is
thus
:
First
,
you
must
actually
lay
down
and
renounce
every
beloved
sin
.
Secondly
,
you
must
enter
into
Bond
as
it
were
with
God
,
that
whensoever
he
calls
for
your
Estates
,
your
Liberties
,
your
outward
Peace
,
and
Comforts
that
you
have
in
the
World
,
shall
be
at
Gods
dispose
:
Thus
you
enter
into
Bond
,
as
in
your
dealing
for
Commodities
,
when
you
see
a
great
and
rich
Commodity
,
you
lay
down
somewhat
for
the
present
,
and
give
Bond
for
the
rest
to
be
paid
when
it
shall
be
called
for
.
When
you
go
to
buy
Pedling
things
,
there
you
lay
down
all
at
first
,
and
no
entring
into
Bond
;
but
when
it
is
a
great
Purchase
,
then
there
is
a
little
laid
down
for
the
present
,
and
entring
into
Bond
for
the
rest
.
Now
certainly
in
this
Bargain
of
the
Merchant
,
there
is
first
a
laying
down
for
the
present
,
thy
Lusts
,
thy
Sin
;
as
if
the
Soul
should
say
,
O
Lord
,
let
me
have
my
part
in
Christ
,
in
this
glorious
Peace
of
the
Gospel
;
as
for
any
wayes
of
sin
that
I
have
lived
in
heretofore
,
Lord
I
renounce
them
;
and
will
not
live
in
any
way
of
known
sin
,
Lord
grant
me
thy
Grace
to
do
it
:
Indeed
this
is
the
way
of
the
Hearts
coming
in
at
first
;
I
but
saith
God
,
I
will
not
only
have
thy
sin
renounc'd
,
but
thy
Estate
,
and
Liberty
,
and
Life
at
my
dispose
;
and
thou
shalt
enter
into
Bonds
to
lay
down
all
;
yes
Lord
,
this
is
the
very
English
of
the
Covenant
:
The
Soul
seeing
the
glory
of
God
in
Christ
,
saith
the
Soul
,
Lord
I
will
not
only
renounce
my
sin
,
but
Lord
,
whatsoever
I
am
,
whatsoever
I
have
,
whatsoever
I
can
do
shall
be
at
thy
dispose
;
and
here
I
enter
into
Bond
Lord
,
that
is
,
I
Covenant
,
and
Vow
,
and
bind
my self
by
the
strongest
Bonds
that
a
poor
Creature
possibly
can
do
,
that
whensoever
thou
shalt
call
for
any
of
my
Estate
,
of
my
Liberty
,
or
my
outward
Comforts
,
when
thou
shalt
call
for
my
Life
,
Lord
they
shall
be
at
thy
dispose
.
Now
have
you
sold
all
?
have
you
thus
bought
the
Pearl
?
When
we
come
to
bring
the
Pearl
of
the
Gospel
to
you
,
have
you
embrac'd
it
?
O
if
our
Ministry
prevails
,
this
hath
been
the
frame
and
working
of
your
hearts
;
but
if
not
,
our
Ministry
hath
not
yet
prevail'd
with
you
;
but
when
your
Hearts
begins
to
work
thus
,
then
our
Ministry
begins
to
work
to
purpose
in
your
Souls
.
But
we
may
come
to
most
People
and
open
the
Pearls
of
Christ
,
and
open
the
Ministry
of
Reconciliation
,
and
they
will
do
neither
of
these
Two
;
neither
lay
down
any
thing
for
the
present
,
renounce
no
known
Sin
;
and
as
for
Entring
into
Bond
,
to
have
their
Estates
,
and
Liberties
,
and
Lives
,
and
all
to
be
at
Gods
dispose
,
so
as
they
are
resolved
that
they
will
never
enjoy
any
of
them
,
but
only
in
God
,
and
for
God
:
O
how
far
are
People
from
this
?
No
,
they
love
their
Estates
too
much
,
and
they
will
see
what
they
shall
have
before
they
part
with
them
:
And
thus
that
all
the
Ministers
of
the
Gospel
Preach
unto
you
concerning
God
and
Christ
,
are
but
meer
Notions
;
but
we
are
sure
our
Money
and
Estates
have
something
in
them
,
and
so
their
Hearts
embrace
this
present
World
,
and
reject
Jesus
Christ
:
and
do
you
so
?
Well
saith
God
,
Pack
up
your
Commodities
again
,
I
have
no
more
People
in
this
Place
,
therefore
go
and
carry
them
some-where
else
;
there
is
another
People
that
will
know
the
worth
of
these
things
;
there
is
a
People
in
the
World
that
will
be
willing
to
renounce
their
Lusts
,
and
to
give
up
all
that
they
have
unto
me
,
if
they
may
have
but
this
Gospel
preached
to
them
;
therefore
go
somewhere
else
:
Just
as
we
Read
of
the
Apostles
in
the
Acts
13.
46.
Then
Paul
and
Barnabas
waxed
bold
,
they
were
not
daunted
,
and
said
,
It
was
necessary
that
the
Word
of
God
should
first
have
been
spoken
to
you
,
but
seeing
ye
put
it
from
you
,
and
judge
your selves
unworthy
of
Eternal
Life
;
lo
,
we
turn
to
the
Gentiles
.
Indeed
you
are
the
Jews
,
and
in
Profession
the
only
People
of
God
for
the
present
,
and
therefore
we
were
to
come
to
offer
it
at
first
to
you
;
but
seeing
you
judg
your selves
unworthy
of
Eternal
Life
,
that
is
,
if
you
by
your
carriage
do
manifest
that
you
are
a
People
no
wayes
suitable
to
this
glorious
Gospel
,
then
we
turn
to
the
Gentiles
;
we
will
pack
up
our
Commodities
,
and
go
to
some
others
that
will
buy
it
:
and
indeed
,
if
there
be
any
thing
in
the
World
that
makes
a
Faithful
Minister
go
from
any
Place
,
it
is
the
rejection
of
his
Ministry
:
Other
things
are
no
such
Arguments
as
this
is
,
and
if
there
be
any
thing
can
Warrant
it
,
this
as
much
as
any
thing
,
by
vertue
of
this
Scripture
,
and
by
vertue
of
my
Text
,
Let
your
Peace
return
to
you
again
,
and
be
gone
to
some
other
Place
:
We
know
the
Scripture
saith
,
that
Pearls
are
not
to
be
cast
before
Doggs
,
and
Swine
:
And
indeed
when
Men
shall
prise
their
Swinish
Lusts
before
the
Pearl
of
the
Gospel
,
all
the
good
that
is
tendred
to
them
in
Jesus
Christ
;
what
are
they
in
Gods
esteem
but
as
Swine
?
and
why
should
Pearls
always
lye
before
them
,
that
they
should
trample
them
under-foot
;
and
therefore
the
Lord
would
have
his
Light
to
be
removed
:
God
Warrants
his
Ministers
in
some
Cases
so
to
do
.
But
let
people
know
that
this
is
a
dreadful
condition
,
if
this
should
fall
out
concerning
them
:
If
the
Lord
should
begin
to
make
a
tender
of
the
Mercy
of
Christ
to
a
People
,
or
particular
Souls
;
and
if
God
should
take
it
away
again
,
that
Soul
or
People
is
in
a
most
dreadful
condition
:
Perhaps
you
think
you
may
spare
it
well
enough
;
but
know
,
if
you
can
do
well
enough
without
the
Gospel
,
the
Gospel
can
do
well
enough
without
you
;
when
that
is
taken
away
from
a
Place
,
the
very
light
of
that
Place
is
taken
away
,
there
is
double
darkness
.
I
remember
I
have
read
of
the
Christians
in
Chrysostoms
time
,
howsoever
people
now
make
little
esteem
of
the
preaching
of
the
Gospel
,
yet
the
Christians
were
so
affected
with
Chrysostom's
Ministry
;
the
Story
saith
,
that
when
he
was
silenced
by
a
Wicked
Empress
,
they
did
profess
,
That
they
would
rather
have
the
Sun
withdraw
the
beams
of
light
from
the
World
,
then
that
the
mouth
of
John
Chrysostom
should
be
stopt
;
they
saw
so
much
good
in
his
Ministry
,
he
preaching
Christ
to
them
,
that
if
it
were
put
to
their
choice
whether
they
would
be
without
the
beams
of
the
Sun
,
or
his
Ministry
;
they
would
rather
chuse
to
be
without
the
beams
of
the
Sun
than
his
Ministry
.
It
's
true
,
we
are
not
to
arrogate
such
things
to
any
particular
man
now
,
we
do
not
speak
to
that
end
,
no
,
but
to
the
Ministry
it self
.
What
if
God
take
away
a
faithful
Ministry
,
we
do
not
speak
of
any
particular
men
that
are
sent
to
Preach
the
Gospel
to
you
:
But
certainly
if
God
take
away
the
clear
light
of
the
Gospel
indeed
,
that
Gospel
that
opens
Jesus
Christ
,
and
the
way
of
Salvation
and
Eternal
life
to
your
Souls
.
O
what
if
God
take
away
that
from
you
:
either
take
that
from
you
,
or
you
from
that
,
that
you
shall
never
come
to
hear
the
Mysteries
of
it
opened
more
,
(
but
instead
of
the
glorious
things
of
it
,
you
should
hear
some
pleading
for
Ceremonies
,
Cross
or
Surplice
,
or
Cringing
,
and
that
should
be
the
Chaff
that
you
should
be
fed
withall
)
I
say
,
when
God
takes
away
this
from
a
People
,
he
takes
away
the
light
from
them
,
and
leaves
them
in
darkness
:
It
is
not
such
a
fruit
of
Love
and
Mercy
from
the
Lord
to
give
fruitful
seasons
,
and
to
bless
you
in
your
Trading
,
as
for
the
Lord
to
send
the
Ministry
of
peace
among
you
to
open
the
unsearchable
Treasures
and
Riches
of
Jesus
Christ
;
that
's
the
special
Token
of
Gods
love
to
such
a
place
,
and
when
that
's
removed
,
then
the
special
note
of
the
love
of
God
is
removed
;
and
when
he
takes
away
that
,
he
takes
away
the
Bread
of
life
from
you
;
and
therefore
the
absence
of
the
Word
is
called
a
Famine
:
We
read
of
the
poor
people
in
Egypt
,
they
came
and
sold
all
,
that
they
might
have
Bread
:
It
may
be
some
of
you
complain
of
great
Taxations
,
and
want
of
Trading
,
and
your
Estates
decay
,
and
the
like
;
I
but
doth
not
God
recompence
this
with
a
more
plentiful
use
of
the
Gospel
than
ever
he
did
before
?
and
doth
not
this
Recompence
you
for
the
trouble
that
you
suffer
,
and
the
loss
of
your
Estates
?
I
make
no
question
but
there
are
many
Souls
since
the
beginning
of
this
Parliament
that
are
now
in
Heaven
,
that
were
alive
,
and
did
suffer
much
for
a
while
,
but
are
now
in
Heaven
,
and
blessing
God
for
these
Two
or
Three
Years
;
and
I
know
no
greater
Argument
of
a
Carnal
,
Base
,
and
Vile
Heart
than
this
,
for
them
to
be
alwayes
complaining
of
the
loss
of
their
Estates
,
and
not
to
think
it
at
all
made
up
with
the
liberty
of
Gods
Ordinances
,
and
with
the
more
clear
light
of
the
glorious
Gospel
that
shines
among
them
;
whereas
did
the
Gospel
take
your
Hearts
indeed
,
you
would
bless
God
.
It
's
true
Lord
my
Estate
is
less
than
before
,
but
Blessed
be
thy
Name
that
we
live
to
hear
Jesus
Christ
,
and
the
way
of
Life
and
Salvation
opened
further
to
us
than
heretofore
.
If
God
should
take
you
away
,
perhaps
then
your
Consciences
would
accuse
you
,
and
say
,
we
had
an
Opportunity
wherein
we
heard
Jesus
Christ
opened
to
us
in
his
Natures
,
and
in
his
Offices
;
O
had
we
taken
that
time
,
how
happy
had
it
been
for
us
?
Further
,
Perhaps
Carnal
Hearts
may
think
it
nothing
to
have
the
Gospel
taken
from
them
,
yet
when
that
is
taken
from
you
,
know
that
the
Kingdom
of
God
is
taken
from
you
;
that
place
in
Mat.
21.
43.
is
very
remarkable
,
O
this
is
one
of
the
dreadfullest
Threats
;
therefore
say
I
unto
you
,
The
Kingdom
of
God
shall
be
taken
from
you
,
and
given
to
a
Nation
bringing
forth
the
fruits
thereof
.
When
you
have
the
preaching
of
the
Gospel
in
the
clearness
if
it
among
you
,
know
that
you
have
the
Kingdom
of
God
among
you
:
Now
God
doth
require
that
you
should
bring
forth
the
fruits
thereof
;
therefore
examine
your
own
Hearts
what
fruits
of
the
Kingdom
of
God
are
in
my
Life
,
in
my
Family
:
Why
,
the
Kingdom
of
God
is
among
us
,
that
's
the
meaning
of
Christ's
and
Johns
preaching
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
;
that
is
,
now
comes
the
Revelation
of
Jesus
Christ
in
the
Gospel
,
and
he
calls
people
to
Repent
upon
this
Ground
.
O
Repent
and
Turn
from
your
sins
;
Why
?
for
the
Revelation
of
Jesus
Christ
is
come
among
you
.
I
say
to
you
in
this
place
,
therefore
Repent
,
Repent
now
,
for
the
Lord
is
coming
to
Open
the
Kingdom
of
Heaven
,
and
to
Reveal
the
Grace
of
Christ
,
and
the
Glorious
things
of
Eternal
Life
to
you
;
and
therefore
if
you
should
please
your selves
rather
in
sporting
upon
the
Lords
Day
,
and
going
to
Ale-Houses
and
Wicked
places
rather
than
Attending
upon
the
Word
,
why
the
Lord
may
take
away
this
Gospel
,
and
so
take
away
the
Kingdom
of
Heaven
from
you
;
and
the
taking
that
from
you
,
it
is
but
a
fore-runner
to
the
depriving
of
you
from
the
Everlasting
Kingdom
that
the
Saints
shall
have
to
all
Eternity
.
And
know
there
is
no
Dallying
with
God
,
for
when
thou
comest
to
the
Offer
of
Mercy
in
Christ
,
saith
Christ
either
come
in
or
not
;
Christ
calls
for
your
Answer
quickly
:
Though
the
Lord
be
very
patient
towards
men
that
never
yet
understood
the
Offering
of
the
Gospel
of
Christ
,
but
if
they
come
once
to
have
Christ
preached
to
them
,
they
must
not
expect
the
like
patience
.
When
John
began
to
preach
Christ
,
you
know
what
he
said
:
Now
is
the
Axe
lay'd
to
the
root
of
the
Tree
:
And
why
now
more
than
before
?
Because
now
the
Kingdom
of
Heaven
is
to
be
preached
to
them
;
and
now
,
Every
Tree
that
bringeth
not
forth
good
Fruit
shall
be
hewn
down
,
and
cast
into
the
Fire
.
Perhaps
they
have
gone
this
Thirty
or
Forty
Years
,
and
there
was
no
Hewing
of
them
down
;
but
now
the
Axe
is
lay'd
to
the
root
of
the
Tree
.
You
know
that
of
Christ
to
his
Apostles
,
go
your
wayes
and
preach
,
saith
he
,
He
that
Believes
shall
be
Saved
,
and
he
that
Believes
not
shall
be
damned
:
there
is
no
more
ado
,
either
Believe
and
be
Saved
,
or
Believe
not
and
be
Damned
;
there
is
quick
work
,
and
indeed
that
's
a
Point
that
I
would
very
gladly
have
been
upon
,
even
the
Consideration
of
the
Quick
Work
of
God
upon
those
Souls
that
shall
reject
the
Ministry
of
the
Gospel
.
Sermon
.
VI.
Luke
10.
6.
If
not
,
it
shall
return
to
you
again
.
THere
are
Two
Points
more
remaining
,
which
is
to
be
the
Subject
of
this
Excercise
.
The
First
is
this
:
That
those
that
are
not
the
Sons
of
Peace
,
(
what
is
means
you
have
had
already
opened
)
that
do
not
imbrace
the
Ministry
of
the
Gospel
,
they
shall
have
no
Blessing
from
the
peace
of
the
Gospel
,
they
shall
not
be
partakers
of
the
good
of
the
Gospel
.
Secondly
,
That
God
is
very
quick
with
those
that
do
not
embrace
his
Gospel
;
Go
and
say
peace
,
if
there
be
a
Son
of
peace
well
and
good
,
they
shall
have
peace
;
if
not
,
It
shall
return
,
saith
Christ
.
From
the
manner
of
the
phrase
that
note
was
raised
,
That
God
doth
use
to
be
very
quick
with
those
that
do
not
embrace
the
Gospel
:
I
shall
be
very
short
in
the
Former
of
these
two
,
because
I
would
gladly
have
a
little
more
time
in
the
Latter
.
Those
who
entertain
not
the
Gospel
,
they
shall
not
have
the
Blessing
of
it
.
I
shall
not
need
to
go
far
for
another
Scripture
,
which
is
indeed
a
very
dreadful
one
to
this
purpose
,
Luke
14.
14.
For
I
say
unto
you
,
that
none
of
those
men
which
were
bidden
shall
taste
of
my
Cup.
We
have
there
a
Parable
,
A
certain
man
made
a
great
Supper
,
and
bade
many
:
The
meaning
is
this
,
It
is
to
set
out
God
the
Fathers
preparing
of
his
Son
,
and
of
these
Blessed
Dainties
at
the
Marriage
of
his
Son
:
The
scope
of
it
is
to
shew
the
excellent
things
of
the
Gospel
,
that
they
are
no
other
but
the
Dainties
that
are
prepared
by
the
great
King
of
Heaven
at
the
Marriage
of
his
Son
:
The
Scope
of
it
is
to
shew
the
excellent
things
of
the
Gospel
,
that
they
are
no
other
but
the
Dainties
that
are
prepared
by
the
great
King
of
Heaven
at
the
Marriage
of
his
Son
unto
Souls
,
unto
Believers
.
Well
,
there
are
sent
his
Ministers
,
they
are
the
Servants
of
this
King
,
they
are
sent
to
Invite
to
this
Marriage
,
to
Invite
men
to
partake
of
the
Blessed
things
of
the
Gospel
.
Upon
this
Invitation
we
see
,
that
generally
it
was
rejected
,
One
saith
he
hath
bought
a
Farm
,
another
a
Yoak
of
Oxen
,
and
another
hath
Marryed
a
Wife
,
&c.
and
the
Ministers
they
come
in
and
give
this
account
to
God
,
Lord
we
have
according
to
thy
Command
invited
them
to
come
in
to
partake
take
of
the
good
things
of
the
Gospel
;
but
these
are
their
Excuses
,
their
hearts
are
set
upon
other
things
:
Now
mark
their
doom
in
ver.
24.
For
I
say
unto
you
,
that
none
of
those
men
which
were
bidden
shall
taste
of
my
Supper
:
That
is
,
do
they
thus
reject
it
,
and
slight
it
,
and
disregard
it
?
I
say
to
you
,
I
profess
it
that
there
's
not
one
of
them
shall
make
such
a
slight
account
of
that
Blessed
Gospel
of
mine
,
and
the
glorious
things
contained
therein
;
not
one
of
them
that
shall
taste
of
my
Supper
.
Only
one
Text
more
in
Rom.
2.
8.
But
unto
them
which
are
contentious
,
and
do
not
obey
the
truth
;
(
that
must
needs
be
meant
of
the
truth
of
the
Gospel
)
but
obey
unrighteousness
,
indignation
,
and
wrath
,
tribulation
and
anguish
upon
every
Soul
of
man
that
doth
evil
,
of
the
Jew
first
,
and
also
of
the
Gentile
:
Those
who
are
set
upon
their
evil
wayes
,
and
will
not
obey
the
truth
,
you
see
what
their
Doom
is
:
The
first
is
privative
,
That
they
shall
not
taste
of
the
Supper
:
the
other
is
Positive
,
Wrath
▪
and
indignation
and
anguish
shall
be
upon
them
.
You
will
say
,
That
this
shall
return
.
What
then
?
What
great
Evil
wil
follow
upon
this
?
what
most
dreadful
Evils
?
Why
first
,
The
very
want
and
privation
of
the
Infinite
good
that
the
Gospel
tenders
to
thee
is
evil
enough
,
and
the
remaining
under
all
those
Evils
that
the
Gospel
would
have
delivered
thee
from
,
that
's
evil
enough
;
as
thus
,
What
,
doth
the
Gospel
return
,
and
the
Blessing
from
you
?
why
then
you
remain
under
the
guilt
of
all
your
Sins
,
and
stand
charged
before
the
great
God
to
answer
for
all
unto
the
Infinite
Justice
;
and
this
the
Gospel
would
have
delivered
you
from
,
had
you
entertained
it
.
Doth
it
return
from
you
?
Why
then
you
stand
before
the
Lord
under
the
sentence
of
Condemnation
,
a
Condemned
Creature
even
to
Eternal
Death
,
and
this
the
Gospel
would
have
freed
you
from
.
Doth
the
Gospel
return
again
?
Why
then
you
stand
a
Child
of
Wrath
before
the
great
God
,
under
all
the
Viols
of
his
Infinite
Wrath
,
ready
every
moment
for
ought
thou
knowest
to
be
poured
out
upon
thee
:
and
this
the
Gospel
would
have
freed
thee
from
.
Doth
the
Gospel
go
away
from
thee
?
Why
then
thou
standest
under
the
Curse
of
the
Law
,
and
all
those
dreadful
Threatnings
that
are
Written
in
the
Book
of
God
,
they
are
all
thy
Portion
,
and
this
the
Gospel
would
have
freed
thee
from
.
Is
the
Gospel
returned
from
thee
?
Then
thou
standest
before
God
as
an
Enemy
unto
him
;
he
looks
upon
thee
as
one
that
is
an
Enemy
to
him
,
and
thou
canst
expect
no
other
but
to
be
dealt
withal
as
an
Enemy
;
to
have
God
in
all
his
Attributes
to
come
out
against
thee
;
to
have
all
his
Creatures
to
come
out
against
thee
to
Avenge
Gods
Quarrel
upon
thee
,
and
this
the
Gospel
would
have
freed
thee
from
.
And
so
we
might
further
name
Infinite
Evils
;
no
peace
to
the
wicked
;
no
peace
to
those
who
are
so
Wicked
as
to
reject
the
glorious
Gospel
;
and
therefore
thy
Case
is
Dreadful
.
Secondly
,
If
the
Blessing
of
the
Gospel
be
returned
from
thee
,
then
know
,
thou
hast
lost
the
most
Happy
opportunity
of
good
that
ever
Creature
had
:
Never
can
a
Creature
be
made
capable
of
a
Happier
opportunity
of
good
than
the
Creature
hath
,
when
Jesus
Christ
comes
to
be
preached
to
it
.
Here
's
the
most
Blessed
opportunity
of
good
I
say
that
a
Creature
can
have
,
to
have
Jesus
Christ
come
to
be
offered
to
him
.
Now
when
the
Gospel
is
returned
,
thou
hast
lost
this
opportunity
of
Mercy
,
the
tender
of
Salvation
that
's
worth
ten
thousand
thousand
Worlds
,
such
an
opportunity
as
the
Devils
and
Damned
in
Hell
would
give
10000
Worlds
to
have
it
,
and
yet
that
is
come
to
thee
,
and
is
gone
and
lost
;
and
therefore
it
is
a
sad
thing
for
the
Blessing
of
the
Gospel
to
return
.
Thirdly
,
If
it
doth
Return
from
thee
,
thou
dost
not
know
whether
it
will
ever
return
back
again
upon
thee
;
whether
ever
it
will
come
any
more
:
When
God
offers
Grace
and
it
is
rejected
,
many
times
he
doth
cause
the
Offer
to
pass
away
,
and
it
never
comes
more
again
.
Thou
mayest
perhaps
lye
hereafter
in
the
distress
of
thy
Conscience
,
and
think
of
former
dayes
that
thou
hadst
,
and
cry
out
,
O
that
I
had
such
dayes
again
!
O
that
I
had
Jesus
Christ
preached
to
me
again
as
I
had
at
such
a
time
!
O
that
I
had
such
stirrings
of
the
Spirit
of
God
as
I
had
at
such
a
time
!
but
now
no
Friend
.
Time
was
when
thou
hadst
them
,
and
thou
didst
reject
them
,
and
therefore
they
are
gone
;
and
thousands
of
Worlds
will
not
purchase
them
again
.
I
do
not
now
speak
only
of
taking
away
the
Ministery
of
it
,
but
of
the
Blessing
of
the
Gospel
;
perhaps
thou
mayst
live
under
the
Ministery
of
it
,
and
yet
the
Blessing
of
the
Gospel
may
be
returned
.
Fourthly
,
If
the
Gospel
come
and
return
with
the
Blessing
of
it
,
thou
art
now
in
a
far
worse
condition
than
any
Heathen
whatsoever
;
a
Heathen
is
not
in
so
sad
a
condition
.
Some
times
you
will
speak
in
way
of
Indignation
,
What
do
you
think
me
a
Heathen
,
a
Turk
?
Thou
art
in
a
worse
case
than
any
Heathen
whatsoever
,
because
they
never
had
the
offer
of
Jesus
Christ
,
and
the
course
of
Mercy
hath
never
come
to
them
,
but
to
thee
,
and
left
thee
;
there
's
hope
before
God
makes
a
tryal
as
it
were
,
before
Mercy
hath
as
it
were
her
turn
upon
the
Creature
,
that
it
may
belong
to
Gods
Election
;
but
now
when
Mercy
hath
had
her
turn
and
left
the
Soul
,
then
it
is
a
sad
condition
;
it
hath
not
done
so
to
the
Heathens
,
and
therefore
it
is
worse
with
thee
than
with
the
Heathens
in
that
regard
.
Yea
Fifthly
,
Hence
follows
,
that
there
is
the
greatest
Judgment
(
except
being
sent
to
Hell
it self
immediatly
)
as
a
punishment
of
the
greatest
Sin
that
ever
Creature
committed
,
but
only
the
unpardonable
Sin
,
the
Sin
against
the
Holy
Ghost
:
For
God
to
take
away
the
Gospel
from
us
,
the
Blessing
of
it
to
return
;
it
is
the
greatest
Judgment
that
can
befall
a
man
in
this
World
,
except
God
should
send
him
quick
to
Hell
presently
:
A
greater
Judgment
than
if
thy
House
were
fired
,
or
thy
Body
diseased
and
tormented
;
that
were
no
such
Judgment
as
this
,
and
this
is
the
fruit
of
the
greatest
sin
,
the
sin
of
the
rejection
of
the
Gospel
,
except
the
sin
against
the
Holy
Ghost
.
Now
that
Man
or
Woman
is
in
a
sad
condition
that
hath
the
greatest
Judgment
that
God
can
inflict
in
this
World
,
but
only
that
one
Excepted
;
I
say
this
is
an
exceeding
sad
condition
.
Fifthly
,
Yea
further
,
Then
it
is
to
be
feared
lest
Christ
should
dye
in
vain
as
for
thee
;
though
Christ
hath
come
into
the
World
,
and
shed
his
Blood
to
save
Souls
,
yet
all
should
be
in
vain
as
for
thee
,
O
this
Thought
will
pierce
thy
heart
one
day
,
if
it
doth
not
now
for
the
present
;
the
very
thought
that
there
should
be
so
great
Salvation
,
and
I
not
be
made
partaker
of
it
,
it
is
a
Soul-wounding
Thought
.
Yea
and
Lastly
,
Hereafter
it
shall
be
to
thy
extream
Torment
,
when
thou
shalt
see
others
that
have
embrac'd
the
Gospel
and
Sav'd
Eternally
,
and
thou
thy self
cast
out
:
I
heard
the
same
Sermon
that
Converted
such
and
such
a
one
,
and
they
are
now
Saved
in
Heaven
for
ever
;
O
I
was
at
the
same
Sermon
,
and
rejecting
of
it
am
now
cast
down
here
to
be
sweltering
under
the
wrath
of
God
.
Will
not
these
be
sad
thoughts
another
day
?
If
not
,
your
peace
shall
return
;
and
you
see
the
dreadful
Fruit
of
the
returning
of
Peace
.
Wherefore
then
a
word
by
way
of
Application
,
Learn
to
know
,
that
when
you
come
to
hear
the
preaching
of
the
Gospel
you
do
not
come
to
a
matter
of
Indifferency
,
it
being
no
great
matter
whether
you
received
it
,
or
received
it
not
:
Many
people
they
come
to
hear
Sermons
,
and
look
upon
them
as
a
very
indifferent
matter
whether
their
Hearts
be
taken
with
what
they
hear
or
no
,
whether
they
yield
and
submit
to
what
they
hear
or
not
;
but
learn
to
know
that
it
is
not
a
matter
of
Indifferency
:
I
may
well
make
use
of
that
Speech
of
Moses
to
the
people
in
Deut.
32.
46
,
47.
And
he
said
unto
them
,
set
your
hearts
unto
all
the
words
which
I
testifie
among
you
this
day
,
which
ye
shall
command
your
Children
to
observe
to
do
,
all
the
words
of
this
Law
:
Mark
it
,
Why
,
what
's
the
matter
?
v.
47.
For
it
is
not
a
vain
thing
for
you
,
because
it
is
your
life
.
It
may
be
some
of
them
,
when
they
heard
Moses
declaring
the
Law
of
God
,
they
would
be
ready
to
think
it
is
a
good
Law
,
and
Moses
doth
well
in
telling
of
us
the
Law
,
but
there
is
no
great
consequence
of
it
how
our
Hearts
be
taken
with
it
;
O
but
saith
Moses
do
not
you
come
to
hear
the
Law
upon
such
tearms
,
but
set
your
Hearts
upon
what
you
hear
;
Why
?
because
it
is
your
life
.
Much
more
cause
have
the
Ministers
of
the
Gospel
thus
to
say
when
they
come
to
preach
Jesus
Christ
to
a
people
,
Set
your
hearts
to
what
is
delivered
.
When
they
come
and
say
,
Peace
be
to
this
place
,
to
this
People
,
&
the
Doctrine
of
the
Gospel
be
preached
to
them
,
O
set
your
hearts
to
what
is
delivered
:
Why
,
for
it
is
your
life
.
When
you
come
to
Hear
a
Sermon
,
you
should
come
so
as
to
consider
that
your
Life
may
lye
upon
that
Sermon
,
for
ought
you
know
;
and
the
rather
look
to
it
,
because
the
Lord
with
whom
you
have
to
deal
is
a
great
God
,
and
a
God
that
will
not
be
dallyed
withal
,
and
trisled
withal
;
but
if
you
disobey
the
Message
of
the
Gospel
,
the
Lord
may
deal
very
quick
with
you
;
and
that
let
's
me
into
the
Last
Point
which
now
we
are
to
finish
this
Text
in
,
and
that
is
this
:
That
those
that
shall
not
Entertain
the
Gospel
,
the
Lord
will
deal
very
quick
with
them
;
Your
Peace
shall
return
again
:
the
Lord
will
not
stand
long
about
the
matter
.
I
in
the
naming
of
the
point
have
already
spoken
of
a
Scripture
or
two
,
Now
is
the
Axe
lay'd
to
the
root
of
the
Trees
,
when
John
Baptist
came
to
Preach
the
Kingdom
of
God
.
And
that
in
the
Last
of
Mark
v.
16.
Go
and
Preach
saith
Christ
to
his
Disciples
,
he
that
believes
shall
be
Saved
,
he
that
believes
not
shall
be
Damned
:
The
Lord
Christ
tells
how
quick
the
Lord
will
be
with
those
that
shall
not
entertain
the
Gospel
;
and
there
are
many
Texts
that
are
very
full
for
this
purpose
:
and
because
it
is
a
great
Point
,
and
that
it
should
strike
much
upon
your
Consciences
,
therefore
I
will
present
it
in
the
fulness
of
the
Evidence
of
Scripture
.
That
place
that
you
have
in
Matth.
10.
it
is
just
parallel
to
this
in
Luke
10.
there
where
Christ
sends
his
Apostles
forth
,
as
he
doth
the
70.
he
gives
the
same
Directions
in
effect
;
but
mark
here
,
Saint
Matthew
goes
farther
than
Saint
Luke
,
Let
your
Peace
Return
to
you
;
and
whosoever
shall
not
receive
you
,
nor
hear
your
words
,
when
you
depart
out
of
that
House
or
City
,
shake
off
the
dust
of
your
feet
:
Verily
I
say
unto
you
,
it
shall
be
more
tollerable
for
the
Land
of
Sodom
and
Gomorrah
in
the
day
of
Judgment
,
than
for
that
City
.
See
here
the
quickness
of
God
with
those
that
do
reject
the
Gospel
:
So
in
John
3.
that
is
very
famous
for
this
,
in
ver.
18.
He
that
believeth
on
him
is
not
Condemned
,
but
he
that
believeth
not
is
Condemned
already
.
You
will
say
he
is
Condemned
already
,
because
his
Natural
Condition
is
such
that
he
is
under
Condemnation
:
No
,
but
I
take
it
,
the
Scripture
doth
aim
at
something
further
;
He
is
not
only
Condemned
by
reason
of
his
sins
against
the
Law
,
but
he
is
condemned
already
,
because
he
hath
not
believed
on
the
Name
of
the
only
Begotten
Son
of
God
.
How
could
he
Believe
in
the
Name
of
the
Only
Begotten
Son
of
God
before
ever
he
heard
it
;
but
here
it
is
spoken
of
Light
that
is
come
into
the
World
,
for
so
it
follows
in
ver.
19.
And
this
is
the
Condemnation
,
that
light
is
come
into
the
world
,
and
men
love
darkness
rather
than
light
;
because
their
deeds
were
evil
:
That
is
,
when
Christ
shall
come
to
be
preached
to
any
People
,
and
they
will
not
believe
;
presently
there
is
a
sentence
of
Condemnation
,
that
's
the
meaning
of
the
Text
,
he
is
Condemned
already
,
the
Lord
is
very
quick
with
such
.
And
in
Acts
17.
30.
a
place
famous
,
And
the
Times
of
this
Ignorance
God
winked
at
.
He
saw
and
would
not
see
as
it
were
,
he
overpast
that
;
but
Now
,
saith
he
,
that
is
,
Now
,
when
Christ
comes
to
be
Preached
,
Now
he
Commandeth
all
men
every
where
to
Repeent
;
as
if
he
should
say
,
Look
to
your selves
that
you
Repent
now
,
whatsoever
you
did
before
;
though
you
could
prophane
Sabbaths
before
,
look
to
your selves
now
;
though
you
were
vain
,
and
superstitious
,
and
carnal
,
take
heed
now
to
your selves
;
as
if
the
Holy
Ghost
should
say
,
The
Lord
is
willing
to
pass
by
all
that
was
before
,
but
for
rejection
of
his
Son
,
look
to
that
;
he
will
not
pass
by
that
so
easily
,
that
One
sin
so
easily
,
as
he
will
pass
by
all
the
other
.
All
the
sins
that
men
have
Committed
all
their
Lives
before
,
may
more
easily
be
past
by
,
than
that
one
sin
of
Rejection
of
the
offer
of
Grace
by
Jesus
Christ
:
Now
he
calls
all
men
to
Repentance
.
And
then
a
third
Text
is
,
that
in
2
Cor.
2.
a
Text
that
I
made
use
of
the
last
Day
for
another
purpose
:
For
we
are
unto
God
a
sweet
Savour
of
Christ
in
them
that
are
saved
,
and
in
them
that
perish
;
to
the
one
we
are
the
savour
of
Death
unto
Death
:
What
's
the
meaning
of
that
?
It
is
somewhat
a
strange
phrase
and
expression
,
we
are
the
savour
of
death
unto
death
;
Savour
of
death
:
I
take
the
meaning
of
the
phrase
to
be
thus
:
he
compares
his
Ministery
that
was
the
Ministry
of
the
Gospel
,
unto
those
things
that
had
a
mighty
efficacy
in
them
,
a
strong
vertue
;
so
strong
,
as
their
very
savour
was
enough
,
either
to
kill
or
to
make
alive
:
As
there
are
some
things
so
strong
,
as
the
very
sent
of
them
can
kill
a
man
,
or
even
raise
a
man
from
a
Sound
,
so
saith
the
Apostle
,
our
Ministry
to
sin
is
the
savour
of
death
unto
death
;
it
is
a
deadly
savour
to
them
.
Thus
you
may
see
that
the
Ministry
of
the
Word
,
it
hath
a
mighty
quickness
in
it
one
way
or
other
,
either
from
Heaven
or
Hell
,
to
Save
or
to
Destroy
.
And
another
Scripture
we
have
in
Heb.
4.
there
the
Apostle
speaking
of
the
Word
,
the
Word
of
the
Gospel
,
for
certainly
that
's
that
that
he
speaks
of
,
v.
12.
For
the
Word
of
God
is
quick
and
powerful
,
and
sharper
than
any
two
edged
Sword
,
piercing
even
to
the
dividing
asunder
of
Soul
and
Spirit
,
and
of
the
Joynts
and
Marrow
,
and
is
a
discerner
of
the
thoughts
and
intents
of
the
Heart
.
The
Word
of
the
Gospel
whensoever
it
comes
to
any
Congregation
,
it
is
no
dull
matter
;
you
may
not
look
to
sit
dully
under
that
,
but
it
is
a
quick
Word
,
it
will
either
slay
thy
sin
,
or
slay
thy
Soul
,
one
of
the
two
;
it
must
slay
one
,
and
that
quickly
.
And
in
Heb.
6.
there
the
Apostle
compares
the
Preaching
of
the
Word
of
the
Gospel
to
the
Rain
that
comes
down
from
Heaven
upon
the
Ground
:
Now
saith
he
in
v.
7.
For
the
Earth
which
drinketh
in
the
Rain
that
cometh
oft
upon
it
,
and
bringeth
forth
Herbs
meet
for
them
by
whom
it
is
dressed
,
receiveth
Blessing
from
God
;
but
that
which
beareth
Thorns
and
Bryars
is
rejected
,
and
is
nigh
unto
Cursing
,
whose
end
is
to
be
burned
:
So
those
people
that
do
receive
the
Dews
and
Showers
of
the
blessed
Truths
of
the
Gospel
,
and
brings
forth
Fruit
and
Works
meet
for
him
that
doth
Dress
them
,
and
grants
them
such
Showers
;
these
shall
receive
Blessing
from
God
:
but
mark
v
▪
8.
But
that
which
beareth
Thorns
and
Bryars
is
rejected
,
and
is
nigh
unto
Cursing
,
whose
end
is
to
be
burned
:
That
is
,
those
people
that
live
under
the
showers
of
the
Gospel
,
and
yet
bring
forth
nothing
but
Bryars
and
Thorns
,
that
is
,
wicked
Works
,
they
live
prophanely
and
ungodlily
notwithstanding
all
the
showers
of
the
Word
that
comes
upon
them
:
Mark
what
the
Text
saith
,
such
a
one
is
nigh
unto
Cursing
;
he
doth
not
say
presently
he
is
Cursed
,
no
not
so
;
but
he
saith
,
He
is
rejected
,
and
is
nigh
to
Cursing
,
whose
end
is
to
be
burned
,
that
is
,
continuing
so
,
his
end
is
to
be
burnt
.
You
will
say
,
How
long
shall
he
continue
so
?
No
,
he
cannot
continue
long
,
for
the
Text
saith
,
he
is
nigh
to
Cursing
.
And
in
Rev.
11.
you
read
there
of
the
Witnesses
,
those
Witnesses
the
Ministers
of
the
Gospel
especially
that
stood
up
to
Witness
for
Christ
;
in
vers.
4.
they
are
called
Two
Olive
Trees
:
The
Ministers
of
the
Gospel
,
for
they
are
the
special
Witnesses
to
Christ
,
they
are
Two
Olive-Trees
,
that
is
,
they
bring
Peace
to
people
.
Do
not
think
that
these
things
can
any
ways
contradict
what
was
said
before
,
they
do
bring
peace
;
and
because
their
Message
of
peace
is
such
a
blessed
Message
,
therefore
it
is
that
the
Lord
is
so
severe
against
those
that
do
reject
it
.
They
are
as
Olive-trees
to
bear
the
Emblem
of
Peace
,
and
as
Candlesticks
standing
before
the
God
of
the
Earth
;
but
then
mark
in
vers.
5.
If
any
man
will
hurt
them
;
if
any
man
will
oppose
them
,
fire
proceedeth
out
of
their
mouths
and
devoureth
their
Enemies
;
and
if
any
man
will
hurt
them
,
he
must
in
this
manner
be
killed
:
They
are
Olive-trees
,
they
come
and
bring
peace
;
but
if
they
be
opposed
and
hurt
,
then
even
fire
comes
out
of
their
mouths
:
It
is
strange
that
those
that
are
Olive-branches
should
have
fire
in
their
mouths
.
The
Witnesses
of
Christ
they
are
Olive-branches
that
have
the
Message
of
peace
,
but
if
they
be
opposed
and
rejected
,
and
hurt
,
then
fire
comes
out
of
their
mouths
and
devours
their
Enemies
:
By
this
fire
is
meant
the
Ministry
of
their
Word
,
the
Lord
makes
it
be
as
a
consuming
Fire
to
the
Souls
of
those
that
shall
reject
their
Ministry
;
and
that
you
may
see
Gods
quickness
in
dealing
with
those
that
he
calls
to
Repentance
,
and
offers
any
Mercy
to
;
you
have
in
the
Old
Testament
somewhat
:
but
in
the
Old
Testament
the
Lord
never
revealed
his
Grace
so
clearly
,
and
therefore
we
cannot
expect
so
much
of
Gods
quickness
there
as
in
the
New
;
and
yet
mark
what
he
saith
in
Jer.
18.
9.
And
at
what
instant
I
shall
speak
concerning
a
Nation
,
to
build
and
to
plant
it
;
if
it
do
evil
in
my
sight
,
that
it
obey
not
my
Voice
,
then
will
I
repent
of
the
good
wherewith
I
said
I
would
benefit
them
:
If
I
come
and
speak
unto
a
Nation
,
and
offer
them
Mercy
,
and
tell
them
of
my
Grace
,
if
that
Nation
doth
evil
in
my
sight
,
at
that
very
instant
when
I
speak
,
if
they
do
not
turn
from
their
evil
wayes
,
I
will
repent
of
all
the
good
,
and
I
will
take
all
my
goodness
from
them
.
You
see
that
God
expects
to
have
you
at
an
instant
:
You
many
times
would
have
your
Children
and
Servants
come
as
soon
as
you
do
call
,
or
else
you
are
ready
to
fly
in
their
Faces
;
certainly
God
may
justly
expect
that
at
what
instance
he
should
call
,
that
you
should
come
in
.
The
Lord
may
be
too
quick
for
you
,
your
day
may
be
past
,
the
day
of
Grace
and
Salvation
may
be
past
,
I
say
before
you
are
aware
;
before
your
repenting
time
comes
,
Gods
forgiving
time
may
be
past
:
Though
it
is
true
,
you
will
say
,
At
what
time
a
man
repents
,
I
,
that
is
,
if
God
give
him
a
heart
:
But
what
if
God
will
not
give
thee
a
heart
,
but
will
harden
thy
heart
,
and
give
thee
up
to
thy self
?
at
what
instant
saith
the
Text
:
And
then
another
Text
is
in
Mal.
3.
beginning
,
Behold
I
will
send
my
Messenger
,
and
he
shall
prepare
the
way
before
me
,
and
the
Lord
whom
ye
seek
shall
suddenly
come
to
his
Temple
:
Now
this
is
apparently
meant
concerning
Christ
;
but
saith
he
,
Who
may
abide
the
day
of
his
coming
?
so
he
goes
on
and
shews
how
severe
he
will
be
:
and
then
in
vers.
5.
I
will
come
near
to
you
to
Judgement
,
and
I
will
be
a
swift
witness
against
the
Sorcerers
,
and
against
the
Adulterers
,
and
against
false
Swearers
,
and
against
those
that
oppress
the
Hireling
in
his
gates
,
&c.
Christ
when
he
comes
,
he
comes
to
be
a
swift
Witness
against
them
that
live
in
their
Wicked
wayes
after
his
coming
.
Indeed
all
mens
sins
do
witness
against
them
,
but
now
those
that
live
in
Prophaneness
and
Wickedness
,
when
Christ
is
come
among
them
,
I
say
they
are
to
expect
Christ
to
be
a
swift
Witness
against
them
.
How
quick
did
the
Lord
deal
with
his
People
upon
their
rejection
of
the
Land
of
Canaan
,
they
did
often
sin
against
God
in
the
Wilderness
,
but
when
they
came
to
the
Land
of
Canaan
,
and
had
an
offer
of
the
Land
of
Canaan
,
having
sent
Spies
to
see
the
good
Land
,
and
they
came
and
declared
what
a
Good
Land
it
was
;
and
yet
some
discouraging
of
them
,
because
of
the
Children
of
Anack
,
they
were
Rebellious
,
and
would
not
go
to
the
Land
to
enter
upon
it
because
of
the
difficulty
they
should
endure
;
No
,
God
presently
Swears
against
them
,
he
takes
a
Solemn
Oath
,
that
they
should
never
Enter
into
his
Rest
;
so
you
have
it
in
Heb.
4.
God
did
never
Swear
against
them
,
till
they
came
to
have
the
proffer
of
the
Land
;
and
upon
their
first
rejection
of
it
after
the
Offer
,
and
declaring
to
them
the
good
Fruit
of
it
,
upon
the
very
first
rejection
,
the
Lord
Swears
in
his
Wrath
that
they
should
not
Enter
into
it
;
and
so
they
were
to
turn
back
again
into
the
Wilderness
.
Now
we
are
to
know
this
Land
of
Canaan
to
be
a
Type
,
not
only
of
the
Church
,
but
of
Heaven
it self
,
and
of
the
good
things
of
the
Gospel
.
Now
those
that
live
in
the
Wilderness
,
and
do
not
know
the
good
Land
of
Canaan
,
and
have
not
the
Offer
of
it
,
the
Lord
may
bear
a
long
time
with
them
;
but
now
when
it
comes
to
this
,
that
the
Lord
doth
reveal
unto
them
the
Blessed
things
of
Christ
,
and
make
an
Offer
to
them
of
the
Blessed
things
of
Christ
,
to
enter
into
his
Rest
,
for
so
it
is
apparent
that
the
Apostle
doth
apply
it
to
the
Blessed
things
of
the
Gospel
:
If
I
say
when
the
Lord
shall
discover
these
things
unto
them
,
they
shall
not
Enter
into
this
Rest
,
but
they
shall
pretend
a
great
many
difficulties
,
O
the
Way
is
so
strict
and
hard
,
and
they
shall
suffer
so
much
;
and
upon
this
do
refuse
the
Land
of
Canaan
,
the
Blessed
things
of
Jesus
Christ
;
then
is
the
time
if
ever
,
to
Swear
against
a
Soul
that
it
shall
never
be
made
partaker
of
Jesus
Christ
?
Now
then
I
had
thought
to
have
opened
the
Point
further
,
in
three
Particulars
:
First
,
to
shew
what
the
dealings
of
God
doth
use
to
be
with
such
,
in
what
way
he
deals
so
quick
with
them
;
Secondly
the
Reasons
of
it
;
and
Thirdly
to
have
Answered
some
Objections
about
this
:
but
I
shall
give
you
but
a
Word
or
two
of
each
,
and
so
come
to
the
Application
.
For
the
First
,
The
way
of
Gods
dealing
with
such
;
it
is
either
as
you
heard
the
last
Day
,
to
take
away
the
Ministry
from
them
,
that
he
doth
sometimes
;
or
if
not
so
,
the
Lord
passes
a
sentence
against
them
,
They
shall
not
taste
of
my
Supper
:
and
so
a
man
may
live
a
long
time
under
the
Ministry
of
the
Word
,
under
a
Sentence
.
Or
further
,
That
sometimes
the
Lord
gives
him
up
to
himself
,
to
his
own
hearts
lusts
;
for
this
the
Gospel
is
the
Counsel
of
God
,
for
so
it
is
called
in
one
of
the
Evangelists
:
Now
mark
what
Gods
dealings
was
with
those
that
rejected
but
his
Counsels
,
in
Psalm
81.
I
gave
them
up
to
their
own
hearts
lusts
,
and
they
walked
in
their
own
counsels
.
And
that
famous
place
in
Rom.
1.
from
the
middle
of
it
,
there
the
Apostle
shews
that
those
that
did
reject
but
the
very
light
of
Nature
,
God
gave
them
up
to
a
Reprobate
sense
;
much
more
those
that
shall
reject
the
light
of
the
Gospel
:
that
's
the
way
of
God
to
give
them
up
sometimes
to
the
power
of
their
sin
;
as
if
God
should
say
,
they
will
have
none
of
Christ
,
nor
of
my
Grace
and
Mercy
,
their
Hearts
are
set
upon
their
Lusts
,
Lust
take
them
,
such
a
lust
of
uncleanness
take
them
,
such
an
earthly
Lust
take
full
possession
of
them
.
The
Lord
gives
them
up
to
their
own
Hearts
Lusts
,
the
Lord
saith
of
them
,
He
that
will
be
filthy
,
let
him
be
filthy
still
,
as
you
have
it
in
Revelations
the
last
,
he
that
will
be
filthy
let
him
be
filthy
;
and
let
him
have
the
satisfying
of
his
Lusts
to
the
uttermost
.
And
sometimes
it
is
to
cut
them
off
by
some
extraordinary
and
fearful
Judgment
,
the
Lord
many
times
appears
most
dreadfully
against
them
.
The
Reasons
that
should
have
spent
me
a
great
part
of
the
time
,
and
it
might
very
well
require
a
whole
Exercise
,
to
have
Opened
to
you
why
the
Lord
is
so
provok'd
against
this
Sin
rather
than
another
Sin
whatsoever
it
be
:
For
the
Opening
of
the
great
Evil
that
there
is
in
the
Sin
of
Unbelief
and
Rejection
of
the
Gospel
;
you
that
understand
any
thing
must
needs
know
that
it
must
require
a
very
large
time
to
open
it
all
:
But
in
a
very
few
Particulars
take
them
thus
.
You
that
reject
the
Gospel
,
you
sin
against
the
greatest
Mercy
that
ever
God
tendred
to
Creatures
;
he
never
tendred
such
a
Mercy
to
the
Angels
that
sinned
against
him
as
to
you
:
Indeed
here
are
the
bowels
of
Gods
mercy
,
as
the
Scripture
calls
them
,
the
tender
bowels
of
Gods
mercy
:
Now
to
sin
against
the
Gospel
,
it
is
to
spurn
at
the
very
Bowels
of
God
.
Many
men
speak
of
Mercy
,
and
desire
to
hear
much
of
Mercy
,
O
but
you
had
need
look
to
your selves
when
you
hear
much
of
Mercy
,
for
when
you
hear
of
Mercy
your
Souls
lye
at
the
stake
one
way
or
other
:
God
deals
more
quick
with
those
that
hear
much
of
Mercy
,
than
he
doth
with
others
.
One
Sermon
of
Mercy
rejected
may
send
a
man
nearer
to
Hell
by
far
,
than
ten
Sermons
of
Judgment
.
Though
you
should
not
reform
after
many
Sermons
of
Judgment
,
yet
they
do
not
make
your
condition
so
dangerous
as
one
Sermon
of
Mercy
;
and
therefore
you
had
need
at
any
time
when
you
hear
Mercy
Opened
to
you
,
you
had
need
have
your
Hearts
shake
the
more
,
and
tremble
to
think
thus
,
Lord
here
's
a
Sermon
upon
which
my
Soul
doth
more
lye
,
than
it
may
be
Ten
Sermons
before
,
yea
perhaps
than
any
that
ever
I
heard
in
all
my
life
.
Thou
comest
to
hear
a
Sermon
of
Mercy
,
and
goest
away
and
sayest
,
O
what
an
Excellent
Sermon
is
this
!
it
was
a
Sermon
of
the
most
Mercy
that
ever
I
heard
in
my
life
;
I
say
,
Was
it
so
?
then
thy
Soul
lay
more
upon
that
Sermon
than
upon
any
that
ever
thou
heardest
in
thy
life
.
Mercy
is
such
an
Attribute
which
God
doth
put
such
a
price
upon
,
that
it
is
resolved
he
will
revenge
the
Wrong
done
to
his
Mercy
:
Whatsoever
God
doth
bear
with
,
he
is
resolved
he
will
not
bear
the
Abuse
of
his
Mercy
;
and
therefore
you
had
need
look
to
it
when
you
come
to
hear
of
Mercy
,
especially
the
Mercy
of
the
Gospel
.
There
is
a
great
deal
of
Mercy
in
Gods
Works
,
I
but
when
he
comes
to
Preach
Jesus
Christ
to
thee
,
there
's
Mercy
of
another
Nature
,
there
look
to
thy self
:
If
thou
dost
dally
and
trifle
with
Gods
Mercy
,
then
thy
condition
will
be
most
Dreadful
.
I
'll
name
these
one
or
two
Arguments
to
thee
,
because
when
thou
sinnest
against
the
Offer
of
the
Gospel
,
then
thou
sinnest
against
the
help
of
thy
Soul
,
the
means
to
do
thee
good
.
The
preaching
of
the
Gospel
it
is
as
a
Board
after
Shipwrack
,
for
every
poor
Soul
is
as
a
man
that
hath
suffered
Shipwrack
,
and
he
is
in
the
midst
of
the
Sea
upon
a
Board
of
the
Ship
,
and
there
's
all
his
help
:
Now
were
it
not
a
mad
thing
for
this
man
to
put
off
this
Plank
from
him
when
he
hath
no
other
help
.
Now
we
are
ready
to
be
swallowed
up
of
the
Sea
of
Gods
Wrath
,
and
now
God
casts
in
a
Plank
to
waft
us
to
the
Shore
,
if
possibly
may
be
.
Or
rather
thus
,
The
Offer
of
the
Gospel
it
is
like
the
casting
of
a
Rope
into
a
River
,
unto
a
man
that
is
in
danger
of
Drowning
.
There
is
a
man
that
is
fallen
into
the
Thames
,
and
you
cannot
get
him
up
,
but
you
will
get
a
line
and
throw
it
into
the
place
where
he
sunk
,
and
there
is
no
way
for
him
to
be
Sav'd
,
but
only
that
:
Now
if
such
a
man
put
off
the
time
from
him
,
what
help
can
there
be
of
that
man
.
Thus
it
is
,
all
Men
and
Women
naturally
,
they
are
even
ready
to
sink
into
the
Bottomless
Gulf
of
Eternal
Misery
;
this
is
thy
condition
.
Now
the
Lord
in
Mercy
sends
his
Ministers
to
come
and
make
an
Offer
of
the
Gospel
,
and
cast
a
line
to
Congregations
,
and
make
this
Proclamation
,
In
the
Name
of
God
,
every
Soul
that
will
take
hold
of
this
,
may
be
saved
from
sinking
into
the
bottomless
Gulf
of
Eternal
Horror
and
Despair
;
and
there
is
no
way
to
save
any
sinking
Soul
but
only
this
.
Now
if
men
slight
and
disregard
this
,
and
put
it
off
,
is
it
not
just
that
men
should
sink
down
;
this
that
I
speak
will
eb
foundgood
one
day
:
the
Lord
forbid
that
any
one
Soul
in
this
Place
should
find
this
similitude
made
good
upon
them
;
that
is
,
to
sink
into
the
bottomless
Gulf
:
and
there
to
consider
with
himself
,
had
not
I
a
line
cast
to
me
for
the
Saving
of
me
,
and
had
I
catch'd
hold
of
it
as
others
did
,
might
not
I
have
been
Saved
as
well
as
they
.
This
I
say
the
Lord
will
make
good
one
day
.
But
now
,
because
much
may
be
said
,
As
doth
not
God
call
at
the
Eleventh
hour
and
the
like
?
And
grant
God
may
call
at
the
eleventh
hour
,
I
but
it
is
not
said
God
will
call
eleven
times
?
That
is
,
God
may
let
Men
and
Women
go
a
long
time
,
and
at
length
call
them
;
but
what
have
you
in
Scripture
after
Rejection
of
Calls
to
Call
again
;
do
not
mistake
me
,
I
do
not
say
but
that
God
may
call
eleven
score
times
;
I
but
it
is
more
than
such
a
one
may
expect
:
the
Lord
calls
at
the
Eleventh
hour
:
but
you
do
not
hear
,
if
they
refuse
then
,
what
he
will
do
afterwards
.
So
you
say
,
That
the
Theef
on
the
Cross
was
called
at
the
last
hour
,
but
who
knows
whether
ever
he
did
hear
of
Jesus
Christ
before
that
time
;
therefore
your
case
is
not
his
,
though
it
's
true
he
was
Saved
at
the
last
:
I
but
it
may
be
he
did
never
reject
Christ
in
his
life
,
and
it
was
the
first
time
that
ever
Jesus
Christ
was
made
known
to
him
for
ought
any
can
tell
?
and
do
you
so
?
though
you
be
old
sinners
,
yet
upon
the
offer
of
the
Gospel
if
you
shall
presently
come
in
,
then
you
may
be
received
;
but
what
may
be
after
the
offer
of
the
Gospel
I
cannot
tell
.
You
will
say
,
That
we
find
by
Experience
,
that
God
doth
Convert
those
that
lives
a
long
time
under
Meanes
;
It
's
true
he
may
be
patient
towards
them
,
I
but
it
is
more
than
they
can
expect
,
that
it
should
be
so
;
and
mark
it
,
you
must
not
venture
upon
Gods
patience
with
another
,
to
think
that
he
will
be
patient
so
long
with
thee
:
I
will
give
you
a
notable
Scripture
for
that
,
the
Example
is
in
Manasses
,
in
2
Chron.
33.
1.
there
you
have
the
Story
of
Manasses
,
how
wicked
a
man
he
was
;
and
Manasses
did
Reign
Fifty
five
Years
,
though
he
were
a
very
Wicked
man
,
yet
the
Lord
suffered
him
to
Reign
Fifty
five
Years
,
and
it
is
like
most
of
this
time
was
in
his
Wickedness
:
but
now
comes
his
Son
Amon
after
him
v.
21.
and
perhaps
Amon
he
might
think
thus
;
Why
may
not
I
do
as
my
Father
did
?
The
Lord
was
patient
with
my
Father
many
Years
,
and
why
may
not
I
venture
as
he
did
?
and
so
he
did
venture
to
live
in
the
Wickedness
that
his
Father
had
lived
in
;
but
mark
,
God
was
quick
with
him
;
though
he
spared
Manasses
the
Father
,
yet
he
was
quick
with
Amon
the
Son
,
in
vers.
24.
God
spared
him
but
Two
Years
,
for
he
died
Wickedly
,
as
the
Story
shews
you
afterwards
;
so
that
you
must
know
Gods
patience
is
his
own
.
God
may
be
patient
with
one
perhaps
Twenty
or
thirty
Years
,
and
he
will
not
with
another
so
many
moneths
.
Wherefore
then
by
way
of
Application
,
First
,
Hence
Ministers
may
see
cause
when
they
come
to
Preach
Jesus
Christ
to
a
People
,
to
come
with
trembling
hearts
;
and
the
truth
is
,
though
it
be
that
that
their
Souls
desire
above
all
,
and
they
account
themselves
(
or
should
do
)
in
their
Element
,
when
they
are
opening
Jesus
Christ
unto
you
;
yet
upon
the
Consideration
of
this
Point
,
they
cannot
Preach
Christ
unto
you
without
trembling
Hearts
;
for
they
have
these
thoughts
whatsoever
you
have
,
Lord
I
am
now
going
to
Preach
Christ
,
and
open
the
Mysteries
of
Grace
to
this
People
;
I
but
if
they
should
reject
it
,
how
quick
will
the
Lord
Deal
with
them
;
the
Ministry
of
my
Word
,
How
soon
may
it
be
to
cut
them
down
,
and
to
send
them
to
their
own
places
?
Therefore
those
that
know
what
they
do
,
cannot
but
come
with
Trembling
Hearts
.
Secondly
,
From
hence
,
Let
all
those
that
have
liv'd
under
the
Gospel
,
and
yet
the
Lord
hath
been
patient
towards
them
for
a
long
time
,
O
let
them
learn
to
Bless
the
Name
of
God
:
I
perhaps
was
Born
of
Godly
Parents
,
and
they
instill'd
good
Principles
into
me
,
and
they
were
careful
to
set
me
under
good
Preaching
,
yea
and
I
not
only
had
the
outward
Offer
of
Grace
,
but
God
knows
how
often
Gods
Spirit
came
&
offered
Christ
to
my
Soul
,
and
yet
I
went
on
stubbornly
and
stoutly
a
long
time
.
O
the
rich
Mercy
of
God
,
that
he
did
not
wholly
give
me
up
,
and
cut
me
off
!
Rich
Mercy
!
And
what
hath
God
yet
come
and
strove
with
me
again
for
all
this
Rejection
?
O
the
Riches
of
the
Grace
of
God
towards
me
more
than
towards
others
!
Thou
hast
cause
to
magnifie
God
,
for
it
is
not
an
ordnary
thing
for
God
to
deal
so
with
People
as
he
hath
dealt
with
thee
.
Thirdly
,
Let
all
those
that
do
come
to
hear
the
Ministry
of
the
Gospel
,
to
hear
the
Word
of
the
Gospel
,
and
yet
their
Consciences
tell
them
that
they
are
Opposers
of
it
,
and
secret
Contemners
of
it
,
and
are
resolved
to
go
on
in
their
wayes
,
let
there
be
said
what
will
be
,
yet
they
resolve
to
go
on
,
and
to
continue
as
Vile
as
formerly
:
O
that
the
Lord
would
strike
some
such
bold
Sinner
this
Day
by
this
Word
.
By
this
Point
that
hath
been
thus
Preached
unto
thee
,
the
Lord
strike
thy
Heart
thou
bold
Sinner
that
darest
be
bold
even
against
the
face
of
the
Mercy
of
God
in
Jesus
Christ
,
that
darest
be
bold
to
kick
as
it
were
God
in
his
Bowels
:
If
the
Lord
hath
any
purpose
to
do
good
unto
thee
,
he
will
strike
thy
Heart
,
and
humble
thee
before
him
,
in
that
that
thou
hast
gone
on
thus
against
so
much
rich
Grace
as
thou
hast
done
;
as
Jehu
said
in
another
case
,
What
hast
thou
to
do
with
Peace
,
get
thee
behind
me
:
So
is
God
a
Merciful
God
,
and
the
Preacher
Preaches
Mercy
;
howsoever
thou
wilt
live
in
the
face
of
the
Mercy
of
God
in
thy
wicked
wayes
,
What
hast
thou
to
do
with
Mercy
?
Now
if
this
be
so
,
Hearken
to
the
Exhortation
in
the
Second
Psalm
,
Kiss
the
Son
lest
he
be
angry
;
there
indeed
lies
the
Emphasis
,
Kiss
the
Son
saith
the
Psalmist
:
What
shall
the
Son
of
God
,
that
is
Jesus
Christ
,
come
to
be
Preached
to
you
,
and
do
you
reject
him
?
No
,
take
heed
what
you
do
,
Kiss
him
;
and
that
expression
it
is
a
sign
of
Obedience
,
for
so
it
was
used
in
those
times
,
they
came
and
Kiss'd
the
Prince
as
a
sign
of
their
Subjection
to
him
:
Kiss
the
Son
,
Obey
the
Gospel
,
submit
to
it
,
Why
?
lest
he
be
angry
;
lest
the
Son
of
God
be
angry
:
The
anger
of
the
Son
of
God
is
a
dreadful
anger
;
the
Anger
of
God
the
Father
is
dreadful
,
and
yet
the
Anger
of
the
Son
of
God
in
some
respect
is
more
dreadful
;
as
the
Anger
of
the
Holy
Ghost
is
most
dreadful
of
all
,
because
the
Scripture
saith
,
The
sin
against
him
can
never
be
forgiven
.
And
next
,
Kiss
the
Son
,
and
that
because
there
is
so
much
Mercy
in
the
Son
;
therefore
if
he
be
rejected
,
his
anger
is
so
much
the
more
dreadful
,
And
lest
you
perish
in
the
mid-way
;
that
is
,
when
you
hope
to
live
many
years
,
to
have
many
more
Merry-meetings
with
your
Companions
,
and
do
not
think
your selves
to
be
nigh
to
perishing
;
saith
the
Text
,
In
the
mid
way
:
the
Lord
comes
upon
such
when
they
least
think
of
it
.
The
Lord
comes
upon
many
,
and
cuts
them
off
in
the
middle
of
their
years
.
This
Consideration
no
question
it
was
in
part
that
caused
Saint
Paul
when
the
Lord
Christ
was
Revealed
to
him
,
that
he
dared
not
put
off
a
day
,
no
saith
the
Text
,
Gal.
1.
15
,
16.
When
it
pleased
God
who
seperated
me
from
my
Mothers
Womb
,
and
called
me
by
his
Grace
to
reveal
his
Son
in
me
,
that
I
might
Preach
him
among
the
Heathen
;
immediately
I
conferred
not
with
flesh
and
blood
;
immediately
,
as
soon
as
ever
God
was
pleased
to
reveal
Christ
to
me
,
or
in
me
,
I
did
not
confer
with
flesh
and
blood
,
that
is
,
I
dar'd
not
so
much
as
Reason
about
the
difficulty
of
the
way
,
or
what
I
should
suffer
if
I
took
this
course
;
I
dar'd
not
go
to
my
Company
and
take
their
Advice
and
Counsel
,
No
,
saith
he
,
but
as
soon
as
ever
the
Lord
was
pleased
to
reveal
Christ
in
me
,
I
presently
went
about
the
Work
;
and
so
in
the
26th
.
of
the
Acts
,
where
he
tells
the
story
of
his
Conversion
,
speaking
of
Gods
revealing
himself
to
him
in
that
glorious
way
of
a
Vision
,
Whereupon
O
King
Agrippa
I
was
not
disobedient
to
the
Heavenly
Vision
;
the
very
first
Vision
I
presently
submitted
to
:
Paul
he
fell
down
and
said
,
Lord
what
wilt
thou
have
me
to
do
?
upon
the
first
manifestation
of
Christ
unto
him
:
O
do
you
take
heed
that
you
be
not
disobedient
to
the
Heavenly
Vision
;
perhaps
together
with
the
Ministry
of
the
Word
the
Lord
may
grant
to
some
of
your
Souls
a
Vision
,
that
is
,
he
may
come
with
his
Spirit
and
shew
some
of
the
Glory
of
his
Son
to
you
;
O
be
not
disobedient
to
the
Heavenly
Vision
,
but
immediately
yield
to
it
,
and
confer
not
with
flesh
and
blood
.
O
but
you
will
say
this
is
hard
,
you
come
at
first
and
say
Peace
to
us
,
but
this
is
very
severe
to
tell
us
how
quick
the
Lord
is
.
But
Observe
it
,
It
is
but
severity
to
those
that
put
off
Mercy
:
then
if
you
love
Mercy
so
well
,
what
need
you
fear
this
Severity
.
But
further
,
Know
that
upon
your
receiving
of
the
Gospel
the
Lord
will
be
as
quick
with
you
in
wayes
of
Mercy
,
as
he
is
in
Judgments
to
those
that
do
reject
it
.
You
will
say
,
How
quick
will
the
Lord
be
in
the
wayes
of
his
Mercy
?
Thus
quick
,
that
upon
thy
receiving
the
Gospel
,
and
Believing
,
the
very
first
instant
of
thy
receiving
it
,
thou
shalt
be
delivered
from
all
thy
sin
,
the
guilt
of
all
thy
sin
,
thou
shalt
be
made
as
clear
from
the
guilt
of
sin
as
the
Child
that
is
new
born
,
and
more
clear
a
great
deal
:
How
quick
is
God
now
.
Yea
thou
shalt
be
made
as
clear
from
the
guilt
of
all
thy
great
sins
that
thou
hast
committed
,
I
say
as
clear
from
the
guilt
of
them
as
the
Saints
are
in
Heaven
,
and
this
at
the
first
moment
of
thy
Entertaining
of
Jesus
Christ
;
thou
shalt
be
as
clear
as
Abraham
,
Isaac
,
and
Jacob
;
thou
shalt
be
equal
with
Abraham
,
Isaac
,
and
Jacob
in
the
point
of
thy
Justification
;
yea
in
regard
of
any
guilt
of
sin
,
thou
shalt
be
as
unspotted
before
the
Lord
as
the
Saints
are
in
Heaven
:
O
the
Lord
is
willing
to
be
quick
with
you
in
wayes
of
Mercy
.
Now
then
consider
of
both
,
Here
we
set
Life
and
Death
before
you
;
we
know
it
is
not
in
Mens
power
indeed
,
but
we
know
God
doth
use
to
Bless
his
Ministry
so
as
to
convey
power
by
his
Ministry
:
God
is
quick
both
wayes
;
upon
Entertaining
he
is
quick
in
wayes
of
Mercy
,
presently
to
clear
the
Soul
from
all
those
horrible
Wicked
Sins
that
thou
hast
been
guilty
of
;
and
if
thou
shalt
reject
it
,
then
thou
may'st
fear
that
the
Lord
will
be
quick
with
thee
another
way
.
O
consider
what
hath
been
said
in
this
Point
,
and
in
this
Text
,
and
the
Lord
give
you
understanding
.
FINIS
.
Notes, typically marginal, from the original text
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