GOSPEL-RECONCILIATION
,
OR
Christs
Trumpet
of
Peace
TO
THE
WORLD
.
2
Cor.
5.19
,
20.
To-witt
;
that
God
was
in
Christ
reconciling
the
world
unto
himself
,
not
imputing
their
trespasses
unto
them
,
and
hath
commited
unto
Us
the
word
of
Reconciliation
.
Now
then
we
as
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
;
we
pray
you
in
Christs
stead
,
be
yee
Reconciled
unto
God
.
CHAP.
1.
THIS
Apostle
Paul
who
was
the
Pen-man
of
this
,
and
the
former
Epistle
,
was
a
chosen
vessel
to
bear
the
name
of
Christ
in
the
World
;
a
glorius
instrument
to
publish
the
grace
of
God
in
Jesus
Christ
:
One
of
the
most
famous
Ambassadors
that
ever
was
upon
the
earth
;
One
that
honoured
Jesus
Christ
as
much
as
ever
man
did
that
we
either
ever
read
of
,
or
ever
heard
of
;
all
his
care
was
to
Magnifie
,
yea
indeed
to
Omnifie
Jesus
Christ
;
the
very
name
of
Christ
was
as
sugar
in
his
mouth
,
and
rolled
up
and
down
under
his
tongue
;
He
himself
had
tasted
upon
his
spirit
much
of
the
sweetnesse
of
the
grace
of
God
in
Christ
;
and
he
labors
much
to
make
this
known
unto
others
,
that
they
might
likewise
experience
the
sweetnesse
thereof
.
And
in
these
two
verses
there
is
as
much
set
forth
of
the
grace
of
God
in
the
Gospel
as
I
know
in
any
two
verses
together
in
all
the
Book
of
God
.
We
have
here
set
out
unto
us
.
1.
The
Doctrine
of
Reconciliation
between
God
,
and
man
.
2.
The
Apostles
Commission
for
to
declare
this
Doctrine
of
Reconciliation
.
3.
The
Faithful
discharge
of
this
his
Commission
.
The
first
two
are
in
the
19.
verse
.
And
the
third
is
in
the
20.
verse
.
As
for
this
19.
verse
we
heave
here
.
First
the
Doctrine
of
Reconciliation
:
to
wit
;
That
God
was
in
Christ
Reconciling
the
world
unto
himself
,
not
imputing
their
trespasses
to
them
.
And
in
that
you
have
these
Two
things
.
First
,
the
Doctrine
of
Reconciliation
set
down
more
generally
;
Namely
;
that
God
was
in
Christ
Reconciling
the
world
to
himself
.
Secondly
,
An
instance
in
one
special
great
work
of
God
,
in
Reconciling
the
world
unto
himself
.
We
shal
make
an
enterance
into
the
first
of
these
and
so
proceed
;
namely
,
The
Doctrine
of
Reconciliation
set
down
more
generally
.
That
God
was
in
Christ
reconciling
the
world
to
himself
.
This
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Reconciliation
,
Notes
and
implies
;
that
there
was
a
formal
breach
between
God
,
and
us
:
we
cannot
understand
what
it
is
to
be
Reconciled
,
except
we
do
beforehand
know
somwhat
about
the
Breach
which
this
Reconciliation
must
make
up
.
It
doth
implie
an
enmity
that
there
was
between
man
and
God
;
for
if
two
be
reconciled
,
then
certainly
,
it
implys
,
that
once
there
was
an
enmity
between
them
.
Conciliari
is
to
bring
into
favor
,
but
Reconciliari
,
is
to
bring
into
favor
again
those
that
have
bin
in
favor
before
,
and
between
whom
there
hath
been
a
Breach
;
therefore
to
bring
into
feavor
again
;
is
in
playn
tearms
,
Reconciliation
.
And
in
the
opening
of
this
doctrine
therfore
,
there
are
these
particulars
that
playnly
lie
before
us
in
the
Text
;
for
I
wil
go
no
further
in
the
opening
of
the
Doctrine
of
Reconciliation
but
meerly
to
that
which
you
have
lying
obviously
,
and
plainly
before
you
in
the
words
.
In
which
you
have
these
Particulars
.
First
,
That
which
is
implied
;
namely
,
That
there
was
a
blessed
Union
at
the
first
between
God
and
Man
,
but
this
was
broken
,
and
there
was
an
enmity
after
that
union
between
God
and
Man
.
I
put
these
Two
●●ether
;
namely
that
after
the
first
union
that
was
between
God
and
Man
,
there
was
an
enmity
between
God
and
Man
.
Secondly
,
There
is
yet
a
way
to
have
this
Breach
made
up
;
there
is
a
possibillity
for
man
that
is
at
enmity
with
God
,
to
be
Reconciled
.
Thirdly
,
We
shal
open
to
you
,
wherein
this
Reconciliation
doth
consist
;
what
that
Reconciliation
is
which
the
text
speaks
of
,
and
which
the
Gospel
doth
tender
unto
us
.
Fourthly
,
We
shal
shew
the
principal
cause
of
this
,
how
this
Reconciliation
did
begin
.
It
was
God
himself
that
did
begin
with
us
,
we
did
not
begin
with
him
to
make
peace
,
God
did
first
begin
with
us
,
or
there
would
never
have
peace
been
made
between
him
and
Man
.
Fiftly
,
We
shal
shew
in
whom
this
Reconciliation
is
made
;
it
is
in
Jesus
Christ
;
which
indeed
is
the
principal
thing
of
al
;
and
that
wherein
the
mistery
of
the
Gospel
lies
:
and
when
we
come
to
that
,
we
shal
open
the
Mistery
of
this
Reconciliation
.
And
then
,
Sixtly
,
Further
from
what
time
this
Reconciliation
hath
been
.
It
[
was
]
saith
the
Te●●
God
[
was
]
in
Christ
;
it
was
not
onl●
made
at
the
present
;
but
there
was
a
work
between
God
and
Christ
concerning
the
Reconciliation
of
man
from
all
eternity
.
Seventhly
,
Who
they
are
here
that
are
said
to
be
reconciled
;
that
is
;
the
[
World
]
to
wit
,
that
God
was
in
Christ
Reconciling
the
world
to
himself
.
CHAP.
2.
That
there
was
a
breach
made
between
God
and
man
after
a
blessed
Vnion
IN
the
first
Chapter
we
have
much
work
cut
out
.
Some
of
the
particulars
I
wil
pass
over
very
briefly
,
for
my
scope
and
drift
is
to
open
to
you
the
Evangelical
part
of
this
Text
,
and
to
insist
specially
upon
what
is
plainly
expressed
,
rather
than
to
insist
on
what
is
implyed
.
But
because
we
cannot
treat
of
what
is
expressed
without
treating
a
little
of
what
is
implyed
:
Therefore
in
a
few
lines
of
that
,
and
so
pass
on
.
1
That
which
is
implyed
,
is
,
That
there
is
a
Breach
made
between
God
and
us
after
Union
(
I
put
these
two
together
)
There
was
at
first
a
blessed
union
between
God
and
man-kind
;
God
did
make
man
in
a
happy
estate
according
to
his
own
Image
,
that
is
,
in
perfect
holinesse
,
and
righteousnesse
.
When
he
had
made
al
other
Creatures
,
he
makes
man
as
his
chosen
Creature
,
stamps
upon
him
his
own
image
,
to
the
end
that
he
might
by
man
have
his
glory
from
al
the
other
Creatures
that
were
made
,
that
he
might
in
this
world
have
a
creature
which
might
be
able
to
know
him
,
and
to
worship
him
,
and
to
serve
him
,
and
to
take
notice
of
the
lustre
of
his
glory
that
arose
from
al
his
other
works
,
and
to
reflect
this
glory
upon
his
face
:
and
he
made
man
a
Creture
fit
to
do
this
work
.
Man
was
very
hapy
in
his
first
creation
in
this
thing
,
that
God
made
him
of
al
his
creaturs
fit
for
such
a
business
to
reflect
his
own
glory
upon
his
own
face
,
and
so
to
injoy
communion
with
himself
,
which
no
creature
in
the
world
,
except
the
Angels
which
were
in
Heaven
,
were
capable
of
.
And
the
Lord
loved
this
creature
,
and
took
delight
in
him
,
therefore
it
is
observable
in
that
1.
Gen
the
last
,
that
though
when
he
beheld
all
his
other
works
,
he
only
said
that
they
were
good
;
yet
when
the
sixt
day
came
wherein
man
was
made
,
the
text
saith
,
that
he
saw
every
thing
that
he
had
made
,
and
behold
it
was
very
good
:
very
good
,
especially
seeing
man
was
made
who
is
the
most
excellent
of
all
Gods
visible
works
in
the
morning
of
his
creation
.
observe
it
,
it
is
never
said
very
good
,
till
the
last
day
,
till
man
is
made
;
there
is
not
this
Commendation
of
the
works
of
God
mentioned
till
he
had
made
man
;
and
the
reason
is
indeed
,
because
the
Lord
did
not
take
so
much
delight
in
all
the
works
he
had
made
in
this
world
,
untill
he
had
made
man
,
man
was
the
very
complement
of
all
the
excellencies
of
Gods
works
;
for
indeed
he
was
the
End
of
all
his
works
,
he
made
all
the
other
for
man
,
and
man
for
himself
.
God
hath
not
his
glory
,
I
meane
not
immediatly
from
al
his
other
works
in
the
world
,
but
only
through
man
,
and
had
it
not
been
for
man
,
he
had
lost
the
greatest
part
of
his
glory
in
the
rest
of
his
works
;
his
glory
passeth
from
all
the
works
that
he
made
,
unto
him
through
man
.
Now
therefore
though
the
works
that
God
made
,
the
Heaven
,
the
Earth
,
and
the
Seas
,
and
the
like
,
were
good
in
themselves
;
yet
,
what
glory
could
God
have
had
in
all
these
?
he
could
have
no
Communion
with
these
Creatures
after
they
were
made
,
and
these
Creatures
could
have
no
communion
with
him
;
none
of
them
could
know
God
,
or
take
any
notice
of
God
,
or
praise
God
actively
.
God
is
a
pure
act
,
and
he
is
not
content
with
having
his
glory
passively
,
but
he
must
have
his
glory
actively
:
It
is
true
,
al
his
Creatures
were
made
as
an
instrument
in
tune
;
but
there
was
none
to
play
upon
it
;
and
though
there
be
never
so
much
of
the
glory
of
God
in
all
the
Creatures
in
the
world
,
yet
if
man
had
not
been
made
,
none
could
have
sounded
forth
this
glory
of
God
;
those
Creatures
had
been
Dumb
in
that
respect
,
like
an
instrument
that
cannot
of
it self
sound
forth
any
musick
unlesse
there
were
some
to
play
upon
it
:
and
so
it
is
here
,
God
had
made
all
other
Creatures
very
good
,
and
there
was
in
them
matter
of
Gods
praise
;
but
now
,
to
the
end
that
this
praise
and
glory
of
God
may
be
sounded
forth
,
he
brings
in
man
,
and
he
gives
him
skil
to
praise
the
name
of
God
in
all
these
Creatures
;
and
in
this
God
delighted
very
much
.
Thus
there
was
a
most
blessed
union
,
and
a
wonderful
delight
between
God
and
Man
at
first
;
but
the
truth
is
,
this
union
was
soone
broken
,
and
man
in
a
smal
time
,
did
come
to
be
(
next
to
the
Devills
)
the
most
deadly
enemy
that
God
had
,
though
there
was
a
most
blessed
union
between
God
and
man
at
first
;
so
that
Adam
could
walk
,
and
Converse
with
God
,
as
he
did
for
a
while
;
yet
Adam
sins
against
God
and
turns
a
most
disperate
enemy
against
God
;
even
he
himself
,
and
all
his
posterity
;
therefore
you
shal
observe
in
the
story
where
the
fall
of
man
is
set
forth
;
that
as
soon
as
Adam
had
sinned
,
the
voice
of
God
which
he
did
but
hear
in
the
Garden
,
became
terrible
to
him
,
and
he
presently
seekes
to
hide
himself
;
he
was
Conscious
to
himself
that
h●
had
made
God
his
enemy
and
he
lookes
upon
God
as
his
enemy
,
and
so
flies
from
him
,
as
from
his
enemy
;
O
what
a
change
was
here
of
mans
condition
!
what
a
sad
thing
was
this
;
that
God
who
had
no
Creature
in
al
the
world
to
know
him
,
and
feare
him
,
and
serve
him
,
and
love
him
,
and
in
whom
he
could
delight
,
and
have
Communion
,
but
only
man
,
and
that
that
man
should
presently
turn
rebel
,
and
enemy
unto
God
;
such
an
enimy
as
God
looks
upon
him
,
as
one
having
a
most
opposite
nature
unto
him
;
and
man
looks
upon
God
as
an
enemy
to
him
,
and
flies
from
him
as
from
an
enemy
;
so
that
God
was
sain
as
it
were
to
call
after
him
;
Adam
where
art
thou
?
This
is
the
woeful
fruit
of
sin
,
even
of
the
first
sin
,
of
the
fal
of
our
first
Parents
;
and
since
the
world
began
,
since
that
very
time
,
this
man
,
this
Adam
hath
begotten
none
but
enemies
unto
God
;
and
if
there
be
any
truth
in
the
word
of
God
,
this
is
certaine
,
That
there
was
never
any
Child
of
Adam
but
was
born
an
enemy
unto
God
;
the
Scripture
is
as
Cleere
in
this
,
as
in
any
thing
;
I
might
name
abundance
of
texts
for
it
,
which
for
brevity
sake
I
shal
omit
.
Rom.
5.10
.
When
we
were
enemies
,
we
were
Reconciled
unto
God
:
Certainly
if
any
men
in
the
world
were
not
enemies
unto
God
,
they
are
those
that
are
Reconciled
afterward
;
but
the
Apostle
speakes
of
himself
and
of
all
other
Christians
that
are
Reconciled
unto
God
;
he
saith
,
that
they
were
enemies
unto
him
:
this
may
be
said
of
every
man
child
in
the
world
;
that
he
is
an
enemy
unto
God
;
and
such
enemies
are
every
one
of
us
unto
God
naturally
,
as
that
there
is
an
antipathy
between
our
hearts
and
him
;
and
the
enmity
of
antipathy
is
the
greatest
;
it
is
not
an
enmity
occasioned
by
some
il
carriage
in
one
act
:
as
for
example
:
Two
men
,
though
they
were
great
freinds
before
,
yet
there
may
be
some
miscarriage
between
them
,
that
they
may
be
as
enemies
for
a
while
;
but
that
is
not
al
:
the
enmity
that
is
on
mans
part
against
God
,
is
in
his
very
nature
.
It
is
true
,
there
was
a
sinful
act
brought
it
in
first
,
and
made
a
breach
between
God
and
man
;
but
that
is
not
al
,
it
went
further
,
there
was
by
this
sin
begoten
in
the
heart
of
man
an
antipathy
,
a
natural
antipathy
between
him
,
and
God
;
so
that
the
poyson
of
a
Toad
in
the
Body
of
a
man
is
not
more
opposite
,
and
there
is
not
a
greater
enmity
to
the
nature
of
man
,
than
the
nature
of
man
is
opposite
,
and
an
enemy
unto
God
himself
.
Two
sheep
may
fight
one
against
another
by
occasion
and
be
as
enimies
one
with
another
;
but
two
sheep
can
never
be
at
enmity
one
with
another
,
as
the
Wolfe
and
the
Lamb
are
,
for
their
enmity
is
natural
;
their
natures
are
opposite
one
to
another
:
So
the
heart
of
man
is
opposite
unto
God
even
naturally
.
And
know
this
:
that
there
is
in
mans
nature
not
only
a
hatred
of
God
,
but
a
deadly
hatred
.
Perhaps
you
may
think
you
are
free
from
this
;
but
Certainly
,
this
is
in
every
one
of
your
hearts
naturally
,
even
in
those
that
have
the
best
natures
in
the
world
,
as
you
call
them
:
there
is
in
their
hearts
a
hatred
;
nay
,
a
deadly
hatred
against
God
.
But
you
wil
say
,
God
forbid
:
what
,
hate
God
?
Se
that
Scripture
in
Rom.
1.
Where
when
the
Apostle
reckons
up
the
evil
of
those
that
were
in
their
natural
Condition
,
verse
13.
he
saith
,
that
they
were
haters
of
God
:
and
what
the
Apostle
there
speaks
of
them
,
he
intendeth
of
all
,
for
that
is
his
scope
in
that
place
to
shew
our
natural
condition
,
and
that
therfore
we
cannot
be
justified
by
any
works
of
our
own
,
but
it
must
be
by
faith
in
Christ
,
because
we
are
by
nature
haters
of
of
God
.
And
in
the
second
Commandment
ye
have
that
expressed
,
even
of
those
that
seem
to
be
the
greatest
lovers
of
God
,
that
would
be
thought
to
love
God
more
than
any
people
,
that
wil
devise
pictures
to
worship
God
by
;
and
bestow
much
cost
upon
them
,
and
they
saie
,
it
is
for
the
honour
of
God
,
and
who
would
not
think
but
that
these
men
loved
God
exceedingly
;
yet
though
these
men
may
be
thought
to
be
Lovers
of
God
;
there
is
no
Commandment
in
which
the
breakers
of
it
are
said
to
be
haters
of
God
,
but
in
that
Commandment
;
he
wil
vissit
the
inniquity
of
the
Fathers
upon
the
Children
unto
third
,
and
fourth
,
genneration
of
them
that
hate
him
;
that
is
,
upon
those
that
howsoever
they
;
pretend
love
unto
him
in
their
false
worship
,
yet
they
hate
him
.
So
that
certainely
there
is
a
hatred
,
yea
,
deadly
hatered
in
the
heart
of
man
by
nature
against
God
.
But
you
will
say
:
how
doth
that
appeare
:
or
wherein
doth
the
deadly
hatred
of
God
consist
?
In
this
.
When
one
man
hates
another
so
as
he
would
wish
him
dead
,
he
would
wish
him
out
of
the
way
:
he
would
wish
him
that
he
were
not
:
such
a
kind
of
hatred
is
therein
every
mans
heart
naturally
:
which
I
make
plaine
,
thus
.
The
very
nature
of
God
is
holyness
it self
:
and
if
God
should
be
less
holy
than
he
is
,
he
should
loose
his
very
Being
:
or
if
God
should
be
less
just
than
he
is
,
he
would
loose
his
life
,
and
cease
to
be
.
Now
I
put
this
question
to
you
,
to
you
that
are
wicked
men
,
that
are
unconverted
,
have
you
not
somtimes
a
secret
wish
in
your
hearts
,
that
God
were
not
so
holy
as
he
is
;
could
you
not
wish
in
your
hearts
that
God
were
not
so
just
as
he
is
;
that
he
did
not
hate
Sin
as
he
doth
;
and
why
would
you
not
have
God
so
holy
,
and
so
just
as
he
is
?
even
because
you
might
have
the
more
liberty
in
your
way
of
sin
;
that
you
might
have
more
freedom
in
fulfilling
the
lust
of
the
flesh
;
is
not
this
in
your
hearts
oftentimes
;
see
then
what
it
comes
to
,
it
is
as
much
as
if
he
should
say
?
my
heart
is
so
set
upon
such
,
and
such
a
last
,
that
I
had
rather
God
should
cease
to
be
God
,
than
I
should
not
have
liberty
to
injoy
that
lust
;
this
is
the
very
plaine
english
of
it
;
though
you
do
not
come
to
that
height
to
say
so
,
in
so
many
words
,
for
I
suppose
none
of
you
to
be
so
abominably
wicked
,
or
that
ever
came
to
that
height
of
impiety
,
as
to
say
plainly
with
your
mouths
,
I
love
such
a
lust
so
dearely
,
that
I
would
rather
God
should
not
be
God
,
than
I
loose
my
lust
.
But
you
are
to
know
that
there
is
a
language
in
your
actions
,
as
wel
as
in
your
words
;
&
God
can
understand
the
language
of
your
actions
,
as
wel
as
the
expressions
of
your
mouths
.
Now
,
it
is
apparent
that
when
a
man
loves
his
lust
so
wel
,
as
that
to
the
end
he
may
have
the
more
liberty
for
the
injoyment
of
it
,
he
could
secretly
wish
that
God
were
not
so
infinitly
holy
,
and
just
as
he
is
;
certainly
there
is
this
in
it
;
that
he
doth
in
effect
desire
,
and
wish
that
God
might
rather
cease
to
bee
,
then
that
he
might
not
have
his
lust
;
and
is
not
this
a
deadly
hatred
?
thou
dost
so
far
love
thy
lust
,
as
that
thou
hast
a
deadly
hatred
against
God
,
whose
holyness
,
and
justice
thou
knowest
to
be
so
infinite
,
as
that
they
are
both
set
against
it
;
and
therefore
for
the
better
injoyment
of
thy
lust
,
thou
couldest
wish
,
that
God
were
neither
so
holy
,
nor
so
just
as
he
is
;
which
is
in
effect
to
wish
that
he
were
not
God
.
For
if
he
should
cease
to
be
holy
or
less
holy
,
&
less
just
than
he
is
,
he
should
cease
to
be
God
.
And
truly
if
we
rightly
understood
our
own
natures
in
this
particular
;
there
is
nothing
wil
break
the
heart
of
a
man
more
than
it
:
what
can
break
the
heart
of
a
man
more
,
than
to
sit
down
and
consider
;
I
am
an
enemy
unto
God
;
and
I
have
been
in
enmity
against
God
al
my
dayes
,
and
therefore
what
can
I
expect
,
but
that
God
should
be
an
enemy
unto
me
everlastingly
.
This
is
that
which
wil
strike
down
the
proudest
heart
in
the
world
.
And
let
me
tel
you
;
till
you
come
to
see
sin
thus
,
you
do
not
see
it
to
any
purpose
.
But
though
this
argument
may
take
up
my
treatise
,
yet
because
I
mention
it
to
make
way
to
that
which
remaines
,
and
which
I
principally
ayme
at
in
the
doctrine
of
Reconciliation
:
I
shal
therefore
pass
it
over
.
CHAP.
3.
That
there
is
a
way
to
make
up
a
Peace
between
God
and
Sinful
Man
.
II.
Would
it
not
now
be
joyful
news
to
you
to
hear
of
a
possibility
for
God
to
be
Reconciled
to
you
?
You
see
there
is
an
enmity
in
your
hearts
to
God
;
and
not
only
an
enmity
;
but
a
most
deadly
,
and
desperate
one
.
I
could
shew
you
abundance
of
particulars
of
this
enmity
,
but
the
maine
thing
that
I
ayme
at
,
is
,
only
to
open
the
Doctrine
of
Reconciliation
:
therefore
if
thou
apprehendest
this
truth
of
God
;
and
if
God
hath
darted
it
into
thy
Conscience
:
wil
not
the
Doctrine
of
Reconciliation
be
acceptable
to
thee
?
O!
it
would
;
and
it
is
unto
those
that
feare
God
,
and
rightly
apprehend
themselves
as
enemies
unto
him
.
But
I
fear
,
least
while
I
am
treating
of
the
Doctrine
of
Reconciliation
between
God
you
,
you
should
not
apprehend
the
excellency
of
it
,
and
not
rellish
it
in
the
sweetness
of
it
.
And
therefore
if
I
have
said
any
thing
that
seems
to
be
terrible
to
you
in
my
other
treatises
.
If
I
have
shewed
to
you
what
an
evil
,
and
dangerous
Condition
you
are
in
naturally
,
and
how
liable
to
the
wrath
of
God
,
and
to
the
torments
of
Hel
,
where
the
worme
dies
not
,
&
the
fier
goes
not
out
;
it
is
al
to
this
end
;
that
you
might
the
better
relish
the
blessed
,
and
sweet
doctrine
of
Reconciliation
between
God
,
and
your
Souls
.
This
is
that
then
which
we
shall
begin
withal
,
as
the
first
sound
of
the
blessed
Silver
Trumpet
of
the
Gospel
;
namely
;
Doct.
That
there
is
a
way
to
make
up
a
peace
between
God
and
sinful
man
.
God
hath
not
left
mankind
,
who
hath
Sunk
himself
into
such
a
depth
of
misery
,
I
say
,
God
hath
not
left
them
irrecoverable
irreconcilable
:
the
Lord
doth
here
professe
unto
you
,
that
he
is
willing
to
be
reconciled
unto
you
;
yea
,
we
shal
see
afterward
,
that
he
doth
intreat
you
to
be
reconciled
.
But
here
is
the
first
sound
of
the
Trumpet
of
the
Gospel
,
and
blessed
are
they
that
hear
this
joyful
sound
:
namly
,
that
there
is
a
possiblity
of
being
reconciled
;
that
the
Lord
is
content
to
enter
into
parly
with
his
enemies
,
for
God
might
have
cast
them
off
forever
,
and
never
so
much
as
parly
with
them
,
as
he
hath
done
the
Angels
that
sinned
,
against
whom
he
was
so
provoked
,
that
he
resolved
within
himself
,
and
he
hath
kept
his
resolution
since
the
beginning
of
the
world
,
and
he
will
keep
it
unto
all
eternity
,
that
he
wil
not
so
much
as
enter
into
parly
with
those
Creatures
,
or
be
reconciled
with
them
upon
any
tearms
.
As
when
a
man
is
so
fallen
out
with
an
another
,
as
that
if
one
should
come
to
speak
about
terms
of
peace
,
he
cannot
endure
to
hear
of
them
;
no
,
saith
he
,
I
will
never
enter
into
treaty
with
him
so
long
as
I
live
,
about
it
.
So
God
wil
never
enter
into
treaty
with
the
Angels
,
he
wil
not
hear
of
any
terms
of
Reconciliation
,
but
is
resolved
to
revenge
himself
upon
them
to
al
eternity
:
therefore
the
Apostle
saith
,
they
are
reserved
in
chains
to
the
judgmtnt
of
the
great
day
.
But
now
,
Lord
what
shal
become
of
man
?
poor
man
might
well
fear
,
when
he
hears
what
God
hath
resolved
upon
against
the
Angels
,
he
hath
cause
enough
to
shake
at
that
,
for
indeed
man
is
a
far
more
poore
,
and
mean
,
and
wretched
Creature
than
those
Angels
are
.
If
it
be
so
between
man
,
and
man
,
that
when
a
great
Prince
is
offended
with
some
Noble
man
in
his
Court
,
and
so
offended
with
him
,
yea
,
for
his
first
offence
,
as
that
all
the
men
in
the
world
cannot
perswade
that
Prince
so
much
as
to
vouchsafe
to
hearken
to
any
terms
of
reconciliation
,
and
if
some
meaner
officer
,
some
poore
Groom
shal
have
offended
the
King
,
and
provoked
his
wrath
,
and
hears
of
this
,
that
his
Cheif
favorite
,
one
that
was
neer
unto
him
;
that
was
alwaies
in
his
presence
did
but
offend
him
once
,
and
yet
the
King
should
never
hearken
to
any
means
of
pacification
:
surely
this
man
would
soon
think
with
himself
,
Lord
what
wil
become
of
me
,
?
Is
there
any
hope
that
there
shal
be
a
parly
between
the
King
and
me
?
Certainly
this
poor
man
wil
even
be
ready
to
have
his
heart
sink
within
him
,
and
sit
down
altogether
overwhelmed
with
fear
,
and
dispaire
.
And
so
indeed
should
we
all
have
done
upon
our
reasoning
within
our selves
concerning
Gods
dealing
with
the
fallen
Angels
,
had
we
not
had
this
glorious
,
and
blessed
sound
of
the
Gospel
,
and
hopes
of
Reconciliation
with
God
through
Jesus
Christ
,
we
would
all
have
sunk
down
into
the
battomlesse
Gulf
of
dispaire
,
and
concluded
certainly
against
our selves
,
that
there
can
be
no
peace
between
God
and
us
,
we
being
such
enemies
unto
him
as
we
are
by
nature
.
But
though
this
be
beyond
our
thoughts
as
farr
as
the
Heaven
is
above
the
Earth
;
and
though
this
could
never
enter
into
the
heart
of
man
,
that
ever
God
would
parly
with
poor
falen
man
after
so
great
an
emnity
begot
by
sin
;
yet
know
,
this
is
the
message
that
is
come
from
Heaven
,
even
from
God
himself
,
that
he
is
contented
to
parly
with
you
;
yea
,
so
Contented
,
as
that
he
himself
hath
sent
ambassadors
to
us
to
intreat
us
be
reconciled
.
But
of
that
hereafter
.
God
I
say
is
Content
to
enter
into
treaty
with
man
concerning
a
Reconciliation
and
the
making
up
of
a
peace
between
him
,
and
their
souls
;
for
that
indeed
is
the
very
scope
of
the
Gospel
.
If
I
should
a
little
dwell
here
to
inquire
the
Reason
of
this
,
why
the
Lord
should
be
willing
to
enter
into
this
treaty
with
man-kind
:
the
truth
is
,
it
is
an
unsearchable
depth
,
we
cannot
imagine
any
Reason
why
the
Lord
should
rather
chuse
to
parly
with
us
,
and
to
treat
concerning
terms
of
peace
with
us
than
with
the
Angels
.
There
is
something
indeed
which
we
may
have
in
our
thoughts
;
As
thus
.
If
God
did
not
Reconcile
himself
to
man
,
and
save
him
,
he
should
loose
his
whole
Creature
;
he
did
not
loose
all
the
Angels
when
they
fell
,
but
if
God
should
not
provide
a
way
to
be
Reconciled
to
man
,
the
whole
kind
of
that
Creature
would
be
utterly
lost
:
now
the
Lord
wil
not
cast
away
the
whole
kind
of
such
an
excellent
Creature
as
man
is
.
But
the
truth
is
,
these
are
but
guesses
at
this
Reason
in
chusing
to
treat
with
us
about
salvation
,
and
not
with
the
Angels
.
But
the
main
thing
is
:
God
hath
waies
to
glorifie
himself
that
we
know
not
of
in
reconciling
himself
to
man-kind
.
We
know
this
,
that
there
are
glorious
intentions
that
God
hath
in
this
work
,
but
what
these
are
,
we
shal
never
know
througbly
til
we
come
to
Heaven
;
and
that
indeed
wil
be
the
very
work
of
Heaven
it self
to
be
praising
of
God
to
all
eternity
for
that
great
act
of
his
,
namely
his
willingnesse
to
be
reconciled
to
lost
man
,
rather
than
to
the
fallen
Angels
.
We
shal
know
some
Reasons
of
that
afterward
,
for
God
doth
things
according
to
the
Counsel
of
his
wil
;
and
there
is
nothing
he
doth
,
but
he
hath
a
great
deal
of
Reason
for
which
we
must
adore
though
we
cannot
now
fully
understand
.
Only
for
the
present
let
me
hint
this
unto
you
;
let
the
Consideration
of
but
thus
much
affect
your
hearts
.
O
should
we
be
sent
to
preach
to
the
Devils
such
a
point
as
this
is
,
or
to
the
Angels
in
Hell
;
and
say
,
the
Lord
hath
kept
this
Councel
from
you
almost
this
six
thousand
years
,
and
his
waies
towards
you
have
been
●o
as
if
he
would
never
enter
parly
with
you
,
but
now
God
hath
revealed
his
wil
towards
you
,
that
he
is
content
to
enter
into
a
Treaty
with
you
about
the
things
that
concern
your
peace
,
and
the
reconciling
of
you
unto
himself
,
what
a
message
would
this
be
to
them
think
you
?
but
this
never
was
,
nor
never
shal
be
preached
unto
them
.
If
God
should
send
this
message
to
the
damned
in
Hel
,
and
say
to
them
,
the
Lord
is
content
to
enter
into
a
parly
with
you
about
the
reconciling
of
himself
unto
you
,
what
a
message
would
this
be
to
them
?
but
this
cannot
be
;
this
is
only
a
message
to
those
that
are
alive
here
in
this
world
,
to
that
part
of
the
children
of
men
that
are
living
upon
the
earth
,
unto
them
only
can
this
be
preached
,
that
there
is
a
possibility
of
Reconciliation
between
God
and
them
.
Truly
the
consideration
of
a
possibility
is
that
which
may
satisfie
the
heart
of
man
,
let
the
terms
be
what
they
wil.
O!
is
it
possible
that
God
may
be
reconciled
,
I
wil
never
inquire
about
the
terms
out
of
fear
that
the
hardnesse
of
them
should
discourage
me
;
O!
let
the
terms
be
what
they
will
,
this
is
the
most
acceptable
news
,
this
is
the
best
tidings
to
my
soul
,
more
acceptable
than
it
I
were
told
,
that
I
had
a
thousand
worlds
given
unto
me
,
even
this
that
I
hear
,
that
there
is
a
possiblity
of
reconciliation
betwixt
God
and
my self
.
This
may
serve
to
be
some
prop
to
support
,
and
keep
up
any
troubled
Conscience
from
dispair
,
even
the
very
reading
of
this
,
though
still
they
are
afraid
of
Gods
willingnesse
to
make
up
the
peace
,
but
it
is
possible
thou
may'st
have
it
.
No
Angel
in
Heaven
,
Nor
man
in
the
world
,
do
,
or
can
know
to
the
contrary
,
but
that
it
is
possible
for
thee
,
and
thee
,
for
such
a
sinner
as
thou
art
,
or
such
as
thou
art
to
come
to
be
reconciled
.
And
doth
this
begin
a
little
to
stir
thy
heart
,
but
to
read
that
the
Condition
of
man
is
not
desperate
,
but
there
is
a
possibility
of
his
being
Reconciled
:
do'st
thou
believe
because
of
this
?
then
(
as
Christ
said
unto
Nathaniel
)
thou
shalt
see
greater
things
than
these
.
So
,
if
thy
heart
begin
to
be
affected
by
this
:
thou
shalt
before
we
have
done
with
this
subject
,
read
greater
things
of
the
councel
of
God
about
his
willingness
to
be
reconciled
unto
the
Children
of
men
.
Only
before
I
pass
let
me
speak
this
one
Word
about
this
point
.
Let
us
take
heed
that
we
do
not
turne
this
grace
of
God
that
we
hear
of
this
day
,
to
the
increase
of
our
more
fearful
condemnation
,
or
make
our
condemnation
far
more
dreadful
then
the
condemnation
of
the
Devils
is
,
because
we
have
more
means
afforded
us
for
our
delivery
than
ever
they
had
,
for
if
we
look
not
to
it
,
it
may
prove
so
,
that
our
condemnation
may
be
more
dreadful
then
the
condemnation
of
the
Devils
;
and
therefore
you
had
need
,
when
you
hear
anything
of
this
Decoctine
of
Reconciliation
,
or
of
a
possibillity
of
being
reconciled
unto
God
,
to
lift
up
your
hearts
unto
God
,
and
desire
that
the
reading
of
this
blessed
Doctrine
may
not
prove
to
the
increase
of
your
condemnation
.
There
is
not
such
a
thing
preached
to
the
Devils
;
therefore
if
I
come
not
in
,
and
accept
of
the
terms
,
of
Reconciliation
,
I
shal
be
in
worse
case
than
the
Devils
.
It
can
never
be
charged
upon
them
,
that
God
was
willing
to
be
reconciled
,
and
they
would
not
;
but
it
may
be
thus
said
of
al
wicked
and
ungodly
men
,
that
live
under
the
sound
of
the
Gospel
,
and
so
Continue
in
their
wickedness
,
and
die
in
it
:
this
wil
be
the
charge
that
wil
lie
upon
them
another
day
;
and
God
wil
saie
unto
them
;
you
did
indeed
hear
that
you
were
naturally
enemies
to
me
;
yet
I
manifestd
in
my
Gospell
,
that
I
would
enter
into
terms
of
peace
with
you
,
but
you
refused
it
,
and
slighted
it
,
and
scorned
it
.
What
can
possibly
provoke
the
heart
of
a
man
so
much
as
this
,
that
when
he
hath
his
enemy
who
hath
deeply
offended
him
,
at
an
advantage
,
should
yet
offer
tearms
of
peace
to
him
;
and
yet
his
enemy
goes
away
scorning
,
slighting
and
contemning
him
.
Truly
,
thus
do
wicked
men
that
live
under
the
light
of
the
Gospel
;
when
the
Ministers
of
the
Gospel
come
,
and
preach
peace
and
Reconciliation
to
them
;
tel
them
,
that
God
is
willing
to
be
at
peace
with
them
;
that
he
is
willing
to
treat
,
and
to
parly
with
them
about
the
business
of
salvation
;
they
go
away
,
and
the
language
of
their
actions
is
this
;
wel
,
we
wil
shift
as
wel
as
we
can
for
our selves
,
we
are
resolved
to
have
our
waies
of
sin
,
and
to
have
our
Satisfaction
in
this
,
and
the
other
lust
.
Now
God
forbid
that
this
should
be
in
the
heart
of
any
one
that
casts
his
eyes
on
this
book
.
CHAP.
4.
Reconciliation
Opened
,
1
By
it
Gods
enmity
is
taken
away
.
2
The
enmity
on
the
souls
part
is
taken
away
.
3
God
taketh
into
intire
Love
.
4
By
it
thou
comest
to
be
in
League
and
Covenant
with
God
.
5.
The
soul
is
perfectly
Reconciled
.
6.
This
Reconciliation
its
everlasting
.
7
It
continues
notwithstanding
all
thy
sins
.
8.
The
Devills
Accusations
shall
never
make
God
thy
Enemy
again
.
III.
Therefore
I
am
in
the
third
place
to
open
a
little
further
this
grace
of
God
,
the
doctrine
of
Reconciliation
,
and
it
is
a
most
blessed
,
and
sweet
doctrine
,
especially
in
these
times
wherein
there
are
so
many
Cumbustions
abroad
in
the
world
,
wherein
we
heare
of
Warrs
and
rumors
of
Wars
,
yea
,
of
Wars
neer
to
us
,
even
in
our
own
land
,
our
bowels
,
what
can
be
more
acceptable
in
such
times
as
these
,
than
to
hearof
Reconciliation
;
Now
when
things
are
growen
to
such
a
height
,
when
there
is
such
a
deadly
hatred
(
for
let
me
tel
you
,
there
was
never
such
a
deadly
hatred
in
a
Nation
between
one
party
,
and
another
,
as
there
is
now
)
it
is
boyled
up
to
the
highest
;
as
poyson
,
may
be
boyled
up
to
such
a
height
,
as
that
it
may
be
death
to
touch
it
:
so
the
poyson
,
and
rage
of
our
adversaries
is
boyled
up
to
the
greatest
height
.
But
though
we
are
not
able
to
Conceive
that
there
can
be
a
Reconciliation
between
them
and
us
,
yet
there
may
be
a
possibility
of
a
Reconciliation
between
God
and
us
,
and
the
hearing
of
the
Doctrine
of
Reconciliation
,
may
quiet
,
and
support
our
hearts
against
the
feare
,
and
truoble
that
we
have
in
these
times
,
wherein
we
have
nothing
but
rumors
of
wars
round
about
us
yea
in
the
midest
of
al
these
miseries
which
we
hear
of
,
as
the
effect
of
these
unnatural
broyles
that
are
amongst
us
.
Now
the
Doctrine
,
it
may
be
opened
in
these
several
particulars
.
The
first
is
this
.
That
enmity
which
we
have
heard
of
before
,
when
once
God
comes
to
be
Reconciled
to
a
soul
,
is
al
done
away
;
al
that
enmity
,
is
then
so
removed
,
as
that
the
wayes
of
the
Lord
to
a
man
are
turned
quite
contrary
to
that
they
have
formerly
been
;
which
I
shal
afterwards
discover
in
the
effect
of
this
Reconciliation
more
fully
.
But
this
is
the
first
thing
;
the
doing
away
of
all
that
wrath
,
and
displeasure
that
was
in
the
heart
of
God
against
the
sinner
;
so
that
if
it
were
possible
that
you
could
but
look
into
the
heart
of
God
,
you
should
not
see
any
remainder
of
that
wrath
,
and
displeasure
that
was
in
him
,
because
of
sin
.
It
is
true
,
if
we
do
consider
of
God
in
al
his
workings
together
,
from
Election
to
glorification
;
it
wil
be
hard
to
affirme
,
that
ever
God
should
be
in
a
way
of
enmity
against
his
Elect
ones
,
because
he
did
alwaies
love
them
;
for
the
truth
is
;
though
we
conceive
Gods
works
by
peeces
,
yet
they
are
al
one
in
him
;
but
if
we
would
understand
God
aright
,
we
must
understand
him
in
releation
to
his
Creature
,
and
in
releation
unto
himself
;
for
as
God
is
in
himself
,
it
is
impossible
for
us
to
understand
him
:
but
,
we
must
understand
him
in
reference
to
his
Creatures
;
there
we
find
,
that
one
excellency
of
God
is
cut
into
several
peeces
,
and
parts
;
and
that
one
act
of
God
,
which
is
his
own
being
is
discovered
in
several
waies
of
acting
.
There
are
a
great
many
mistakes
about
God
when
as
men
do
draw
Consequences
from
what
God
is
in
himself
,
to
bring
them
to
what
God
is
in
relation
to
his
Creature
;
and
because
they
cannot
reconcile
these
two
;
namely
,
what
God
is
infinitly
in
himself
,
(
which
is
above
our
apprehension
)
and
what
God
is
in
his
manifestation
to
the
Creature
,
not
being
able
to
r●●ncile
those
Two
,
they
draw
most
absurd
,
and
vile
Consequences
from
God
.
Sometimes
they
look
upon
God
in
himself
,
and
somtimes
upon
God
as
he
is
to
the
Creature
,
and
not
being
able
to
distinguish
,
they
mistake
the
waies
of
God
exceedingly
.
As
thus
:
If
you
would
look
upon
God
as
he
is
in
himself
;
there
are
not
two
Attributes
in
his
Essence
:
that
which
we
cal
Mercy
,
and
that
which
we
call
Iustice
,
is
one
and
the
same
in
God
.
That
which
we
call
Love
,
and
that
which
we
call
Hatred
,
in
God
is
al
one
,
but
in
us
they
are
two
things
:
In
man
,
Justice
is
one
thing
,
and
power
,
is
another
thing
,
and
patience
is
another
thing
,
and
love
is
another
thing
;
but
in
God
,
al
these
are
but
one
infinite
Essence
.
And
so
for
actions
,
somtimes
we
conceive
of
God
acting
one
way
,
and
then
another
way
.
First
,
acting
in
the
way
of
his
wrath
,
and
then
in
the
way
of
his
love
;
but
God
himself
is
one
pure
act
,
and
when
we
look
upon
God
in
himself
,
we
can
see
him
but
absolutely
one
in
his
own
nature
,
there
is
no
such
Attributes
as
we
speak
of
,
it
is
but
onely
according
to
mans
Capacity
,
and
according
to
the
several
waies
of
the
manifestation
of
Gods
own
infinite
Essence
,
and
of
the
several
actions
of
God
.
But
when
we
look
upon
God
in
reference
to
the
Creature
,
we
see
God
as
it
were
divided
.
As
for
example
:
when
the
Sun
shines
,
and
the
Beames
thereof
appear
,
if
you
put
a
green
,
or
a
blew
,
or
a
red
glasse
between
your
eye
and
it
,
then
the
reflection
wil
be
blew
,
or
green
,
or
red
,
according
to
the
coler
of
the
glasse
;
yet
in
the
mean
time
,
the
Beams
of
the
Sun
are
al
one
:
then
take
the
same
glasse
that
is
blew
,
if
you
can
but
make
it
green
,
the
shining
of
the
Sun
will
be
green
to
,
all
the
variety
is
in
the
glasse
,
not
in
the
Sun
.
So
God
is
the
same
forever
;
but
according
to
the
several
Conditions
men
are
in
,
so
are
the
workings
of
God
towards
that
Creature
.
As
now
;
man
in
the
state
of
innocency
,
he
was
as
it
were
a
white
cleer
glass
,
and
God
shined
there
in
a
way
of
goodnesse
,
and
love
to
man
:
the
same
man
fals
,
and
is
dyed
red
by
his
sin
;
let
him
be
now
presented
unto
God
,
then
the
waies
of
God
are
bloody
,
and
shew
full
of
wrath
.
Let
this
man
again
be
converted
unto
God
and
now
the
glass
is
changed
and
God
representeth
himself
another
way
,
but
still
the
same
God
;
only
according
to
the
several
waies
of
the
Creature
,
so
are
his
several
actings
.
Therefore
those
that
wil
go
to
speak
of
God
as
he
is
in
himself
,
who
is
but
one
act
,
they
are
apt
to
lead
you
into
abundance
of
errors
,
because
they
are
not
able
to
mannage
their
apprehensions
of
him
as
he
is
in
himself
;
therefore
they
draw
such
ill
Consequences
from
God
.
They
wil
tel
you
that
God
is
unchangable
,
how
then
can
you
be
under
the
wrath
of
God
,
when
he
loves
you
from
all
eternity
?
Yes
;
The
same
God
that
can
look
upon
the
Creature
in
one
Consideration
with
love
;
he
may
look
upon
the
same
Creature
in
another
Consideration
with
hatred
.
We
Converts
,
(
saith
the
Apostle
)
were
the
Children
of
wrath
as
well
as
others
by
nature
;
in
that
respect
there
was
no
difference
between
us
,
and
others
.
I
will
but
put
this
to
these
men
:
Was
not
there
a
time
when
Jesus
Christ
was
under
Gods
wrath
?
yet
God
loved
his
Son
from
al
eternity
,
he
alwaies
loved
him
;
yet
,
there
was
a
time
when
he
was
under
the
wrath
of
God
;
that
is
,
Christ
being
presented
unto
God
with
our
nature
,
with
our
sins
,
Gods
ways
towards
him
was
(
as
we
may
say
)
in
a
red
way
:
so
we
may
understand
,
that
even
those
that
are
elect
,
God
loving
of
them
from
all
eternity
,
they
may
yet
be
in
a
state
of
enmity
unto
God
,
he
working
upon
the
Creature
according
to
the
several
Considerations
of
it
;
so
that
while
he
is
walking
contrary
unto
God
,
God
is
also
walking
contrary
unto
him
.
So
that
thus
you
see
what
this
Reconciliation
is
.
This
enmity
is
taken
away
;
that
is
,
whereas
before
God
did
shine
upon
them
through
a
red
reflection
;
now
that
is
gone
,
and
he
shines
upon
them
through
a
white
glass
;
this
dreadful
wrath
of
his
that
is
out
against
them
,
and
that
Contrariety
of
God
in
his
waies
against
them
is
quite
taken
away
.
This
is
the
first
.
Secondly
,
The
Second
thing
in
reconciliation
is
this
:
not
only
the
enmity
that
is
in
God
is
done
away
;
but
the
Lord
also
doth
take
away
the
enmity
on
the
souls
part
;
that
is
,
Thou
comest
by
vertue
of
this
Reconciliation
to
be
so
overpowred
by
the
spirit
of
God
,
as
that
thou
hast
a
heart
in
amity
with
God
;
at
least
that
natural
crosness
and
perversness
of
thy
heart
against
God
whereby
thou
dost
hate
God
and
that
which
is
holy
and
spiritual
,
is
taken
away
,
and
thou
hast
a
frameable
spirit
,
framed
by
God
,
and
made
willing
to
come
in
and
submit
,
and
yeild
thy self
unto
God
:
God
puts
a
Reconcilable
spirit
into
thee
,
as
he
himself
hath
a
Reconcilable
spirit
towards
thee
.
Thirdly
,
Further
,
in
the
third
place
:
There
is
a
receiving
into
intire
love
:
not
only
a
ceasing
of
the
wrath
,
and
of
the
enmity
that
is
in
God
against
thee
,
and
a
taking
away
of
the
enmity
that
is
in
thee
against
God
:
but
there
is
a
receiving
into
intire
love
,
and
that
mutually
,
God
receiveth
thee
into
the
love
of
a
friend
,
and
thou
receivest
God
into
the
love
of
a
friend
too
,
so
that
there
was
never
such
an
intire
friendship
between
one
friend
and
another
after
peace
hath
been
made
between
them
,
as
there
is
now
between
God
and
thy
soul
.
And
this
is
more
than
barely
to
be
pacified
,
for
men
who
were
at
enmity
one
with
another
may
possibly
come
to
have
the
fierceness
of
their
enmity
taken
away
,
yea
they
may
come
to
be
so
far
Reconciled
,
as
that
they
wil
never
do
one
another
hurt
,
they
wil
never
fight
the
one
against
the
other
as
formerly
they
did
:
But
yet
perhaps
for
all
this
,
they
wil
never
come
to
be
:
intirely
loving
one
to
another
:
it
may
be
they
wil
live
as
strangers
one
towards
another
.
But
when
ever
the
soul
comes
to
be
Reconciled
to
God
,
there
is
a
through
Reconciliation
,
the
enmity
is
not
only
taken
away
,
but
there
is
an
intire
love
between
God
and
the
soul
,
thou
art
made
a
friend
unto
God
,
and
God
is
become
a
friend
unto
thee
Yea.
Fourthly
,
In
the
fourth
place
,
there
is
this
in
Reconciliation
likewise
.
Thou
comest
now
to
be
in
league
with
God
,
God
and
thee
come
to
shake
hands
one
with
another
,
yea
,
more
than
shake
hands
;
thou
comest
to
be
one
of
his
own
people
,
God
takes
thee
into
an
everlasting
Covenant
with
himself
,
and
thou
takest
him
to
be
thy
God
in
an
everlasting
Covenant
likewise
.
As
when
Princes
have
War
one
against
another
,
there
may
be
a
peace
made
,
and
they
may
lay
down
reasons
on
both
sides
,
but
al
this
while
they
may
not
come
in
to
a
league
of
friendship
,
and
amity
one
with
another
.
But
God
is
so
Reconciled
to
a
soul
,
as
that
he
entereth
into
a
League
with
the
soul
,
entereth
into
Covenant
.
Fiftly
,
The
Lord
when
he
is
Reconciled
to
a
soul
,
he
is
perfectly
Reconciled
,
we
may
give
it
that
word
,
for
the
truth
is
,
it
is
such
a
Reconciliation
,
so
perfect
,
as
that
there
shal
not
remain
the
least
grudg
in
the
heart
of
God
towards
a
man
Reconciled
.
It
is
true
,
on
our
side
it
is
not
so
perfect
,
but
on
Gods
side
it
is
so
perfect
a
Reconciliation
as
that
there
shal
not
remaine
the
least
grudg
in
the
heart
of
God
against
the
Creature
for
any
hurt
to
the
Creature
.
Sixtly
,
Yea
,
such
is
the
Reconciliation
,
as
that
it
is
everlasting
,
such
a
Reconciliation
,
as
there
shal
never
be
breach
made
more
,
such
a
Reconciliation
,
as
there
shal
never
be
a
falling
out
more
.
And
where
was
there
ever
such
a
peace
made
between
one
man
and
another
?
when
was
ever
one
man
so
Reconciled
unto
another
,
as
that
a
man
may
say
,
wel
,
these
two
are
thus
,
and
thus
Reconciled
who
were
at
deadly
enmity
before
?
yea
,
they
are
so
Reconciled
,
as
that
there
wil
never
more
be
any
breach
between
them
:
so
Reconciled
,
as
that
all
that
ever
can
be
done
in
the
world
shal
never
break
the
bond
of
friendship
that
is
between
them
.
Here
is
a
Reconcilement
to
purpose
,
and
this
Reconcilement
there
is
between
God
,
and
every
Beleeving
Soul
at
the
first
moment
;
when
thou
first
comest
to
Jesus
Christ
,
God
shakes
hands
with
thee
,
entereth
into
League
with
thee
,
become
a
friend
to
thee
,
is
so
Reconciled
unto
thee
,
as
that
there
shal
be
nothing
in
the
world
shal
ever
break
the
Atonement
that
is
made
between
God
thy
Soul
.
You
shal
see
how
God
himself
expresseth
it
;
in
that
54.
Isa.
10.
speaking
to
his
Church
about
this
very
word
of
Rec●nciliation
,
he
saith
:
The
mountaines
shall
depart
,
and
the
Hils
be
removed
,
but
my
kindness
shall
not
depart
from
thee
,
neither
shall
the
Covenant
of
my
Peace
be
removed
saith
the
Lord
that
hath
mercy
on
thee
.
This
Scripture
,
though
spoken
to
the
Church
,
is
true
of
every
beleeving
soul
.
Do
you
think
that
Mountains
are
firm
?
many
stormes
,
and
tempests
may
be
abroad
;
but
all
the
stormes
in
the
world
cannot
remove
the
mountaines
.
Look
,
saith
God
how
firm
,
and
steady
the
mountains
are
,
So
firm
shall
my
mercy
be
to
thee
,
and
the
Covenant
of
my
peace
.
Hath
God
had
mercy
upon
thy
soul
,
and
hath
he
been
reconciled
unto
thee
?
know
then
,
it
is
such
a
Reconciliation
as
is
more
stable
,
and
firm
than
the
very
mountains
themselves
.
O!
this
is
the
Complement
,
the
top
of
Reconciliation
,
that
it
is
a
perpetual
Reconciliation
;
So
that
notwithstanding
,
though
some
of
Gods
waies
may
perhaps
be
towards
you
as
if
you
were
an
enemy
,
God
may
so
appear
to
you
sometimes
,
yet
peace
is
to
thee
;
God
intends
no
hurt
at
all
,
howsoever
he
may
look
somtimes
as
an
enemy
,
yet
at
that
time
he
means
thee
not
the
least
hurt
.
All
the
afflictions
that
befall
thee
,
they
do
not
come
from
God
as
from
an
enemy
,
though
perhaps
through
thy
weaknesse
thou
ma●'st
think
so
;
for
though
God
be
Reconciled
to
thee
in
so
gracious
a
way
,
yet
if
he
correct
thee
,
thou
art
apt
to
look
upon
him
as
an
enemy
;
No
,
it
is
thy
mistake
,
Gods
Reconciliation
is
a
through
Reconciliation
,
and
may
stand
with
all
those
Corrections
that
he
useth
towards
thee
.
7
Yea
,
this
Reconciliation
wil
continue
constant
,
notwithstanding
all
those
sins
of
thine
,
which
indeed
of
their
own
nature
make
breaches
between
God
,
and
man
.
Take
heed
of
abusing
such
a
doctrine
as
this
is
.
Thy
sins
cannot
overcome
Gods
goodness
;
O!
let
Gods
goodness
overcome
thy
wickednesse
:
for
that
is
certain
;
the
Lord
when
he
was
first
reconciled
to
thee
,
he
did
know
that
there
would
be
many
failings
,
and
fallings
out
,
as
it
were
,
but
yet
he
was
resolved
to
be
reconciled
;
and
that
that
receconciliation
should
continue
notwithstanding
all
those
failings
:
and
thy
sins
,
though
they
may
change
some
administrations
of
God
towards
thee
,
so
that
he
may
severely
Correct
thee
,
yet
they
shall
not
take
away
this
Reconcilation
,
but
the
Lord
will
continue
thy
friend
stil
.
But
yet
if
indeed
thou
beest
Reconciled
;
God
wil
put
this
into
thy
heart
,
that
when
there
is
any
failing
in
thee
,
thou
wilt
never
be
at
quiet
till
thou
comest
to
renue
thy
peace
again
.
Thou
mayest
lose
the
sence
of
thy
peace
,
but
thou
shalt
never
lose
thy
peace
indeed
.
And
though
we
cannot
speak
such
a
truth
as
this
is
without
fear
,
and
trembling
;
because
it
may
cost
the
hardening
of
many
a
soul
,
yet
so
willing
is
God
that
his
people
shal
be
Comforted
,
as
that
he
will
have
this
doctrine
of
Reconciliation
published
,
though
it
cost
the
damnation
of
many
sinners
.
8
Yea
,
the
Accusations
of
the
Devil
against
thee
shal
never
provoke
God
,
so
as
to
turn
enemy
to
thee
again
.
There
may
be
peace
made
between
friend
,
and
friend
,
but
it
may
be
there
may
be
some
whisperers
some
tale-bearers
,
and
make-bates
,
by
a
spirit
of
Jealousie
that
may
goe
between
them
,
and
do
abundance
of
mischeif
by
their
suggestions
;
but
this
cannot
be
between
God
and
us
.
It
is
true
,
the
Devil
would
be
continually
a
make-bate
between
God
,
and
thy
soul
,
and
doth
continually
go
before
God
to
accuse
the
soul
,
and
therefore
he
is
called
the
Accuser
of
the
Brethren
.
But
the
peace
that
is
made
up
between
God
,
and
a
soul
,
through
his
Son
,
is
so
firme
,
and
the
friendship
is
so
stable
,
as
that
the
Lord
shuts
his
Ears
aganist
all
the
accusations
that
can
be
made
against
his
friends
.
One
intire
friend
cannot
indure
to
hear
ill
of
another
.
It
is
a
signe
that
freindship
begins
to
grow
cold
when
they
are
willing
to
hear
of
any
evill
against
their
freind
.
The
Lord
will
not
listen
to
the
least
accusation
that
is
made
by
Satan
against
his
friend
,
he
will
not
so
much
as
be
willing
to
hear
of
any
thing
spoken
against
his
people
;
such
a
perfect
,
and
through
,
and
firm
peace
is
there
made
between
the
soul
,
and
God
.
CHAP.
5.
Twelve
Blessed
Consequencs
of
our
Reconciliation
.
But
now
that
which
I
specially
intended
,
should
have
been
to
have
shewed
you
some
Consequences
of
this
peace
.
And
therein
I
should
have
shewed
you
,
the
excellency
of
the
Reconciliation
.
I
will
give
you
the
particulars
thereof
very
briefly
.
The
first
Consequence
.
First
,
hence
followeth
peace
with
al
the
Creatures
in
the
world
;
whereas
before
,
not
only
God
was
an
enemy
,
but
all
the
Creatures
were
enemies
:
the
good
Creatures
,
the
ill
Creatures
,
thy
Companions
whom
thou
thoughtest
to
be
thy
friends
;
the
Heavens
,
the
earth
,
the
Beasts
in
the
field
,
the
Stones
in
thy
House
,
they
were
all
thy
enemies
,
not
the
least
Creature
in
the
world
but
was
one
of
the
Host
of
God
ready
pressed
to
avenge
the
quarrell
of
God
upon
thee
.
You
are
afraid
of
souldiers
,
why
have
you
not
all
this
while
been
afraid
of
the
Host
of
the
Almighty
God
?
God
hath
Souldiers
enough
,
even
in
your
own
house
which
he
can
raise
up
against
you
;
he
can
raise
the
very
dog
that
is
in
your
family
to
tear
out
your
throat
if
he
once
give
him
a
Commission
;
for
there
is
an
enmity
between
every
Creature
,
and
a
sinful
soul
,
and
it
must
be
so
.
If
there
be
an
enmity
against
the
Generall
,
and
Commander
in
chief
of
the
Army
,
there
must
needs
be
then
the
like
enmity
against
the
souldiers
.
Thou
that
art
a
sinful
soul
,
thou
walkest
up
and
down
in
the
midst
of
Gods
Host
that
are
ready
every
moment
to
destroy
thee
,
and
that
stands
waiting
for
a
Commission
from
God
,
the
Lord
of
Host
to
revenge
his
quarrell
upon
thee
.
But
now
being
once
reconciled
unto
God
,
all
this
Host
,
all
the
whol
Creation
is
reconciled
unto
thee
.
All
the
good
Creatures
,
the
Angels
they
are
now
for
thy
good
,
whereas
before
they
stood
ready
waiting
for
a
Commission
from
God
to
strike
thee
to
the
heart
,
for
the
Angels
do
wait
when
God
wil
give
them
a
command
to
execute
upon
those
that
offend
him
,
and
they
are
gone
pesently
to
put
the
same
in
execution
;
and
so
it
is
with
every
other
Creature
.
But
now
being
reconciled
,
these
Angels
are
become
ministring
spirits
unto
thee
.
It
is
a
great
matter
to
have
the
Angels
reconciled
:
by
being
at
peace
with
God
they
come
to
be
Reconciled
also
unto
thee
,
and
instead
of
being
thy
enemies
,
they
are
as
so
many
fair
chariots
to
guard
thee
from
whatsoever
may
hurt
thee
.
The
same
I
may
say
of
all
evil
Creatures
too
,
they
are
al
so
far
reconciled
to
thee
,
as
that
they
shal
do
thee
no
hurt
or
prejudice
.
But
The
Second
Consequence
Secondly
:
A
Second
fruit
that
follows
,
is
,
Peace
of
Conscience
,
whereas
before
thy
Conscience
terrified
thee
,
struck
fear
,
and
dread
in
thy
heart
,
&
continually
accused
thee
before
God
,
and
was
as
Gods
Officer
to
fill
thy
Soul
with
poysoned
Arrows
,
and
to
rend
and
tear
thee
.
But
now
thou
being
at
peace
with
God
,
thy
Conscience
is
at
peace
too
,
Rom.
5.1
.
Being
justified
by
faith
we
have
peace
with
God
through
Jesus
Christ
;
then
follows
those
most
sweet
,
and
com●ortable
effects
which
we
are
afterwards
to
treat
of
:
But
this
is
the
fruit
of
Reconciliation
,
Peace
of
Conscience
,
which
is
worth
ten
thousand
worlds
.
For
one
to
have
his
Conscience
his
enemy
,
to
have
his
Conscience
continually
to
terrifie
him
,
it
is
a
greater
judgment
,
than
to
have
al
the
wild
Beasts
in
the
world
,
to
come
and
tear
and
rent
his
flesh
.
Third
Consequence
.
Thirdly
,
there
is
in
the
soul
a
Peace
in
all
other
faculties
.
As
thus
:
Before
the
work
of
Reconciliation
between
God
and
man
was
done
,
the
Scripture
saith
,
there
is
no
Peace
to
the
wicked
in
regard
of
tumultuous
workings
of
the
many
lusts
that
are
in
their
hearts
,
the
one
continally
fighting
against
the
other
:
the
Conscience
telling
one
thing
,
and
the
will
of
a
man
that
opposeth
Conscience
;
and
the
affections
they
are
all
in
a
tumult
one
against
another
;
one
lust
opposeth
another
,
fighteth
against
another
;
there
is
a
disorder
,
and
a
confusion
,
and
a
tumult
in
the
heart
of
a
wicked
man
,
he
goes
against
the
light
,
and
the
light
against
him
,
and
there
is
nothing
but
warring
,
and
combustion
in
his
heart
:
Your
lusts
(
saith
the
Apostle
)
war
one
against
another
within
you
;
and
you
may
easily
find
it
to
be
so
if
you
observe
your selves
,
that
when
your
lusts
are
once
up
,
they
breed
such
a
woful
disturbance
in
your
heart
,
that
you
are
like
the
Sea
that
casts
up
nothing
but
mire
and
dirt
.
Take
a
wicked
man
that
hath
but
some
darting
in
of
any
light
,
telling
him
what
the
mind
of
God
is
,
his
heart
fights
against
this
light
,
and
the
light
fights
against
his
heart
;
so
that
there
are
nothing
but
woful
disturbances
in
his
Soul
,
and
he
is
never
at
Peace
;
No
,
not
when
he
seems
to
be
most
serene
and
quiet
.
But
now
when
we
come
to
be
at
Peace
with
God
there
is
a
blessed
calme
comes
into
the
Spirit
of
a
man
,
the
Conscience
,
the
wil
,
and
the
affections
are
brought
into
a
sweet
,
and
Comly
order
,
and
things
are
in
a
great
measure
more
quiet
than
ever
they
were
.
The
fourth
Consequence
.
4.
The
fourth
fruit
is
,
Joy
in
the
Holy
Ghost
:
for
God
being
at
Peace
with
a
soul
,
the
Holy
Spirit
comes
,
and
sheddeth
abroad
the
love
of
God
.
It
is
true
,
somtimes
we
are
not
sensible
of
this
joy
,
but
when
once
we
come
to
know
that
we
are
Reconciled
unto
God
,
then
we
come
to
feele
the
joy
of
the
Holy
Spirit
shed
abroad
in
our
hearts
.
This
you
have
in
Rom.
5.
Having
Peace
with
God
,
we
rejoyce
in
tribulation
.
And
more
especially
in
Rom.
14.17
.
The
Kingdom
of
God
is
nor
meat
,
and
drink
,
but
Righteousness
and
Peace
,
and
joy
in
the
Holy
Spirit
:
Joy
in
the
Holy
Spirit
followes
our
Peace
,
or
our
Reconciliation
with
God
.
That
is
a
fourth
particular
.
The
fift
Consequence
.
5.
There
is
likewise
this
fruit
of
it
.
Hence
the
soul
comes
to
have
free
access
into
Gods
presence
with
boldness
.
Indeed
when
I
look
upon
God
as
an
enemy
unto
me
,
and
upon
my self
as
an
enemy
unto
God
,
how
can
I
come
into
Gods
presence
with
boldness
.
But
being
Reconciled
,
I
come
to
have
access
to
God
.
Adam
could
not
stand
in
Gods
presence
when
once
he
had
broken
his
Peace
with
God
,
but
our
Peace
being
made
through
Jesus
Christ
,
we
may
come
into
the
presence
of
God
,
and
comfortably
look
upon
his
face
,
and
see
no
hatred
,
no
revenging
wrath
in
it
.
The
sixt
Consequence
.
6.
Hence
there
may
be
a
sweet
,
and
blessed
trade
between
Heaven
and
Earth
,
between
God
,
and
the
soul
Reconciled
.
As
in
Countries
that
are
at
Warr
one
with
another
,
there
cannot
be
any
traffique
,
or
trading
between
those
Countries
.
But
if
once
there
come
to
be
a
League
and
a
Peace
made
up
between
the
one
and
the
other
,
then
trade
is
open
.
So
it
is
between
God
,
and
the
soul
.
And
the
truth
is
,
there
is
no
free
trade
made
between
Heaven
and
us
,
till
Peace
be
made
,
we
cannot
trade
to
Heaven
,
and
fetch
Commodities
from
thence
,
we
may
speak
to
Heaven
,
and
Cry
,
and
say
our
Prayers
(
as
the
phrase
is
)
but
to
fetch
from
thence
the
rich
Commodities
that
are
in
that
Country
,
we
cannot
til
there
be
a
Peace
Concluded
.
Indeed
a
gracious
heart
that
is
Reconciled
to
God
,
never
sends
up
a
prayer
unto
God
,
but
he
doth
as
a
rich
man
that
sendeth
a
Ship
to
the
Indies
,
nay
,
it
is
far
more
&
better
,
for
you
may
loose
your
Ship
,
and
your
adventure
that
you
send
may
miscarry
:
But
when
a
gracious
soul
trades
with
God
,
and
sendeth
his
Ship
of
prayer
to
Heaven
,
he
never
fails
of
having
a
sweet
and
rich
return
.
The
seventh
Consequence
.
7.
Now
we
come
to
injoy
all
the
good
we
have
in
this
world
as
upon
a
new
right
,
it
is
setled
upon
us
,
and
comes
to
us
upon
a
new
account
,
through
a
new
right
,
and
so
it
is
far
more
Comfortable
than
before
;
for
before
we
had
forseited
all
that
we
had
,
because
we
had
taken
up
Arms
against
God
:
and
you
know
,
when
there
is
once
a
taking
up
of
Arms
,
that
very
act
occasions
presently
a
forfeiting
of
an
estate
.
So
,
we
having
taken
up
Arms
against
the
God
of
Heaven
,
we
have
forfeited
al
our
Comforts
,
and
injoyments
,
and
we
have
cause
to
wonder
that
God
doth
not
send
some
arrest
upon
our
estates
,
and
seize
upon
all
that
we
have
.
But
now
peace
being
made
between
God
,
and
us
,
all
is
restored
againe
.
And
so
those
who
are
reconciled
unto
God
,
they
may
injoy
Comfort
in
what
they
do
possess
,
they
may
look
upon
their
Houses
,
upon
their
Trade
,
upon
their
meat
,
and
upon
their
drink
,
as
all
fruits
of
their
Peace
with
God
.
The
eight
Consequence
.
8.
Hence
follows
likewise
the
protection
of
God
over
us
,
and
over
all
we
have
,
so
that
we
may
injoy
al
securely
.
I
do
not
affirm
but
God
may
send
the
Adversary
,
and
he
may
take
away
our
goods
when
he
sees
it
may
make
for
our
good
:
But
certainly
we
are
under
Gods
protection
,
and
there
shal
not
one
hair
fal
from
our
heads
without
leave
and
Commission
from
God
,
the
enemy
cannot
take
away
one
hair
,
or
one
farthing
token
without
Commission
from
God
,
under
whose
protection
we
are
,
you
shal
not
lose
so
much
as
one
farthing
,
but
so
,
as
if
you
knew
all
,
you
would
be
willing
to
lose
it
.
You
wil
say
,
Would
any
one
be
willing
to
be
plundred
?
Truly
,
if
you
knew
that
there
were
the
work
of
Gods
wisdom
in
it
to
you
,
and
how
it
doth
accomplish
his
end
,
and
work
his
glory
,
if
you
loved
God
,
you
would
willingly
give
up
your selves
,
and
your
estates
unto
him
,
and
say
,
it
is
better
for
me
to
give
up
al
that
I
have
when
it
may
be
for
the
glory
of
God
,
though
I
cannot
tel
the
particular
way
,
yet
I
know
God
wil
have
his
glory
by
it
,
than
it
is
for
me
stil
to
retain
the
possession
thereof
.
Therefore
the
Saints
of
God
have
nothing
taken
away
from
them
,
but
what
is
by
warrant
from
God
;
and
from
God
that
is
my
friend
,
and
remains
my
friend
.
We
do
not
understand
the
vastness
of
Gods
love
,
if
we
do
not
think
that
Gods
intire
love
can
stand
with
such
a
work
,
as
taking
away
some
of
our
estate
:
Gods
love
is
so
vast
,
as
it
can
stand
with
a
thousand
such
things
as
that
is
.
Al
these
troubles
,
and
afflictions
falling
into
the
infinite
Sea
of
Gods
love
,
makes
no
alteration
therein
.
The
ninth
Consequence
.
9.
Upon
this
Reconciliation
with
God
,
God
,
and
you
come
to
have
Common
friends
and
Common
enemies
.
Doth
God
come
into
a
league
with
you
,
and
are
you
Reconciled
unto
God
?
hence
forward
saith
God
,
all
your
enimies
shal
be
my
enemies
,
and
all
your
friends
shal
be
my
friends
,
and
so
it
shal
be
with
you
,
you
shal
look
upon
al
my
enemies
,
as
your
enemies
,
and
upon
al
my
friends
,
as
your
friends
.
The
tenth
Consequence
.
10.
Now
you
come
to
be
in
as
good
a
Condition
as
ever
you
were
before
there
was
any
sin
committed
in
the
world
:
we
were
at
Peace
with
God
in
Adam
,
and
it
is
broken
.
I
do
not
say
this
which
we
have
now
is
Peace
so
properly
,
as
it
is
Reconciliation
,
it
is
a
recovering
of
Peace
,
and
thou
being
received
into
this
Peace
,
thou
art
in
as
good
a
condition
,
in
as
happy
an
estate
as
Adam
was
in
Innocency
,
yea
,
and
happyer
too
;
for
though
there
was
a
Peace
between
God
and
him
then
,
yet
there
was
a
possibility
for
Adam
to
turne
an
enemy
to
God
.
But
it
is
not
so
with
thee
,
now
thou
art
therefore
safer
.
Gods
heart
is
as
much
towards
thee
,
as
ever
it
was
towards
Adam
,
yea
more
,
for
thou
art
in
a
better
Covenant
now
,
in
regard
thou
art
in
a
Covenant
of
grace
,
though
no
thank
to
sin
,
but
God
hath
so
ordered
it
,
and
turned
it
,
that
as
they
say
of
a
bone
that
is
broken
,
if
it
be
wel
sett
,
it
is
stronger
than
it
was
before
:
So
when
the
heart
is
true
,
and
wel
set
in
this
Reconciliation
with
God
,
it
is
more
firme
with
God
,
it
is
in
a
better
Condition
than
it
was
before
the
Breach
was
made
.
This
is
that
which
may
be
abundance
of
joy
to
the
heart
of
a
man
.
When
a
man
hath
been
at
a
difference
with
a
great
man
,
at
whose
disposed
lyes
his
life
,
and
al
that
he
hath
,
what
a
joyful
thing
is
it
to
that
man
when
there
comes
in
one
to
Reconcile
them
both
,
and
so
to
R●concile
them
,
that
he
shal
be
in
a
better
Condition
than
ever
he
was
,
that
he
shal
have
the
great
man
to
be
a
surer
friend
to
him
than
ever
he
was
.
Wel
,
Christians
,
go
together
and
rejoyce
in
this
blessed
goodness
of
God
,
in
this
happy
Reconciliation
which
Christ
is
come
to
make
between
God
and
man
.
The
eleventh
Consequence
.
11.
That
by
our
Peace
,
and
with
our
Peace
,
whatsoever
wrath
of
God
,
whatsoever
Judgments
of
God
comes
abroad
,
or
are
executed
in
the
world
,
we
come
to
be
freed
from
the
evil
of
them
,
so
that
none
of
that
wrath
shal
befal
us
,
not
in
any
revenging
way
,
as
it
doth
befal
wicked
and
ungodly
men
,
but
we
shal
Certainly
be
delivered
from
all
the
evil
of
it
.
When
judgments
are
sent
from
heaven
abroad
into
the
world
,
there
is
a
protection
unto
al
those
that
are
Reconciled
unto
God
,
though
there
be
darkness
every
where
else
,
yet
there
is
light
in
their
hearts
,
they
are
alwaies
in
Goshan
,
though
God
be
never
so
terrible
in
his
judgments
unto
others
,
yet
this
terror
of
God
is
taken
from
them
.
If
you
should
hear
the
noise
of
Trumpets
,
and
Drums
,
the
neighing
of
Horses
,
the
roaring
of
Cannons
,
and
shooting
of
Muskets
,
and
all
the
dreadful
sound
of
warlike
instruments
:
peradventure
at
the
first
it
may
strike
some
feare
and
terror
into
you
,
but
when
you
come
to
hear
,
that
al
comes
from
your
friend
,
it
takes
away
the
terror
of
al
these
things
.
If
a
man
comes
to
a
house
where
there
are
a
Company
of
fierce
mastive
Dogs
that
are
barking
as
if
they
would
come
presenly
and
tear
out
his
throat
,
he
may
happily
be
in
some
fear
;
but
if
the
master
of
the
house
be
his
friend
,
and
if
he
stand
by
,
he
need
not
then
fear
that
any
hurt
shal
come
to
him
by
them
.
It
is
true
indeed
,
if
he
be
an
enemy
,
or
if
he
be
a
Thief
,
that
comes
to
steal
,
and
destroy
he
may
fear
these
mastives
.
So
,
the
Troubles
of
the
world
,
may
come
with
open
mouth
,
as
if
they
would
devour
us
,
but
if
we
be
Gods
friends
,
if
he
stand
by
,
we
need
not
fear
what
they
can
do
to
us
,
for
we
have
a
quietus
est
,
we
have
a
protection
from
God
from
all
the
evils
that
are
in
the
world
.
Though
the
devouring
Angel
shal
come
to
destroy
,
yet
(
if
the
blood
of
Christ
who
is
our
Peace
be
sprinkled
upon
the
posts
of
the
doors
of
our
hearts
)
this
Angel
shall
pass
away
from
us
.
This
is
another
fruit
of
our
Peace
with
God
;
namely
,
protection
from
the
wrath
of
God
when
it
spreads
abroad
as
Lightning
in
the
world
.
The
twelfth
Consequence
.
12.
Again
:
Hence
all
that
is
in
Gods
word
speaks
Peace
to
us
,
both
the
Law
,
and
the
Gospel
;
the
very
Law
it self
comes
to
speak
Peace
to
us
because
it
is
now
fully
satisfied
;
there
is
nothing
in
the
word
of
God
,
but
is
at
Peace
with
those
that
are
at
Peace
with
him
.
The
threats
that
are
in
the
word
of
God
bring
no
evill
at
all
to
him
that
is
reconciled
to
God
,
every
part
of
Gods
word
doth
do
good
to
them
that
walk
uprightly
,
according
to
that
in
Mic.
2.7
.
Do
not
my
words
do
good
to
him
that
walketh
uprightly
?
When
thou
readest
any
part
of
the
word
of
God
though
never
so
terrible
,
if
thou
art
Reconciled
to
God
,
thou
mayest
read
it
with
comfort
.
Many
people
dare
not
read
somwhat
of
Gods
word
;
they
scarce
dare
come
to
hear
somwhat
of
Gods
word
,
but
if
thou
beest
at
peace
with
God
,
thou
needest
not
fear
the
reading
,
or
the
hearing
of
any
part
of
Gods
word
.
What
is
the
Reason
that
many
people
when
there
is
an
argument
preached
that
hath
any
terror
in
it
,
they
will
come
no
more
to
hear
it
?
It
is
,
whatsoevever
their
pretences
be
,
a
sign
that
there
is
some
guilt
in
their
hearts
,
they
look
upon
the
word
of
God
as
if
it
were
their
enemy
;
and
it
is
a
sad
thing
for
a
man
to
look
upon
any
part
of
Gods
word
as
his
enemy
;
Certainly
if
any
part
of
Gods
word
be
thy
enemy
,
God
is
thy
enemy
,
for
there
is
no
part
of
the
word
of
God
,
but
there
is
Gods
mind
,
and
Gods
heart
in
it
,
and
therefore
if
thou
beest
at
peace
with
God
,
there
is
nothing
in
that
word
of
God
which
is
thine
enemy
.
Indeed
,
a
man
that
is
on
the
Sea
,
if
storms
,
and
Tempests
arise
:
he
may
peradventure
be
afraid
to
look
out
,
he
may
not
dare
to
stir
out
of
his
Cabbin
:
But
if
he
be
on
shore
,
he
can
stand
,
and
look
upon
all
the
waves
of
the
Sea
,
and
upon
all
the
boysterousnesse
of
it
without
any
trouble
to
him
.
So
,
when
men
are
in
their
natural
Condition
,
when
they
are
not
converted
unto
God
;
then
when
they
come
to
hear
of
the
terrors
of
the
Law
,
alas
they
cannot
enter
into
Consideration
of
that
wrath
of
God
which
the
Law
threatneth
,
and
which
they
apprehend
is
due
unto
them
because
of
sin
,
but
their
very
hearts
shake
,
&
they
do
even
shut
their
eyes
against
those
truths
.
But
when
they
are
once
got
upon
the
shore
,
when
there
is
a
Peace
made
between
God
and
them
,
then
they
may
look
upon
al
the
terrors
of
the
Law
,
and
upon
al
that
wrath
that
is
threatned
therein
,
with
joy
and
Comfort
,
and
bless
the
name
of
God
for
ever
that
they
are
freed
and
delivered
from
them
.
These
are
the
blessed
,
and
happy
fruits
of
our
Peace
,
and
Reconciliation
with
God
.
And
now
before
we
go
any
further
,
we
must
abide
a
while
in
the
Application
of
what
hath
been
thus
far
opened
unto
you
concerning
the
excellencies
,
and
glorious
fruits
of
this
Peace
and
Reconciliation
.
CAHP.
6.
VSE
1.
Wherefore
in
the
first
Place
:
From
hence
it
must
needs
follow
,
that
if
there
be
such
a
blessed
peace
between
God
,
and
a
true
Christian
as
hath
been
opened
:
Then
he
must
needs
be
very
peaceable
in
the
world
,
he
must
needs
be
of
a
very
peaceable
disposition
before
men
.
You
wil
say
,
How
doth
this
follow
?
Thus.
There
is
so
much
sweeteness
in
this
Peace
with
God
that
it
must
needs
so
quiet
the
spirit
of
that
man
in
whom
it
is
,
that
whatsoever
is
without
shal
never
be
able
to
make
any
great
disturbance
in
his
Spirit
,
so
great
,
and
so
excellent
is
the
sweetness
of
this
Peace
.
A
Merchant
that
hath
al
his
estate
in
one
Bottom
,
he
is
upon
every
stirring
of
the
winds
,
or
upon
the
hearing
of
any
storme
,
afraid
that
all
is
cast
away
.
But
if
he
hear
news
,
that
the
Ship
is
safe
,
and
that
al
is
come
securely
into
the
Haven
,
his
Spirit
that
was
afraid
before
,
wil
be
now
so
quieted
,
and
sattisfied
with
this
newes
,
that
it
wil
not
be
a
very
easie
matter
at
such
a
time
to
anger
such
a
man
.
There
is
nothing
that
is
more
able
to
keep
the
heart
of
a
man
from
passion
,
and
frowardness
,
and
disturbance
,
than
a
ful
sattisfaction
within
ones
own
spirit
.
Now
,
if
there
be
any
thing
in
the
world
that
is
able
to
sattisfy
the
spirit
of
a
man
;
surely
it
is
the
Peace
with
God
,
it
is
Reconciliation
which
is
made
between
a
man
,
and
God
.
The
Scripture
saith
,
that
a
good
man
shal
be
satisfied
from
himself
.
Prov.
14.14
.
Saul
;
Saul
when
he
came
first
to
the
Crown
,
he
seemed
to
be
of
a
very
low
,
and
meek
spirit
,
he
counteth
his
family
to
be
the
least
of
the
Tribes
,
and
himself
to
be
of
the
least
of
that
family
.
And
when
there
were
some
Children
of
Belial
that
spaek
against
him
,
and
said
,
Shal
this
man
be
King
over
us
?
The
scripture
tels
us
that
he
held
his
peace
:
and
when
some
would
have
had
those
that
spake
against
him
before
to
be
put
to
death
,
no
,
saith
Saul
,
there
shal
not
any
man
be
put
to
death
this
day
.
At
first
you
see
Saul
was
of
a
quiet
spirit
,
of
a
very
meek
disposition
,
but
after
Saul
had
departed
from
God
,
and
God
was
departed
from
him
,
he
was
then
of
a
very
froward
,
and
surly
,
and
rugged
and
harsh
disposition
,
and
he
that
was
before
of
a
peaceable
,
and
quiet
disposition
to
his
enemies
,
yet
afterwards
he
was
of
a
froward
,
and
cross
disposition
,
even
to
his
own
Son
,
to
Jonathan
who
was
a
good
Son
,
a
gracious
,
and
godly
Son
,
a
Son
of
a
sweet
nature
,
and
yet
even
to
him
,
how
harsh
was
he
,
O
thou
child
of
a
perverse
woman
saith
he
,
and
he
would
have
slaine
him
in
that
passion
,
if
the
people
had
not
prevented
him
.
And
how
froward
was
he
likewise
when
he
was
but
crossed
of
his
wil
,
when
he
heard
that
the
Priests
had
but
let
David
pass
away
with
some
smal
supplies
,
they
must
be
al
put
to
death
,
man
,
woman
,
and
Child
,
and
fourscore
and
five
of
the
Priests
of
the
Lord
that
wore
a
sinnen
Ephod
must
al
be
presently
murdred
,
such
a
froward
,
cross
,
rugged
,
and
harsh
nature
was
Saul
of
,
and
what
was
the
reason
of
this
?
Because
he
had
departed
from
God
,
and
God
was
departed
from
him
.
You
therefore
that
are
of
froward
,
and
passionate
Spirits
,
have
cause
to
look
into
your
own
hearts
,
and
examine
your selves
wel
whether
this
be
not
the
ground
of
it
,
even
that
you
have
broke
your
peace
with
God
,
and
now
you
are
at
peace
with
no
body
,
not
with
Husband
,
nor
with
Wife
,
nor
with
Neighbors
,
whereas
if
you
did
keep
close
with
God
,
and
maintained
but
the
sweetness
of
your
hearts
in
the
injoyment
of
peace
with
him
,
it
would
not
be
easy
for
you
to
be
disturbed
with
any
thing
that
befals
you
from
without
.
This
is
the
first
thing
that
followeth
from
the
sweetness
of
our
Reconciliation
with
God
,
that
a
gracious
heart
who
knows
what
that
meaneth
,
must
needs
be
of
a
sweet
,
and
lovely
,
and
meek
disposition
towards
others
.
CHAP.
7.
VSE
.
2.
Secondly
,
O!
the
blessed
estate
of
a
Beleever
,
of
one
that
hath
imbraced
the
Gospel
,
he
is
Reconciled
to
God
,
he
is
at
peace
with
God
,
and
that
hath
a
great
deal
in
it
as
you
have
have
heard
.
The
Jews
were
wont
to
expresse
all
kind
of
prosperity
,
and
happpinesse
by
this
word
[
Peace
]
Peace
be
to
you
;
and
in
saying
so
,
they
did
wish
all
manner
of
good
;
for
indeed
the
word
is
a
comprehensive
word
;
and
therefore
God
accounteth
it
his
glory
,
to
be
called
the
God
of
Peace
;
and
the
very
God
of
Peace
,
&c.
And
the
Son
of
God
,
it
is
his
glory
to
be
the
Prince
of
Peace
.
And
the
spirit
of
God
,
it
is
his
glory
to
have
the
fruits
of
the
spirit
to
be
Joy
,
and
Peace
.
And
it
is
the
honor
of
the
Gospel
,
to
be
the
Gospel
of
Peace
.
And
it
is
the
glory
of
the
Kingdom
of
God
to
consist
in
righteousnesse
,
and
Peace
.
And
it
is
the
Evangelical
benediction
;
Grace
,
&
peace
,
It
is
the
glory
of
the
Covenant
of
Life
,
to
be
a
Covenant
of
Peace
.
Peace
,
it
is
a
most
amiable
thing
;
But
Peace
with
God
,
how
lovely
,
and
amiable
,
and
glorious
is
it
?
Ask
a
wounded
Conscience
that
apprehends
,
and
is
sensible
of
that
enmity
that
sin
hath
put
between
God
,
and
it
,
what
it
would
give
for
peace
with
God
?
Ask
,
Ask
a
dying
man
that
apprehends
what
God
is
,
one
who
hath
no
peace
with
God
,
what
he
would
give
for
Peace
with
God
?
If
you
could
possibly
ask
those
damned
spirits
that
are
now
in
Hell
,
what
they
think
of
peace
with
God
?
O!
what
a
Commendation
would
they
set
on
this
peace
!
Well
may
we
be
willing
to
endure
some
trouble
in
seeking
after
this
peace
with
God
:
well
may
we
be
contented
to
lie
under
the
stroak
of
the
Law
as
long
as
God
pleaseth
,
for
this
peace
wil
at
last
make
up
all
.
Those
that
have
endured
the
greatest
terrors
of
the
Law
,
when
the
Lord
hath
come
in
with
manifestations
of
this
peace
,
and
Reconciliation
to
them
in
Jesus
Christ
,
they
have
thought
all
well
recompenced
;
and
if
it
had
been
to
endure
a
thousand
times
more
than
they
have
done
,
they
would
have
thought
all
to
have
been
made
up
in
this
blessed
peace
.
This
is
a
blessing
indeed
in
these
troublesom
times
wherein
we
hear
of
nothing
but
of
wars
and
of
rumors
of
wars
,
and
we
are
taught
by
what
we
now
hear
,
and
feel
,
and
know
,
to
prize
outward
peace
.
But
if
we
think
outward
peace
be
so
great
a
mercy
,
what
is
this
Reconciliation
,
and
peace
with
God
,
the
Soul
blessings
.
Yea
,
yo●
wil
say
,
there
is
a
great
deal
of
Blessing
indeed
in
this
Reconciliation
with
God
which
we
have
read
of
,
and
happy
is
the
soul
that
is
at
peace
with
him
.
But
how
shal
we
know
that
we
are
those
that
are
Reconciled
to
God
,
that
so
we
may
injoy
those
blessed
fruits
of
Reconciliacion
,
that
is
here
treated
of
?
I
confesse
,
this
is
worth
the
knowing
,
and
worth
the
searching
after
,
and
it
is
a
good
sign
if
your
hearts
be
seriously
inquisitive
to
know
how
tearms
stand
between
God
and
your
souls
:
and
this
is
a
thing
that
doth
not
usually
take
up
the
thoughts
of
men
,
and
perhaps
there
are
many
that
scarce
in
all
the
daies
of
their
lives
had
their
thoughts
seriuosly
taken
up
with
this
,
to
consider
,
how
do
the
tearms
stand
between
God
and
my
soul
?
I
here
go
up
and
down
in
the
world
,
and
busie
my self
about
this
,
and
the
other
thing
,
But
O!
my
soul
,
how
doth
things
stand
between
God
,
and
you
?
are
all
things
wel
there
?
are
all
things
quiet
there
?
hath
not
God
somthing
against
you
?
hath
not
God
dreadful
things
to
charge
upon
you
?
Yea
,
you
wil
say
,
God
hath
enough
to
charg
upon
us
all
.
No
,
but
if
thou
be
at
peace
with
God
in
Christ
,
God
hath
nothing
to
charge
thee
withal
.
And
it
is
possible
for
one
to
be
in
such
a
Condition
,
as
to
know
that
God
hath
nothing
to
charge
him
with
,
and
so
he
may
be
able
to
stand
before
the
Lord
,
as
freed
from
any
thing
that
God
hath
to
lay
to
his
charge
.
This
might
be
manifested
further
as
the
excellency
of
our
peace
with
God
.
It
is
true
,
none
can
be
in
such
a
condition
but
that
they
have
sin
enough
in
themselves
to
be
charged
upon
them
if
God
look
upon
them
in
themselves
;
and
those
solus
that
charge
themselves
most
,
those
usually
God
hath
least
to
charge
upon
.
In
themselves
I
affirm
,
God
hath
enough
against
them
;
but
God
looking
upon
them
in
Jesus
Christ
,
he
hath
nothing
to
charge
them
withal
,
so
as
that
they
should
stand
guilty
in
his
presence
,
or
be
answerable
to
his
Law
which
they
have
broken
.
You
wil
say
,
How
then
can
God
afflict
for
sin
?
Yes
,
there
is
no
such
consequence
,
that
because
men
have
nothing
to
answer
unto
the
Law
,
therefore
they
are
not
to
be
afflicted
,
for
afflictions
to
those
that
are
Reconciled
to
God
,
are
not
fruits
of
the
Law
,
but
they
are
dispensations
of
God
in
his
waies
of
wisdom
to
his
people
;
because
he
thinks
that
afflictions
are
a
fit
way
to
manifest
unto
themselves
,
and
to
the
world
that
he
is
a
holy
God
,
and
that
he
is
displeased
with
sin
,
and
God
wor●s
upon
them
in
such
a
way
,
but
not
as
in
a
way
of
giving
satisfaction
to
divine
Justice
,
that
is
not
Gods
end
in
afflicting
of
them
.
There
is
a
great
deal
of
difference
between
a
fatherly
displeasure
,
and
a
revenging
displeasure
;
God
hath
swallowed
up
in
this
Reconciliation
,
all
the
displeasure
of
a
Judge
,
all
his
revenging
displeasure
;
and
he
hath
everlastingly
swallowed
it
up
,
but
yet
there
may
remain
the
other
,
he
hath
not
swallowed
up
his
fatherly
displeasure
,
but
retains
it
,
and
that
without
any
derogation
to
himself
,
all
tending
to
the
good
of
those
that
the
Lord
manifesteth
such
displeasure
against
.
CHAP.
8.
How
to
know
whether
a
mans
Peace
be
made
with
God
,
opened
in
seven
Particulars
.
1.
Every
weapon
of
war
against
God
is
laid
down
.
2.
There
hath
been
treaties
of
Peace
between
God
and
that
soul
.
3.
Peace
with
God
wil
make
thee
abhor
thy self
for
thy
former
cursed
waies
.
4.
It
wil
make
thee
on
Gods
side
.
5.
It
wil
preserve
from
evil
.
6.
It
wil
enable
thee
to
suffer
much
.
7.
It
wil
make
thee
highly
prise
it
.
But
I
say
,
the
Soul
should
be
often
inquireing
how
things
stand
between
God
,
and
it
;
Are
the
termes
right
between
God
and
my
soul
?
Am
I
at
peace
with
him
,
or
am
I
not
?
if
not
,
how
can
I
sleep
?
how
can
I
go
about
my
business
,
and
God
be
an
enemy
to
me
?
And
if
I
do
go
about
my
business
,
it
is
a
sign
of
a
bold
,
and
presumptuous
heart
to
go
up
and
down
merrily
,
and
quietly
,
and
yet
this
great
question
,
how
tearmes
are
between
God
,
and
my
soul
comes
not
to
be
determined
of
.
Would
you
then
know
whether
indeed
the
tearms
are
good
,
and
right
,
and
peaceable
between
God
,
and
you
?
1
First
,
Certainly
,
except
thou
hast
layed
down
al
thy
weapons
of
war
,
and
enmity
against
God
,
thou
art
not
yet
at
peace
with
him
.
And
canst
thou
in
the
uprightness
of
thy
heart
appeal
thus
unto
God
?
Lord
,
thou
knowest
there
's
no
weapon
of
enmity
against
thee
in
my
heart
that
ever
I
have
taken
notice
of
,
but
I
have
been
willing
,
and
shal
be
willing
to
lay
it
down
,
and
God
forbid
that
ever
there
should
be
the
least
weapon
of
warr
found
in
my
heart
against
God
.
Every
known
sin
in
thee
is
a
weapon
of
warfare
against
God
,
and
though
thou
should'st
lay
down
many
,
yet
if
that
be
not
layed
down
;
if
thou
keepest
any
one
known
sin
within
thee
,
certainly
that
one
sin
is
enough
to
make
an
eternal
breach
,
and
enmity
between
God
,
and
thy
soul
.
Now
,
be
not
at
quiet
,
be
not
at
rest
in
thy
own
spirit
,
do
not
sleep
quietly
this
night
,
except
thou
canst
bring
thy
heart
to
this
,
that
thou
canst
go
in
secret
between
God
and
thy self
,
and
say
;
O
Lord
,
thou
knowest
I
have
renounced
al
the
waies
of
sins
that
ever
thou
hast
revealed
to
me
,
though
my
sins
do
cleave
to
me
as
close
as
my
skin
to
my
flesh
,
yet
as
soon
as
I
take
notice
of
them
,
as
soon
as
thou
makest
them
known
unto
me
;
I
cry
out
and
complaine
against
them
.
As
suppose
in
time
of
war
,
some
come
into
your
houses
,
and
you
know
not
at
their
first
coming
who
they
are
:
but
are
afterward
by
their
Carriage
,
and
behavior
,
and
by
their
speech
you
come
to
take
notice
that
they
are
of
your
enemies
:
Now
it
after
taking
notice
of
them
,
you
shal
make
much
of
them
,
and
Cherrish
them
,
and
entertain
them
,
and
supply
their
wants
,
give
them
Money
,
or
Plate
,
or
what
else
you
have
,
you
wil
be
found
to
be
an
enemy
to
the
State
.
But
if
as
soon
as
you
take
notice
of
them
,
you
desire
them
to
be
gone
,
and
you
do
what
you
can
to
thrust
them
out
of
your
doores
;
and
if
they
be
too
strong
for
you
,
you
go
and
complayne
to
your
neighbour
,
or
to
the
Officers
that
are
about
you
,
and
you
desire
them
to
afford
you
some
strength
to
apprehend
them
,
this
cannot
be
charged
upon
you
,
that
you
are
an
enemy
to
the
state
,
why
?
Because
though
they
be
in
your
house
,
yet
it
is
ful
sore
against
your
wills
.
And
so
,
many
men
,
though
they
entertain
their
Corruptions
,
and
Cherrish
them
,
and
fulfil
the
lusts
of
them
,
they
think
to
put
it
off
with
this
,
what
wil
you
have
me
to
do
?
I
cannot
help
it
:
But
do
you
complaine
of
it
?
do
you
cry
out
unto
God
,
and
say
,
Lord
here
is
an
enemy
,
an
enemy
to
thee
,
as
wel
as
unto
my self
?
an
enemy
to
thy
glory
,
as
wel
as
to
my
own
soul
;
O
that
thou
would'st
come
in
and
cast
this
enemy
of
mine
&
thine
out
of
my
heart
,
I
cannot
sleep
quiet
,
I
cannot
rest
,
and
be
at
peace
so
long
as
this
enemy
is
within
me
,
till
thou
comest
and
cast
it
out
.
This
is
a
sign
that
thou
art
at
peace
with
God
,
if
thou
hast
laid
down
thy
weapons
of
warfare
against
God
,
and
art
at
enmity
with
every
sin
:
If
thou
entertainest
in
thy
bosom
no
known
sin
,
though
never
so
secret
.
And
this
is
the
most
eminent
sign
that
can
be
,
so
that
the
weakest
Christian
may
be
able
to
apply
it
to
himself
,
and
come
to
know
somewhat
about
this
peace
with
God
.
2
Secondly
,
If
thou
wouldst
know
whether
God
,
and
thee
be
reconciled
,
then
let
me
put
this
to
thee
:
What
Treaties
have
there
been
made
between
God
,
and
thy
Soul
?
for
this
you
must
know
,
that
though
there
may
be
a
Peace
indeed
made
between
God
and
thee
,
in
some
kind
even
from
eternity
(
as
I
shall
afterwards
shew
you
)
yet
before
it
come
into
thy
heart
,
before
thou
can'st
come
to
know
it
,
there
must
a
Treaty
pass
between
God
,
and
thee
.
Reonciliation
that
is
from
eternity
comes
from
Treaties
between
God
the
father
,
and
God
the
Son
,
and
that
Reconciliation
that
in
time
comes
into
the
Conscience
,
is
a
fruit
of
some
Treaty
that
hath
been
between
God
,
and
thy self
.
As
for
example
:
When
God
would
be
at
peace
with
a
Soul
,
he
summons
that
Soul
to
come
in
,
he
tels
it
that
it
is
an
enemy
to
him
,
and
that
he
is
going
on
in
contrary
waies
to
him
.
As
usually
you
know
when
enemies
come
to
a
Town
,
they
will
first
summon
the
Town
before
they
storm
it
:
So
the
Lord
summons
thee
to
come
in
.
When
did
God
ever
summon
thy
heart
?
Hast
thou
felt
the
power
of
Gods
summons
in
thy
soul
?
Then
again
:
Hast
thou
felt
much
intercourse
between
God
and
thy
Soul
?
Hath
God
been
speaking
to
thy
heart
,
and
thy
heart
speaking
unto
God
?
Hath
God
been
working
towards
thee
,
and
hath
thy
heart
been
working
towards
God
?
Hath
the
Lord
sent
unto
thee
by
his
word
,
and
hast
thou
sent
up
unto
him
by
prayer
,
and
as
the
Lord
waits
upon
thee
to
know
what
thy
answer
is
when
he
speaks
to
thee
:
So
,
do'st
thou
wait
upon
him
to
know
his
answer
when
thou
prayest
,
What
have
been
the
Treaties
that
have
passed
secretly
in
thy
closet
between
God
and
thy
Soul
?
Thou
dost
not
go
on
in
a
dul
way
,
and
come
and
hear
the
word
of
God
,
but
never
hear
the
voice
of
God
,
but
when
thou
comest
to
hear
Gods
word
,
thou
hearest
Gods
voyce
,
thou
hearest
him
speak
unto
thee
,
Treating
with
thee
about
matters
of
Peace
,
and
thou
feelest
Gods
Spirit
drawing
thy
heart
,
and
telling
somewhat
of
Gods
mind
unto
thee
:
perhaps
at
this
time
,
and
for
the
present
whilest
thou
art
hearing
,
thou
tellest
God
secretly
by
ejaculations
.
Lord
I
am
willing
to
accept
of
those
tearms
of
Peace
,
and
Reconciliation
;
I
am
willing
to
accept
of
the
Conditions
of
the
Covenant
.
Or
perhaps
when
thou
doest
not
this
when
thou
art
hearing
,
yet
when
thou
art
got
alone
,
then
thou
openest
thy self
more
unto
God
,
and
sendest
a
ful
answer
unto
God
.
This
is
the
way
of
treating
,
that
when
thou
comest
to
hear
Gods
word
offering
tearms
of
peace
,
and
requireing
such
,
and
such
tearmes
,
thou
at
the
very
hearing
sendest
up
by
ejaculations
secretly
in
answer
to
God
,
Lord
,
I
accept
of
the
tearms
,
and
when
thou
art
gone
,
sendest
up
a
ful
answer
,
and
then
how
doest
thou
bless
his
name
that
ever
he
was
pleased
to
offer
such
tearms
unto
thee
,
though
they
were
a
thousand
times
harder
.
Hath
there
ever
been
any
such
doings
in
thy
heart
?
hath
it
been
one
of
the
greatest
works
that
ever
thy
heart
hath
been
set
upon
?
hath
thy
heart
been
set
more
upon
this
work
of
the
treaty
with
God
about
peace
,
than
about
any
thing
that
ever
concerned
thee
in
al
thy
life
?
Then
it
is
a
good
evidence
unto
thee
that
thou
art
in
a
way
of
Peace
,
and
if
thy
Conscience
speaks
peace
unto
thee
from
this
,
it
wil
be
a
comfortable
evidence
indeed
.
But
the
truth
is
I
cannot
give
you
the
ful
,
and
through
evidence
,
so
as
fully
to
sattisfy
your
heart
til
I
come
to
the
next
point
.
To
shew
you
how
the
heart
is
brought
to
Christ
and
reconciled
to
God
in
him
.
But
somewhat
may
be
done
to
help
the
soul
that
way
.
3
Thirdly
,
the
Third
Signe
therefore
is
this
.
If
thou
beest
at
peace
with
God
,
then
upon
Gods
being
pacified
towards
thee
,
and
upon
thy
apprehension
of
it
,
it
wil
make
thee
looke
back
to
thy
former
wretched
dealings
with
God
,
and
be
confounded
in
thy
own
thoughts
,
and
cause
thee
even
to
abhor
thy self
for
that
cursed
carriage
of
thy
heart
towards
him
,
and
dealings
with
him
when
thou
wert
in
away
of
opposition
,
and
when
thou
wert
walking
Contrary
to
him
.
I
wil
give
you
a
most
excellent
scripture
for
that
:
it
is
in
the
16.
of
Ezek.
the
latter
end
.
That
thou
mayest
remember
and
be
confounded
,
and
never
open
thy
mouth
any
more
;
Why
?
Because
of
thy
shame
,
when
I
am
pacified
towards
thee
for
all
that
thou
hast
done
;
that
is
the
time
you
see
when
the
soul
comes
to
be
ashamed
of
its
wretched
dealings
with
God
,
and
be
confounded
in
the
thought
thereof
,
even
when
the
Lord
is
pacified
towards
it
for
al
the
evil
that
it
hath
done
towards
him
.
Lay
this
therefore
,
(
when
you
lay
aside
this
Book
and
are
got
alone
,
)
warm
to
hearts
.
A
man
would
think
,
if
God
should
aske
the
question
,
that
this
should
rather
be
answered
when
God
comes
,
and
reveales
the
fruits
of
this
wrath
towards
a
soul
,
no
,
but
when
I
am
pacified
,
(
saith
God
)
towards
thee
;
then
thou
shalt
be
confounded
,
and
never
open
thy
mouth
any
more
.
So
that
if
thou
hast
any
evidence
,
any
found
evidence
to
thy
soul
that
the
Lord
is
pacified
towards
thee
for
al
the
evil
that
thou
hast
done
against
him
,
it
wil
make
thee
look
back
to
thy
former
actings
,
and
when
thou
dost
remember
them
thou
wilt
be
Confounded
in
thy
own
thoughts
,
and
whatsoever
God
doth
do
with
thee
,
thou
wilt
never
open
thy
mouth
any
more
but
be
ashamed
of
thy self
for
al
thy
wicked
dealings
towards
God
.
Many
of
your
Consciences
may
tel
you
that
there
hath
been
divers
horrible
things
acted
by
you
against
the
Lord
,
what
sins
have
not
many
of
you
lived
in
?
do
you
hope
that
God
is
reconciled
to
you
,
and
pacified
towards
you
for
al
those
horrible
things
that
you
have
done
?
If
he
be
,
you
wil
upon
this
grace
of
God
towards
you
,
look
back
upon
what
you
have
done
formerly
,
and
be
confounded
in
your
own
souls
,
and
the
mroe
you
apprehend
your
peace
to
be
made
with
God
,
the
more
wil
you
be
ashamed
,
and
the
more
wil
you
be
troubled
for
what
you
have
done
.
Many
a
wretched
sinner
that
hath
lived
in
waies
of
sin
,
when
the
fear
of
death
comes
upon
him
wil
be
confounded
&
ashamed
of
what
he
hath
done
;
&
then
he
wil
complain
,
&
cry
out
to
others
,
and
desire
them
to
pray
for
him
;
but
that
is
not
the
thing
that
God
here
speaks
of
,
for
let
God
but
set
such
a
one
upon
his
feet
again
,
and
free
him
from
his
sickness
,
and
fears
,
he
is
no
longer
confounded
,
and
ashamed
,
but
wil
be
as
jolly
,
and
as
merry
as
before
.
But
if
God
indeed
be
pacified
towards
thy
soul
,
thou
wilt
then
be
confounded
,
and
ashamed
for
all
the
evils
that
thou
hast
done
against
him
.
This
is
as
comfortable
an
argument
that
peace
is
made
betwixt
God
,
and
us
,
and
that
he
is
reconciled
towards
us
,
as
any
I
know
,
when
upon
the
apprehension
of
that
peace
and
Reconciliation
we
come
to
be
confounded
in
our
own
Souls
.
4
Fourthly
,
One
that
is
at
peace
with
God
,
wil
evermore
be
on
Gods
side
,
he
wil
go
which
way
the
cause
of
God
goes
,
and
he
wil
be
content
though
it
be
never
so
dangerous
to
venture
himself
on
Gods
side
.
As
such
a
one
by
a
secret
instinct
from
God
himself
is
able
to
know
and
distinguish
which
is
Gods
side
,
and
he
is
not
so
full
of
questions
as
others
are
:
So
being
once
reconciled
to
God
,
and
at
friendship
with
him
,
he
will
alwaies
be
on
that
side
.
Many
wil
say
,
indeed
if
we
knew
which
were
Gods
side
,
we
would
be
of
it
:
friends
,
the
reason
why
you
find
it
so
hard
to
find
,
and
discern
the
side
of
God
,
and
to
know
it
,
it
is
because
you
are
not
friends
to
God
;
if
God
were
thy
friend
,
his
secrets
would
be
made
known
unto
thee
:
try
now
whether
it
be
so
with
thee
or
no
:
where
ever
thou
art
;
if
there
be
sideing
against
God
,
though
there
be
but
few
that
stand
up
for
him
,
and
his
Cause
,
thou
wilt
be
sure
to
joyn
with
them
that
stand
for
God
,
though
they
be
the
fewest
,
and
though
they
be
meanest
in
the
Town
where
thou
livest
:
this
is
a
true
argument
that
thou
art
one
that
art
at
peace
with
God
.
5
Fifthly
,
If
thou
beest
at
peace
with
God
,
this
peace
hath
a
great
deal
of
power
to
preserve
thee
from
evill
Phil.
4.7
.
The
Peace
of
God
shall
keep
your
hearts
,
saith
the
Text
,
shall
guard
your
hearts
,
So
the
word
is
,
it
wil
guard
as
a
House
is
guarded
with
a
Troop
of
Horse
,
or
Band
of
Souldiers
:
if
temptations
come
,
the
peace
of
God
will
guard
your
hearts
,
and
keep
you
in
a
gracious
frame
,
it
wil
be
of
a
mighty
power
to
keep
the
soul
from
evil
,
I
do
not
know
a
stronger
guard
in
the
world
to
keep
a
man
from
the
evil
of
sin
,
than
the
peace
of
God
made
known
unto
the
Soul
is
.
6
Again
,
if
thou
beest
at
peace
with
God
,
Being
shod
with
the
preparation
of
the
Gospel
of
Peace
;
that
is
,
the
Peace
that
the
Gospel
doth
bring
will
enable
thee
to
tread
upon
sharp
stones
;
for
,
from
thence
the
phrase
is
taken
,
and
signifies
as
much
.
In
those
places
they
use
to
go
with
Sandals
under
their
feet
,
it
being
grievous
,
and
hurtfull
to
them
to
go
barefoot
upon
sharp
stones
.
So
saith
the
Apostle
,
you
may
meet
with
rough
,
and
sharp
waies
in
your
Christian
course
,
but
the
Peace
which
the
Gospel
doth
bring
wil
be
as
shooes
to
enable
you
to
go
upon
those
sharp
stones
.
Doth
the
peace
of
God
enable
you
to
suffer
much
for
God
?
it
is
a
sign
then
that
you
are
at
Peace
with
him
.
7
Lastly
,
He
that
is
at
Peace
with
God
,
doth
set
a
mighty
high
esteme
upon
that
peace
,
he
wil
not
easily
part
with
it
,
he
wil
not
easily
lose
it
,
that
is
the
Bird
in
the
bosom
that
he
desires
to
keep
singing
,
whatsoever
becomes
of
him
,
so
long
as
he
can
keep
that
Bird
singing
in
his
brest
,
he
thinks
himself
wel
enough
,
though
he
should
meet
with
never
so
many
difficulties
,
and
hardships
in
the
waies
of
God
.
One
that
hath
got
this
peace
with
God
knows
how
to
prise
it
,
for
the
truth
is
,
ordinarily
,
it
is
gotten
with
a
great
deal
of
difficulty
,
it
cost
them
somewhat
,
and
it
cost
Jesus
Christ
somwhat
before
they
could
get
it
.
Hast
thou
got
peace
with
God
?
if
it
be
of
the
right
stamp
,
know
,
it
cost
thee
dear
,
and
it
cost
Jesus
Christ
dear
,
and
surely
now
thou
hast
it
,
it
wil
be
dear
likewise
to
thy
soul
:
So
that
if
Sin
should
present
it self
to
thee
,
and
goe
about
to
withdraw
thy
heart
from
God
unto
that
which
is
evil
,
this
wil
be
the
very
thought
of
thy
heart
(
though
perhaps
there
may
be
pleasure
and
profit
in
the
way
which
sin
presents
to
thee
)
this
wil
be
the
very
thought
of
thy
heart
,
Wil
it
not
hinder
my
peace
with
God
?
If
there
be
the
least
suspition
of
that
,
away
with
it
saith
the
soul
,
I
wil
not
buy
the
pleasure
,
or
the
profit
of
sin
at
so
dear
a
rate
.
It
saith
unto
sin
as
the
Figg
Tree
,
and
Olive
Tree
,
said
unto
the
other
Trees
when
they
would
come
and
perswade
them
to
rule
over
them
.
Shal
I
lose
my
sweetness
saith
the
Figg
Tree
,
and
my
fattness
saith
the
Olive
Tree
,
to
come
and
be
King
over
you
?
So
saith
the
heart
that
is
reconciled
unto
God
,
when
sin
,
and
the
world
presents
themselves
to
it
,
shal
I
lose
my
sweetenss
,
and
my
fatness
?
shal
I
lose
that
blessed
quietude
that
is
between
God
and
me
,
to
come
,
and
close
with
you
?
O
,
God
forbid
,
surely
,
I
wil
never
buy
the
sweet
of
Sin
at
such
a
dear
rate
.
It
is
true
indeed
,
the
men
of
the
world
who
have
a
false
peace
,
wil
venture
that
peace
upon
any
light
occasion
.
If
a
man
have
a
Jewel
that
is
but
a
false
Jewel
,
such
a
thing
as
a
Bristoll
stone
is
,
that
it
may
be
is
not
worth
two
pence
,
he
wil
not
be
much
careful
of
it
.
But
if
he
have
a
Jewel
that
is
a
true
Diamond
or
that
is
a
right
Pearl
,
he
wil
not
venture
that
upon
a
little
matter
.
The
Peace
that
most
men
have
,
is
a
counterfeit
false
Peace
and
they
wil
soon
venture
it
upon
any
tearms
.
These
men
that
can
so
readily
yield
to
the
Temptations
of
sin
;
it
is
an
evident
argument
,
that
the
Peace
they
have
is
but
a
false
peace
,
and
that
is
the
reason
they
can
part
with
it
upon
such
easie
conditions
.
But
the
soul
that
hath
true
peace
with
God
,
looks
upon
it
as
a
Jewel
of
an
inestimable
value
,
as
a
precious
Pearl
:
Here
is
my
happiness
saith
he
,
you
shall
not
have
this
away
from
me
with
a
whistle
,
with
a
light
matter
,
I
will
not
part
with
this
so
,
which
cost
me
so
dear
,
and
which
cost
Jesus
Christ
himself
so
dear
,
no
less
than
his
own
blood
.
Most
people
in
the
world
think
they
have
peace
with
God
,
but
let
me
ask
,
what
did
your
peace
cost
you
?
It
cost
little
,
and
so
lightly
come
lightly
go
:
that
is
the
reason
of
al
your
loose
professors
that
walk
so
carelesly
in
their
waies
,
the
peace
they
have
had
comes
lightly
to
them
,
and
so
goes
lightly
away
from
them
,
they
have
patched
to
themselves
a
peace
,
but
they
have
not
the
right
understanding
of
the
mystery
of
the
souls
Reconciliation
to
God
,
and
that
is
the
very
ground
of
the
looseness
of
their
conversations
.
Thus
I
have
endeavoured
to
help
you
to
examine
your
peace
whether
it
be
true
,
or
no.
If
you
can
upon
these
signes
,
or
notes
conclude
your
peace
to
be
right
;
Blessed
are
you
,
go
your
waies
rejoycing
,
and
joyn
with
the
Angels
in
their
song
;
Glory
be
to
God
in
Heaven
,
and
peace
on
Earth
;
glory
be
to
the
great
God
that
is
on
high
,
that
hath
not
only
made
peace
on
Earth
,
but
made
peace
in
my
bosom
;
and
therefore
O
my
soul
returne
unto
thy
rest
.
Thy
soul
may
now
even
take
its
ease
.
You
have
a
notable
expression
concerning
this
in
Psal.
25.12
.
where
speaking
of
the
happiness
of
the
godly
,
he
saith
,
What
man
is
he
that
feareth
the
Lord
,
his
soul
shal
dwel
at
ease
;
O!
it
is
a
blessed
thing
to
have
a
soul
dwel
at
ease
.
You
would
fain
have
comfortable
Habitations
for
your
bodies
where
you
may
live
at
ease
,
and
not
be
disturbed
,
or
be
troubled
,
either
with
il
neighbors
,
or
with
fear
of
enemies
;
O!
but
to
have
your
Souls
dwel
at
ease
,
that
is
your
happiness
:
and
therefore
,
though
in
many
places
of
the
nation
our
Brethren
abroad
can
have
no
houses
wherein
they
may
live
at
ease
,
but
are
alwaies
in
great
streights
and
dangers
,
yet
by
this
peace
with
God
,
if
it
be
made
sure
unto
thee
,
though
thou
wert
in
the
midst
of
thy
enemies
,
thy
soul
may
come
to
dwel
at
ease
.
Remember
that
place
therefore
,
it
is
a
blessed
and
a
sweet
promise
,
and
you
should
make
much
of
it
in
such
troublesome
times
as
these
are
,
that
he
that
fears
the
Lord
,
his
soul
shal
dwel
at
ease
.
CHAP.
9.
Use
.
3.
To
seek
to
make
our
Peace
with
God
:
five
helps
thereunto
.
1.
Keep
from
the
outward
Acts
of
sin
.
2.
Labor
to
set
God
continully
before
you
.
3.
Resolve
not
to
be
at
Peace
with
your selves
till
you
be
at
Peace
with
God
.
4.
Seek
Peace
with
God
on
his
own
Conditions
.
5.
Prize
Peace
with
God
now
,
as
you
wil
value
it
at
the
day
of
Judgment
.
THat
we
may
conclude
this
particular
of
the
excellency
of
our
Reconciliation
with
God
:
there
is
yet
another
Use
which
we
may
make
of
it
.
And
that
is
this
.
Use
3.
If
it
be
of
such
a
great
excellency
to
be
at
peace
with
God
:
O
that
you
would
al
be
in
love
with
it
,
that
you
would
al
seek
to
make
your
peace
with
him
who
is
the
great
Reconciler
.
You
wil
say
,
Can
we
make
our
peace
with
God
?
No
,
you
cannot
do
it
,
but
it
is
in
a
great
part
done
to
your
hands
if
you
have
but
hearts
to
seek
after
it
.
It
is
true
,
there
is
another
point
(
but
that
wil
fal
in
afterward
)
to
shew
how
it
is
done
to
the
hand
of
some
already
.
But
for
the
present
,
you
must
know
,
that
you
can
have
no
evidence
to
your
own
Conscience
,
til
you
seek
after
this
peace
:
and
the
truth
is
if
we
either
knew
the
need
of
it
,
or
the
excellency
of
the
injoyment
of
it
,
we
would
never
be
at
rest
in
any
thing
til
we
come
to
be
assured
that
it
is
ours
.
You
wil
say
,
What
shal
we
do
?
I
Answer
;
though
we
know
that
it
is
the
great
work
of
Christ
to
make
our
peace
with
God
;
yet
God
requires
this
,
and
in
requiring
it
(
if
you
belong
to
him
)
he
wil
convey
some
secret
influences
of
his
grace
into
you
to
inable
you
to
do
it
;
be
wil
give
you
a
heart
to
labor
for
it
,
which
indeed
is
one
signe
of
our
peace
.
Help
1.
And
therefore
let
me
perswade
you
to
do
what
you
can
,
do
but
keep
(
for
the
present
)
from
the
outward
acts
of
sin
;
and
do
not
willfully
give
way
to
the
inward
or
outward
acts
of
sin
,
labor
to
get
your
hearts
to
this
,
that
may
you
say
,
the
Lord
knows
I
do
not
wilfully
yield
to
any
known
sin
,
convince
your
hearts
,
possess
your
hearts
throughly
with
this
,
that
it
is
the
great
work
that
you
have
to
do
in
the
world
,
that
this
is
that
one
thing
that
is
necessary
for
your
souls
,
and
you
shal
find
,
that
even
this
wil
be
a
mighty
thing
to
help
you
on
.
Help
2.
Again
,
Labor
to
set
God
Continually
before
you
;
the
greatness
of
God
,
the
Majesty
of
God
,
the
power
of
God
,
the
goodness
of
God
,
labor
to
set
these
before
you
,
thereby
to
draw
your
hearts
to
seek
after
your
making
your
peace
with
God
.
There
is
an
excellent
Scripture
in
Isa.
27.5
.
That
hath
some
difficulty
for
the
understanding
of
it
,
but
it
is
very
sweet
if
rightly
understood
.
Let
him
take
hold
of
my
strength
that
he
may
make
peace
with
me
,
and
he
shal
make
Peace
with
me
:
it
is
a
strange
kind
of
Phrase
,
and
I
find
a
great
deal
of
difference
amongst
Interpreters
about
this
text
.
I
find
Mr.
Calvin
,
that
usually
hits
as
right
as
most
,
carrying
of
it
by
way
of
interogation
,
and
so
he
saith
you
may
read
it
thus
.
Wil
he
take
hold
of
my
strength
that
he
may
make
peace
with
me
?
as
if
he
should
have
said
,
what
wil
he
do
?
wil
he
stay
so
long
till
he
come
to
be
made
sensible
of
my
power
upon
him
,
and
of
my
strength
to
bring
him
down
?
and
then
it
may
be
he
wil
make
peace
with
me
.
Thus
many
do
,
they
stay
til
God
comes
to
make
them
sensible
of
his
power
,
and
of
his
strength
,
and
then
they
wil
make
their
peace
with
God
.
But
I
can
hardly
think
this
to
be
the
scope
,
only
it
is
a
very
good
meditation
to
set
God
before
you
in
his
power
,
&
in
his
strength
,
&
in
his
glory
,
and
to
meditate
with
your selves
thus
:
O
,
if
the
Lord
should
come
now
,
and
make
me
apprehensive
,
and
sensible
of
that
power
,
and
strength
of
his
,
indeed
this
wil
stir
up
my
heart
to
seek
to
make
my
peace
with
him
.
What
is
the
reason
that
there
comes
so
many
shreiks
,
and
cryings
from
souls
when
they
are
sensible
of
Gods
power
,
and
strength
?
O!
they
well
know
what
a
mighty
God
they
have
to
do
withal
:
the
truth
is
the
reason
why
men
do
not
make
it
their
work
now
to
seek
Reconciliation
and
peace
with
God
;
it
is
because
they
are
not
apprehensive
of
the
power
,
and
majesty
,
and
glory
that
is
in
God
,
how
God
is
above
them
,
and
can
bring
them
under
,
and
make
them
vile
,
and
base
when
he
pleaseth
.
Therefore
it
is
a
good
interpretation
of
the
words
,
Wil
he
take
hold
,
or
apprehend
my
strength
,
(
so
the
word
signifies
)
that
he
may
make
peace
with
me
?
But
to
me
,
the
meaning
is
rather
this
,
wil
he
rather
make
use
of
my
goodness
,
and
my
mercy
,
and
so
make
peace
with
me
?
For
that
is
the
strength
that
is
here
meant
,
and
that
I
shal
shew
you
from
the
dependance
;
only
first
let
me
tel
you
,
that
in
Scripture
[
Strength
]
is
often
used
for
Gods
goodness
,
and
mercy
,
his
power
to
do
good
,
as
wel
as
his
power
to
inflict
misery
,
and
judgment
.
I
wil
give
you
but
a
scripture
or
two
for
that
.
Num.
14.17
.
And
now
I
beseech
thee
let
the
power
of
my
Lord
be
great
,
according
as
thou
hast
spoken
,
saying
,
the
Lord
is
of
long
Suffering
,
&
of
great
mercy
,
forgiving
iniquity
and
trangression
,
&c.
And
in
vers
,
19.
Pardon
I
beseech
thee
,
the
iniquity
of
this
people
,
according
to
the
greatness
of
thy
mercy
.
When
Moses
is
pleading
with
God
for
a
pacification
between
him
and
his
people
,
he
makes
use
of
Gods
power
,
O
Lord
(
saith
he
)
according
to
the
greatness
of
thy
power
,
or
according
to
the
greatness
of
thy
strength
(
for
it
is
all
one
)
do
this
.
So
Psal.
27.
The
Lord
is
the
strength
of
my
life
;
where
Gods
power
,
and
strength
are
tearmes
used
to
set
out
the
way
of
God
towards
David
.
And
here
the
word
doth
signifie
such
a
kind
of
strength
as
is
to
help
a
thing
that
is
very
weak
,
that
as
the
Vine
being
very
weak
,
and
being
left
to
itself
,
fals
down
,
and
therefore
you
use
to
put
props
under
your
Vines
which
have
more
strength
in
them
than
the
Vines
have
in
themselves
to
keep
them
up
,
and
that
is
the
very
word
in
the
Original
which
is
translated
[
Strength
]
as
if
God
should
have
said
,
wil
he
take
hold
on
me
,
as
on
a
prop
?
And
that
this
is
the
meaning
of
it
,
appeares
by
the
dependence
of
the
words
,
for
the
Prophet
in
that
Chapter
was
speaking
of
the
goodness
of
God
to
his
Vinyard
,
vers.
2.
In
that
day
Sing
you
unto
her
a
Vinyard
of
Red
wine
,
I
the
Lord
do
keep
it
,
I
wil
water
it
every
moment
,
least
any
hurt
it
,
I
wil
keep
it
night
and
day
:
what
a
sweet
promise
is
this
of
God
to
his
Church
:
Are
there
a
great
many
enemies
abroad
that
are
strong
and
powerful
,
and
of
swift
feet
,
ready
to
shed
blood
?
mark
,
in
one
verse
you
shal
read
three
I's
,
I
,
I
,
I
,
saith
God
;
I
oppose
my self
to
al
the
enemies
of
my
Church
:
I
do
keep
it
,
I
wil
water
it
every
moment
,
I
wil
keep
it
:
but
what
shal
become
of
it
in
the
night
?
I
wil
keep
it
saith
he
,
night
and
day
.
We
have
here
a
promise
to
help
us
to
sleep
quietly
.
Wel
,
he
goes
on
,
verse
4.
Fury
is
not
in
me
;
though
it
is
true
,
I
may
come
against
you
in
such
waies
that
you
may
think
I
am
provoked
,
but
saith
he
,
fuiry
is
not
in
me
,
I
am
not
provoked
in
a
revenging
way
towards
my
people
.
Who
would
set
the
Briers
,
and
Thorns
against
me
in
Battail
?
there
are
a
Company
of
wicked
and
ungodly
men
that
may
set
themselves
against
me
like
Briers
,
and
Thorns
;
But
saith
he
,
I
wil
go
through
them
if
they
come
in
my
way
,
I
wil
consume
them
,
I
wil
burn
them
together
.
But
my
people
,
they
are
my
Vinyard
,
I
wil
deal
gently
with
them
,
I
wil
be
a
prop
,
and
a
support
to
them
.
And
then
he
comes
in
with
this
,
let
them
take
hold
of
my
strength
that
they
may
make
peace
with
me
:
as
if
he
should
say
,
you
are
pore
weak
creatures
,
you
are
indeed
my
Vinyard
,
and
my
Vine
,
but
you
are
weak
,
and
when
a
storm
comes
,
you
are
ready
to
bow
down
,
and
ly
quash
upon
the
ground
;
yea
,
but
saith
God
,
though
you
think
that
my
wrath
is
abroad
in
the
world
,
yet
my
power
and
my
wrath
is
against
mine
enemies
,
and
al
my
power
,
and
my
strength
,
are
for
you
,
it
is
no
otherwise
but
as
the
seting
of
a
prop
under
a
Vine
in
a
time
of
tempest
when
a
storme
would
beat
the
Vine
to
the
ground
,
my
power
shal
be
set
under
to
keep
it
up
.
Now
you
should
(
saith
he
)
take
hold
of
this
my
strength
,
as
the
Vine
claspeth
about
the
prop
,
and
so
make
peace
with
me
.
This
is
an
excellent
text
to
put
you
on
in
these
dangerous
times
to
be
sure
to
make
peace
with
God
.
You
that
are
godly
,
and
have
some
hopes
that
God
is
at
peace
with
you
,
it
may
be
you
are
troubled
with
fears
of
danger
,
know
that
God
puts
under
his
power
,
and
his
strength
,
and
he
would
have
you
take
hold
of
it
,
take
hold
of
my
strength
saith
he
,
even
as
the
Vine
takes
hold
of
the
prop
,
and
so
by
renewing
the
act
of
Faith
upon
my
power
,
and
goodness
,
thereby
you
shal
renew
your
peace
with
me
,
that
whatsoever
fury
is
abroad
to
burn
the
Briers
,
and
Thorns
,
yet
you
shal
have
peace
with
me
,
and
that
power
of
mine
that
is
put
forth
to
destroy
them
,
shal
be
a
prop
to
uphold
you
.
So
that
this
Scripture
,
as
it
makes
much
for
the
openning
of
what
I
said
before
,
so
it
seems
to
put
you
on
to
a
laboring
,
and
indeavouring
to
make
your
peace
with
God
in
troublesome
times
.
Set
therefore
before
your
eyes
the
power
of
God
,
the
greatness
of
God
:
That
is
one
interpretation
.
Then
set
before
your
eyes
the
goodness
,
and
the
mercy
of
God
,
that
your
hearts
may
come
and
twist
themselves
about
this
God
,
as
the
Vine
doth
about
the
prop
,
or
the
hop
about
the
pole
.
Help
3.
In
your
making
your
peace
with
God
,
observe
this
rule
:
To
resolve
with
your
own
hearts
,
that
you
wil
never
be
at
peace
with
your selves
til
you
be
at
peace
with
God
,
that
you
wil
never
have
any
peace
in
your
own
hearts
,
til
you
have
gotten
true
peace
with
God
.
I
do
not
say
,
that
you
should
resolve
never
to
have
peace
with
others
,
but
I
say
,
resolve
never
to
be
at
peace
with
your selves
:
and
it
is
a
good
controversy
when
men
are
at
contention
with
their
evil
hearts
.
Say
within
your selves
,
shal
I
be
at
peace
with
this
wretched
heart
that
is
an
enemy
unto
God
?
God
forbid
,
this
heart
of
mine
shal
be
brought
down
,
and
be
at
peace
with
God
before
ever
I
wil
be
at
peace
with
it
.
It
is
that
which
destroyes
many
a
soul
,
that
they
are
so
indulgent
to
their
own
hearts
,
they
are
loth
to
fal
out
with
them
.
And
the
truth
is
,
many
keep
on
in
waies
of
enmity
against
God
,
because
they
are
loth
to
fal
out
with
their
own
hearts
,
we
should
be
willing
our
hearts
should
be
troubled
al
our
dayes
,
that
the
foundation
of
our
peace
,
and
quiet
might
by
this
be
layd
,
and
accomplished
.
Help
4.
And
then
another
way
is
this
.
Come
in
before
God
,
even
with
a
Rope
about
thy
neck
,
and
with
Sackcloath
upon
thy
loynes
,
cast
thy self
down
before
the
Lord
,
and
beseech
him
to
write
his
own
tearms
,
give
up
thy
heart
unto
God
as
it
were
a
Blanck
,
and
pray
the
Lord
to
write
his
own
Conditions
,
only
that
God
might
be
at
peace
with
thee
.
And
if
thou
do'st
so
indeed
,
then
manifest
the
truth
of
it
thus
.
That
if
afterwards
any
temptation
to
any
sin
comes
,
or
if
thou
beest
cast
upon
any
duty
,
and
findest
thy
heart
backward
thereto
,
make
use
then
of
the
disposition
of
thy
heart
:
think
thus
:
Was
there
not
a
time
when
I
did
seek
to
make
my
peace
with
God
?
was
there
not
a
time
when
I
did
cast
my self
before
the
Lord
,
and
did
then
give
up
my self
as
a
blank
to
God
,
and
intreated
him
to
write
his
own
conditions
?
and
now
God
requires
this
duty
of
me
,
and
I
am
loth
to
come
to
it
,
O
,
I
do
not
do
now
so
as
I
said
I
would
do
when
I
was
seeking
for
peace
.
Here
is
such
a
temptation
to
sin
;
O
how
opposite
is
this
to
that
which
I
promised
to
God
when
I
gave
up
my
heart
unto
him
.
My
Bretheren
,
I
put
this
to
you
,
either
you
have
come
into
Gods
presence
,
and
as
poor
humbled
souls
have
given
up
your
hearts
to
God
as
Blanks
for
him
to
write
his
own
tearms
upon
;
or
you
have
not
:
If
you
have
not
;
then
you
are
not
at
peace
with
God
,
and
so
you
may
go
away
assured
that
you
have
nor
done
that
great
work
which
concerns
you
ten
thousand
times
more
than
your
breathing
in
the
Ayre
.
But
you
wil
say
,
I
hope
I
have
done
this
,
I
have
been
in
my
Closet
giving
up
my
heart
as
a
Blank
to
God
to
write
what
Conditions
he
pleaseth
,
and
I
have
professed
to
yield
unto
any
tearms
.
Have
you
done
so
?
Examine
then
the
course
of
your
lives
,
how
answerable
your
actions
are
to
such
a
thing
.
You
should
do
this
at
every
fast
,
for
every
fast
is
either
to
make
peace
,
or
to
renew
your
peace
.
Now
this
is
one
work
of
a
day
of
Attonement
,
to
come
in
before
the
Lord
and
to
yield
your selves
up
unto
him
;
and
at
the
latter
end
of
a
day
of
fasting
,
to
enter
into
Covenant
with
God
,
to
give
up
your
hearts
unto
God
as
a
blank
to
write
what
he
pleaseth
.
Either
this
must
be
done
,
or
else
you
take
Gods
name
in
vaine
.
Now
if
you
do
this
,
or
have
done
this
in
the
uprightness
of
your
hearts
;
then
make
use
of
this
when
any
temptation
comes
,
and
say
within
your selves
;
O!
this
is
suitable
for
one
that
hath
given
up
his
heart
to
God
.
Help
.
5.
O
that
we
could
now
prize
and
make
as
present
before
us
,
what
this
peace
wil
be
to
us
at
the
day
of
Judgment
,
when
the
glorious
appearing
of
the
great
God
shal
be
;
then
you
think
it
will
be
worth
somwhat
,
labor
now
to
make
it
to
your
hearts
of
as
much
worth
as
it
wil
be
then
,
endevour
to
realize
it
now
as
it
will
be
then
.
Certainly
that
is
the
reason
there
is
no
more
stirrings
of
the
hearts
of
me●
after
their
making
up
of
peace
with
God
,
because
they
do
not
apprehend
really
what
that
peace
wil
be
worth
another
day
.
You
have
a
precious
Scripture
in
the
2
Pet.
3.14
.
Wherefore
Beloved
seeing
we
look
for
such
things
,
be
diligent
that
you
be
found
of
him
in
Peace
.
Do
you
not
beleeve
that
there
wil
be
a
manifesting
of
the
glorious
God
one
day
in
another
manner
than
ever
he
was
manifested
here
in
the
world
?
Do
you
not
look
for
such
things
?
If
you
do
,
certainly
you
will
be
glad
to
be
at
peace
with
God
,
Seeing
you
look
for
such
things
(
saith
the
Apostle
)
be
diligent
that
you
may
be
found
of
him
in
Peace
;
let
this
take
up
your
thoughts
as
the
greatest
business
that
your
hearts
can
be
set
upon
,
that
you
may
be
found
of
him
in
peace
.
Woe
be
to
you
if
you
be
then
found
enemies
to
God
;
what
wil
become
of
you
,
if
you
be
not
found
of
him
in
peace
?
it
had
been
better
for
you
,
that
you
had
never
been
born
.
But
how
found
of
him
in
peace
?
mark
what
follows
,
without
spot
and
blameless
;
this
is
the
way
to
be
at
peace
with
God
.
But
you
will
say
,
O
Lord
,
if
this
be
required
as
a
way
to
be
found
of
him
in
peace
,
that
we
should
be
without
spot
,
and
blameless
,
then
we
are
undone
,
for
who
can
be
found
of
God
without
spot
,
and
blameless
?
Yet
you
see
,
this
is
the
word
of
God
,
and
this
is
the
truth
of
God
,
and
truth
must
stand
,
it
is
a
certain
truth
,
that
whosoever
shal
be
found
of
God
in
peace
when
that
glorious
appearance
of
his
shal
be
,
he
must
be
without
spot
,
&
blameless
.
If
God
find
any
one
spot
upon
you
,
he
wil
proceed
against
you
as
an
enemy
.
But
you
will
say
,
How
is
that
?
First
in
Christ
,
there
the
soul
stands
before
the
Lord
without
spot
,
cleer
in
the
point
of
Justification
:
and
likewise
Evangelically
it
may
be
found
so
in
Gods
esteem
,
for
God
cals
the
uprightness
of
a
mans
heart
perfection
in
other
Scriptures
.
Be
perfect
as
your
heavenly
Father
is
perfect
,
and
let
us
perfect
holiness
in
the
fear
of
God
.
God
looks
so
upon
it
,
because
God
pardoneth
al
in
Christ
,
&
accepteth
of
beleevers
in
Christ
;
&
so
they
are
pesented
before
him
spotless
,
and
blameless
,
and
he
gives
them
a
heart
too
,
to
endeavor
to
wash
away
their
spot
,
and
blame
,
and
so
to
walk
blameless
before
the
Lord
,
and
before
men
.
This
is
the
way
of
coming
to
make
your
peace
with
God
.
And
O!
that
the
reading
this
Book
might
be
a
means
that
some
soul
might
be
reconciled
unto
God
,
that
was
an
enemy
to
him
before
:
O!
that
this
scripture
might
be
fulfilled
in
the
bosomes
of
some
souls
.
And
thus
,
though
but
very
briefly
I
have
passed
over
the
opening
of
this
point
of
Reconciliation
:
with
the
excellencies
,
and
the
blessed
fruits
of
it
.
CHAP.
10.
God
begins
the
work
of
Reconciliation
with
man
.
Now
the
thing
which
I
thought
to
have
finished
in
this
Chapter
(
but
shal
not
until
the
following
Chapter
)
is
this
.
That
God
is
aforehand
with
his
people
in
Reconciling
himself
,
he
begins
the
work
.
To
wit
(
saith
the
text
)
that
God
was
in
Christ
Reconciling
the
world
&c.
It
is
God
that
begins
the
work
of
Reconciliation
,
and
if
God
did
not
begin
it
,
certainly
we
should
never
be
reconciled
unto
him
.
It
is
God
first
that
begins
to
have
any
thoughts
about
Reconciliation
,
and
if
he
should
not
have
done
it
,
we
would
never
have
thought
on
it
,
but
have
gone
on
desperate
enemies
to
him
al
our
lives
.
Secondly
,
It
is
God
that
finds
the
way
of
Reconcilation
,
we
could
never
think
of
a
way
,
or
if
we
did
,
we
could
never
have
found
out
a
way
.
Thirdly
,
It
is
God
that
begins
to
offer
tearms
of
Reconciliation
,
we
would
never
go
unto
God
,
except
God
came
unto
us
,
such
is
the
stoutness
of
our
hearts
.
Fourthly
,
It
is
God
that
must
not
only
come
once
,
but
againe
,
and
againe
;
after
we
have
refused
,
God
must
begin
again
.
Indeed
a
mong'st
men
,
when
an
Inferior
hath
offended
one
that
is
above
him
,
he
wil
say
,
let
him
come
to
me
,
if
he
wil.
God
doth
not
stand
upon
such
tearms
,
God
doth
not
say
,
let
man
come
unto
me
first
,
No
,
saith
God
,
I
wil
go
unto
him
.
A
man
wil
say
,
if
he
be
the
superior
,
I
wil
never
trouble
my
thoughts
about
it
;
it
shal
come
from
him
first
.
But
God
doth
not
say
so
,
his
thoughts
hath
been
towards
us
,
&
that
from
eternity
;
the
Lord
from
eternity
hath
had
thoughts
of
peace
towards
us
,
and
he
hath
found
out
waies
for
it
;
and
he
comes
first
to
offer
it
.
But
faith
one
that
is
offended
with
another
;
I
have
been
content
to
yeild
so
far
as
to
come
to
him
,
and
to
offer
him
Peace
;
but
I
wil
never
do
it
more
;
if
ever
there
be
any
Reconciliation
between
us
,
I
warrant
you
,
he
shal
come
to
me
the
next
time
.
God
doth
not
say
so
to
us
;
we
were
undone
if
he
should
;
if
God
should
come
once
,
and
offer
peace
to
us
,
and
upon
our
refusal
should
stand
upon
such
tearms
as
men
do
,
and
say
,
wel
,
I
have
offered
peace
once
;
but
they
shal
begin
next
,
or
else
there
shal
be
no
peace
between
us
.
No
,
saith
God
;
though
I
have
offered
it
once
,
and
it
hath
been
refused
,
I
will
offer
it
again
.
Help
.
5.
Yea
further
;
God
is
fain
first
to
yield
to
his
poor
Creature
.
It
may
be
man
may
be
wrought
so
far
as
to
say
;
I
wil
send
to
such
a
man
the
second
time
;
but
when
they
are
at
parly
,
and
are
together
,
you
shall
see
them
,
(
if
one
of
them
be
superior
to
the
other
)
stand
upon
this
;
who
shal
yield
first
,
and
it
wil
be
hard
to
bring
the
Superior
to
yeild
.
But
God
is
not
so
.
When
we
come
to
treat
with
God
about
our
peace
,
and
Reconciliation
with
him
,
though
our
hearts
stand
against
it
,
yet
God
yeilds
first
.
And
for
that
you
have
a
notable
Text
Rom.
5.10
.
If
when
we
were
enemies
we
were
Reconciled
unto
God
;
which
Phrase
doth
plainly
note
,
that
God
is
first
contented
to
yield
on
his
part
:
this
is
the
infinite
grace
,
and
goodness
towards
man
thus
to
begin
with
man
in
the
point
of
Reconciliation
.
CHAP.
11Vses
of
Gods
beginning
with
man
to
be
Reconciled
.
Use
.
1.
Admire
his
goodness
in
beginning
,
seeing
he
had
no
need
of
us
;
and
had
so
great
advantage
against
us
.
Use
.
2.
Begin
to
seek
peace
even
with
our
inferiors
.
Use
.
3.
The
cetrainty
of
our
salvation
being
reconciled
.
Use
.
4.
Not
to
be
backward
and
hang
off
when
God
calls
to
duty
.
A
Fourth
Particular
propounded
at
the
beginning
of
this
treatise
in
the
first
chapter
,
is
this
.
That
God
begins
first
with
man
to
be
reconciled
unto
him
.
In
this
great
work
of
making
peace
,
it
is
God
that
begins
it
.
God
was
in
Christ
Reconciling
the
world
to
himself
.
In
which
part
of
the
verse
there
are
these
four
things
further
to
be
handled
.
First
,
That
God
begins
the
work
.
Secondly
,
That
it
is
in
Christ
.
Thirdly
,
That
God
was
a
doing
of
this
,
even
from
eternity
.
And
Lastly
.
That
the
Subject
of
this
is
the
World
.
There
was
a
word
or
two
,
hinted
of
the
first
of
these
in
the
last
chapter
.
It
is
God
that
begins
the
work
of
our
Reconciliation
;
and
if
he
had
not
begun
,
we
would
never
have
had
thoughts
of
it
,
we
would
never
have
known
how
to
have
gone
about
to
have
reconciled
our selves
unto
him
,
and
although
we
could
have
known
how
to
have
done
it
,
yet
our
stout
,
and
stubborn
hearts
would
never
have
yeilded
unto
God
;
it
is
God
that
must
begin
the
work
.
And
he
doth
not
onely
begin
with
us
,
but
indeed
he
continueth
too
:
although
he
hath
begun
,
yet
if
he
do
not
go
on
,
and
after
our
rejecting
being
reconciled
unto
him
the
first
,
and
second
,
and
third
,
and
fourth
time
;
if
he
should
not
stil
himself
begin
the
work
a
new
,
again
,
and
again
,
and
again
;
we
would
never
come
to
be
reconciled
unto
him
.
I
wil
but
only
give
you
two
or
three
passages
by
way
of
application
;
having
treated
somwhat
of
this
already
;
and
so
pass
on
.
Vse
.
1
First
,
Let
us
learn
to
admire
the
goodness
of
God
to
wreatched
man
,
his
goodness
that
he
should
be
pleased
to
begin
this
work
of
Reconciliation
with
us
,
for
do
but
consider
the
infinite
distance
that
is
between
God
,
and
us
.
O!
infinite
gondness
,
that
so
great
a
God
should
begin
with
such
a
poor
vild
Creature
as
man
is
.
Amongst
men
if
one
be
but
a
little
inferior
to
an
other
,
and
if
he
be
fallen
out
with
him
that
is
beneath
him
,
he
takes
it
in
scorne
for
him
to
begin
to
make
peace
:
No
,
saith
he
let
him
come
to
me
,
and
seek
me
,
if
he
wil.
If
God
had
stood
upon
such
tearms
,
all
the
Children
of
men
would
have
been
damned
eternally
.
When
God
saw
that
we
would
perish
for
ever
,
and
that
we
would
never
so
much
as
have
thought
of
being
reconciled
to
him
:
O
,
then
the
bowels
of
his
Compassion
earned
towards
us
;
and
saith
he
,
I
wil
begin
with
them
first
,
for
I
see
they
wilnot
begin
.
They
indeed
began
to
make
the
Breach
,
they
began
to
sin
against
me
and
that
wil
be
a
second
Consideration
which
makes
the
grace
of
God
so
much
the
more
,
that
the
breach
is
made
on
mans
part
:
that
all
the
wrong
that
is
done
,
is
on
mans
part
.
Amongst
men
,
if
one
be
great
though
he
himself
hath
done
the
wrong
,
yet
he
expecteth
his
inferior
should
come
and
crouch
unto
him
;
but
if
his
inferior
have
begun
the
quarrel
,
and
have
done
the
wrong
he
wil
be
sure
then
to
stand
it
out
,
and
expect
that
his
inferior
should
seek
after
a
Reconciliation
with
him
.
But
here
;
behold
,
though
we
began
the
quarrel
,
though
we
had
done
all
the
wrong
,
and
God
never
had
done
us
any
;
yet
so
infintly
gratious
is
the
Lord
,
that
he
begins
first
.
God
was
in
Christ
Reconciling
the
world
to
himself
.
Yea
,
further
;
the
Lord
hath
no
need
of
us
.
Among
men
;
if
one
fals
out
with
another
,
he
may
happily
say
,
wel
,
I
see
I
shall
have
use
of
this
man
,
I
shall
have
need
of
him
,
for
this
and
that
business
,
or
for
such
and
such
an
imployment
,
and
upon
this
accoumpt
,
though
he
be
his
inferior
(
for
superiors
may
have
need
of
their
inferiors
)
he
is
willing
to
be
reconciled
unto
him
;
but
God
hath
no
such
need
of
us
,
God
can
tel
how
to
glorifie
his
own
name
,
though
we
do
al
perish
eternally
:
it
is
not
for
any
use
that
God
hath
of
us
that
he
comes
to
begin
the
work
of
Reconciliation
with
us
.
Besides
,
God
hath
us
at
infinite
advantage
to
do
with
us
what
he
pleaseth
.
Indeed
a
man
perhaps
wil
be
willing
to
be
reconciled
with
his
enemy
,
because
he
sees
it
wil
cost
him
much
to
make
his
party
good
against
him
,
it
wil
put
him
to
much
trouble
.
But
there
is
no
such
cause
between
God
and
us
,
for
God
hath
us
under
his
feet
;
for
a
man
that
hath
gotten
his
enemy
under
his
feet
,
and
hath
him
at
al
the
advantages
that
can
be
,
for
him
to
sue
to
him
to
be
reconcinciled
,
you
wil
say
it
is
a
rare
thing
,
and
where
is
there
such
a
thing
in
the
world
?
But
behold
,
God
doth
this
with
us
,
though
he
have
us
at
infinite
advantage
to
do
with
us
whatsoever
he
pleaseth
,
and
can
fetch
out
his
glory
from
our
ruine
,
and
eternal
misery
;
yet
he
begins
the
work
of
Reconciliation
with
us
.
Oh!
admire
the
infinit
grace
of
God
toward
wretched
and
sinfull
man
.
This
wil
be
the
work
of
the
Angels
in
Heaven
to
all
eternity
,
to
admire
at
Gods
rich
grace
even
in
this
one
branch
of
the
Gospel
;
his
beginning
the
work
of
Reconciliation
.
Vse
.
2.
And
then
,
Another
Use
of
it
may
be
this
.
To
teach
us
not
to
think
much
,
but
to
begin
to
seek
peace
even
with
our
inferiors
;
learn
we
by
the
example
of
God
;
that
if
there
be
falling
out
between
one
neighbor
and
another
,
or
between
one
friend
and
another
,
not
to
think
much
to
begin
the
work
of
peace
.
We
think
it
would
be
a
dishonor
for
us
to
yeild
so
far
;
we
say
,
what
is
he
not
my
inferior
,
shal
I
send
to
him
?
Why
,
it
is
Gods
glory
to
do
it
;
God
doth
not
only
do
it
to
us
,
but
he
accounts
it
his
glory
so
to
do
.
It
is
a
great
part
of
the
glory
of
God
that
he
is
willing
to
yeild
to
us
,
and
to
send
to
us
about
tearms
of
Reconciliation
.
And
shal
that
which
makes
God
to
be
glorious
be
accounted
a
dishonor
to
thee
;
shal
it
make
thee
unglorious
,
when
it
makes
God
to
be
glorious
?
If
it
be
an
excellency
in
God
,
suerly
it
is
no
baseness
,
no
dishonour
in
thee
.
What
a
proud
heart
hast
thou
that
thou
shouldest
think
that
that
doth
debase
thee
too
much
which
makes
God
to
be
a
glorious
God
,
that
that
which
doth
set
so
much
glory
upon
God
,
should
in
thy
thoughts
put
dishonor
upon
thee
,
as
if
thy
honor
were
to
be
higher
than
the
honor
of
God
himself
:
Certainly
those
men
that
are
of
such
implacable
dispositions
at
least
they
wil
never
yeild
to
begin
to
make
up
their
peace
with
others
,
but
they
wil
stand
it
out
to
the
uttermost
,
though
their
consciences
tell
them
,
that
they
themselves
have
done
a
great
deal
of
wrong
,
and
that
they
could
be
willing
there
were
a
peace
,
only
they
wil
not
begin
.
This
proud
and
stout
spirit
in
men
,
is
an
argument
that
they
have
not
been
accquainted
with
Gods
reconciling
of
himself
unto
them
;
for
Gods
beginning
to
be
reconciled
unto
thee
,
wil
make
thee
to
begin
reconciliation
with
thy
inferior
.
You
wil
say
,
why
should
not
he
begin
first
?
It
is
true
why
should
he
not
,
it
is
his
duty
indeed
,
and
so
it
is
our
duty
to
begin
with
God
:
but
suppose
he
doth
not
begin
;
thou
shouldest
rather
pitty
him
,
and
look
upon
him
in
so
much
the
more
miserable
Condition
:
and
know
that
though
thou
hast
the
advantage
of
him
,
yet
thou
art
to
be
like
unto
God
in
this
particular
.
USE
3.
Thirdly
,
A
third
Use
of
Gods
beginning
the
work
of
Reconciliation
with
us
;
is
the
Use
that
the
Apostle
himself
makes
in
Rom.
5.10
.
If
when
we
were
enimies
to
God
we
were
reconciled
unto
him
by
the
death
of
his
Son
;
how
much
more
being
reconciled
we
shal
be
saved
by
his
life
:
here
you
see
the
Apostles
inference
upon
Gods
gratiousness
in
himself
;
he
being
willing
to
be
reconciled
,
when
we
were
enimies
;
much
more
being
reconciled
we
shal
be
saved
:
as
if
he
should
have
said
;
al
the
goodness
of
God
towards
poor
wretched
sinful
Creatures
,
when
we
were
desperate
enemes
to
him
,
and
never
thought
of
coming
in
to
be
reconciled
unto
him
,
yet
the
Lord
himself
finds
out
a
way
;
and
begins
the
work
of
making
peace
between
him
and
our
souls
:
surely
then
,
being
reconciled
unto
him
,
we
shal
be
saved
:
What
,
shal
God
when
we
were
a
going
on
in
a
desperate
way
of
enmity
against
him
,
shal
this
God
come
then
to
us
,
and
have
thoughts
of
peace
and
Love
,
and
mercy
to
us
?
surely
when
we
are
reconciled
,
when
we
have
hearts
in
some
measure
to
love
this
God
,
and
to
serve
,
and
fear
him
,
he
wil
not
cast
us
off
;
certainly
no
,
it
is
better
with
us
now
than
before
.
When
we
were
enemies
unto
him
,
and
desperate
enemies
,
it
had
been
then
no
wonder
if
God
had
cast
us
off
,
and
sent
us
to
our
own
places
to
lie
for
ever
under
the
infinite
burden
of
his
wrath
;
but
the
Lord
had
then
thoughts
of
peace
towards
us
,
it
is
therefore
now
far
otherwise
with
us
;
though
it
is
true
,
we
have
many
corruptions
in
us
,
but
we
can
appeal
unto
God
that
our
Souls
love
him
,
and
that
the
desire
of
our
hearts
are
to
fear
,
and
serve
him
;
we
can
in
some
measure
be
able
to
say
;
Lord
,
thou
that
knowest
al
things
,
knowest
,
that
there
is
nothing
in
the
world
our
Souls
desire
more
than
to
overcome
these
Corruptions
;
there
is
no
burden
in
al
the
world
like
unto
the
burden
of
sin
;
there
is
nothing
so
grievous
to
us
as
this
,
that
we
have
such
vile
hearts
and
natures
that
can
serve
him
no
better
than
we
do
;
and
if
God
should
ask
us
what
we
would
have
from
him
,
we
can
say
in
the
sincerity
of
our
souls
;
Lord
thou
knowest
we
would
not
ask
Riches
,
or
Honors
,
to
be
Kings
,
and
Princes
in
the
world
;
but
Oh
,
that
we
might
be
delivered
from
the
remayner
of
the
corruption
that
is
in
our
hearts
,
from
such
,
and
such
distempers
of
our
Souls
whereby
we
dishonor
thy
name
continually
:
Certainly
if
the
hearts
of
men
be
in
this
disposition
,
they
may
gather
a
comfortable
argument
to
themselves
,
and
conclude
thus
:
There
was
a
time
that
I
went
on
as
a
dsperate
enemy
unto
God
,
and
I
lived
without
God
in
the
world
,
and
never
minded
the
power
,
and
the
majesty
,
and
the
Dominion
of
God
over
me
,
but
as
if
I
were
born
to
nothing
else
but
to
sin
against
God
;
I
followed
my
own
lusts
with
al
manner
of
greediness
,
but
behold
then
,
even
at
that
time
the
Lord
had
thoughts
of
mercy
towards
me
,
and
he
took
me
perhaps
when
I
came
to
the
hearing
of
the
word
with
a
purpose
to
contemne
,
and
despise
it
,
and
to
ieer
at
it
;
yet
at
that
very
time
he
took
me
,
and
spake
to
my
heart
,
and
shewed
me
Jesus
Christ
,
and
his
mercy
,
and
then
he
broke
my
heart
:
now
the
Lord
knows
though
when
I
come
to
the
word
I
profit
not
as
I
should
,
yet
I
come
with
a
heart
desiring
to
profit
;
and
I
would
fain
know
the
mind
of
God
in
it
;
and
before
I
come
,
I
go
to
God
,
and
desire
him
to
shew
me
some
part
of
his
wil
;
Wil
God
now
cast
me
off
when
being
a
disperate
enemy
to
him
he
had
thoughts
of
mercy
towards
me
?
wil
he
cast
me
off
for
those
infirmities
that
I
have
now
?
I
know
I
have
not
a
heart
opposite
to
that
Grace
,
though
I
have
a
heartful
of
distempers
:
I
am
not
an
enemy
unto
God
as
I
was
before
,
and
an
enemy
to
his
people
,
and
ordinances
;
No
,
my
heart
is
towards
him
,
my
heart
is
towards
his
people
,
and
towards
his
Ordinances
;
and
was
God
reconciled
to
me
then
,
even
whil'st
I
was
an
enemy
,
and
wil
he
now
cast
me
off
for
weaknesses
;
and
infirmities
?
Certainly
it
cannot
be
.
O
make
much
of
that
place
of
the
Apostle
.
If
when
we
were
enemies
unto
God
we
were
reconciled
unto
him
;
much
more
,
saith
he
;
certainly
now
God
wil
not
cast
us
off
,
but
we
shal
be
saved
.
That
is
a
third
use
that
we
may
make
of
Gods
begining
the
work
of
Reconciliation
.
USE
,
4.
A
Fourth
is
this
;
Was
God
beginning
with
us
,
and
did
he
so
begin
with
us
?
then
let
not
us
be
backward
with
God
,
let
us
not
hang
off
in
any
duty
when
God
cals
us
to
do
it
,
but
presently
come
in
;
let
it
not
be
long
before
we
perform
any
duty
,
let
us
not
stand
out
,
and
defer
with
God
,
and
say
,
I
wil
,
and
I
wil
hereafter
:
certainly
that
Soul
that
comes
to
understand
the
goodness
of
God
,
how
God
began
with
us
in
making
of
peace
before
ever
we
had
thoughts
of
it
;
it
wil
be
a
mighty
argument
to
put
the
Soul
on
to
make
hast
to
the
doing
of
any
duty
which
God
calls
for
,
and
to
be
speedy
in
the
Service
of
God
,
because
he
was
pleased
at
first
to
begin
.
But
we
pass
that
of
Gods
beginning
to
be
reconciled
unto
us
,
and
come
to
that
which
is
indeed
the
main
in
this
point
of
Reconciliation
in
the
Text
;
and
even
the
principal
of
al
the
Doctrines
that
are
in
the
Gospel
;
To
wit
,
That
God
was
in
,
Christ
Reconcileing
the
world
to
himself
.
CHAP.
12.
Doct.
Our
Reconciliation
with
God
is
made
in
Christ
.
Seven
things
propounded
for
opening
the
Doctrin
.
YOu
have
read
much
of
the
blessedness
of
Reconciliation
,
what
a
happy
condition
it
is
to
be
at
peace
with
God
,
especially
in
these
times
of
war
,
and
trouble
,
when
there
is
so
little
peace
in
the
Land
.
And
you
have
read
that
God
begins
the
work
;
But
how
doth
he
do
it
?
observe
;
it
is
not
God
meerly
considered
as
Creator
of
Heaven
,
and
Earth
,
that
infinite
first
being
of
al
things
;
But
(
the
first
thing
propounded
in
the
first
Chapter
to
be
opened
is
this
,
)
It
is
God
[
in
Christ
]
reconciling
him
to
the
world
.
God
and
man
were
enemies
;
an
enmity
,
and
a
breach
there
was
,
and
the
breach
was
infinitely
wide
,
and
dreadful
;
how
shal
God
and
man
now
come
to
be
reconciled
?
you
wil
say
,
the
Lord
is
a
God
of
infinite
mercy
,
and
he
sees
his
poor
creatures
must
needs
perish
eternally
if
he
come
to
take
advantage
against
them
;
therefore
it
may
be
God
was
willing
to
pass
by
al
,
and
so
free
of
himself
,
and
his
own
free
Grace
to
be
reconciled
to
such
,
and
such
creatures
as
have
sinned
against
him
,
and
so
Reconciliation
was
made
up
;
No
,
this
was
not
the
way
,
there
is
more
required
than
this
.
Let
God
,
and
the
creature
be
put
together
without
any
Further
Consideration
:
and
al
the
mercy
of
God
on
the
one
side
;
and
al
the
Cries
,
and
tears
and
repentings
of
the
creature
,
on
the
other
side
,
this
wil
never
make
up
a
peace
.
This
you
must
know
is
the
Doctrine
of
the
Gospel
;
that
man
having
made
a
breach
betwixt
God
,
and
himself
,
and
consider
God
meerly
in
himself
,
as
he
is
himself
,
without
relation
to
a
Mediator
;
and
then
take
al
the
mercy
of
God
on
one
side
,
and
al
the
tears
,
and
repentings
,
the
Cries
and
Prayers
of
the
creature
,
on
the
otherside
;
and
both
these
together
can
never
make
peace
.
What
must
there
be
more
,
you
wil
say
?
That
which
we
have
in
the
Text
,
God
[
in
Christ
]
reconciling
the
world
.
It
is
not
God
in
himself
reconciling
the
world
to
himself
,
but
it
is
God
in
Christ
.
So
that
there
must
come
somthing
between
God
,
and
us
as
to
the
matter
of
Reconciliation
,
or
otherwise
there
can
never
be
a
Reconciliation
made
.
This
thing
I
have
often
had
occasion
to
treat
of
;
and
I
am
very
willing
upon
every
occasion
to
set
this
before
those
that
I
am
to
preach
unto
;
for
this
is
the
great
truth
of
the
Gospel
;
and
truly
al
our
preaching
should
be
,
even
to
bring
this
truth
home
to
the
hearts
of
people
;
and
whatsoever
we
preach
,
if
it
be
not
in
order
to
this
,
we
lose
our
labor
,
and
God
hath
little
glory
from
what
we
do
,
except
it
be
in
order
to
this
;
or
as
it
may
be
some
way
a
fruit
of
it
.
So
then
the
point
is
this
.
Doct.
Our
Reconciliation
with
God
is
made
in
Christ
.
As
we
read
of
Jonah
when
the
storms
and
tempests
werein
the
Sea
,
and
when
the
waves
roared
,
and
when
the
ship
and
the
Marriners
and
al
were
like
to
be
swallowed
up
,
when
jonah
was
cast
into
the
sea
,
presently
there
was
a
calm
.
So
,
the
stormes
,
and
tempests
of
Gods
everlasting
wrath
are
up
against
a
Sinner
,
and
the
waves
of
that
wrath
are
ready
to
swallow
him
up
;
But
now
Christ
is
cast
into
the
heart
of
a
man
,
and
Christ
being
presented
as
one
standing
between
God
and
man
,
al
comes
to
be
at
a
Calme
.
When
the
Disciples
were
upon
the
Sea
,
and
the
Sea
troublesome
;
yet
when
Christ
came
,
and
rebuked
the
Sea
,
and
the
winds
,
all
was
stil
.
So
when
there
are
troubles
of
Conscience
,
nothing
can
rebuke
those
troubles
of
Conscience
;
nothing
can
bring
in
peace
and
quiet
into
the
soul
,
but
only
Christ
coming
into
the
heart
;
God
is
[
in
Christ
]
reconciling
the
world
to
himself
.
There
is
nothing
more
plain
in
the
Scripture
than
this
;
that
it
is
God
in
Christ
that
reconciles
the
world
to
himself
.
It
is
evident
enough
in
the
text
,
but
I
wil
give
you
a
Scripture
,
or
two
for
it
,
and
then
proceed
to
the
opening
of
the
point
.
That
place
in
Rom.
5
,
1.
is
most
cleer
;
Being
justified
by
faith
,
we
have
peace
with
God
;
How
?
through
our
Lord
Jesus
Christ
:
no
peace
with
God
,
but
through
our
Lord
Jesus
Christ
.
It
is
an
easy
matter
for
us
to
say
so
;
but
to
apprehend
the
necessity
of
this
,
that
it
must
be
through
our
Lord
Jesus
Christ
that
we
have
peace
with
God
;
to
apprehend
this
cleerly
,
and
throughly
,
it
is
a
great
matter
;
and
those
know
much
of
the
minde
of
God
that
know
this
experimentally
,
and
powerfully
.
In
Eph.
2.13.14
.
In
Jesus
Christ
you
that
were
far
off
are
made
nigh
through
his
blood
,
for
he
is
our
peace
:
This
is
spoken
in
two
regards
;
he
is
our
peace
with
God
,
it
is
apparent
that
it
must
be
spoken
in
that
regard
,
for
so
it
follows
in
verse
18.
through
him
we
have
access
unto
the
father
;
but
it
is
spoken
of
Christs
being
our
peace
in
regard
of
uniting
us
to
the
Church
of
God
,
to
be
made
one
with
the
people
of
God
;
but
no
saith
God
here
is
a
reconciliation
,
are
conciliation
with
God
,
and
then
a
union
with
the
people
of
God
,
with
the
church
of
God
;
the
partition
wal
is
broken
down
through
Christ
;
and
those
that
were
as
doggs
before
,
are
now
set
up
at
the
table
:
and
there
is
a
peace
made
between
Gods
people
and
us
;
for
so
Christ
makes
peace
that
way
in
taking
away
the
enmity
,
that
the
people
of
God
might
be
one
together
,
as
wel
as
they
are
one
with
God
.
So
in
Collo.
1
21
,
22.
You
that
were
somtimes
alienated
,
and
enimies
in
your
mindes
by
wicked
works
,
yet
now
hath
he
reconciled
;
How
?
In
the
body
of
his
flesh
through
death
to
present
you
holy
,
and
blamless
,
and
unreprovable
in
his
fight
:
and
that
in
verse
the
20.
is
remarkable
for
this
purpose
;
have
(
saith
he
)
made
peace
,
How
?
through
the
blood
of
his
Cross
by
him
to
reconcile
althings
to
himself
:
[
by
him
]
I
say
.
so
that
the
Apostle
would
put
an
emphasis
on
this
,
that
we
are
reconciled
by
Christ
,
By
him
,
Saith
he
:
and
he
was
not
satisfied
in
saying
of
it
once
,
but
he
repeateth
it
again
,
by
him
,
I
Say
,
whether
they
be
things
on
Earth
,
or
things
in
Heaven
.
There
are
two
difficulties
in
this
Scripture
.
first
in
that
it
is
said
,
God
hath
reconciled
al
things
to
himself
in
Christ
;
how
doth
God
reconcile
all
things
to
himself
in
Christ
?
we
are
now
speaking
of
reconciling
those
that
shal
be
Saved
eternally
;
but
here
the
Apostle
speaks
of
reconciling
of
all
things
:
God
may
be
said
to
reconcile
,
not
only
Saints
,
but
al
things
unto
himself
in
this
regard
:
In
that
al
things
were
lyable
to
distruction
through
mans
Sin
;
and
it
is
in
Christ
,
and
through
Christ
that
any
thing
in
the
world
is
preserved
in
a
good
Condition
.
When
you
behold
the
Heavens
,
and
the
Earth
,
and
the
Sea
,
and
al
these
things
,
and
see
the
preservation
of
them
in
any
good
Condition
;
you
must
know
it
is
al
through
Christ
;
and
had
it
not
been
in
regard
of
Christ
,
al
things
would
have
come
to
ruine
,
and
confusion
presenly
,
and
so
God
reconcileth
al
things
to
himself
in
Christ
.
Further
;
Al
things
are
reconciled
in
Christ
too
,
in
this
regard
:
In
that
now
al
things
are
through
him
come
to
be
made
Serviceable
to
those
that
are
his
Saints
,
and
reconciled
ones
;
and
in
that
regard
al
things
may
be
said
to
be
reconciled
to
God
;
because
they
are
reconciled
to
Gods
friends
;
whereas
before
,
al
Creatures
were
enemies
t●
us
through
Sin
;
and
now
through
Christ
they
come
to
be
made
useful
to
us
;
and
so
unto
God
by
us
.
A
Second
difficulty
in
this
text
is
,
How
God
hath
by
Christ
reconciled
al
things
in
heaven
;
what
things
are
there
in
Heaven
that
are
Reconciled
to
God
by
Christ
?
We
must
understand
that
the
things
in
Heaven
that
are
said
to
be
reconciled
,
are
especially
to
be
meant
of
the
Angels
.
But
you
wil
say
;
How
can
the
angels
be
reconciled
to
Christ
,
there
was
never
a
falling
out
,
never
an
enmity
between
God
and
them
?
I
Answer
,
That
though
in
a
proper
sence
,
as
reconciliation
Concerns
man
,
there
is
no
reconciling
of
Angels
unto
God
;
yet
because
there
is
a
neerer
and
a
further
and
a
more
firm
union
made
between
God
and
the
Angels
through
Jesus
Christ
than
ever
there
was
before
or
than
ever
there
should
have
been
,
for
ought
we
know
,
if
Christ
hade
not
been
;
in
that
regard
reconciliation
may
be
said
to
be
of
things
in
Heaven
;
God
and
them
being
now
by
Christ
more
firmly
made
one
,
than
ever
they
were
before
.
And
again
though
the
Angels
had
never
Sinned
against
God
,
and
so
were
no
actual
enemies
unto
God
;
yet
they
were
in
a
capacity
of
sinning
,
for
they
being
but
Creatures
,
they
could
not
but
be
frail
in
themselves
;
and
so
lyable
to
fal
from
God
and
to
sin
against
him
as
wel
as
those
that
did
fal
;
therefore
in
regard
of
the
establishment
which
they
have
now
through
Jesus
Christ
,
because
they
are
now
confirmed
in
such
a
condition
,
that
they
are
in
an
impossibility
of
falling
from
God
,
God
having
so
taken
them
to
himself
,
and
they
being
so
one
with
God
,
that
they
can
never
fal
from
him
;
in
this
regard
also
they
may
be
said
to
be
reconciled
.
For
notwithstanding
al
the
perfection
of
their
Creation
,
they
might
have
fallen
into
the
same
condition
that
those
did
that
are
now
reserved
in
Chaynes
to
the
Judgment
of
the
great
day
.
But
now
God
hath
so
reconciled
al
things
in
Heaven
by
Jesus
Christ
,
that
the
Angels
themselves
are
more
firmly
made
one
with
God
than
they
were
before
.
And
further
;
the
Lord
doth
receive
them
into
a
more
intire
affection
of
love
,
in
,
and
by
Jesus
Christ
,
than
he
did
before
;
the
Lord
looking
upon
the
Angels
,
in
and
through
Christ
,
there
is
a
more
through
,
firme
,
intimate
intire
affection
of
God
towards
them
to
establish
them
,
and
to
accept
of
them
in
Jesus
Christ
.
And
besides
they
are
reconciled
to
God
,
or
unto
us
rather
,
because
they
are
come
to
be
our
friends
,
whereas
at
first
they
were
our
enemies
,
so
that
in
that
regard
there
is
a
kind
of
Reconciliation
;
but
because
I
conceive
the
text
doth
not
so
much
intend
that
,
we
shal
let
it
pass
.
Thus
you
see
how
God
was
in
Christ
reconciling
to
himself
,
even
in
some
sense
the
very
Angels
themselves
.
This
then
is
the
first
thing
;
the
very
thoughts
that
God
had
of
entering
into
any
tearmes
,
or
parly
with
man
about
peace
,
is
by
Christ
;
that
the
Lords
heart
was
inclined
to
man
,
it
is
from
Christ
;
that
the
Lord
would
be
willing
to
accept
of
any
satisfaction
,
it
is
through
Christ
;
that
we
have
an
access
to
God
any
way
,
it
is
through
Christ
.
There
is
nothing
from
the
one
end
of
the
work
of
Reconciliation
to
the
other
,
but
it
is
al
through
Christ
.
For
further
opening
of
this
great
point
,
there
are
these
things
to
be
propounded
.
First
,
Briefly
,
to
shew
you
the
necessity
of
Christs
coming
in
,
in
order
to
our
Reconciliation
with
God
,
and
likewise
that
it
could
be
no
other
way
,
but
by
Christ
.
Secondly
,
How
Chirst
comes
to
be
a
fit
Reconciler
.
Thirdly
,
What
it
is
that
Christ
hath
ingaged
himself
to
,
and
performed
according
to
his
ingagement
for
our
Reconciliation
.
Fourthly
,
How
that
which
Christ
hath
done
comes
to
be
made
over
to
us
,
and
that
we
come
to
have
the
fruit
of
it
for
our
Reconciliation
with
God
.
Fiftly
,
The
Consequences
that
flow
from
this
;
Namely
,
that
our
Reconciliation
comes
through
Christ
.
Sixtly
,
The
reasons
why
God
wil
be
reconciled
to
us
through
his
Son
,
rather
than
any
other
way
.
And
Lastly
,
To
make
some
Application
of
al.
These
particulars
might
hold
us
some
time
;
but
because
we
often
meet
with
much
of
this
Doctrine
of
Reconciliation
,
and
have
divers
times
before
,
and
are
likely
,
if
God
lengthen
out
opportunities
stil
to
do
it
;
therefore
I
intend
to
present
al
these
seven
particulars
before
you
in
a
very
short
view
.
CHAP.
13.
The
necessity
of
Christs
coming
in
,
for
our
Reconciliation
.
FOr
the
first
,
The
necessity
of
Christs
coming
in
for
our
Reconciliation
;
and
surely
this
is
that
which
is
to
be
in
culcated
,
and
beaten
upon
you
again
&
again
,
for
you
neither
know
God
nor
Christ
,
nor
your
own
estates
,
except
you
know
the
necessity
of
Christs
coming
in
to
undertake
in
the
work
of
Reconciliation
.
I
suppose
if
we
should
ask
any
of
you
,
how
you
hope
to
be
saved
;
you
wil
presently
answer
,
by
Jesus
Christ
.
But
the
understanding
of
the
absolute
necessity
that
there
was
of
Christs
coming
in
to
reconcile
us
,
and
God
together
,
is
not
so
ordinary
;
therefore
I
beseech
you
seriously
weigh
it
.
The
necessity
of
it
in
a
word
is
this
:
There
was
such
a
distance
made
between
God
,
and
his
Creatures
through
sin
,
as
did
put
a
necessity
upon
a
Mediator
to
come
between
;
the
distance
was
so
great
;
for
God
being
the
infinite
first
being
,
and
we
being
his
Creatures
,
the
distance
must
needs
be
great
;
it
is
sin
that
made
the
distance
between
God
,
and
us
;
and
that
was
so
vast
,
and
wide
,
that
it
did
necessarily
require
a
Mediator
to
come
between
,
and
especially
upon
this
ground
;
because
the
Lord
was
resolved
to
have
that
wrong
that
was
done
unto
him
by
the
sin
of
man
perfectly
made
up
;
sin
had
wronged
God
,
and
God
was
resolved
upon
it
,
he
was
set
upon
it
to
have
this
wrong
compleatly
made
up
,
and
that
he
himself
would
be
perfectly
righted
;
and
this
Gods
Justice
cals
for
;
and
thus
stood
the
tearms
between
God
,
and
Man
;
Man
having
wronged
God
,
and
God
and
He
are
now
at
varience
,
and
God
stands
upon
it
,
and
is
resolved
with
himself
thus
;
though
I
be
willing
to
be
at
peace
with
them
,
yet
I
wil
be
at
peace
with
them
,
so
as
I
wil
have
the
wrong
that
is
done
made
up
;
my
Justice
shal
be
fully
,
and
compleatly
satisfied
;
I
must
be
righted
,
for
I
am
God
;
and
there
shal
not
be
such
a
flaw
remayning
in
my
Justice
to
eternity
,
as
that
such
and
such
Creatures
should
sin
against
me
,
and
I
pass
it
by
without
having
any
satisfaction
;
for
saith
God
,
this
would
be
a
flaw
in
my
Justice
for
ever
,
and
that
I
will
not
have
,
and
therefore
I
will
be
righted
in
that
wrong
that
is
done
me
by
the
fal
of
Man
.
It
is
true
,
when
one
man
comes
to
treat
about
peace
,
and
Reconciliation
with
another
,
it
is
somtimes
necessary
for
him
to
pass
by
an
offence
without
any
satisfaction
at
al
,
especially
when
that
poor
Creature
that
hath
offended
is
not
able
to
make
satisfaction
;
but
it
is
not
so
between
God
and
Man
;
though
one
Man
being
at
variance
with
another
,
when
he
sees
that
he
that
hath
done
him
the
wrong
cannot
make
satisfaction
,
he
then
is
indeed
to
pass
it
by
;
but
Gods
mercy
did
never
work
after
that
manner
,
though
the
mercy
in
a
man
may
work
him
to
such
a
Reconciliation
,
and
though
God
be
a
God
of
infinite
mercy
,
infinitly
more
merciful
than
any
Creature
can
be
,
yet
the
way
of
the
working
of
Gods
,
mercy
is
a
different
way
from
the
working
of
the
Creatures
mercy
;
neither
doth
it
argue
that
there
is
not
as
much
mercy
in
God
as
there
is
in
the
Creature
;
but
that
the
way
of
the
working
of
Gods
mercy
is
different
from
that
of
the
Creatures
,
and
this
is
the
way
of
the
working
of
Gods
mercy
,
not
to
pass
by
the
wrong
done
,
but
to
provide
some
means
or
other
himself
to
satisfie
that
wrong
,
to
the
end
that
he
may
have
his
Justice
satisfied
;
and
because
that
this
was
necessary
,
hence
it
comes
to
pass
of
our
being
reconciled
unto
God
through
Jesus
Christ
.
The
necessity
of
Christs
being
a
Mediator
is
not
so
much
this
,
that
we
are
grieveous
sinners
,
and
so
we
have
need
of
abundance
of
mercy
from
God
;
if
there
were
nothing
but
these
two
only
;
that
we
are
great
sinners
,
and
so
have
need
of
great
mercy
,
there
would
not
come
a
necessity
of
Christ
;
But
we
are
great
sinners
,
and
we
have
need
of
the
mercy
of
God
,
and
the
wrong
that
sin
hath
done
unto
God
must
be
made
up
,
and
his
Justice
fully
satisfied
,
and
here
comes
in
the
necessity
of
a
Christ
.
And
thus
God
was
Reconciling
himself
to
the
world
in
this
regard
.
And
the
truth
is
,
though
some
of
you
have
heard
the
sound
of
this
oftentimes
;
yet
you
must
know
,
this
is
the
great
mistery
of
the
Gospel
,
and
by
our
presenting
this
unto
you
again
,
and
again
,
perhaps
God
wil
give
you
a
further
insight
into
this
truth
;
It
is
this
that
the
Angels
desire
so
much
to
pry
into
;
they
know
this
,
that
Gods
Justice
must
be
satisfied
,
but
they
know
it
not
so
,
and
so
as
the
Church
knows
it
,
and
as
the
Saints
know
it
,
and
therefore
they
pry
more
,
and
more
into
it
to
see
the
further
depths
of
it
;
as
indeed
there
is
greater
and
greater
depths
in
this
mistery
which
we
can
never
fathom
,
and
which
is
only
reserved
for
the
time
of
the
Resurrection
.
Most
people
think
,
that
when
they
are
to
seek
for
Reconciliation
with
God
,
they
have
to
do
with
God
only
as
a
merciful
God
;
But
you
must
know
when
you
have
to
do
with
God
about
Reconciliation
,
you
have
to
do
with
more
than
with
the
mercy
of
God
;
ye
have
to
do
with
God
reconciling
himself
to
the
world
in
his
Son
,
and
you
can
never
seek
Reconciliation
with
God
in
a
right
Evangelical
way
,
unless
you
seek
it
in
his
Son
.
That
briefly
shal
suffice
for
the
first
;
The
necessity
of
Christs
coming
in
to
the
work
of
Reconciliation
.
CHAP.
14.
How
Christ
comes
to
be
a
fit
Reconciler
.
Opened
in
seven
Particulars
;
1.
Because
he
is
the
second
person
in
the
Trinity
.
2.
He
hath
taken
our
Nature
on
him
.
3.
He
knows
fully
the
mind
of
the
Father
.
4.
He
fully
knows
what
wil
satisfie
the
Father
.
5.
God
the
Father
doth
infinitly
Love
him
.
6.
He
never
offended
the
Father
.
7.
What
he
doth
hath
infinite
efficacy
and
worth
.
THe
second
thing
propounded
in
the
twelfth
Chapter
is
this
.
How
Christ
comes
to
be
a
fit
Reconciler
;
it
is
he
who
is
the
great
Peace-maker
;
and
therefore
in
the
Scripture
he
is
called
the
Prince
of
peace
;
it
is
he
that
is
Melchezedeck
,
King
of
righteousness
,
and
King
of
peace
;
But
how
comes
he
to
be
so
?
by
being
a
Mediator
between
the
Father
and
us
:
and
so
you
shal
find
he
is
called
in
the
Scripture
.
Heb.
8
,
6.
But
he
hath
obtained
a
more
Excellent
Ministry
by
how
much
also
he
is
the
Mediator
of
a
better
Covenant
,
that
is
,
of
a
Covenant
of
grace
,
and
not
of
that
covenant
of
works
.
Now
Christ
he
is
a
fit
mediator
to
come
in
,
and
to
mediate
between
God
,
and
us
.
As
amongst
men
when
there
is
a
Breach
between
two
,
and
they
are
at
a
Distance
;
the
Breach
is
such
as
requires
one
to
come
in
,
and
to
mediate
between
them
;
It
is
not
alwayes
necessary
between
man
and
man
where
there
is
a
Breath
,
that
one
should
come
and
mediate
;
but
there
being
a
Breath
between
God
,
and
us
,
it
was
absolutely
necessary
that
a
mediator
should
come
in
to
treat
between
God
and
us
,
and
there
could
never
have
been
the
least
parly
,
the
least
treaty
between
God
,
and
fallen
man
,
had
not
a
mediator
stept
in
between
and
this
mediator
is
Jesus
Christ
,
and
it
is
he
that
is
only
fit
to
be
our
Reconciler
,
and
Peace-Maker
.
1.
Because
he
is
the
Second
Person
in
Trinity
,
and
in
that
regard
he
is
fit
.
You
wil
Say
;
How
doth
this
make
him
fit
?
Thus
;
The
Sin
that
was
committed
in
the
first
transgression
was
more
directly
against
the
first
Person
,
God
the
Father
.
Why
,
wil
you
say
,
was
it
against
one
Person
rather
than
against
another
?
It
was
indeed
against
them
al
;
but
it
was
more
directly
against
the
first
Person
;
and
this
is
the
reason
of
it
,
because
mans
first
sin
was
against
that
perfection
which
God
gave
him
in
his
creation
;
against
that
created
righteousnes
that
was
put
into
him
which
was
especially
the
work
of
the
first
person
in
trinity
;
for
Creation
is
attributed
to
the
first
person
;
and
man
sining
against
that
work
of
Creation
,
hence
it
comes
to
pass
that
the
first
is
more
directly
,
and
immediatly
offended
.
Now
therfore
the
second
Person
in
the
Trinity
,
he
comes
next
in
Order
,
and
therefore
it
is
he
that
is
fit
to
be
a
Reconciler
between
the
father
and
us
,
because
we
having
sinned
against
the
work
of
Creation
,
God
the
father
unto
whom
that
worke
is
attributed
,
is
more
especially
offended
.
2
But
not
only
so
,
for
if
he
had
been
but
only
the
second
person
;
if
he
had
been
but
only
the
Son
of
God
,
he
could
not
have
been
the
reconciler
of
us
unto
God
,
and
therefore
there
must
be
somwhat
else
.
When
we
ask
you
what
Christ
is
;
you
Ordinarily
answer
the
Son
of
God
:
but
if
that
had
been
al
,
if
he
had
been
only
the
Son
of
God
,
and
the
Second
Person
in
Trinity
,
he
could
not
(
according
to
that
way
which
God
hath
revealed
in
his
word
that
he
wil
be
reconciled
unto
Sinners
by
)
have
been
a
fit
mediator
for
us
.
Therefore
in
the
Second
place
,
that
he
might
be
a
fit
mediator
to
make
our
peace
,
and
to
reconcile
God
,
and
us
together
,
he
comes
and
takes
our
nature
upon
him
,
and
is
made
a
very
man
;
so
that
the
same
Person
is
now
God
,
and
man
;
he
having
taken
up
the
nature
into
a
personal
union
with
the
Son
of
God
;
so
that
he
pertakes
of
both
those
natures
which
is
to
be
reconciled
,
observe
it
wel
.
Christ
who
is
to
be
the
Reconciler
,
his
business
is
to
reconcile
God
and
man
,
between
whom
there
was
so
vast
a
Breach
.
Now
to
the
end
that
he
might
be
fit
for
this
work
and
reconcile
these
two
,
God
and
man
,
he
partakes
of
both
natures
,
and
is
become
,
by
uniting
the
nature
of
man
which
he
tooke
to
himselfe
,
into
Personal
union
with
the
Godhead
,
both
God
,
and
man
,
and
having
the
nature
of
them
both
,
he
hath
interest
in
them
both
;
he
hath
interest
in
God
the
father
as
being
the
same
God
coequal
with
the
father
,
though
not
the
same
in
a
Personal
regard
,
but
the
same
God
with
the
Father
:
and
he
hath
interest
likewise
in
man
,
as
he
hath
the
same
nature
with
him
;
and
thus
he
partaking
of
God
,
and
partaking
of
man
,
comes
to
have
interest
in
both
,
and
in
that
regard
becomes
a
fit
mediator
between
God
and
us
.
Here
is
the
great
work
of
God
to
reconcile
man
to
himself
;
and
in
this
,
God
must
do
a
work
that
is
far
greater
than
the
making
of
Heaven
,
and
the
Earth
.
It
had
not
been
so
great
a
work
for
God
to
have
made
ten
thousand
worlds
over
again
,
as
for
God
to
make
a
mediator
to
become
God
and
man
in
one
Person
.
The
union
of
the
two
natures
of
Christ
is
the
greatest
work
that
ever
God
did
from
al
eternity
,
or
ever
shal
be
done
,
and
yet
this
was
required
to
reconcile
us
to
himself
;
and
surely
you
may
wel
conclude
,
that
the
work
of
reconciliation
of
a
sinner
to
God
,
is
a
greater
business
,
seeing
that
Heaven
and
Earth
must
be
moved
about
it
;
and
that
the
greatest
work
that
ever
was
done
,
or
ever
shal
be
done
,
must
be
done
about
this
,
or
else
it
had
never
been
effected
.
The
Second
person
in
Trinity
must
come
,
and
take
our
Nature
,
and
be
made
in
the
form
of
a
Servant
,
that
so
he
might
be
a
fit
peace-maker
,
or
Mediator
between
God
the
Father
and
us
.
And
then
.
Thirdly
,
Christ
is
a
fil
Mediator
in
this
;
That
he
knows
fully
the
mind
of
the
Father
;
and
throughly
understands
,
even
to
the
utmost
what
wrong
the
Father
hath
received
by
our
sin
.
If
one
should
come
to
Mediate
between
one
Man
,
and
another
,
and
should
desire
the
party
offended
to
be
at
peace
;
He
wil
say
;
you
speak
thus
unto
me
;
but
do
you
know
what
wrong
such
a
one
hath
done
me
?
if
you
understood
the
wrong
he
hath
done
me
,
surely
you
would
not
think
it
so
easie
a
matter
for
me
to
be
at
peace
;
and
the
truth
is
,
if
al
the
Angels
in
Heaven
,
and
al
the
men
in
the
world
should
come
to
interpose
,
and
to
make
peace
between
God
,
and
any
sinner
for
any
one
sin
;
God
would
presently
Answer
them
,
and
say
,
what
do
you
do
to
come
to
undertake
this
work
of
making
peace
with
me
and
a
sinner
;
alas
you
do
not
understand
what
wrong
is
done
unto
me
by
his
sin
;
you
know
not
what
injury
I
have
received
by
his
sin
,
therefore
you
are
not
a
fit
party
to
be
a
Mediator
.
And
in
this
regard
no
Angel
in
Heaven
could
possibly
be
a
fit
Peace-maker
between
God
and
Man
,
for
they
know
not
what
wrong
sin
hath
done
unto
God
;
But
Jesus
Christ
knows
to
the
utmost
,
he
understands
throughly
,
and
fully
al
the
wrong
,
and
injury
that
is
done
unto
the
Father
by
the
sin
of
Man
;
he
knows
what
prejudice
his
Father
susteined
by
al
the
sins
of
al
the
men
of
the
world
,
which
no
Creature
else
,
Angels
,
nor
Men
could
ever
do
.
Nay
,
they
are
so
far
from
knowing
the
wrong
that
is
done
to
God
by
the
sins
of
the
world
,
as
they
are
not
able
to
understand
the
wrong
that
is
done
unto
God
by
one
of
the
least
sins
that
can
be
committed
.
Fourthly
,
Christ
is
a
fit
Mediator
;
because
he
fully
knew
what
would
please
and
satisfie
his
father
.
If
a
man
should
come
to
be
a
mediator
,
to
reconcile
two
that
are
at
difference
,
if
indeed
he
knew
the
mind
of
the
Party
offended
fully
and
throughly
,
we
would
rather
chuse
such
a
man
to
make
up
the
Breach
,
such
a
man
indeed
that
doth
understand
to
a
hair
what
wil
satisfie
the
offended
Party
is
fit
to
be
a
Mediator
.
All
the
Angels
in
Heaven
do
not
know
like
unto
Jesus
Christ
,
fully
,
and
throughly
the
mind
of
God
,
or
what
it
is
that
wil
satisfie
him
:
it
is
onely
Jesus
Christ
who
was
with
the
father
,
and
lay
in
his
very
bosom
from
all
eternity
,
that
knows
fully
what
wil
satisfie
the
wrong
that
is
done
to
the
father
,
and
therefore
he
alone
was
fittest
to
undertake
this
work
.
Fifthly
,
Christ
is
a
fit
Mediator
in
this
,
That
God
the
father
doth
infinitly
love
him
,
that
he
is
infinitely
dear
to
the
father
;
and
you
know
that
it
is
a
special
ingredient
for
those
to
have
that
are
to
be
Reconcilers
,
that
they
should
be
dear
one
to
another
,
especially
dear
to
the
party
that
is
offended
.
If
a
poor
man
hath
offended
a
rich
man
in
a
Town
,
and
he
saith
within
himself
,
O!
that
I
were
reconciled
unto
such
a
one
.
If
he
can
get
one
that
is
the
intimate
friend
that
that
rich
man
hath
in
all
the
world
to
speak
unto
him
in
his
behalf
,
he
wil
conclude
,
that
certainly
the
business
shal
have
good
success
,
and
that
this
friend
wil
prevail
.
Thus
it
is
with
our
Mediator
;
he
who
is
our
Reconciler
unto
God
,
is
infinitely
dear
unto
the
father
,
God
the
father
doth
infinitely
delight
in
him
;
and
therefore
whatsoever
he
shal
say
,
or
do
,
must
needs
infinitely
please
God
the
father
.
This
is
our
Mediator
who
is
come
to
reconcile
us
unto
God
,
he
can
say
,
and
do
nothing
but
it
shal
infinitely
please
,
and
delight
the
father
.
Further
,
He
is
one
that
never
did
offend
.
There
may
be
a
friend
that
is
very
dear
to
the
party
offended
and
yet
perhaps
he
himself
hath
offended
the
Party
.
But
Jesus
Christ
is
one
that
never
offended
the
father
,
but
hath
pleased
him
from
all
eternity
,
and
therefore
he
is
a
fit
mediator
,
he
is
fit
to
Speake
for
those
that
have
displeased
him
.
As
in
a
family
,
if
a
Child
have
offended
,
and
another
Child
come
and
speak
for
his
Brother
,
the
father
may
answer
,
you
need
speke
for
your self
for
you
have
offended
as
wel
as
he
:
But
if
another
child
that
never
offended
his
father
in
al
his
life
,
but
hath
been
the
most
obedient
Child
that
can
be
in
the
world
,
shal
come
,
and
speake
,
this
wil
be
likely
to
take
with
the
Father
much
.
God
the
Father
professeth
before
al
the
world
,
that
Jesus
Christ
is
his
Beloved
Son
in
whom
he
is
wel
pleased
;
and
it
is
this
Christ
that
stands
up
to
speake
to
God
the
Father
for
poore
Sinners
to
be
reconciled
unto
him
.
Lastly
he
is
a
fit
mediator
in
this
;
That
whatsoever
he
shal
do
hath
an
infinit
efficace
in
it selfe
:
not
only
is
he
a
fit
mediator
because
God
is
wel
plesed
with
him
;
but
because
that
whatsoever
he
shal
lay
doune
by
way
of
sattisfaction
,
it
hath
an
infinet
value
in
it
.
There
is
such
an
infinite
price
such
an
infinit
worth
in
whatsoever
Christ
lays
doun
to
porchase
this
reconciliation
,
that
the
infinite
Justice
of
God
cannot
but
say
,
this
is
indeed
a
valuable
Consideration
,
and
I
cannot
but
acknowledg
there
is
efficacy
,
and
sufficiency
enough
in
this
to
make
up
a
ful
Satisfaction
had
the
Sinns
of
men
been
a
thousand
times
more
than
they
were
.
Now
,
what
a
mediator
have
we
to
reconcile
us
unto
God
;
how
comes
our
sins
to
make
such
a
breach
between
God
,
and
us
?
but
because
our
sins
were
against
such
an
infinite
God
at
first
;
the
Person
against
whom
we
have
sinned
is
the
cause
which
makes
such
a
breach
;
and
so
the
Person
who
is
mediator
,
that
shal
do
and
suffer
any
thing
for
us
being
such
a
person
as
he
is
;
hence
comes
the
efficacy
of
al
that
he
shal
doe
,
and
suffer
to
satisfie
the
father
to
the
utmost
groat
.
Al
this
together
,
namely
Christ
that
is
the
Second
Person
,
who
is
God
,
and
man
,
Who
knows
the
minde
of
the
father
to
the
ful
.
Who
knows
what
wrong
our
Sins
have
done
the
Father
.
Who
knows
what
wil
satisfie
the
Father
.
Who
never
offended
the
father
.
Who
is
infinitly
beloved
of
the
father
.
Al
these
together
makes
it
,
that
whatsoever
he
doth
hath
an
infinite
efficacy
to
satisfie
Justice
it selfe
;
and
in
this
regard
he
comes
to
be
a
fit
mediator
.
Al
these
things
J
name
the
rather
to
incourage
the
heart
of
poore
Sinners
to
come
unto
him
;
seing
it
is
God
in
Christ
that
reconcileth
us
to
himselfe
.
CHAp.
15.
What
Christ
hath
under
taken
and
performed
in
Our
Reconciliation
1
to
fatisfy
Gods
Justice
2
To
bring
our
hearts
and
subdue
them
to
God
.
You
wil
say
;
you
have
shewed
us
these
two
things
;
that
it
is
not
God
alone
,
and
us
,
but
in
Christ
,
and
us
,
that
is
reconciled
.
And
you
have
shewd
us
what
a
reconciler
Christ
is
.
And
how
fit
.
But
for
the
third
thing
propounded
in
the
12.
Chapter
,
hath
Christ
undertaken
to
reconcile
us
?
Surely
this
is
a
great
work
to
come
and
reconcile
Sinful
man
unto
God
;
Christ
must
needs
undertake
much
in
this
?
I
wil
declare
to
you
what
Christ
hath
undertaken
.
1
This
agrement
there
is
between
Christ
and
the
Father
,
He
hath
undertaken
that
he
wil
Satisfie
what
ever
his
Fathers
Justice
shal
requier
.
As
for
example
.
If
one
should
come
to
mak
a
peace
between
a
couple
,
and
the
one
party
hath
extreamly
injured
the
other
,
and
he
that
comes
to
make
peace
;
he
doth
not
only
come
and
say
,
Sir
I
beceech
you
for
my
sake
,
pass
by
the
wrong
,
and
be
reconciled
unto
him
,
though
perhaps
this
may
do
much
but
this
wil
not
do
the
deed
;
and
this
is
not
the
way
of
reconcileing
God
and
us
,
for
Christ
(
though
he
be
dear
to
the
father
)
only
to
plead
,
and
Say
,
O
father
these
poor
Creatures
have
offended
the
,
I
beseech
the
O
father
,
be
reconciled
to
them
;
no
this
is
not
al.
But
saith
the
Party
offended
;
wil
you
under
take
to
satisfie
the
wrong
that
is
done
me
?
I
saith
he
,
who
is
the
Peace-maker
,
I
wil
undertake
it
al
;
you
shal
set
it
al
upon
my
scor
.
And
certainly
you
wil
al
conclude
,
that
if
he
that
comes
to
be
mediator
,
and
is
dear
unto
the
Party
offended
,
shal
not
only
intreat
,
but
undertake
,
that
whatsoever
he
would
have
of
him
,
requier
what
satisfaction
soever
he
wil
,
he
wil
undertake
to
under
goe
it
al
,
especially
if
he
be
a
man
able
to
do
what
he
promiseth
:
You
wil
al
conclude
that
this
wil
surly
make
up
a
peace
.
This
is
the
transaction
between
God
the
Father
,
and
the
Son
.
God
lookes
upon
man
as
being
an
enimy
to
him
,
and
Christ
he
comes
to
mediate
,
yea
,
but
saith
the
father
;
what
wil
you
do
to
make
peace
,
wil
you
undertake
for
mankind
,
wil
you
ingage
to
Satisfy
that
wrong
that
they
have
done
me
?
Yes
O
Father
saith
Christ
,
I
wil
do
it
,
I
wil
stand
betwen
the
and
them
,
and
undertake
for
them
to
satisfie
al
whatsoever
thy
Justice
can
require
.
And
in
this
regard
Christ
is
not
only
called
a
mediator
in
that
place
Heb.
8.5
.
and
so
forward
;
but
he
is
called
a
Suerty
,
because
he
hath
undertaken
to
Satisfie
what
God
the
father
requred
for
the
Sin
of
mankind
;
and
as
he
hath
undertaken
it
;
so
he
hath
done
it
now
,
and
the
fathers
that
lived
in
former
times
might
looke
upon
God
reconciling
himselfe
to
the
world
in
Christ
,
as
Christ
had
undertaken
it
,
but
not
fully
discharged
it
.
But
we
may
look
upon
Christ
,
not
only
as
an
undertaker
,
but
as
one
that
hath
discharged
,
and
paid
al.
2
But
that
is
not
al
;
Christ
hath
not
only
undertaken
this
;
but
in
the
next
place
,
as
he
hath
undertaken
to
satisfie
God
on
his
part
;
but
saith
the
Father
;
what
shal
become
of
these
poor
Creatures
;
they
have
hearts
opposite
to
me
,
and
they
are
enemies
to
me
,
and
whatsoever
you
do
,
they
wil
stil
go
on
in
waies
of
emnity
to
me
?
No
,
saith
Christ
;
I
wil
do
more
then
this
,
I
wil
undertake
to
bring
them
in
to
you
,
and
to
subdue
their
hearts
to
you
;
and
whereas
they
are
now
enemies
to
you
;
they
shal
come
,
and
submit
themselves
;
and
that
wicked
Nature
of
theirs
,
I
wil
take
away
through
my
spirit
,
and
I
wil
both
bring
them
into
a
peaceable
disposition
towards
you
;
so
that
they
shal
love
you
as
a
friend
,
and
love
al
that
belong
unto
you
;
they
shal
love
al
your
waies
,
and
love
your
people
,
and
love
your
holyness
;
I
wil
undertake
to
bring
them
in
to
you
,
as
wel
as
to
satisfie
you
for
what
they
have
done
.
This
is
appearent
;
for
in
the
Scripture
where
ever
there
is
any
speaking
of
Reconciliation
,
you
have
mention
of
our
being
reconciled
to
God
,
as
wel
as
Gods
being
reconciled
to
us
;
and
indeed
the
Scripture
doth
make
more
mention
of
our
Reconciling
being
enemies
to
God
,
than
of
any
thing
of
Gods
working
Reconciliation
for
us
.
And
that
place
that
I
quoted
before
in
the
Collosians
,
is
exceedging
cleer
for
this
;
namely
,
that
Christ
hath
undertaken
for
our
Reconciliation
,
for
you
heard
before
in
,
Collo.
1.20
.
That
he
had
made
peace
through
the
blood
of
his
Cross
;
He
hath
undertaken
to
satisfie
;
and
the
undertaking
of
it
cost
him
his
blood
;
our
Reconciliation
cost
Christs
death
.
But
then
in
verse
21.
He
saith
further
;
You
that
were
somtimes
alinated
,
and
enemies
in
your
minds
by
wicked
works
,
so
it
is
in
your
Books
;
but
in
the
Original
,
it
is
;
Enemies
in
your
minds
[
in
]
wicked
works
;
not
that
you
came
to
be
enemies
by
your
works
,
for
that
is
the
advantage
indeede
that
the
adversaries
have
,
and
say
;
it
is
not
a
sinful
Nature
in
us
,
but
we
come
by
action
to
act
wicked
habits
;
but
it
is
,
you
are
enemees
in
your
minds
in
works
;
that
is
,
you
did
lay
out
al
the
enmity
of
your
minds
against
God
;
you
have
natural
enmity
in
your
minds
against
God
:
and
in
your
minds
you
do
lay
out
;
and
improve
this
strength
of
your
enmity
in
your
wicked
works
against
God
;
But
saith
he
you
that
were
thus
allienated
,
and
enemies
in
your
minds
in
wicked
works
,
he
hath
reconciled
,
to
present
you
holy
,
and
unblameable
,
and
inreprovable
in
his
sight
.
Here
are
two
waies
by
which
Christ
reconciles
us
unto
God
;
he
hath
reconciled
us
by
the
blood
of
his
Cross
;
and
then
in
the
Body
of
his
flesh
through
death
to
present
us
holy
,
and
unblamable
,
and
unreprovable
in
his
sight
;
he
hath
undertaken
this
latter
,
as
wel
as
that
other
;
and
he
hath
undertaken
,
that
we
shal
not
remain
enemies
unto
God
eternally
,
but
that
there
shal
be
a
time
when
we
shal
be
brought
in
to
God
,
and
have
gracious
dispositions
put
into
us
,
so
as
we
shal
become
frie●ds
unto
God
,
and
friends
unto
al
that
are
Gods
.
There
are
many
that
speak
much
of
Christ
in
regard
of
his
satisfaction
,
and
what
the
transaction
was
between
God
and
him
;
and
they
think
that
because
Christ
hath
undertaken
to
satisfie
Gods
wrath
,
what
need
we
care
for
any
thing
?
what
is
it
,
though
we
live
as
we
list
?
it
is
to
no
purpose
what
we
do
,
whether
we
do
il
,
or
whether
we
do
wel
,
for
Christ
hath
done
al
in
the
work
of
Reconciliation
.
But
my
Brethren
see
the
mistake
:
Christ
hath
not
only
undertaken
satisfaction
,
and
to
reconcile
God
unto
us
;
but
he
hath
undertaken
with
God
the
Father
likewise
to
reconcile
us
unto
him
;
not
to
satisfie
God
alone
,
but
to
bring
us
into
a
gracious
fram
,
and
disposition
of
heart
likewise
;
and
therefore
except
Christ
do
both
,
the
truth
is
he
doth
neither
;
It
is
true
the
one
may
be
done
from
al
eternity
;
Christ
may
undertake
the
one
,
and
undertake
that
he
wil
do
the
other
also
;
but
until
Christ
hath
actually
done
the
other
,
thou
canst
not
conclude
,
that
he
hath
done
the
former
.
That
man
that
perswades
himself
that
Jesus
Christ
hath
done
the
former
,
when
as
he
hath
not
done
the
latter
deceivs
himself
;
and
therefore
to
beleeve
in
Christ
as
a
Reconciler
,
is
to
beleeve
in
Christ
as
undertaking
these
two
things
.
First
undertaking
with
God
the
Father
to
make
satisfaction
unto
him
.
And
then
Secondly
undertaking
for
us
,
to
bring
us
in
to
the
Father
likewise
:
and
as
Christ
must
do
the
one
,
as
well
as
the
other
;
so
he
wil
be
as
faithfull
in
the
performing
the
Second
,
as
he
was
in
the
undertaking
,
and
dischargeing
the
First
.
Few
people
think
of
this
,
they
think
much
of
Christs
undertaking
to
satisfie
Gods
Justice
,
and
so
to
Reconcile
them
unto
God
;
but
they
have
seldome
thoughts
of
this
,
that
Christ
hath
also
undertaken
to
chang
their
hearts
,
and
to
make
them
friends
unto
God
.
But
you
that
go
on
in
wicked
works
being
enemies
to
God
in
your
minds
in
wicked
works
,
perhaps
you
think
God
wil
be
Reconciled
unto
you
through
Christ
,
and
when
you
die
you
shal
be
saved
through
him
.
Remember
this
point
.
That
Christ
the
Reconciler
hath
undertaken
with
God
the
Father
both
to
satisfie
his
Justice
,
and
to
subdue
your
hearts
,
so
that
you
shal
no
longer
be
enemies
unto
him
;
and
therefore
if
Christ
have
not
done
the
other
,
in
your
hearts
,
it
is
an
evident
argument
,
that
for
ought
that
yet
appears
he
never
undertook
to
satisfie
the
Justice
of
God
for
you
.
O!
what
an
argument
is
here
,
for
men
to
be
restless
,
and
unquiet
in
their
natural
condition
;
You
that
go
on
in
a
sinful
,
and
&
ungodly
way
,
you
may
certainly
know
,
that
there
is
for
the
present
no
evidence
that
Jesus
Christ
hath
undertaken
with
the
Father
to
make
any
Reonciliation
for
you
,
for
if
he
had
,
he
hath
also
undertaken
on
your
parts
to
bring
in
your
hearts
to
the
Father
and
to
make
you
friends
with
him
,
as
wel
as
him
friends
with
you
.
On
the
other
side
,
any
of
you
that
find
the
work
of
the
Spirit
in
your
hearts
,
that
begin
to
find
Christ
subduing
your
hearts
unto
God
;
that
whereas
heretofore
you
did
live
in
waies
of
enmity
unto
God
,
but
now
you
begin
to
find
the
power
of
Christ
in
his
word
beating
down
those
proud
hearts
of
yours
,
you
find
Christ
changing
of
your
minds
,
and
so
bringing
of
your
hearts
into
subjection
unto
God
;
Bless
God
for
this
,
and
know
that
this
is
part
of
Chists
undertaking
with
God
the
Father
,
and
in
that
he
doth
this
in
your
hearts
,
it
is
an
Evidence
that
he
hath
undertaken
to
satisfie
Gods
Justice
for
all
your
sins
.
Thus
you
see
how
Christ
is
a
Rec●●●●●er
,
and
Mediator
.
CHAP.
16.
How
what
Christ
hath
done
for
Our
Re●oncilition
,
come
to
be
made
Ours
.
1.
Christ
the
head
of
the
second
Covenant
.
There
is
a
fourth
thing
which
I
propounded
in
the
twelfe
Chapter
;
and
that
is
,
How
we
come
to
be
reconciled
to
God
in
Christ
;
It
is
true
,
Chist
hath
done
it
you
see
:
But
how
do
we
come
to
have
what
Christ
hath
done
made
ours
,
that
so
we
may
be
reconciled
unto
God
?
In
a
word
thus
.
Christ
is
looked
upon
by
God
the
Father
as
the
Head
of
the
Second
Covenant
,
and
so
we
are
looked
upon
in
him
as
Covenanters
,
and
as
joyned
together
in
one
body
in
him
:
this
is
the
way
of
Christs
Reconciling
God
&
us
,
&
the
way
of
the
Conveyance
of
al
the
fruits
of
that
Reconciliation
unto
us
.
This
is
the
Councel
of
God
concerning
the
Children
of
men
,
that
they
may
come
to
be
reconciled
,
and
saved
.
As
his
Son
hath
undertaken
the
thing
;
so
it
is
not
only
,
that
he
should
stand
between
the
Father
and
us
.
It
s
remarkable
there
must
be
a
Union
between
him
,
and
us
,
and
he
must
present
us
to
God
the
the
Father
as
one
Body
with
himself
,
and
the
Father
must
look
upon
him
as
the
Head
of
a
Covenant
to
which
we
belong
likwise
:
So
that
his
obedience
,
and
sufferring
is
to
be
looked
upon
now
;
not
as
done
by
a
private
person
;
But
looked
upon
as
the
obedience
,
and
suffering
of
a
publick
Person
,
of
one
that
Bears
our
Names
before
God
the
Father
.
And
herein
there
is
a
further
mistery
of
godlines
.
The
reconciliation
between
man
,
and
man
,
is
only
when
one
that
is
a
stranger
,
comes
and
stands
between
,
and
mediateth
;
there
is
not
required
such
a
union
between
him
that
he
mediateth
for
,
and
himselfe
.
But
Christ
comes
not
in
meerly
as
a
third
person
between
God
and
us
,
but
he
comes
to
take
our
very
natures
upon
him
,
and
we
are
made
one
in
the
covenant
of
grace
he
as
the
Head
,
and
we
as
the
members
.
That
look
as
Adam
stood
before
God
as
the
Head
of
the
first
Covenant
of
works
,
and
so
we
were
al
looked
upon
at
first
in
him
,
and
dyed
in
him
:
So
Christ
who
is
called
the
Second
Adam
stands
before
the
Lord
as
the
Head
of
the
Second
Covenant
and
al
those
that
he
doth
mediate
for
,
and
whom
he
doth
seek
to
reconcile
to
the
father
,
stand
al
before
the
father
in
him
;
so
that
his
work
is
imputed
to
be
theirs
,
and
the
Lord
looketh
upon
them
in
their
Head
:
fulfiling
that
Second
Covenant
of
life
,
and
peace
that
he
hath
made
with
poor
creatures
in
him
.
So
that
you
must
not
only
look
upon
Christ
to
be
a
Saviour
,
as
the
Son
of
God
in
Heaven
;
but
if
you
would
look
upon
him
with
comfort
,
you
must
look
upon
him
as
the
head
of
a
second
Covenant
,
and
upon
your selves
joyned
with
him
as
members
of
him
and
so
presented
unto
the
father
through
him
.
Thus
God
was
in
Christ
reconciling
himself
to
the
world
,
God
looking
upon
Christ
,
and
through
Christ
,
as
the
head
of
the
Covenant
of
grace
;
upon
al
those
that
Christ
did
undertake
for
,
as
Covenanters
Joyned
together
with
him
,
comes
to
be
reconciled
to
al
those
which
shal
be
everlastingly
Saved
.
This
is
the
mistery
of
the
Gospel
,
God
in
Christ
reconciling
the
world
to
himself
.
What
Christ
was
hath
been
opened
.
And
what
Christ
hath
undertaken
.
and
how
God
looks
upon
us
through
this
mediator
.
These
things
you
must
search
into
,
and
cry
unto
God
that
by
his
Spirit
he
whuld
open
these
misteries
of
the
Gospel
unto
you
,
and
then
you
shal
see
much
of
the
mistery
of
grace
,
and
of
the
minde
of
god
;
and
so
come
to
have
abundance
of
peace
with
God
,
notwithstanding
al
the
present
remainders
of
uncleannes
that
are
in
your
hearts
.
CHAP.
17.
How
we
come
to
have
intrest
in
what
Christ
hath
done
is
further
opened
:
WE
have
shewed
in
the
former
chapter
what
Christ
doth
for
the
Continuance
of
this
peace
between
God
,
and
us
:
that
he
is
at
the
right
hand
of
God
,
there
making
intercession
for
the
Saints
continualy
;
so
that
if
ther
be
any
thing
,
that
might
(
in
its
own
nature
)
break
the
peace
between
God
,
and
us
;
this
our
mediator
sits
at
the
right
hand
of
the
Father
,
and
there
(
by
his
intercession
)
he
continually
presents
himself
for
the
removing
of
it
,
and
for
the
continuance
of
the
peace
between
God
and
us
;
that
there
may
no
Breach
fal
out
,
for
the
time
to
come
;
this
I
say
Christ
undertakes
to
do
,
and
this
is
a
special
work
of
his
Mediation
;
namly
,
his
being
Continually
at
the
right
hand
of
the
Father
,
and
there
presenting
himselfe
unto
God
for
the
keping
,
and
mantaining
of
this
peace
,
which
he
hath
made
between
the
Father
,
and
us
.
Again
;
if
it
be
demanded
;
how
we
come
to
have
an
Intrest
in
this
that
Christ
doth
;
(
which
was
the
fourth
thing
propounded
in
the
twelfth
chapter
)
in
his
Satisfaction
,
in
al
that
he
undertakes
?
The
Answeer
was
this
:
That
Christ
is
made
the
Head
of
a
second
Covenant
;
for
,
as
the
foundation
of
the
Breach
,
that
was
between
God
and
us
at
the
first
came
by
the
first
man
Adam
,
who
was
the
Head
of
the
first
Covenant
,
in
whom
we
al
Sinned
,
and
so
turned
enimies
unto
God
:
So
Jesus
Christ
is
made
a
Second
Adam
,
and
the
head
of
a
Second
Covenant
;
and
al
those
that
are
looked
upon
as
the
posterity
of
the
Second
Adam
,
(
for
so
it
must
be
)
they
are
looked
upon
as
one
in
him
.
As
al
that
were
of
the
posterity
of
the
first
Adam
were
looked
upon
as
one
man
in
him
,
and
so
the
Breach
was
made
,
and
enmity
came
between
God
,
and
al
that
one
mans
posterity
:
so
,
al
that
are
to
be
of
the
Posterity
of
the
Second
Adam
,
that
are
either
actually
of
him
,
or
are
to
be
born
of
him
by
a
Spiritual
generation
,
(
which
in
the
Scripture
is
tearmed
Regeneration
)
;
al
those
are
looked
upon
as
one
with
him
:
and
hence
it
is
that
in
the
1.
Cor.
15.47
.
the
Apostle
speakes
of
the
first
,
and
second
Adam
as
if
there
were
no
more
but
two
men
in
the
world
,
for
indeed
ther
are
no
more
in
that
sense
;
nor
ever
were
.
The
first
man
(
saith
the
apostle
)
is
of
the
Earth
,
Earthly
;
the
second
man
is
the
Lord
from
Heaven
,
Heavenly
.
here
is
the
first
man
,
and
the
Second
man
.
Why
,
you
wil
say
,
are
there
but
two
men
in
the
world
?
No
,
not
in
that
sense
;
that
is
,
there
were
never
but
two
men
that
did
represent
al
others
;
and
under
those
two
men
are
al
other
men
in
the
world
represented
before
God
.
Al
the
children
of
men
that
fel
from
God
,
the
are
represented
in
the
first
Adam
,
who
was
the
Head
of
the
first
Covenant
,
and
they
stand
under
that
covenant
:
And
al
those
that
God
intends
to
be
reconciled
unto
,
and
to
glorifie
;
they
are
represented
before
God
in
the
second
Adam
who
is
the
Head
of
the
Second
Covenant
.
It
is
true
,
if
we
speake
properly
;
Caine
was
in
order
the
second
man
in
the
world
;
but
Christ
is
the
Second
man
;
that
is
,
the
Head
of
a
second
Covenant
,
the
Second
man
that
God
did
enter
into
the
Covenant
withal
for
other
men
,
and
in
that
sense
he
alone
was
the
second
man
:
As
in
the
same
sense
Adam
is
Called
the
first
man
so
that
God
is
Reconciled
to
the
world
in
Christ
;
that
is
,
as
in
the
first
Adam
,
the
Breach
was
made
between
God
,
and
man
:
so
in
the
second
Adam
Reconciliation
is
made
between
God
,
and
man
.
And
as
God
imputeth
that
which
the
first
Adam
did
,
to
his
Posterity
for
Condemnation
:
so
that
which
the
Second
Adam
did
,
he
doth
impute
to
the
Posterity
of
that
Second
Adam
for
life
,
and
Reconciliation
.
And
that
you
have
more
largly
discussed
in
the
most
part
of
the
fift
Chapter
of
the
Rom.
especially
from
the
middle
of
the
Chapter
to
the
end
.
CHAP.
18.
Eight
Consequences
of
Our
Reconciliation
being
made
in
Christ
.
1.
It
is
a
deep
Mystery
.
2.
It
is
very
free
.
3.
It
is
sure
and
certain
.
4.
It
is
full
.
5.
It
is
an
honorable
way
.
6.
Yet
in
such
a
way
as
doth
debase
man
.
7.
It
is
firm
and
everlasting
.
8.
This
Reconciliation
was
a
very
difficult
work
.
THere
are
yet
the
Fift
,
and
Sixt
,
particulars
mentioned
in
the
Twelfth
Chapter
that
follow
in
the
Explication
of
this
point
of
Reconciliation
with
God
in
Christ
,
and
when
we
have
done
them
we
shal
come
to
the
Application
of
all
the
six
thiings
.
And
the
Fift
is
,
some
Consequences
that
follow
from
what
hath
been
spoken
.
for
if
we
be
Reconciled
to
God
in
Christ
,
we
may
from
thence
draw
diverse
Cosequences
;
I
shall
not
now
do
it
by
way
of
Application
,
but
only
shew
you
how
such
Consequences
as
I
shal
name
do
naturally
flow
from
what
hath
been
said
.
For
if
,
the
Reconconciliation
between
God
and
us
be
in
Christ
then
there
are
these
particulars
of
it
;
and
these
things
may
be
said
concerning
it
.
Consequence
.
1.
First
,
Hence
it
followeth
,
that
the
Reconciliation
of
the
Children
of
men
with
God
,
is
a
very
great
and
deep
mystery
,
it
is
not
a
thing
that
can
ordinarily
be
undestood
,
it
is
not
a
thing
that
is
wrought
in
a
natural
way
.
But
to
reconcile
any
soul
unto
God
,
is
done
in
a
way
that
is
most
deep
,
and
hidden
,
and
is
(
of
it self
)
a
most
glorious
Mystery
.
And
therefore
when
the
Scripture
speaks
of
our
Reconciliation
with
God
in
Jesus
Christ
;
it
tels
us
,
that
it
is
the
hidden
Wisdom
of
God
,
1
Cor.
2.7
.
We
speak
the
Wisdom
of
God
in
a
Mystery
;
even
the
hidden
Wisdome
which
God
ordeined
before
the
World
to
our
glory
.
It
speaks
of
the
very
same
thing
,
that
my
Text
speaks
of
;
viz.
That
God
was
Reconciling
the
world
to
hemself
in
Jesus
Christ
,
and
this
he
saith
was
the
Wisdom
of
God
in
a
Mystery
the
hidden
Wisdom
which
God
ordeined
before
the
world
to
our
glory
.
And
then
again
,
verse
.
10.
God
hath
revealed
them
to
us
by
his
Spirit
;
the
particle
[
them
]
is
not
in
the
Greek
,
but
only
thus
.
God
hath
revealed
to
us
by
his
Spirit
;
that
is
,
This
Mystery
,
for
the
Spirit
seacrheth
all
things
,
yea
,
the
deep
things
of
God
.
That
is
the
first
thing
that
followeth
.
It
is
a
Mystery
.
Consequence
.
2.
The
Second
is
this
.
Hence
our
Reconciliation
with
God
is
very
free
,
it
is
a
work
of
free
grace
;
it
is
reconciling
himself
in
Christ
;
it
is
not
reconciling
himself
to
us
:
for
what
we
do
our selves
,
or
for
what
we
can
do
;
No
,
there
is
nothing
that
we
do
,
or
can
do
,
nothing
that
Angels
do
or
can
do
for
us
,
that
can
reconcile
us
unto
God
,
but
we
are
reconciled
unto
God
in
Christ
;
therefore
the
work
of
Reconciliation
of
us
is
nothing
but
free
grace
,
we
do
not
contribute
any
thing
at
al
unto
this
great
work
,
it
is
al
done
in
Christ
;
it
is
altogether
free
.
If
there
be
anything
required
of
us
,
yet
it
must
be
God
and
Christ
that
must
work
it
;
all
,
every
thing
of
our
Reconciliation
(
whatsoever
particular
there
is
in
it
)
it
is
al
in
Christ
,
and
therefore
altogether
free
Grace
towards
us
;
Christ
is
the
guift
of
God
,
and
every
thing
that
is
indeed
in
him
,
and
by
him
,
is
a
free
guift
to
us
.
That
is
the
Second
thing
that
may
be
said
of
this
Reconciliation
,
that
it
is
free
.
Consequence
.
3
The
third
thing
that
may
be
said
of
it
,
is
this
;
That
it
is
sure
and
certain
,
there
is
a
certainty
,
a
sureness
of
this
Reconciliation
;
Why
?
Because
God
hath
wrought
so
strangly
about
the
work
,
and
he
would
never
work
so
strangely
about
such
a
work
but
he
would
have
it
come
to
somwhat
;
he
would
not
have
this
work
(
after
he
hath
done
all
)
to
vanish
.
Those
indeed
that
hold
the
Doctrine
of
free
wil
,
and
say
,
that
indeed
there
is
a
price
payd
upon
condition
if
we
do
beleeve
,
but
we
are
left
to
our selves
,
either
to
beleeve
or
not
beleeve
,
and
God
onely
propouds
the
means
;
What
do
they
teach
but
thus
much
?
That
after
al
the
Councels
of
God
that
are
wrought
for
our
Reconciliation
,
and
after
those
great
things
which
God
hath
done
for
us
in
Christ
,
it
is
in
the
power
of
man
to
make
al
to
be
void
and
of
none
effect
,
and
that
there
should
not
be
any
one
man
in
the
world
reconciled
at
last
;
for
ir
must
needs
follow
,
that
if
it
be
left
to
man
to
beleeve
or
not
to
beleeve
,
and
that
it
is
in
his
power
whether
he
wil
or
not
;
then
it
is
in
his
power
likewise
to
make
al
the
Councels
of
God
,
and
the
great
works
of
God
in
Christ
to
be
of
none
effect
at
al
;
that
after
God
hath
from
al
eternity
plotted
the
work
,
and
sent
his
own
Son
into
the
world
to
be
made
a
Curse
for
the
sin
of
man
,
to
die
&
to
make
al
that
ado
,
&
al
that
work
about
the
matter
of
Reconciliation
,
&
Atonement
;
yet
,
(
if
that
Doctrine
were
true
which
is
a
Belzebub
error
a
false
Doctrine
of
the
greatest
magnitude
)
it
had
been
possible
,
hat
(
notwithstanding
the
doing
of
al
this
)
all
had
een
lost
,
and
Christ
might
have
dyed
in
vain
,
and
not
one
soul
in
the
world
saved
;
I
say
this
must
needs
follow
upon
that
Doctrine
.
But
now
if
that
we
hear
that
there
is
so
much
done
,
as
there
is
for
the
making
up
of
our
peace
&
Reconciliation
with
God
;
then
on
the
other
side
,
this
must
necessarily
follow
,
&
certainly
be
concluded
on
,
that
there
are
some
that
are
to
be
reconciled
to
God
,
and
that
this
work
shal
never
be
lost
;
God
wil
never
plot
so
great
a
work
,
and
send
his
Son
into
the
world
to
do
so
much
as
he
did
for
the
sin
of
man
,
and
at
last
suffer
it
al
to
be
lost
;
but
he
wil
certainly
bring
some
unto
salvation
.
I
confesse
,
when
a
poor
sinner
,
that
is
made
sensible
of
what
sin
is
,
and
of
the
Breach
that
sin
hath
made
between
him
,
and
God
;
when
he
thinks
of
the
greatness
of
the
work
,
what
it
is
to
be
reconciled
unto
God
,
he
trembles
,
and
shaketh
in
hmself
,
fearing
it
were
to
good
news
to
be
true
,
and
least
it
were
not
certain
and
sure
.
Yea
,
but
when
he
comes
to
understand
what
God
hath
done
for
the
accomplishment
of
that
work
,
how
God
not
only
hath
promised
it
;
but
we
can
say
now
,
that
it
is
done
,
that
the
Lord
hath
indeed
sent
his
Son
into
the
world
and
that
he
is
made
man
,
and
that
he
hath
been
under
the
Curse
of
God
for
mans
sin
,
and
he
hath
been
C●ucified
dead
and
buried
,
and
is
ascended
into
Heaven
,
and
sits
at
the
right
hand
of
the
father
,
and
al
those
glorious
Mysteries
of
the
Gospel
(
spoken
of
in
the
Old
Testament
)
are
now
fulfilled
,
and
accomplished
;
when
a
sinner
comes
to
understand
this
,
O!
then
he
thinks
,
surely
there
is
a
certainty
,
a
sureness
in
this
work
of
Reconciliation
with
God
.
And
as
when
Jacob
heard
that
Joseph
his
Son
(
whom
he
loved
)
was
yet
alive
,
the
Text
saith
,
the
heart
of
the
old
man
failed
,
he
did
not
beleeve
it
,
he
thought
it
was
two
good
to
be
true
;
But
when
his
other
Somes
came
and
shewed
him
the
Charriots
that
Joseph
had
sent
,
and
gave
him
such
real
demonstration
of
the
thing
;
not
only
that
he
was
a
live
,
but
that
he
was
the
greatest
man
in
Egipt
,
and
next
unto
Pharoah
himselfe
;
then
the
text
saith
;
that
the
Spirit
of
Jacob
revived
,
and
he
said
,
is
Joseph
my
sone
a
live
?
I
have
enough
:
So
when
a
Siner
that
comes
to
be
made
sensible
of
the
evil
of
sin
,
and
the
greatnes
,
and
widenes
of
that
Breath
that
is
between
God
and
him
;
when
he
comes
and
hears
one
preach
of
the
Doctrine
of
Reconciliation
,
and
of
Attonement
between
God
and
the
Soul
,
and
how
that
al
his
Sins
may
be
pardoned
,
and
God
may
become
an
intire
frind
unto
him
,
and
he
come
to
be
saved
,
and
glorified
eternally
in
the
higest
Heavens
:
The
hearts
of
a
poore
Sinner
beginns
to
fail
;
but
when
he
can
tel
him
what
great
things
God
hath
done
to
bring
this
work
about
;
that
God
hath
in
his
infinite
wisdome
found
out
such
a
glorious
way
for
reconciliation
,
that
he
hath
sent
his
son
,
and
he
is
become
man
,
and
hath
been
under
the
wrath
of
his
father
,
and
Satisfied
for
mans
Sin
,
and
died
,
and
shed
his
blood
,
and
is
now
assended
into
Heaven
,
and
is
at
the
right
hand
of
the
Father
,
and
an
Advocate
,
and
an
interscessor
;
upon
this
,
the
sinner
may
come
to
beleeve
that
there
is
a
reallity
in
the
thing
,
a
Certainty
in
this
worke
of
reconciliation
.
My
Brethren
,
the
work
of
reconciliation
,
is
a
Sure
thing
indeed
:
it
is
not
a
notion
,
fancy
,
or
an
imagination
,
but
there
is
a
reality
.
and
a
certainty
in
it
;
and
al
this
follows
from
hence
;
that
it
is
[
in
Christ
:
]
we
could
never
be
so
ertain
of
the
thing
,
except
we
had
these
real
demonstrations
of
Gods
heart
towrads
us
.
Suppose
God
had
sent
an
Angel
from
Heaven
to
preach
to
the
Children
of
men
the
Doctrin
of
reconciliation
,
and
to
tel
them
,
that
God
was
wiling
to
be
reconcilied
unto
them
;
alas
,
this
could
never
be
made
out
to
be
so
Certain
unto
them
;
but
stil
the
hearts
of
poore
Siners
would
have
been
afraid
,
and
would
have
thought
,
surly
whatsoever
is
said
unto
us
,
is
but
a
little
to
quiet
us
for
the
present
;
certainly
the
mater
is
not
so
,
as
it
is
declared
unto
us
,
this
would
not
have
been
so
certain
,
though
an
Angel
from
Heaven
had
declared
it
;
but
when
God
shal
please
to
give
this
evidence
to
us
of
his
heart
being
towards
us
,
and
of
his
willingnes
to
be
reconciled
unto
us
,
that
he
hath
wrought
so
strangly
for
us
in
sending
the
second
Person
in
trinity
to
be
made
man
,
and
him
to
do
thus
,
and
thus
to
worke
out
this
work
of
Reconciliation
:
Upon
this
we
may
come
certainly
to
conclude
:
that
the
heart
of
God
is
real
in
the
wo●k
.
In
Rom:
4.16
.
we
have
an
expression
to
this
purpose
;
therefore
it
is
of
faith
saith
the
Apostle
:
it
is
:
what
is
that
?
that
is
the
promise
of
life
and
peace
;
for
of
that
the
Apostle
is
speaking
in
that
place
:
It
is
of
faith
;
why
?
that
it
might
be
by
greace
,
so
the
end
the
promise
might
be
sure
.
Mark
here
these
two
properties
of
our
reconciliation
with
God
,
Wee
are
reconciled
in
Christ
.
Upon
that
,
first
it
follows
that
it
is
a
great
mistry
.
And
then
secondly
,
that
therfore
it
is
free
;
[
therfore
]
(
saith
he
)
it
is
of
faith
that
it
might
be
free
.
It
is
of
faith
;
as
if
he
should
say
;
it
is
from
God
in
Christ
;
for
faith
doth
relate
alwaies
unto
Christ
:
It
is
of
faith
;
that
is
of
faith
in
Christ
:
that
it
might
be
by
greace
.
as
if
it
had
not
been
by
faith
;
if
it
were
by
any
works
that
we
should
do
,
then
it
were
not
free
;
it
were
not
by
grace
;
but
it
is
by
faith
in
Christ
,
that
it
might
be
by
grace
.
And
then
secondly
:
it
is
of
faith
in
Christ
,
to
the
end
that
the
promise
might
be
sure
you
wil
say
:
would
it
not
be
suer
though
it
had
not
been
by
faith
?
suppose
God
had
only
sent
an
Angel
(
as
I
hinted
before
)
would
it
not
have
been
sure
?
No
,
not
so
sure
as
now
it
is
;
for
in
that
it
is
by
faith
upon
Christ
,
we
have
Christ
to
pitch
upon
as
the
Object
of
our
faith
for
our
reconciliation
with
God
,
and
by
that
it
coms
to
be
more
sure
then
it
cold
be
by
any
other
way
.
We
cannot
conceive
that
it
were
possible
for
the
Lord
by
any
way
to
reveale
the
reallity
of
his
heart
,
and
the
certainty
of
his
work
in
reconciling
the
world
to
himself
so
as
by
this
means
,
in
that
he
hath
reavled
it
to
be
in
Chirst
.
And
that
is
the
Third
thing
that
follows
from
it
.
Consequence
.
4.
The
Fourth
thing
from
thence
is
this
.
That
if
it
be
in
Christ
,
then
as
it
is
sure
;
so
it
is
full
.
Indeed
were
it
in
any
other
way
that
God
did
reveal
Reconciliation
to
us
then
in
Christ
,
we
might
be
afraid
that
there
were
something
in
the
heart
of
God
against
it
,
that
the
heart
of
God
did
not
fully
close
with
us
,
&
to
be
fully
Reconciled
with
us
:
but
when
we
hear
what
God
hath
done
to
Reconcile
us
to
himself
;
what
a
price
he
hath
paid
for
it
,
what
cost
he
hath
been
at
to
accomplish
it
,
and
that
his
own
Son
hath
undertaken
to
bring
us
and
the
Father
together
,
and
so
to
make
up
this
Reconciliation
;
then
we
may
conclude
it
a
full
,
and
perfect
Reconciliation
.
Jesus
Christ
would
never
undertake
such
a
work
,
but
he
would
Compleat
it
,
and
he
hath
Compleated
it
;
and
therefore
when
you
hear
this
word
of
the
Gospel
that
we
are
Reconciled
to
God
in
Christ
,
we
may
conclude
,
that
the
work
is
a
ful
,
and
a
compleat
work
,
because
it
is
done
in
him
.
That
is
another
Consequence
.
Consequence
.
5.
Further
,
if
the
Reconciliation
we
have
with
God
be
in
Christ
:
hence
in
the
Fifth
place
it
follows
,
that
God
is
Reconciled
unto
man
upon
very
honorable
tearms
,
it
is
an
honorable
Reconciliation
,
for
it
is
such
a
Reconciliation
wherein
God
suffers
nothing
at
all
,
but
he
hath
all
made
up
.
If
God
had
come
,
and
only
passed
by
our
offences
,
and
so
had
been
reconciled
to
us
without
any
more
ado
,
the
Devils
perhaps
might
have
cried
out
against
him
,
and
have
said
:
Where
is
the
glory
of
thy
Justice
?
these
have
sinned
against
thee
as
wel
as
we
,
and
the
Breach
they
have
made
upon
thy
Justice
is
no
way
made
up
;
thou
hast
been
by
them
dishonored
,
and
that
dishonor
that
thou
hast
receivd
by
them
is
no
way
answered
.
But
now
,
Man
being
reconciled
to
God
in
Christ
;
none
of
the
Devils
in
Hell
can
speak
against
Gods
Justice
,
or
against
his
Righteousness
;
for
as
God
is
Reconciled
,
so
he
is
Reonciled
upon
honorable
tearms
.
Indeed
a
man
that
hath
an
inferior
who
hath
offended
him
,
when
he
can
see
no
other
way
to
help
himself
;
but
that
he
must
put
up
al
the
wrong
,
and
injury
that
hath
bin
done
him
.
It
is
a
far
different
thing
,
then
to
be
reconciled
to
the
party
offending
upon
honorable
terms
;
for
if
he
could
come
to
have
this
wrong
made
up
again
,
and
not
only
he
that
hath
offended
come
to
submit
himself
to
him
but
all
the
injury
that
he
hath
done
him
fully
satisfied
;
this
were
honorable
.
So
is
the
Reconciliation
between
God
and
us
,
it
is
so
honorable
a
Reconciliation
,
that
it
wil
be
the
glory
of
God
before
the
Angels
,
and
Saints
to
al
Eternity
and
it
is
that
which
God
doth
much
rejoyce
in
,
as
being
exceedingly
pleased
with
it
,
seeing
his
honor
is
made
up
in
this
Reconciliation
.
That
is
a
fifth
Consequence
from
hence
.
Consequence
.
6.
Sixtly
:
Followeth
this
;
If
we
be
reconciled
to
God
in
Christ
,
Hence
our
Reconciliation
is
in
such
a
way
as
doth
altogether
debase
man
;
and
though
it
be
upon
honorable
tearms
;
yet
it
is
in
a
way
,
wherein
man
hath
no
cause
to
glory
in
himselfe
:
It
is
the
greatest
way
for
the
lowing
,
and
humbling
of
man
that
posibly
can
be
there
could
be
no
way
devised
,
wherein
man
should
be
reconciled
to
God
,
and
yet
be
abased
so
much
,
as
he
is
in
this
way
of
Reconciliation
,
when
he
truly
Considereth
it
.
For
it
is
true
,
we
are
reconciled
,
but
how
?
we
began
it
not
our selves
,
we
did
nothing
in
it
our selves
,
al
was
done
by
Christ
:
therefore
in
Rom.
3.27
.
saith
the
Apostle
;
where
is
bousting
?
It
is
excluded
;
by
what
Law
?
of
works
?
no
,
but
by
the
Law
of
Faith
.
God
(
indeed
)
hath
done
great
things
for
us
,
but
al
that
which
is
done
for
us
,
is
not
thankworthy
to
our selves
;
it
was
al
done
without
us
.
God
was
[
in
Christ
]
Reconciling
the
world
,
to
himselfe
;
and
therfore
though
it
is
in
honorable
tearms
(
in
respect
of
God
)
yet
,
when
we
seriously
Consider
of
it
,
we
have
ground
,
and
Cause
sufficient
to
be
abased
in
our selves
;
even
to
the
very
dust
.
And
then
.
Consequence
,
7.
Yet
further
.
Our
Reconciliation
being
in
Christ
;
Hence
it
follows
:
That
it
is
a
most
firme
,
and
lasting
Reconciliation
,
an
everlasting
Reconciliation
;
as
it
is
in
Christ
,
here
is
the
ground
of
the
Everlastingness
of
it
;
Hence
it
is
,
that
there
is
nothing
can
make
a
Breach
again
between
God
,
and
us
,
so
as
we
should
become
Enimies
againe
unto
him
;
so
that
when
we
understand
this
Reconciliation
with
these
properties
,
and
Consequences
;
then
we
understand
aright
what
it
is
to
be
Reconciled
unto
God
.
Consequence
8.
There
is
one
Consequence
or
poperty
mor
of
this
Reconciliation
that
I
must
ad
to
what
I
mentioned
before
.
And
that
is
this
.
That
if
it
be
in
Christ
that
we
are
Reconciled
unto
God
.
Then
certainly
the
work
of
Reconciliation
is
a
very
difficult
work
;
it
is
a
mighty
hard
thing
;
Heaven
,
and
Earth
must
be
moved
before
this
can
be
done
,
and
God
even
shakes
the
Heaven
and
the
Earth
in
this
work
.
It
was
the
difficultest
work
that
ever
God
himself
undertooke
;
and
the
difficultest
work
the
Son
undertook
;
for
when
he
undertook
it
;
you
find
that
he
did
sweat
at
it
,
and
before
he
had
done
it
,
it
cost
him
his
very
hearts
blood
;
therefore
it
was
not
an
ordinary
and
slight
work
to
reconcile
God
&
man
together
,
but
a
most
difficult
work
,
because
it
was
in
Christ
.
CHAP.
19
Three
Reasons
why
God
would
be
Reconciled
to
the
world
in
Christ
and
no
otherway
.
1.
Because
God
the
Son
is
most
glorified
this
way
.
2.
Because
God
the
Father
is
most
glorified
this
way
.
3.
Because
there
was
no
such
way
as
this
to
melt
the
hearts
of
sinners
.
Or
to
encourage
them
to
come
to
God
.
BUt
there
yet
remains
to
shew
you
the
Reasons
Why
God
would
Reconcile
himself
to
the
world
this
way
in
Christ
,
and
no
other
way
.
And
for
that
I
shal
only
give
you
these
Three
Reasons
.
Reason
.
1.
First
,
Because
in
this
way
the
Father
glorified
his
Son
;
had
it
not
been
for
this
way
of
Attonement
,
we
had
but
little
understood
the
glory
of
the
second
Person
in
Trinity
.
No
,
nor
indeed
of
the
Third
Person
;
nor
the
distinction
of
the
Persons
:
and
therefore
,
before
the
Gospel
came
to
be
made
known
to
the
Sons
of
men
,
the
distinction
of
the
Persons
in
Trinity
was
very
little
made
known
:
And
in
those
places
wherein
the
Gospel
is
not
revealed
,
and
made
known
;
there
is
nothing
fully
known
of
the
distinction
of
the
Persons
in
the
Trinity
.
Now
for
the
glory
of
the
Trinity
,
and
more
especially
for
the
glory
of
the
second
Person
,
the
Son
of
God
(
who
is
the
special
Person
in
the
work
of
Reconciation
)
hath
God
chosen
this
way
of
Reonciliation
.
It
is
true
indeed
,
the
Third
Person
,
and
the
Spirit
,
is
sent
by
Christ
and
in
the
Consummation
of
the
work
of
Reconciliation
,
the
glory
of
that
Person
appears
;
but
the
main
weight
of
the
work
lies
upon
the
Son
,
and
for
the
glory
of
the
Son
of
God
hath
he
appointed
this
way
to
be
Reconciled
to
the
world
.
And
indeed
it
is
such
a
work
,
as
the
Son
himself
doth
exceedingly
glory
in
,
and
accounts
this
to
be
a
great
part
of
his
glory
,
that
he
is
appointed
by
God
the
Father
to
be
the
Mediator
,
to
reconcile
God
and
man
together
.
I
besech
you
observe
this
;
this
work
of
Reconcilation
betweene
God
and
us
,
it
is
that
which
Christ
himself
doth
glory
in
,
and
it
is
that
;
which
he
counteth
next
unto
the
glory
that
he
hath
Personally
with
the
Father
,
as
he
is
generated
of
him
from
all
Eternity
:
next
unto
that
,
Jesus
Christ
glories
in
this
;
that
he
is
appointed
to
be
a
Mediator
between
the
Father
,
&
sinful
man
.
And
that
Christ
himself
doth
glory
in
this
work
,
I
wil
give
you
a
Scripture
,
or
two
to
prove
it
.
That
place
which
we
have
in
the
13.
John
,
31.
is
remarkable
for
this
.
Therefore
when
he
was
gone
out
,
Jesus
said
;
Now
is
the
Son
of
man
Glorified
&
God
is
glorified
in
him
.
Glorified
now
,
When
?
It
was
when
Judas
betrayed
him
.
and
when
he
was
going
to
shed
his
blood
,
and
to
die
for
the
sin
of
man
,
and
to
Compleat
and
Perfect
this
work
of
Attonement
,
or
Reconciliation
;
Now
(
saith
he
)
is
the
Son
of
man
Glorified
:
as
if
so
be
he
should
have
said
;
I
was
indeed
designed
by
the
Father
from
all
Eternity
to
undertake
this
work
of
Reconciliation
,
and
I
came
into
the
world
for
this
very
end
,
that
I
might
do
it
,
and
all
this
while
I
have
been
a
doing
of
it
in
a
way
of
preparation
,
but
the
main
work
is
stil
behind
for
me
to
accomplish
,
and
perfect
this
work
of
Reconciliotion
;
but
now
it
is
at
hand
;
Now
I
am
going
to
die
,
and
this
my
death
wil
bring
an
end
to
the
work
,
and
now
(
saith
he
)
is
the
Son
of
man
glorified
;
yea
,
here
is
the
glory
that
I
expected
from
al
Eternity
;
this
is
the
glory
that
I
rejoyced
in
when
I
was
in
the
Bosome
of
the
Father
;
for
then
I
knew
of
this
;
I
knew
I
was
appointed
to
be
a
Mediator
;
I
knew
it
would
cost
me
my
Blood
when
I
should
come
to
compleat
that
work
,
and
now
the
time
is
come
when
it
is
to
be
performed
:
and
therefore
now
the
Son
of
man
is
glorified
.
I
say
,
Jesus
Christ
accounteth
it
his
glory
that
he
is
appointed
to
stand
as
a
Mediator
between
God
,
and
us
.
And
therefore
you
shal
find
,
that
when
the
Scripture
speaks
of
Christs
being
appointed
for
this
work
by
God
;
that
he
rejoyced
in
it
exceedingly
.
Psal.
40.6
.
Sacrifices
,
and
Offerings
thou
didest
not
desire
,
mine
eares
hast
thou
opened
:
burnt
Offerings
,
and
Sin
Offerings
thou
hast
not
required
;
then
said
I
,
Lo
I
come
,
mine
eares
(
saith
he
)
hast
thou
opened
:
what
is
that
which
God
spak
to
him
,
unto
which
his
eare
was
opened
?
That
which
God
the
Father
spake
to
him
,
was
this
:
Son
;
the
work
of
Reconciliation
between
my selfe
,
and
sinful
man
,
I
have
appointed
,
and
designed
you
to
it
;
I
have
appointed
you
to
go
to
be
a
Mediator
between
us
,
and
to
undertake
to
make
Satisfaction
;
and
such
satisfaction
,
as
that
sinful
man
,
and
I
may
be
at
peace
;
as
that
Mercy
,
and
Justice
may
be
Reconciled
together
.
For
let
me
tel
you
,
(
as
I
have
hinted
before
)
God
,
and
we
could
never
have
been
reconciled
,
except
Mercy
,
and
Justice
had
been
reconciled
.
Now
God
the
Father
tells
Jesus
Christ
,
that
he
hath
appointed
him
to
this
work
.
And
saith
Christ
;
my
eare
hast
thou
opened
:
O
,
I
do
entertaine
this
worke
and
entertaine
this
gladly
;
yea
,
though
I
know
that
I
must
be
made
a
Sacrifice
for
the
sin
of
man
.
And
observe
what
follows
in
vers
,
7.
then
said
I
;
Lo
I
come
;
I
am
ready
,
and
willing
to
do
this
work
,
for
in
the
volum
of
the
Book
it
is
written
,
that
I
should
do
thy
wil
:
that
is
;
in
the
Scriptures
it
was
written
before
ever
Christ
came
into
the
world
,
that
he
should
come
to
perfect
this
great
work
.
And
verse
8.
I
delight
to
do
thy
wil
O
Lord
yea
,
thy
Law
is
in
my
heart
.
What
was
this
wil
of
God
?
Certainly
this
wil
of
God
here
spoken
of
;
was
that
Christ
should
be
a
Mediator
between
God
and
man
;
and
to
make
up
this
Reconciliation
;
and
O
,
saith
he
,
I
do
even
delight
to
do
this
wil
of
thine
,
though
it
be
a
wil
which
wil
cost
me
deare
.
And
saith
he
,
thy
Law
;
this
Law
that
requires
of
me
to
come
thus
to
be
a
Sacrifice
,
and
to
shed
my
blood
to
the
end
that
I
may
be
a
Mediator
between
man
,
and
God
;
even
this
Law
,
it
is
with
in
my
heart
.
This
is
one
Reason
why
God
Chose
this
way
of
Reconciling
himself
to
the
world
;
because
it
tended
to
the
glorifying
of
his
Son
,
and
his
Son
acknowledgeth
it
,
that
it
was
his
glory
:
and
therefore
just
when
he
was
going
to
die
,
he
breaketh
out
into
th●se
words
;
with
desire
have
I
desired
,
to
eate
this
Passover
;
because
that
was
to
make
way
for
his
death
,
which
was
the
accomplishment
of
this
work
of
Reconciliation
.
Reason
,
2.
A
second
Reason
why
God
would
have
this
way
of
Reconciling
man
to
himself
,
is
.
Because
,
in
this
way
the
Father
himself
is
most
glorified
;
the
Attributes
of
God
do
shine
in
a
greater
luster
in
this
way
of
Reconciliation
,
then
if
so
be
God
had
been
reconciled
unto
man
only
in
passing
by
the
offence
,
and
so
no
more
to
do
;
for
now
shines
forth
the
glory
of
his
Wisdom
,
of
his
power
,
and
of
his
Justice
,
as
wel
as
of
his
mercy
;
not
only
mercy
,
but
the
other
divine
Attributes
of
God
shine
in
this
way
of
Reconciliation
exceedingly
bright
;
and
there
is
no
such
Glass
to
behold
the
glory
of
God
in
as
the
glory
of
the
Gospel
in
the
Mistery
of
Reconciliation
.
We
indeed
behold
and
see
the
glory
of
God
in
the
Glass
of
the
Creatures
;
But
in
the
Gospel
,
in
the
work
of
Reconciliation
in
Christ
,
there
is
the
bright
Glass
wherein
al
the
beams
of
the
glory
of
Gods
Attributes
are
vnited
together
,
and
shine
with
a
Transcendent
luster
.
Yea
,
there
is
not
only
a
luster
,
and
a
shining
forth
of
them
,
but
a
heat
,
and
a
warmth
that
is
reflected
in
the
beholding
of
them
.
In
this
way
of
Reconciliation
God
himself
is
glorified
;
and
therefore
that
Text
which
I
named
John
,
13.31
.
You
have
this
likewise
said
;
that
as
Christ
acknowledged
himself
to
be
glorified
by
this
work
;
so
saith
he
,
my
Father
is
glorified
in
me
;
and
therefore
in
Chapter
,
17.
About
the
beginning
;
Father
(
saith
Christ
)
the
hour
is
come
,
glorifie
thy
Son
,
that
the
Son
may
glorifie
thee
.
And
verse
,
4.
I
have
glorified
thee
on
Earth
;
how
hath
he
glorified
God
?
I
have
finnished
the
work
that
thou
gavest
me
to
do
;
that
work
of
Mediation
;
that
work
of
Reconciliation
between
thy self
and
sinful
man
;
that
work
I
have
finnished
,
and
in
that
work
I
have
g●orified
thee
upon
Earth
.
And
the
truth
is
;
this
is
the
glory
that
God
expecteth
from
the
Children
of
men
even
to
be
admired
,
and
magnified
in
this
great
work
of
Reconciling
the
world
to
himself
in
his
Son
.
And
that
is
the
second
Reason
.
Reason
,
3.
A
third
Reason
is
this
:
Because
the
Lord
saw
that
there
was
no
such
way
to
melt
the
heart
of
sinful
Creatures
,
and
to
draw
them
to
come
,
and
close
with
himself
,
as
this
way
;
no
such
way
to
incorrage
the
hearts
of
poor
sinners
to
come
in
to
be
reconciled
unto
God
as
this
;
even
the
Consideration
of
the
great
things
that
the
Lord
hath
done
to
make
peace
and
Reconciliation
between
himself
and
sinners
.
God
(
I
say
)
foresaw
this
;
and
because
he
would
have
a
way
to
break
the
hardest
heart
in
the
world
,
and
to
draw
the
most
stout
,
and
stubbarne
sinner
unto
himself
;
therefore
he
hath
chosen
this
way
above
al
others
of
Reconciliation
.
This
the
Gospel
tels
us
in
that
parrable
wherein
you
have
the
letting
out
of
the
Vineyard
unto
Husbandmen
;
and
it
tels
you
when
the
Master
sent
one
servant
and
they
beat
him
;
and
he
sent
an
other
,
and
they
beate
him
;
and
at
length
he
said
within
himself
,
I
wil
send
my
Son
,
surely
they
wil
reverence
him
;
as
if
he
should
have
said
;
Here
are
a
company
of
hard
hearted
,
stubbarn
,
stout
,
wicked
creatures
in
this
world
,
and
they
have
had
this
argument
,
and
the
other
argument
to
work
upon
theire
hearts
to
perswade
them
to
come
unto
me
,
but
so
hard
are
their
hearts
,
as
that
they
give
a
rebound
to
al
the
arguments
that
they
have
;
and
there
is
nothing
strikes
into
their
hard
hearts
,
there
is
nothing
melts
them
,
nothing
perswades
them
to
come
unto
me
,
But
I
have
one
argument
more
,
and
that
shal
break
the
stoutest
,
and
hardest
heart
that
is
;
and
that
argument
shal
be
a
prevailing
argument
if
they
be
those
that
are
appointed
to
life
;
if
they
be
such
as
are
not
lost
Creatures
for
ever
,
and
what
is
that
argument
?
even
this
;
that
I
am
reconciling
my self
to
the
world
in
my
son
;
I
wil
send
my
Son
into
the
world
to
work
out
this
reconciliation
;
and
there
I
wil
reveale
so
much
of
my
glory
,
that
when
they
come
to
see
this
,
O
,
their
hearts
shal
be
fil'd
with
admiration
;
they
shal
stand
and
wonder
at
the
goodnes
and
riches
of
my
grace
,
and
their
hearts
shal
melt
before
me
,
and
shal
at
length
be
gained
unto
me
.
when
they
come
to
heare
thereof
Certaynly
it
is
the
most
Dangerous
thing
in
the
world
for
the
hearts
of
men
not
to
be
melted
not
to
be
gained
upon
with
this
Doctrin
of
our
Reconciliation
with
God
in
Christ
.
And
remember
it
;
if
your
hearts
when
you
come
to
hear
of
this
Doctine
be
not
gained
upon
,
be
not
drawn
unto
God
;
it
is
a
shrew'd
argument
that
you
are
lost
Creatures
;
for
God
himselfe
looks
upon
this
way
of
reconciliation
as
the
most
gaining
and
prevaling
argument
that
posibly
he
can
use
to
gaine
the
heart
of
any
man
.
And
except
you
finde
your
hearts
gained
upon
by
this
,
you
may
take
it
as
an
argument
of
a
most
dangerous
Condition
in
which
you
are
.
I
dare
appeal
to
those
whose
harts
God
hath
gained
to
himselfe
,
let
them
Say
,
what
was
it
that
gained
their
hearts
,
what
was
it
that
broke
their
hearts
most
kindly
at
first
and
Caused
them
to
fly
unto
God
;
was
it
not
the
opening
of
this
mistery
of
Reconciliation
in
Christ
,
was
it
not
Gods
tender
of
his
mercy
to
the
souls
of
poore
sinful
creatures
in
Christ
,
And
woe
to
those
Persons
that
shal
Sit
under
the
ministry
of
the
Gospel
the
droppings
of
heaven
and
here
the
blesed
tidings
of
Reconciliation
in
Christ
,
and
yet
not
find
their
hearts
gained
by
this
argument
;
for
this
was
one
special
end
why
God
those
this
way
of
Reconciling
himself
to
the
world
,
that
he
might
by
this
gaine
the
hearts
of
the
Children
of
men
to
himselfe
for
ever
.
So
that
now
you
have
had
al
these
things
opened
in
the
point
besides
the
proof
of
it
in
Scripture
.
first
you
have
had
shewed
unto
you
,
that
there
cold
be
no
Reconciliation
but
in
Christ
.
secondly
;
That
Christ
was
a
fit
mediator
to
reconcile
God
and
us
together
;
and
in
what
particular
.
thirdly
what
Christ
hath
undertook
to
do
for
the
Reconciliation
of
us
to
God
,
and
what
he
doth
to
this
very
day
.
Fourthly
how
we
com
to
have
Interest
in
what
he
hath
done
for
our
Reconciliation
.
fiftly
the
several
properties
,
or
consequences
of
this
Reconciliation
which
doth
discover
to
us
what
a
kinde
of
Reconciliation
it
is
.
And
then
the
Reasons
why
God
would
reconcile
the
world
to
himself
in
this
way
rather
then
in
any
other
way
.
CHAP.
20.
APPLICATION
.
Vse
.
1.
See
the
woful
misery
sin
hath
brought
us
unto
;
humiliation
for
sin
us
ful
.
THis
improvment
of
al
by
application
to
our selves
folows
.
Indeed
a
great
part
of
what
hath
been
insisted
on
though
it
hath
been
by
way
of
Explication
,
yet
it
hath
been
Applicatory
.
But
there
are
yet
further
things
by
way
of
Application
to
be
presented
to
you
,
al
flowing
naturally
from
what
hath
been
taught
neither
shal
I
need
to
be
long
in
it
because
it
is
but
only
a
working
upon
your
hearts
the
same
things
which
I
have
inlarged
upon
in
the
opening
of
the
Point
.
VSE
.
1
1.
then
from
this
point
;
that
God
was
in
Christ
Reconciling
the
world
to
himselfe
.
Hence
is
presented
before
us
the
woful
misery
that
sin
hath
brought
us
into
.
There
is
nothing
that
sets
out
the
Breach
between
God
and
man
so
much
as
this
.
That
the
making
up
of
that
Breach
must
be
in
Christ
.
There
is
a
great
question
now
on
foot
.
Whether
humiliation
be
necessary
or
no
;
whether
men
must
be
made
senssible
of
their
natural
condition
,
and
so
be
humbled
,
and
that
way
be
brought
unto
Jesus
Christ
.
There
are
a
great
many
that
Catch
hold
upon
the
abuse
of
this
Humiliation
so
as
wholly
to
exclude
it
(
but
exceeding
ignorantly
)
because
that
some
would
make
humiliation
as
if
it
were
a
Condition
of
the
Covenant
,
which
indeed
it
is
not
;
and
when
they
heare
us
say
,
that
it
is
not
a
Condition
;
they
presently
Conclude
that
there
is
no
need
at
al
of
it
;
because
say
they
,
Humiliation
doth
not
at
al
interest
us
in
Jesus
Christ
.
And
because
some
perhaps
wil
trust
two
much
in
their
Humiliation
,
and
rely
upon
it
,
therefore
others
wil
wholly
take
it
away
,
and
exclude
it
.
But
:
though
humiliation
is
not
the
Condition
of
the
Covenant
,
though
it
is
not
that
which
doth
give
us
an
interest
in
Jesus
Christ
;
though
it
is
not
that
which
we
are
to
rely
upon
;
yet
there
is
very
much
need
of
humiliation
,
and
that
we
be
made
sensible
of
our
lost
Condition
by
sin
;
and
by
that
which
hath
been
delivered
you
may
see
a
necessity
of
it
:
for
Consider
;
I
suppose
if
you
beleive
that
God
wil
pardon
your
sins
,
and
that
he
wil
be
Reconciled
unto
you
,
you
beleive
it
is
in
Christ
:
Yea
,
you
wil
say
,
that
is
Certaine
;
and
therefore
seeing
Christ
hath
wrought
our
Reconciliation
what
need
we
be
humbled
for
sin
.
Certainly
my
Bretheren
in
that
which
you
say
,
if
you
understand
what
you
say
,
there
is
implied
the
deepest
work
of
humiliation
,
and
the
strongest
argument
thereunto
that
it
is
possible
for
any
Creature
to
be
Capable
of
in
this
world
.
How
is
that
,
you
wil
say
?
Thus.
I
beleeve
that
God
is
reconciled
to
me
in
Christ
;
what
?
hath
God
wrought
my
reconciliation
in
his
Son
?
hath
he
brought
it
about
by
Jesus
Christ
?
and
chosen
that
way
above
all
other
wayes
to
do
it
?
Then
certainly
such
was
the
Breach
between
God
and
me
through
my
sin
that
al
the
Angels
in
Heaven
,
and
al
the
men
in
the
world
could
never
make
it
up
.
Such
was
the
Breach
that
my
sin
had
made
between
God
and
my
soul
as
it
is
required
so
great
a
mistery
of
Godliness
to
make
it
up
,
as
the
very
Angels
themselves
are
not
able
to
comprehend
.
And
indeed
it
is
the
greatest
work
that
ever
God
did
do
,
or
that
●ver
God
wil
do
to
al
Eternity
.
Consider
what
it
cost
to
make
up
the
Breach
that
sin
had
made
between
God
and
thy
soul
.
And
againe
;
If
you
beleive
that
you
are
reconciled
to
God
in
Christ
;
you
do
not
only
see
and
are
Convinced
of
the
greatness
of
that
Breach
,
but
you
must
be
sensible
of
it
too
;
for
can
I
go
out
of
my self
,
and
exercise
such
a
gloriouse
act
of
Faith
upon
Christ
as
Mediator
,
and
yet
not
be
sensible
of
what
Christ
hath
done
?
Certainly
the
work
of
faith
can
never
be
raised
in
the
heart
,
But
it
is
raised
so
as
the
sinner
knows
what
he
doth
when
he
doth
beleive
,
and
is
sensible
of
what
he
doth
.
And
if
this
be
so
;
take
but
these
two
things
.
That
when
a
man
beleeves
in
Christ
as
Mediator
,
that
he
knows
what
he
doth
;
when
he
beleeves
,
and
is
sensible
of
what
he
doth
;
take
but
these
two
things
for
granted
,
and
I
wil
warrant
that
foul
wil
be
humbled
;
it
follows
of
it self
,
and
of
its
own
nature
;
it
need
not
be
required
as
a
Condition
,
it
is
as
necessary
to
the
work
of
faith
as
light
in
the
Sun
when
it
shines
,
or
as
heate
of
the
fire
,
and
indeed
it
is
implyed
.
As
for
example
.
When
I
am
to
go
to
such
a
place
,
or
about
such
a
business
;
it
is
true
,
going
is
not
the
condition
required
;
it
is
not
required
that
I
should
travil
so
many
stepps
by
way
of
Condition
,
but
that
such
an
act
should
be
performed
;
that
I
should
be
at
such
a
place
at
such
a
day
to
do
such
a
business
;
now
though
this
be
not
expressed
in
a
condition
,
that
I
must
go
so
many
miles
,
and
the
going
of
the
miles
is
as
necessary
as
the
other
;
and
though
that
be
not
required
yet
it
is
implyed
in
the
act
that
is
required
;
and
it
is
to
be
looked
upon
as
necessary
,
as
that
which
is
required
as
a
Condition
.
So
,
it
is
true
,
humiliation
is
not
the
Condition
of
the
second
Covenant
,
it
is
not
the
thing
that
intersteth
us
in
Jesus
Christ
,
but
it
is
that
which
the
nature
of
faith
doth
necessarily
imply
;
for
faith
is
an
understanding
Grace
;
and
indeed
it
is
the
most
gloriouse
worke
of
the
soul
that
ever
was
:
for
a
soul
to
beleeve
in
God
through
Christ
;
to
beleeve
that
God
is
Reconciled
to
him
in
Christ
it
is
the
most
glorious
work
under
heaven
Now
when
I
beleeve
in
Christ
as
a
Savior
;
what
is
he
a
Savior
from
?
a
Savior
from
my
sin
,
a
Savior
from
the
wrath
of
God
,
and
this
the
Soul
must
necesarily
be
senssible
of
,
how
else
can
it
put
forth
such
an
act
of
Faith
;
and
I
know
no
faithful
preacher
in
the
world
that
ever
pressed
humiliation
further
then
this
;
that
when
men
beleeve
in
Christ
,
they
must
know
,
and
be
sensible
of
what
they
do
;
you
must
know
Christ
is
a
Mediator
,
and
if
he
be
a
Mediator
,
what
is
he
a
Mediator
for
?
why
,
to
make
up
a
Breach
between
God
,
and
you
.
And
then
you
must
know
what
that
breach
is
;
that
is
,
the
breach
that
your
sin
hath
made
.
And
then
you
must
know
what
sin
that
is
;
Namely
,
that
your
sin
hath
provoked
the
Justice
of
God
,
and
put
you
under
the
Curse
of
the
Law
.
So
that
you
see
the
necessity
of
opening
the
law
,
though
it
be
not
a
thing
which
interesteth
us
in
Christ
,
yet
it
follows
of
it self
as
a
necessary
Consequence
without
which
you
cannot
understand
Christ
as
a
reconciler
.
This
is
therefore
the
first
use
If
God
wil
never
be
reconciled
to
any
Soul
but
only
in
Christ
;
then
that
Soul
that
comes
to
be
Saved
must
come
to
see
it self
in
a
most
woful
Condition
;
for
such
a
Creature
as
hath
need
of
such
a
Mediator
must
needs
be
in
a
most
Wretched
,
Damnable
,
Misserable
,
Cursed
condition
in
it self
,
for
else
it
could
never
requier
such
a
Mediator
.
And
certainly
there
is
no
such
way
to
honor
Christ
as
this
.
When
men
speake
of
Christ
,
and
of
free
Grace
,
except
they
instruct
people
in
this
;
Namely
the
breach
that
is
made
between
God
,
and
them
through
sin
;
how
can
any
of
their
Avditory
understand
what
Christ
is
.
Christ
is
a
Mediator
;
what
to
do
?
to
save
from
fin
,
What
?
from
what
sin
?
from
sin
.
What
is
that
?
sin
must
be
made
known
if
Christ
be
the
reconciler
between
God
,
and
us
;
because
Reconciliation
implies
a
breach
,
and
a
breach
that
is
made
by
sin
,
and
if
you
know
not
what
breach
is
that
is
made
,
how
can
you
honor
Christ
as
Mediator
?
So
that
you
must
know
what
that
breach
is
:
that
breach
is
the
enmity
that
is
in
your
hearts
by
Nature
;
you
must
know
what
that
enmity
is
,
and
be
sensible
of
it
,
or
else
you
can
never
give
glory
to
God
in
Christ
.
And
though
many
have
so
much
in
their
mouthes
of
Christ
,
and
of
free
Grace
;
yet
it
is
apparent
in
their
Course
that
they
do
not
give
glory
to
Christ
;
Christ
hath
little
cause
to
thank
them
for
any
glory
that
he
hath
from
them
in
their
Conversation
;
they
rather
blott
,
and
staine
the
name
of
Christ
:
and
what
is
the
reason
?
The
truth
is
,
they
never
rightly
understood
Christ
as
a
Mediator
;
they
never
knew
what
it
was
to
have
need
of
a
Mediator
between
God
,
and
them
,
and
so
they
having
but
a
superficial
knowledg
of
Christ
;
Christ
hath
but
a
superficial
glory
from
them
.
That
is
the
first
Use
.
CHAP.
31.
Use
,
2.
Discovering
of
Mistakes
about
Reconciliation
.
2
IF
God
hath
reconciled
himself
to
the
world
in
Christ
.
Hence
we
are
to
take
notice
of
the
great
mistakes
there
are
in
the
world
in
the
point
of
Reconciliation
with
God
.
Certainly
if
this
be
a
truth
;
that
the
only
way
of
making
up
our
peace
with
God
is
in
Christ
;
then
the
world
doth
gennerally
mistake
in
the
great
matter
of
Reconciliation
with
God
;
and
a
mistake
,
in
this
,
is
an
undoing
mistake
,
a
damning
mistake
;
a
Soul
may
perish
eternally
meerly
thorugh
a
mistake
in
the
matter
of
Reconciliation
.
A
man
may
be
troubled
for
sin
,
and
cry
out
of
his
sin
,
and
may
break
off
the
practice
of
his
sin
,
and
cry
unto
God
in
Prayer
that
he
would
pardon
him
,
and
be
reconciled
unto
him
,
and
yet
mistaking
here
,
and
not
understanding
that
it
must
be
God
,
in
,
and
through
Christ
that
reconcileth
himself
:
the
mistake
in
this
may
prove
an
undoing
mistake
to
that
Soul
;
and
although
they
should
be
Crying
out
of
their
sins
al
their
daies
,
they
may
perish
at
last
if
they
do
not
know
,
and
rightly
understand
how
to
close
with
Gods
mercy
as
it
is
in
Christ
:
if
they
do
not
understand
,
that
it
is
God
in
Christ
that
reconcileth
himself
to
the
world
.
We
know
the
greatest
part
of
people
look
for
their
Reconciliation
with
God
meerly
in
a
natural
way
;
they
have
sinned
against
him
,
and
they
wil
cry
unto
him
for
mercy
,
and
for
pardon
,
and
so
they
think
al
may
be
made
up
between
God
and
them
.
I
remember
Luther
hath
a
notable
speech
concerning
this
in
his
meditation
about
the
way
which
God
hath
appointed
for
reconciling
of
man
to
himself
,
that
it
is
in
Christ
.
It
is
intollerahle
and
horrible
blasph●my
(
saith
he
)
to
faigne
any
worke
by
which
thou
mayest
presume
to
please
God
;
and
he
gives
the
reason
of
it
.
It
is
therefore
intollerable
,
and
horrible
blasphemy
for
any
to
faigne
any
worke
by
which
they
shal
presume
to
pacifie
God
,
when
they
shal
see
,
and
hear
that
God
cannot
be
pacified
any
other
way
,
but
by
such
a
way
,
as
the
blood
of
his
Son
one
drop
where
of
is
more
preciouse
then
the
whole
Creation
.
And
upon
this
ground
being
meditating
of
Gods
reconciling
the
world
to
himself
,
and
that
it
was
by
such
a
way
as
the
blood
of
his
Son
,
and
that
one
drop
of
his
blood
is
of
more
value
then
al
the
Creatures
in
Heaven
,
and
Earth
;
hence
it
was
that
he
affirmes
is
to
be
horrible
,
and
intolerable
blasphemy
for
any
man
to
think
to
pacifie
God
any
other
way
.
Nay
,
when
God
by
such
a
way
hath
appointed
Reconciliation
,
for
a
man
to
neglect
this
,
and
to
think
,
that
any
work
of
his
own
shal
pacify
God
;
especially
those
that
heare
the
Gospel
preached
to
them
,
when
they
shal
think
of
any
other
way
of
their
own
,
and
so
neglect
the
way
that
God
hath
appointed
this
is
indeed
a
most
intollerable
,
and
horrible
blasphemy
:
and
Certainly
it
is
that
which
provoketh
the
Lord
exceedingly
;
that
when
a
sinner
shal
be
made
apprehensive
and
sensible
of
the
Breach
that
is
made
between
God
and
him
;
for
that
sinner
to
think
the
Breach
to
be
no
greater
then
may
be
made
up
with
any
work
of
Repentance
,
or
good
meaning
or
good
works
;
the
Lord
disclaineth
to
look
upon
that
sinner
in
this
his
folly
;
that
a
man
should
think
that
the
Breach
between
God
,
and
him
is
a
matter
of
no
greater
moment
.
No
,
my
Brethren
,
you
must
know
,
that
the
Breach
between
God
,
and
you
by
sin
,
is
a
matter
of
another
manner
of
Consequence
then
can
be
made
up
by
prayers
,
or
feares
,
or
any
thing
else
that
you
can
do
al
this
is
untempred
Morter
.
It
is
true
,
when
there
is
Repennance
,
and
turning
unto
God
,
it
is
a
good
signe
that
God
is
at
work
with
your
hearts
;
but
that
cannot
do
the
deed
;
it
is
in
Christ
;
it
is
the
blood
of
the
Son
of
God
that
must
make
Satisfaction
for
sin
;
it
is
that
which
must
make
the
Reconciliation
.
This
is
that
which
is
indeed
the
great
doctrine
of
the
Gospel
;
and
til
you
receive
this
into
your
understandings
,
into
your
hearts
al
other
things
that
we
preach
are
to
no
purpose
at
al
,
it
wil
never
do
you
good
,
till
you
have
imbraced
this
,
you
wil
never
Sanctify
Gods
name
,
nor
gloryfy
God
in
your
Conversations
,
nor
have
any
true
peace
within
your
doores
,
til
you
come
to
receive
this
point
into
your
hearts
;
that
God
is
in
Christ
Reconciling
the
world
to
himselfe
.
Take
heed
therefore
of
any
mistakes
in
this
point
.
That
is
the
second
Use
.
CHAP.
22.
Use
.
3.
To
encourage
sinners
to
come
to
God
for
Reconciliation
:
And
discouragements
removed
.
The
Third
is
a
Use
of
incouragement
to
sinners
to
come
for
Reconciliation
with
God
.
You
may
remember
that
one
Reason
why
God
did
on
purpose
appoint
this
way
to
Reconcile
himself
to
the
world
,
was
,
that
he
might
break
the
hearts
of
sinners
,
and
that
it
might
be
an
encouragement
to
sinners
to
come
in
,
Is
this
Gods
End
?
O!
that
then
God
might
have
this
end
in
your
souls
This
hath
bin
our
endeavor
to
open
what
we
could
,
this
Doctrine
of
the
Gospel
,
namely
,
of
Gods
Reconciling
of
himself
in
Christ
;
and
we
have
not
done
this
only
from
this
Text
but
from
others
:
and
though
divers
other
things
have
been
spoken
,
yet
you
cannot
but
know
,
that
the
drift
of
al
hath
bin
to
this
purpose
,
that
God
may
have
this
glory
of
gaining
our
hearts
to
himself
,
and
that
it
might
be
an
incouragement
unto
you
to
come
in
to
be
reconciled
unto
God
.
Are
there
any
that
are
apprehensive
of
the
Breach
that
sin
hath
made
between
God
and
their
souls
?
I
suppose
there
are
many
.
You
put
up
papers
of
complaints
of
the
hardness
of
your
hearts
and
that
you
cannot
be
sensible
of
sin
as
you
desire
;
it
is
a
sign
that
there
is
some
sensibleness
therefore
of
the
breach
between
God
and
you
.
Now
the
Lord
in
opening
of
this
Doctrine
propounds
the
way
of
Reconciliation
,
and
he
would
fain
draw
your
hearts
to
come
in
and
to
be
reconciled
unto
him
;
what
is
it
that
hinders
?
These
two
things
are
the
Only
hinderance
.
First
,
The
great
distance
that
is
between
God
,
and
a
Creature
;
I
am
a
poor
vile
worm
,
and
the
Lord
is
an
infinite
,
glorious
,
dreadful
God
.
O!
but
that
I
might
take
off
this
dreadfulness
from
you
,
that
that
might
not
skare
,
and
hinder
you
,
therefore
he
propounds
himself
to
you
in
his
Son
.
If
God
should
indeed
speak
from
Heaven
by
thundring
,
and
lightening
,
and
call
in
sinners
to
come
in
and
humble
your selves
,
and
seek
to
make
your
peace
with
him
,
that
might
skare
you
,
and
upon
the
sight
of
the
distance
between
God
and
you
,
you
might
not
dare
to
come
in
.
But
saith
God
;
I
call
you
now
in
my
Son
,
my
Son
that
came
to
be
like
one
of
you
,
and
to
be
made
sensible
of
your
infirmites
,
it
is
in
him
that
I
offer
you
Reconciliation
.
This
takes
away
the
dreadfulness
of
God
from
sinners
,
and
therefore
a
mighty
incouragement
.
And
though
there
be
such
a
distance
between
God
and
us
,
yet
there
is
a
Christ
between
God
the
Father
,
and
us
.
Though
we
be
the
poorest
worms
in
the
world
,
though
we
are
mean
,
and
vile
Creatures
,
yet
if
we
were
ten
thousand
times
meaner
then
we
are
,
seeing
there
is
such
a
Mediator
between
God
,
and
us
;
this
makes
up
the
distance
.
Christ
is
such
a
Mediator
as
there
is
enough
in
him
to
make
up
all
the
distance
that
can
be
between
God
,
and
man
.
Another
hinderance
,
or
discouragement
is
sin
:
either
the
greatness
of
our
sin
,
or
the
multitude
of
our
sins
,
or
the
long
continuance
in
our
sins
is
that
which
hinders
us
from
comming
.
O!
saith
the
soul
,
I
have
been
so
vile
a
sinner
,
and
I
have
continued
so
long
,
and
I
have
multiplied
sin
one
after
another
,
and
is
it
possible
for
such
a
one
as
I
am
to
be
Reconciled
?
It
is
true
had'st
thou
to
deal
only
with
God
as
he
is
in
himself
,
thou
mightest
despaire
:
But
know
O!
sinner
that
it
is
God
Reconciling
of
himself
in
Christ
;
therefore
though
thou
beest
a
great
sinner
,
&
a
sinner
of
a
long
continuance
;
yet
there
being
a
Reconciliation
with
God
in
his
Son
;
seeing
that
Christ
hath
undertaken
such
a
work
as
to
make
up
a
peace
between
God
and
sinners
,
and
to
mediate
for
them
;
thou
may'st
be
encouraged
to
come
in
,
and
to
lay
hold
upon
this
grace
of
God
in
Christ
.
If
thou
sayest
thou
art
unworthy
;
and
that
there
is
no
worthines
in
thee
for
God
to
regard
the
for
.
Al
this
is
stil
answered
with
this
.
It
is
God
that
is
reconciling
the
world
to
himselfe
in
Christ
.
Indeed
were
it
so
that
there
were
nothing
but
God
and
thee
to
deal
together
;
and
if
thou
wert
to
deal
only
with
God
,
himselfe
thou
mightest
be
afraid
but
thou
hast
to
deal
with
God
not
in
himself
win
his
Son
,
for
so
he
hath
Set
forth
himselfe
the
to
world
,
he
is
reconciled
to
the
world
in
his
son
,
and
herefore
that
may
incorage
thee
notwithstanding
al
thy
unworthines
.
And
what
Further
hast
thou
to
discorage
thee
?
O!
thou
wilt
say
;
God
is
infinitly
Just
to
punish
sin
.
Stil
this
point
wil
be
Sufficient
to
remove
al
discoragements
;
that
he
is
Reconciling
the
world
to
himselfe
.
Though
he
is
Holy
;
his
Holines
is
pleased
in
Christ
:
Though
he
is
Just
:
his
Justice
is
satisfied
in
Christ
.
So
that
there
is
enough
in
this
point
to
take
away
al
objections
,
to
remove
al
discouragments
that
any
Sinner
in
the
world
hath
.
And
therefore
as
God
doth
propound
this
on
purpose
to
draw
sinners
to
himselfe
that
they
may
be
reconciled
unto
him
;
So
let
them
know
;
that
the
more
grace
here
is
received
for
the
taking
away
of
al
objections
,
and
discoragments
;
the
more
wil
sinners
be
left
without
excuse
another
day
if
they
do
not
come
in
and
lay
hold
upon
this
grace
of
God
in
Christ
;
God
wil
have
his
glory
that
way
if
he
cannot
have
it
the
other
.
God
primarily
intends
his
glory
in
reconciling
the
world
to
himselfe
;
and
therefore
takes
away
al
discouragments
from
siners
that
they
may
come
in
and
venture
their
souls
upon
his
rich
grace
,
and
mercy
in
Christ
;
But
if
God
cannot
have
his
glory
from
that
point
;
then
,
the
more
this
is
preached
in
any
congregation
,
the
more
wil
God
have
his
glory
by
the
stopping
of
mens
mouthes
that
they
shal
not
be
able
to
say
another
day
;
O
,
the
Lord
was
terrible
,
and
he
was
a
hard
master
,
and
I
durst
not
goe
unto
him
.
Indeede
my
Conscience
told
me
I
had
sinned
against
him
,
but
I
durst
not
goe
to
him
for
mercy
for
I
was
afraid
of
him
.
The
mouthes
of
men
shal
be
stopped
another
day
that
have
heard
this
doctrine
or
God
reconciling
the
world
in
Christ
opened
unto
them
,
and
have
not
come
in
,
and
layd
hold
upon
it
.
Indeed
it
is
the
plea
of
many
a
servant
that
hath
offended
his
master
,
when
one
comes
to
him
and
Saith
;
why
do
not
you
goe
and
humble
your self
before
your
master
.
O
,
Saith
he
I
dare
not
,
he
is
such
a
furiouse
man
that
he
wil
fly
upon
me
presently
,
I
had
rather
suffer
very
much
then
go
to
him
;
and
this
they
think
excuse
enough
;
and
many
poor
Servants
wil
rather
wander
up
and
down
the
Contry
,
and
perish
,
then
go
backe
to
their
master
?
But
noe
sinner
can
say
so
of
God
,
let
him
be
never
so
vild
a
siner
that
is
departing
from
God
,
if
one
should
come
unto
him
and
say
;
you
wreched
sinner
whether
are
you
going
?
you
are
departing
from
God
,
you
are
going
away
from
him
,
but
behold
God
calls
you
to
come
in
;
O
,
goe
,
and
humble
yor
soules
and
lament
your
sin
,
and
lay
downe
al
those
weapons
of
enmity
against
God
which
you
have
taken
up
.
This
sinner
now
cannot
say
;
how
shal
I
dare
to
look
upon
God
,
I
that
have
been
such
a
vild
,
and
wretched
Sinner
,
Surely
God
wil
distroy
me
,
and
consume
me
.
No
,
the
Lord
propounds
himselfe
to
you
,
a
God
or
mercy
in
his
Son
,
and
tels
you
,
that
he
hath
provided
a
meanes
in
his
Son
to
be
reconciled
unto
you
;
and
that
his
heart
hath
been
so
much
upon
reconciling
himselfe
to
the
chrildren
of
men
,
as
that
he
hath
sent
his
son
to
do
this
worke
and
though
it
cost
the
very
blood
of
his
son
,
yet
he
wil
do
it
;
and
therefore
sinner
if
thou
dost
not
come
in
,
but
wilt
go
on
in
wandring
from
God
and
Continuing
in
wayes
of
enmity
against
him
,
thy
blood
be
upon
thine
own
head
.
Thou
hast
read
this
blessed
doctrine
of
the
Gospel
opened
;
that
God
was
reconciling
himselfe
to
the
world
;
and
that
he
was
reconciling
himelfe
to
the
world
in
his
Son
;
and
that
God
excepted
that
when
this
message
was
brought
to
a
Congregation
;
the
whole
Congregation
should
come
and
fly
unto
him
;
and
that
the
world
should
be
fill'd
with
Cries
;
O!
that
we
might
be
Reconciled
unto
him
.
Our
Lotd
expects
this
day
from
some
of
you
to
heare
you
reflect
this
upon
your selves
by
crying
unto
him
for
Reconciliation
in
his
Son
;
that
should
be
the
issue
of
such
sermons
as
these
are
;
God
ever
after
such
preaching
looks
to
heare
some
soul
repeate
in
prayer
to
God
,
and
tel
him
what
it
hath
heard
in
the
Ministery
of
the
word
;
and
upon
that
make
a
prayer
unto
him
according
to
what
it
hath
heard
.
As
in
this
manner
;
The
Lord
expects
that
this
day
some
sinner
,
or
other
should
get
alone
,
and
be
crying
unto
God
in
prayer
.
Lord
,
I
have
heard
,
not
only
that
there
is
a
possibility
for
sinners
to
be
Reconciled
,
but
there
is
such
a
glorious
way
of
Reconciliation
,
that
thou
hast
done
it
in
thy
Son
.
Such
an
honorable
way
;
and
such
a
certaine
way
of
Reconciliation
;
and
that
thy
heart
is
much
in
that
way
.
And
Lord
I
have
heard
,
that
this
is
a
way
,
that
takes
away
all
objections
in
the
world
;
al
the
discouragments
that
can
be
immagined
;
and
thou
hast
revealed
it
to
that
end
,
that
is
,
that
thou
mightest
break
the
hearts
of
sinners
,
and
draw
them
to
come
in
,
and
accept
of
that
blessed
covenant
that
thou
hast
tendred
to
them
in
Christ
,
and
to
be
reconciled
unto
thee
.
Now
Lord
I
desire
to
cast
my
soul
upon
this
free
grace
of
thine
in
thy
Son
;
O!
that
I
might
feel
thy
spirit
inableing
me
to
such
a
gloriouse
work
as
this
;
and
O!
that
the
Lord
might
heare
such
things
as
these
from
some
of
your
Closets
this
day
;
it
wil
be
that
which
wil
even
cause
the
heart
of
God
to
rejoyce
that
ever
he
opened
the
doctrine
of
Reconciliation
to
you
;
otherwise
it
wil
turne
to
the
quite
contrary
end
;
it
wil
only
serve
to
stop
your
mouthes
at
the
great
day
.
That
is
another
Use
.
CHAP.
23.
Use
,
4.
Dispaire
not
of
Gods
making
peace
in
this
Nation
.
YEt
once
more
:
If
there
be
such
a
way
of
Reconciliation
between
God
and
us
;
if
God
hath
wrought
it
so
,
that
it
is
in
Christ
.
Truly
from
hence
we
have
no
Cause
to
dispaire
in
Gods
power
,
and
wisdome
,
and
goodness
to
make
peace
in
this
Nation
;
God
hath
done
the
greater
work
.
You
see
that
God
is
a
God
of
peace
and
loves
peace
;
and
to
the
end
that
he
might
be
at
peace
with
the
wretched
Children
of
men
,
he
hath
wrought
so
wonderfully
as
to
send
his
own
Son
into
the
world
and
provide
such
a
way
that
he
may
be
sure
that
peace
may
be
made
,
and
by
that
way
he
hath
done
it
:
He
hath
made
peace
between
Mercy
;
and
Justice
;
there
is
peace
made
between
an
infinite
provoked
God
and
wreatched
sinful
vild
Creatures
.
I
told
you
before
that
this
was
a
mighty
difficult
work
;
yea
,
the
most
difficult
that
ever
was
,
or
can
be
in
the
world
.
If
God
hath
therefore
wrought
such
a
work
so
difficult
,
in
a
way
so
gloriouse
.
Then
from
hence
learne
not
to
dispaire
,
but
that
God
may
worke
even
peace
for
us
in
this
Nation
,
and
an
honorable
peace
,
and
a
good
peace
too
.
We
are
not
only
hereby
incouraged
to
cry
unto
God
for
peace
between
him
and
our
Souls
;
but
we
are
by
this
incouraged
to
cry
unto
him
for
peace
in
the
Nation
,
and
that
he
would
put
an
end
to
these
woful
times
of
destruction
,
and
misery
,
and
war
which
many
of
our
Brethren
have
suffered
,
and
bled
under
.
And
indeed
those
that
do
understand
,
or
have
ever
felt
the
work
of
God
in
working
peace
between
his
maiesty
and
their
Souls
,
they
are
those
that
have
such
intrest
in
God
,
as
if
any
people
,
shal
prevail
with
him
for
peace
in
the
land
,
it
must
be
these
;
they
wil
prove
to
be
our
peace
makers
in
the
conclusion
,
howsoever
people
at
present
cry
out
of
them
as
if
they
were
the
means
and
instruments
of
making
the
gratest
debate
,
and
as
if
they
were
the
enimies
of
peace
:
No
my
Brethren
,
they
that
have
experience
of
this
great
work
of
God
,
of
making
peace
between
himself
,
and
their
Souls
,
they
are
they
that
he
at
the
Throne
of
grace
continually
crying
unto
him
that
is
the
prince
of
of
peace
to
make
peace
in
the
Land
.
We
desire
peace
.
But
you
wil
say
;
How
can
it
be
done
that
way
?
Why
should
we
say
how
?
when
God
himself
hath
made
peace
between
Heaven
,
and
Earth
.
We
see
things
so
intricate
,
that
we
know
not
how
it
should
be
done
,
and
we
wonder
it
should
ever
be
brought
about
,
that
the
Spirits
of
men
being
so
set
one
against
another
there
should
be
a
Reconciliation
:
But
God
hath
waies
in
his
infinite
Wisdom
that
we
are
not
able
to
comprehend
,
the
spirits
of
any
of
our
Adversaries
are
not
so
desperately
bent
against
us
,
but
there
was
as
much
enmity
between
us
,
and
God
,
as
there
can
be
betwixt
us
,
and
any
of
our
adversaries
in
the
world
:
and
we
have
no
such
exasperated
enimes
against
us
,
as
we
were
by
nature
against
God
.
If
therefore
God
could
find
a
way
when
we
were
such
enimies
unto
him
to
make
peace
betwixt
us
;
and
him
;
then
hath
God
likewise
a
way
to
make
a
true
setled
,
and
constant
peace
between
our
Adversaries
,
and
us
:
And
we
should
desire
;
that
as
God
hath
made
our
peace
with
him
firme
,
and
sure
;
so
that
what
peace
God
makes
in
this
land
,
it
may
be
somwhat
like
unto
that
peace
that
he
hath
made
between
Heaven
,
and
Earth
.
There
is
a
firme
peace
made
between
God
,
and
us
,
a
peace
that
we
may
rest
upon
,
and
confide
in
.
A
peace
betwen
our
adversaries
,
and
us
,
(
as
things
now
stand
)
we
cannot
count
it
sure
;
you
cannot
be
sure
of
your
lives
one
night
after
it
is
done
;
as
things
now
stand
.
But
we
must
desire
such
a
peace
might
be
made
,
as
there
is
made
between
God
,
and
us
;
sure
,
and
firme
,
and
stable
.
Therefore
pray
much
,
and
beleeve
much
as
you
are
able
;
and
though
things
be
brought
to
such
a
straite
as
there
is
no
likelyhood
in
the
thoughts
of
men
how
it
should
be
done
;
yet
they
are
not
brought
to
such
a
straite
as
things
were
between
God
,
and
us
before
he
reconciled
himself
unto
us
.
And
there
was
more
required
to
make
up
that
Reconciliation
betwixt
God
,
and
us
,
then
there
can
be
between
us
,
and
our
adversaries
.
And
what
was
it
that
made
our
peace
first
with
God
?
God
was
in
Christ
reconciling
the
world
;
it
was
the
blood
of
his
Son
that
saved
our
blood
,
and
therefore
let
al
those
that
are
godly
go
to
this
God
of
peace
,
and
not
only
cry
to
him
by
Prayer
for
the
making
of
a
true
,
and
firme
peace
amongst
us
;
but
present
unto
him
the
blood
of
his
Son
to
that
end
;
and
say
;
O
Lord
;
thou
that
sentest
thy
Son
into
the
world
to
make
peace
between
our
Souls
and
thee
;
look
upon
that
blood
,
and
let
that
blood
prevail
with
thee
to
make
peace
in
England
;
that
there
may
be
no
more
of
the
precious
blood
of
thy
Saints
spilt
,
and
shed
amongst
us
.
Here
is
the
way
to
get
peace
.
And
Certainly
if
the
blood
of
Christ
were
able
to
make
such
a
peace
between
us
,
and
God
as
is
firme
,
and
lasting
:
it
wil
be
able
also
to
make
peace
in
this
poor
Nation
;
and
such
a
peace
as
shal
be
firme
,
and
lasting
too
.
Thus
we
are
incouraged
in
regard
of
external
condition
;
in
regard
of
the
peace
of
our
land
;
that
seeing
God
hath
done
the
greater
,
he
is
able
much
more
to
do
the
lesser
.
That
seeing
God
hath
reconciled
mercy
,
and
Justice
together
,
and
made
peace
betwixt
Heaven
,
and
Earth
,
when
the
Breach
was
so
great
,
as
al
the
men
in
the
world
,
and
the
Angels
in
Heaven
could
not
find
out
a
way
to
compose
the
difference
,
and
make
up
that
breach
,
yet
he
hath
done
it
:
He
can
certainly
also
compose
the
differences
,
and
make
up
the
breach
that
is
amongst
us
.
CHAp.
24.
Use
,
5.
Those
that
have
assurance
of
their
peace
with
God
;
highly
to
prise
it
.
HEnce
then
if
our
Reconciliation
with
God
be
such
as
hath
been
opened
,
and
if
it
be
wrought
after
that
way
;
Then
an
other
Use
we
may
make
of
it
is
this
.
Namely
:
That
al
those
that
have
any
comfortable
assurance
that
their
peace
is
made
with
God
,
they
are
to
prise
it
highly
,
and
not
easily
,
and
lightly
to
loose
the
assurance
of
it
;
Why
?
Because
it
hath
cost
so
much
as
it
hath
done
,
and
it
hath
been
wrought
for
them
after
such
a
strange
manner
as
it
hath
been
;
the
greatest
work
that
ever
God
made
;
and
wherein
his
wisdome
,
and
goodness
,
and
power
hath
been
seen
;
now
that
which
God
hath
set
himselfe
to
worke
so
powerfully
in
,
to
the
end
that
he
might
acomplish
it
;
and
that
which
hath
cost
so
dear
as
it
hath
done
;
that
wherein
so
much
of
the
mistery
of
Godliness
is
contained
;
suerly
then
if
we
have
obtained
the
assurance
of
it
in
our selves
,
we
should
highly
prise
it
,
and
we
should
seeke
to
preserve
it
,
and
not
loose
it
;
we
know
not
how
.
I
remember
when
we
opened
the
excellency
of
our
Reconciliation
with
God
and
,
what
admirable
fruits
did
flow
fom
it
;
we
had
there
a
Use
like
unto
this
;
that
because
it
is
so
excellent
we
should
preserve
it
and
not
let
it
go
lightly
,
But
now
this
Use
is
drawn
from
the
way
of
Reconciliation
,
that
it
is
a
Reconciliation
in
Christ
;
and
in
indeed
the
argument
fals
more
strongly
upon
us
here
then
it
did
formerly
,
before
,
the
argument
was
,
that
we
should
prise
it
because
we
have
such
comfort
in
our
Reconciliation
;
because
such
admirable
fruits
doe
flow
from
it
;
because
it
is
able
to
carry
us
through
al
troubles
in
the
world
.
But
now
we
must
seek
to
preserve
it
,
because
we
have
it
in
Christ
,
because
it
is
that
which
cost
more
then
ten
thousand
worldes
are
worth
;
because
God
hath
wrought
so
wonderfully
to
bring
it
ahout
.
Hath
God
therefore
spoken
peace
to
any
of
your
souls
?
take
heed
that
you
turn
not
again
to
folly
;
Psalm
:
85.8
.
I
wil
hear
what
the
Lord
wil
say
,
for
he
wil
speak
peace
to
his
people
and
to
his
Saints
;
but
let
not
them
return
again
to
folly
.
Hast
thou
gotten
any
comfortable
perswasion
that
the
Lord
is
reconciled
unto
them
Christ
;
and
God
hath
made
thee
to
know
that
Reconciliation
with
him
was
a
difficult
work
?
it
may
be
it
cost
you
many
tears
,
and
prayers
,
and
much
trouble
before
you
could
get
it
,
and
a
long
time
you
were
seeking
of
it
in
a
Legal
way
,
and
crying
unto
God
for
his
mercy
to
pardon
your
sins
,
and
Seeking
to
him
in
that
natural
way
;
but
then
you
could
not
have
peace
spoken
to
your
hearts
,
but
in
time
the
Lord
opened
the
mistery
of
Christ
unto
your
souls
,
and
then
you
sought
Reconciliation
with
him
in
Christ
,
and
you
saw
how
that
it
was
in
his
blood
that
your
peace
was
made
.
Have
you
got
peace
in
an
Evangelical
way
through
Christ
?
O!
Make
much
of
it
;
it
is
a
precious
Jewel
in
that
it
comes
to
you
in
such
a
way
as
this
is
;
it
cost
God
dear
,
and
it
may
cost
you
dear
;
but
whether
it
cost
you
dear
or
no
;
you
may
be
sure
it
cost
God
dear
,
therfore
make
much
of
it
,
do
not
loose
it
:
to
loose
it
fully
so
as
God
should
again
be●ome
your
enemy
,
that
indeed
you
cannot
do
;
but
you
may
loose
it
in
your
apprehensions
;
you
may
loose
the
comfortable
assurance
of
it
.
There
are
Two
waies
that
Christians
may
loose
the
comfortable
assurance
of
their
peace
with
God
.
First
through
the
weaknes
of
their
faith
,
secondly
through
the
sinfulnes
of
their
lives
.
CHAP.
25.
Christians
may
loose
the
assurance
of
their
Peace
with
God
through
the
weakness
of
their
Faith
.
1.
Weakness
,
When
they
think
the
sin
they
fall
into
,
doth
presently
cause
an
enmity
between
God
and
them
.
Object
.
What
need
Beleevers
then
be
careful
to
avoid
sin
?
Answered
.
2.
Weakness
,
Judging
Gods
works
as
enmity
against
them
.
FIrst
,
Through
the
weakness
of
their
Faith
;
and
that
in
Two
waies
.
Weakness
.
1.
When
they
shal
through
their
weakness
think
that
that
sin
they
fall
into
,
or
are
overtaken
with
,
doth
presently
cause
an
enmity
between
God
,
and
them
.
I
make
no
question
but
there
are
many
souls
that
God
is
reconciled
unto
,
and
somtimes
have
had
some
comfort
in
the
assurance
of
this
reconciliation
,
and
yet
if
at
any
time
they
be
but
overcome
with
the
sinful
distempers
of
their
hearts
,
they
presently
think
,
that
this
puts
an
enmity
between
God
,
and
them
again
,
and
they
begin
to
look
upon
God
as
upon
their
enemy
,
and
think
that
all
the
peace
is
broken
between
God
,
and
them
,
and
this
makes
such
a
Breach
between
God
,
and
them
,
as
that
al
that
God
hath
done
,
is
undone
again
,
and
now
they
think
that
God
is
against
them
in
all
his
waies
,
and
contrary
unto
them
as
unto
an
enemy
.
It
's
true
,
Carnall
hearts
that
do
not
understand
what
the
difficulty
is
of
making
peace
with
God
;
or
what
a
breach
it
is
that
sin
makes
between
God
,
and
the
soul
;
they
can
sin
,
and
sin
,
and
sin
,
and
yet
think
God
wil
be
merciful
to
them
stil
,
and
never
look
upon
their
sin
as
enmity
unto
God
,
or
upon
God
as
an
enemy
unto
them
in
regard
of
their
sin
.
But
take
a
poor
soul
that
understands
what
sin
is
,
and
hath
found
it
a
hard
thing
to
make
peace
between
God
,
and
himself
,
as
soon
as
any
sin
overcomes
such
a
soul
,
the
dayly
weaknesses
many
times
make
him
think
that
God
is
an
enemy
to
him
;
and
however
he
had
good
hopes
before
,
yet
the
breach
is
again
as
wide
,
if
not
wider
between
God
,
and
him
as
ever
it
was
.
Now
by
this
know
,
you
do
dishonor
much
the
great
work
of
God
in
Christ
in
the
point
of
Reconciliation
.
surely
it
is
as
great
a
dishonor
as
you
can
cast
upon
Christ
;
when
he
hath
come
to
make
Reconciliation
between
God
,
and
you
,
and
when
he
hath
undertaken
it
,
and
done
it
so
throughly
as
he
hath
;
and
when
it
cost
him
his
very
life
to
do
it
,
yet
when
you
apprehend
this
Reconciliation
to
be
no
otherwise
,
but
that
upon
any
offence
,
you
think
al
is
undone
again
:
truly
this
were
but
a
very
poor
Reconciliation
.
Suppose
two
that
were
at
ods
one
with
another
,
and
a
great
breach
hath
been
made
between
them
;
another
comes
and
reconciles
these
two
for
the
present
,
but
yet
so
as
that
the
one
shal
watch
the
other
,
to
take
an
advantage
against
the
other
,
so
as
if
there
be
but
the
least
offence
committed
,
they
shal
be
as
great
enemies
one
to
another
as
before
;
this
were
but
a
poor
Reconciliation
.
So
when
you
come
to
think
,
that
upon
every
sin
you
commit
,
after
you
have
had
your
peace
made
between
God
and
you
,
though
you
can
appeal
unto
God
in
the
sincerity
of
your
heart
,
that
it
is
the
greatest
burden
in
the
world
to
you
,
that
you
do
thus
sin
against
him
,
and
you
would
think
it
the
greatest
mercy
in
the
world
to
be
delivered
from
that
body
of
sin
:
yet
,
when
you
shal
come
to
think
,
that
upon
this
sin
you
have
committed
,
the
breach
is
made
as
wide
as
ever
it
was
with
God
;
What
a
dishonor
do
you
put
upon
Christ
?
What
a
Reconciliation
hath
Christ
made
for
you
?
O!
therefore
beleeve
that
Christ
hath
made
another
manner
of
peace
with
God
then
so
;
and
know
,
that
it
is
not
a
peace
that
can
so
soon
be
broken
.
If
a
Bone-setter
should
set
a
Bone
in
your
Body
that
were
broken
,
or
our
of
joynt
,
and
set
it
so
that
it
is
right
for
the
present
;
but
yet
so
too
,
that
if
you
stir
your
arm
,
or
leg
,
it
is
out
of
joynt
again
;
you
wil
conclude
,
this
is
no
skilful
Bonesetter
.
Christ
came
from
Heaven
for
this
very
end
,
and
purpose
,
that
he
might
joyn
God
,
and
us
together
,
that
he
might
make
us
one
with
God
.
Do
you
think
that
Christ
hath
only
set
us
so
together
,
as
that
upon
every
dayly
infirmity
,
we
should
be
out
with
God
again
?
No
,
certainly
he
hath
set
us
strongly
together
,
more
strongly
then
ever
we
were
,
Adam
in
Innocency
,
when
he
was
without
sin
,
had
not
such
a
strong
peace
with
God
,
as
thou
hast
in
the
mid'st
of
thy
sins
.
It
is
a
truth
;
and
though
we
cannot
speak
of
such
things
without
trembling
,
in
regard
we
know
how
ready
carnal
hearts
are
to
abuse
them
;
yet
this
is
a
truth
,
and
so
I
would
have
Christians
to
look
upon
it
;
to
look
upon
the
reconciliation
that
is
made
between
God
,
and
them
,
as
a
peace
firmer
then
ever
it
was
with
Adam
,
and
God
,
though
Adam
had
no
sin
,
and
they
have
many
sins
,
for
Adam
had
it
not
in
Christ
;
and
therefore
think
upon
it
as
such
a
Reconciliation
as
Christ
hath
wrought
,
and
so
honor
God
in
it
,
and
sanctifie
God
in
it
.
If
indeed
it
were
no
other
reconciliation
then
thou
hast
got
by
thy
own
prayers
,
or
then
thou
hast
got
by
thy
own
tears
;
then
thou
mightest
feare
,
that
,
that
reconciliation
might
be
broken
upon
thy
renewing
of
sin
.
And
the
truth
is
;
this
is
the
ground
why
those
that
have
inlightned
Consciences
,
are
so
ful
of
feares
,
and
doubts
;
those
indeed
that
have
no
inlightnings
in
them
,
are
without
any
feare
but
the
other
are
ful
of
doubts
,
and
feares
;
and
it
is
upon
this
ground
;
because
that
peace
they
have
,
is
no
other
but
that
which
they
have
gotten
by
their
Prayers
,
and
by
their
duties
,
and
by
their
teares
,
and
by
their
good
meanings
,
as
they
think
,
and
never
bring
in
Christ
;
they
never
have
been
acquaynted
with
that
great
Mistery
of
Godliness
.
Now
,
that
peace
with
God
that
thou
hast
got
any
way
but
by
Gods
revealing
the
work
of
his
reconciling
himselfe
to
the
world
in
Christ
;
that
peace
wil
never
hold
long
;
but
thou
wilt
be
ready
upon
every
temptation
,
upon
every
suggestion
;
upon
every
new
sin
committed
,
to
cal
that
peace
into
question
:
But
if
thou
hast
been
rooted
in
Christ
,
and
thy
peace
grounded
upon
that
which
is
beyond
al
thy
duties
,
and
al
thy
teares
,
and
prayers
,
nnd
canst
look
upon
God
as
reconciled
unto
thee
in
Christ
;
this
peace
wil
hold
,
and
this
may
hold
notwithstanding
abundance
of
sins
may
remaine
in
the
soul
of
one
that
is
thus
reconciled
unto
God
.
And
therfore
for
your
help
,
because
you
may
not
upon
every
sin
cal
in
question
your
reconciliation
with
God
:
know
this
;
that
being
reconciled
unto
God
,
thou
art
not
under
the
Law
so
as
that
every
sin
against
the
Law
should
put
thee
under
the
sentence
,
of
eternal
death
:
thou
art
not
under
the
curse
that
doth
threaten
everlasting
death
to
those
that
so
sin
.
Here
is
the
difference
between
one
that
is
reconciled
unto
God
,
and
an
other
that
is
not
.
One
that
is
not
reconciled
unto
God
in
Christ
,
is
so
under
the
Law
,
as
every
sin
he
commits
,
be
it
little
,
or
great
doth
put
him
under
the
sentence
,
and
curse
of
eternal
death
:
the
neglect
of
any
duty
,
be
it
never
so
smal
doth
it
.
But
now
,
here
is
the
priviledg
of
a
Beleiver
;
when
thou
art
once
a
Beleiver
,
and
so
art
in
Jesus
Christ
;
then
the
sins
thou
committest
;
those
should
indeed
be
for
thy
humiliation
;
but
there
is
none
of
them
that
do
put
thee
under
the
sentence
of
eternal
death
;
neither
upon
this
ground
art
thou
to
keep
the
Law
:
that
is
,
to
keep
it
so
,
as
to
think
,
that
if
thou
do
it
not
,
or
that
every
breach
of
the
Law
should
put
thee
under
the
sentence
of
eternal
death
.
Indeed
others
that
are
under
the
Law
,
they
must
looke
to
keep
the
Law
,
whether
they
be
able
or
not
;
but
the
Law
hath
no
power
over
thee
that
way
,
and
thou
art
not
upon
that
ground
to
keep
it
;
and
therefore
thy
sins
which
thou
committest
,
do
not
put
thee
under
the
sententence
of
eternal
death
,
as
the
sins
of
others
do
:
there
is
no
condemnation
to
them
that
are
in
Jesus
Christ
;
&
it
is
true
of
every
moment
,
and
instant
of
time
,
that
there
is
no
condemnation
to
them
that
are
in
Jesus
Christ
.
I
wil
give
you
another
scripture
for
this
,
that
is
as
cleer
as
the
other
,
though
not
perhaps
so
much
taken
notice
of
It
is
in
Rom.
7.5
.
For
when
we
were
in
the
flesh
,
the
motions
of
sin
which
were
by
the
Law
did
worke
in
our
members
to
bring
forth
fruit
unto
death
.
Note
the
Motions
of
sin
which
were
by
the
Law
did
work
in
our
members
;
What
did
they
do
?
they
brought
forth
fruite
;
and
fruite
unto
death
;
this
the
blessed
Apostle
saith
was
when
we
were
in
the
flesh
.
But
now
being
Beleevers
;
though
we
have
the
remainings
,
the
motions
of
sin
,
yet
they
are
not
such
as
bring
forth
fruit
unto
death
.
None
of
the
sins
of
Beleivers
bring
forth
fruite
unto
death
,
for
they
are
delivered
from
that
power
of
the
Law
;
that
the
Law
cannot
come
with
the
sentence
of
death
upon
them
.
This
is
an
high
priviledg
of
Beleevers
;
and
the
right
knowledg
of
this
would
help
us
that
we
should
not
think
,
that
our
peace
with
God
is
so
broken
that
God
is
our
enemy
through
every
sin
which
through
humane
frailty
is
committed
.
Object
.
You
wil
say
;
what
need
then
Beleevers
to
be
careful
to
avoid
sin
;
may
they
not
take
liberty
to
walke
as
they
list
?
O!
No
;
there
are
other
arguments
besides
this
.
Indeed
had
they
a
slaveish
spirit
,
had
they
no
other
arguments
to
perswade
them
from
sin
,
but
this
,
that
sin
would
make
God
,
and
them
enemies
,
it
were
somewhat
.
Men
that
object
,
and
say
;
that
Beleivers
may
do
what
they
list
because
their
peace
with
God
cannot
be
broken
:
The
truth
is
they
themselves
have
slavish
hearts
;
and
they
do
not
know
the
strength
of
other
arguments
to
keep
them
from
sin
.
I
deare
boldly
affirme
this
:
that
a
Beleever
should
not
upon
the
Commission
of
sin
think
,
that
therefore
he
is
now
under
the
sentence
of
death
,
if
so
be
it
be
such
a
sin
as
may
stand
with
the
state
of
Grace
,
as
many
weaknesses
,
and
frailties
may
;
for
there
are
some
sins
;
as
liveing
after
the
flesh
,
which
the
scripture
speakes
of
,
which
if
Beleivers
live
in
they
shal
die
.
You
wil
say
;
what
,
can
they
perish
eternally
?
yet
this
is
made
as
a
means
to
keep
them
from
living
after
the
flesh
:
But
if
they
should
come
to
live
after
the
flesh
which
Gods
grace
wil
keep
them
from
doing
in
a
constant
way
;
they
shal
die
;
and
so
far
they
may
apprehend
eternal
death
were
due
unto
them
,
if
it
were
possible
for
them
to
fal
into
that
condition
,
to
live
after
the
flesh
.
But
it
is
not
true
,
that
a
Beleiver
upon
every
sin
he
committs
should
be
under
the
sentence
of
death
;
for
being
once
Beleevers
we
are
freed
from
the
Law
.
And
therefore
the
Apostle
after
he
had
spoken
of
the
Law
of
God
to
the
same
purpose
in
Rom.
5.
He
answers
this
Objection
.
What
shal
we
say
then
?
shal
we
continue
in
sin
that
grace
may
abound
?
God
forbid
:
How
shal
we
that
are
dead
to
sin
,
live
any
longer
therein
:
and
then
follows
.
Even
as
sin
hath
raigned
unto
death
;
so
grace
must
raigne
through
righteousness
to
eternal
life
.
The
Grace
of
God
raigns
,
domineers
over
al
things
that
come
to
oppose
it
;
even
over
al
our
infirmities
,
over
al
our
sins
;
over
whatsoever
may
seem
to
contradict
it
;
the
grace
of
God
raigns
;
there
is
a
domineering
power
in
the
grace
of
God
over
al
things
that
would
contradict
it
;
but
this
is
through
Righteousness
.
Thou
hast
sin
in
thee
that
would
oppose
Gods
reconciling
Grace
;
but
it
;
●aigns
notwithstanding
that
sin
of
thine
,
and
it
raigns
to
eternal
life
;
it
hath
a
raigning
power
to
carry
thee
through
al
difficulties
,
and
hinderances
to
eternal
life
;
and
al
through
the
righteousness
of
Christ
.
Therefore
Beleevers
that
they
may
keep
their
peace
with
God
,
are
to
look
upon
al
duties
required
in
the
Law
as
bound
to
do
them
;
and
that
they
are
not
freed
from
the
duties
the
Law
requires
;
their
relation
unto
God
redeeming
of
them
,
doth
not
take
away
their
relation
unto
God
as
a
Creator
;
stil
they
are
bound
to
God
as
a
Creator
;
as
wel
as
a
Redemer
:
But
they
should
look
upon
the
Law
as
comeing
to
them
in
the
hand
of
Christ
.
It
is
an
excellent
speech
which
Luther
hath
for
this
O!
how
sweet
(
saith
he
)
are
the
commandements
of
God
unto
us
,
when
we
receive
them
,
not
as
they
are
in
the
Book
;
but
as
they
are
in
the
wounds
of
Christ
?
When
we
reade
the
Commandements
of
God
in
the
wounds
of
Chrst
,
And
receive
them
there
;
O!
how
sweet
are
they
then
?
then
we
obey
them
out
of
sweet
principles
,
not
out
of
Legal
respects
,
as
if
upon
every
Breach
we
should
be
brought
under
the
sentence
of
eternal
death
,
as
we
did
before
.
This
I
take
to
be
the
meaning
of
that
place
in
Rom.
8.15
.
For
you
have
not
received
the
spirit
of
Bondage
againe
to
feare
.
What
is
the
spirit
of
Bondage
?
The
spirit
of
Bondage
that
causeth
feare
at
first
;
before
one
is
a
Beleever
,
is
this
;
either
perfectly
obey
the
Law
,
or
Perish
,
saith
the
spirit
,
even
the
spirit
of
God
,
whether
able
,
or
no
;
you
must
obey
every
thing
or
die
;
and
if
thou
hast
sinned
against
the
Law
,
thou
art
now
accursed
notwithstanding
al
the
duties
that
thou
hast
done
;
the
spirit
of
God
saith
so
to
al
unbeleivers
and
this
causeth
feare
;
but
saith
the
Apostle
;
you
have
not
received
the
spirit
of
Bondage
to
feare
again
;
though
perhaps
thou
mayest
feare
upon
thy
weakness
,
that
God
wil
turne
thine
enemy
upon
every
Breach
:
but
the
spirit
of
God
saith
not
so
,
that
thou
art
therefore
accursed
but
that
spirit
inableth
thee
to
go
to
God
as
a
Father
to
heale
thy
weakness
,
and
to
give
thee
power
against
them
,
and
the
Contrary
is
such
a
mistake
as
indeed
is
a
great
dishonor
to
the
work
of
God
,
reconciliation
of
God
in
Christ
.
We
must
put
much
upon
that
great
work
which
God
puts
so
much
upon
,
and
if
we
did
,
we
might
go
up
,
and
down
in
the
world
,
with
a
world
of
comfort
,
and
it
would
increase
sanctification
.
Indeed
to
deny
al
kind
of
obleigment
of
the
Law
to
God
,
and
to
say
that
men
are
not
bound
to
keep
it
,
as
God
being
their
Creator
&c
there
is
an
exstream
vanity
in
it
,
but
to
give
the
Law
that
which
is
its
due
,
and
to
give
the
Beleever
his
due
too
;
to
shew
how
farr
we
are
bound
to
it
,
and
how
far
delivered
from
it
,
this
is
a
great
mistery
of
the
Gospel
and
people
should
labor
to
understand
it
aright
,
and
take
heed
,
least
out
of
a
desire
to
apprehend
the
grace
of
God
in
Christ
,
we
do
not
go
too
farr
in
ovrthrowing
our
obligations
to
God
by
the
Law
.
One
would
think
,
that
this
which
I
have
delivered
(
if
mens
spirits
were
not
very
wanton
)
were
enough
,
namely
,
that
we
are
not
under
the
sentence
of
condemnation
,
though
we
are
not
freed
from
the
Law
,
and
the
duties
thereof
as
God
is
our
Creator
,
and
we
should
think
the
grace
of
God
magnified
in
this
,
and
therefore
thus
far
take
hold
,
and
make
use
of
this
Grace
of
God
in
Christ
,
as
not
to
loose
the
comfort
of
it
.
This
is
the
first
weakness
that
hinders
men
from
preserveing
the
comfortable
assurance
of
their
peace
with
God
.
Weakness
.
2.
The
second
Weakness
is
this
.
When
men
that
are
godly
are
ready
to
judg
of
Gods
works
through
their
weakness
,
as
works
of
enmity
against
them
;
not
only
of
their
waies
towards
God
as
an
argument
that
God
,
and
they
are
at
enmity
;
but
they
are
ready
to
judg
al
the
administrations
of
Gods
providence
,
as
if
they
were
the
works
of
an
enemy
to
them
;
as
if
God
were
in
them
,
walking
contrary
to
them
:
This
is
a
great
weakness
,
and
dishonor
unto
God
.
Let
the
wicked
,
and
ungodly
judg
so
if
they
Wil.
As
God
saith
;
fury
is
not
in
me
;
who
would
set
the
briars
,
and
the
Thorns
before
him
?
he
wil
go
through
them
.
When
God
comes
in
outward
waies
of
misery
;
ungodly
ones
may
look
upon
them
as
God
walking
in
them
contrary
unto
them
;
they
may
look
upon
al
his
works
as
the
works
of
an
enimy
,
and
as
one
that
intends
their
ruine
,
and
destruction
:
they
are
to
look
upon
every
trouble
,
if
it
be
but
the
least
distemper
of
their
body
as
the
beginnings
of
eternal
wrath
,
and
a
making
way
for
eternal
misery
for
ought
they
know
.
But
they
that
are
reconciled
to
God
,
it
is
their
weakness
if
they
should
look
upon
the
greatest
affliction
they
meet
withal
as
a
work
of
Gods
coming
towards
them
as
an
enimy
.
No
;
you
must
know
;
that
there
is
this
power
in
your
reconciliation
with
God
in
Christ
;
as
First
,
That
there
is
nothing
that
ever
God
doth
towards
you
,
that
doth
tend
to
everlasting
wrath
,
nothing
,
whatever
it
be
.
Here
is
thy
comfort
;
that
thou
mayest
build
upon
this
;
though
thy
affliction
be
sore
,
and
though
they
be
long
upon
thy
body
,
or
estate
;
perhaps
thou
loosest
al
that
thou
hast
,
and
it
may
be
God
delivers
thee
up
into
the
hand
of
thine
enemies
,
and
they
trample
upon
thee
as
dirt
;
yet
nothing
of
al
this
tends
to
eternal
wrath
.
As
on
the
contrary
;
though
a
wicked
man
may
have
a
great
many
favors
from
God
,
and
fruits
of
his
patience
;
yet
no
wicked
man
hath
ground
to
make
such
an
interpretation
of
any
good
thing
he
injoyes
from
God
,
as
to
think
that
this
doth
tend
to
his
eternal
good
.
So
those
that
are
beleevers
,
though
they
meet
with
never
so
great
afflictions
;
yet
they
have
not
sufficient
ground
to
make
this
interpretation
of
those
afflictions
;
that
they
tend
to
their
utter
undoing
.
And
one
would
think
that
this
were
enough
on
the
other
side
;
for
men
to
beleeve
;
that
whatsoever
afflictions
they
meet
withal
in
this
world
;
the
wrath
of
God
in
al
those
afflictions
is
taken
away
;
they
shal
not
tend
to
their
ruine
,
and
eeternal
misery
:
that
though
the
afflictions
themselves
may
remaine
yet
the
poyson
of
every
affliction
,
which
is
the
wrath
of
God
,
is
taken
away
by
Christ
.
Nay
,
whatsoever
befals
us
in
this
world
;
is
so
far
from
tending
to
eternal
misery
,
that
it
is
,
through
the
love
of
God
tending
to
thy
good
:
that
which
doth
seem
to
be
most
cross
to
thy
desires
,
yet
,
it
is
such
as
tends
to
thy
everlasting
good
in
Christ
.
And
this
,
one
would
think
is
enough
for
the
sattisfaction
of
mens
hearts
in
the
point
of
afflictions
.
As
what
was
delivered
before
may
be
enough
concerning
our
freedome
from
the
Law
;
So
what
I
have
now
writ
in
being
chastened
for
our
sins
.
Take
but
these
two
things
that
no
evil
,
no
chastisement
that
shal
befal
us
,
shal
tend
to
our
everlasting
misery
nay
,
nothing
shal
befal
us
,
but
it
is
out
of
love
and
tends
to
our
eternal
good
.
These
two
being
granted
,
one
would
thing
,
one
might
grant
any
thing
else
;
that
God
may
shew
a
fatherly
displeasure
against
us
for
our
sins
though
not
as
a
revenging
judg
;
that
God
may
exercise
his
wisdom
that
way
,
to
mannifest
his
holiness
,
and
how
he
disliks
sin
&c.
One
would
think
this
might
safely
be
granted
,
granting
the
other
two
.
And
indeed
these
two
and
the
other
concerning
the
Law
,
al
our
divines
that
are
Orthrodax
grant
,
and
these
are
enough
to
satisfie
us
about
the
free
grace
of
God
in
Christ
,
and
beleevers
be
throughly
revited
,
and
grounded
in
this
,
they
may
come
to
keep
the
assurance
of
their
peace
with
God
;
for
what
shal
hinder
,
either
their
sins
,
or
Gods
afflictions
;
now
neither
of
these
should
hinder
a
beleevers
peace
,
but
that
he
may
be
able
stil
to
preserve
it
,
looking
upon
God
through
Christ
.
This
is
concerning
the
loosing
of
the
assurance
of
our
peace
through
weakness
.
CHAP.
26.
We
may
loose
the
asserance
of
our
Peace
with
God
by
our
sinful
walking
.
SEcondly
we
may
come
to
loose
our
peace
,
the
assurance
of
our
peace
with
God
,
through
sinfulnes
;
through
our
loose
,
and
carnal
walking
with
God
;
by
this
means
we
may
come
to
fear
,
that
such
walking
cannot
stand
with
the
condition
of
a
Beleever
;
and
then
indeed
a
beleever
is
put
to
a
nonplus
and
it
wil
be
a
great
while
before
he
can
be
satisfied
.
In
the
other
,
when
it
is
but
a
dayly
infirmity
,
and
when
it
is
such
as
he
strivs
against
,
he
is
easily
satisfied
;
but
when
it
comes
to
that
,
that
it
is
very
like
walking
after
the
flesh
;
as
indeed
many
fal
so
fouly
,
as
you
can
scarcly
perceive
any
difference
between
one
that
works
after
the
flesh
,
and
him
;
his
exceedingly
clouds
the
light
of
Gods
favour
,
and
exceedingly
hinders
the
Comfort
of
his
peace
with
God
And
O
,
how
justly
may
the
Lord
abraid
thee
,
and
say
what
,
did
I
set
that
infinit
wisdome
of
mine
a
work
to
find
out
such
a
way
of
Reconciliation
with
thee
?
and
is
it
worth
no
more
then
so
,
but
that
thou
castest
of
the
comfort
of
it
,
that
thou
mightest
give
liberty
to
thy
loosnes
,
and
negligence
,
and
to
have
the
flesh
have
satisfaction
?
And
so
Christ
himself
may
abraid
the
:
what
,
shal
I
come
from
the
bosom
of
my
father
,
and
take
upon
me
the
form
of
a
servant
,
and
be
made
a
curse
,
that
I
might
make
peace
between
my
father
and
thee
,
and
is
it
worth
no
more
but
this
;
that
thou
castest
away
the
Comfort
of
thy
assurance
for
such
a
sinful
distemper
of
heart
,
to
give
thy
liberty
to
live
after
the
flesh
?
Yea
the
Holy
spirit
may
come
,
and
a
braid
thee
,
and
say
.
What
,
shal
I
come
,
and
reveal
the
deep
councells
of
God
towards
thee
,
and
shew
thee
what
those
things
were
that
God
from
all
eternity
hath
done
for
thee
?
shal
I
open
the
misteries
of
Christ
unto
thee
,
and
draw
thy
heart
unto
him
;
and
shal
I
speak
peace
unto
thee
,
and
yet
when
al
is
done
,
thou
shouldest
regard
this
so
little
as
for
the
sattisfaction
of
some
base
distemper
of
heart
,
loose
that
which
I
have
thus
brought
to
thee
;
loose
the
comfort
of
al
that
I
have
done
for
thee
?
both
Father
,
Son
,
and
Holy
Spirit
,
may
abraid
thy
negligence
,
and
the
loosness
of
thy
heart
,
and
life
.
Yea
,
and
thine
own
Conscience
may
tell
thee
,
and
say
,
did
not
I
often
hint
unto
thee
,
that
if
thou
didst
give
liberty
to
thy selfe
to
walk
thus
,
and
thus
loosely
,
thou
shalt
loose
thy
comfort
,
and
thou
shouldst
'
come
to
apprehend
God
to
be
a
terror
to
thee
?
and
wilt
thou
even
in
these
dayes
of
troble
,
when
men
crie
out
of
feares
,
and
dangers
take
such
a
foolish
course
to
loose
thy
peace
with
God
?
Is
there
any
thing
in
the
base
distemper
of
thy
heart
that
can
countervail
this
loss
?
Look
upon
those
that
walk
holylie
,
and
closs
with
God
,
and
let
their
Conversations
abraid
thee
;
they
keep
their
hearts
cleane
,
and
maintaine
their
peace
with
God
,
and
when
they
lie
down
,
they
lie
down
in
peace
,
and
they
awake
in
the
comfortable
assurance
of
their
peace
:
and
when
thy
heare
of
warrs
,
and
rumors
of
warrs
,
yet
so
long
as
they
can
look
up
to
God
as
their
reconciled
Father
,
their
hearts
are
fixed
,
and
stable
;
and
though
they
suffer
the
spoyleing
of
their
goods
,
and
●he
loss
of
all
that
is
deare
unto
them
;
yet
they
know
,
that
within
their
bosom
there
is
that
which
wil
afford
comfort
enough
unto
them
.
And
yet
thou
,
through
the
giveing
sattisfaction
to
some
base
,
and
sinful
distemper
,
or
lust
,
canst
not
think
upon
God
without
terror
;
can'st
not
apprehend
him
,
but
as
an
enemy
.
O!
unworthy
soul
;
how
shouldest
thou
be
confounded
in
thy
own
thoughts
,
for
the
loosness
,
and
negligence
of
heart
in
preserving
that
peace
which
Christ
hath
wrought
between
the
Father
,
and
thee
,
so
strangly
,
and
so
wonderfully
!
Work
these
things
(
my
Brethren
)
upon
your
hearts
;
any
ground
all
upon
this
;
that
we
are
reconciled
to
God
in
Christ
;
our
Reconciliation
was
wrought
by
such
a
strang
way
as
by
Christ
,
and
it
cost
his
blood
to
work
it
:
therefore
,
if
we
have
any
hope
of
our
peace
with
God
,
we
had
need
looke
to
it
to
preserve
it
.
CHAP.
27.
Use
.
6.
Give
God
the
glory
of
our
Reconciliation
.
Againe
,
we
have
yet
a
further
Use
here
If
God
be
reconciled
to
us
in
Christ
;
it
teacheth
us
to
give
God
the
glory
of
this
great
worke
;
adore
the
infinite
wisdome
,
and
mercy
,
and
goodnes
of
God
in
this
work
of
his
towards
us
,
reconciling
us
to
himselfe
in
Jesus
Christ
.
When
Christ
was
born
,
the
Angels
Sang
;
glory
to
God
on
high
;
peace
on
earth
:
and
it
was
upon
that
ground
that
they
Sang
it
:
as
if
they
should
have
said
.
O
Lord
,
what
a
way
is
here
for
thee
to
make
peace
upon
earth
;
that
thou
shouldest
send
thy
Son
?
here
we
looke
upon
a
poore
Infant
in
a
manger
,
and
this
Infant
is
the
eternal
God
the
second
person
in
Trinity
,
that
hath
thus
taken
mans
nature
upon
him
,
and
here
he
lyes
in
the
cratch
;
even
the
same
person
that
made
the
world
.
What
a
strang
work
of
God
is
this
to
bring
peace
upon
Earth
;
peace
after
such
a
way
as
this
!
glory
be
to
God
on
high
And
this
is
the
thing
we
should
spend
our
dayes
in
;
to
adore
,
the
infinite
wisdom
,
and
goodnes
of
God
in
this
way
of
his
,
in
reconciling
the
world
to
himselfe
in
Christ
.
God
expects
,
that
al
the
children
of
men
to
whom
Christ
comes
to
be
made
known
to
,
should
even
fal
upon
their
faces
,
and
spend
their
days
in
adoring
and
praysing
,
and
magnifying
this
great
work
of
God
.
God
expects
that
we
should
have
mighty
high
thoughts
of
this
work
;
and
if
our
thoughts
be
not
high
of
this
work
,
and
be
nor
lift
up
above
al
Creatures
,
we
do
but
take
the
name
of
God
in
vaine
.
God
doth
not
care
for
any
other
glory
we
give
him
,
except
we
give
him
the
glory
of
this
work
.
It
is
true
when
we
see
the
works
of
God
in
the
Earth
,
and
in
the
Seas
,
we
should
glorifie
Gods
power
,
and
Gods
wisdom
&c.
But
except
your
heart
be
taken
with
this
master
peece
(
as
I
may
so
terme
it
)
with
this
great
work
of
God
,
of
Reconciling
himselfe
to
the
world
in
Christ
;
God
wil
rject
al
your
other
gloryfyings
of
him
.
I
mean
so
reject
them
,
as
he
wil
not
accept
of
them
in
comparison
:
therefore
this
is
the
thing
that
God
accepteth
above
al
;
and
this
is
the
comandement
of
God
,
that
we
should
beleeve
in
his
son
,
and
that
we
should
give
the
Father
the
glory
due
unto
him
for
reconciling
himselfe
to
the
world
in
his
Son
.
This
is
the
worke
that
shal
be
done
in
Heaven
to
al
eternity
:
This
is
the
thing
that
God
himselfe
delights
in
above
al
that
ever
he
hath
done
;
that
takes
up
his
heart
above
al.
And
if
it
do
not
take
up
your
hearts
,
but
you
look
upon
it
as
an
ordinary
thing
,
and
so
indeed
count
the
blood
of
Christ
as
a
comon
thing
:
O!
know
,
it
is
a
high
indignity
in
that
thing
in
which
he
doth
expect
most
glory
from
.
And
let
me
say
this
;
Hath
God
revealed
this
work
of
his
Son
unto
thee
;
and
is
thy
heart
taken
with
this
great
work
that
God
hath
done
;
and
art
thou
continualy
adoring
of
the
greatness
of
that
work
of
God
?
peace
be
unto
thee
;
for
this
is
as
Good
an
evidence
that
thou
art
reconciled
unto
God
in
Christ
,
as
any
I
know
.
But
I
must
hasten
.
CHAP.
28.
Use
.
7.
To
love
Christ
,
And
do
or
suffer
for
him
.
AGain
.
Is
it
in
Christ
that
we
are
reconciled
unto
God
?
O!
let
Christ
be
beloved
by
us
.
Let
us
say
with
the
blessed
Martyr
Lambert
;
None
but
Christ
,
None
but
Christ
,
which
he
spake
too
when
he
came
to
the
stake
to
be
burnt
for
Christ
:
a
good
Lessen
for
us
by
the
way
to
take
out
,
that
may
come
to
suffer
very
hard
things
for
that
which
we
have
undertaken
to
do
in
obedience
to
God
;
yet
for
us
to
rejoyce
when
we
come
to
suffer
banishment
,
or
loss
of
goods
,
or
life
;
to
rejoyce
that
ever
our
hearts
were
ingaged
in
the
waies
of
God
;
It
is
a
sign
of
grace
indeed
.
Many
men
when
things
prosper
can
go
on
,
and
rejoyce
that
they
were
ingaged
in
such
a
business
,
but
if
they
find
that
it
shal
not
prosper
by
outward
success
,
and
that
there
are
many
miscarriages
,
they
repent
of
what
they
have
done
;
and
that
is
the
reason
why
we
have
so
many
run
away
now
,
and
have
withdrawn
themselves
from
that
which
before
they
would
spend
their
lives
,
and
dearest
blood
in
,
and
not
only
withdraw
themselves
when
they
see
the
work
a
little
hot
,
but
betray
the
cause
:
But
here
is
a
tryal
of
godliness
;
that
if
I
have
engaged
my self
in
the
waies
of
God
;
and
God
by
his
providence
casts
me
into
such
waies
as
bring
trouble
unto
me
,
yet
I
can
rejoyce
that
ever
I
was
ingaged
in
them
.
Thus
it
was
with
the
blesed
Martyr
that
cried
out
none
but
Christ
,
even
then
when
he
was
at
the
stake
for
Christ
.
It
may
be
a
Carnal
heart
might
say
.
Yea
,
Lambert
before
you
rejoyced
in
Christ
,
and
talked
of
Christ
,
but
what
say
you
now
?
that
you
are
come
to
be
burnt
for
Christ
;
had
you
kept
Christ
within
your self
,
you
might
have
preserved
this
Body
of
yours
:
O!
no
,
Christ
was
even
then
,
sweet
unto
this
man
,
when
he
was
going
to
suffer
for
him
,
and
even
then
,
none
but
Christ
.
And
indeed
there
is
cause
sufficient
for
Christ
to
be
dear
,
and
sweet
unto
us
even
in
the
midst
of
al
sufferings
.
It
is
true
,
it
may
cause
us
to
have
the
world
to
be
our
enemy
;
but
what
of
that
,
when
Christ
hath
made
peace
between
us
,
and
God
the
father
;
this
satisfies
the
soul
of
a
man
to
the
ful
,
and
therefore
the
soul
wil
love
him
,
and
will
rejoyce
in
him
,
and
bless
God
that
ever
he
was
ingaged
in
any
cause
for
the
sake
of
Christ
;
because
Christ
is
his
blessed
Reconciler
,
and
because
Christ
hath
made
a
peace
between
God
,
and
his
heart
;
although
men
are
his
enemies
,
yet
he
knows
that
through
Christ
God
is
his
friend
.
Christ
hath
made
men
our
enemies
indeed
but
it
is
accidentally
,
but
he
hath
made
God
our
friend
;
and
he
himself
saith
;
Do
you
think
I
come
to
bring
Peace
?
No
,
I
come
to
bring
a
sword
:
through
the
profession
of
the
Gospel
there
is
a
great
deal
of
enmity
amongst
men
and
I
beleeve
this
rage
,
and
enmity
that
is
on
root
here
in
England
,
Christ
himself
accidentally
is
the
cause
of
it
.
On
the
one
side
,
the
desire
of
Gods
people
is
for
a
through
Reformation
;
and
on
the
other
side
the
hatred
of
mens
spirits
against
Christ
,
and
his
Ordinances
,
wil
rather
undo
themseleves
then
Christ
shal
have
any
Glory
,
they
wil
rather
put
their
Necks
under
an
Antichristian
yoak
,
yea
,
under
the
yoak
of
slavery
,
and
make
themselves
,
and
their
posterity
slaves
,
then
to
be
under
the
yoak
of
Christ
;
and
this
is
the
very
bottom
of
that
bitter
mallice
and
rage
that
is
now
in
the
hearts
of
men
,
for
there
was
never
the
like
example
of
a
people
,
that
should
be
enraged
one
against
another
for
their
own
mind
.
We
might
have
peace
,
and
we
might
have
liberry
if
we
would
but
unite
our selves
as
one
man
against
Papists
,
and
others
that
are
notorious
,
and
abominably
wicked
to
subdue
them
.
But
now
because
that
peace
,
and
liberty
would
bring
in
Reformation
with
it
,
and
men
should
not
have
that
liberty
for
their
lusts
as
heretofore
they
have
had
,
upon
that
they
will
have
no
peace
at
all
;
and
they
will
rather
be
slaves
to
the
wills
and
lusts
of
men
,
and
to
the
Devil
,
then
come
under
Christs
yoak
.
Thus
the
Gospel
is
in
great
part
,
the
cause
of
the
sword
by
accident
.
What
though
?
Shal
we
not
love
therefore
,
Shall
we
say
?
since
there
was
so
much
preaching
,
and
profession
,
we
have
had
such
and
such
wars
,
and
strifes
,
and
troubles
:
would
men
be
quiet
,
and
contented
,
they
might
be
at
peace
.
O!
what
is
this
,
but
to
be
contented
to
be
without
Christ
,
without
truth
,
without
peace
of
Conscience
?
so
that
because
we
would
fain
have
these
;
that
is
,
we
would
fain
have
Christ
,
and
fain
have
the
Gospel
,
and
truth
,
and
peace
of
Conscience
,
we
can
have
no
peace
with
men
,
but
yet
blessed
be
God
for
Christ
;
for
although
Christ
be
as
a
bundle
of
mirth
,
that
hath
much
bitterness
in
it
,
yet
let
him
lie
between
your
breasts
,
let
us
rejoyce
in
him
,
let
us
love
him
,
let
us
bless
God
for
him
,
and
be
glad
that
ever
we
were
engaged
in
his
Cause
.
O!
that
great
Peace-maker
between
God
and
us
,
how
dear
should
he
be
to
our
hearts
?
And
as
that
Martyr
said
when
he
was
to
suffer
for
him
.
What
have
I
but
one
life
to
lay
down
for
Christ
?
O!
that
I
had
many
;
So
should
we
say
;
what
,
is
our
life
in
danger
for
Christ
?
O!
that
we
had
many
lives
that
might
be
al
in
danger
for
him
.
I
heard
a
credible
relation
of
a
yong
man
that
was
in
the
business
that
was
in
Kent
,
&
had
a
shot
through
the
shoulder
,
and
fel
down
as
dead
,
and
for
a
while
lay
as
dead
,
but
recovering
and
getting
up
,
and
having
strengh
enough
to
discharg
a
musket
;
said
,
wel
,
I
wil
spend
one
life
more
for
this
Cause
.
The
truth
is
,
had
we
one
,
yea
an
hundred
,
a
thousand
lives
,
we
might
very
wel
bestow
them
in
a
cause
wherein
we
might
testifie
our
love
to
Christ
,
and
bless
God
that
ever
we
were
engaged
therin
though
it
hath
brought
such
a
disturbance
between
man
,
and
man
.
And
let
this
be
one
particular
wherein
you
are
to
manifest
your
love
to
Jesus
Christ
as
the
great
Reconciler
;
namly
,
that
you
are
willing
to
be
reconciled
one
to
another
,
to
be
reconciled
to
your
Brethren
for
his
sake
:
this
is
one
good
way
to
manifest
your
love
to
Christ
.
It
may
be
such
,
and
such
have
wronged
you
,
and
there
is
a
great
breach
between
such
a
neighbor
and
you
.
A
natural
man
may
be
willing
to
be
reconciled
upon
natural
grounds
;
it
is
a
troublesome
thing
to
be
in
Contention
,
and
it
is
more
comfortable
to
be
at
peace
with
my
Neighbor
;
and
so
through
a
natural
love
unto
peace
some
wil
be
contented
there
should
be
peace
made
between
them
,
and
the
others
they
are
fallen
out
withal
;
and
it
is
good
to
go
so
far
:
But
when
you
can
bring
your selves
to
this
;
not
onely
out
of
love
to
peace
,
because
it
is
good
for
neighbors
to
be
reconciled
;
but
when
you
can
think
thus
.
Christ
hath
reconciled
my
soul
when
I
was
an
enemy
unto
God
;
he
hath
come
down
from
the
bosom
of
his
Father
,
and
laid
down
his
life
for
me
:
and
Christ
is
dishonored
when
there
are
such
breaches
between
friend
,
and
friend
;
therefore
out
of
love
to
Jesus
Christ
who
hath
reconciled
my
soul
unto
the
Father
I
am
willing
out
of
that
very
principle
to
be
at
peace
with
others
.
CAHP.
29.
Use
,
8.
In
Seeking
Reconciliation
by
Christ
.
LAstly
;
if
it
be
in
Christ
that
we
are
reconciled
unto
God
.
Let
us
al
learne
in
seeking
Reconciliation
to
eye
Christ
,
and
carry
him
in
our
armes
.
If
there
be
any
of
you
that
now
begin
to
have
your
consciences
stirred
,
and
to
be
made
sensible
of
the
breach
that
is
between
God
,
and
you
,
do
not
rest
in
seeking
peace
in
a
natural
way
,
but
eye
Jesus
Christ
;
and
when
you
look
up
unto
God
for
peace
;
look
unto
him
in
Christ
.
Look
upon
Christ
as
the
second
person
in
Trinity
,
takeing
our
nature
upon
him
.
Look
upon
Christ
as
the
head
of
the
Covenant
of
Grace
.
Look
upon
Christ
as
the
Lamb
slayn
from
the
begi●●●f
the
world
,
and
having
made
peace
with
his
bloo●
Look
upon
Christ
as
sitting
at
the
right
hand
of
the
Father
makeing
intercession
.
Thus
you
should
act
your
faith
upon
God
in
Christ
when
you
are
seeking
peace
with
God
.
The
reason
why
many
people
ly
under
the
spirit
of
bondage
for
many
years
together
,
is
this
.
Because
they
look
upon
God
meerly
as
he
is
in
himselfe
,
and
do
not
look
upon
God
through
Christ
,
and
so
do
not
sanctifie
the
name
of
God
in
this
great
work
of
Reconciliation
CHAP.
30
God
[
was
]
reconciling
the
world
to
himself
from
all
eternity
,
opened
.
ANd
thus
we
have
gone
through
that
point
of
Gods
being
reconciled
to
us
in
Christ
.
There
is
another
;
Namely
.
The
Sixt
thing
propounded
in
the
first
Chapter
viz.
That
God
[
was
]
reconcileing
the
world
to
himself
in
his
son
.
The
work
of
our
Reconciliation
,
is
not
a
work
of
yesterday
;
it
is
a
work
that
God
was
doing
from
all
eternity
;
for
the
point
is
from
that
particle
he
[
was
]
this
work
;
for
God
to
reconcile
us
to
himself
in
his
son
,
hath
taken
up
the
heart
of
God
from
al
eternity
.
That
place
in
Titus
,
1.2
.
Is
most
remarkable
for
this
In
hope
of
eternal
Life
,
which
God
that
cannot
lie
,
promised
before
the
world
began
:
he
not
onely
promised
it
now
;
but
he
promised
it
before
the
world
began
.
who
was
there
before
the
world
began
to
whom
God
made
this
promise
?
There
was
his
Son
Jesus
Christ
.
So
then
,
that
is
the
meaning
when
he
saith
God
[
was
]
reconcileing
himself
to
the
world
;
that
there
was
from
al
eternity
,
a
transaction
as
it
were
between
God
the
Father
,
and
God
the
son
about
our
Reconciliation
:
there
was
not
only
a
purpose
in
〈◊〉
●●om
al
eternity
that
he
would
reconcile
the
world
to
●elf
;
but
there
was
a
real
,
and
actual
transaction
between
the
Father
and
Son
about
it
;
an
agreement
between
God
the
Father
,
and
God
the
Son
about
it
.
Gods
Wisdom
from
al
eternity
was
exercised
to
find
out
a
way
.
Secondly
,
Gods
purpose
was
from
al
eternity
to
do
it
.
And
Thirdly
,
There
was
a
transaction
between
God
the
Father
,
and
God
the
Son
from
al
Eternity
for
to
do
it
:
they
did
covenant
one
with
the
other
:
God
the
Father
told
his
Son
what
he
required
of
him
;
and
God
the
Son
promised
to
the
Father
to
do
it
;
there
was
such
a
transaction
as
this
;
and
therefore
the
scripture
saith
,
it
was
promised
before
the
world
began
;
God
the
Father
did
promise
to
his
Son
before
the
world
began
what
he
would
do
for
those
that
he
would
dy
for
;
as
if
he
should
have
said
.
Thou
art
content
to
lay
down
thy
life
,
and
to
shed
thy
blood
?
Yea
,
saith
the
Son
,
I
am
:
wel
,
saith
the
Father
,
I
wil
be
reconciled
unto
them
,
and
I
wil
save
their
souls
;
they
shal
have
eternal
life
for
their
portion
;
this
I
promise
thee
;
and
so
,
it
was
promised
to
Christ
first
.
It
is
true
the
promises
of
the
Gospel
are
sweet
,
and
they
should
rejoyce
our
hearts
;
I
had
perished
in
my
affliction
saith
David
,
had
I
not
had
ragard
unto
thy
word
:
nothing
more
sweet
to
a
soul
then
the
promises
are
;
but
though
the
promises
that
are
made
to
us
in
the
Gospel
are
sweet
;
yet
the
promise
that
was
made
to
the
Son
of
God
,
is
infinitly
more
sweet
.
And
this
is
the
thing
that
I
should
have
shewed
you
:
not
only
how
this
was
promised
unto
Christ
;
but
the
excellent
comfort
that
this
is
unto
the
Saints
;
that
they
are
now
to
look
upon
al
that
is
done
unto
them
,
and
upon
all
the
works
of
Gods
grace
to
them
,
not
as
a
new
thing
;
not
as
an
accidental
thing
that
comes
.
As
if
we
should
have
peace
here
in
the
Commonwealth
it
would
be
pretiouse
to
us
,
if
it
should
be
upon
these
tearms
,
and
we
would
al
rejoyce
much
in
what
should
befall
us
in
a
way
of
a
safe
peace
:
But
our
peace
with
God
is
not
wrought
with
God
so
,
as
if
we
were
perishing
,
and
then
Gods
providence
came
and
turned
all
about
againe
.
No
,
our
peace
with
God
is
a
thing
plotted
from
al
eternity
;
God
did
as
it
were
contrive
it
in
Heaven
before
any
world
was
made
:
God
thought
of
this
work
of
Reconcileing
himselfe
unto
the
world
;
yea
,
unto
thee
in
particular
if
thou
beest
a
Beleever
,
a
broken
hearted
sinner
,
before
even
the
Havens
,
or
the
Earth
were
made
,
God
had
actual
thoughts
of
thee
stil
;
and
there
was
a
Covenant
between
God
the
Father
and
the
Son
,
for
thy
soul
in
particular
;
and
though
God
foresaw
thou
wouldest
sin
against
him
,
and
turne
enemy
to
him
,
yet
there
was
a
consultation
between
the
Father
,
and
the
Son
from
al
eternity
to
bring
thy
soul
home
unto
God
,
and
to
pardon
thy
sin
.
So
that
thou
art
to
look
upon
al
the
works
of
Gods
grace
towards
thee
here
in
bringing
thee
to
his
Son
,
and
upon
all
the
comforts
thou
hast
from
his
Son
,
as
the
fruit
of
Gods
eternal
plot
,
of
Gods
eternal
councel
with
his
Son
:
and
that
although
it
doth
but
now
break
forth
,
yet
it
was
that
which
was
in
the
bosom
of
the
Father
,
and
the
Son
from
al
eternity
;
and
this
indeed
wil
sweeten
our
Reconciliation
with
God
,
and
al
means
tending
thereunto
.
As
,
doth
God
send
but
the
word
of
Reconciliation
to
bring
you
home
unto
Christ
?
this
was
that
which
there
was
a
Contrivance
of
in
the
heart
of
God
from
al
eternity
.
That
in
such
a
time
,
such
a
man
should
live
,
in
such
a
place
,
and
such
a
Minister
should
be
sent
amongst
them
,
and
such
a
text
of
scripture
should
be
opened
,
and
such
truths
should
be
preached
,
and
if
thou
findest
God
bringing
of
these
truths
home
to
thy
soul
:
know
,
it
is
a
fruit
of
that
eternal
counsel
that
was
between
the
Father
,
and
the
Son
before
the
world
began
;
and
a
branch
of
the
promise
that
God
made
to
his
Son
from
al
eternity
.
Do'st
thou
,
when
thou
comest
to
the
word
begin
to
feel
thy
mind
inlightned
,
to
know
Jesus
Christ
?
doth
thy
heart
begin
to
be
melted
,
is
thy
soul
drawing
after
Christ
?
do
not
look
upon
this
as
a
meer
accidental
thing
;
do
not
say
only
,
What
a
providence
of
God
is
it
that
called
me
to
such
a
Sermon
?
at
such
time
I
went
for
company
sake
to
such
a
place
;
but
when
I
came
,
I
felt
the
Spirit
of
God
stirring
in
my
Soul
;
yea
,
I
find
a
beginning
of
that
which
I
hope
I
shal
have
cause
to
bless
God
for
,
for
ever
.
Do
not
look
upon
this
as
a
meer
accidental
thing
,
or
as
an
act
of
providence
only
;
But
know
,
that
this
very
work
of
God
towards
thee
,
is
no
other
then
the
fruit
of
the
promise
that
God
made
to
his
Son
before
the
world
began
.
God
promised
his
Son
,
that
it
should
be
so
ordered
,
that
at
such
a
time
there
should
be
such
a
Text
,
and
such
a
Sermon
preached
,
and
that
it
should
so
fall
out
that
thou
should'st
be
there
And
so
likewise
any
peace
of
Conscience
;
any
work
of
grace
whatsoever
,
is
a
fruit
of
this
promise
;
and
therefore
rejoyce
in
this
;
that
Gods
heart
is
broken
open
unto
thee
;
and
that
which
was
in
his
bosom
from
al
eternity
is
made
known
unto
thee
.
Those
men
that
are
not
converted
til
they
be
old
,
have
cause
to
be
sorrowful
,
and
to
be
troubled
for
that
:
It
is
true
I
have
cause
to
bless
God
,
that
at
length
God
is
pleased
to
open
his
heart
unto
me
;
But
what
a
misery
is
it
to
me
that
I
lived
so
long
before
I
came
to
know
God
the
Fathers
purpose
to
my
heart
,
had
I
embraced
the
Gospel
first
,
I
had
then
been
made
acquainted
with
the
councel
of
God
from
al
eternity
concerning
me
.
And
a
mighty
encouragement
it
is
to
yong
people
to
bless
God
for
this
,
that
God
begins
with
them
betimes
;
it
is
a
sign
that
Gods
heart
is
ful
when
he
begins
with
one
so
early
.
For
the
truth
is
,
Gods
heart
was
towards
thee
from
everlasting
,
and
the
business
was
transacting
from
everlasting
.
Some
,
though
the
heart
of
God
be
towards
them
,
yet
he
keeps
it
a
long
time
from
breaking
open
til
they
grow
to
their
middle
age
,
til
old
age
it
may
be
,
and
then
he
discloseth
himself
.
As
Joseph
would
not
open
his
heart
to
his
Brethren
for
many
daies
together
.
So
there
are
many
people
,
that
God
lets
them
go
on
a
long
while
in
waies
of
sin
,
he
withdraws
himself
,
and
denies
himself
to
open
his
heart
to
them
,
but
at
lengh
he
doth
:
But
then
how
much
better
is
it
when
God
shal
open
his
heart
betimes
unto
a
man
?
Would
not
Josephs
Brethren
have
been
glad
that
he
should
have
discovered
himself
unto
them
and
opened
his
heart
unto
them
at
the
first
coming
?
So
,
you
that
do
begin
now
to
have
the
day
of
grace
dawn
into
your
understandings
,
and
God
begins
betimes
to
open
himself
,
and
those
things
that
were
in
his
heart
before
the
beginning
of
the
world
discovers
them
to
thee
;
and
God
cannot
(
as
we
may
speak
with
reverence
)
stay
any
longer
;
but
as
soon
as
thou
art
able
to
receive
in
those
thoughts
of
the
heart
of
God
;
he
lets
them
out
unto
thee
.
O!
bless
God
for
it
.
And
this
will
prevent
abundance
of
sin
and
sorrow
,
and
make
thee
go
on
with
comfort
al
thy
daies
.
This
point
also
should
be
a
marvelous
Comfort
to
the
people
of
God
.
That
their
peace
with
God
doth
not
so
much
depend
upon
the
Covenant
God
hath
made
with
them
;
but
it
depends
upon
the
Covenant
God
hath
made
with
Jesus
Christ
from
al
eternity
;
and
that
is
the
roote
and
bottom
of
their
peace
,
and
Reconciliation
with
God
.
Alas
were
it
a
dependance
upon
a
Covenant
between
us
,
and
God
,
and
what
he
requires
of
us
;
we
could
not
have
firm
peace
:
But
when
we
know
this
;
that
the
root
,
and
ground
,
of
our
peace
,
and
happiness
,
dependeth
upon
that
transaction
that
there
was
between
the
Father
,
and
the
Son
from
al
eternity
,
and
upon
the
Covenant
that
was
between
them
:
O!
this
is
that
which
should
reioyce
the
hearts
of
the
Saints
,
and
be
a
mighty
foundation
of
their
Faith
,
and
inable
them
to
go
through
the
world
,
and
al
difficulties
with
Comfort
.
CHAP.
31
The
work
of
our
Reconciliation
with
God
in
Christ
hath
been
a
doing
from
al
eternity
.
IN
the
last
Chapter
we
came
to
the
sixt
point
that
formerly
hath
been
propounded
in
the
first
Chapter
;
and
that
is
this
.
That
God
[
Was
]
reconcileing
himselfe
to
the
world
in
Christ
.
[
Was
]
and
when
was
he
?
Even
from
all
eternity
,
he
was
reconcileing
himselfe
to
the
world
.
That
point
I
did
then
name
,
and
shal
now
a
little
inlarge
it
,
and
so
proceed
to
some
other
.
The
point
is
this
.
Doct.
That
the
worke
of
our
Reconciliation
with
God
in
Christ
,
it
is
not
a
work
of
yesterday
,
it
is
a
work
that
hath
been
doing
from
al
eternity
;
it
is
not
a
thing
that
fals
out
as
it
were
accidentally
,
but
a
plotted
thing
,
a
thing
that
hath
been
plotted
from
al
eternity
.
I
gave
you
then
but
only
one
scripture
for
it
:
I
shal
ad
some
more
now
,
and
open
it
more
fully
.
That
scripture
I
gave
in
the
1
Tit.
2.
In
hope
of
eternal
life
which
God
that
cannot
lie
,
promised
before
the
world
began
.
Now
to
whom
did
God
promise
it
before
the
world
began
?
The
first
promise
that
was
made
,
and
that
we
read
of
,
was
to
Adam
in
paradice
,
the
seed
of
the
woman
shal
break
the
Serpents
head
.
O!
but
there
was
a
promise
beyond
that
promise
;
a
promise
made
before
Adam
was
,
or
before
the
Angells
were
,
or
before
the
world
began
;
a
promise
of
eternal
life
,
which
is
the
accomplishment
of
our
reconciliation
with
God
;
this
promise
could
be
made
to
no
other
,
but
to
the
Son
of
God
that
was
with
the
Father
,
and
the
delight
of
the
Father
;
not
only
the
delight
of
the
Father
as
he
is
the
Son
eternally
begotten
of
the
Father
,
but
the
delight
of
the
Father
as
he
undertooke
the
grea●
work
of
Reconciliation
between
God
,
and
us
;
and
this
promise
was
made
to
him
from
the
Father
;
the
promise
of
Reconciliation
,
and
eternal
life
before
the
world
began
.
So
that
by
that
scripture
it
appeares
;
that
there
was
from
al
eternity
,
not
onely
a
purpose
,
or
a
determination
in
God
to
reconcile
us
to
himself
;
but
there
was
an
agreement
,
a
transaction
between
the
Father
,
and
the
Son
about
it
,
and
a
Covenant
passed
between
them
.
God
the
Father
promiseth
somwhat
,
and
the
Son
promiseth
somwhat
,
and
so
they
make
up
the
agreement
one
with
another
from
al
eternity
.
First
,
There
was
a
transaction
of
this
great
work
of
Reconciliation
between
God
the
Father
,
and
the
Son
from
all
eternity
;
and
for
this
I
shal
give
you
a
scripture
or
two
more
.
2
Timo.
1.9
.
Who
hath
saved
,
and
called
us
with
an
holy
calling
,
not
according
to
our
works
;
But
according
to
his
own
purpose
,
and
grace
which
was
given
us
in
Jesus
Christ
before
the
world
began
.
Here
is
not
onely
a
purpose
,
but
here
is
grace
besides
purpose
;
there
was
not
onely
a
purpose
in
God
before
the
world
began
,
but
there
was
somwhat
more
;
here
is
purpose
and
grace
,
and
this
is
given
to
us
too
;
it
is
not
only
intended
for
us
(
that
is
observeable
)
but
it
was
given
us
,
and
given
us
before
the
world
began
:
how
given
us
?
could
God
give
any
thing
to
us
before
the
world
began
;
could
God
give
any
thing
to
us
before
we
were
?
It
is
therefore
added
;
it
was
his
purpose
,
and
grace
,
and
given
to
us
[
in
Christ
]
before
the
world
began
.
As
it
is
possible
for
an
Inheritance
to
be
made
over
to
one
before
he
was
borne
;
somtimes
between
man
and
man
,
there
is
something
made
over
thus
,
to
our
heires
lawfully
begotten
,
though
there
be
none
born
,
yet
it
is
given
them
;
and
there
is
solemnity
in
Law
concerning
it
.
Perhaps
it
is
given
to
some
as
a
feofee
;
that
if
such
,
and
such
should
be
borne
,
they
should
injoy
it
;
or
that
they
shal
imploy
this
for
the
benefit
of
such
,
and
such
that
shal
be
born
;
so
Jesus
Christ
stood
before
the
Father
(
as
we
may
so
terme
it
)
as
a
feofee
in
trust
,
as
the
head
of
a
Covenant
,
and
there
were
transactions
between
the
Father
,
and
him
;
there
was
not
onely
a
purpose
in
God
to
reconcile
himselfe
to
us
,
but
there
was
grace
given
to
us
in
Christ
;
there
was
an
actual
donation
of
this
unto
Christ
before
the
world
began
,
that
so
we
might
come
to
Injoy
it
.
Again
,
another
Scripture
for
this
is
the
1.
Cor.
2.7
.
which
speakes
somwhat
of
this
also
,
though
not
altogether
so
fully
as
the
former
.
The
words
are
these
.
But
we
Speake
the
wisdom
of
God
in
a
mistery
,
even
the
hidden
wisdom
which
God
ordeyned
before
the
world
to
our
glory
.
He
doth
not
only
speake
here
of
Gods
Electing
,
of
Gods
ordaining
us
to
Glory
;
but
he
speakes
of
the
whole
mistery
of
the
Gospel
,
which
he
calles
the
hiden
wisdom
of
God
.
Now
this
doctrin
of
Reconciliation
which
I
have
been
preaching
to
you
,
about
that
we
are
reconciled
to
God
in
Christ
,
this
is
the
hiden
wisdom
of
God
which
was
kept
hid
from
the
begining
of
the
world
,
and
yet
ordayned
before
the
world
to
our
glory
.
God
had
contrived
al
this
doctrin
of
Reconciliation
,
and
purposed
,
that
in
time
it
should
come
to
be
revealed
to
us
,
as
it
is
at
this
day
.
There
is
yet
another
Scripture
for
this
which
is
very
remarkable
.
It
is
in
the
17.
John
.
you
shal
finde
in
that
chapter
many
expressions
to
that
purpose
;
that
those
that
did
beleeve
in
Christ
were
such
as
God
the
Father
had
given
him
:
and
you
may
find
by
divers
expressions
there
apparantly
,
that
there
was
an
agreement
,
a
transaction
between
the
Father
,
and
the
son
,
long
before
the
thing
was
done
;
verse
16.
I
have
manifested
my
name
to
the
men
thou
gavest
me
out
of
the
world
;
thine
they
were
,
and
thou
gavest
them
me
,
and
they
have
kept
thy
word
;
he
doth
not
speak
meerly
of
giving
them
at
this
time
;
but
of
Giving
them
to
●●e
son
before
now
,
for
he
makes
that
to
be
the
ground
of
their
beleife
;
he
doth
not
make
their
givi●●●●em
to
him
to
be
beleeving
;
but
he
makes
their
beleeving
,
and
the
keeping
of
the
word
of
faith
,
to
be
a
fruit
of
Gods
giving
them
to
his
Son
,
the
fathers
giving
them
to
his
Son
is
the
foundation
of
their
beleeving
,
and
hence
it
is
that
in
time
they
come
to
beleive
;
because
God
the
father
hath
from
al
eternity
given
them
to
his
Son
:
that
is
the
argument
of
Christ
&
this
indeed
makes
the
difference
between
some
that
beleeve
,
&
others
that
do
not
beleeve
.
There
are
som
that
are
of
mean
parts
,
poor
people
,
and
yong
ones
that
beleive
in
Jesus
Christ
,
and
the
great
misteries
of
the
Gospel
;
others
that
have
more
understanding
,
that
are
learned
men
,
they
do
not
beleive
.
That
which
makes
the
difference
is
this
:
that
God
the
father
gives
some
to
his
son
to
reconcile
,
and
he
doth
not
give
others
:
and
this
is
the
argument
of
Christ
in
that
17
,
John
.
he
makes
the
foundation
of
their
faith
to
be
God
the
fathers
giving
of
them
to
the
Son
.
So
that
it
is
apparent
in
Scripture
,
that
there
hath
been
(
before
we
come
to
beleeve
,
ye
a
before
the
world
was
)
a
transaction
between
the
father
,
and
the
Son
about
our
reconciliation
.
God
was
reconciling
himself
to
the
world
,
So
that
our
Reconciliation
with
God
,
and
the
having
our
sinns
not
imputed
must
be
considered
in
three
periods
of
time
.
The
first
is
(
if
we
may
cal
that
a
period
of
time
,
which
rather
was
before
time
)
that
which
was
from
al
eternity
with
the
Son
;
there
God
was
reconciling
himself
unto
us
.
Secondly
;
when
Christ
came
into
the
world
,
and
was
upon
the
Cross
,
and
suffered
;
there
was
an
actual
imputation
of
the
sins
of
al
the
Elect
unto
him
,
and
a
laying
of
them
upon
Christ
;
there
was
then
a
special
act
of
God
imputing
and
charging
upon
his
Son
,
the
Sins
of
al
the
elect
.
Thirdly
when
God
cals
any
sinner
to
beleeve
;
then
there
is
an
other
act
of
God
passing
the
Sentence
of
absolution
upon
the
Soul
,
an
actual
passing
of
it
,
which
we
cal
Justification
:
As
it
is
between
man
,
and
man
;
you
know
the
law
may
be
satsfied
for
the
prisoner
,
and
yet
the
Prisoner
not
absolved
;
th●●●●soner
is
not
acquitted
,
til
the
sentence
be
so
solemnly
pronounced
by
the
Judg
,
though
the
verdict
be
brought
in
,
not
guilty
,
yet
he
is
not
acquitted
until
the
Judg
pronunce
the
sentence
of
absolution
.
So
,
though
Jesus
Christ
in
his
sufferings
when
he
was
crucified
,
satisfied
the
law
for
al
that
should
beleive
in
him
;
yet
there
is
required
a
pronouncing
of
the
Sentence
by
the
Judg
for
the
acquitting
of
,
which
is
our
Justification
.
And
yet
somtimes
we
know
,
that
after
the
sentence
is
pronounced
by
the
Judg
,
the
malefactor
may
ly
in
Prison
til
the
fees
be
pay'd
.
Just
thus
it
is
with
us
:
after
our
justification
,
yet
we
remain
in
this
world
,
and
have
the
fetters
of
our
corruption
upon
us
,
have
the
fetters
of
afflictions
,
and
troubles
upon
us
til
we
have
pay'd
the
dues
to
nature
,
and
the
dispensations
of
Gods
Providence
.
One
that
is
Elect
,
and
not
a
beleever
,
he
is
as
a
prisoner
that
hath
the
Law
satisfied
for
him
,
though
he
doth
not
know
it
;
yet
certainly
he
shal
be
saved
:
One
that
is
Elect
,
and
a
beleever
is
as
a
prisoner
that
hath
the
Judg
pronouncing
the
sentence
of
absolution
upon
him
;
yet
afterwards
,
so
long
as
the
Beleever
is
in
this
world
,
he
is
like
a
Prisoner
that
hath
had
his
sentance
pronounced
upon
him
to
acquit
him
,
but
he
lies
in
Prison
til
he
hath
pay'd
his
fees
.
But
those
in
Heaven
;
they
have
not
only
the
Law
satisfied
,
and
the
fees
pay'd
,
but
they
are
set
at
liberty
also
,
and
are
in
their
Fathers
house
.
There
are
Several
times
therefore
of
Gods
manifestation
of
our
Reconciliation
to
us
not
imputing
our
Sinns
unto
us
.
But
though
there
be
such
several
workings
of
God
,
yet
this
doth
not
argue
any
change
in
God
,
which
is
an
Objection
that
many
through
weakness
make
;
that
because
God
doth
this
thing
,
and
the
other
thing
&
the
other
thing
that
was
not
done
before
,
therefore
〈◊〉
would
argue
,
as
if
there
were
a
charge
in
God
,
and
therefore
would
conclude
;
that
there
is
nothing
that
is
now
done
,
but
was
done
,
and
that
as
it
is
now
done
,
so
it
was
done
everlastingly
.
But
we
are
to
know
this
;
that
Gods
actual
pronouncing
of
a
sentence
of
absolution
now
;
was
not
done
before
,
doth
no
more
argue
a
change
in
God
;
than
Gods
glorifying
the
Saints
in
Heaven
now
,
who
were
not
glorified
before
.
To
be
Justified
in
time
,
doth
no
more
argue
a
change
in
God
,
than
to
be
glorified
in
time
argueth
it
.
The
Saints
upon
Earth
are
not
yet
glorified
,
and
yet
they
shal
be
glorified
,
and
that
argues
no
change
in
God
.
So
the
Elect
that
are
not
yet
Beleevers
,
are
not
yet
Justified
in
that
sense
the
Scripture
speaks
of
Justification
,
yea
they
shal
be
Justified
:
and
that
argues
no
change
in
God
.
But
that
we
may
further
understand
this
,
how
God
was
from
all
Eternity
reconciling
himself
unto
the
world
,
yet
there
are
several
periods
of
time
wherein
there
are
several
workings
of
God
towards
a
sinner
,
which
indeed
are
implyed
in
the
words
of
the
Text.
God
was
reonciling
the
world
to
himself
;
he
[
Was
]
a
doing
of
it
;
and
this
work
before
it
comes
to
the
accomplishment
,
hath
several
periods
of
of
time
.
And
to
the
end
you
may
understand
it
the
better
;
You
must
know
,
that
there
is
a
great
deal
of
difference
between
those
actings
of
God
which
are
in
himself
,
according
to
his
own
nature
,
and
those
actions
of
his
towards
the
creature
that
are
in
a
suitable
way
to
the
Creature
;
and
for
the
want
of
the
right
understanding
of
the
diffrence
between
these
two
,
many
people
do
most
grossly
mistake
and
gather
many
absurd
Conclusions
.
They
agrue
from
Gods
infinite
,
and
unconceiveable
way
of
acting
in
himself
,
to
those
acts
of
God
that
are
suitable
to
the
Creature
,
and
received
by
the
Creature
;
when
they
heare
of
any
thing
of
the
workings
of
God
received
by
the
creature
,
they
would
understand
that
in
the
same
manner
,
or
as
if
it
were
to
be
understood
in
the
same
manner
as
those
acts
of
God
in
himselfe
.
I
wil
shew
you
how
great
a
difference
there
is
between
them
.
First
,
Take
the
Acts
of
God
in
himself
,
and
this
is
true
,
the
act
of
God
is
the
Beeing
of
God
himself
,
Gods
Essence
,
and
his
act
in
himself
,
are
allone
:
but
now
the
act
of
God
as
the
Creature
receives
it
,
is
not
the
Essence
of
God
,
for
the
Creature
is
not
capable
of
Gods
essence
,
for
then
the
Creature
should
be
infinite
.
But
the
act
of
God
as
it
is
in
himselfe
,
is
God
himself
,
and
so
it
is
infinite
;
there
is
no
act
as
it
is
in
God
,
but
it
is
an
infinite
act
because
is
is
God
.
As
now
that
which
the
Creature
receives
cannot
be
infinite
.
So
the
acts
of
God
in
himselfe
,
are
al
eternal
,
and
there
is
no
difference
of
time
with
God
;
there
is
not
time
past
,
present
,
and
to
come
.
Look
upon
the
acts
of
God
as
he
worketh
in
himself
:
whatsoever
act
there
is
in
God
,
even
the
glorifying
of
the
Saints
;
so
far
as
Considered
in
God
,
is
eternal
;
And
there
is
no
difference
of
time
at
al
in
the
acts
of
God
,
as
in
himself
;
But
if
one
consider
those
acts
as
the
Creature
receives
them
;
then
we
must
looke
at
the
difference
of
time
,
one
,
at
one
time
,
another
at
another
,
and
another
at
another
,
received
by
the
Creature
.
And
you
must
take
heed
of
too
much
boldness
when
we
speak
of
God
;
when
God
sometimes
manifesteth
his
workings
as
the
Creature
receives
;
we
must
not
then
thinke
,
that
these
are
the
acts
of
God
as
they
are
in
himself
,
which
are
infinite
,
and
to
be
conceived
in
an
infinite
manner
,
so
as
nothing
but
an
infinite
understanding
is
able
to
reach
,
and
to
conceive
of
.
Therefore
those
men
that
think
to
fatham
the
arts
of
God
as
they
are
in
himselfe
,
they
are
too
too
presumptuous
;
for
only
an
infinite
understanding
is
able
to
conceive
of
them
;
we
must
conceive
of
them
as
the
Creature
receives
them
,
and
so
as
they
are
revealed
in
the
word
;
and
this
is
the
substance
of
what
is
revealed
concerning
Gods
working
towards
us
;
namly
;
that
from
eternity
,
there
was
a
transfaction
between
him
,
and
the
Son
in
such
an
unconceivable
maner
as
we
know
not
of
;
and
that
in
time
the
Lord
did
lay
our
sins
upon
his
Son
on
the
Cross
,
and
that
afterwards
when
his
good
time
shall
come
to
call
a
sinner
to
himself
,
then
he
doth
justifie
him
,
and
prononce
a
sentence
of
absolution
.
But
first
,
he
calls
them
;
So
the
scripture
saith
those
whom
he
hath
called
,
he
hath
justified
.
The
Scripture
makes
calling
of
a
sinner
to
go
before
justification
;
therefore
whatsoever
is
in
God
from
eternity
;
yet
it
is
apparent
that
(
speaking
of
justification
as
the
scripture
speakes
of
it
)
Vocation
goes
before
,
and
that
justification
is
no
otherwise
from
eternity
,
than
Vocation
.
God
may
as
truly
be
said
to
cal
a
sinner
out
of
his
natural
estate
from
eternity
,
as
to
justifie
a
sinner
from
eternity
in
that
sence
that
the
scripture
speakes
of
it
in
Rom.
8.
But
,
when
we
speak
of
justification
ordinarily
,
we
speak
of
it
in
the
sence
that
the
scripture
speakes
of
it
here
,
and
so
Vocation
is
first
,
and
then
justification
,
and
afterwards
glorification
.
So
that
though
the
Lord
be
pleased
to
reveale
much
of
the
mistery
of
the
Gospel
to
us
,
and
tel
us
he
hath
been
reconcileing
himself
to
us
from
eternity
,
yet
we
must
understand
this
in
a
sober
way
,
and
take
heed
we
do
not
vanish
in
our
own
thoughts
when
we
come
to
search
into
it
.
CHAP.
32.
Five
Vses
of
the
former
Doctrine
.
A
Word
,
or
two
further
for
the
Application
of
this
(
for
something
hath
been
already
done
in
the
last
Chapter
)
and
then
we
pass
to
another
point
.
Vse
.
1.
Here
we
see
the
infinite
love
of
God
,
that
he
hath
been
pleased
thus
to
think
of
us
poor
Creatures
from
everlasting
,
to
make
it
his
worke
to
reconcile
us
to
himself
:
and
here
is
the
foundation
of
the
sweetness
,
and
comfort
of
al
the
mercies
of
God
,
to
those
that
are
reconciled
un●o
him
;
that
they
are
the
fruits
of
eternal
love
of
God
to
us
.
And
here
is
the
foundation
likewise
of
the
establishment
of
the
Saints
;
that
their
happiness
doth
not
depend
so
much
upon
the
Covenant
that
God
hath
made
between
himself
,
and
them
,
as
the
Covenant
that
God
hath
made
betwixt
himself
&
his
Son
.
For
the
covenant
is
two
fold
;
either
between
God
,
and
Christ
,
or
between
Christ
and
us
.
Now
,
it
is
true
,
much
doth
depend
upon
our
keeping
Covenant
with
Christ
;
but
our
happiness
;
and
Salvation
,
and
indeed
al
our
good
doth
cheifely
depend
upon
the
Covenant
between
the
Father
,
and
the
Son
.
Use
,
2.
Againe
,
Here
we
may
see
how
to
answer
that
question
of
some
Atheists
;
what
God
was
doing
before
the
world
began
?
I
remember
it
is
said
,
that
when
that
question
was
asked
by
some
in
the
primitive
times
;
the
answer
was
.
That
God
was
makeing
of
Hel
for
such
curiouse
Inquisitiors
.
But
here
we
have
a
further
,
answer
to
give
then
that
;
namely
;
That
God
was
exercised
from
al
eternity
in
the
business
of
Reconciling
the
world
to
himselfe
.
God
had
(
as
it
were
)
the
idea
,
and
the
platform
of
all
things
before
him
;
and
saw
man
how
he
was
made
in
his
Innocency
,
and
saw
him
fal
,
and
saw
how
he
should
rise
againe
,
and
how
he
should
be
converted
,
and
glorified
.
Al
the
platform
of
al
these
things
was
before
God
from
al
eternity
.
As
a
work
man
when
he
goes
to
build
an
House
,
or
to
build
a
ship
,
he
hath
the
platform
thereof
in
his
head
,
before
he
strikes
a
strook
.
So
the
great
work
of
our
Election
,
of
our
Vocation
,
Justification
,
Reconciliation
,
adoption
,
sanctification
,
and
glorification
,
the
Lord
had
the
platforme
of
al
before
him
;
it
was
all
in
his
Head
as
it
were
,
and
he
was
exercised
about
it
before
the
world
began
:
so
that
if
thou
art
a
Beleiver
,
it
now
comes
to
be
knowen
;
that
the
Lord
from
al
eternity
was
exercised
about
thee
,
and
thy
good
and
about
the
Contrivance
of
thy
Salvation
,
and
fore
saw
how
thou
wouldest
fal
from
him
,
and
be
made
a
child
of
wrath
,
and
an
Heir
of
Hel.
And
then
he
saw
a
way
how
to
recover
thee
out
of
that
condition
,
and
how
to
bring
this
to
pass
;
how
he
would
cast
thy
lot
,
to
live
in
such
a
place
,
and
in
such
an
age
of
the
world
wherein
the
Gospel
,
and
the
misteries
thereof
should
be
preached
;
and
that
thou
shouldest
come
under
such
a
ministery
;
and
that
just
at
the
preaching
of
such
a
sermon
,
such
a
truth
should
be
darted
into
thy
heart
,
and
applied
unto
thee
;
and
that
then
he
would
send
his
holy
spirit
to
fasten
that
truth
upon
thy
heart
;
the
Lord
plotted
al
this
from
eternity
:
and
this
is
that
which
the
Lord
was
busied
about
(
as
we
may
speak
with
reverence
)
before
the
world
began
.
Vse
3.
Another
Use
is
this
.
It
is
a
good
establishment
for
us
to
help
us
to
beleeve
that
eternal
happiness
that
is
to
come
;
that
part
of
eternity
that
is
a
parte
post
;
Beca●se
we
have
God
revealeing
his
love
to
us
in
that
part
of
eternity
that
is
a
parte
ante
.
God
hath
shewed
,
that
from
eternity
he
hath
been
plotting
our
good
:
Surely
then
it
is
no
more
for
God
to
make
us
happy
on
the
other
side
of
eternity
,
then
it
was
for
him
to
be
plotting
our
happiness
in
the
former
part
of
eternity
.
So
that
a
Beleever
may
see
his
happy
condition
in
this
.
He
is
now
injoying
that
peece
of
Gods
love
that
is
between
two
Oceans
of
eternity
of
love
.
As
if
there
were
a
little
River
,
and
on
each
side
there
wer
a
mighty
Ocean
of
Water
:
now
the
streame
of
Gods
love
and
mercy
runs
towards
thee
,
&
thou
now
dost
receive
abundance
of
good
from
God
;
the
Lord
sweetneth
thy
life
,
and
now
comforts
,
and
refresheth
thy
heart
with
his
grace
;
art
thou
glad
of
this
;
and
is
this
peece
of
the
mercy
of
God
sweet
unto
thee
?
poor
soul
,
look
on
this
side
,
and
look
on
the
other
side
,
and
see
those
Oceans
of
Eternal
Love
,
on
both
sides
towards
thee
.
Alas
,
this
is
a
little
that
thou
hast
now
;
but
if
thou
lookest
on
one
side
;
there
thou
shalt
see
that
eternal
love
of
God
that
was
toward
thee
before
the
world
was
made
.
And
if
thou
lookest
on
the
other
side
,
thou
shalt
see
eternal
life
in
al
that
glory
which
shal
never
have
an
end
,
which
thou
shalt
actually
be
possessed
of
;
and
that
which
thou
art
for
the
present
in
the
possession
of
,
is
a
little
stream
in
comparison
of
these
two
great
Oceans
of
love
that
are
from
eternity
,
to
eternity
.
And
when
thou
hearest
that
God
intends
to
make
thee
happy
for
ever
,
and
that
thou
shalt
continue
a
glorious
,
and
blessed
creature
as
long
as
God
himself
shal
live
;
and
that
thou
shalt
be
happy
as
long
as
God
shal
be
happy
.
Perhaps
thou
thinkest
,
how
is
this
possible
,
is
it
possible
for
such
a
poor
fraile
creature
as
I
am
to
live
to
be
happy
as
long
as
God
himself
shal
be
happy
?
Yes
,
do
not
doubt
of
it
,
though
it
be
a
great
thing
,
for
God
hath
had
a
love
to
thee
from
al
eternity
;
therefore
,
though
it
is
true
there
be
many
frailties
,
and
many
sins
of
thine
,
yet
that
cannot
hinder
thee
of
that
eternal
mercy
that
God
hath
been
plotting
for
thee
.
Methinks
the
Apostle
argues
after
this
manner
Galla.
3.17
.
The
Covenant
that
was
confirmed
before
of
God
in
Christ
,
the
Law
which
four
hundred
,
and
thirty
years
after
cannot
disanul
,
that
it
should
make
the
promise
of
none
effect
.
Observe
the
Apostles
argument
;
the
(
Law
saith
he
)
cannot
disanul
the
promise
of
Grace
;
Why
?
Because
it
was
four
hundered
,
and
thirty
yeares
after
the
promise
was
made
,
and
that
which
came
so
long
after
cannot
disanul
that
which
was
before
.
We
may
make
use
of
the
argument
thus
.
Surely
if
thou
beest
one
that
belongest
to
this
transaction
of
God
with
his
Son
;
the
sins
that
now
thou
fallest
into
,
cannot
take
away
Gods
love
from
thee
,
cannot
hinder
thee
from
being
happy
for
ever
;
Why
?
Because
the
Covenant
of
God
with
his
Son
for
thy
happiness
was
not
four
hundred
and
thirty
years
ago
,
but
hundred
of
millions
of
thousands
years
ago
,
therefore
that
which
is
now
done
,
cannot
disanul
that
which
was
from
al
eternity
.
●●mfort
thy self
with
this
,
when
thou
hearest
that
God
was
reconciling
himself
to
the
world
,
even
before
the
world
it self
was
,
yea
,
from
al
Eternity
.
VSE
.
4.
Again
;
It
should
stir
al
to
begin
betimes
to
get
grace
and
Reconciliation
with
God
.
You
that
are
yong
ones
,
and
are
now
in
the
flower
of
your
youth
crowned
with
rose
buds
.
Consider
this
:
God
,
he
was
working
for
your
good
before
the
world
;
be
you
working
for
his
glory
as
soon
as
you
can
.
Shal
not
I
give
the
begining
of
my
years
,
my
first
fruits
to
God
who
loved
me
,
and
was
working
for
me
before
ever
I
was
borne
;
therefore
it
is
fit
he
should
have
as
much
of
my
time
as
can
be
,
VSE
,
5.
Yea
,
this
should
also
be
a
mighty
argument
to
put
us
al
on
to
be
constant
in
holy
walking
with
God
,
because
the
lord
hath
been
working
from
Eternity
,
and
wil
be
working
to
eternity
for
our
good
,
and
therfore
that
time
which
we
have
,
we
should
serve
,
and
glorifie
God
in
it
.
For
suppose
we
should
live
ten
thousand
yeares
,
or
ten
thousand
millions
of
years
in
this
world
;
Suppose
God
should
require
us
to
live
,
and
serve
him
in
the
way
we
do
now
,
Eternally
;
we
should
not
think
much
of
it
,
for
we
serve
God
but
one
peece
of
eternity
,
that
is
,
that
part
of
eternity
which
is
comming
;
But
God
is
merciful
to
us
in
both
peeces
of
Eternity
;
his
mercy
is
to
us
on
both
sides
from
everlasting
to
everlasting
;
God
is
before
hand
with
us
in
his
mercy
,
and
in
his
love
;
his
love
was
from
eternity
,
and
shal
Continue
to
eternity
,
and
therefore
we
should
not
think
much
to
serve
God
,
and
to
glorifie
him
in
waies
of
holiness
al
the
time
that
we
are
appointed
to
live
,
and
when
we
have
don
al
we
cannot
com
neer
to
those
workings
which
he
hath
been
at
for
us
.
But
I
shal
lea●
his
point
the
Lord
seal
it
with
his
bleessing
upon
our
spirits
.
CHAP.
33.
Of
Gods
Reconciling
the
world
to
himselfe
.
THE
next
point
being
the
seventh
propounded
in
the
first
chapter
is
:
That
God
was
Reconcileng
the
[
World
]
to
himselfe
.
So
the
text
Saith
;
and
so
the
Point
is
.
That
God
hath
been
reconciling
the
[
World
]
to
himselfe
.
This
which
we
have
in
the
text
heer
it
is
the
very
same
in
effect
with
that
we
have
in
John
.
3.16
.
So
God
loved
the
[
World
]
that
he
gave
his
only
begotten
Son
,
that
whosoever
beleeved
in
him
should
not
perish
but
have
Everlasting
life
.
The
world
you
wil
say
;
how
is
that
?
did
God
reconcile
al
the
world
,
to
himselfe
?
No
,
we
are
therefore
to
understand
this
saying
here
as
an
indifinite
Proposition
,
and
not
as
if
it
were
an
universal
Proposition
;
and
the
right
understanding
of
this
difference
between
an
universal
,
and
an
indefinite
proposition
is
of
great
use
to
us
,
both
in
this
,
and
many
other
points
of
divinity
.
An
Universal
Proposition
,
is
that
,
that
speaketh
so
of
the
general
,
as
it
includes
every
particuler
under
it
,
An
indefinite
Proposition
,
doth
but
speake
of
the
general
,
and
not
include
every
particuler
under
it
,
but
only
many
.
As
thus
.
If
one
should
say
,
that
such
a
man
teacheth
al
the
Children
in
such
a
Towne
;
we
do
not
mean
that
there
is
no
perticuler
Child
that
is
not
thaught
,
for
there
are
infants
there
;
and
there
are
perhaps
some
that
are
not
taught
at
al
;
but
we
mean
thus
;
that
he
teacheth
,
those
Children
that
are
taught
;
there
is
none
that
he
excepteth
but
if
they
come
to
him
,
he
wil
teach
them
,
he
is
there
ready
,
and
stands
prepared
to
teach
them
;
and
in
this
senss
he
may
be
said
to
teach
al
the
Children
in
the
Town
;
that
is
;
there
is
a
genneral
proposition
without
a
particuler
restriction
,
though
every
individual
is
not
contayned
in
it
.
This
now
is
an
Indefinit
proposition
,
or
speech
.
But
when
we
Say
a
general
proposition
,
then
we
speek
of
al
particulers
none
at
al
can
be
excepted
,
But
must
come
under
that
proposition
:
and
this
wil
help
us
much
in
other
Points
of
divinity
.
As
in
the
promise
:
I
will
be
thy
God
and
the
God
of
thy
Seed
.
We
must
understand
this
Promise
by
the
way
of
an
indefinite
proposition
,
and
so
al
understand
it
that
understand
it
aright
.
Many
that
understand
not
the
difference
between
these
two
,
think
they
have
a
strong
objection
,
and
say
;
This
promise
cannot
be
made
of
the
godly
,
for
then
the
Children
of
the
Godly
would
be
godly
too
.
No
,
it
is
not
an
Universal
proposition
that
includeth
every
particular
,
but
an
indefinite
one
;
that
is
thus
.
God
,
promiseth
to
be
the
God
of
his
people
,
and
of
their
seed
;
that
is
,
he
wil
shew
mercy
to
their
Seed
,
rather
then
to
the
Seed
of
others
,
and
he
wil
rather
draw
the
line
of
Election
through
their
Loyns
then
through
the
Loyns
of
others
,
he
wil
take
them
,
not
every
particular
of
them
,
but
take
them
indefinitly
,
and
not
reveal
which
of
them
he
wil
take
;
whether
this
Person
,
or
that
Person
individually
;
But
he
speaks
indifinitly
;
and
his
meaning
is
,
that
those
that
are
the
Seed
of
his
people
shall
be
brought
into
a
neerer
Pale
;
into
a
neerer
limit
of
Gods
Grace
,
then
the
Seed
of
others
,
and
he
wil
be
gratious
to
their
Seed
,
rather
then
to
others
.
And
so
here
,
God
saved
the
World
,
and
reconciled
the
World
,
the
propositions
are
to
be
understood
alike
,
indefinitely
;
not
that
he
loveth
,
or
reconcileth
every
individual
Person
in
the
world
Even
as
he
is
the
God
of
the
Seed
of
the
Saints
.
It
is
not
to
be
understood
that
he
is
the
God
of
every
particular
one
of
them
;
he
is
pleased
to
express
himself
thus
indefinitly
,
and
not
generally
.
CHAP.
34.
Gods
reconciling
[
the
World
]
to
himself
,
cannot
be
meant
of
every
individual
man
;
proved
by
Scripture
:
And
Three
Reasons
.
BUt
for
the
opening
of
this
.
That
God
is
reconciling
himself
unto
the
world
;
that
is
,
unto
man-kind
,
to
humane
nature
,
though
not
to
every
individuall
person
that
is
in
humane
nature
.
I
shal
shew
you
.
First
,
That
it
cannot
be
meant
of
every
individual
.
And
then
.
Secondly
,
Why
it
is
expressed
in
such
a
large
tearm
as
the
World
.
First
,
I
shal
make
it
appear
,
That
it
cannot
be
meant
of
every
particular
man
,
or
woman
in
the
world
:
Nay
,
indeed
,
the
truth
is
,
that
there
is
a
great
part
in
the
world
and
such
a
part
as
the
world
may
receive
denomination
from
too
,
that
Christ
hath
rejected
,
&
shal
never
be
reconciled
to
:
and
that
is
cleer
in
John
.
17.
where
Christ
saith
,
That
he
prayed
not
for
the
World
,
surely
then
he
died
not
for
the
world
:
there
are
some
in
the
world
that
Christ
did
not
so
much
as
pray
for
;
How
was
God
reconciling
himself
to
the
world
then
,
when
as
Christ
professeth
,
he
did
not
pray
for
the
world
?
It
appears
by
this
,
that
we
are
not
to
understand
it
of
every
particular
man
,
or
woman
in
the
world
;
there
are
some
that
are
in
the
world
that
God
was
never
reconciling
himself
unto
.
1.
And
besides
this
Text
,
it
appears
from
hence
.
Because
if
God
were
reconciling
himself
to
al
the
world
,
then
al
should
certainly
beleeve
,
and
be
saved
;
Why
?
Because
that
Christ
should
lay
down
a
price
for
al
,
and
the
blood
of
Christ
doth
as
wel
pardon
the
sin
of
unbelief
as
any
other
sin
.
If
there
be
any
one
that
Christ
hath
laid
down
his
life
for
,
he
hath
purchased
at
the
hands
of
God
the
Father
,
that
this
Soul
should
be
delivered
from
the
power
of
unbelief
;
and
Faith
it
is
a
blessing
that
comes
unto
us
by
Christ
,
as
wel
as
any
other
blessing
.
I
appeal
to
you
;
Is
not
Faith
a
spiritual
blessing
,
as
wel
as
any
other
Grace
?
Eph.
1.3
.
Blessed
be
the
God
,
and
Father
of
our
Lord
Jesus
Christ
who
hath
blessed
us
with
all
Spiritual
blessings
in
Heavenly
places
in
Christ
.
So
that
al
spiritual
blessings
are
in
Christ
;
if
they
are
in
Christ
,
then
Faith
is
in
Christ
,
for
Faith
is
a
spiritual
blessing
,
and
then
Christ
hath
purchased
Faith
,
for
whosoever
Christ
hath
died
for
,
they
must
beleeve
in
time
;
Christ
hath
not
left
the
work
of
our
salvation
loose
upon
this
adventure
.
I
wil
lay
down
my
life
,
and
in
case
men
beleeve
,
they
shal
be
reconciled
;
No
,
Christ
laid
down
his
Life
to
purchase
of
God
the
Father
,
that
men
should
beleeve
,
as
wel
as
he
hath
purchased
eternal
life
it self
;
and
therefore
if
thou
beleevest
,
know
,
it
is
the
fruit
of
the
purchase
of
Christ
,
as
wel
as
Heaven
it self
is
.
So
then
,
if
God
were
reconciled
to
all
the
world
,
al
should
come
,
and
be
actually
Beleevers
;
But
in
that
they
do
not
,
it
is
apparent
,
that
Christ
never
intended
it
.
That
is
one
Reason
.
2.
And
then
.
Another
argument
may
be
this
.
If
this
were
so
,
that
Christ
had
laid
down
a
price
for
the
world
in
general
,
and
only
those
that
are
left
to
themselves
to
beleeve
,
or
not
beleeve
,
should
come
to
be
saved
:
Then
the
great
things
that
are
conteined
in
these
great
Mysteries
of
godliness
,
and
the
great
works
of
God
,
both
in
Election
,
Redemption
,
Justification
,
&
Glorification
,
must
rather
depend
upon
mans
wil
,
than
upon
any
work
of
God
;
for
say
they
;
God
indeed
hath
wrought
al
this
;
but
it
is
in
case
men
beleeve
,
he
hath
left
it
to
them
to
beleeve
,
or
not
beleeve
,
and
so
al
the
great
councels
of
God
must
depend
upon
mans
wil
:
No
certainly
,
Christ
hath
not
left
it
so
,
but
those
that
he
hath
reconciled
unto
God
,
he
hath
so
reconciled
them
to
him
,
as
that
they
shal
beleeve
,
and
this
is
not
al
the
world
.
3.
Further
:
If
this
were
so
,
that
Christ
hath
payed
a
price
,
and
left
it
to
mans
free
will
to
beleeve
,
or
not
beleeve
;
the
truth
is
,
Judas
would
have
been
as
much
beholding
to
Christ
for
Salvation
,
as
Peter
.
But
you
wil
say
,
Judas
was
never
saved
,
Peter
was
;
But
according
to
these
men
,
Christ
did
as
much
for
Judas
as
for
Peter
,
for
he
shed
his
blood
for
Judas
as
wel
as
for
Peter
;
only
Peter
by
the
act
of
his
free
wil
,
beleeved
,
and
the
other
did
not
.
So
that
the
truth
is
,
according
to
the
doctrine
of
these
men
,
Peter
shal
be
no
more
beholding
to
Christ
at
the
day
of
judgment
,
than
Judas
was
.
Peter
indeed
must
acknowledg
that
he
was
saved
by
Christ
;
but
if
their
doctrine
be
true
,
he
may
wel
say
;
Lord
;
thou
hast
done
no
more
for
me
,
than
for
Judas
,
and
what
was
more
,
I
did
that
my selfe
,
thou
shedest
thy
blood
a
like
for
us
,
but
I
beleeved
,
and
he
did
not
,
if
he
had
beleeved
he
might
have
been
saved
as
wel
as
I
;
so
hereby
the
grace
of
God
is
exceedingly
dishonored
by
these
men
that
hold
universal
Redemption
by
Christ
,
and
make
it
to
include
al
the
world
.
There
are
many
arguments
that
might
be
used
,
which
because
they
are
not
so
cleer
to
the
ordinary
capacities
of
people
,
we
shal
leave
further
mentioning
of
them
at
this
time
;
and
shal
only
ad
;
that
it
is
Arminian
doctrine
,
to
teach
,
that
there
is
a
price
payed
by
Christ
for
al
the
world
,
and
it
is
left
unto
men
to
beleeve
,
or
not
to
beleeve
:
And
that
is
true
evangelical
doctrine
;
That
there
is
a
price
payed
by
Christ
,
and
God
hath
resolved
upon
such
,
and
such
particular
ones
in
the
world
that
he
wil
be
reconciled
unto
,
and
that
they
shal
beleeve
,
and
be
everlastingly
saved
.
CHAP.
35.
Why
Gods
Reconciling
to
himselfe
is
expressed
in
so
large
a
terme
as
the
[
World
.
]
Six
Reasons
thereof
.
BUt
you
wil
say
;
If
this
be
so
,
that
God
hath
made
such
a
difference
;
that
there
are
some
that
he
hath
been
from
al
eternity
reconcileing
himself
unto
,
and
not
al
;
what
is
the
reason
of
this
phrase
?
why
doth
he
say
that
he
loved
the
world
?
and
that
he
was
reconciling
himself
unto
the
world
without
any
distinction
?
One
would
think
,
God
should
rather
have
expressed
it
thus
:
That
he
Reconciling
himself
to
some
in
the
world
,
and
that
he
loved
some
in
the
world
,
and
not
the
world
in
general
.
No
,
God
would
rather
express
it
in
this
general
phrase
upon
these
Six
Reasons
.
Reason
,
1.
First
,
He
would
say
,
the
World
,
to
exclude
Angells
that
are
not
so
properly
of
this
world
.
But
this
doth
not
come
up
so
fully
to
the
Reason
;
why
God
would
rather
say
the
world
,
than
this
,
or
that
man
in
the
world
.
And
therefore
.
Reason
,
2.
In
the
Second
place
;
another
Reason
is
this
.
Because
he
would
shew
the
sufficiency
of
the
death
of
Christ
,
and
of
the
work
of
Redemption
;
that
there
is
enough
in
it
,
if
it
were
to
save
never
so
many
worlds
.
Reason
.
3.
Thirdly
,
Another
Reason
of
it
is
this
.
That
God
might
shew
,
that
in
the
Ministery
of
the
Gospel
,
none
shal
be
excluded
,
No
,
not
the
worst
of
sinners
that
are
in
the
world
;
and
therefore
God
doth
not
say
in
the
Ministery
of
the
Gospel
;
this
,
or
that
particular
man
or
woman
Christ
died
for
;
but
generally
,
he
died
for
the
world
.
Because
he
would
hereby
shew
,
that
he
hath
not
excluded
the
worst
,
and
vildest
sinner
in
the
world
;
and
that
those
that
are
the
most
notorious
,
and
the
greatest
sinners
in
the
world
may
come
in
and
be
Reconciled
.
If
God
had
expressed
it
thus
;
There
are
some
in
the
world
that
I
have
been
reconciling
my self
unto
from
al
eternity
:
Then
may
a
sinner
say
;
surely
,
if
there
be
but
some
,
God
never
intended
me
that
have
been
so
wicked
a
wretch
,
so
notorious
a
sinner
.
But
therefore
God
would
not
express
it
so
,
but
in
the
most
general
tearmes
,
to
the
end
that
there
should
not
be
any
one
sinner
in
the
world
have
this
plea
:
Lord
,
I
was
excluded
.
No
,
saith
God
,
I
wil
have
the
Ministery
of
my
Gospel
go
in
such
generall
tearmes
,
as
that
every
sinner
shal
have
incouragement
to
come
in
,
and
receive
mercy
.
Therefore
you
shal
find
in
that
last
of
Mark.
15.
where
Christ
gives
his
Commission
to
his
disciples
to
preach
.
He
saith
;
go
in
to
al
the
world
,
and
●●each
the
Gospel
to
every
Ceature
;
that
is
,
to
man
,
who
is
a
little
world
,
an
Epitome
of
every
creature
.
To
the
Gentiles
also
,
who
had
been
denyed
this
favor
of
the
Gospel
,
as
if
they
had
been
none
of
Gods
creatures
.
If
thou
beest
a
creature
,
the
Gospel
is
to
be
preached
to
thee
.
There
is
to
be
a
general
tender
of
Grace
,
and
mercy
to
every
Creature
throughout
the
whole
world
,
to
the
greatest
sinners
that
live
upon
the
face
of
the
Earth
.
Great
sinners
,
and
smal
sinners
,
al
of
them
are
to
have
the
offer
of
Reconciliation
with
God
;
And
the
Ministers
of
the
Gospel
are
to
preach
in
the
name
of
God
,
that
the
Lord
doth
tender
unto
every
one
,
this
offer
of
mercy
and
Salvation
.
This
to
be
done
ministerially
to
every
Creature
we
shal
come
preach
to
;
not
only
great
sinners
,
but
those
that
are
of
the
meanest
condition
in
the
world
.
For
some
may
say
;
If
God
wil
shew
mercy
to
some
in
the
world
,
sure
it
must
be
to
some
great
ones
in
the
world
,
those
that
are
eminent
,
and
may
do
him
a
great
deal
of
service
;
alas
,
what
service
can
God
have
from
me
a
poor
creature
that
lives
al
day
long
in
a
poor
dark
hole
,
that
can
do
him
no
work
,
or
service
;
wil
ever
God
have
any
thought
of
me
?
Yes
,
if
thou
be
a
creature
of
God
,
and
livest
in
the
world
,
thou
art
no
more
excluded
from
Reconciliation
with
God
,
than
the
Kings
,
and
Emperors
of
the
Earth
;
and
it
may
be
God
may
think
of
thee
in
that
poor
hole
of
thine
a
thatched
cottage
when
he
neglecteth
,
and
passeth
by
the
great
Monarks
of
the
world
.
Therefore
this
expression
is
so
large
;
that
those
that
are
the
poorest
people
in
the
world
,
and
the
greatest
sinners
in
the
world
,
may
know
,
they
are
not
excluded
from
the
offers
of
grace
in
the
Gospel
.
This
is
a
third
Reason
.
And
then
.
Reason
.
4.
A
fourth
Reason
why
it
goes
in
such
tearmes
as
these
.
That
herby
the
Lord
may
shew
;
that
those
that
shal
actually
come
in
to
be
reconciled
unto
him
,
they
must
come
in
while
they
are
in
this
world
.
That
those
persons
that
are
capable
of
Reconciliation
,
are
only
such
persons
as
live
in
the
world
:
If
they
be
not
reconciled
before
they
are
gone
out
of
the
world
,
they
are
never
to
be
reconciled
:
therefore
is
this
phrase
,
God
is
Reconcileing
the
world
to
himself
.
As
if
he
should
say
:
If
once
you
are
gone
out
of
the
world
,
and
are
not
reconcilied
unto
God
before
you
are
gone
,
you
are
lost
for
ever
.
The
object
of
this
my
grace
,
is
only
those
people
that
live
in
the
world
,
if
they
pass
away
this
time
,
and
be
not
reconciled
unto
me
while
they
live
here
,
they
shal
never
be
reconciled
;
for
God
was
not
reconciling
himself
to
men
that
are
in
Hell
,
for
they
are
not
of
this
world
,
they
are
gone
out
of
the
world
;
they
were
suffered
by
Gods
patience
to
live
a
great
while
in
the
world
,
and
here
they
filled
the
world
with
sin
as
much
as
in
them
lay
;
Now
they
are
gone
out
of
the
world
,
and
are
gone
from
the
shine
of
Gods
grace
,
which
shal
never
come
to
shine
upon
them
more
;
they
shal
never
come
to
hear
any
offer
of
the
Gospel
more
.
This
is
a
fourth
Reason
.
Reason
.
5.
A
Fifth
Reason
is
this
.
Hereby
God
wil
shew
his
wonderful
love
,
and
free
Grace
to
wretched
Creatures
;
that
he
should
regard
such
vild
Creatures
as
those
that
live
in
the
world
;
for
the
world
,
alas
,
what
is
it
?
It
is
a
dunghil
of
filth
;
and
as
the
Apostle
saith
,
1.
John
5.19
.
The
whole
world
lies
in
wickedness
;
it
lies
as
a
dead
Dog
or
Carkass
that
lies
in
a
Common
Sewer
,
Reason
,
6.
The
Sixt
Reason
is
this
.
They
that
shal
live
in
the
world
shal
generally
come
in
to
God
;
and
indeed
be
actually
reconciled
in
time
.
Though
the
world
for
the
present
be
not
so
generally
reconciled
unto
God
:
yet
the
Lord
hath
his
time
when
the
Jews
shal
be
called
,
and
the
fulness
of
the
Gentiles
shall
come
in
,
and
we
shal
see
further
Reason
of
the
generality
of
this
expression
.
God
hath
promised
that
Christ
shal
possess
the
utmost
parts
of
the
Earth
,
and
that
the
Heirs
of
the
promise
shal
inherit
the
World
.
I
understand
it
litterally
.
Rom.
4.23
.
God
made
a
promise
to
Abraham
,
and
to
his
Seed
,
that
he
should
be
the
Heir
of
the
World
.
And
this
Promise
is
yet
to
be
fulfiled
in
a
literal
sence
.
In
some
spiritual
sence
the
Saints
may
be
said
to
be
Heirs
of
the
world
:
for
indeed
the
right
especially
belongs
to
them
(
I
do
not
say
but
ungodly
men
have
right
by
guift
,
he
giveth
the
Earth
to
the
Children
of
men
)
but
not
by
inheritance
(
as
the
Saints
have
)
as
Servants
have
a
right
to
their
meat
,
and
drink
,
and
what
is
given
them
:
but
the
Children
have
a
right
by
inheritance
,
so
the
Saints
have
a
right
to
this
world
as
wel
as
to
Heaven
,
and
there
is
a
time
a
comming
when
they
wil
be
possest
with
their
inheritance
.
Then
the
Text
wil
be
true
literally
.
And
thus
you
have
had
the
Reasons
given
you
of
this
Phrase
;
and
this
may
suffice
for
the
opening
of
the
Point
.
That
it
is
the
World
that
God
was
reconciling
himself
unto
.
CHAP.
36
Use
.
1
Seeing
God
hath
excepted
none
from
Mercy
,
let
none
except
themselves
.
BY
way
of
Application
now
;
and
that
very
briefly
,
only
two
particulars
.
First
,
Seeing
God
propoundeth
Reconciliation
thus
in
such
genneral
,
and
large
tearmes
to
the
world
.
Then
,
if
God
have
not
excepted
any
,
let
none
except
themselves
.
Art
thou
a
man
that
livest
here
in
the
world
?
there
need
be
no
further
qualification
for
the
tender
of
Grace
,
for
the
offer
of
the
gospel
to
thee
,
but
this
;
that
thou
livest
in
the
world
;
God
doth
not
cal
for
such
qualifications
as
these
;
That
they
must
be
such
,
and
such
men
,
of
such
and
such
ranks
and
dignities
,
or
men
of
such
parts
;
or
that
they
must
be
such
as
have
not
committed
such
,
and
such
sins
;
Or
that
they
must
be
first
terrified
,
and
so
,
and
so
humbled
;
No
;
we
have
Commission
to
preach
the
Gospel
to
every
one
that
hath
no
other
quallification
than
this
,
but
that
he
lives
in
the
world
.
Indeed
if
thou
wert
gone
out
of
the
world
;
although
thou
should'st
have
but
one
sinful
thought
to
answer
for
,
we
could
not
preach
the
Gospel
to
thee
,
though
it
were
possible
for
an
Angel
to
come
to
thy
soul
after
it
is
gone
out
of
this
world
,
yet
it
cold
not
,
nor
dare
not
preach
the
Gospel
to
thee
.
But
while
thou
are
in
this
world
,
we
are
appointed
to
preach
the
Gospel
to
thee
,
and
to
hold
forth
the
tender
of
Grace
,
and
mercy
to
the.
There
is
no
councel
of
God
revealed
either
to
Angels
,
or
men
,
that
hath
excepted
any
one
in
the
greatest
Congrigation
of
people
from
Reconciliation
with
God
:
and
thou
that
hearest
or
readest
what
I
now
say
;
thou
mayest
bless
God
,
that
thou
art
one
;
bless
God
when
thou
hearest
and
readest
this
;
that
there
is
no
councel
of
God
against
thee
made
known
,
either
to
angels
,
or
men
whereby
thou
art
excepted
from
Reconciliation
;
But
every
particular
one
,
for
ought
we
know
in
any
congregation
may
be
reconciled
unto
God
,
and
have
eternal
life
.
O
;
Only
take
heed
of
abusing
this
grace
of
God
;
look
to
it
,
that
you
make
a
Good
use
of
this
grace
of
God
:
this
is
that
which
we
are
bound
to
tel
you
,
and
in
the
name
of
God
,
we
do
declare
it
to
you
;
and
God
propounds
this
Gospel
to
us
in
these
large
tearms
,
that
you
may
be
left
utterly
without
excuse
if
you
perrish
.
There
is
none
of
you
if
you
perish
can
say
;
I
was
so
vild
a
siner
,
that
I
was
afraid
I
should
never
be
received
by
God
,
though
I
did
humble
my selfe
,
and
come
unto
him
;
for
God
wil
answer
you
,
Were
you
such
a
vild
Sinner
;
Did
not
I
reveal
my
gospel
in
such
genneral
termes
,
that
none
might
exclud
himselfe
?
did
not
I
say
,
I
was
reconciling
my selfe
to
the
world
?
And
did
I
make
any
exceptions
of
thee
in
particular
?
Thou
oughtest
to
have
come
in
amongst
the
rest
,
and
have
ventured
thy
soul
upon
the
offer
of
the
freeness
of
my
grace
.
Indeed
there
can
be
no
other
incouragment
but
this
for
the
first
work
,
whosoever
doth
beleeve
at
any
time
,
he
is
not
to
beleeve
because
any
qualification
of
his
gives
him
a
right
to
it
,
but
upon
these
termes
,
that
God
hath
reconciled
the
world
to
himselfe
;
and
that
he
hath
offered
the
promise
of
grace
generally
;
and
that
he
hath
Said
;
whosoever
wil
come
may
come
in
,
and
beleeve
;
whosoever
is
a
thirst
may
come
and
that
word
of
his
is
my
warrant
;
that
endifinit
Promise
that
God
hath
made
,
is
a
Sufficient
encouragement
;
and
if
I
can
rowl
my
soul
upon
this
it
is
that
which
gives
me
right
and
interest
in
the
grace
of
God
;
and
whosoever
hath
been
saved
,
hath
been
saved
upon
these
terms
.
The
first
worke
hath
been
a
kind
of
venturing
work
,
they
have
ventured
their
soules
upon
this
grace
of
God
thus
generally
and
indefinitly
offered
,
and
do
you
retire
into
your
closets
and
do
so
too
.
You
whose
consciences
condemn
you
of
great
,
and
notorius
sinns
,
when
you
hear
of
this
genneral
offer
;
though
you
do
not
know
wh●●
〈…〉
be
elected
or
no
;
trouble
not
your selves
with
●u●h
thoughts
,
but
venture
to
cast
your
souls
upon
this
free
gr●ce
of
God
in
Christ
,
with
resolution
to
give
up
your selves
to
the
service
of
God
for
the
time
to
come
.
●and
though
you
have
not
abillity
in
your selves
;
yet
who
knows
,
but
upon
such
a
work
as
this
,
Gods
Spirit
may
come
,
even
at
that
instant
to
inable
you
to
do
it
.
This
is
that
which
God
requiers
;
and
if
God
perswade
thy
heart
to
this
;
it
is
a
good
signe
,
that
mercy
is
intended
to
thee
.
When
at
every
time
God
shal
make
an
offer
,
and
tender
of
the
Gospel
to
thee
,
it
doth
stirr
up
thy
heart
thus
to
conclude
;
wel
,
I
wil
adventure
my
soul
upon
this
offer
;
God
hath
not
excepted
me
;
why
then
should
I
except
my selfe
?
God
hath
not
cast
me
away
why
should
I
make
my selfe
a
castaway
?
do
not
dispair
But
beleeve
.
CHAP.
37.
VSE
2.
SEcondly
:
Hence
then
it
concerns
us
al
to
look
about
us
while
we
live
in
this
world
;
that
there
may
be
some
work
of
God
upon
our
hearts
while
we
are
here
;
that
while
we
live
in
this
world
,
we
may
be
reconciled
unto
him
;
for
if
the
thrid
of
our
life
be
once
cut
asunder
,
and
we
be
noe
longer
in
this
world
,
but
go
out
of
it
without
being
reconciled
unto
God
;
we
are
undone
creatures
for
ever
.
We
say
of
men
when
they
are
dying
;
alas
such
a
one
is
now
no
man
for
this
world
;
wel
,
they
had
neede
then
to
look
to
themselves
that
the
work
of
Reconciliation
be
done
before
,
for
when
thou
art
no
longer
in
this
world
,
then
thou
art
gon
for
ever
.
O
,
then
apply
thy selfe
to
this
work
whilst
thou
hast
time
,
and
tak
hold
of
the
means
,
and
oppertunities
which
God
affords
unto
thee
while
thou
art
a
man
of
this
world
,
loose
it
not
;
and
know
,
it
is
a
great
mercy
of
God
to
thee
to
continue
thee
in
this
world
;
because
here
thou
art
under
the
power
of
grace
;
thou
art
under
that
genneral
grace
of
God
that
is
indefinitly
tendred
unto
every
man
;
under
that
grace
which
hath
fallen
upon
as
great
Sinners
as
thou
art
;
and
therefore
so
long
as
there
is
life
there
is
hope
.
This
point
I
have
divers
times
made
use
of
;
to
shew
,
that
this
time
of
our
lives
,
is
the
time
of
grace
,
and
salvation
;
and
it
follows
naturally
,
and
fully
from
the
expression
in
the
text
;
therefore
I
shal
leave
it
.
Only
let
me
tel
you
thus
much
,
That
though
God
expresseth
this
grace
of
Reconciliation
here
to
the
world
;
yet
if
ever
thou
beest
actually
,
and
indeede
reconciled
to
God
,
before
thou
dost
leave
the
world
,
God
wil
make
thee
to
be
a
man
no
more
of
this
world
,
and
though
thou
art
in
the
world
,
yet
thou
shalt
not
be
of
the
world
but
above
the
world
.
Therefore
in
john
17.
you
shal
finde
when
Christ
speaks
of
those
that
his
father
had
given
unto
him
,
and
had
beleeved
on
him
;
he
sayeth
verse
14.
and
16.
I
have
given
them
thy
word
,
and
the
world
hath
hated
them
,
because
they
are
not
of
the
World
,
even
as
I
am
not
of
the
world
;
I
pray
not
that
thou
should'st
take
them
out
of
the
world
but
that
should'st
keep
them
from
the
evil
.
It
's
true
,
when
men
have
beleeved
on
Christ
,
they
are
in
the
world
,
and
Christ
doth
not
pray
that
God
should
take
them
out
of
the
world
,
but
preserve
them
in
the
world
.
It
should
teach
us
by
the
way
,
to
be
content
to
live
in
the
world
though
it
be
a
dangerous
,
and
an
evil
world
;
for
it
was
as
dangerouse
,
and
as
evil
a
world
wherein
the
disciples
and
Christ
lived
,
they
were
in
danger
of
death
for
the
profession
of
Religion
;
and
yet
though
Christ
loved
his
disciples
,
he
would
not
pray
they
should
be
taken
out
of
the
world
.
You
have
a
great
many
discontented
people
,
that
wil
pray
,
that
God
would
take
them
out
of
the
world
;
No
,
saith
Christ
;
keep
them
in
this
world
.
And
then
he
saith
,
they
are
not
of
the
world
,
Indeed
God
is
reconcileing
himself
to
the
world
;
that
is
,
to
those
that
are
in
the
world
,
but
being
reconciled
to
them
,
they
are
no
longer
men
of
the
world
,
though
in
the
world
;
therefore
if
thou
beest
one
that
God
the
Father
and
the
Son
hath
agreed
upon
from
al
eternity
to
be
reconciled
unto
him
in
time
,
thou
shalt
be
brought
to
be
one
not
of
the
world
,
even
whilest
thou
livest
in
the
world
.
Therefore
you
that
are
not
only
in
the
world
,
but
are
worldly
men
,
and
minde
only
the
things
of
the
world
;
know
that
the
worke
of
Reconciliation
is
not
done
with
your
Souls
;
what
God
hath
done
concerning
you
in
his
eternal
purpose
from
al
eternity
,
we
know
not
,
but
as
yet
the
work
is
not
done
upon
thy
soul
,
thou
art
not
reconciled
unto
God
;
that
is
;
thou
art
not
brought
into
such
a
disposition
in
thine
own
heart
,
as
to
be
at
peace
with
God
;
and
if
ever
thou
shalt
have
any
peace
at
al
,
know
it
must
be
done
here
in
this
world
;
the
work
of
Reconciliation
must
be
done
here
.
Thus
much
for
that
point
.
That
God
was
in
Christ
reconcileing
the
world
to
himself
.
CAHP.
38.
Not
imputing
their
trespasses
;
Opened
And
3.
Notes
on
the
text
.
NOw
followes
the
Two
other
Expressions
.
Not
inputing
their
trespasses
to
them
.
And
hath
committed
to
us
the
word
of
Reconciliation
.
The
first
;
I
may
finnish
in
a
few
words
,
not
imputeing
their
trespasses
;
meaning
,
not
reackoning
,
not
setting
their
sins
upon
their
own
score
;
so
the
word
is
.
As
a
man
that
is
in
debt
;
we
say
there
is
so
much
standing
upon
his
Head
;
so
much
upon
his
score
.
Now
,
when
God
is
said
not
to
impute
your
trespasses
;
the
meaning
is
;
your
debt
comes
to
be
cancelled
&
to
be
reckoned
the
debt
of
an
other
man
;
he
sets
your
sins
no
longer
upon
your
score
,
but
upon
the
score
of
Christ
:
this
is
the
happiness
of
Beleevers
:
that
those
sins
of
theirs
that
stood
upon
their
scoor
are
now
taken
off
and
set
upon
the
score
of
Christ
.
This
is
a
blessed
doctrine
,
and
we
cannot
speak
of
this
without
trembling
of
heart
;
because
we
know
how
subject
men
are
to
abuse
it
;
but
the
Children
must
have
the
bread
given
to
them
,
though
it
tend
to
the
ruine
,
and
destruction
of
others
.
You
that
are
sinners
and
go
on
in
sin
,
though
you
see
it
not
,
you
run
every
day
upon
the
score
,
like
some
Gallants
that
come
into
an
Inn
,
or
into
a
Tavern
,
and
there
cal
for
Wine
,
and
good
cheer
,
never
thinking
that
one
is
al
the
while
they
are
eating
,
and
drinking
,
and
merry
,
behind
the
dore
with
a
peece
of
Chalk
scoring
up
al
,
and
at
last
wil
cal
in
for
the
payment
of
it
.
Every
sin
we
commit
is
upon
the
score
and
there
is
a
time
when
God
wil
cal
for
payment
.
You
wil
say
,
how
is
it
then
that
God
saith
,
their
sins
shal
not
be
imputed
?
Why
,
it
is
because
Christ
comes
,
and
al
that
is
upon
our
score
is
taken
off
,
and
set
upon
his
,
but
yet
the
score
must
be
payed
.
So
that
this
phrase
noteth
;
That
the
Salvation
of
man
is
not
from
such
a
free
pardon
,
as
a
man
that
is
in
debt
should
have
his
Creditor
come
,
and
say
,
I
wil
quit
the
score
,
I
wil
wipe
off
al
,
and
pardon
it
al
:
No
;
But
the
way
of
the
Salvation
of
man
is
thus
;
Here
is
a
debt
,
and
payed
it
must
be
:
Only
Christ
the
suerty
comes
,
and
he
payes
for
some
,
and
others
are
cast
into
the
prison
of
Hel
,
where
they
must
lie
till
they
have
pay'd
the
uttermost
farthing
;
for
the
debt
must
be
pay'd
.
And
here
is
the
Reason
of
the
difference
between
Beleevers
,
and
others
.
Those
that
are
damned
;
al
the
time
they
live
,
they
run
upon
the
score
,
and
at
last
God
comes
,
and
reckoneth
with
them
for
all
;
and
then
alas
they
have
nothing
to
pay
.
Saith
God
to
the
Devil
;
take
him
Jaylor
.
Death
is
Gods
Sargant
to
arest
him
,
and
the
Devil
is
his
Jaylor
,
and
they
have
him
to
prison
,
and
there
he
must
lie
til
he
hath
payed
the
uttermost
farthing
.
But
now
Beleevers
that
have
run
upon
the
score
:
In
the
dayes
of
their
youth
,
they
were
so
much
upon
score
.
When
they
were
Apprentizes
;
so
much
upon
the
the
score
.
Since
they
were
married
;
so
much
upon
the
score
.
Yea
,
but
when
divine
justice
is
ready
to
seize
upon
them
,
and
arest
them
;
Christ
comes
in
,
and
saith
he
;
let
the
man
be
freed
,
I
wil
pay
the
score
for
him
.
As
if
a
spend-thrift
should
run
upon
the
score
,
and
when
he
is
arested
,
and
ready
to
go
to
the
Jayle
,
there
comes
some
freind
,
and
saith
;
deliver
him
,
and
I
wil
pay
the
debt
.
So
Christ
doth
.
So
that
when
our
sins
are
forgiven
,
they
are
so
forgiven
,
as
that
it
costs
much
;
our
deliverance
costs
much
.
And
this
I
note
from
the
phrae
in
the
Original
text
;
for
there
it
is
thus
;
not
reckoning
,
or
accounting
it
upon
the
score
:
I
have
in
many
sermons
opened
the
doctrine
of
the
pardon
of
sin
:
therfore
I
do
not
intend
●o
dilate
upon
that
.
I
wil
only
give
some
few
notes
from
hence
that
are
most
proper
to
this
text
.
Note
,
1.
And
the
first
is
this
.
That
there
may
be
sin
in
the
soul
,
and
yet
not
imputed
,
Therefore
there
may
be
a
righteousness
imputed
which
is
not
our
own
,
there
is
the
same
ground
of
both
.
Many
of
our
adversaries
do
crie
out
of
imputation
of
righteousness
:
say
they
,
how
can
that
which
is
none
of
our
righteousness
,
be
made
ours
?
for
so
it
is
if
we
beleeve
,
the
Righteousness
of
Christ
which
is
none
of
ours
is
made
ours
,
how
can
that
be
,
say
they
?
Yes
,
as
wel
as
that
which
is
our
sin
shal
not
be
made
our
sin
,
if
that
which
is
our
own
shal
not
be
imputed
,
then
that
which
is
not
our
own
may
be
imputed
likewise
.
Note
2.
Secondly
:
(
Which
is
a
note
of
marvelous
Comfort
)
There
may
be
a
Reconciliation
with
God
,
even
while
there
remains
much
sin
in
the
Soul
.
It
is
not
said
thus
.
Reconciling
the
world
to
himself
taking
away
their
sins
,
purging
out
al
their
sins
,
as
if
there
could
be
no
Reconciliation
til
al
their
Sins
were
taken
away
;
But
he
was
reconciling
the
World
to
himself
,
not
imputing
,
that
is
the
Phrase
.
As
if
he
had
said
.
O!
you
Sinners
,
so
long
as
you
live
in
the
world
,
you
wil
have
sin
,
and
therfore
do
not
think
that
God
is
not
reconciled
unto
you
,
or
that
you
are
not
reconciled
unto
God
;
No
,
though
sin
be
remaining
in
your
hearts
,
yet
God
may
be
reconciled
unto
you
not
imputing
your
sins
.
This
should
be
an
argument
to
you
,
to
labor
to
purge
out
sin
as
much
as
you
can
,
seeing
the
grace
of
God
is
such
;
that
sin
remaining
in
you
,
yet
God
is
stil
reconciling
you
to
himself
:
it
is
not
so
much
to
think
,
that
God
should
be
reconciled
to
the
Angels
in
Heaven
that
have
no
sin
in
them
.
O!
but
God
to
be
reconciled
to
his
Saints
upon
Earth
that
have
so
much
sin
in
them
;
that
is
much
.
There
are
many
of
the
people
of
God
that
cannot
distinguish
between
the
not
imputing
of
sin
and
being
of
sin
in
them
;
they
think
because
they
have
much
sin
in
them
,
the
Lord
wil
not
be
reconciled
to
them
.
But
know
thou
;
though
sin
be
in
thee
,
yet
the●e
may
be
no
imputation
of
sin
to
thee
,
and
therefore
learn
to
distinguish
between
sin
being
in
thee
,
and
sin
being
not
imputed
to
thee
.
And
this
should
be
of
Use
to
us
likewise
to
teach
us
to
be
willing
to
be
reconciled
to
others
,
notwithstanding
there
are
many
weaknesses
in
them
;
and
though
they
stil
continue
to
offend
us
.
Be
reconciled
to
your
Servants
,
and
reconciled
to
your
Childdren
,
and
to
your
Neighbors
;
and
say
not
;
I
could
be
reconciled
to
them
if
I
saw
them
changed
indeed
:
What
meanest
thou
by
that
?
Dost
thou
mean
that
thou
may'st
see
no
more
weaknesses
in
them
,
or
that
there
may
never
be
any
thing
in
them
more
that
offend
thee
;
wilt
thou
stay
so
long
?
God
doth
not
stay
so
long
for
thee
,
til
he
bringeth
thee
to
Heaven
,
and
perfecteth
thee
;
he
doth
not
stop
his
Reconciliation
with
thee
til
thou
comest
there
,
and
beest
perfect
;
No
,
he
is
reconciled
to
thee
here
;
even
here
whil'st
thou
hast
a
nature
in
thee
that
bubbles
out
nothing
but
sin
against
him
;
and
notwithstanding
the
in-being
of
sin
in
thee
;
yet
God
can
distinguish
between
the
in-being
of
sin
in
thee
,
and
the
imputation
of
it
.
Note
3.
We
see
here
is
the
bottom
of
al
our
Reonciliation
;
the
non
imputation
of
our
Sins
.
It
is
no
argument
that
God
is
reconciled
to
a
man
,
because
he
lets
him
prosper
in
the
world
;
or
because
he
hath
been
at
Sea
,
and
hath
got
a
great
deal
of
Riches
in
his
Voyage
;
perhaps
the
man
blesseth
himself
,
and
he
thinketh
,
O!
now
al
is
wel
between
God
and
me
,
for
he
hath
given
me
so
much
riches
;
and
he
blessed
me
in
such
a
Voyage
:
alas
thou
mistakest
if
thou
thinkest
that
this
is
an
argument
of
Reconciliation
;
No
,
the
bottom
of
Reconciliation
,
is
non
imputation
.
Hast
thou
an
evidence
to
thy
Soul
,
that
God
hath
revealed
Christ
to
thee
,
and
that
in
his
Son
he
hath
imputed
thy
sin
to
thee
;
and
do'st
thou
build
thy
peace
upon
that
?
This
wil
hold
.
Many
build
their
peace
upon
this
;
that
their
sins
are
not
so
,
and
so
great
as
others
are
,
What
of
that
;
if
it
be
but
one
sin
that
thou
art
guilty
of
,
though
it
be
of
the
least
nature
,
yet
if
it
be
imputed
to
thee
;
it
is
enough
to
make
thy
Soul
and
God
eternally
enemies
.
Others
there
are
whose
sins
were
committed
a
great
while
ago
,
and
they
have
worne
out
the
trouble
of
them
,
&
now
they
are
quiet
and
at
peace
;
But
O!
let
them
know
there
is
stil
the
debt
,
remaining
upon
the
score
,
it
is
not
taken
of
.
And
as
a
man
that
may
stay
a
long
while
before
he
cals
for
his
debt
,
may
cal
for
it
when
he
pleaseth
,
and
first
,
or
last
wil
do
it
;
So
,
thou
hast
gotten
thy selfe
into
a
kind
of
peace
and
worne
out
the
trouble
of
thy
conscience
;
yet
know
,
that
so
long
as
thy
sins
are
upon
the
score
,
and
are
not
wiped
off
;
God
wil
cal
for
payment
sooner
,
or
latter
;
therefore
pleace
not
thy self
in
any
things
in
the
world
as
the
ground
of
thy
peace
,
but
thy
being
reconciled
unto
God
in
Christ
he
not
imputing
thy
sins
unto
thee
.
CHAP.
39
The
Ministers
Commission
to
Preach
Reconciliation
to
the
World
.
We
now
pass
on
to
the
next
thing
.
And
that
is
the
Commission
for
declaration
of
this
Doctine
of
Reconciliation
with
God
in
Chrst
,
in
the
last
words
of
the
19.
verse
.
And
hath
committed
unto
us
the
word
of
Reconcilation
:
God
hath
committed
unto
us
.
I
find
the
words
in
the
Original
different
from
that
they
are
read
in
your
English
Bibles
,
the
word
[
Committed
]
is
,
and
put
into
us
,
so
the
words
are
;
put
in
this
word
of
Reconciliation
:
so
if
you
read
it
word
for
word
according
to
the
Original
Text
it
is
thus
.
And
he
hath
put
in
us
the
word
of
Reconciliation
.
But
because
this
kind
of
reading
would
seem
to
be
somthing
harsh
in
our
English
phrase
,
therefore
the
Translators
have
translated
it
thus
:
And
hath
committed
to
us
,
but
the
Original
exprsses
it
in
this
manner
,
to
shew
what
it
is
that
is
needful
to
a
Minister
of
the
Gospel
,
that
he
should
have
the
Doctrine
of
Reconciliation
to
sink
deep
into
his
own
heart
,
first
,
that
so
when
he
comes
to
speak
to
the
hearts
of
other
men
,
he
may
speak
from
the
heart
and
so
to
the
heart
,
the
word
that
comes
from
heart
(
we
say
)
goes
to
the
heart
,
therefore
it
is
of
great
use
,
that
one
that
is
a
Minister
of
the
Gospel
should
have
the
word
of
Reconciliation
,
the
mysteries
of
the
Gospel
deeply
rooted
in
his
heart
,
that
when
he
comes
to
speak
to
the
people
he
may
speak
it
not
meerly
from
his
tongue
and
head
but
from
his
heart
e●perimentally
that
his
heart
may
be
in
his
ministry
,
that
so
it
may
be
more
effectuall
to
go
to
the
heart
of
the
people
to
whom
he
speaks
,
and
that
expression
is
somwhat
like
to
this
1.
Gal.
16.
verse
.
in
the
15.
verse
it
is
said
But
when
it
pleased
God
who
seperated
me
from
my
Mothers
Womb
,
and
called
me
by
his
Grace
to
reveal
his
Son
in
me
.
To
reveal
his
Son
[
in
me
]
he
doth
not
say
to
reveal
his
Son
[
to
me
]
but
[
in
me
]
so
the
words
are
:
so
that
indeed
it
doth
befit
a
Minister
of
the
Gospel
to
be
a
profitable
Minister
when
Jesus
Christ
comes
to
be
revealed
[
in
him
]
And
so
much
for
the
expression
[
hath
committed
unto
us
]
that
is
,
put
in
us
the
word
of
reconciliation
.
As
if
the
Apastle
should
say
whereas
the
Lord
hath
been
from
al
eternity
plotting
as
it
were
the
great
work
of
reconciling
the
world
unto
himself
,
in
that
great
mistery
of
godliness
,
doing
of
it
in
Christ
,
and
this
is
the
work
that
above
al
things
concerns
the
glory
of
God
and
the
good
of
Soules
,
and
the
Lord
hath
been
pleased
to
appoint
some
select
messengers
for
to
carry
this
his
name
about
the
world
,
and
to
shew
unto
the
world
what
those
glorious
counsels
of
his
wil
hath
been
from
al
eternity
concerning
the
Children
of
men
,
this
great
Doctrine
of
reconciling
the
world
unto
himself
in
Christ
,
is
the
very
buisness
that
we
are
sent
about
the
world
for
,
and
are
as
the
Embassadors
of
Christ
to
come
,
and
in
his
name
to
treat
with
the
world
about
Reconciliation
with
God
,
about
making
up
their
peace
with
God
,
so
that
here
you
have
the
work
of
the
Ministers
of
the
Gospel
,
&
what
great
things
are
committed
to
the
Ministers
of
the
Gospel
,
He
hath
committed
unto
us
the
ministery
of
Reconciliation
,
that
is
the
work
,
so
that
from
hence
the
point
is
this
according
to
the
words
of
the
text
.
Doct
,
That
the
Ministery
of
Reconciliation
with
God
is
committed
unto
the
Ministers
of
God
to
preach
unto
the
World
.
The
Ministers
of
God
have
a
comission
both
from
the
Father
,
Son
,
and
Holy
Spirit
;
to
preach
the
Doctrine
of
Reconciliation
to
the
people
,
for
here
we
have
it
in
the
very
words
which
follow
.
We
are
Embassadors
of
Christ
as
if
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
be
you
Reconciled
to
God
,
for
Father
,
Son
,
and
Holy
Spirit
is
likewise
in
the
commission
of
Gods
Ministers
,
when
they
come
to
preach
in
the
name
of
God
,
and
that
you
have
in
Nehem.
9.20
.
Thou
gavest
thy
good
spirit
,
It
was
the
Prophet
that
came
to
instruct
them
,
it
was
the
Spirit
of
God
in
the
Prophet
that
did
instruct
them
,
So
that
the
Ministers
of
God
have
their
commission
from
the
Father
,
from
the
Son
,
and
from
the
Holy
Spirit
,
to
come
to
the
people
and
to
reveale
the
great
counsels
of
God
unto
them
,
they
are
sent
by
the
whole
Trinity
unto
the
people
,
here
is
their
commission
,
you
have
it
clearly
,
But
the
commission
is
more
imediately
from
Christ
(
though
there
is
the
Father
,
Son
,
and
Holy
Spirit
in
it
)
yet
it
is
more
imediatly
from
Christ
,
because
Christ
is
the
great
Prophet
of
the
Church
,
&
it
is
part
of
the
prophetical
office
of
Christ
to
have
the
great
counsel
of
God
his
Father
in
the
mistery
of
our
Reconcilliation
to
be
opened
to
the
people
,
Christ
was
first
annointed
,
and
then
he
doth
as
it
were
,
annoint
other
officers
to
this
great
work
,
in
Isa.
61.
There
you
shal
find
the
great
Prophet
,
he
is
first
annointed
,
The
spirit
of
the
Lord
God
is
upon
me
,
because
the
Lord
hath
annointed
me
,
To
what
?
To
Preach
good
tidings
unto
the
meek
,
he
hath
sent
me
to
bind
up
the
broken
heart
,
to
proclaim
liberty
to
captives
,
and
the
opening
of
the
Prison
to
them
that
are
bound
,
to
proclaim
the
acceptable
yeare
of
the
Lord
,
and
the
day
of
Vengence
of
our
God
,
to
comfort
all
that
mourne
,
to
appoint
unto
them
that
mourne
in
Sion
to
give
unto
them
beauty
for
ashes
,
the
Oyle
of
joy
for
mourning
,
the
garments
of
praise
for
the
spirit
of
heaviness
,
that
they
might
be
called
Trees
of
Righteousness
,
the
Planting
of
the
Lord
,
that
he
might
be
glorified
,
that
is
in
effect
the
same
with
this
,
the
Ministery
of
Reconciliation
,
that
is
but
a
large
expression
of
the
Ministery
of
Reconciliation
,
and
as
you
see
here
,
it
is
a
prophecy
of
Christ
,
that
first
Christ
is
annoyinted
,
this
Christ
is
appointed
by
God
the
Father
and
the
Holy
Spirit
,
for
the
Spirit
of
God
is
upon
me
,
because
the
Lord
hath
annoynted
●e
,
there
is
the
holy
Spirit
in
it
,
God
the
Father
appoints
him
,
he
only
may
be
said
to
be
the
appointer
,
and
the
Holy
Spirit
going
to
annoint
Jesus
Christ
to
be
a
preacher
of
the
Gospel
,
and
he
being
the
prime
,
and
the
cheif
Prophet
of
the
Church
,
he
doth
appoint
others
to
exercise
as
it
were
some
work
of
his
prophetical
office
,
that
is
,
to
preach
the
great
Doctrine
of
Reconciliation
,
hath
committed
unto
us
the
Ministery
of
Reconciliation
,
&
this
you
shal
see
is
the
commission
that
Christ
gives
in
the
last
of
Mark
,
15.16
.
verses
And
he
said
unto
them
,
go
yee
into
all
the
world
and
Preach
the
Gospel
to
every
creature
,
he
that
beleeveth
&
is
baptised
shal
be
saved
,
and
he
that
beleiveth
not
shal
be
damned
,
Go
ye
saith
he
,
and
preach
to
every
creature
,
he
that
beleiveth
and
is
baptised
shal
be
saved
but
he
that
beleiveth
not
shal
be
damned
,
this
is
the
Gospel
,
the
doctrine
of
Reconciliation
by
Christ
,
he
doth
not
give
them
a
bare
commission
,
but
he
joyns
his
own
power
together
to
this
commission
,
and
tells
them
that
his
power
doth
go
along
with
them
in
it
Math.
28.18
.
And
Jesus
came
and
speak
unto
them
saying
,
All
power
is
given
unto
me
in
Heaven
and
in
Earth
,
What
followes
in
vers
,
19.
Go
ye
therefore
and
teach
all
Nations
baptising
them
in
the
name
of
the
Father
,
Son
and
Holy-Spirit
.
What
a
commission
is
here
,
what
a
preamble
to
the
commissions
is
here
?
I
have
received
all
power
both
in
Heaven
and
in
Earth
,
And
than
he
tells
them
,
Go
and
teach
al
nations
,
as
if
Christ
should
say
you
are
going
about
the
greatest
work
that
ever
any
creature
hath
been
implyed
in
,
in
this
world
,
for
so
it
is
certainly
,
The
Ministery
of
Reconciliation
is
next
to
the
work
of
Redemption
,
that
Christ
was
employed
about
is
the
greatest
work
that
any
creature
in
this
world
was
employed
about
,
whatsoever
the
world
thinks
of
it
,
no
Angel
in
heaven
was
ever
employed
about
a
greater
work
then
this
,
and
therefore
being
of
so
great
consequence
,
Christ
makes
this
preface
;
Al
power
is
given
unto
me
in
heaven
and
in
earth
,
go
ye
therefore
,
as
if
Christ
should
say
,
Be
it
knowen
to
you
now
,
that
the
power
that
is
given
to
me
by
the
Father
,
shal
go
along
with
you
and
therefore
be
encouraged
,
but
they
might
wel
have
said
,
who
is
sufficient
for
these
great
things
?
But
be
not
discouraged
saith
Christ
my
power
shal
go
along
with
you
to
assist
you
,
to
comfort
you
,
to
encourage
you
,
it
shal
go
along
with
you
,
to
make
your
Ministery
proffitable
unto
them
that
do
belong
unto
my
election
;
It
shal
go
along
with
you
to
defend
you
from
al
adversaries
,
The
world
wil
be
enraged
against
you
,
When
you
come
to
preach
this
Doctrine
,
But
now
my
power
shal
go
along
with
you
,
to
defend
you
from
them
al
,
to
strengthen
you
against
al
oppositions
in
the
world
,
and
to
enable
you
to
suffer
whatsoever
shal
be
brought
upon
you
;
and
further
saith
Christ
,
I
am
with
you
[
Alwayes
]
even
to
the
end
of
the
world
.
One
would
have
thought
that
that
should
have
been
sufficient
that
Christ
should
have
said
I
am
with
you
to
the
end
of
the
world
,
But
there
is
something
more
in
this
,
I
am
with
you
[
Alwayes
]
even
to
the
end
of
the
world
,
(
that
is
)
I
wil
not
be
only
with
you
,
so
as
not
wholly
to
leave
you
,
but
there
shal
be
no
one
moment
of
time
to
the
end
of
the
world
,
but
in
it
I
wil
be
with
you
,
I
wil
not
only
overshadow
you
and
send
my
presence
with
you
,
but
every
moment
,
every
day
,
every
sermon
you
preach
,
and
then
,
I
wil
be
with
you
to
the
end
of
the
world
,
those
were
dead
above
1500.
Yeares
agoe
,
and
yet
Christ
saith
he
wil
be
with
them
to
the
end
of
the
world
,
that
is
with
those
that
should
succeed
them
in
the
Minnistery
of
Reconciliation
,
This
is
the
commission
,
And
when
they
come
to
any
house
they
are
to
begin
thus
,
You
shal
say
Peace
be
to
you
when
they
come
to
any
place
,
that
is
the
peace
of
God
in
Christ
.
Now
this
doctrine
of
Reconciliation
is
that
that
must
be
understood
by
preaching
.
We
can
read
but
very
little
of
it
,
scarce
one
letter
in
all
the
book
of
the
creature
,
we
cannot
come
to
understand
it
by
any
knowledg
of
our
own
,
but
it
must
be
taught
us
,
no
,
nor
by
the
creature
,
But
thus
much
may
be
understood
by
the
creatures
,
Gods
continuing
to
the
world
,
and
shining
upon
the
just
as
wel
as
upon
the
unjust
,
and
abundance
of
Mercy
heer
doth
this
declare
with
a
loude
voice
,
that
there
is
some
possibility
for
men
to
be
reconciled
unto
God
,
there
is
mercy
for
mankind
,
there
doth
seem
to
be
a
loude
voice
in
the
goodness
of
God
in
the
creature
to
sound
out
in
the
eares
of
al
the
world
that
man
is
in
a
better
condition
than
the
Devills
,
for
certainly
,
if
God
had
no
intention
to
do
good
unto
mankind
,
he
would
not
continue
so
many
Mercies
as
he
doth
;
But
now
this
cannot
shew
us
what
is
Christ
;
but
it
may
shew
us
thus
much
,
that
God
hath
a
way
of
mercy
for
the
Children
of
men
,
and
I
think
in
part
,
that
text
may
be
meant
of
this
that
we
have
in
Rom.
10.18
.
Where
the
Appostle
speaks
concerning
the
Gospel
,
but
I
say
have
they
not
heard
?
Yes
verily
their
sound
went
into
al
the
world
,
have
they
not
heard
of
the
Gospel
that
is
here
spoken
of
,
Hath
not
Israel
heard
the
Gospel
?
Yes
verily
,
their
sound
went
into
all
the
Earth
,
and
their
words
unto
the
end
of
the
world
.
And
this
text
if
you
compare
it
with
the
19.
Psal.
We
may
have
cause
to
wonder
much
at
the
quotation
of
it
,
and
there
you
have
it
a
little
different
,
as
in
the
vers.
4.
their
Line
(
that
is
,
the
great
characcter
of
the
Grace
of
God
that
is
written
in
the
book
of
the
creature
,
as
it
were
in
a
line
,
)
that
is
gone
out
throught
the
earth
,
and
hath
a
kind
of
sound
in
it
,
at
least
we
may
see
it
written
,
but
hence
you
see
in
the
19.
Psalm
,
It
is
clerly
spoken
concerning
the
works
of
God
,
In
the
Sun
,
and
in
the
Heavens
,
The
Heavens
declare
the
glory
of
God
and
the
firmant
shews
his
handy
work
.
The
creature
hath
a
loude
voice
to
cal
us
to
God
by
repentance
,
now
there
can
be
no
calling
of
us
to
Repentance
,
but
it
is
a
voice
of
the
Gospel
,
And
the
Apostle
saith
plainly
in
the
2
of
Rom.
That
the
patience
of
God
calls
us
to
Repentance
,
in
verse
,
4.
whatsoever
leades
to
Repentance
hath
something
of
the
Gospel
in
it
,
Patience
and
goodness
,
though
we
never
come
to
heare
of
the
Ministery
of
the
Gospel
,
yet
it
is
that
that
calls
us
to
repentance
,
and
it
is
cleare
in
this
,
because
that
is
spoken
of
in
the
creature
;
the
loude
voice
in
the
creature
in
the
19
Psalm
.
it
is
applied
to
the
Gospel
in
Rom.
10.
and
except
you
understand
it
so
,
we
cannot
tel
you
that
the
sound
of
the
Gospel
hath
gon
to
the
utmost
parts
of
the
earth
.
We
cannot
understand
in
the
Apostles
time
,
how
the
Gospel
went
to
the
utmost
parts
of
the
world
,
for
there
are
many
places
that
are
not
found
out
yet
,
but
this
kind
of
sound
of
the
Gospel
goes
throughout
the
earth
,
that
by
the
voice
of
the
creatures
men
ought
to
come
to
know
thus
much
,
that
surely
there
is
some
way
for
God
to
be
pacified
towards
sinful
men
,
though
they
cannot
tell
which
way
,
or
what
way
,
suerly
there
is
some
way
,
and
many
of
the
Jewes
knew
no
other
way
but
this
,
they
knew
there
was
a
Messiah
to
come
,
but
what
he
was
;
or
who
he
was
,
they
know
very
little
of
him
.
Now
the
Devills
have
no
such
work
of
God
towards
them
,
nor
such
bounty
and
patience
and
goodness
towards
them
whereby
they
can
conclude
that
God
hath
any
thoughts
to
be
reconciled
to
them
,
Though
its
true
,
they
are
not
yet
fully
under
the
torment
that
they
shal
be
,
yet
they
are
under
so
much
torment
as
they
are
said
to
be
reserved
to
the
great
day
in
chains
of
darkness
,
whereas
wicked
and
ungodly
men
are
preserved
by
the
bounty
and
patience
of
God
,
and
the
cords
of
Gods
bounty
and
mercy
is
towards
them
,
and
therefore
they
are
not
reserved
in
chaines
of
darkness
as
the
Devil
and
damned
are
;
So
that
by
the
bounty
of
God
in
the
creature
we
may
gather
such
a
conclusion
,
that
surely
God
hath
some
way
to
shew
mercy
unto
mankind
,
But
we
can
never
have
any
thoughts
by
any
works
of
God
in
his
creature
,
that
God
should
send
the
second
person
in
Trinity
to
take
mans
nature
upon
him
,
to
die
,
to
suffer
for
mans
sin
,
to
tender
up
satisfaction
to
divine
Justice
,
and
then
al
must
be
brought
into
this
Covenant
,
&
then
he
must
be
the
head
of
the
second
Covenant
,
and
they
must
be
made
Members
of
his
body
;
now
the
Creature
hath
no
such
misttry
as
this
,
and
therefore
in
the
3
Eph.
8.
verse
,
saith
the
Apostle
(
speaking
what
his
ministery
was
)
unto
me
who
am
the
least
of
al
Saints
is
the
grace
given
that
I
should
preach
amongst
the
gentils
the
unsearchable
riches
of
Christ
,
That
in
the
Wisdome
of
God
,
the
World
by
Wisdome
knew
not
God
;
it
pleased
God
by
the
foolishness
of
Preaching
to
save
them
that
beleeve
.
(
Mark
)
the
world
by
Wisdome
knew
not
God
,
certainly
,
the
world
did
know
there
was
a
God
,
and
that
he
was
infinite
in
power
and
goodness
;
but
the
Text
saith
,
they
know
not
God
,
(
that
is
)
they
knew
not
God
savingly
in
Christ
,
they
might
know
that
God
had
some
kind
of
way
to
shew
mercy
to
sinners
,
but
what
way
they
knew
not
,
and
by
[
Wisdome
]
that
is
,
by
al
the
Wisdome
that
was
revealed
by
God
in
the
Creature
,
and
by
al
the
Wisdome
they
received
from
God
,
they
knew
not
God
by
Wisdome
;
true
there
is
an
abundance
of
the
Wisdome
of
God
in
the
Creature
,
several
acts
are
no
other
then
several
beames
of
Gods
Wisdome
shining
in
the
Creature
,
and
the
knowledg
of
these
acts
,
are
no
other
but
the
several
beames
of
Gods
Wisdome
shining
into
mens
understandings
:
take
either
of
both
them
,
and
by
both
these
it
could
not
know
God
in
a
saving
way
,
but
by
the
Foolishness
of
preaching
,
that
is
;
by
the
preaching
that
the
Men
of
this
world
do
account
foolishness
,
the
Lord
is
pleased
to
save
those
that
beleeve
:
so
that
it
is
evident
that
the
Ministery
of
Reconciliation
is
committed
to
the
preachers
of
the
Gospel
.
CHAP.
40.
Why
God
chose
Men
rather
than
Angels
to
dispence
the
Mystery
of
Reconciliation
.
The
Reasons
thereof
.
NOw
it
is
to
be
enquired
after
,
First
,
why
God
would
choose
men
rather
,
to
be
the
dispencers
of
of
the
great
Mystery
of
Reconciliation
then
the
Angels
?
God
hath
not
committed
unto
them
this
word
of
Reconciliation
(
though
it
is
true
the
Angels
they
do
go
about
,
and
they
somtimes
witness
to
the
Gospel
)
as
you
may
read
afterwards
)
But
they
are
not
chosen
by
way
of
office
to
the
Ministery
of
the
Gospel
;
that
is
not
the
office
they
are
appointed
to
,
so
as
the
Ministers
of
the
Gospel
are
;
God
hath
not
chosen
Angels
in
an
ordinary
way
to
come
and
dispence
those
great
and
glorious
things
unto
the
Children
of
Men.
Object
.
You
wil
say
,
had
it
not
been
better
that
God
should
have
chosen
the
Angels
to
come
in
and
preach
Jesus
Christ
,
than
men
?
for
they
are
poor
weak
Creatures
,
and
like
our selves
,
and
now
when
they
come
to
stand
up
and
Preach
Jesus
Christ
,
the
great
things
about
reconciling
men
to
God
,
should
we
think
that
they
know
more
then
we
ourselves
?
Answ.
You
must
not
think
that
there
is
no
good
to
be
done
till
one
comes
and
tels
you
that
you
never
heard
of
.
But
you
must
know
;
that
it
is
by
vertue
of
the
ordinance
of
Christ
:
because
he
hath
appointed
a
Minister
of
the
Gospel
to
come
,
and
in
such
a
way
to
preach
,
though
the
instrument
be
like
your selves
,
and
perhaps
may
not
have
a
deeper
understanding
then
some
of
you
,
yet
you
are
to
look
upon
it
beyond
the
matter
that
he
speaks
,
you
are
to
look
upon
it
as
the
ordinance
of
Christ
,
and
so
to
expect
,
and
look
at
al
means
whatsoever
.
But
now
the
great
standing
ordinance
in
the
Church
of
God
is
the
Ministery
of
the
Gospel
,
It
is
this
that
is
committed
to
us
to
Preach
,
and
this
therefore
is
to
be
looked
upon
as
the
power
of
God
to
salvation
in
those
that
God
intends
Salvation
to
:
God
hath
not
chosen
the
Angels
,
but
Men
,
and
upon
this
reason
,
because
we
are
not
so
capable
of
conversing
with
Angels
as
men
;
we
are
not
able
to
stand
before
them
;
when
an
Angel
hath
somtimes
appeared
to
a
gratious
Servant
of
God
he
hath
not
been
able
to
bear
the
glory
of
it
,
but
to
fal
down
,
and
when
the
Angels
came
in
the
2
of
Luk.
and
said
,
Glory
to
God
on
high
&c.
The
Angels
struck
the
Shephards
with
amazment
.
And
in
the
second
place
,
the
Ministrey
of
the
Angels
could
not
be
so
effectual
,
Angels
do
not
so
fully
understand
the
windings
&
turnings
of
the
hearts
of
men
so
as
men
do
,
A
Man
is
more
conscious
to
the
turnings
and
windings
of
his
own
heart
then
any
Angel
can
be
,
he
may
know
his
own
heart
more
then
Angels
can
,
and
by
knowing
his
own
heart
he
may
be
able
to
speak
more
suitable
;
we
do
not
in
read
the
word
that
Angels
knew
the
thoughts
of
the
heart
of
men
any
further
then
they
are
some
way
exprest
;
nor
the
Devils
.
That
is
made
to
be
the
property
of
God
,
to
be
the
searcher
of
the
heart
;
but
a
Man
may
search
his
own
heart
in
a
great
measure
furthen
the
Angels
,
and
so
they
may
the
better
speak
unto
the
hearts
of
others
,
and
so
God
in
Wisdome
rather
commits
the
Ministery
of
Reconciliation
to
men
then
Angels
.
But
a
third
is
this
,
and
that
is
a
special
one
,
that
the
power
of
God
may
the
more
appeare
in
the
conversion
of
souls
unto
Jesus
Christ
;
and
in
this
one
thing
,
the
power
of
God
doth
appear
a
great
deal
more
then
in
making
Heaven
,
and
Earth
.
First
,
The
Doctrine
of
Reconciliation
,
is
the
most
high
supernatural
thing
that
is
in
the
world
,
it
is
above
the
reach
of
a
creature
.
Secondly
,
It
is
that
that
doth
beat
down
mans
nature
as
much
as
can
be
,
But
now
that
a
few
poor
fisher
men
at
first
,
to
whom
was
committed
the
word
of
Reconciliation
,
and
a
few
of
the
Apostles
that
were
in
a
poore
meane
contemptible
condition
,
that
sometimes
had
scarce
raggs
to
hang
upon
them
,
were
whipt
up
&
down
,
&
put
in
the
stocks
as
if
they
had
been
the
vilest
Rogues
that
had
been
in
all
the
world
,
and
yet
that
God
should
subdue
so
many
nations
upon
the
face
of
the
earth
,
and
in
time
should
bring
the
whole
world
in
general
to
receive
this
Doctrine
by
such
poor
and
weak
meanes
,
O!
the
infinite
power
and
glory
of
God
that
doth
appeare
.
In
this
God
uses
weak
meanes
,
to
shew
the
greatness
of
his
power
,
and
for
that
you
have
a
cleare
text
in
2
Cor.
4
7.
But
we
have
this
treasure
in
Earthen
Vessels
,
that
is
the
Ministery
of
Reconciliation
.
O!
it
is
a
treasure
indeed
in
earthen
vessels
,
the
word
is
in
the
greek
,
in
vessels
of
shells
,
there
were
some
rich
shells
,
that
had
on
the
outside
a
plaine
shel
,
that
when
you
came
to
the
Sea-shore
you
should
look
upon
them
,
and
they
looked
meanly
as
if
they
had
not
been
worth
a
farthing
,
but
within
the
shel
there
was
a
pretious
Pearle
that
was
worth
many
thousands
of
pounds
,
so
saith
he
,
we
have
this
treasure
in
a
shel
,
that
is
in
a
poor
weak
fraile
vessel
man
,
a
contemptible
vessel
we
have
this
pearle
,
And
why
so
?
the
Apostle
gives
the
reason
,
that
the
excellency
of
the
power
may
be
of
God
,
and
not
of
us
.
There
is
a
mighty
power
of
God
that
goes
together
with
the
Ministery
of
Reconciliation
.
Whensoever
any
soul
is
brought
home
to
be
reconciled
unto
God
,
certainly
there
goes
a
mighty
power
,
yea
,
there
goes
an
hyperbolical
power
together
with
it
.
Object
,
But
how
wil
this
appeare
,
that
there
is
such
a
mighty
power
of
God
that
goes
with
the
Ministery
of
Reconciliation
?
It
appeares
in
this
,
that
there
is
such
mighty
things
done
by
such
poor
weak
and
contemptible
means
that
men
should
be
willing
to
part
with
any
thing
in
the
world
,
yea
their
very
lives
,
and
beare
the
greatest
torments
of
the
most
cruel
Tyrants
,
and
that
for
the
witness
of
this
truth
.
Now
this
appeares
to
be
the
mighty
power
of
God
,
and
this
seemes
to
be
a
secret
answer
to
any
objection
in
3
Cor.
Is
it
so
that
the
Ministers
of
the
Gospel
are
far
more
Glorious
then
the
Ministers
of
the
Law
?
What
is
the
reason
that
the
Ministers
of
the
Gospel
are
in
such
a
meane
condition
,
so
much
meaner
then
the
Ministers
of
the
Law
?
There
was
an
high
Priest
,
and
he
had
glorious
Robes
,
and
had
pretious
stones
upon
his
brest
and
shoulders
,
now
we
have
no
such
things
,
Here
is
a
company
of
poor
Fisher-men
,
weak
meane
men
that
the
world
regards
not
,
suerly
the
Ministers
of
the
Law
were
more
Glorious
then
these
Ministers
of
the
Gospel
.
No
saith
the
Apostle
for
al
this
,
we
have
this
treasure
in
earthen
vessels
that
the
excellency
of
the
power
of
God
might
appeare
,
and
not
of
man
,
and
we
are
willing
(
as
if
the
Apostle
should
say
)
that
the
power
of
God
may
appeare
more
,
that
the
glory
of
God
may
shine
bright
,
we
are
willing
to
be
Earthen
Vessels
.
Another
Reason
may
be
this
,
why
God
committs
this
Ministery
to
poor
[
Men
]
rather
than
to
Angels
;
surely
God
hath
a
further
end
then
wee
imagine
,
it
is
(
in
just
judgment
)
to
be
a
stumbling
block
to
wicked
,
and
ungodly
men
,
whose
hearts
are
opposite
unto
the
Glorious
Gospel
;
that
(
as
we
know
)
Christ
said
he
preached
in
parables
,
that
in
seeing
they
might
not
see
,
and
in
hearing
they
might
not
understand
;
as
a
just
judgment
of
God
against
the
Pharisees
,
and
others
whose
hearts
were
wicked
,
and
unclean
,
and
opposite
unto
Christ
,
that
the
glorious
things
of
the
Gospel
might
be
hid
under
those
parables
.
So
I
make
no
question
but
the
means
of
the
Ministery
of
the
Gospel
,
(
which
the
world
counts
Foolishness
)
and
the
mean
condition
of
the
professors
of
the
Gospel
is
made
by
God
as
a
stumbling
block
to
ungodly
men
,
who
God
intends
should
perish
eternally
,
because
their
hearts
are
wicked
and
perverse
,
&
I
hate
them
(
saith
God
)
therefore
wil
hide
this
rich
treasure
from
them
;
But
those
that
I
love
,
I
wil
open
the
inside
unto
them
,
but
others
shal
have
nothing
but
the
outside
,
they
shal
only
have
the
visible
part
.
But
now
there
are
others
whom
God
intends
to
save
,
and
they
come
,
and
the
Lord
(
together
with
their
outward
Ministery
)
speaks
to
their
hearts
,
and
opens
the
inward
treasure
to
them
,
and
they
se
the
Glory
of
it
,
and
admire
at
it
,
and
they
come
to
tast
the
sweet
promises
of
the
Gospel
,
and
they
adore
God
in
receiving
such
things
as
these
are
:
so
that
God
fetches
about
his
ends
this
way
,
but
(
in
his
just
judgment
)
hides
his
Gospel
from
some
,
and
reveales
it
to
others
,
and
therefore
saith
the
Apostle
in
2
Cor.
4.
If
our
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
,
the
ministery
of
the
Gospel
it
is
hid
to
some
,
but
it
is
to
those
that
are
lost
;
he
hides
it
from
them
by
this
outward
meanes
,
the
outside
;
Thus
you
see
why
God
doth
commit
the
Ministery
of
Reconciliation
unto
men
rather
then
unto
Angells
.
CAP.
41.
Why
God
wil
not
himself
immediatly
dispute
this
Gospel
Reconciliation
.
BUT
further
,
it
may
be
said
;
why
wil
not
God
immediately
himself
preach
this
Doctrine
of
the
Gospel
,
The
Mistery
of
Reconciliation
?
we
see
many
infirmities
in
men
;
Men
are
ready
enough
to
stumble
at
al
infirmities
of
the
Ministers
of
the
Gospel
(
which
by
the
way
should
teach
Ministers
of
the
Gospel
to
have
a
care
how
they
walk
)
but
because
there
are
so
many
things
to
be
excepted
against
men
we
would
be
ready
to
think
,
if
God
would
himself
preach
the
gospel
from
heaven
men
would
regard
it
more
.
No
,
but
God
wil
not
do
so
,
though
God
wil
assist
the
Ministery
to
make
it
effectual
in
the
hearts
of
those
that
shal
be
saved
;
yet
he
wil
not
speak
himself
from
Heaven
,
but
he
wil
send
men
like
themselves
,
and
let
men
hear
or
not
,
and
howsoever
,
(
though
men
think
,
if
God
should
speak
himself
they
would
hear
him
)
yet
if
they
heare
not
men
,
they
would
not
hear
God
.
God
spake
himself
from
heaven
in
the
delivering
of
the
Law
,
but
men
did
not
keep
the
Law
;
but
now
God
wil
rather
speak
by
men
;
because
he
doth
delight
to
make
use
of
every
creature
according
to
the
capacity
of
it
.
The
Lord
takes
a
wonderful
delight
in
the
use
of
almeans
that
is
suiteable
to
a
creature
,
And
therefore
you
shal
find
(
which
is
very
observeable
)
that
though
God
did
begin
to
speak
from
Heaven
to
Saul
that
he
did
convert
(
who
afterwards
was
called
Paul
)
Christ
spake
at
first
from
Heaven
,
but
mark
,
he
would
not
do
the
whol
work
himself
immediately
;
but
before
the
work
should
be
accomplished
there
should
be
meanes
used
in
Acts
,
9.4
.
There
Christ
speaks
from
Heaven
;
but
I
beseech
you
observe
it
,
what
doth
Christ
speak
from
Heaven
?
he
doth
not
preach
the
gospel
;
it
is
only
the
word
of
conviction
Saul
,
Saul
,
Why
persecutest
thou
me
?
This
was
enough
to
strike
Saul
with
astonishment
so
that
he
fell
upon
the
earth
,
and
said
Lord
,
what
wilt
thou
have
me
to
do
?
But
mark
,
what
answer
is
given
him
?
Go
into
the
Citty
and
it
shal
be
told
thee
.
You
must
not
think
though
I
begin
to
speak
from
Heaven
to
you
,
but
that
you
must
be
content
to
set
upon
means
,
and
so
he
did
with
Saul
,
he
arose
from
the
Earth
in
verse
,
8.
God
made
him
stay
a
good
while
before
he
would
tel
him
what
he
should
do
;
he
was
three
dayes
and
nights
and
eate
nothing
,
and
was
praying
al
the
while
unto
the
Lord
,
and
then
in
vers
,
10.
Saith
the
Lord
to
Ananias
(
a
Minister
of
his
)
Go
to
such
a
place
,
and
there
thou
shalt
open
to
Saul
my
Mercy
:
this
Doctrine
of
Reconciliation
.
It
is
true
,
I
begin
to
think
upon
him
;
but
I
wil
not
go
on
in
the
work
;
you
shal
do
it
,
and
he
shal
attend
upon
your
Ministery
to
let
him
know
,
what
my
mercy
in
Christ
to
his
Soul
is
,
and
I
wil
bless
your
Ministery
unto
his
Soul
.
And
thus
you
see
how
God
stands
upon
the
making
use
of
the
meanes
,
I
make
no
question
but
it
is
something
like
to
Gods
dealing
with
many
of
you
;
though
God
at
first
begins
himself
,
and
strikes
some
terror
into
your
hearts
.
A
man
when
he
is
going
about
his
business
,
he
hath
some
suddaine
thought
dents
into
his
heart
,
Lord
where
am
I
?
What
if
I
should
now
die
?
how
can
I
answer
for
such
and
such
things
before
God
?
And
thus
perhaps
he
comes
to
be
troubled
in
his
Conscience
by
some
immediate
work
of
God
,
but
he
wil
not
go
on
in
this
work
immediately
,
but
he
sends
him
to
the
Ministers
of
his
word
,
and
there
he
shews
him
what
he
must
do
concerning
his
good
;
I
wil
give
you
a
notable
text
to
shew
you
how
God
stands
upon
means
;
in
Act.
10.2
.
He
had
some
kind
of
the
fear
of
God
,
but
understood
little
of
Christ
;
he
was
a
souldier
,
a
Centurion
of
the
band
called
the
Italian
band
;
he
had
a
greate
many
souldiers
that
were
wicked
,
but
yet
he
had
some
that
were
godly
:
But
though
he
was
in
that
place
,
yet
he
was
a
devout
man
and
ful
of
prayer
,
(
as
it
is
commendable
for
Souldiers
to
be
much
in
prayer
,
)
because
carrying
his
life
in
his
hands
,
he
had
need
carry
Grace
in
his
heart
,
and
then
in
the
3.
verse
,
(
it
is
a
very
observable
Scripture
)
first
,
God
accepts
of
his
prayers
,
and
appeares
in
a
Vision
to
him
,
and
sends
an
Angel
to
him
,
and
tels
him
that
his
prayers
were
accepted
wel
,
but
God
had
revealed
so
much
of
Christ
to
him
which
he
was
very
ignorant
of
.
Object
.
You
wil
say
,
seing
God
did
send
an
Angel
to
him
,
why
did
not
God
reveal
Christ
by
the
Angel
?
No
,
he
would
not
,
he
sends
an
Angel
to
Cornelius
to
this
end
,
to
bid
him
send
for
Peter
that
was
a
Minister
of
the
Gospel
;
This
should
be
the
message
of
the
Angels
,
to
tel
him
that
God
regarded
his
prayers
,
and
almes
.
I
but
,
as
if
the
Angel
should
say
,
God
hath
other
things
to
tel
you
;
but
the
truth
is
I
have
no
commission
to
tel
you
,
my
commission
is
to
tel
you
that
you
should
send
for
a
Minister
,
he
sent
for
Peter
,
and
Peter
came
and
Preacht
Christ
unto
him
;
as
you
may
see
in
verse
,
34.
so
that
you
may
see
that
God
doth
use
to
work
upon
men
by
means
,
and
surely
,
herein
God
wil
honor
humane
nature
in
taking
it
upon
himself
,
and
for
Gods
honoring
of
the
Minister
of
his
word
,
take
this
one
note
(
which
is
likewise
very
observable
)
that
Christ
himself
when
he
Preacht
upon
the
Earth
,
we
never
read
that
his
preaching
was
so
efficatious
to
convert
so
many
Souls
,
as
the
Ministers
of
the
Gospel
did
;
Peter
when
he
came
to
preach
the
Gospel
,
Converted
three
thousand
Souls
at
one
Sermon
,
and
you
never
read
that
Christ
converted
so
many
at
a
Sermon
,
Christ
himself
preaching
immediatly
the
Gospel
did
never
convert
so
many
as
Peter
did
;
The
reason
is
to
shew
,
that
we
must
not
expect
so
much
the
immediate
preaching
of
God
unto
us
;
as
God
and
Christ
preaching
to
us
by
the
Ministery
of
Man
;
that
is
the
meaning
of
it
:
so
that
now
you
have
had
the
point
opened
unto
you
;
that
God
committs
unto
us
the
Ministery
of
Reconciliation
.
I
shal
endeavour
to
apply
it
.
CHAP.
42.
Use
,
1.
The
sending
of
the
Ministers
of
the
Gospel
is
to
be
accounted
a
glorious
blessing
.
FIrst
,
If
this
be
the
great
work
of
the
Ministers
that
are
sent
amongst
you
to
dispence
the
Ministery
of
Reconciliation
to
you
;
O!
then
certainly
the
sending
of
any
of
the
ministers
of
the
gospel
among
you
,
you
are
to
account
a
glorious
and
a
wonderful
blessing
of
God
upon
you
at
any
time
;
why
?
what
is
their
errand
?
They
come
to
treat
with
your
souls
about
Reconciliation
with
God
,
and
God
hath
appointed
this
the
greate
means
of
bringing
souls
unto
himselfe
,
to
be
reconciled
unto
himselfe
,
and
therefore
it
is
one
of
the
greatest
blessings
in
the
world
to
have
the
minestry
of
the
gospel
in
any
congregation
.
Blessed
be
your
eyes
saith
Christ
that
you
see
such
things
,
and
your
ears
that
you
heare
such
things
,
that
God
hath
disposed
you
to
live
in
those
times
wherein
you
have
the
mighty
things
of
the
ministry
of
the
gospel
shewed
unto
you
;
it
is
a
good
argument
that
god
hath
many
souls
to
be
reconciled
unto
when
he
sends
the
ministers
of
the
gospel
unto
a
place
,
and
therefore
when
Paul
was
going
from
a
place
,
God
appeared
to
him
in
the
night
,
and
bid
him
be
of
good
courage
and
saith
unto
him
,
I
have
many
souls
in
this
City
.
When
God
in
a
special
manner
sends
the
preaching
of
the
gospel
into
a
place
let
them
bless
God
from
their
souls
,
and
take
it
as
an
argument
that
sure
God
hath
many
souls
in
this
place
that
he
intends
to
be
reconciled
unto
,
for
the
minnistry
of
the
gospel
is
the
minnistry
of
reconciliation
;
it
is
the
fruit
of
the
prayer
of
Jesus
Christ
,
and
for
that
compare
those
scriptures
together
and
it
wil
be
clear
;
in
Esay
.
49
8.
this
is
quoted
in
Cor.
2.6.2
.
now
what
is
that
?
that
is
,
when
Paul
was
preaching
to
them
,
and
he
makes
this
the
fulfilling
of
that
prophecy
in
Esay
.
49.
now
it
is
clear
,
that
,
that
prophecy
is
a
prophecy
of
Christs
praying
to
God
the
father
;
for
those
that
did
belong
to
his
election
,
that
in
due
time
they
might
have
the
doctrin
of
reconciliation
opened
to
them
;
now
saith
God
I
have
heard
thee
in
an
acceptable
time
,
and
saith
Paul
,
now
is
the
acceptable
time
,
so
that
at
any
time
when
you
come
to
heare
a
sermon
,
and
hear
the
doctrine
of
Reconciliation
opened
to
you
;
you
should
think
thus
much
,
This
morning
,
or
this
day
have
I
had
the
fruit
of
the
prayer
of
Jesus
Christ
for
this
congregation
,
and
for
my
part
in
particular
Christ
was
praying
unto
his
father
for
this
long
before
I
was
borne
,
and
now
do
I
come
to
have
the
fruit
of
the
prayer
of
Jesus
Christ
;
This
very
sound
of
the
gospel
in
my
ears
this
morning
,
it
is
no
other
but
the
fruit
of
the
prayer
of
Jesus
Christ
unto
God
the
father
long
before
I
had
a
being
and
the
world
was
.
CHAP.
43.
Use
,
2.
The
Great
honor
of
Ministers
that
are
Faithful
.
SEcondly
,
Hence
appears
the
great
honor
of
the
Ministers
of
the
Gospel
in
their
Ministery
;
we
wil
not
attribute
to
our
persons
,
but
to
our
work
,
certainly
,
if
they
are
committed
to
the
Ministery
of
reconciliation
,
they
are
sent
about
the
most
honorable
business
that
ever
was
in
the
world
;
to
dispence
unto
the
Children
of
men
the
great
mistery
of
Salvation
by
Jesus
Christ
.
So
if
a
Minister
be
faith
free
in
it
,
it
may
be
said
of
any
one
that
God
uses
in
this
;
Happy
that
ever
he
was
born
,
and
blessed
be
the
womb
that
beare
him
and
the
paps
that
gave
him
suck
,
if
so
be
he
be
faithful
in
this
his
work
;
for
he
is
imployed
about
the
greatest
business
that
is
in
the
world
;
never
did
God
employ
Angels
in
a
work
of
greater
consequence
,
and
in
a
work
wherein
they
are
more
honored
they
are
called
in
scripture
Angels
of
the
Churches
,
for
indeed
their
work
is
Evangelical
,
and
when
he
speaks
of
them
in
1
Cor.
4.1
.
Therefore
let
a
man
account
of
us
as
of
the
Ministers
of
Christ
,
and
stewards
of
the
misteries
of
God
.
Bretheren
,
we
could
be
willing
,
that
for
our
persons
they
should
be
never
so
contemptible
before
you
if
so
be
the
contemptibleness
of
our
persons
might
further
the
glory
of
our
work
,
But
we
know
ordinarily
,
that
the
contempt
of
persons
hinders
the
honor
of
the
work
,
and
therefore
saith
the
Apostle
,
let
a
man
so
account
of
us
as
of
the
Ministers
of
Christ
,
and
stewards
of
the
Misteries
of
God
:
we
are
appointed
stewards
of
the
misteries
of
God
,
we
are
stewards
to
deal
out
unto
you
the
misteries
of
life
,
and
Salvation
,
Joseph
was
accounted
highly
off
,
when
he
did
deale
out
the
Corne
in
Egypt
,
and
now
this
work
of
reconciliation
is
that
that
the
Angells
prie
into
,
the
Angels
learne
instruction
from
this
mistery
of
reconciliation
,
it
doth
,
not
only
beseem
the
greatest
men
in
the
world
to
attend
upon
it
:
but
the
Angels
themselves
honor
it
,
and
learne
by
it
.
I
wil
give
you
a
text
for
this
because
it
may
seem
to
be
hard
unto
you
,
the
text
is
in
Ephes.
3
verse
,
10.
To
the
intent
,
that
now
unto
Principalities
,
and
Powers
in
Heavenly
places
might
be
known
by
the
Churches
the
manifold
wisdom
of
God
;
that
(
not
only
men
)
but
the
very
Angels
in
heaven
might
come
to
understand
further
the
wisdom
of
God
in
Christ
,
made
knowen
to
the
Church
,
certainly
;
if
the
Angels
come
to
know
further
by
the
Church
,
then
specially
at
their
Church
meetings
when
they
are
together
,
and
when
there
is
the
dispensation
of
the
Ministery
of
the
Gospel
among
the
Saints
;
then
when
the
Church
is
in
their
exercises
of
the
ordinance
of
the
Church
;
then
they
come
to
know
the
manifold
wisdom
of
God
(
howsoever
some
think
it
is
foolishness
)
yet
God
saith
,
it
is
a
manifold
wisdom
of
God
and
the
Angels
think
so
too
.
Certainly
,
there
is
no
place
so
ful
of
sinners
,
as
of
Angels
heareing
;
therefore
,
you
may
wel
come
to
heare
,
for
the
Angels
they
come
to
heare
,
and
therefore
the
Apostle
saith
to
women
,
that
they
should
beheave
themselves
wel
because
of
the
Angels
,
and
the
scripture
tells
us
,
that
the
Angels
prie
into
this
mistery
of
the
Gospel
.
Ministers
need
not
seeke
honor
to
themselves
any
wai●●
,
but
by
their
faithful
administration
of
the
Gospel
,
and
therefore
in
the
primitive
times
,
the
Ministers
of
the
Gospel
were
mightily
honored
of
the
people
,
let
a
soul
come
to
understand
what
it
is
to
have
peace
with
God
through
Jesus
Christ
,
through
any
Ministers
,
Ministery
,
and
that
soul
wil
honor
that
Ministery
enough
;
hee
needs
not
cal
for
any
honor
and
respect
from
that
poor
soul
,
It
is
said
,
that
in
the
former
times
there
were
wooden
challices
and
golden
Ministers
:
but
afterwards
there
were
golden
cupps
,
and
wooden
Ministers
.
It
was
a
great
deale
more
honor
to
the
Church
when
there
were
golden
Ministers
,
but
afterwards
when
there
were
golden
cups
&
ministers
were
gallants
,
and
had
great
means
,
may
they
not
wel
be
called
wooden
in
respect
of
their
opening
of
the
misteries
of
Salvation
to
the
pople
?
It
is
not
now
so
much
for
to
preach
morallity
,
(
these
are
good
things
to
be
preacht
on
)
but
where
is
the
great
point
of
reconciliation
?
The
great
point
that
al
Ministers
ought
to
aim
at
is
the
great
point
of
Reconciliation
,
and
that
is
to
be
preacht
,
and
it
is
their
commission
to
preach
that
especially
.
Oh
,
how
is
it
to
be
received
,
to
be
accepted
?
To
us
is
committed
the
ministery
of
reconciliation
;
what
is
it
?
It
is
such
a
ministery
,
of
no
less
consequence
then
your
reconciliation
with
God
;
Oh
how
gladly
should
you
take
in
this
ministery
?
for
they
come
about
a
work
that
is
worthy
of
al
acception
,
as
the
Apostle
saith
Tim.
1.1.15
.
This
is
a
faithful
saying
,
and
worthy
of
al
acceptation
that
Christ
Jesus
came
into
the
world
to
save
sinners
;
This
is
the
sum
of
the
ministery
of
reconciliation
,
when
we
come
to
bring
this
unto
you
,
we
do
not
expect
al
acceptation
,
to
open
your
hearts
and
hands
to
receive
in
this
work
of
reconciliation
into
you
:
as
we
read
of
Noah
,
when
he
was
tossed
up
and
down
the
Sea
)
after
many
dayes
he
put
forth
a
dove
,
and
she
brought
in
an
Olive
branch
,
Now
this
you
know
is
an
Embleme
of
peace
,
Noah
opened
the
window
of
the
Arke
,
and
took
in
the
Dove
with
the
Olive
branch
,
and
al
those
that
come
to
preach
the
Gospel
unto
you
,
they
come
with
the
Olive
branch
in
their
mouths
,
and
the
truth
is
,
you
are
,
as
it
were
upon
the
Sea
floting
up
,
and
down
,
and
we
come
unto
you
:
with
an
Olive
branch
in
our
mouthes
like
Noahs
Dove
,
Oh
,
then
open
your
windows
and
receive
it
,
saith
the
prophet
,
Oh
how
beautiful
are
the
feet
of
them
that
bring
good
tidings
of
peace
,
and
as
you
read
in
Rom.
10.15
.
Their
very
feet
should
be
beautiful
unto
you
;
It
is
so
prophecied
of
among
the
Prophets
,
and
it
is
made
use
of
in
the
new
Testament
,
and
if
you
find
your
hearts
opened
and
accepting
of
it
,
and
rejoyce
and
bless
God
for
it
,
then
you
fulfil
that
prophesie
,
and
then
the
feet
of
those
messengers
are
beautiful
in
your
eyes
;
that
is
the
work
that
you
should
come
for
when
you
come
to
hear
a
Sermon
;
You
should
think
,
this
day
am
I
comming
to
hear
somewhat
of
the
work
of
reconciliation
between
God
and
my
soul
,
and
when
people
come
to
the
word
to
expect
somthing
concerning
this
peace
with
God
,
and
when
they
heare
any
such
thing
,
Oh
,
then
they
should
bless
the
name
of
God
.
Some
come
to
the
word
to
hear
some
witty
sentences
,
and
for
discourse
(
though
the
maine
thing
is
that
you
should
come
to
hear
somthing
about
the
reconciliation
of
God
to
your
souls
,
and
you
should
watch
for
such
a
word
al
:
the
while
the
minister
is
opening
the
point
,
Oh!
but
when
wil
the
word
of
peace
be
opened
from
God
to
my
soul
?
And
when
you
hear
that
word
,
Oh!
you
should
embrace
it
,
and
receive
it
as
in
Psal.
58.
I
wil
hearken
what
the
Lord
wil
say
,
for
he
wil
speak
peace
unto
my
soul
;
so
should
every
poor
afflicted
conscience
say
,
I
wil
hearken
this
day
when
Christ
wil
speak
peace
to
my
soul
.
The
Lord
by
his
word
speak
peace
unto
you
and
make
that
which
we
preach
in
opening
the
things
of
the
Gospel
to
bee
a
powerful
ministery
of
reconciliation
unto
your
souls
.
CHAP.
44.
I
have
treated
about
what
commission
is
given
unto
the
Ministers
of
the
Gospel
,
and
there
is
one
great
thing
that
I
would
have
you
observe
,
that
we
take
no
notice
of
;
how
the
Apostle
again
&
again
speaks
of
this
,
as
making
account
that
it
is
one
of
the
greatest
things
that
concerns
the
world
that
ever
was
;
for
saith
he
in
v.
18.
Al
things
are
of
God
;
who
hath
reconciled
us
unto
himself
by
Jesus
Christ
,
&
hath
given
unto
us
the
Ministery
of
reconciliation
.
But
he
had
not
enough
of
that
,
but
he
comes
over
it
again
to
wit
;
that
God
was
in
Christ
reconcileing
the
world
;
that
God
reconciled
us
to
himselfe
by
Jesus
Christ
,
&
hath
given
unto
us
the
Ministery
of
reconciliation
that
is
in
the
18.
v.
that
is
;
God
is
reconciling
himself
unto
the
world
in
Jesus
Christ
,
again
the
same
is
in
the
19.
verse
,
And
hath
Committed
unto
us
the
word
of
reconciliation
,
shewing
,
that
it
is
a
matter
of
great
consequence
;
it
is
a
great
trust
that
is
commited
to
the
Ministers
of
the
Gospel
,
the
word
of
Reconciliation
;
and
there
I
shewed
you
,
how
you
were
(
therefore
)
to
enertain
the
Ministers
of
the
Gospel
;
beautiful
should
the
Feet
be
of
those
that
bring
glad
tidings
&c.
That
comes
from
God
with
this
Commission
,
this
Doctrine
of
Reconciliation
in
their
mouths
as
Noah
put
forth
his
hand
and
took
in
the
Dove
with
the
Olive
branch
:
So
when
a
Minister
comes
with
this
Olive
leafe
in
his
Mouth
,
the
Ministry
of
Reconciliation
,
you
must
open
your
hearts
,
and
take
it
in
.
A
word
or
two
more
about
this
,
This
(
you
have
heard
at
large
)
is
the
great
work
of
the
ministers
of
the
Gospel
;
to
bring
unto
you
the
Doctrine
of
Reconciliation
:
howsoever
it
may
be
folishness
before
the
world
,
yet
it
is
the
great
Ordinance
whereby
God
wil
bring
men
to
be
reconciled
unto
himself
;
those
that
he
hath
a
purpose
to
save
.
Here
is
now
a
work
,
to
treat
with
you
about
reconciling
your
Souls
to
God
;
to
open
to
you
the
Counsels
of
God
about
bringing
you
to
be
at
peace
with
him
.
Use
.
1.
See
what
a
wicked
wretched
world
this
is
,
that
cannot
bear
the
Ministers
of
the
Gospel
.
Hence
then
see
,
what
a
wicked
and
wretched
world
is
this
,
that
cannot
bear
the
Ministers
of
the
Gospel
?
When
this
is
al
the
work
that
they
come
about
;
this
errand
unto
them
in
the
name
of
God
,
to
treat
with
them
only
to
make
peace
between
God
and
their
Souls
;
here
is
al
the
Errand
,
and
yet
the
world
cannot
bear
this
.
If
they
came
as
the
Messengers
of
Gods
wrath
against
them
,
then
indeed
the
world
might
look
sourly
upon
them
,
and
seek
to
avoid
them
;
but
when
they
come
about
no
other
Errand
,
but
meerly
to
treat
with
their
Souls
about
terms
of
peace
that
the
world
should
not
recceive
them
,
but
reject
the
Gospel
,
and
despise
it
,
and
look
upon
the
Ministers
of
the
Gospel
as
if
they
were
their
greatest
enemies
.
This
is
a
most
wretched
wicked
world
,
and
there
is
nothing
in
the
world
that
can
aggravate
the
sins
of
menmore
then
this
;
that
they
should
reject
the
Ministry
of
the
Gospel
.
Saith
God
,
What
?
when
I
shal
send
the
Minsters
of
the
Gospel
,
my
servants
to
treat
with
these
wretched
Creatures
about
making
peace
between
me
and
them
,
and
they
shal
reject
this
;
certainly
God
expects
that
wheresoever
he
sends
the
Ministry
of
the
Gospel
,
generally
al
people
should
admire
at
the
grace
of
God
,
that
is
made
known
to
them
in
Christ
,
and
they
should
al
come
in
and
even
cry
to
God
;
Lord
,
What
is
it
thou
dost
require
?
what
?
Is
there
any
Messenger
from
Heaven
come
?
Now
let
us
give
up
our
hearts
as
a
blank
paper
;
let
God
write
in
them
whatsoever
he
pleaseth
,
(
he
doth
not
expect
that
men
should
rise
in
a
rage
against
the
word
,
and
cast
it
of
as
that
that
brings
trouble
upon
them
)
how
infinitely
are
men
mtstaken
in
this
?
to
think
that
the
preaching
of
the
Gospel
is
a
trouble
to
the
world
,
to
whom
it
is
the
greatest
happiness
that
can
be
in
this
world
.
And
if
you
knew
it
,
you
would
bless
God
for
it
;
even
with
your
faces
groveling
upon
the
ground
,
that
such
a
commission
was
given
to
your
brethren
to
come
from
God
,
to
treat
in
his
name
about
termes
of
Reconciliation
with
you
,
the
Sons
of
men
,
What
hurt
is
it
the
Ministers
of
the
Gospel
do
unto
men
?
that
they
should
be
so
troubled
with
them
?
as
to
say
,
that
the
Town
or
place
is
troubled
and
we
could
never
be
at
quiet
,
since
there
was
such
and
such
preaching
,
were
there
not
infinite
mallice
;
it
could
never
enter
into
the
hearts
of
men
such
a
conceit
as
this
is
.
You
speak
about
treating
of
peace
with
God
;
but
they
are
severe
,
and
denounce
the
Judgments
of
God
against
us
.
I
appeal
to
you
how
doe
wee
denounce
them
?
do
we
denounce
them
absolute
?
or
only
in
order
to
the
bringing
of
the
souls
to
faith
and
repentance
?
what
do
wee
plead
against
?
It
is
but
against
your
sin
that
is
your
enemy
,
your
deadly
enemy
;
that
would
certainly
undo
you
;
that
would
destroy
you
eternally
.
Ahab
speakes
of
the
prophet
,
hee
never
speakes
good
unto
me
;
and
yet
saith
Ahab
,
have
I
found
thee
O
mine
enemy
?
he
looks
upon
the
prophet
as
an
enemy
;
so
,
wicked
carnal
hearts
,
(
though
we
come
to
open
the
misteries
of
the
gospel
to
them
;
yet
when
we
shew
them
upon
what
termes
it
runnes
)
they
think
we
do
not
speak
good
unto
them
.
Certainly
(
whatsoever
your
thoughts
are
)
we
are
enemies
to
nothing
but
your
sins
,
that
would
destroy
you
;
that
is
your
enemy
,
and
would
any
one
think
it
hard
,
to
have
his
deadly
enemy
to
be
hardly
dealt
withal
?
Al
that
we
desire
,
is
;
but
to
break
the
league
between
your
souls
and
Sin
,
that
there
may
bee
a
league
between
God
and
your
souls
:
certainly
love
of
sin
,
and
peace
with
God
they
cannot
stand
together
at
the
same
time
;
it
cannot
possibly
be
that
there
should
be
a
league
between
sin
and
your
soules
,
and
yet
a
league
between
God
and
your
soules
;
now
which
of
the
two
do
you
thinke
is
the
best
,
and
who
is
your
greatest
friend
?
either
he
that
seekes
to
maintain
a
league
with
sin
or
to
break
it
that
you
may
have
a
league
between
God
,
and
your
souls
?
this
is
the
intention
of
the
gospel
.
But
you
wil
say
,
if
this
be
the
commission
of
the
ministers
,
that
God
hath
put
into
them
the
word
of
Reconciliation
;
why
do
they
preach
the
law
so
much
as
they
do
?
why
do
they
preach
terror
so
much
?
for
this
is
their
commission
;
the
word
of
Reconciliation
.
To
that
I
answer
,
certainly
he
is
a
minister
that
knows
not
his
commission
that
preaches
the
law
,
or
any
terror
any
other
way
,
but
in
order
to
this
word
of
Reconciliation
,
any
other
way
but
to
make
you
to
understand
this
word
of
Reconciliation
,
(
though
there
be
(
in
some
respects
)
a
great
deale
of
difference
betweene
the
law
,
and
the
gospel
)
yet
most
people
thinke
it
greater
than
it
is
,
for
the
substance
of
the
law
,
(
is
that
that
is
implyed
(
at
least
)
in
the
gospel
[
implied
]
as
thus
)
when
we
say
[
the
word
of
Reconciliation
]
it
is
impossible
to
open
this
unto
you
without
shewing
you
somthing
that
the
law
tends
to
,
[
Reconciliation
]
why
?
Because
that
wee
are
enemies
to
God
.
Enemies
to
God
?
How
?
how
can
we
be
enemies
to
God
?
yea
by
your
sins
.
How
shal
we
know
that
sin
doth
bring
enmity
between
God
and
us
?
The
Law
tels
you
,
cursed
be
every
one
that
abides
not
in
every
thing
that
is
written
in
the
booke
of
the
law
to
do
it
.
When
we
speake
of
Reconciliation
there
is
implied
enmity
.
I
appeal
to
any
of
you
(
considering
that
God
works
with
creatures
according
to
the
nature
of
creatures
,
he
doth
use
to
worke
(
though
above
reason
)
yet
in
a
rational
way
;
he
begins
the
work
with
those
whom
he
intends
to
save
:
therefore
how
can
wee
(
in
a
rational
way
)
tel
what
Reconciliation
is
;
until
we
understand
what
an
enmity
sin
hath
made
between
God
,
and
our
souls
.
Is
it
possible
to
understand
the
sweetnes
of
peace
with
God
until
we
understand
the
danger
of
our
estats
that
that
we
speake
of
the
law
,
it
is
that
?
that
is
implyed
in
the
gospel
,
and
that
the
revealing
of
the
gospel
may
come
with
a
more
sweetness
,
and
fulness
into
your
hearts
;
O!
that
you
would
but
carry
this
along
with
you
ever
when
you
hear
any
of
the
ministers
speak
any
thing
to
you
that
hath
any
terror
in
it
;
do
but
perswade
your
souls
of
this
;
O!
but
this
is
in
order
to
my
peace
with
God
;
in
order
to
shewe
what
a
blessed
and
sweet
savior
Jesus
Christ
is
.
But
others
wil
say
,
the
word
of
peace
is
committed
unto
you
,
why
do
you
speak
of
war
then
?
T●
that
I
answer
but
in
a
word
,
when
we
speak
to
you
concerning
war
,
what
is
our
aime
?
what
doth
it
tend
to
?
But
only
this
;
that
you
may
be
willing
to
venture
your selves
,
your
lives
and
estates
to
maintain
among
you
this
word
of
Reconciliation
;
here
is
the
end
,
were
it
not
for
this
,
we
could
quickly
hold
our
mouths
,
we
should
not
hazard
our selves
so
as
we
do
to
speake
to
you
of
such
an
argument
;
we
are
apparently
,
and
any
man
(
whose
eyes
are
but
halfe
open
)
may
see
that
if
we
be
sluggish
,
and
cowardly
now
,
farewel
the
word
of
Reconciliation
,
the
word
of
the
Gospel
is
gone
,
we
must
not
expect
that
that
must
be
amongst
us
,
and
the
posterity
that
is
comming
after
.
It
may
be
some
of
you
may
know
,
that
since
God
hath
called
a
Parliament
,
and
blessed
it
,
as
he
hath
don
,
never
was
the
word
of
Reconciliation
opened
so
clearly
as
it
hath
been
:
there
hath
Been
some
kinde
of
preaching
before
with
a
deal
of
mixtures
:
but
for
that
clear
way
of
Reconciliation
,
your
consciences
may
tel
you
that
is
hath
not
been
so
cleerly
opened
.
Obj.
But
you
wil
say
,
the
Apostles
they
had
the
word
of
Reconciliation
,
and
preached
it
to
the
people
;
but
they
did
not
preach
to
the
people
that
they
should
maintain
it
by
force
of
armes
,
But
they
taught
people
to
suffer
,
and
to
lay
downe
their
lives
,
and
not
to
take
the
sword
into
their
hands
.
Ans.
This
hath
been
answered
again
and
again
,
and
it
is
a
most
vain
objection
of
the
people
.
This
objection
seemes
to
be
strengthned
partly
from
the
thing
it selfe
:
They
say
,
religion
should
not
be
maintained
by
the
sword
,
and
secondly
,
the
example
of
the
primitive
tims
.
First
for
religion
,
know
,
that
the
maintenance
that
is
now
by
the
sword
in
this
cause
,
it
is
not
meerly
for
religion
,
but
it
is
for
our
civil
right
,
that
we
have
to
our
religion
.
And
this
answer
wil
answer
both
.
For
the
Objection
,
that
Religion
should
not
be
maintained
by
the
sword
,
and
that
of
the
primitive
time
,
I
say
,
[
the
maintenance
now
of
Religion
]
it
is
not
for
that
(
only
)
that
the
sword
is
taken
up
;
the
sword
is
not
taken
up
meerly
for
that
,
(
as
Religion
)
but
for
the
civil
right
that
we
have
to
our
Religion
,
which
in
the
the
primitive
times
,
the
Apostles
had
not
,
nor
the
Christians
then
:
but
now
we
live
in
such
a
Country
wherin
we
have
civil
right
unto
our
Religion
,
as
wel
as
to
our
estates
;
we
have
not
only
right
unto
the
profession
of
our
Religion
,
(
because
God
gives
it
us
out
of
his
good
wil
)
but
we
have
it
too
by
vertue
of
a
civil
right
;
by
vertue
of
the
Law
of
our
common
wealth
:
Look
what
right
you
have
to
your
Houses
,
Lands
,
and
Estates
;
you
have
the
same
right
to
your
practice
of
Religion
;
This
is
the
mercy
of
God
towards
England
,
rather
than
to
other
Countries
;
Now
we
take
up
Arms
to
defend
our
civil
right
,
and
let
it
be
in
what
it
wil
be
,
either
to
our
Estates
,
or
Houses
,
or
Religion
,
or
whatsoever
it
be
,
stil
it
is
a
civil
right
;
this
is
that
that
justifies
this
quarrel
,
and
this
is
enough
to
stop
the
Mouths
of
any
in
this
point
,
and
to
answer
that
argument
about
the
primitive
times
.
But
I
let
this
pass
and
come
unto
the
next
verse
.
CHAP.
45.
Verse
20.
Opened
,
and
Five
Doctrines
propounded
VERSE
20.
Now
then
we
are
Embassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
;
we
pray
you
in
Christs
stead
,
be
you
reconciled
to
God
.
NOW
we
are
Embassadors
.
Mark
,
what
rise
the
holy
Apostle
takes
,
saith
he
,
God
was
in
Christ
reconciling
the
world
unto
himself
;
not
imputing
their
trespasses
unto
them
,
and
hath
committed
to
us
this
word
of
Reconciliation
.
Now
then
we
are
Embassadors
.
His
spirit
seems
to
be
much
moved
in
this
;
What
?
God
reconciling
the
world
unto
himself
?
not
imputing
their
trespasses
unto
them
?
[
Now
then
we
we
are
Embassadors
for
Christ
]
now
then
we
have
a
great
trust
;
now
then
we
have
a
great
charge
;
now
then
we
are
Embassadors
,
not
from
any
earthly
great
Prince
,
but
from
Jesus
Christ
himself
.
So
that
in
these
words
you
have
these
several
points
of
Doctrine
.
I
might
cast
them
into
these
several
conclusions
.
Doct.
First
,
That
the
Ministers
of
the
Gospel
are
Embassadors
of
Christ
.
Secondly
,
What
they
do
in
this
their
Embassage
;
It
is
as
if
God
,
and
Christ
did
it
,
as
though
God
did
beseech
you
by
us
,
so
we
pray
you
in
Christs
stead
.
Thirdly
,
The
Consideration
of
the
Excellency
of
their
Commission
,
and
Embassage
makes
them
wonderful
careful
to
do
what
they
are
sent
about
,
and
very
earnest
in
plying
the
work
they
are
sent
to
do
;
Now
we
are
Embassadors
,
and
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
,
be
ye
reconciled
.
Fourthly
,
That
God
and
Jesus
Christ
are
exceeding
willing
to
be
reconciled
unto
Sinners
.
And
that
is
the
Fourth
thing
which
is
indeed
the
principal
thing
in
the
Text
that
is
recorded
.
Now
as
the
very
ground
of
al
that
is
intended
in
the
Text.
That
God
and
Christ
is
exceeding
willing
that
sinners
should
come
in
to
be
reconciled
to
him
,
for
they
do
pray
and
beseech
you
.
Fiftly
,
That
the
work
of
the
Ministery
of
the
Gospel
,
it
is
(
by
al
the
means
they
can
)
to
labor
to
draw
a
people
by
entreating
and
beseeching
them
,
and
to
take
no
nay
of
the
hearts
of
the
people
until
they
do
get
them
to
come
in
,
to
be
reconciled
unto
God
.
These
are
the
five
things
of
the
20.
verse
.
Now
then
we
are
Embassadors
for
Christ
.
&c.
I
shal
but
briefly
treat
of
the
first
three
,
for
indeed
the
two
latter
are
the
cheif
,
which
I
chose
this
text
for
,
To
shew
you
the
willingness
of
God
that
sinners
should
come
in
and
be
reconciled
to
him
,
and
the
work
of
the
Ministery
is
to
draw
the
hearts
of
the
people
;
But
the
other
three
I
shal
speak
of
but
by
way
of
preface
unto
these
.
CHAP.
46.
The
Ministers
of
the
Gospel
Are
Embassadors
of
Christ
,
Opened
in
six
particulars
.
First
,
That
the
Ministers
of
the
Gospel
are
the
Embassadors
of
Christ
.
Not
Embassadors
for
Belial
,
or
for
Antichrist
as
many
Ministers
have
been
,
to
plead
the
cause
of
Antichrist
,
as
if
they
were
sent
as
Legates
from
Rome
;
and
to
plead
for
superstitious
vanities
;
we
are
not
Embassadors
for
Belial
,
for
sin
,
for
wickedness
,
for
many
times
you
heare
pleading
against
Godliness
,
and
for
wickedness
:
No
,
we
are
Embassadors
for
Christ
,
we
are
sent
Embassadors
;
this
is
something
more
than
messengers
;
this
is
a
higher
degree
than
to
be
a
bare
messenger
,
an
Embasdor
is
more
than
a
steward
;
in
1.
Cor.
4.
Therefore
let
a
man
so
account
of
us
as
the
Ministers
of
Christ
,
and
dispencers
of
the
misteries
of
Salvation
.
I
only
wil
shew
you
a
scripture
for
that
,
and
a
little
open
it
,
and
soon
pass
by
this
point
.
We
have
it
often
in
scripture
,
this
word
Embassador
,
In
Eph.
6.2
.
There
you
have
it
to
the
same
purpose
as
it
is
here
;
For
which
I
am
an
Embassador
,
and
he
is
in
bonds
.
He
was
not
used
like
an
Embassador
,
you
know
,
[
Embassadors
,
]
First
they
are
such
as
are
sent
from
Princes
and
States
,
to
other
Princes
and
States
:
it
is
not
a
private
man
.
If
any
of
you
send
a
messenger
about
a
business
,
he
is
not
said
to
be
an
Embassador
;
but
one
that
comes
from
a
Prince
,
or
State
from
other
countries
,
he
is
said
to
be
an
Embassador
.
So
the
Minister
of
the
Gospel
,
he
is
not
sent
to
deale
between
man
and
man
:
but
between
God
and
man
,
in
matters
that
concern
the
great
God
of
Heaven
,
and
Earth
;
and
sent
from
him
,
though
designed
to
it
by
men
,
yet
their
calling
depends
upon
God
,
upon
Christ
,
only
here
is
the
difference
;
when
Princes
,
and
States
,
send
their
Embassadors
;
they
send
them
to
other
Princes
,
and
to
other
States
:
But
now
God
sends
Embassadors
to
poor
wretched
,
sinful
men
,
and
herein
he
doth
honor
man
,
that
he
wil
send
a
messenger
from
himselfe
to
them
to
be
an
Embassador
.
When
a
Prince
doth
send
a
messenger
to
a
person
,
you
do
not
say
,
that
the
Prince
doth
send
an
Embassador
to
them
that
are
in
prison
,
that
he
may
execute
when
he
pleases
,
rather
an
Executioner
,
than
an
Embassador
:
So
we
might
al
have
expected
rather
that
there
should
an
Executioner
have
been
sent
,
but
God
is
pleased
for
his
elect
ones
to
send
an
Embassador
.
And
besides
,
Embassadors
are
not
sent
about
every
trivial
business
,
but
when
an
Embassador
is
sent
,
it
is
about
a
publique
business
,
a
State
business
of
some
great
consequence
:
so
when
you
hear
that
God
sends
his
Embassadors
to
the
world
,
you
must
know
that
it
is
about
a
great
and
a
weighty
business
,
about
a
State
business
,
it
is
about
that
that
doth
concerne
the
very
state
of
Heaven
,
the
God
of
Heaven
,
it
is
that
that
concerns
God
himself
more
neerly
than
any
thing
in
●●●s
world
concerns
him
,
It
concerns
God
next
unto
his
own
beeing
,
and
unto
his
Son
,
the
neerest
of
any
thing
that
is
without
that
belongs
to
a
God
,
therefore
we
are
called
Embassadors
.
Thirdly
,
They
are
called
Embassadors
because
they
must
look
to
this
;
that
they
do
not
the
least
thing
but
by
Commission
,
it
is
as
much
as
his
life
is
worth
to
go
beyond
his
Commission
in
any
thing
:
so
the
ministers
of
the
Gospel
they
must
keep
close
to
the
Commission
which
they
receive
from
Jesus
Christ
.
Fourthly
,
when
he
goes
to
any
place
,
he
doth
represent
the
person
of
the
King
himself
from
whom
he
came
,
and
what
wrong
is
done
to
him
is
done
to
the
Kings
person
;
Let
the
Embassadors
be
never
so
meane
:
so
al
the
Ministers
of
the
Gospel
,
they
come
to
you
in
the
name
of
the
King
of
Heaven
,
in
the
name
of
Jesus
Christ
,
and
there
is
a
kind
of
a
representation
even
of
the
person
of
Christ
in
them
.
And
that
wil
appeare
more
fully
when
we
come
to
the
next
point
.
Fiftly
,
An
Embassador
must
give
an
account
of
his
Embassage
;
he
must
(
according
as
there
is
occasion
)
send
to
the
country
from
whence
he
comes
of
what
business
he
hath
done
:
so
the
Ministers
of
the
Gospel
comming
as
Embassadors
,
they
are
ever
and
anon
to
send
to
heaven
to
give
an
account
how
they
speed
in
their
Embassage
,
and
when
they
come
to
declare
any
message
to
the
people
,
they
are
to
send
to
Heaven
,
to
tel
God
whether
it
be
received
,
or
rejected
,
and
it
is
a
very
sad
thing
to
any
people
,
when
a
minister
of
God
shal
have
any
Just
cause
to
send
up
to
Heaven
his
complaint
,
and
say
,
O!
Lord
,
thou
hast
sent
me
with
a
blessed
Embassage
of
peace
and
reconciliation
to
this
people
,
but
Lord
they
reject
it
,
they
wil
rather
have
their
lusts
,
than
al
that
Glory
of
thine
in
Jesus
Christ
;
Heaven
,
and
eternal
happiness
is
a
light
thing
unto
them
.
When
a
Minister
makes
this
complaint
,
do
you
not
think
it
wil
be
a
hard
thing
to
those
that
do
reject
it
?
And
al
faithful
Ministers
do
this
.
And
if
he
be
a
faithful
Minister
,
he
is
sollicitous
about
his
Embassage
;
he
looks
whether
it
be
entertained
,
and
accordingly
he
gives
notice
to
heaven
,
not
only
weekly
,
but
dayly
,
how
his
Embassage
is
entertained
,
and
at
the
last
day
he
must
give
a
ful
account
before
the
Lord
and
Jesus
Christ
.
Sixtly
,
And
Lastly
,
it
is
against
the
Law
of
al
nations
to
abuse
an
Embassador
though
he
should
come
upon
never
such
a
threatning
message
,
yet
you
must
use
the
Embassador
civily
;
So
it
is
against
al
laws
of
religion
that
can
be
to
abuse
a
minister
of
the
Gospel
,
though
he
should
come
with
a
threatining
,
But
much
more
when
he
comes
about
an
Embassage
of
peace
;
then
they
are
to
entertaine
him
.
It
is
against
al
sence
and
reason
and
against
al
relegion
,
and
those
people
are
most
prophane
,
and
reprobate
to
every
good
work
,
that
shal
abuse
an
Embassador
comming
from
Jesus
Christ
unto
them
.
Now
a
little
by
way
of
application
.
CHAP.
47.
Vse
.
1.
The
Ministers
of
the
Gospel
are
sent
from
the
greatest
Prince
in
the
world
,
and
so
they
are
to
be
looked
upon
.
Now
then
if
the
feet
of
those
that
do
but
bring
glad
tidings
of
peace
should
be
beautiful
;
how
much
more
the
feet
of
the
Embassador
of
peace
?
An
Embassador
,
is
another
manner
of
thing
than
one
that
brings
good
tidings
.
O!
my
bretheren
do
not
give
cause
for
any
complaint
to
be
made
:
but
rather
give
you
cause
to
those
that
come
amongst
you
to
send
up
a
comfortable
account
unto
God
,
and
to
tel
God
,
Lord
!
thou
hast
been
pleased
to
send
to
such
a
place
;
to
preach
peace
to
such
a
people
,
and
Lord
!
how
readily
,
yea
how
greedily
do
those
poor
souls
receive
this
Embassage
?
Lord
!
never
did
any
Minister
come
into
any
place
where
this
Embassage
was
so
entertained
;
Oh!
they
cry
out
for
peace
with
thee
,
and
above
al
things
in
the
world
this
is
the
desire
of
their
souls
:
that
they
long
after
is
;
that
they
might
have
peace
with
their
God
.
Oh!
this
would
be
a
joyful
account
,
if
we
could
send
up
our
account
thus
unto
God
,
Oh!
let
not
any
that
come
to
you
as
the
Embassador
of
Christ
,
be
like
unto
those
in
Isay
.
33.7
.
The
text
saith
,
(
it
is
spoke
of
I
confess
in
another
case
)
but
we
may
apply
it
here
;
truly
there
is
cause
in
many
Congregations
,
that
the
Embassador
of
peace
should
weep
,
and
that
bitterly
,
the
Lord
keep
you
from
giving
any
such
occasion
;
(
though
it
would
be
sad
to
their
hearts
)
yet
it
would
be
more
greivous
to
you
.
Thus
much
from
the
Metaphor
.
CHAP.
48.
The
second
Doctrine
,
(
Propounded
in
the
45.
Chapter
)
prosecuted
.
Doct.
2.
That
a
Minister
of
the
Gospel
when
he
comes
,
is
an
Embassador
;
he
comes
in
Christs
stead
,
and
what
he
shal
deliver
(
according
to
his
Commission
,
)
is
to
be
looked
at
as
if
God
,
and
as
if
Jesus
Christ
did
preach
unto
you
.
For
want
of
the
right
knowledg
of
this
point
it
is
that
there
are
so
many
sermons
lost
.
If
people
had
but
this
text
in
their
hearts
,
and
looked
upon
al
the
faithful
Ministers
of
the
Gospel
as
if
God
and
Jesus
Christ
were
present
speaking
;
how
much
good
would
be
done
?
When
God
doth
intend
good
to
any
Soul
he
wil
cause
it
to
look
upon
the
preaching
of
the
Gospel
,
as
the
very
voice
of
God
and
Jesus
Christ
to
the
Soul
.
Though
many
a
poor
creature
that
(
perhaps
)
hath
heard
a
thousand
Sermons
)
looked
upon
preaching
as
what
a
man
would
say
)
but
at
length
when
the
time
of
love
came
,
he
saw
an
authority
,
and
majesty
of
God
himself
,
and
of
Jesus
Christ
in
the
Ministry
,
and
did
feel
God
speaking
to
his
heart
and
then
it
did
prevail
;
that
is
plain
in
the
text
.
As
though
God
did
beseech
you
by
us
,
that
;
that
we
do
,
it
is
as
if
God
did
it
;
and
do
we
pray
you
?
It
is
in
Christs
stead
.
Now
this
is
not
only
the
Ministers
of
the
Gospel
since
Christs
time
:
but
formerly
what
was
done
.
Those
that
were
sent
by
God
to
be
his
Messengers
,
it
was
as
if
God
and
Christ
did
it
.
You
have
that
proofe
of
it
in
the
1
Peter
,
the
3.
Chap.
18
,
19.
vers
.
For
Christ
also
hath
once
suffered
for
sin
,
the
just
for
the
unjust
,
that
he
might
bring
us
to
God
,
being
put
to
Death
in
the
Flesh
,
but
quickned
by
the
spirit
,
by
which
also
he
went
and
preached
to
the
spirits
which
are
in
Prison
.
That
is
vainly
made
use
of
by
some
,
to
prove
that
Christs
Soul
did
descend
into
Hell
,
to
go
and
preach
to
the
damned
in
Hell
,
but
certainly
that
is
a
vain
conceite
,
if
you
observe
the
text
,
you
shal
find
that
this
is
the
meaning
of
it
,
observe
the
20.
verse
,
It
was
to
those
spirits
which
somtimes
were
disobedient
,
when
once
the
long
suffering
of
God
,
waited
in
the
daies
of
Noah
.
Those
Spirits
that
did
live
in
the
daies
of
Noah
,
and
Noahs
preaching
unto
them
;
Now
(
saith
the
text
)
they
are
in
prison
,
Jesus
Christ
went
&
preached
to
the
spirits
that
were
disobedient
in
the
times
of
Noah
,
that
now
are
in
pryson
.
How
did
he
go
but
by
his
Spirit
?
by
his
Servant
Noah
,
[
by
Noah
]
The
preaching
of
Noah
was
the
preaching
of
Christ
.
As
if
he
should
say
,
There
is
such
a
Congregation
so
many
a
years
ago
had
a
faithful
Minister
;
Christ
was
preaching
so
many
years
to
those
Souls
that
are
now
in
Prison
:
now
alas
they
are
gone
,
they
are
in
Hel
:
but
there
was
a
time
that
Christ
was
preaching
to
them
.
I
see
I
must
not
Name
many
texts
.
I
wil
give
you
one
text
or
two
more
;
in
the
1
Thess.
2.13
.
You
did
not
receive
it
as
the
word
of
Man
;
you
looked
beyond
man
:
But
how
did
you
receive
it
?
from
God
;
and
therefore
it
doth
effectually
work
;
that
makes
the
effectual
working
upon
the
heart
:
when
the
people
receive
the
word
as
the
word
of
God
.
And
the
4
Gal.
14.
Mark
how
the
Galatians
received
the
Apostle
,
saith
he
there
,
And
my
tentation
which
was
in
my
flesh
you
despised
not
,
nor
rejected
:
but
received
me
as
an
Angel
of
God
;
even
as
Christ
Jesus
.
Here
he
speaks
in
way
of
commendation
of
the
Galatians
,
you
receive
me
as
an
Angel
of
God
,
even
as
Jesus
Christ
,
as
if
you
had
received
Christ
Jesus
;
and
mark
,
the
Apostle
was
in
a
poor
mean
condition
in
respect
of
his
outward
estate
.
[
My
tentation
that
was
in
my
flesh
]
In
my
outward
man
I
was
very
low
;
and
this
might
have
been
a
tentation
to
you
for
to
have
caused
you
to
have
rejected
me
when
I
spake
.
Oh!
this
hath
been
a
tentation
to
many
men
because
the
preacher
is
an
Earthen
Vessel
,
though
he
hath
brought
the
right
treasure
of
the
Gospel
,
yet
this
hath
been
a
tentation
.
But
saith
he
,
it
was
not
so
with
you
,
you
received
me
;
though
poor
,
weak
,
a
mean
man
that
had
scarce
bread
to
eate
:
yet
you
received
me
as
an
Angel
of
God
,
yea
beyond
that
:
as
Christ
Jesus
himself
.
But
yet
you
shal
observe
in
the
next
words
,
that
it
seems
their
hearts
began
to
be
drawn
aside
;
i●
the
15.
vers
.
There
was
a
time
when
I
came
first
amongst
you
,
when
you
wer
ready
to
have
pluct
out
your
very
eyes
for
me
,
and
you
cryed
out
;
O!
this
blessed
doctrine
of
the
gospel
that
we
now
hear
!
but
where
is
the
blessedness
?
It
seems
that
some
fals
teachers
had
come
,
and
inveigled
them
,
and
had
taken
them
off
from
the
Apostle
.
Oh!
Where
is
the
blessedness
you
spake
of
?
as
if
that
were
now
gone
:
but
that
is
the
Duty
of
people
,
and
then
,
and
only
then
it
is
like
that
the
Ministry
of
the
word
can
do
any
great
good
:
When
,
the
people
look
upon
it
as
if
God
spake
,
and
Jesus
Christ
spake
unto
them
.
I
wil
only
conclude
with
this
one
thing
;
that
til
you
do
come
to
apprehend
this
,
it
is
not
like
that
ever
any
great
good
,
to
any
purpose
wil
be
done
;
It
s
like
it
wil
be
with
you
,
as
it
was
with
Samuel
;
you
know
God
called
to
Samuel
;
Samuel
,
Samuel
saith
God
,
he
runs
to
Ely
;
saith
he
,
my
Son
,
I
did
not
cal
thee
,
wel
,
he
went
again
and
slept
and
God
calls
again
;
He
did
not
know
it
was
Gods
voice
;
he
runs
to
Ely
again
:
but
then
the
text
faith
,
that
Ely
perceived
that
God
called
the
Child
,
&
Ely
gave
him
this
instruction
that
if
he
called
again
,
he
should
say
,
Lord
speak
,
for
thy
servant
heareth
.
And
then
he
went
and
slept
again
,
and
the
Lord
came
,
and
called
to
him
,
and
then
he
said
,
speak
Lord
thy
Servant
heareth
:
And
then
God
opened
his
heart
unto
him
.
Oh!
God
called
the
first
time
,
and
he
thought
it
had
been
Ely
,
and
looked
no
further
.
God
said
no
more
to
him
but
left
him
,
and
so
again
,
the
second
time
:
But
when
he
came
to
understand
that
it
was
Gods
voice
,
then
you
shal
observe
;
that
God
opened
himself
wonderfully
to
him
,
and
shewed
him
[
then
]
his
minde
to
the
ful
.
So
just
thus
it
is
with
people
,
they
come
[
now
]
to
hear
the
Ministry
of
the
word
;
they
hear
a
sound
in
their
ears
,
and
what
they
hear
is
very
good
:
but
they
look
only
at
a
man
;
the
man
speak
,
and
they
may
perhaps
commend
the
man
,
and
commend
his
Sermon
,
&
al
this
whil
God
speaks
not
to
their
hearts
.
And
then
they
wil
go
the
second
time
,
and
it
is
true
,
God
doth
speak
to
them
:
but
they
do
not
know
it
is
Gods
Voice
,
and
because
they
do
not
know
it
is
Gods
voice
,
God
doth
not
make
known
himself
unto
them
:
But
when
the
time
of
Gods
Love
comes
,
this
is
the
great
Embassage
that
is
sent
to
the
Children
of
men
,
And
when
he
pleads
with
you
,
you
should
think
that
it
is
Christ
that
is
pleading
with
you
;
when
he
is
opening
of
any
Scripturre
to
you
,
you
should
think
that
it
is
Christ
that
is
pleading
with
you
;
when
he
is
opening
of
any
scripture
to
you
,
you
should
think
that
Jesus
Christ
is
opening
that
Scripture
to
you
,
and
when
you
com
with
such
a
heart
,
then
God
opens
al
his
mind
to
you
.
I
appeal
to
you
whether
it
hath
not
been
just
thus
;
the
dealings
of
God
with
you
as
it
it
was
with
Samuel
;
you
have
come
once
and
again
to
a
sermon
,
but
have
looked
no
further
then
Ely
;
to
the
minister
:
but
when
you
have
come
to
the
word
with
the
disposition
,
and
said
Lord
speake
for
thy
servant
hears
,
Lord
reveal
what
thou
wilt
;
I
se
it
is
thine
one
ordinance
,
and
the
minister
,
(
though
he
be
but
a
poor
weak
man
)
yet
he
comes
and
stands
in
thy
stead
,
and
speaks
in
thy
name
,
and
I
say
,
when
you
come
thus
you
shal
find
more
in
one
sermon
let
out
to
you
,
then
in
a
thousand
before
,
and
here
is
the
ground
that
many
have
lived
thirty
or
forty
years
under
a
powerful
ministry
and
it
hath
sounded
in
their
eares
,
but
they
never
have
heard
the
mind
of
God
savingly
revealed
unto
them
.
Because
they
never
have
fallen
down
,
and
said
,
lord
speak
for
thy
servant
hears
O!
do
this
,
and
thou
shalt
hear
the
great
messuage
from
God
:
then
you
shal
have
God
oppening
himselfe
unto
you
to
the
ful
.
CHAP.
49.
The
Second
Doctrin
(
propounded
in
the
45
,
chapter
)
further
prosecuted
.
I
Have
made
some
enterance
into
this
second
point
.
Doct.
That
God
and
Christ
doth
speake
in
the
ministers
of
his
word
.
What
the
minesters
of
God
do
(
acrding
to
their
rule
and
Word
)
it
is
to
be
looked
upon
as
if
God
and
Christ
did
it
.
This
is
Cleere
in
the
text
.
As
though
God
did
beseech
you
,
we
pray
you
in
Christs
steed
(
saith
the
Apostle
)
.
For
this
I
gave
you
divers
scriptures
;
&
I
might
ad
many
more
,
ct
thought
to
have
added
some
more
cleer
scriptures
to
shew
you
that
what
the
ministers
do
,
it
is
as
if
God
&
Christ
did
it
,
I
might
name
forty
places
that
are
cleer
in
this
point
but
shal
not
that
I
may
proceed
.
What
the
minister
;
of
God
speak
according
to
the
ruls
(
I
say
)
it
is
as
if
God
and
Christ
spake
,
and
it
must
needs
be
sure
,
if
we
consider
of
the
power
that
there
is
of
Christ
in
the
ministry
:
we
have
had
experience
of
it
,
that
there
is
such
a
power
of
the
ministry
of
the
word
that
it
co●ld
not
be
but
only
by
the
speaking
of
God
,
God
and
Christ
in
It
:
the
which
hath
power
to
inlighten
,
to
awaken
conscience
,
to
terrefie
the
conscience
,
to
humble
,
to
bring
down
the
stoutest
proud
heart
in
the
world
,
yea
,
and
to
convert
souls
,
in
John
.
5.25
.
the
text
saith
of
the
word
of
the
son
of
God
that
brings
life
,
Verily
I
say
unto
you
,
that
the
houre
is
comming
,
and
now
is
when
the
dead
shal
hear
the
voice
of
the
son
of
God
and
they
that
hear
shal
live
.
〈◊〉
certainly
this
is
spoken
not
only
of
the
voice
of
the
son
of
God
at
the
general
resurrection
,
but
(
saith
he
)
it
is
now
;
the
hower
is
comming
,
and
now
is
when
the
dead
shal
hear
the
voice
of
the
son
of
God
and
they
that
hear
shal
live
.
It
was
at
the
time
,
and
is
continually
in
the
ministry
of
the
word
;
There
is
the
voice
of
the
son
of
God
that
makes
the
dead
to
hear
and
to
live
.
And
further
the
word
of
the
Ministery
,
must
be
looked
upon
as
Gods
in
this
regard
;
because
otherwise
there
could
not
be
any
ground
or
bottom
for
faith
by
any
thing
that
is
delivered
in
the
Ministery
of
the
word
.
Now
we
know
that
the
ministery
of
the
word
is
the
special
ordinance
that
is
appointed
for
the
begetting
of
faith
.
faith
comes
by
hearing
,
&
hearing
by
the
word
preached
.
It
doth
not
come
so
much
by
reading
;
no
,
not
by
reading
of
the
book
of
God
;
by
reading
of
the
scripture
:
but
by
hearing
,
and
hearing
the
word
preached
.
Now
then
you
wil
say
,
indeed
,
The
word
in
the
Bible
,
that
is
the
word
of
God
;
God
speaks
there
,
and
Christ
speaks
,
and
we
may
bottom
our
faith
upon
what
we
read
there
,
but
we
must
have
somthing
to
bottom
our
faith
upon
when
we
hear
it
preacht
by
man
,
as
wel
as
when
we
read
it
,
and
it
is
cleer
by
scripture
;
that
God
doth
rather
work
by
the
hearing
of
it
preacht
,
than
by
the
reading
of
it
.
Except
we
look
upon
it
as
the
word
of
God
and
Christ
,
we
have
nothing
to
bottom
our
Faith
upon
,
(
for
nothing
that
is
humane
can
be
the
bottom
,
and
ground
of
any
ones
faith
.
)
It
is
not
,
what
is
the
judgment
of
such
a
man
,
though
he
be
never
so
learned
,
never
so
holy
a
man
)
that
can
bottom
or
ground
my
faith
.
But
when
I
come
to
heare
him
,
(
so
as
I
can
heare
God
,
and
Christ
speaking
in
him
)
then
have
I
somthing
,
to
ground
my
faith
upon
what
he
saith
,
therefore
,
here
is
the
reason
why
so
many
go
away
,
and
are
only
taken
at
the
present
hearing
,
but
their
hearts
are
not
grounded
,
and
bottomed
in
the
truth
,
because
they
hear
man
only
,
and
do
not
heare
God
:
But
when
people
can
say
as
those
men
that
came
forth
from
Samaria
to
the
woman
,
in
John
4.
about
the
middle
of
the
Chap.
sayd
,
that
when
the
woman
came
and
told
them
;
Here
is
a
man
that
hath
tould
me
al
that
ever
I
did
;
is
not
he
Chyist
?
And
they
went
out
to
him
:
But
at
length
say
they
to
her
,
(
when
they
had
spoken
to
him
)
Now
we
do
beleeve
;
(
not
because
thou
hast
told
us
,
but
because
we
have
heard
him
our selves
.
)
So
may
many
a
soul
say
,
I
have
been
often
hearing
of
sermons
,
and
I
have
been
taken
with
the
preaching
of
such
a
man
,
and
I
did
beleeve
what
he
said
,
and
it
went
into
my
heart
in
some
measure
:
Oh!
but
now
saith
a
soul
,
I
do
not
beleeve
because
he
tells
me
this
,
but
I
have
heard
in
his
preaching
,
God
and
Christ
himself
,
it
hath
not
been
he
;
but
it
hath
been
Jesus
Christ
that
hath
spoken
to
my
heart
.
There
could
be
no
grounding
of
our
faith
(
except
that
which
is
delivered
in
the
Ministery
of
the
word
)
be
looked
upon
as
God
and
Christ
speaking
in
them
.
Object
.
You
wil
say
,
must
we
bleeve
every
thing
that
the
Preacher
speaks
,
as
if
God
and
Christ
spake
it
?
men
may
err
.
Therefore
you
must
compare
what
you
hear
with
what
you
read
,
and
as
those
noble
men
of
Berea
did
search
the
Scripture
to
see
what
Paul
himself
preacht
;
they
were
not
to
take
Pauls
preaching
,
but
to
compare
it
with
other
Scriptures
,
and
they
were
commended
for
it
,
and
God
forbid
that
we
should
think
it
much
that
people
should
examine
any
thing
we
speak
.
Try
all
things
,
and
then
keep
that
which
is
good
;
search
the
Scriptures
,
and
compare
what
is
delivered
by
Scripture
,
and
then
so
far
as
that
is
according
to
the
rule
of
Scripture
that
is
spoken
,
(
though
it
be
not
directly
the
words
of
the
Scripture
,
yet
when
it
is
spoken
in
the
name
of
God
according
to
Scripture
)
it
should
be
received
as
if
God
and
Christ
spoke
it
.
We
challenge
no
such
infallibility
as
the
Papists
say
the
Pope
hath
:
but
we
give
unto
al
people
liberty
to
examine
our
Doctrine
by
Scripture
,
and
then
God
expects
,
and
Christ
expects
that
it
should
be
received
as
if
God
and
Christ
spake
.
CHAP.
59.
Use
1.
Answering
the
Objections
of
the
Arminians
.
And
the
Wantons
of
our
Age.
NOW
then
briefly
,
Hence
we
have
a
Use
of
instruction
,
where
we
have
an
answer
to
the
Objection
both
of
the
Arminians
,
&
of
our
late
Wantons
;
Arminians
they
make
this
Objection
;
when
we
preach
(
somtimes
)
that
al
men
naturally
are
dead
in
sins
and
trespasses
,
and
there
is
no
free
wil
in
man
,
but
man
is
as
void
of
Grace
as
the
dead
Carkass
that
lies
in
the
grave
is
void
of
natural
life
;
Now
they
say
,
If
men
be
so
dead
in
sins
,
Why
do
you
preach
to
them
?
Were
it
not
a
vain
thing
to
go
and
preach
in
the
Church-yard
?
Would
they
regard
what
you
say
?
you
preach
that
al
are
dead
,
and
that
there
is
no
life
at
al
in
men
to
do
any
good
,
Why
do
you
speak
to
them
?
This
point
answers
that
Objection
.
Though
it
is
a
truth
that
al
men
naturally
are
dead
in
sins
,
and
are
before
the
Lord
as
a
dead
Carrion
;
there
is
no
dead
Carrion
more
loathsome
in
the
eyes
of
us
,
than
every
natural
Soul
is
in
the
Eyes
of
God
:
but
yet
we
come
and
preach
to
them
.
Why
?
because
that
in
our
preaching
,
it
is
God
;
God
and
Christ
speaks
,
though
our
voice
have
no
power
to
raise
from
the
dead
:
yet
the
voice
of
God
hath
power
to
raise
from
the
dead
.
If
Christ
wil
speak
to
one
that
is
dead
,
he
shal
come
forth
;
as
you
know
in
the
11.
of
John
.
when
Christ
came
to
Lazarus
,
saith
Christ
,
I
say
to
thee
Lazarus
arise
.
It
were
a
vain
thing
for
any
of
us
to
go
to
the
grave
,
and
say
,
arise
;
but
if
Christ
come
he
can
raise
them
presently
:
So
we
preach
to
a
congregation
that
are
mixt
;
some
that
have
lain
in
the
grave
of
sin
forty
years
perhaps
together
,
yet
when
we
speak
in
the
name
of
Christ
,
and
Christ
speaks
together
with
us
,
we
may
speak
to
dead
Souls
:
for
together
with
the
word
that
is
spoken
there
doth
go
a
power
and
a
life
,
for
it
is
the
word
of
God
(
and
not
the
word
of
man
)
that
breaths
forth
life
.
And
again
,
it
is
an
answer
to
the
Objection
of
our
late
Wantons
,
they
cry
out
against
Ministers
calling
to
men
for
duties
,
and
account
them
duty-mongers
:
Say
they
,
What
do
you
cal
to
men
to
do
?
you
tel
them
that
they
must
do
thus
,
and
thus
,
and
they
must
perform
duties
,
and
humble
themselves
.
They
think
they
have
got
a
great
Objection
in
this
;
that
because
men
have
no
power
naturally
:
therefore
it
is
a
vain
thing
to
cal
upon
them
to
perform
duties
This
answers
them
;
We
cal
upon
them
,
so
as
the
voice
of
Christ
;
though
they
have
no
power
themselves
,
yet
we
cal
upon
them
to
set
upon
such
duties
;
we
cal
upon
them
to
beleeve
,
and
to
repent
.
They
say
it
is
in
vain
to
cal
upon
them
to
beleeve
,
and
repent
:
But
that
way
that
God
hath
to
work
Faith
,
&
Repentance
in
the
heart
of
man
;
it
is
,
to
conveigh
a
power
through
his
own
voice
in
the
ministry
of
his
word
;
and
therefore
we
speak
to
them
to
beleeve
&
repent
,
as
if
they
had
power
:
because
we
know
that
those
which
belong
unto
Gods
election
,
the
Lord
wil
conveigh
power
to
them
through
this
word
of
his
.
It
is
not
our
voice
,
but
it
is
the
voice
of
God
,
and
of
Jesus
Christ
.
We
would
have
you
to
carry
this
meditation
along
with
you
,
at
any
time
when
we
speak
unto
you
,
and
exhort
you
that
you
would
come
in
,
&
repent
,
and
beleeve
;
Carry
this
meditation
with
you
,
and
then
you
shal
understand
us
aright
.
We
would
not
have
you
to
think
,
that
we
conceive
,
you
have
power
to
beleeve
,
and
repent
because
we
cal
upon
you
:
but
this
we
expect
;
that
,
while
we
are
speaking
to
you
that
God
&
Christ
wil
speak
to
your
hearts
:
so
that
there
wil
be
power
conveighed
through
that
word
of
ours
,
and
though
it
be
not
conveighed
this
Sermon
,
yet
it
may
be
the
next
,
or
the
next
,
and
hoping
in
the
end
that
wil
give
repentance
unto
life
.
CHAP.
51.
Use
.
2.
Ministers
ought
to
speak
as
the
Oracles
of
God
.
The
maner
of
their
preaching
Opened
.
THe
next
use
that
arises
from
hence
is
that
the
Apostle
Peter
makes
in
1
Pet.
4.11
.
If
any
man
speak
,
let
him
speak
as
the
Oracles
of
God
,
mark
it
,
here
is
an
exhortation
to
those
that
have
to
deal
in
the
ministery
of
the
word
,
that
they
must
(
when
they
speak
the
word
)
speak
it
as
the
Oracles
of
God
;
so
that
,
that
is
delivered
in
the
word
;
you
see
it
to
be
as
the
Oracles
of
God
,
whatsoever
a
minister
speaks
(
according
to
scripture
)
it
is
to
be
looked
upon
as
the
oracles
of
God
.
Now
therefore
if
this
be
so
,
that
the
word
that
is
spoken
(
according
to
the
rule
,
)
is
the
Oracles
of
God
.
then
it
is
the
duty
of
al
that
do
speak
the
word
of
God
to
speak
it
in
such
a
manner
,
as
it
may
appear
to
be
the
Oracles
of
God
.
I
have
not
now
to
speak
to
many
ministers
,
and
therfore
I
shal
not
enlarge
my self
in
this
as
I
should
have
done
.
Oh!
with
what
a
reverance
should
ministers
speak
,
for
they
come
to
speak
as
in
Christ
stead
?
and
therefore
they
should
speak
in
such
a
manner
as
becomes
the
voice
of
God
,
and
of
Jesus
Christ
;
as
the
Oracles
of
God
,
and
not
think
to
speak
according
to
their
own
fancies
,
and
their
own
humors
,
and
in
their
own
waies
:
but
to
speak
as
those
that
are
sent
in
Gods
place
,
to
speak
to
the
people
as
if
Christ
were
speaking
to
them
:
and
therefore
to
consider
they
are
in
the
place
of
Christ
,
so
to
speak
with
all
authority
as
from
Christ
,
as
in
Math.
7.
verse
,
the
last
,
It
is
said
of
Christ
,
That
he
taught
them
as
one
having
authority
,
and
not
as
the
scribes
;
for
a
minister
of
God
,
he
is
to
preach
in
Christs
stead
(
for
so
the
Apostle
saith
)
therefore
he
is
to
labor
what
he
can
to
express
the
very
authority
of
Jesus
Christ
in
his
Ministery
,
and
there
is
a
ministery
that
doth
carry
authority
with
it
in
the
very
consciences
of
men
,
I
have
known
of
some
that
have
come
proudly
into
a
Congregation
to
scorne
at
the
word
;
Prophane
Russians
that
have
come
on
purpose
to
outface
the
Ministery
,
and
to
out
face
the
word
,
and
yet
they
have
met
with
that
authority
in
the
word
,
that
their
hearts
have
been
danted
,
and
they
have
fallen
under
the
power
of
the
word
,
and
there
is
a
great
deal
of
difference
in
the
manner
and
way
of
preaching
the
word
;
some
have
authority
,
and
others
have
no
authority
at
al
in
it
.
[
That
kind
of
preaching
that
is
to
please
the
humors
of
men
]
you
,
shal
have
some
kind
of
preachers
to
dandle
mens
fancies
(
as
it
were
;
)
that
have
some
fine
quaint
words
,
that
there
sentences
shal
be
very
smooth
,
and
(
as
they
say
)
come
off
bravely
,
and
this
is
a
dainty
preacher
,
and
he
shal
have
many
fine
latine
sentences
,
and
witty
speeches
,
and
come
into
a
pulpit
and
acts
as
if
he
were
to
act
a
part
upon
the
stage
:
these
are
the
fine
quaint
preachers
,
the
Court
preachers
(
as
they
cal
them
)
But
this
is
not
to
preach
as
in
Christs
stead
.
It
is
very
like
that
this
was
the
preaching
of
the
Scribes
and
Pharises
.
But
when
Christ
:
came
to
speak
,
he
spake
as
one
that
God
had
authority
,
and
not
as
the
Scribes
:
There
was
a
great
deal
of
difference
between
his
preaching
,
and
that
of
the
Scribes
,
he
came
with
the
authority
of
God
,
he
came
to
preach
to
the
consciences
of
men
,
and
not
to
the
fancies
of
men
;
and
the
difference
,
as
there
was
in
him
,
so
there
is
in
some
measure
and
degree
now
;
There
are
some
that
preach
(
to
this
very
day
)
just
as
the
scribes
;
but
there
are
others
that
preach
as
Christ
did
;
that
preacht
to
the
conscience
,
and
to
the
hearts
of
people
,
and
their
words
do
stick
in
the
consciences
of
men
,
though
they
fret
,
and
vex
,
and
go
away
in
a
rage
;
yet
there
is
somwhat
that
sticks
to
their
consciences
:
so
that
they
are
either
forced
to
yeild
to
it
,
or
fly
from
it
.
And
here
is
the
reason
that
many
a
man
wil
cry
out
and
say
,
I
wil
never
heare
such
a
minister
,
Why
?
What
is
the
reason
?
his
corrupt
heart
cannot
bear
that
ministers
preaching
;
the
word
comes
with
power
to
his
heart
,
and
his
guilty
conscience
cannot
beare
it
,
now
watch
but
whether
there
be
not
some
vile
guiltiness
in
their
spirits
,
that
say
of
such
men
,
they
wil
never
hear
them
any
more
:
because
their
corrupt
hearts
cannot
bear
the
authority
of
the
word
,
that
preaching
that
is
as
if
God
and
Christ
speak
it
,
is
with
authority
,
and
not
with
fine
quaint
words
:
To
this
purpose
you
have
an
expression
in
1
Cor.
1.17
.
[
for
Christ
sent
me
]
he
was
to
go
in
the
name
of
Christ
,
[
not
with
wisdom
of
men
]
Christ
did
never
send
me
to
preach
with
the
wisdom
of
men
.
What
a
text
is
here
?
How
wil
many
men
be
able
to
answer
this
one
text
?
that
make
it
their
great
study
to
get
Wisdom
of
words
?
But
mark
the
danger
of
this
!
[
Least
the
Cross
]
of
Christ
be
made
of
no
effect
.
There
is
a
most
hiddeous
wickedness
in
this
;
that
a
man
should
regard
more
to
be
commended
for
a
fine
,
Witty
,
neat
,
smooth
preacher
,
than
he
should
have
regard
to
the
Cross
of
Christ
to
take
effect
,
to
have
Christ
to
be
honor'd
.
We
find
by
experience
that
such
preaching
scarce
ever
stirs
the
Soul
,
seldome
or
never
works
upon
the
heart
.
It
was
a
speech
that
once
even
a
Prelate
that
was
not
the
best
,
but
one
ill
enough
,
and
known
to
many
(
I
suppose
here
,
)
I
heard
it
with
my
own
Ears
,
he
said
,
That
he
was
convinced
so
farr
;
that
when
he
came
to
present
one
to
such
a
town
,
he
asked
whether
there
were
not
some
in
the
place
that
desired
some
others
?
Yes
said
they
,
there
are
some
that
desire
a
university
man
to
come
to
them
,
but
saith
he
,
the
preaching
that
is
there
wil
not
humble
a
Soul
,
doth
not
tend
to
humiliation
.
I
heard
this
even
from
one
that
I
know
was
not
a
freind
to
powerful
preaching
,
and
yet
his
conscience
was
so
farr
convinced
from
it
;
because
the
wisdom
of
words
and
learning
is
there
shewed
:
but
that
kind
of
way
of
preaching
the
Gospel
,
it
makes
the
Crosse
of
Christ
to
be
of
no
effect
.
Your
flaunting
preachers
,
when
do
they
convert
a
Soul
?
therefore
(
saith
the
Apostle
)
if
we
preach
so
as
to
do
good
,
it
must
be
such
a
preaching
as
is
in
the
18.
vers
.
It
must
be
foolishness
to
(
wicked
)
men
,
but
to
these
that
are
saved
it
is
the
power
of
God
,
and
the
Wisdom
of
God
.
wicked
carnal
men
wil
say
,
here
is
no
Schollership
,
no
learning
in
such
a
Sermon
,
Wel
,
it
is
foolishness
to
them
,
but
to
them
that
are
saved
,
it
is
the
power
of
God
to
Salvation
.
but
such
a
poor
man
sayth
,
I
know
not
what
they
say
,
But
I
find
a
power
in
it
,
my
Eyes
were
never
awakened
til
now
,
my
heart
was
never
wrought
upon
til
now
;
to
those
that
are
saved
it
is
the
power
of
God
.
If
you
find
a
power
in
it
,
that
which
wicked
men
cal
foolishness
;
it
is
a
good
argument
that
you
are
one
that
shal
be
saved
when
it
quickens
you
.
And
again
in
the
19.
vers
.
For
it
is
written
,
I
wil
destroy
the
Wisdom
of
the
wise
,
and
wil
bring
to
nothing
the
understanding
of
the
prudent
.
Al
their
bravery
shal
come
to
nothing
,
and
then
in
the
23.
vers
.
But
we
preach
Christ
Crucified
,
unto
the
Jews
a
stumbling
block
,
and
unto
the
Greeks
foolishness
,
And
then
again
the
2.
Chap.
vers.
1.
And
I
Brethren
when
I
came
to
you
,
came
not
with
excellency
of
speech
,
or
of
(
mans
)
wisdom
.
You
wil
say
,
it
was
because
Paul
could
not
;
No
,
Paul
was
an
admirable
Scholler
,
a
most
Eloquent
man
,
he
was
brought
up
under
the
feet
of
Gamaliel
;
And
yet
this
man
came
not
with
excellency
of
speech
,
or
Wisdom
of
words
declaring
to
them
the
excellencies
of
God
,
for
saith
he
in
the
2.
vers
.
I
determined
not
to
know
any
thing
amongst
you
save
Jesus
Christ
,
and
him
crucified
,
&c.
This
makes
the
word
powerful
;
when
it
comes
in
the
evidence
and
demonstration
of
the
spirit
,
and
not
with
entising
words
of
mans
Wisdom
,
that
your
faith
should
not
stand
in
the
Wisdom
of
man
,
but
in
the
power
of
God
:
howbeit
we
speak
Wisdom
amongst
those
that
are
perfect
;
There
is
Wisdom
in
preaching
.
You
wil
say
,
why
?
should
preachers
be
fool
?
No
,
God
forbid
,
there
should
be
the
greatest
Wisdom
that
can
be
,
and
this
is
no
warrant
for
one
to
come
into
the
Pulpet
,
and
to
speak
extempore
,
we
do
not
come
to
justifie
a
raw
and
empty
discourse
,
that
hath
nothing
in
it
but
meer
words
,
and
a
noise
,
but
hath
no
solildity
;
No
,
let
Ministers
study
,
and
Labor
to
be
as
sollid
as
they
can
,
&
search
into
the
misteries
of
the
Gospel
,
&
open
the
secrets
of
God
,
&
so
it
wil
prevail
with
the
consciences
of
men
,
&
if
Ministers
have
any
parts
,
there
is
matter
enough
to
express
the
parts
of
those
that
are
most
able
,
and
that
which
requires
their
study
;
and
so
the
Apostle
would
have
Timothy
to
study
,
and
therefore
it
is
no
justifying
of
those
that
do
not
study
.
But
we
must
remember
we
come
to
speak
in
Christs
steed
;
Christ
certainly
did
not
come
with
empty
words
,
but
he
came
to
open
the
counsels
of
his
Father
,
and
he
did
reveal
the
,
great
Misteries
of
the
Gospel
,
it
was
in
a
sollid
way
,
&
so
the
Apostle
,
that
which
they
spake
was
weighty
and
sollid
(
though
it
was
not
with
vain
words
and
phrases
as
I
spake
before
.
)
But
this
I
name
the
rather
,
(
not
that
I
direct
my
speech
so
much
to
Ministers
as
to
you
people
;
seeing
you
hear
that
this
is
our
point
;
that
God
&
Christ
speaks
in
the
Ministry
of
the
word
,
that
therefore
you
should
desire
,
and
affect
such
a
kind
of
Ministry
wherein
God
speaks
most
,
wherein
Christ
speaks
most
;
wherein
you
can
hear
the
voice
of
God
,
and
of
Christ
,
And
I
know
no
one
argument
that
doth
more
fully
evidence
the
difference
between
a
carnal
heart
,
and
a
gratious
spiritual
heart
than
this
.
What
Ministry
doth
thy
heart
most
savour
,
and
rellish
?
●hereby
you
may
know
the
temper
of
your
hearts
,
One
may
know
the
temper
of
the
body
by
knowing
what
food
one
doth
most
savour
:
so
we
may
know
the
temper
of
the
heart
,
by
knowing
what
food
it
doth
most
rellish
;
if
thou
dost
rellish
frothy
food
thy
heart
is
according
to
it
▪
but
if
thou
dost
rellish
and
Savour
a
spiritual
Ministry
that
comes
in
the
power
and
authority
of
God
and
Christ
,
that
speaks
to
thy
heart
and
conscience
;
this
is
an
evidence
,
and
sign
of
a
gracious
disposition
in
thy
heart
.
And
the
truth
is
,
in
one
that
is
fallen
(
or
in
a
great
measure
)
from
God
;
if
there
be
any
sparks
of
grace
remayning
,
they
wil
appear
in
this
as
much
as
in
any
thing
;
that
though
his
heart
be
grown
more
loose
than
it
was
:
yet
stil
he
cannot
but
acknowledg
he
doth
find
more
power
in
such
a
spiritual
Ministry
than
in
another
.
But
your
carnal
hearts
they
wil
savour
and
relish
of
a
Ministry
,
that
is
a
meer
word
ministry
,
that
hath
least
of
God
and
Christ
;
where
there
is
but
little
of
God
and
Christ
in
the
heart
,
there
the
Ministry
that
hath
least
of
God
and
Christ
is
most
rellished
.
Some
Women
,
and
some
that
are
ignorant
;
if
they
hear
a
Sermon
that
hath
a
great
deal
of
Greek
,
&
latin
in
it
that
they
cannot
understand
;
they
go
away
and
commend
his
Sermon
though
they
understand
not
any
one
thing
of
it
.
I
have
heard
of
an
excellent
story
of
a
poor
begger
(
in
Queen
Blizabeths
time
)
who
heard
a
Sermon
at
the
Court
,
and
heard
a
great
many
Latine
Sentences
,
and
Eloquent
speeches
,
and
the
poor
beggar
,
he
follows
the
Minister
when
he
was
going
away
,
and
blesses
God
,
and
says
,
Oh!
Master
Doctor
;
I
bless
God
,
and
thank
God
at
my
heart
.
The
Minister
turns
about
and
asks
him
,
what
the
matter
is
?
Oh!
Master
Doctor
saies
he
,
I
hope
the
old
Religion
is
comming
in
again
.
But
have
not
the
Prelates
Silenced
those
men
that
wrought
most
upon
the
heart
,
and
conscience
?
If
any
did
preach
so
,
as
that
their
Ministry
came
to
be
powerful
;
end
to
prevail
upon
the
hearts
and
consciences
of
men
;
the
Prelates
would
not
let
them
stand
.
CAHP.
52.
How
to
know
what
kind
of
Ministry
God
speaks
most
in
.
NOw
you
wil
say
,
How
shal
I
know
,
what
kind
of
Ministry
it
is
wherein
God
did
speak
most
?
For
the
Answer
to
that
,
I
appeal
to
your
consciences
;
what
kind
of
preaching
do
you
think
in
your
consciences
there
would
be
if
Christ
himself
were
preaching
to
you
?
How
do
you
think
that
Christ
himself
would
preach
if
he
were
here
upon
the
Earth
?
That
which
comes
neerest
to
what
Christ
would
preach
;
that
you
must
favor
cerrainly
.
Christ
would
not
preach
to
defend
superstitious
vanities
;
for
Christ
(
when
he
came
to
preach
)
preached
so
,
as
the
people
many
times
derided
him
,
and
scorned
him
:
One
time
when
he
had
done
his
Sermon
they
carryed
him
to
the
brow
of
the
hil
of
the
City
,
and
would
presently
have
broken
his
Neck
.
Do
but
read
that
Sermon
of
Christ
in
the
5
,
6
,
7.
Math.
What
preachers
would
you
think
your
Courtiers
to
be
if
Christ
were
preaching
to
you
?
that
,
that
comes
nearest
to
that
;
that
Christ
would
preach
,
that
you
must
most
favor
,
and
affect
.
Secondly
,
That
kind
of
preaching
you
think
in
your
consciences
doth
most
prevaile
in
the
authority
of
the
word
,
hath
humbled
most
hearts
,
and
converted
most
souls
,
that
Christ
hath
set
his
seal
unto
.
I
appeal
unto
you
,
what
kind
of
preaching
hath
humbled
most
souls
,
and
done
most
good
?
Hath
not
some
poor
country
preacher
,
that
hath
preached
in
the
evidence
,
and
demonstration
of
the
spirit
,
converted
more
souls
unto
God
than
an
hundered
Bishops
?
so
that
he
may
be
able
to
say
,
at
the
great
day
of
judgment
(
according
to
his
measure
)
as
our
blessed
Savior
said
,
Here
am
I
,
and
those
whom
thou
hast
given
me
.
Thirdly
,
Examine
of
what
side
you
be
;
those
that
be
of
Gods
side
,
they
know
his
voice
;
(
my
sheep
hear
my
voice
)
but
a
stranger
they
wil
not
follow
,
take
any
town
,
and
divide
the
people
,
and
see
how
the
Minister
is
liked
,
some
are
for
,
and
some
against
him
.
But
now
look
into
the
difference
of
their
lives
;
of
both
these
kinds
of
men
of
those
that
are
for
,
and
those
that
are
against
the
Minister
;
see
their
different
walkings
;
come
into
such
a
place
as
this
,
(
Because
they
say
there
is
a
thousand
ale-houses
belonging
to
this
place
,
of
Stepny
;
I
think
there
be
hardly
five
that
do
savor
the
Ministery
of
the
word
,
and
al
your
prophane
ones
(
generally
)
they
speak
against
the
Ministers
.
Now
I
appeal
to
your
consciences
,
(
if
you
were
to
stand
before
God
at
the
day
of
judgment
)
of
which
side
would
you
be
?
either
of
the
side
of
those
that
are
drunkards
,
swearers
,
uncleane
persons
,
and
raylers
at
the
Ministery
of
the
word
:
or
of
the
side
of
those
that
are
willing
to
take
paines
to
heare
the
word
of
God
,
and
bless
God
for
the
Ministery
of
his
word
.
Certainly
,
that
preaching
hath
most
of
Christ
in
it
that
those
that
have
most
of
the
Spirit
of
Christ
do
most
savour
;
for
they
know
the
voice
of
Christ
,
and
a
stranger
they
wil
not
hear
;
they
can
understand
it
,
though
wicked
and
ungodly
ones
cannot
.
That
is
the
Second
use
.
CHAP.
53.
USE
3.
We
should
delight
in
the
Word
.
A
Third
Use
of
the
point
is
this
;
Is
the
ministry
of
the
word
such
,
as
hath
God
and
Christ
speaking
in
it
?
Oh
then
!
How
should
we
delight
in
it
?
How
should
we
bless
God
for
it
?
With
what
greediness
should
we
come
to
hear
at
any
time
?
What
?
is
not
the
voice
of
Jesus
Christ
sweet
unto
us
?
We
have
Christ
wooing
of
us
,
Christ
exhorting
of
us
,
and
Christ
comforting
of
us
.
When
we
come
to
the
Word
,
O!
with
what
readiness
,
and
cheerfulness
should
we
come
to
hear
the
voice
of
Christ
?
[
If
you
be
Godly
,
Christ
doth
delight
in
your
voice
]
when
you
are
gotten
alone
in
your
Closets
,
and
can
speak
but
brokenly
,
O
then
!
your
voice
is
delightful
to
him
:
Therefore
the
voice
of
Christ
should
be
very
delightful
unto
you
.
I
wil
give
you
a
Text
or
two
for
proof
of
this
;
Cant.
2.14
.
It
is
a
speech
of
Christ
to
the
Church
;
O
my
dove
!
that
are
in
the
clefts
of
the
rock
,
in
the
secret
places
of
the
stairs
:
let
me
see
thy
countenance
,
let
me
hear
thy
voice
,
for
sweet
is
thy
voice
and
thy
countenance
is
comly
.
O!
let
me
hear
thy
voice
my
dove
;
O!
thou
that
art
in
the
secret
places
of
the
stairs
;
Art
thou
got
alone
into
a
hole
to
prayer
?
got
alone
behind
the
dore
in
the
secret
places
?
(
for
it
is
spoken
here
of
the
estate
of
the
Church
in
times
of
persecution
that
they
dare
not
come
together
openly
,
(
howsoever
wicked
men
wil
raile
at
them
,
and
say
,
they
get
into
corners
to
do
thus
and
thus
)
but
saith
Christ
,
thou
that
art
in
the
clefts
of
the
rocks
;
in
the
secret
places
of
the
stairs
,
let
me
hear
thy
voice
;
for
thy
voice
is
sweet
,
and
thy
countenance
is
comely
.
Against
in
the
4.
Cant.
11.
Thy
lips
drop
as
the
hony-combe
,
O
my
Spouse
!
When
the
Saints
speak
of
Christ
,
or
speak
to
Christ
,
their
lips
do
drop
before
Christ
as
the
hony-comb
.
Now
what
an
argument
is
this
?
Shal
thy
lips
be
so
sweet
to
Christ
,
and
shal
not
Christs
lips
be
as
sweet
to
thee
?
the
Ministry
of
the
word
is
as
if
Christ
did
entreat
thee
,
and
beseech
thee
;
O!
how
sweet
should
it
be
to
thee
if
thou
hast
the
Spirit
of
Christ
?
the
Church
of
Christ
doth
answer
what
Christ
said
of
her
lips
,
and
of
her
Voice
,
and
of
her
Mouth
:
so
the
Church
doth
answer
to
Christ
in
the
5.
Cant.
mark
what
the
Church
saith
of
his
Mouth
,
what
an
Eccho
is
here
,
and
an
answer
to
prayer
?
saith
Christ
to
the
Church
,
Thy
lips
(
O
my
Spouse
)
are
as
the
hony-comb
:
And
thy
mouth
(
O
my
Saviour
)
is
most
sweet
.
In
John
.
3.29
.
he
saith
there
,
That
the
friend
of
the
Bridegroom
which
stands
,
and
hears
the
Bridegroomes
voice
,
rejoiceth
greatly
.
If
thou
be
the
spouse
of
Christ
,
thou
wilt
rejoice
to
hear
the
voice
of
the
Brdegroom
,
and
every
time
thou
comest
to
hear
a
conscionable
Sermon
,
thou
do'st
come
to
hear
the
very
Voyce
of
the
Bridegroom
,
and
thou
canst
not
but
rejoyce
in
it
,
O!
how
sweet
is
one
word
of
Christ
to
a
gracious
heart
?
and
the
spiritual
communion
with
Christ
here
upon
earth
;
it
is
in
his
ordinances
;
we
shal
hereafter
be
alwaies
in
his
presence
,
and
see
his
face
:
But
if
he
would
have
any
evidence
that
we
shal
have
communion
with
him
in
heaven
,
we
must
Rejoyce
in
the
hearing
of
his
word
.
CHAP.
54
VES
.
4.
If
God
and
Christ
speak
in
the
word
how
,
dreadful
ought
it
to
be
to
the
Neglectors
,
Disobayers
,
and
Contemners
of
the
word
?
IF
God
and
Christ
do
speak
in
the
ministry
of
his
word
;
Then
O!
what
a
dreadful
point
is
this
to
al
the
neglecters
,
disobeyers
,
and
contemners
of
the
,
ministry
of
the
word
?
Thou
neglectest
the
word
;
O!
what
dost
thou
do
when
thou
neglectest
the
word
?
thou
turnest
thy
backe
upon
Jesus
Christ
,
and
wilt
not
hear
him
:
and
therefore
I
suppose
you
know
the
place
;
He
that
turns
away
his
ear
from
hearing
the
law
,
his
prayers
shal
be
abominable
:
what
dost
thou
turn
away
thine
ear
from
hearing
the
word
?
God
professes
that
he
wil
turn
away
his
ear
from
hearing
thy
prayers
,
and
thy
prayers
shal
be
abominable
,
for
thou
turnest
away
thine
eare
from
hearing
of
Christ
speake
to
thy
soul
.
For
it
is
in
Christs
stead
(
saith
the
Appostle
)
There
wil
be
a
time
when
thou
wouldst
fain
have
the
eare
of
God
to
hear
thee
.
As
you
would
have
God
to
hear
you
then
:
so
do
you
hear
him
now
;
marke
that
text
in
the
1.
Prov.
24.
against
those
that
turn
away
their
eare
from
hearing
God
speak
.
Because
I
have
called
and
ye
refused
;
I
have
streetched
out
my
hand
,
and
no
man
regarded
;
but
ye
have
set
at
naught
al
my
councels
,
and
you
would
have
none
of
my
reproofe
:
howsoever
you
thought
it
was
but
the
word
of
such
and
such
a
man
:
yet
you
have
set
at
naught
al
my
councels
,
and
you
would
have
none
of
my
reproofe
;
your
hearts
fretted
,
and
vext
that
such
a
man
reproved
you
:
no
,
it
is
my
reproofe
,
(
saith
God
,
and
mark
what
a
doom
follows
in
the
26.
vers
.
you
you
shal
cal
(
Saith
God
)
and
I
wil
not
hear
.
There
was
a
time
friend
when
I
cald
to
you
by
such
a
sermon
,
and
you
know
that
I
spak
to
your
hearts
,
and
you
turnd
a
deaf
ear
to
me
;
you
shal
cal
your
hearts
out
and
I
wil
not
hear
you
,
and
there
wil
come
a
time
that
you
shal
cal
to
Gods
ministers
to
pray
for
you
.
What
?
would
you
have
God
to
hear
his
ministers
for
you
,
and
wil
not
you
hear
his
ministers
from
God
?
It
was
a
speech
of
Ambrose
to
Theodosius
the
Emperor
,
saith
he
,
wil
not
you
hear
me
?
seeing
you
desire
that
I
should
be
heard
for
you
?
you
desire
saith
he
,
that
I
should
be
heard
for
you
,
and
therefore
be
you
willing
to
heare
me
:
now
that
was
the
speech
to
Theodosious
after
he
hade
fallen
to
a
great
sin
,
comming
to
reprove
him
for
his
sin
;
what
(
saith
he
)
wil
not
you
hear
me
?
you
would
be
willing
that
I
should
be
heard
for
you
;
therefore
be
you
willing
to
hear
me
:
so
say
I
to
al
men
that
live
in
any
way
of
sin
;
Hear
Gods
ministers
now
,
for
a
day
wil
come
,
when
you
wil
be
glad
that
God
should
hear
his
ministers
for
you
;
O!
hear
us
when
we
come
in
the
name
of
God
;
we
would
not
have
you
to
heare
us
if
we
speake
our
owne
fancies
;
This
concerns
those
that
neglect
the
word
.
Now
a
word
or
two
to
those
that
disobey
the
word
;
they
wil
set
their
judgments
against
the
judgments
of
the
ministers
,
&
let
him
say
what
he
wil
,
it
is
but
his
opinion
.
Do
you
know
what
you
say
?
this
rebellion
is
against
God
&
against
Christ
:
as
if
there
were
this
language
in
your
hearts
;
Christ
saith
,
I
wil
have
this
done
;
thy
lusts
say
they
wil
have
this
done
:
O!
this
wil
be
charged
upon
thee
one
day
;
that
the
voice
of
the
divel
was
more
strong
with
thee
than
the
voice
of
Christ
:
but
specially
it
is
to
contemne
the
word
,
to
set
at
naught
Gods
councels
;
to
go
away
&
contemn
the
word
.
Dost
thou
know
what
thou
dost
?
let
me
apply
but
these
two
scriptures
to
thee
,
thou
that
Despisest
and
Scornest
the
word
,
that
canst
go
to
company
,
and
there
talke
of
what
thou
dost
heare
in
a
contemnning
manner
;
consider
but
of
these
two
texts
;
I
pray
,
first
Consider
of
the
text
out
of
which
the
Point
is
Raised
of
Gods
Speaking
to
thee
,
thou
dost
despise
,
and
dost
thou
so
?
Consisider
what
the
text
in
Isa.
39.23
.
Saith
,
when
thou
gettest
into
company
,
and
there
art
warme
with
wine
,
Oh!
then
thou
liftest
up
the
voice
,
and
laughest
;
against
whom
hast
thou
lift
up
thy
voice
?
thou
thinkest
it
is
against
Hezekiah
;
No
,
it
is
against
the
Holy
one
of
Israel
;
thou
thinkest
it
is
against
such
a
man
that
preacheth
such
a
day
;
no
,
it
is
against
the
Holy
God
,
and
Jesus
Christ
,
and
this
is
upon
thy
score
written
in
Heaven
;
here
is
one
that
hath
reproached
the
Holy
one
,
and
Jesus
Christ
,
In
Luke
10.16
.
He
that
heareth
you
,
heareth
me
,
&c.
That
is
true
(
not
only
of
the
desciples
,
that
were
there
for
the
present
upon
the
earth
)
but
of
al
the
faithful
ministers
to
the
end
of
the
world
,
for
Christ
saith
,
when
he
sends
them
out
,
I
wil
be
with
you
to
the
end
of
the
world
.
They
were
dead
more
than
a
thousand
years
agoe
,
and
Christ
yet
had
promised
to
be
with
them
,
that
is
,
those
that
should
succeed
them
;
he
would
be
with
them
to
the
end
of
the
world
.
And
this
Text
concerns
every
faithful
minister
as
wel
as
the
disciples
of
Christ
;
al
that
time
you
despise
Jesus
Christ
,
and
God
his
Father
,
when
you
despise
the
ministery
of
his
word
;
for
the
Lords
sake
take
heed
what
you
do
;
when
you
have
to
deal
with
the
word
,
you
have
to
deal
with
an
edge
tool
;
it
is
that
,
that
wil
either
save
you
,
or
destroy
you
for
ever
.
You
that
have
been
guilty
of
neglecting
the
word
,
the
Lord
strike
and
humble
your
hearts
,
and
for
a
Cordial
for
time
to
come
I
wil
apply
but
one
scripture
further
to
you
,
and
that
is
that
,
in
Heb.
12.25
.
What
is
that
?
that
in
the
faithful
ministery
of
the
word
,
God
and
Christ
speaks
unto
people
.
Then
take
this
exhortation
;
So
that
yee
refuse
not
him
that
speaketh
.
If
they
escaped
not
who
refused
him
that
spak
on
Earth
,
much
more
shal
not
we
escape
if
we
turne
away
him
that
speaketh
from
Heaven
.
The
Ministery
of
the
gospel
,
and
the
Ministery
of
the
Law
are
compared
,
One
speaking
from
Earth
,
the
other
from
Heaven
;
though
the
truth
is
,
they
were
both
from
Heaven
.
But
now
in
the
Ministery
of
the
Gospel
,
God
hath
sent
his
own
Son
to
you
.
In
the
latter
daies
,
he
hath
spoken
by
his
Son
saith
the
Apostle
in
1.
Heb.
the
begining
;
God
who
at
sundery
times
spak
in
times
past
to
the
Fathers
by
the
Prophets
,
hath
in
these
last
times
spoken
to
us
by
his
Son
&c.
In
former
times
God
spake
by
his
Prophets
;
there
was
the
voice
of
God
(
but
it
is
not
so
cleer
that
there
was
the
voice
of
God
,
though
it
is
true
Christ
did
speak
then
by
the
prophets
)
but
in
comparison
Christ
is
not
said
to
speak
by
them
)
But
now
in
these
daies
,
God
hath
spoken
by
his
Son
,
and
God
hath
reserved
the
Ministery
of
his
Grace
,
and
his
eternal
counsels
concerning
the
Children
of
men
;
God
hath
reserved
this
for
his
Son
;
and
not
only
his
Son
personally
,
but
his
Son
in
the
Ministery
of
his
word
.
Now
you
wil
say
,
If
Christ
did
preach
(
as
you
say
he
doth
)
there
would
be
more
power
.
We
find
that
when
Christ
did
preach
that
the
Pharises
derided
him
;
in
the
original
it
is
;
they
blew
their
noses
at
him
,
and
marke
!
they
that
were
covetous
they
derided
him
,
they
even
derided
Jesus
Christ
himself
.
A
worldly
heart
that
is
growen
rich
;
that
hath
gotten
from
a
low
estate
to
a
far
greater
;
he
wil
deride
the
most
excellent
preaching
in
the
world
.
Take
heed
that
you
do
not
despise
the
Ministery
,
for
certainly
the
voice
of
Christ
wil
prevaile
one
day
.
If
it
doth
not
prevaile
here
in
the
word
;
it
shal
prevail
one
day
when
Christ
shal
say
depart
from
me
yee
cursed
;
though
thou
dost
not
obey
the
present
voice
of
Christ
,
yet
thou
shalt
obey
the
other
voice
at
that
day
.
I
must
wind
up
this
point
with
a
word
of
Exhortation
.
CHAP.
43.
How
we
ought
to
have
the
word
.
Vse
.
1.
SEEing
God
and
Christ
doth
speak
to
us
in
the
Ministery
of
the
word
:
Let
us
come
with
other
manner
of
thoughts
to
hear
the
word
,
than
hertofore
we
have
done
.
I
remember
I
spake
before
that
the
word
cannot
be
effectual
til
we
come
to
know
the
voice
of
Christ
in
it
;
as
in
that
of
Samuel
;
I
wil
give
you
another
text
to
shew
what
an
admirable
effect
it
wil
work
upon
the
hearts
of
men
,
and
women
;
if
they
come
to
hear
the
preachings
of
the
word
as
the
voice
of
God
and
Christ
:
and
that
is
in
Acts
10.33
.
You
shal
find
there
;
that
Cornelius
had
sent
for
Peter
to
come
to
him
imediately
:
Therefore
I
sent
to
thee
,
and
thou
hast
wel
done
that
thou
art
come
;
Now
therefore
are
we
al
here
present
before
God
to
hear
althings
that
are
commanded
thee
of
God
.
Here
is
a
gracious
disposition
of
heart
in
Cornelius
a
souldier
,
and
other
Souldiers
,
and
friends
that
he
had
.
Presently
when
Peter
came
,
now
saith
he
are
we
here
al
present
before
God
,
to
hear
al
things
that
are
commanded
thee
of
God
,
and
we
al
here
entertaine
whatsoever
thou
shalt
reveal
to
us
from
God
,
as
the
word
of
God
:
then
Peter
(
indeed
)
preached
with
a
courage
,
and
when
people
shal
(
by
their
behavior
)
with
that
reverence
,
and
affection
attend
,
as
if
they
did
attend
to
know
something
of
the
mind
of
God
;
this
encourages
a
preacher
,
and
then
assoon
as
ever
Peter
had
done
his
Sermon
,
nay
before
he
had
done
his
Sermon
;
(
the
text
saith
)
in
verse
,
44.
That
while
Peter
yet
spake
these
words
,
the
holy
spirit
fel
upon
al
them
which
heard
the
word
:
No
marvil
,
they
came
with
such
a
disposition
of
heart
.
We
are
here
al
of
us
to
know
,
and
heare
what
is
commanded
of
God
;
(
comming
with
such
a
frame
of
spirit
.
)
Now
,
while
Peter
was
yet
speaking
,
the
holy
spirit
fel
on
them
which
were
to
heare
the
word
,
and
so
it
wil
be
with
you
;
when
you
are
alone
before
you
come
,
say
,
Oh
Lord
!
that
thou
wouldest
speak
to
my
heart
,
even
so
as
you
have
it
in
Isa.
2.
Come
let
us
go
up
to
the
house
of
the
Lord
.
An
excellent
speech
for
those
that
are
comming
to
hear
,
in
Isa.
2.2
.
There
is
a
prophesie
of
the
times
of
the
Gospel
,
there
is
an
excellent
resolution
,
an
excellent
temper
of
heart
for
people
that
are
going
to
hear
sermons
;
come
ye
let
us
go
up
to
the
mountaine
of
the
Lord
;
to
the
house
of
the
God
of
Jacob
,
and
he
wil
teach
us
of
his
waies
,
and
we
wil
walk
in
his
paths
.
[
We
are
al
here
to
hear
what
God
wil
say
to
us
;
]
when
at
any
time
there
is
any
truth
made
known
to
you
,
you
should
receive
it
with
such
an
affection
.
God
this
day
hath
revealed
some
part
of
his
mind
that
I
did
not
find
to
be
so
before
,
and
when
you
hear
of
any
sin
revealed
;
you
should
bless
God
,
and
say
,
the
Lord
hath
met
with
my
heart
this
day
;
Oh!
think
it
not
an
evil
,
but
bless
God
that
Christ
wil
think
of
thee
:
And
so
thou
shouldest
behave
thy selfe
.
Is
there
an
exhortation
to
any
duty
?
God
and
Jesus
Christ
hath
exhorted
thee
this
day
;
thou
shouldest
look
upon
it
as
if
God
and
Christ
hath
been
a
perswading
and
exhorting
thee
;
and
is
there
any
word
of
comfort
and
promise
applied
unto
thee
?
thou
shouldest
look
upon
it
as
if
God
,
and
Jesus
Christ
had
spoken
a
word
of
comfort
to
thy
heart
this
day
.
Oh!
if
you
would
come
with
such
a
disposition
as
to
receive
al
from
God
,
and
Jesus
Christ
,
then
you
may
expect
that
the
Holy
Spirit
should
fal
upon
you
.
No
marvail
though
when
people
come
through
custom
,
and
meerly
because
others
come
;
or
through
some
other
vaine
respect
:
that
then
they
come
,
and
go
away
,
and
never
feel
any
work
of
the
Holy
Spirit
.
But
such
as
come
with
teachable
hearts
,
they
may
expect
that
the
holy
Spirit
should
come
and
fal
upon
them
.
When
the
very
people
of
Niniveh
did
repent
,
they
beleeved
God
,
so
then
the
stoutest
and
proudest
heart
;
yea
and
the
hardest
heart
in
the
world
,
if
it
comes
to
beleeve
God
,
then
it
wil
repent
.
I
am
the
willinger
to
be
the
more
large
in
this
,
because
this
Sermon
may
make
profitable
many
other
Sermons
,
and
for
want
of
that
true
work
of
this
point
upon
your
hearts
,
it
is
that
so
many
Sermons
do
so
little
good
.
CHAP.
56.
The
third
Doctrine
(
propounded
in
the
45.
Chapter
)
prosecuted
,
Viz.
The
excellency
of
the
Gospel
make
the
Ministers
earnest
in
their
Ministration
.
THe
former
part
of
this
verse
treated
of
several
Conclusions
in
it
.
A
third
Doctrine
propounded
in
the
45
Chapter
is
,
That
the
consideration
of
the
excellency
of
the
Gospel
that
is
committed
to
the
Ministers
of
it
to
preach
,
makes
them
that
are
faithful
to
be
very
earnest
in
their
Ministration
.
Now
unto
us
is
committed
the
word
of
Reconciliation
.
Now
then
we
are
Embossadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christ
stead
&c.
Now
then
upon
this
that
the
word
of
Reconciliation
is
committed
to
us
,
and
we
pray
you
in
Christ
stead
,
O!
it
is
this
that
puts
us
on
to
the
earnestness
that
you
see
in
us
.
First
,
that
the
consideration
of
the
excellency
of
the
Gospel
that
is
committed
to
the
Ministers
of
it
,
is
that
that
should
make
them
earnest
in
their
ministration
,
and
to
labor
with
al
their
might
to
draw
people
to
that
love
of
the
Gospel
.
The
same
that
you
have
heard
in
this
Chapter
,
you
have
it
again
in
the
beginning
of
the
next
Chapter
.
The
Apostle
having
the
word
again
and
again
;
that
it
is
the
Ministry
of
Reconciliation
that
is
committed
to
them
.
After
that
he
tels
them
,
that
he
beseeches
,
and
prayes
in
Christs
stead
&
then
he
comes
over
it
again
in
the
beginning
of
the
next
Chapter
,
as
if
he
had
not
done
enough
.
O
this
Ministry
of
Reconciliation
!
it
is
the
Garce
of
God
unto
people
;
O
we
beseech
you
saith
the
Apostle
,
Do
not
recive
this
Grace
of
God
in
vain
,
the
Apostles
,
&
so
other
faithful
Ministers
satisfie
not
themselves
meerly
in
performing
a
task
(
yet
they
can
come
&
speak
an
hour
,
and
speak
to
people
such
things
as
may
please
their
Ears
)
but
they
look
after
what
they
do
to
be
solicitous
,
and
earnest
for
fear
it
should
be
in
vain
.
O!
then
we
as
Embassadors
&c.
And
I
wil
shew
you
another
Text
that
is
very
remarkable
,
in
the
1.
Col.
25.
I
am
made
a
Minister
,
according
to
the
dispensation
of
God
which
is
given
to
me
for
you
to
fulfil
the
word
of
God
,
and
then
he
fals
a
commending
of
this
Ministry
of
his
in
the
Mystery
that
hath
bin
hid
from
ages
,
and
from
generations
,
but
now
is
made
manifest
to
the
Saints
.
It
may
be
carnal
hearts
look
upon
it
as
a
mad
and
unsavory
thing
:
But
it
is
made
manifest
to
the
Saints
;
to
whom
God
would
make
known
,
what
is
the
riches
of
the
glory
of
this
Mystery
amongst
the
Gentiles
.
Now
then
mark
how
our
point
comes
in
,
in
the
28.
ver.
the
Apostle
would
fain
gain
every
man
;
he
is
loth
to
lose
any
one
of
his
Auditors
;
every
man
,
every
man
,
every
man
,
three
times
in
one
verse
,
Whereunto
also
I
labor
striving
according
to
his
working
which
worketh
in
me
mightily
.
What
Phrases
are
here
heapt
one
upon
another
?
I
do
not
make
the
work
of
the
ministry
an
idle
work
;
as
if
I
went
about
al
the
day
from
one
company
to
another
;
from
Tavern
,
to
Tavern
al
the
week
,
and
then
think
to
come
and
preach
upon
the
Lords
day
to
you
,
and
so
make
it
an
idle
business
:
but
it
is
my
labor
,
and
not
only
so
,
but
I
strive
,
and
how
doth
he
strive
?
(
not
meerly
according
to
humane
strength
,
he
strives
beyond
that
)
I
labor
striving
according
to
his
working
;
It
is
the
word
of
God
I
confess
,
and
my
labor
,
and
striving
,
it
is
according
to
his
working
.
Yet
stil
this
is
not
enough
,
according
to
his
working
which
worketh
in
me
,
Which
worketh
in
me
mightily
.
The
work
of
God
that
worketh
in
me
mightily
according
to
that
I
labor
,
&
so
again
writing
to
the
Thessalonians
in
the
first
Epistle
,
2.2.4
.
O!
this
is
the
trust
that
is
committed
unto
us
;
we
are
allowed
of
God
to
be
put
in
trust
with
the
Gospel
;
even
so
we
speak
,
not
as
pleasing
men
,
but
God
,
we
are
upright
in
that
we
dare
not
be
but
faithful
in
so
great
a
trust
which
is
committed
to
us
,
and
then
upon
this
he
tels
them
in
verse
8.
we
were
willing
to
impart
our
own
souls
;
because
this
Gospel
,
we
knew
it
would
be
to
excellent
.
We
might
be
very
large
in
this
;
I
wil
give
you
the
ground
of
it
in
a
very
few
words
.
CHAP.
57.
Reasons
of
Faithful
Ministers
earnestness
,
1
,
their
love
to
God
.
2
,
their
love
to
Jesus
Christ
.
3
,
their
love
to
their
souls
to
whom
they
Preach
.
4
,
a
kind
of
love
to
themselves
.
FIrst
,
those
that
have
committed
to
them
the
Ministry
of
Reconciliation
,
as
it
is
of
the
Appostles
(
having
it
put
into
us
)
[
the
Ministry
of
Reconciliation
]
Reason
.
1.
First
,
that
that
makes
them
so
earnest
,
it
is
the
love
they
have
to
God
:
for
they
know
that
this
is
the
great
glory
of
God
;
this
that
shines
in
the
Ministry
of
Reconcilliation
in
that
that
they
go
to
declare
to
the
world
,
&
except
that
the
Lord
have
his
glory
in
that
,
(
the
truth
is
)
he
hath
his
glory
in
nothing
in
Comparison
,
and
the●e●ore
that
they
might
testifie
their
love
to
God
;
that
the
God
whom
their
Souls
love
,
may
have
his
glory
,
in
that
which
is
indeed
his
glory
,
and
his
Master-piece
of
al
his
works
.
O!
this
it
is
that
makes
them
earnest
;
they
thinke
if
the
lord
hath
not
his
glory
here
,
where
shal
he
have
his
glory
?
O!
it
is
infinite
pitty
that
so
great
a
work
(
wherein
so
much
of
the
glory
of
God
doth
appear
)
that
the
Lord
should
have
no
glory
in
that
work
.
Reason
.
2.
And
again
,
their
dear
love
to
Jesus
Christ
,
every
faithful
Minister
of
Christ
doth
bear
a
deer
affection
towards
Jesus
Christ
,
and
their
soules
would
faine
that
Jesus
Christ
might
be
lift
up
in
the
world
:
now
there
is
nothing
that
lifts
up
Jesus
Christ
in
the
world
so
much
as
the
Ministry
of
the
Gospel
,
those
that
have
any
love
to
Christ
that
know
what
Christ
hath
done
for
them
,
they
desire
to
lift
up
his
name
:
and
besides
the
honor
the
work
puts
them
upon
,
it
is
the
Ministry
of
Reconciliation
,
and
an
honorable
worke
it
is
;
and
therefore
the
Apostle
Paul
Rom.
15.
hath
a
notable
expression
for
that
purpose
;
honor
of
the
work
,
it
is
the
Ministry
of
the
gospel
,
in
verse
20.
the
word
in
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
to
love
the
honor
of
it
;
those
that
understand
the
language
it
is
a
word
that
signifies
to
love
the
honor
of
a
thing
:
I
was
ambitious
to
preach
the
gospel
,
(
that
is
the
phrase
)
and
so
it
may
be
translated
,
I
was
ambitious
to
preach
the
gospel
.
So
that
Paul
was
not
ambitious
for
a
great
living
,
or
to
be
brave
,
or
in
power
,
or
a
Justice
of
peace
,
or
a
Lord
,
and
the
like
,
(
as
many
ministers
of
late
have
been
)
but
his
ambition
was
to
preach
the
gospel
;
looking
upon
that
,
as
the
greatest
preferment
that
any
of
the
sons
of
men
were
capable
of
,
or
that
he
could
desire
in
the
world
.
Reason
.
3
,
And
then
again
,
besides
,
the
Consideration
of
the
Ministry
of
the
Gospel
makes
them
earnest
in
love
unto
their
Bretheren
,
and
to
the
souls
of
the
people
to
whom
they
pre●ch
:
for
they
know
that
souls
are
utterly
undon
except
they
come
to
know
God
in
Jesus
Christ
;
except
they
come
to
have
the
mistery
of
the
Gospel
revealed
:
whatsoever
excellencys
they
have
in
this
world
;
what
parts
of
nature
they
have
:
yet
they
are
lost
,
undone
,
miserable
creatures
for
ever
,
and
better
they
had
never
been
born
;
better
they
had
never
breathed
in
the
aire
except
Jesus
Christ
be
revealed
unto
them
.
Now
it
is
impossible
for
any
man
that
knows
the
necessity
of
the
Revelation
of
Christ
:
but
that
if
the
Ministry
of
the
gospel
be
committed
to
him
,
he
must
needs
be
earnest
and
faithful
in
the
work
of
the
ministry
.
Reason
.
4.
And
there
may
be
some
argument
from
love
to
themselves
,
those
that
have
the
Ministry
of
the
gospel
Committed
,
to
them
,
(
some
way
)
God
gives
them
leave
to
love
themselves
,
they
cannot
love
themselves
any
way
so
as
to
be
earnest
in
the
Ministry
.
First
,
If
they
be
faithful
in
the
Ministery
of
the
Gospel
,
and
God
go
along
with
them
(
as
he
wil
if
they
be
faithful
)
then
Oh!
how
many
souls
should
bless
them
if
at
any
one
Sermon
;
if
perhaps
they
go
into
a
strange
place
and
work
upon
a
few
souls
,
they
shal
hear
their
souls
blessing
God
for
them
every
time
they
go
into
Gods
presence
.
Now
what
a
wonderful
encouragement
is
it
for
a
Minister
to
be
painful
in
the
work
of
the
Ministery
of
the
Gospel
.
This
is
a
greater
matter
than
to
have
a
Bishopprick
,
to
have
but
one
soul
bless
God
for
one
that
God
hath
been
pleased
to
work
upon
,
and
this
is
no
other
than
we
challenge
to
be
our
due
,
if
we
by
any
means
may
be
poor
instruments
of
God
to
reveal
Christ
to
any
of
your
souls
.
This
is
due
in
justice
that
you
should
ever
mention
us
before
the
throne
of
Grace
,
and
that
the
blessing
of
your
prayers
should
be
upon
us
;
and
this
is
a
mighty
encouragement
to
make
them
earnest
(
not
only
to
make
a
Sermon
)
but
to
be
striving
to
reveal
the
misteries
of
Christ
to
their
souls
,
and
as
they
wil
be
blessing
of
Christ
here
,
so
(
by
this
meanes
)
those
that
are
faithful
,
they
should
give
a
good
account
at
the
day
of
Jesus
Christ
,
and
they
shal
be
able
to
behold
the
face
of
Christ
when
he
shal
appear
,
who
is
the
great
Bishop
of
their
souls
.
He
wil
come
with
his
visitations
one
day
;
and
when
that
is
come
,
then
they
shal
not
have
encouragement
that
have
read
Service
,
and
wore
Su●plices
every
day
:
But
they
shal
be
able
to
look
upon
his
face
with
joy
that
have
been
faithful
in
the
work
of
the
Ministery
of
the
Gospel
,
and
those
that
they
have
done
good
unto
shal
be
their
joy
,
and
their
Crown
at
that
day
.
In
2.
Phil.
16.
Saith
the
Apostle
to
the
Philipians
(
amongst
other
exhortations
)
he
exhorts
them
that
they
should
hold
forth
the
word
,
the
word
of
life
;
do
thus
,
and
thus
(
saith
he
)
Oh!
manifest
the
power
of
the
Gospel
in
your
lives
,
that
I
may
rejoyce
in
the
day
of
Jesus
Christ
that
I
have
not
run
in
vain
nor
laboured
in
vain
.
It
is
an
argument
to
prevail
with
people
to
embrace
the
Gospel
that
they
may
recompence
those
that
labor
amongst
them
with
this
recompence
that
they
may
have
joy
in
the
day
of
Jesus
Christ
,
that
they
may
be
able
to
come
to
Christ
,
and
say
,
blessed
Savior
here
am
I
,
and
those
whom
thou
hast
given
me
;
here
are
reasons
enough
.
I
wil
pass
therfore
bretheren
from
the
point
,
only
thus
much
.
CHAP.
58
Use
,
1.
The
horrible
wickednss
of
those
that
are
idle
in
the
Ministery
.
FIrst
,
you
may
see
what
an
horrible
wickedness
it
is
for
any
that
take
upon
them
to
be
the
Ministers
of
the
Gospel
,
and
yet
be
idle
:
to
be
an
idle
shepheard
,
to
be
unfaithful
in
this
,
it
is
a
most
detestable
wickedness
;
of
all
men
in
the
world
those
men
have
given
up
their
spirits
to
wickedness
that
have
the
weight
of
the
Ministery
of
the
Gospel
,
to
lie
upon
their
charge
,
and
yet
they
are
idle
.
Oh!
it
is
woful
that
ever
that
man
was
borne
,
that
should
take
upon
him
such
a
glorious
Ministery
as
the
Ministery
of
the
Gospel
,
and
therein
be
negligent
of
preaching
,
or
by
a
scandalous
life
do
mischif
unto
others
:
It
had
been
better
that
he
had
never
been
born
,
saith
the
Apostle
.
Woe
to
me
if
I
preach
not
:
So
may
they
say
,
wo
to
us
if
we
be
negligent
in
it
,
and
wo
to
us
if
we
(
by
our
scandalous
lives
)
hinder
the
fruit
of
our
own
preaching
,
and
of
other
mens
preaching
also
.
But
we
shal
let
that
pass
.
CHAP.
59.
Vse
.
2
IN
the
second
place
,
labor
you
to
inform
your selves
in
this
;
when
you
see
any
faithful
Minister
earnest
in
this
work
of
his
ministration
,
know
what
the
ground
is
(
perhaps
some
of
you
wonder
at
it
,
why
he
cannot
content
himself
as
some
others
)
know
where
the
ground
lies
,
In
this
;
from
whence
it
comes
,
it
is
the
Ministery
of
the
Gospel
that
is
committed
to
him
,
and
he
knows
it
is
a
Glorious
Ministery
,
and
he
sees
much
of
Jesus
Christ
in
it
,
and
the
Glory
of
God
shines
in
it
,
and
if
he
be
faithful
,
and
hath
any
love
to
Christ
,
and
Saints
,
and
their
souls
;
it
is
impossible
but
that
he
must
needs
be
earnest
in
it
.
Paul
was
so
earnest
that
the
people
thought
him
mad
,
and
that
in
this
very
Chapter
where
my
text
is
verse
13.
You
may
think
we
are
besides
our selves
;
wel
it
is
for
your
cause
,
and
it
is
the
love
of
Christ
constrains
us
;
we
cannot
but
do
that
we
do
,
as
the
Apostle
Peter
,
saith
in
another
pleace
.
So
saith
any
faithful
Minister
(
think
of
it
what
you
wil
,
)
we
cannot
but
speak
what
the
glory
of
God
in
the
face
of
Jesus
Christ
is
;
what
it
is
that
we
have
seen
;
and
what
it
is
that
we
have
heard
out
of
the
Ministery
of
the
Gosple
our selves
,
and
the
love
of
Christ
constrains
us
,
and
then
in
verse
,
11.
knowing
therefore
the
terror
of
the
Lord
(
then
much
more
the
grace
of
the
Lord
)
we
perswade
men
.
If
so
be
that
God
would
but
convince
you
of
this
,
that
when
you
heare
any
thing
of
the
mistery
of
the
Gospel
opened
to
you
,
and
any
earnestness
of
spirit
manifested
in
it
,
I
say
,
if
you
were
convinced
that
the
ground
,
and
principle
of
it
is
this
;
the
apprehension
of
the
glory
of
this
ministration
(
as
it
is
such
in
an
excellent
Ministery
)
Therefore
it
is
that
all
faithful
Ministers
of
God
are
so
earnest
in
the
ministration
of
it
)
It
would
prevaile
more
with
your
hearts
to
receive
what
is
delivered
in
such
a
way
.
But
we
let
that
pass
,
and
come
to
that
which
is
the
mai●e
in
the
text
.
CHAP.
60.
The
fourth
Doctrine
(
propounded
in
the
45.
Chapter
)
viz.
That
God
and
Christ
are
exceeding
wiling
and
desirous
to
be
reconciled
to
sinners
.
As
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
,
be
ye
reconciled
unto
God
.
You
have
not
in
any
scripture
(
that
I
know
)
more
fully
set
out
a
more
earnest
desire
of
Jesus
Christ
to
be
reconciled
unto
sinners
than
here
is
;
this
expression
is
(
after
the
manner
of
men
)
to
express
the
earnestness
of
Gods
heart
in
his
desires
to
be
reconcilced
to
sinners
,
and
that
is
our
point
of
doctrine
,
our
doctrine
shal
be
the
scope
of
these
expressions
;
(
not
the
very
words
)
but
the
scope
,
and
the
ground
of
it
.
It
is
this
.
Doct.
4.
That
God
and
Jesus
Christ
is
exceeding
willing
,
and
very
desirous
to
be
reconciled
unto
sinners
.
Now
the
thing
that
I
am
to
open
to
you
,
is
to
shew
this
in
the
several
manifestations
of
it
,
several
demonstrations
of
the
willingness
,
and
desire
that
is
in
God
and
Christ
to
be
reconciled
unto
sinners
:
and
then
answer
a
question
about
it
,
why
they
are
not
reconciled
to
God
,
if
God
be
so
willing
,
and
the
like
,
and
then
for
application
of
it
.
The
next
point
wil
come
in
stead
of
the
Uses
.
That
therefore
the
Ministers
of
God
,
they
should
intreat
(
likewise
)
and
beseech
you
,
and
by
al
means
labor
to
draw
your
Souls
to
be
reconciled
unto
God
.
CHAP.
61.
The
First
Argument
:
Manifesting
the
exceeding
willingness
of
God
to
be
reconciled
to
sinners
.
FOr
the
First
,
The
willingness
of
God
for
Reconciliation
with
sinners
;
Why
God
manifests
this
,
To
begin
a
little
low
,
and
then
to
rise
higher
;
God
ministers
this
,
first
by
his
patience
towards
sinners
,
in
that
the
Lord
is
long
suffering
toward
sinners
,
he
doth
manifest
thereby
that
he
is
willing
to
be
reconciled
:
the
Scripture
draws
an
argument
from
thence
,
in
Rom.
2.4
.
as
if
the
Apostle
should
say
,
the
patience
of
God
holds
this
forth
unto
you
;
that
you
should
come
in
,
and
repent
,
that
so
you
might
obtain
mercy
from
God
,
or
otherwise
it
doth
lead
you
to
repentance
.
Except
it
should
hold
forth
Gods
willingness
to
be
reconciled
,
it
could
not
draw
the
heart
to
repentance
;
but
it
leads
:
and
this
hath
a
great
deal
of
force
to
draw
the
heart
of
man
to
repentance
,
Because
it
holds
forth
the
willingness
of
God
to
be
reconciled
unto
sinners
.
If
God
were
not
willing
to
be
reconciled
to
you
,
he
would
take
you
off
,
and
there
were
an
end
of
you
,
or
at
least
he
would
excercise
such
patience
that
should
not
lead
you
to
repentance
:
as
he
did
with
the
Devils
,
as
soon
as
they
had
sinned
,
he
clapt
his
chains
upon
them
,
and
reserves
them
in
chains
of
darkness
;
there
is
no
such
patience
of
God
towards
them
as
to
be
any
argument
to
draw
them
to
repentance
:
therefore
they
cannot
draw
any
encourageing
conclusion
from
any
work
of
Gods
patience
,
as
to
bring
them
towards
God
again
:
But
al
sinners
may
do
it
that
are
the
sons
of
men
.
Hath
God
spared
thy
life
at
such
,
and
such
a
time
?
know
that
in
that
work
of
his
,
he
doth
manifest
his
willingness
to
be
reconciled
unto
thy
Soul
;
as
if
a
man
hath
an
enemy
at
an
advantage
,
and
he
wil
not
take
it
:
Doth
not
this
signifie
that
he
is
willing
to
be
at
peace
with
him
?
And
that
is
the
first
thing
.
CHAP.
62.
The
Second
Argument
:
Manifesting
the
exceeding
willingness
of
God
and
Christ
to
be
reconciled
to
sinners
.
SEcondly
,
God
hath
manifested
himself
very
willing
to
be
reconciled
unto
sinners
in
this
;
that
he
hath
made
it
to
be
the
great
Master-piece
of
al
his
works
to
provide
a
way
for
Reconciliation
of
thee
unto
him
.
The
Lord
hath
wrought
so
wonderfully
for
the
children
of
men
,
rather
than
for
Angels
,
in
sending
his
Son
,
&
making
of
him
a
curse
for
our
sins
.
In
this
the
Lord
proclaims
a
loud
voice
to
al
the
world
;
O!
be
it
known
to
al
you
sinners
that
I
am
willing
to
be
reconciled
to
you
.
We
need
not
name
Scripture
for
this
,
for
the
whole
Doctrine
of
the
Gospel
is
ful
of
this
;
O!
the
heart
of
God
is
much
in
this
work
of
Reconciliation
;
al
the
arguments
in
the
world
,
al
the
expressions
that
possible
could
have
been
,
could
never
have
held
forth
this
,
so
much
as
meerly
this
proclaimation
that
God
hath
sent
his
Son
into
the
world
to
die
for
mans
sin
:
this
holds
it
forth
,
and
proclaims
it
(
with
the
loudest
voice
that
possible
can
be
)
that
God
is
infinitly
willing
to
be
reconciled
unto
sinners
.
CHAP.
63.
The
third
Argument
:
Manifesting
the
exceeding
willingness
of
God
and
Christ
to
be
Reconciled
to
sinners
.
AND
then
thirdly
,
after
this
work
of
God
sending
his
Son
,
mark
how
God
doth
express
himselfe
to
the
Children
of
men
!
he
doth
profess
that
there
is
nothing
wherein
he
doth
more
glory
than
he
doth
in
this
;
to
shew
mercy
to
sinners
:
he
doth
make
account
that
the
chefest
glory
he
hath
in
the
world
it
is
to
shew
mercy
unto
siners
.
Certainly
that
that
his
soule
is
so
wel
pleased
with
,
&
that
that
he
accounts
himself
most
honored
by
,
is
;
when
sinners
shal
come
in
unto
him
to
repent
,
that
he
may
be
reconciled
unto
them
.
If
a
man
should
do
thus
that
hath
an
enemy
,
and
should
manifest
this
to
some
of
his
friends
that
sit
at
his
table
,
as
to
say
,
such
an
one
is
an
enemy
to
me
:
but
O!
how
fain
would
I
have
him
come
in
,
that
there
might
be
peace
between
him
and
I
,
and
I
would
count
it
as
great
an
honor
as
ever
I
had
in
my
life
;
would
not
any
one
say
,
this
man
were
willing
to
be
reconciled
;
certainly
God
doth
so
,
and
therefore
in
Exod.
30.
the
place
you
know
about
the
6.
verse
,
the
Lord
,
when
he
was
proclamming
his
glory
that
Moses
desired
,
and
the
Lord
promised
,
he
promised
Moses
in
the
Latter
end
of
the
33.
Chap.
that
his
glory
should
passe
by
him
,
and
he
caused
his
glory
to
passe
by
him
,
as
in
Chap.
34
and
what
was
that
glory
?
The
Lord
,
the
Lord
God
,
merciful
,
and
pretious
,
long
sufering
,
and
abundant
in
goodness
,
and
mercy
for
thousands
,
forgiving
iniquity
,
transgrossion
,
and
sin
;
as
if
God
should
say
,
Moses
,
wouldest
thou
see
my
glory
?
this
is
it
,
that
I
am
merciful
and
forgiving
iniquity
,
transgression
,
and
sin
;
here
is
the
height
of
my
glory
;
in
this
is
my
magnificence
made
known
.
And
another
most
remarkable
place
,
we
have
in
Esa.
30
.
1●
.
I
shal
make
use
of
the
begining
of
the
place
:
And
therefore
wil
the
Lord
wait
that
he
may
be
gracious
,
and
therefore
wil
he
be
exalted
.
How
wil
God
be
exhalted
?
That
he
may
have
mercy
upon
you
:
Therfore
he
wil
be
exsalted
that
he
may
have
mercy
upon
you
;
and
so
he
goes
on
,
For
the
Lord
is
a
God
of
Judgment
,
Blessed
are
al
they
that
wait
for
him
:
so
that
God
accounts
himself
an
exalted
God
,
when
he
hath
mercy
upon
a
sinner
.
Surely
he
is
very
willing
to
be
reconciled
to
a
sinner
when
he
counts
himself
an
exalted
God
,
when
a
sinner
comes
in
,
and
beleevs
in
his
on
.
Now
am
I
exalted
,
saith
God
,
this
is
that
my
soule
glories
in
;
this
I
account
to
be
a
happiness
to
mee
;
God
is
exalted
in
shewing
mercy
,
and
that
is
the
conclusion
of
this
argument
.
CHAP.
64.
The
fourth
Argument
:
Manifesting
the
exceeding
willingness
of
God
and
Christ
to
be
reconcilled
to
sinners
.
FOurthly
,
the
Lord
expresses
this
his
willingness
to
be
reconciled
to
sinners
with
a
sigh
,
as
when
he
expresses
his
desire
after
sinners
with
a
sigh
,
which
is
a
note
of
earnestness
of
desire
,
and
that
you
have
in
Deut.
5.
and
24.
verse
:
O!
that
there
were
such
a
heart
in
them
.
When
we
express
our
desires
we
say
,
I
would
there
were
such
a
thing
:
But
when
we
express
our
most
earnest
desire
,
then
we
express
it
with
an
O!
O!
that
there
were
:
so
saith
God
,
O!
that
they
had
such
an
heart
;
that
they
would
fear
me
,
and
walke
in
my
waies
,
and
why
doth
God
expresse
this
?
It
is
that
it
might
be
wel
with
them
,
and
with
their
children
for
ever
:
therefore
O!
that
there
were
such
an
heart
.
It
is
observable
,
if
you
turne
your
eyes
to
the
former
part
of
the
Chapter
,
you
shal
find
;
that
this
people
did
say
,
that
whatsoever
God
had
spoken
,
that
they
would
do
:
But
the
lord
saw
that
there
was
not
a
through
comming
off
of
their
hearts
unto
him
to
resigne
up
themselves
wholly
to
him
:
and
therefore
the
Lord
doth
(
as
it
were
)
fetch
a
sigh
in
the
earnestness
of
his
desire
;
O!
that
there
were
such
an
heart
in
them
.
If
a
man
that
were
fallen
out
with
another
,
when
he
were
in
his
Bed-chamber
,
or
at
his
Table
,
he
should
fetch
a
sigh
,
and
say
;
O!
that
such
an
one
would
come
in
,
and
be
Reconciled
to
me
,
how
glad
would
I
be
to
be
Reconciled
to
him
?
how
doth
my
soul
long
after
him
?
would
not
every
one
say
that
this
man
earnestly
desiers
Reconciliation
with
that
person
.
But
thus
doth
God
,
he
sits
(
as
it
were
)
and
saith
;
O!
that
there
were
such
an
heart
.
CHAP.
65.
The
Fift
Argument
:
Manifesting
the
exceeding
willingness
of
God
and
Christ
to
be
reconciled
to
sinners
.
Fiftly
,
the
Lord
doth
not
only
express
his
desire
by
a
sigh
,
but
by
an
Oath
;
he
takes
a
solemn
Oath
upon
it
;
how
willing
he
is
that
sinners
should
come
in
,
&
be
reconciled
unto
him
,
and
it
is
the
greatest
Oath
that
ever
God
took
(
it
is
about
sinners
coming
in
)
to
profess
his
willingness
that
sinners
should
not
die
:
but
they
should
come
in
,
and
be
reconciled
to
him
,
and
that
you
have
in
the
33.
Ezek.
11.
Say
to
them
,
As
I
live
,
saith
the
Lord
God
,
I
have
no
pleasure
in
the
death
of
a
sinner
,
&c.
As
I
live
,
saith
the
Lord
God
.
They
were
pineing
away
in
their
wickedness
,
lying
down
in
their
sins
now
as
I
live
,
saith
the
Lord
,
I
have
no
pleasure
in
the
death
of
a
sinner
,
but
rather
that
he
should
turn
;
and
therefore
turn
,
turn
,
O!
turn
;
Why
wil
ye
die
?
As
if
a
poor
sinner
should
lie
down
,
and
say
;
the
Lord
is
provoked
against
me
,
and
he
wil
not
be
reconciled
to
me
;
No
,
the
wrath
of
God
is
out
against
me
,
&
he
wil
revenge
himself
of
me
;
the
Lord
looks
upon
a
sinner
lying
in
this
manner
,
and
he
bids
his
servants
go
,
and
say
to
him
;
the
Lord
swears
by
his
own
life
,
and
saith
to
this
sinner
;
As
I
live
,
I
have
no
pleasure
in
the
death
of
a
sinner
,
I
swear
by
my self
because
I
have
no
greater
to
swear
by
.
CHAP.
66.
The
Sixt
Argument
:
Manifesting
the
exceeding
willingness
of
God
and
Christ
to
be
reconciled
to
sinners
.
ANother
Argument
is
this
,
wherein
God
doth
manifest
in
his
word
that
above
al
works
that
are
pleasing
to
him
,
and
that
he
would
have
people
most
to
respect
in
this
world
,
is
the
work
of
beleeving
in
his
Son
,
and
laying
hold
upon
him
,
and
so
upon
that
mercy
of
his
,
that
he
doth
offer
in
his
Son
,
and
that
is
the
great
work
that
he
is
more
pleased
withal
;
then
al
the
works
they
do
;
and
not
doing
that
,
it
is
the
greatest
offence
whereby
they
can
offend
God
,
they
cannot
offend
God
more
in
doing
any
thing
in
the
world
.
And
this
shews
the
willingness
of
God
to
be
reconciled
unto
sinners
,
God
being
pleased
with
a
sinner
that
doth
come
in
to
take
hold
of
his
mercy
.
And
that
you
have
in
John
6.29
.
This
is
the
work
of
God
that
ye
beleeve
on
him
,
wh●●●●●ch
sent
,
(
by
way
of
excllency
above
all
other
ther●●●●
;
(
as
if
God
should
say
)
If
you
should
do
the
〈◊〉
famous
work
that
ever
man
did
in
this
world
,
I
would
not
delight
in
it
;
I
would
not
care
for
that
in
comparision
of
this
work
of
comming
in
,
and
beleeving
in
my
Son
.
Is
there
a
man
that
should
be
the
great
Conqueror
of
the
whole
world
?
a
man
that
were
famous
in
al
the
world
.
Let
a
poor
Soul
,
a
penitent
heart
come
in
,
and
close
with
Gods
grace
in
Jesus
Christ
,
and
rowl
it self
upon
mercy
in
Christ
for
Reconciliation
;
this
poor
Soul
,
(
though
the
meanest
that
were
possible
to
be
immagined
in
the
whole
Nation
)
is
a
more
glorious
work
in
Gods
Eye
;
then
the
most
glorious
work
of
the
greatest
Conqueror
of
the
earth
.
If
thou
wert
able
to
rule
the
Sea
;
if
thou
wert
able
to
govern
al
the
world
;
if
thou
wert
able
to
command
the
Heavens
,
it
would
not
be
such
a
glorious
work
in
the
Eyes
of
God
as
that
is
to
come
and
lay
hold
upon
his
Son
,
as
he
is
tendred
in
the
Gospel
.
If
you
should
give
al
your
Almes
to
the
poor
,
and
your
body
to
be
burnt
:
yet
it
were
nothing
to
the
work
of
beleeving
in
his
Son
.
In
John
3
God
is
most
displeased
with
not
beleeving
in
his
Son
.
As
if
God
should
say
,
it
's
true
,
you
are
naturally
enemies
to
me
,
and
you
have
lived
in
waies
of
enmity
against
me
;
O!
you
have
provoked
me
al
your
daies
;
when
you
were
yong
,
a
drunken
,
unclean
,
prophane
Youth
;
a
Lyar
,
a
Swearer
,
a
Sabboth-breaker
&c.
but
yet
you
live
to
hear
the
voice
of
the
Gospel
sounding
in
your
ears
,
and
to
have
the
offer
of
Jesus
Christ
to
your
Souls
for
the
pardon
of
your
sins
:
Now
be
it
known
to
you
;
al
the
Oaths
that
ever
you
swore
,
al
your
Blasphemies
,
al
your
Drunkenness
,
al
your
Uncleaness
,
al
al
your
Sabboth-breaking
,
(
put
them
altogether
)
they
wil
not
provoke
me
so
much
:
as
rejecting
of
my
Grace
in
Jesus
Christ
,
that
I
tender
to
you
.
That
is
the
condemnation
of
the
world
;
al
the
other
iniquities
wil
not
sink
you
down
so
deep
in
Hel
as
not
comming
to
beleeve
in
Jesus
Christ
;
to
lay
hold
upon
the
Grace
of
God
,
that
is
tendred
to
you
in
the
Gospel
.
Now
is
not
God
very
willing
to
be
reconciled
,
when
he
shal
manifest
himself
thus
unto
sinful
men
?
CHAP.
67.
The
Seventh
Argument
:
Manifesting
the
exceeding
willingness
of
God
and
Christ
to
be
reconciled
to
Sinners
.
YEt
further
,
God
manifests
himself
willing
to
be
reconciled
in
this
;
that
when
he
sees
that
(
notwithstanding
al
these
expressions
that
have
been
before
that
we
have
spoke
of
)
if
sinners
wil
not
come
in
;
God
he
wil
seek
them
seeing
they
wil
not
seek
to
him
,
God
seeks
himself
to
sinners
.
First
that
is
a
point
that
you
have
heard
before
,
that
God
is
aforehand
with
us
;
God
comes
to
us
because
we
wil
not
seek
to
him
.
If
a
man
be
fallen
out
with
another
he
should
come
and
seek
to
him
:
but
he
wil
not
,
because
he
hath
such
a
stout
heart
.
Wel
saith
he
,
that
I
may
convince
him
that
I
am
not
such
an
austeer
man
as
he
conceivs
me
to
be
,
I
wil
seek
to
him
first
,
and
I
wil
not
only
seek
to
him
,
but
I
wil
go
to
him
,
and
beseech
him
,
and
that
you
have
in
the
Text
;
Christ
is
said
to
come
to
save
,
and
to
seek
that
which
was
lost
,
we
were
al
lost
and
we
would
not
seek
to
him
:
but
he
was
fain
to
come
,
yea
,
he
came
from
the
bosom
of
his
Father
.
He
came
into
the
world
,
and
his
great
Errand
was
to
seek
those
that
were
lost
,
and
when
he
had
found
them
he
beseeches
them
to
be
reconciled
unto
him
.
CHAP.
68.
The
Eight
Argument
:
Manifesting
the
exceeding
willingness
of
God
to
be
reconciled
to
sinners
.
FUrther
God
manifests
himself
willing
to
be
reconciled
in
this
;
in
the
waies
of
his
dealing
with
wretched
sinful
men
;
in
sending
his
Grace
to
allure
the
hearts
of
sinners
:
the
Lord
sends
his
mercy
,
to
spread
al
the
beauty
;
and
lustre
thereof
before
the
Sons
of
men
;
al
the
excellency
,
and
Glory
of
it
before
the
Soul
,
that
it
may
entice
the
Soul
of
the
sinner
to
come
in
unto
him
,
(
he
doth
not
meerly
send
and
seek
to
him
)
but
that
he
might
overcome
the
hearts
of
men
with
love
and
mercy
;
this
is
Gods
way
,
to
cause
his
mercy
to
stand
before
the
Soul
,
and
to
spread
the
beauty
,
and
excellency
of
it
,
that
it
move
,
and
entice
,
and
allure
the
hearts
of
men
,
that
so
God
(
as
it
were
by
coards
of
Love
)
might
draw
the
hearts
of
poor
sinful
men
unto
him
.
If
God
did
but
scare
men
so
come
in
to
him
,
it
were
somwhat
;
but
it
is
this
which
we
have
cause
to
bless
God
for
;
if
the
Lord
come
in
never
such
a
terrible
way
to
force
us
to
come
in
,
that
so
there
might
be
made
up
peace
between
God
,
and
us
,
the
Lord
(
besides
that
way
of
terror
and
wrath
)
(
though
somtimes
he
wil
use
that
way
to
stop
men
in
the
course
of
their
sins
,
and
to
force
them
to
come
in
)
he
goes
forth
,
and
doth
send
his
mercy
,
to
stand
before
the
Soul
,
and
to
spread
the
beauty
,
excellency
,
and
glory
of
it
before
the
heart
of
the
sinner
,
that
so
it
might
allure
the
sinner
to
come
in
:
so
God
speaks
of
his
people
in
the
2
Hosea
the
14.
There
was
a
great
breach
between
Israel
and
God
at
the
time
,
and
God
to
make
up
the
breach
,
(
when
he
would
be
pacified
towards
Israel
)
he
expresses
it
in
this
manner
;
Therefore
behold
,
I
wil
allure
her
,
and
in
the
11.
of
Hos.
4.
mark
!
I
draw
them
with
the
cords
of
a
man
,
and
with
the
coards
of
love
;
I
delt
with
them
in
a
suitable
way
,
because
that
mans
Nature
had
rather
be
drawn
,
than
driven
)
and
cannot
so
wel
bear
to
be
driven
with
violence
as
to
be
drawn
by
love
:
Therefore
(
saith
God
)
I
wil
deal
with
them
according
to
their
own
Nature
,
and
in
a
suiteable
way
.
I
draw
them
with
the
coards
of
a
man
and
with
bonds
of
Love
;
here
are
the
gracious
expressions
of
God
unto
wretched
sinners
,
to
break
their
hearts
that
they
may
come
in
,
and
be
reconciled
to
him
:
God
takes
away
the
terror
of
his
greatness
,
and
comes
in
loving
,
and
sweet
waies
to
draw
the
hearts
of
sinners
.
I
appeal
unto
your
consciences
,
have
not
you
that
know
what
it
is
to
be
reconciled
unto
God
,
had
the
Lord
setting
the
riches
of
his
Grace
before
your
Soules
?
have
not
you
seen
the
alluring
attributes
of
God
presented
before
you
to
gain
your
hearts
unto
himself
.
CHAP.
69.
The
Ninth
Argument
.
Manifesting
the
exceeding
willingness
of
God
to
be
reconciled
to
sinners
.
ANother
is
this
;
that
the
Lord
is
willing
to
yeild
unto
his
creatures
,
(
as
farr
as
may
be
)
to
yeild
to
the
creature
(
I
say
)
(
as
farr
as
he
can
with
honor
)
for
such
is
the
way
of
the
Gospel
in
bringing
sinners
to
God
;
that
God
hath
yeilded
to
his
creature●
as
farr
as
can
be
conceived
to
be
done
with
honor
(
he
cannot
deny
himself
;
and
his
Glory
:
)
But
take
it
thus
farr
,
that
God
must
have
his
Glory
;
it
is
impossible
that
God
should
yeild
further
to
the
creature
than
he
hath
done
,
Whereas
God
might
have
required
satisfaction
in
our
own
persons
,
he
hath
yeilded
to
this
;
I
wil
take
it
in
another
;
this
is
the
condition
of
the
Covenant
of
Grace
,
from
that
of
the
Covenant
of
works
;
the
covenant
of
works
required
perfect
obedience
in
our
own
persons
:
so
that
if
we
did
not
obey
,
it
required
saitsfaction
of
us
.
Now
in
the
covenant
of
Grace
there
is
a
high
consideration
,
(
as
it
were
)
God
is
content
to
take
it
in
a
suerty
;
He
wil
be
content
for
our
parts
if
there
be
uprightness
,
if
there
be
but
endeavors
,
if
there
be
but
willingness
of
heart
,
(
though
he
sees
that
we
do
provoake
him
day
by
day
)
wel
saith
God
,
(
whereas
I
stood
upon
perfect
obedience
in
the
Covenant
of
works
)
now
saith
God
,
I
wil
he
satisfied
with
the
wil
for
the
deed
,
if
there
be
but
uprightness
of
heart
,
(
though
there
be
many
weaknesses
)
yet
I
wil
be
willing
,
and
content
with
that
.
Now
doth
not
a
man
shew
himself
willing
to
be
reconciled
unto
another
,
when
he
shal
say
,
wel
let
there
be
any
terms
,
propounded
that
can
be
,
I
wil
yeild
to
any
tearms
so
far
as
I
can
with
honor
?
I
must
not
dishonor
my self
:
but
so
farr
as
can
be
I
yeild
.
God
hath
done
thus
;
he
professes
to
the
world
,
that
so
far
as
he
can
he
hath
yielded
to
us
;
Now
if
we
should
not
except
of
the
termes
that
he
requires
(
for
they
are
such
tearms
,
so
reasonoble
,
so
equal
,
that
cannot
be
imagined
less
)
there
cannot
be
less
required
of
the
Creature
,
then
is
by
the
Creator
.
Object
,
You
say
,
beleeving
is
a
great
matter
.
But
consider
it
in
its
selfe
,
it
is
not
such
a
great
matter
but
only
in
relation
unto
Christ
,
in
its
own
nature
,
it
is
but
as
a
poor
begger
that
puts
forth
his
hand
to
take
the
almes
,
and
it
is
God
that
gives
it
to
us
two
:
Now
if
we
do
any
thing
,
what
can
we
do
less
then
receive
,
(
espe●ially
when
we
have
a
hand
given
us
by
God
wherewith
to
receive
)
as
if
a
begger
had
an
alms
promised
him
if
he
would
come
and
take
it
.
Oh!
but
saith
the
begger
I
am
lame
,
I
cannot
go
,
and
my
hand
is
withered
,
I
cannot
stretch
it
forth
.
Wel
,
he
that
would
give
the
alms
saith
,
he
wil
help
the
beggar
thither
,
he
wil
help
him
to
legs
to
go
,
and
he
wil
heal
his
hand
and
give
it
strength
whereby
he
shal
put
it
forth
to
receive
the
alms
;
only
do
not
strugle
against
me
,
do
not
resist
me
:
I
wil
be
with
you
,
you
shal
leane
upon
mee
,
I
wil
give
you
stilts
.
Is
not
here
as
much
consideration
as
can
be
?
and
so
it
is
in
the
work
of
reconciliation
of
sinners
unto
God
;
he
gives
alms
,
and
he
gives
the
hand
wherewith
to
receive
it
.
CHAP.
70.
The
tenth
argument
:
Manifesting
the
exceeding
wilingness
of
God
and
Christ
to
be
reconciled
to
sinners
.
And
then
,
the
Lord
manifests
his
willingness
to
be
reconciled
unto
sinners
in
this
;
he
doth
profess
unto
sinners
,
that
the
greatest
sins
that
ever
they
have
committed
shal
not
be
a
hinderance
to
bear
of
this
work
of
reconciliation
:
The
Lord
I
say
professes
this
to
sinners
;
he
sends
his
messengers
to
tel
them
;
that
though
(
perhaps
)
they
may
be
conscious
to
themselves
of
some
vile
thing
that
they
have
committed
,
whereby
they
may
think
that
God
wil
never
pass
by
that
sin
:
But
God
to
take
away
the
objection
that
they
shal
never
be
able
to
say
so
;
he
doth
make
that
as
cleer
as
any
thing
in
this
world
;
that
there
is
not
the
greatest
sin
that
ever
thou
hast
committed
(
except
that
one
against
the
Holy
Spirit
)
no
other
sin
shal
barre
or
hinder
the
work
of
thy
reconciliation
:
and
certainly
where
that
sin
is
committed
,
the
heart
wil
never
desire
to
come
in
to
be
reconciled
to
God
,
but
flies
in
the
face
of
God
to
revenge
himself
upon
God
.
But
if
thou
hast
a
heart
that
desires
to
come
in
to
God
,
that
is
an
infallible
argument
that
thou
hast
not
committed
that
sin
.
I
might
give
you
a
great
many
Scriptures
for
this
;
to
shew
that
God
professes
that
there
is
not
any
sin
that
shal
make
the
bar
in
the
way
between
him
and
thee
;
in
Isa.
1
,
18.
Come
now
let
us
reason
together
saith
the
Lord
&c.
Yea
,
come
now
let
us
reason
together
.
Thus
God
deals
in
a
familiar
way
with
sinners
,
as
if
a
Malefactor
were
before
the
Prince
shaking
,
quivering
,
and
trembling
,
fearing
that
the
Prince
would
have
his
life
;
being
conscious
to
himself
of
abundance
of
evil
that
he
hath
been
guilty
of
,
and
the
Prince
should
go
and
take
him
by
the
hand
,
and
say
,
Come
let
us
rise
up
;
let
us
reason
together
;
though
your
offences
be
great
;
yet
that
shal
not
be
a
bar
between
you
and
me
.
This
is
that
we
have
authority
to
proclaime
even
in
the
name
of
the
Lord
God
of
Heaven
;
and
to
every
poor
soul
,
and
to
the
worst
of
sinners
,
and
to
the
greatest
of
sinners
that
are
here
,
or
can
be
heer
now
,
before
the
Lord
,
in
his
name
,
this
we
say
,
there
is
nothing
past
between
God
and
you
;
no
sin
that
is
yet
past
that
shal
be
your
undoing
,
and
the
eternal
destruction
of
your
souls
:
But
it
wil
be
some
sin
that
is
yet
to
come
;
somewhat
that
is
yet
to
come
wil
be
the
eternal
destruction
of
every
sinner
in
this
Congregation
.
It
s
true
,
if
God
smite
thee
now
it
wil
be
the
sin
that
is
past
:
but
if
God
let
thee
live
this
day
,
it
is
rather
for
something
that
is
yet
to
come
,
than
for
any
thing
that
is
past
:
for
the
continuance
in
the
hardness
of
heart
,
and
your
unbeleife
from
this
time
forward
;
rather
then
for
what
is
past
.
If
one
had
run
in
arrears
,
and
incurred
a
great
deal
of
punishment
,
enough
to
his
undoing
;
if
this
should
come
to
be
said
unto
him
;
Thus
far
you
have
run
:
But
here
is
a
proclamation
;
there
is
nothing
that
is
past
that
shal
be
charged
upon
you
but
look
to
it
for
the
time
to
come
:
I
do
not
say
,
that
al
the
sinns
that
are
past
God
wil
never
reckon
,
but
thus
,
that
he
wil
never
reckon
with
any
of
you
for
what
is
past
,
but
for
some
cause
of
evil
that
you
shal
be
guilty
of
for
the
future
;
that
must
go
along
with
it
,
and
that
may
cause
God
to
bring
that
,
that
is
past
over
again
:
but
that
that
wil
be
your
undoing
,
and
destruction
wil
be
somthing
that
is
to
come
,
and
if
you
continue
in
your
wicked
waies
,
then
that
wil
bring
al
over
again
.
But
now
if
you
had
a
heart
this
day
,
at
this
present
,
to
fal
downe
before
the
lord
,
to
seeke
to
make
up
your
peace
with
him
,
and
to
close
with
the
grace
of
God
in
his
son
:
I
can
bouldly
pronounce
that
al
your
sins
,
that
are
past
,
are
done
away
;
O!
remember
this
,
this
gracious
offer
of
God
in
Esa.
1.18
.
whatsoever
you
have
been
before
,
yet
that
needs
be
no
discouragement
unto
you
;
it
is
the
continuance
in
your
iniquity
that
wil
undo
you
;
and
now
wil
not
this
soul
justifie
God
at
the
great
day
?
must
not
God
needs
be
justified
if
any
sinner
in
this
congregation
be
awakened
at
last
?
I
say
this
argument
shal
rise
up
against
them
,
and
shal
justifie
God
against
you
.
Now
God
wil
say
,
you
that
lived
a
long
time
in
sin
,
you
heard
that
after
so
many
years
sinning
,
that
whatsoever
your
sins
were
before
,
yet
some
things
that
were
then
to
come
would
be
your
destruction
,
or
els
you
should
never
be
destroyed
:
and
yet
you
would
venture
for
the
time
to
come
;
you
would
be
bould
to
adde
to
that
heape
of
your
sins
that
have
been
so
longe
a
making
,
and
thereby
bring
al
your
sins
upon
you
that
you
had
committed
before
.
And
therefore
righteous
is
God
in
the
Condemnation
of
this
sinner
,
(
wee
speak
of
the
willingness
of
God
to
be
reconcilled
unto
sinners
)
to
that
end
that
you
might
come
in
,
and
be
reconcilled
,
or
otherwise
that
the
justice
of
God
may
be
cleere
at
the
great
day
,
and
this
is
a
special
end
of
al
the
manifestation
of
Gods
goodness
unto
sinners
;
that
he
might
cleer
himselfe
at
the
great
day
in
those
that
shal
perish
.
There
are
a
great
many
things
yet
more
behind
,
where
in
the
willingness
of
God
to
be
reconcilled
unto
sinners
is
further
to
be
set
forth
:
yet
I
know
there
are
Objections
that
ly
in
your
mindes
.
How
can
we
come
?
And
if
God
be
so
willing
,
he
may
bring
our
hearts
to
be
willing
to
be
reconciled
to
him
;
we
shal
discourse
these
more
at
lardge
;
only
for
the
present
,
I
desire
to
present
,
before
you
this
;
the
manifestation
of
the
goodness
of
God
towards
sinners
to
gain
upon
their
hearts
;
that
they
might
be
reconciled
unto
him
,
and
I
should
be
very
sory
to
open
al
these
things
in
such
a
congregation
as
this
is
,
if
it
were
not
to
gain
some
souls
:
(
for
it
's
like
enough
that
some
wil
be
hardened
)
and
now
if
some
should
be
hardened
,
and
others
should
not
be
gained
:
what
a
miserable
thing
were
it
?
I
might
make
this
as
an
evidence
,
how
willing
God
is
to
be
reconciled
unto
siners
;
that
he
would
have
the
riches
of
his
grace
thus
manifestd
to
gain
siners
to
himself
,
though
he
knows
that
it
wil
be
a
means
to
harden
others
;
he
knows
that
it
wil
cost
the
eternal
damnation
of
many
souls
,
and
though
he
do
know
this
:
yet
for
al
this
saith
God
,
let
my
wilingness
to
be
reconcilled
be
opened
unto
poor
sinners
by
the
preaching
of
the
gospel
,
though
it
costs
many
souls
very
dear
,
yet
(
for
the
love
I
bear
to
poor
souls
)
let
it
be
made
known
to
the
face
of
them
al.
Now
if
God
were
not
strongly
set
to
do
good
to
souls
,
suerly
he
would
not
venture
the
damnation
of
other
souls
so
much
.
But
saith
God
,
let
their
souls
go
,
rather
than
my
willingness
to
be
Reconciled
unto
others
,
should
not
be
declared
unto
them
.
CHAP.
71.
The
eleventh
argument
:
Manifesting
the
exceeding
wilingness
of
God
and
Christ
to
be
reconciled
to
sinners
.
THe
next
argument
that
shewes
the
willingness
of
God
to
be
reconciled
unto
sinners
is
this
;
The
Lord
in
his
word
,
doth
use
very
powerful
,
and
strong
arguments
to
draw
the
heart
to
come
in
to
be
reconciled
;
this
is
that
evidence
;
(
I
say
,
)
that
the
Lord
is
willing
,
by
the
strong
reasons
that
God
doth
use
in
his
word
to
gain
upon
the
hearts
of
sinners
,
to
bring
them
in
to
be
reconciled
,
he
doth
not
meerly
offer
mercy
;
he
doth
not
meerly
set
before
the
soul
his
mercy
.
But
the
Lord
labors
with
strong
reasons
,
motives
,
and
arguments
to
perswade
and
gain
the
hearts
of
sinners
unto
himself
;
to
come
in
to
be
reconciled
unto
him
;
as
now
when
a
man
doth
offer
peace
,
it
is
somewhat
,
and
when
he
doth
it
in
a
generous
loving
way
of
curtesie
that
is
more
:
but
then
,
when
he
doth
send
strong
arguments
,
to
perswad
,
&
wil
not
readily
take
a
denial
,
but
sends
such
&
such
arguments
,
&
doth
consider
before
hand
what
wil
be
most
likely
to
perswade
the
heart
of
such
a
man
.
What
can
I
conceive
wil
gaine
his
heart
most
?
What
can
I
think
?
Suppose
there
should
be
a
man
,
between
whom
&
you
there
hath
been
a
falling
out
,
&
you
should
know
that
when
he
is
alone
in
his
closset
,
he
is
thinking
thus
with
himself
;
What
arguments
can
I
conceive
may
take
the
heart
of
such
a
man
to
perswade
him
:
to
come
in
to
be
at
peace
with
me
?
what
can
I
think
may
be
the
most
prevalent
?
That
wil
I
certainly
use
to
perswade
him
.
But
undoubtedly
it
is
so
with
God
.
God
looks
upon
the
Children
of
men
,
and
doth
consider
what
argumentt
wil
take
their
hearts
most
?
the
scripture
is
exceeding
ful
of
prevalent
,
&
powerful
arguments
,
to
perswade
the
hearts
of
men
to
come
in
,
to
be
reconciled
unto
God
:
[
Arguments
]
sometimes
taken
from
the
equity
of
Gods
waies
towards
them
,
and
their
unequal
wayes
towards
him
;
Are
not
my
wayes
equal
saith
God
,
and
your
wayes
unequal
?
Is
there
any
thing
that
I
require
of
you
but
righteous
?
do
not
I
speak
righteous
?
Sometimes
he
uses
arguments
from
the
absolute
necessity
that
lies
upon
sinners
to
come
and
be
reconciled
unto
God
,
shewing
them
that
certainly
they
wil
be
lost
,
undone
,
and
eternally
damned
if
they
do
not
come
in
.
He
that
beleeveth
not
,
the
wrath
of
God
abides
upon
him
.
You
are
lost
and
undone
creatures
except
you
do
come
in
.
And
sometimes
arguments
taken
from
the
excellency
of
the
benefit
,
and
profit
that
there
is
in
comming
in
to
God
,
and
being
reconciled
unto
al
the
Glorious
promises
of
the
Gospel
,
are
so
many
powerful
arguments
to
draw
the
hearts
of
sinners
to
run
in
to
be
reconciled
unto
God
.
I
might
be
very
large
in
this
;
in
shewing
of
the
particular
arguments
that
God
doth
use
:
but
take
that
one
ful
argument
that
we
have
to
perswade
sinners
to
come
in
,
In
Prov.
1.23
.
Turne
you
at
my
reproof
;
behold
I
wil
pour
my
spirit
upon
you
;
I
wil
make
known
my
word
unto
you
:
He
speaks
here
to
simple
ones
,
Scorners
,
Fools
;
[
Turne
you
at
my
reproofe
;
behold
,
I
wil
pour
my
spirit
out
upon
you
]
(
saith
God
)
as
if
God
should
say
,
though
you
are
Scorners
:
yet
the
truth
is
;
my
heart
works
towards
you
,
my
heart
doth
yearn
towards
you
,
and
if
you
would
but
turne
to
me
,
I
would
pour
forth
my
heart
to
you
:
you
shal
have
my
very
spirit
,
my
very
heart
let
out
unto
you
,
if
you
wil
turne
unto
me
.
What
an
argument
is
here
to
prevail
with
the
hardest
hearts
in
the
world
?
For
God
himself
to
come
and
say
unto
a
sinner
,
to
one
that
hath
Scorned
him
and
his
wayes
,
and
to
a
Fool
that
hath
gone
on
in
waies
of
folly
,
and
wickedness
;
for
God
to
come
and
say
unto
him
;
Oh
wretched
sinner
!
come
in
,
come
in
,
turne
to
me
,
turne
to
me
,
for
my
heart
is
ful
,
my
heart
is
top
ful
,
turn
to
me
;
I
wil
pour
forth
my
heart
to
thee
;
Al
those
promises
of
giving
rest
to
thy
soul
;
of
giving
life
eternal
,
eternal
salvation
,
Glory
,
Peace
,
and
Comfort
,
and
a
Kingdom
,
shal
al
be
made
good
to
thee
.
The
Lord
therefore
suites
himself
unto
us
in
such
arguments
,
so
close
as
may
out-bid
other
comforts
that
we
have
in
the
word
in
any
waies
of
sin
:
and
therefore
tels
them
of
Hony
,
and
Milk
,
and
Rayment
,
and
Gold
,
and
Silver
,
and
al
such
things
as
are
precious
in
the
eyes
of
men
;
such
as
are
of
esteem
with
us
,
and
tenders
his
Son
unto
us
upon
such
kind
of
notions
that
every
one
of
them
might
be
prevalent
arguments
to
gaine
the
hearts
of
sinners
to
come
in
unto
God
:
this
is
the
way
of
God
;
that
he
comes
into
the
hearts
of
his
people
,
with
the
most
prevalent
arguments
;
such
reasons
as
one
would
think
were
impossible
to
be
gainsaid
.
I
appeal
to
the
hearts
of
those
who
have
been
acquainted
with
the
work
of
God
upon
them
.
How
did
God
come
to
your
hearts
?
did
he
not
come
with
mighty
strong
arguments
to
you
?
The
Devil
he
tempted
,
and
he
comes
with
strong
arguments
,
and
God
he
comes
,
and
tempts
with
strong
arguments
;
the
Devil
draws
,
and
God
draws
;
Gods
mercies
draw
stronger
than
the
Devil
can
:
Oh!
it
was
mercy
to
that
soul
,
and
(
the
truth
is
)
when
the
Lord
pleases
to
work
effectually
upon
the
soul
,
he
can
present
stronger
arguments
to
draw
the
heart
of
a
sinner
to
him
,
than
it
is
possible
for
the
Devil
to
prevaile
against
.
CHAP.
72.
The
Twelfth
Argument
:
Manifesting
the
exce●ding
willingness
of
God
and
Christ
to
be
reconciled
to
sinners
.
ANother
way
is
this
:
in
answering
al
Objections
that
lie
in
the
hearts
of
sinners
:
whatsoever
Objections
lie
in
the
hearts
of
sinners
,
God
hath
waies
to
answer
al
those
,
and
he
doth
it
in
his
word
,
and
by
his
Spirit
;
As
now
,
What
would
a
sinner
object
?
If
you
object
your
unworthiness
of
such
mercies
as
God
doth
offer
unto
you
,
and
therefore
it
is
unlikly
that
ever
God
wil
bestow
that
mercy
on
you
:
observe
,
Esa.
55.
there
is
a
place
that
God
intends
directly
to
answer
that
objection
,
that
it
may
never
hinder
any
sinner
from
comming
in
unto
him
:
saith
God
,
Come
ye
to
the
waters
,
and
he
that
hath
no
monies
,
come
ye
,
buy
and
eat
:
yea
come
buy
Wine
,
and
Milk
without
mony
,
and
without
price
.
Note
in
one
verse
there
is
three
times
Come
without
Mony
;
he
that
hath
no
Mony
come
and
Eat
,
and
then
,
buy
without
Mony
,
and
then
without
price
,
What
is
the
meaning
of
this
?
here
you
are
to
know
;
that
the
promises
of
the
Gospel
are
set
out
to
you
by
Wine
,
&
Milk
,
&
so
by
bread
,
afterwards
by
those
things
that
are
most
delightful
&
most
useful
for
the
nature
of
man
;
the
Gospel
is
set
out
by
such
things
,
and
so
it
is
in
Scripture
by
things
that
are
the
most
excellent
of
al.
Somtimes
by
a
Kingdom
;
for
the
Kingdom
of
Heaven
is
at
hand
:
there
is
the
argument
;
the
Kingdom
of
God
is
at
hand
.
and
somtimes
by
a
marriage
;
when
God
sends
to
people
to
be
reconciled
,
he
sends
to
them
with
this
Argument
;
that
it
is
to
marry
them
to
his
Son
.
And
somtimes
by
a
Supper
;
that
God
the
Father
invites
too
;
a
Supper
wherein
there
is
al
kind
of
dainties
:
the
great
King
makes
a
Supper
at
the
marriage
of
his
Son
,
and
there
are
powerful
Arguments
that
God
useth
.
O
but
I
am
unworthy
saith
a
poor
soul
,
What
?
that
such
a
one
as
I
,
so
vile
,
so
wretched
,
and
every
way
unworthy
should
have
such
things
?
this
was
the
policy
of
the
Devil
at
the
first
,
the
Devil
labors
to
make
sinners
to
slight
the
Gospel
,
to
set
at
naught
the
counsels
of
God
:
so
you
have
it
in
Prov.
1.
to
account
the
bloud
of
the
Covenant
a
common
thing
:
that
is
the
first
way
.
But
if
he
cannot
prevail
that
way
;
but
the
Lord
doth
shine
through
al
mists
,
and
il
conceipts
of
the
Gospel
,
and
shews
unto
the
Soul
the
excellency
and
beuty
of
his
Son
,
and
of
the
glorious
things
that
are
in
the
Gospel
:
then
the
Devil
comes
the
other
way
.
Indeed
saith
he
there
are
glorious
things
,
but
thou
art
unworthy
;
thou
art
a
wretched
,
base
,
vile
Creature
,
and
canst
thou
think
that
God
should
grant
such
things
as
these
to
thee
?
now
the
Lord
answers
this
Objection
;
What
saith
God
?
Come
without
Money
;
What
is
that
?
that
is
;
though
thou
hast
no
worthiness
in
thy self
,
though
thou
hast
no
a
,
bilities
to
buy
any
thing
that
is
good
;
yet
come
,
come
yet
&
close
with
my
Grace
;
that
shal
make
thee
rich
enough
;
thou
shalt
have
money
enough
that
way
:
Come
without
mony
&
without
price
,
let
never
that
Objection
hinder
thee
;
that
thou
art
unworthy
&
unable
to
do
any
thing
:
the
Lord
cals
thee
without
Money
,
&
offers
freely
to
thee
,
&
therefore
in
the
latter
end
of
the
Book
of
the
Revelation
it
is
said
in
the
last
Chapter
the
17.
ver.
And
the
Spirit
,
and
the
Bride
say
Come
,
and
let
him
that
heareth
say
Come
,
and
let
him
that
is
a
thirst
,
Come
;
and
whosoever
wil
,
let
him
take
of
the
water
of
life
freely
.
How
shal
I
ever
think
to
have
it
?
It
is
free
,
so
that
this
Objection
cannot
hinder
.
Obj.
O!
but
there
may
lie
another
Objection
;
Thus
,
it
may
be
,
the
Lord
wil
require
,
though
he
requires
nothing
that
I
shal
do
before
hand
,
but
wil
grant
his
mercy
freely
:
but
when
I
am
come
,
then
perhaps
things
that
are
hard
,
wil
be
required
at
my
hands
:
O!
the
waies
of
God
they
are
hard
waies
,
and
then
I
must
live
so
strictly
,
then
I
must
make
Conscience
of
my
waies
,
and
so
abandon
al
my
sins
and
Lusts
,
and
wha●
saith
the
Devil
to
a
corrupt
heart
?
What
?
wil
you
leave
al
such
pleasant
waies
?
and
be
so
streightly
bound
?
Then
you
must
do
nothing
but
according
to
the
word
of
God
,
and
of
Conscience
;
farewel
al
the
Comforts
and
Joyes
of
your
life
i●
you
come
once
to
be
religious
,
and
godly
,
these
are
the
tentations
that
do
keep
of
the
hearts
of
men
.
I
appeal
to
you
;
have
not
some
of
your
hearts
been
kept
off
from
Jesus
Christ
,
and
the
waies
of
God
meerly
upon
some
such
temptations
as
these
?
and
indeed
perhaps
at
first
it
may
be
so
til
the
nature
of
a
man
is
changed
.
But
mark
how
this
objection
is
taken
away
,
when
sinners
are
called
to
Christ
,
(
I
suppose
you
know
the
place
)
Come
unto
me
,
ye
that
are
weary
,
and
heavy
laden
,
and
I
wil
give
you
rest
.
But
that
concerns
the
former
,
and
then
afterwards
when
Christ
had
said
so
;
come
to
me
ye
that
are
weary
&
heavy
laden
,
and
I
wil
give
you
rest
;
take
my
yoak
upon
you
,
my
burthen
&c.
It
seems
then
we
must
be
yoaked
and
burthened
:
But
marke
what
follows
in
vers.
30.
For
my
yoak
is
easy
,
and
my
burthen
is
light
(
as
if
Christ
should
say
)
never
harken
to
such
a
tentation
of
any
difficulties
in
my
wayes
:
I
assure
you
beforehand
you
wil
find
that
the
Devil
doth
but
gul
you
,
deceive
,
and
cozen
you
,
I
wil
warrant
you
that
beforehand
;
that
I
wil
lay
no
yoak
upon
you
,
but
you
shal
say
when
you
come
to
beare
it
,
it
is
an
easy
yoak
,
and
though
it
be
a
burthen
,
yet
you
shal
acknowledg
it
is
a
light
burthen
.
This
I
dare
say
in
the
name
of
God
unto
al
;
come
in
al
you
that
stand
off
from
the
waies
of
God
;
though
the
waies
of
God
may
seem
hard
to
you
at
first
,
yet
I
dare
say
from
God
unto
you
,
that
you
wil
find
the
wayes
of
God
more
easy
to
you
at
last
than
ever
you
did
in
the
waies
of
sin
:
For
certainly
there
is
more
trouble
in
the
waies
of
sin
than
can
be
in
the
waies
of
God
.
And
when
God
cals
upon
you
to
come
in
to
be
reconciled
,
he
doth
profess
this
to
you
;
that
he
wil
require
nothing
of
you
but
that
which
shal
be
more
pleasant
to
you
than
any
wayes
of
sin
that
you
lived
in
before
:
there
be
more
comforts
,
and
joy
,
and
that
for
the
present
,
than
ever
you
had
in
the
waies
of
sin
,
do
but
ask
any
one
that
hath
made
tryal
of
this
,
and
desire
them
to
speak
their
consciences
to
thee
(
I
meane
those
that
have
had
any
apprehension
of
the
love
of
Christ
to
them
)
yea
have
you
began
to
walk
in
wisdomes
wayes
,
which
are
pleasantness
,
and
to
tread
in
those
paths
which
are
strowed
with
roses
,
and
paved
with
peace
?
pray
then
speak
plainly
,
how
do
you
find
your self
?
is
it
not
better
now
than
it
was
before
?
do
you
not
find
more
ease
,
more
comfort
,
and
joy
in
these
waies
of
God
than
you
did
before
in
any
way
of
Sin
?
Oh
such
a
one
wil
profess
unto
you
that
they
find
more
comfort
than
ever
they
did
before
;
they
find
more
sweetness
in
communion
with
God
in
his
wayes
in
one
day
,
than
they
found
in
the
waies
of
sin
in
al
their
lives
before
,
the
Holy
Spirit
in
pleading
with
the
hearts
of
men
saith
the
same
Prov.
3.17
.
Her
waies
are
waies
of
pleasantness
,
and
her
paths
are
peace
.
If
you
wil
beleeve
the
spirit
of
God
,
the
waies
of
Godliness
are
waies
of
pleasantness
,
and
al
her
paths
,
are
paths
of
peace
.
What
should
hinder
you
then
?
It
is
neither
your
unworthiness
that
can
be
any
hinderance
nor
the
hardship
of
the
way
.
These
are
the
two
great
blocks
that
lie
in
the
way
;
and
God
doth
fully
take
away
these
in
scripture
;
and
if
there
be
any
other
objection
,
I
dare
undertake
bring
what
objections
you
can
(
give
me
but
a
litle
time
)
to
find
out
some
manifest
word
,
or
other
in
the
scripture
that
shal
meet
with
the
very
objection
.
Then
how
doth
this
argue
Gods
exceeding
willingness
to
be
reconciled
to
sinners
?
If
a
man
send
his
messenger
to
such
a
one
to
offer
peace
,
and
he
thinks
beforehand
;
Oh!
but
he
wil
have
this
and
this
objection
against
me
;
but
saith
he
to
his
servant
that
is
imployed
in
the
business
,
you
shal
answer
this
objection
thus
,
and
the
other
objection
thus
.
CHAP.
73.
The
thirtenth
argument
:
Manifesting
the
exceeding
willingness
of
God
to
be
reconciled
to
sinners
.
ANother
evidence
of
Gods
willingness
to
be
reconciled
is
this
;
that
God
is
so
importunate
with
sinners
,
he
uses
such
strong
arguments
,
that
he
first
takes
away
objections
,
and
then
he
is
so
importunate
,
he
doth
not
meerly
satisfy
himself
with
offering
of
mercy
:
but
he
is
very
importunate
in
the
work
,
and
the
importunity
of
God
appeares
.
First
in
this
;
that
the
scripture
expresses
God
crying
out
after
sinners
:
not
only
seeking
out
after
sinners
,
but
calling
,
and
crying
:
so
the
words
in
the
Original
are
,
of
Gods
beseeching
to
be
reconciled
,
of
God
calling
to
sinners
,
in
Prov.
1.
It
is
said
of
wisdom
,
that
it
cries
,
the
Lord
cryes
out
,
and
that
in
Isa.
55.
When
he
makes
a
proclamation
he
begins
first
with
,
Oh!
yes
,
Oh!
every
one
that
thirsteth
come
to
the
waters
,
and
he
that
hath
no
mony
,
and
there
is
the
offer
of
Christ
with
a
proclamation
.
Further
,
Gods
importunity
is
manifest
in
this
;
that
he
comes
over
again
with
a
thing
,
and
is
not
content
with
the
expressing
of
himself
.
But
he
doth
it
again
,
and
again
,
and
again
he
is
at
it
,
as
in
Isa.
55.
vers
.
the
first
,
Se
how
many
times
there
is
crying
in
one
verse
,
Ho!
every
one
that
thirsteth
come
ye
;
and
he
that
hath
no
mony
come
;
and
come
the
third
time
;
three
times
in
one
verse
saith
God
come
to
sinners
,
and
then
in
the
third
verse
,
Incline
your
eare
,
and
come
unto
mee
(
saith
God
)
and
hear
,
and
your
souls
shal
live
,
and
I
wil
make
an
everlasting
Covenant
with
you
;
there
is
another
promise
;
Even
the
sure
mercies
of
David
:
so
hear
in
one
short
scripture
four
times
come
,
saith
God
;
O!
how
importunate
is
God
with
sinners
?
God
doth
not
do
with
us
,
as
commonly
wee
do
with
him
,
God
seeks
after
sinners
more
earnestly
than
sinners
seek
after
God
;
thus
we
seek
to
God
for
mercy
;
we
pray
to
God
for
mercy
;
we
content
our selves
with
praying
once
,
and
seldome
looke
after
our
prayers
what
becoms
of
them
;
but
God
he
cries
to
us
to
come
and
if
we
do
not
come
the
first
time
,
then
he
crys
come
,
come
,
&
come
four
times
together
we
are
ready
to
think
if
our
petitions
be
repeated
twice
in
prayer
,
it
is
atautology
&
this
shews
the
earnestness
of
the
spirit
of
God
in
it
,
and
he
is
exceeding
willing
.
CHAP.
74.
The
Fourteenth
Argument
:
manifesting
the
exceeding
willingness
of
God
to
be
reconciled
to
sinners
.
ANother
evidence
is
this
;
when
yet
siners
do
not
come
,
yet
the
lord
leaves
them
not
;
but
he
doth
then
appeal
to
the
very
conscinces
of
sinners
,
and
deales
with
them
that
way
;
and
that
is
very
powerful
;
he
deals
with
sinners
that
way
to
breake
their
hearts
:
(
when
after
al
his
arguments
they
com
not
in
)
then
the
lord
appeals
to
their
own
consciences
,
&
then
wil
plead
with
them
in
a
way
of
appealing
to
their
consciences
,
why
they
should
not
come
in
and
yeild
unto
him
;
and
this
way
is
verry
powerful
to
prevail
with
sinners
.
If
you
would
go
,
and
prevail
with
any
one
for
a
thing
that
you
have
a
desire
to
accomplish
,
what
course
do
you
take
?
either
you
send
to
them
,
or
go
to
them
,
and
then
you
open
the
case
to
them
,
and
yet
they
are
not
moved
&
then
you
bring
powerful
arguments
to
perswad
them
,
and
yet
they
do
not
move
them
then
you
take
away
al
their
objections
,
and
yet
that
doth
not
prevail
upon
them
;
then
you
do
importune
them
,
and
if
that
do
not
overcome
them
,
what
is
the
next
way
you
take
?
then
you
appeal
to
their
owne
consciences
,
then
say
you
,
nay
,
I
appeal
to
your
own
conscience
,
whether
I
have
said
it
or
no
;
I
wil
even
leave
it
to
your
conscience
,
and
judg
of
it
in
the
presence
of
God
let
your
own
conscience
be
your
judg
,
and
somtimes
this
prevailes
more
than
al
the
arguments
in
the
world
.
When
you
appeal
to
a
mans
one
conscience
,
that
he
doth
deal
unequally
,
and
very
il
;
that
he
doth
not
yeild
:
but
God
doth
thus
he
doth
apeal
unto
mens
consciences
I
wil
give
yo
suome
scripture
for
it
in
the
43.
Esa.
26.
Put
me
in
rememberance
;
let
us
plead
together
;
declare
thou
that
thou
must
be
justified
;
come
(
saith
God
)
let
us
hear
what
you
can
say
;
let
us
plead
together
;
Declare
thou
that
thou
mayest
be
justified
;
declare
it
,
say
what
thou
canst
,
try
whether
you
or
I
be
in
the
right
way
,
I
wil
even
be
contented
to
leave
it
to
you
(
only
let
us
plead
,
and
declare
what
we
can
)
But
that
place
seemes
yet
to
be
more
ful
that
you
have
in
Jerem.
2
,
3
,
you
have
often
expressions
of
Gods
pleading
with
his
people
in
the
ninth
verse
,
and
then
you
have
it
again
at
least
three
times
in
this
Chapter
that
the
lord
saith
he
wil
plead
in
v.
23.
you
have
it
again
,
wherefore
wil
you
plead
with
me
?
&c.
and
then
in
the
35.
vers
.
Behold
I
wil
plead
with
thee
saith
God
,
but
now
God
pleads
thus
in
his
pleading
,
he
wil
leave
it
,
he
wil
appeal
to
the
very
consciences
of
men
,
and
that
you
have
in
Exek.
18.25
.
vers.
yet
you
say
,
the
way
of
the
lord
is
not
equal
,
hear
O!
house
of
Israel
,
(
as
if
he
should
say
)
conscience
answer
,
Is
not
my
way
equal
?
wil
not
your
owne
consciences
answer
you
thus
?
that
his
waies
are
equal
?
the
lord
is
content
to
plead
with
his
people
,
&
the
conclusion
of
his
pleading
is
a
leaving
it
to
their
consciences
,
to
the
people
,
(
as
if
God
should
say
thus
)
as
he
doth
often
)
God
comes
by
his
spirit
in
the
ministry
of
his
word
.
I
appeal
to
you
,
(
hath
he
not
often
done
so
)
?
and
saith
,
do
you
think
in
your
very
consciences
that
these
waies
that
you
walk
in
are
right
?
&
my
waies
are
they
good
?
is
it
any
way
equal
that
wretched
sinful
creatures
should
take
their
liberty
to
go
on
al
their
daies
and
please
themselves
in
the
lusts
of
their
own
vaine
hearts
,
and
now
,
when
they
can
sin
no
more
nor
longer
,
that
then
they
should
cry
to
God
for
mercy
,
and
that
then
he
should
pardon
them
,
and
accept
them
unto
his
favour
?
Is
this
equal
?
is
not
the
lord
infinitly
more
worthy
of
al
the
strength
thou
hast
if
it
were
ten
thousand
times
more
than
it
is
,
than
that
thou
shouldest
have
given
it
up
to
thy
lusts
and
vanities
?
Conscience
,
speak
whether
God
be
not
most
worthy
of
al
?
and
what
wert
thou
made
for
?
no
other
end
but
meerly
to
eat
and
drink
and
satisfie
thy
flesh
,
and
have
thy
lusts
heere
for
a
while
?
dost
thou
thinke
in
thy
concience
that
God
did
intend
no
other
end
for
thee
when
he
sent
thee
into
the
world
?
you
have
been
upon
your
sick
bedds
and
cried
to
God
,
and
have
promised
to
God
better
obedience
,
now
are
your
waies
equal
to
take
your
liberty
to
sin
after
God
hath
thus
delivered
you
,
and
after
God
hath
preserved
your
life
when
you
were
at
the
very
brinke
of
death
,
and
that
death
was
ready
to
deliver
you
up
into
the
hands
of
eternal
misery
;
and
do
you
think
that
this
was
Gods
end
in
preserving
your
life
that
you
might
have
more
time
to
sin
against
him
,
and
might
spend
the
latter
part
of
your
strength
in
bringing
dishonor
to
his
Name
?
was
this
Gods
end
in
preserving
your
life
?
God
might
have
struck
you
one
blow
more
,
and
sent
you
down
to
eternal
misery
,
and
then
God
should
have
had
no
more
dishonor
of
you
,
but
should
have
had
the
Glory
of
his
Justice
upon
you
:
Now
do
you
think
that
this
is
the
end
why
God
did
preserve
you
,
that
you
should
have
more
years
added
to
your
life
,
that
you
should
have
more
time
to
sin
against
him
?
This
argues
Gods
willingness
to
be
reconciled
,
that
the
Lord
is
thus
pleasing
with
you
:
and
let
me
speak
to
every
one
in
this
place
that
hath
felt
God
pleading
thus
with
them
,
know
,
that
the
Lord
by
this
work
of
his
,
doth
strive
with
thee
to
bring
thee
to
be
reconciled
unto
him
.
This
is
no
other
thing
than
the
striving
of
the
Spirit
of
God
himself
with
you
,
though
perhaps
you
think
this
is
troublesom
to
you
.
Many
men
and
women
when
they
have
their
consciences
pleading
thus
,
they
think
it
is
troublesom
.
Oh
wretched
man
or
woman
that
thou
art
,
this
work
of
Conscience
is
nothing
but
God
pleading
with
thee
to
save
thy
Soul
:
Thou
hast
stood
against
his
Word
that
hath
been
preached
to
thee
,
and
now
God
seeks
to
thee
the
other
way
by
his
Spirit
to
strive
in
thy
Conscience
,
he
appeals
to
thy
own
Conscience
,
that
so
thou
mayest
be
brought
in
to
be
reconciled
unto
him
.
But
when
God
hath
no
mind
to
be
reconciled
,
then
saith
God
to
Conscience
,
let
him
alone
;
and
then
the
sinner
goes
on
with
a
hard
heart
,
and
blesses
himself
that
his
Conscience
is
quiet
:
Oh
no
,
no
,
Conscience
is
quiet
,
but
God
hath
left
laboring
any
more
with
thee
.
CHAP.
75.
The
Fifteenth
Argument
:
Manifesting
the
exceeding
willingness
of
God
to
be
reconciled
to
sinners
.
BUt
further
,
the
Lord
shews
his
willingess
to
be
reconciled
to
sinners
in
this
,
that
when
this
way
wil
not
prevail
you
wil
think
there
were
never
another
way
to
be
found
,
yet
there
is
another
way
when
God
doth
deal
in
a
familiar
way
as
man
to
man
,
when
he
hath
brought
his
Arguments
,
and
answered
Objections
,
and
been
importunate
,
and
pleaded
,
then
truly
sometimes
,
(
if
it
be
a
tender
hearted
man
)
perhaps
his
heart
doth
even
break
within
him
,
and
he
is
ready
to
burst
out
with
tears
,
because
of
the
stoutness
and
frowardness
,
of
such
a
one
,
that
wil
ruine
himself
and
stand
out
against
so
much
reason
,
and
that
prevailing
more
than
al
the
other
arguments
,
especially
when
he
is
to
speak
to
one
that
he
hath
any
reference
to
,
as
a
Father
,
the
Father
perhaps
perswades
the
Child
,
and
answers
what
the
Child
hath
to
say
,
is
importunate
,
appeals
to
the
conscience
of
the
Child
,
yet
he
stands
out
stubbornly
,
and
at
length
the
Father
or
Mother
can
hold
no
longer
,
but
burst
out
in
tears
,
lamenting
the
hardness
of
heart
of
such
a
one
.
Now
if
a
Child
that
is
stubborn
should
look
in
at
a
key-hole
,
and
see
his
Father
,
or
Mother
,
shedding
of
tears
,
because
of
his
hardness
of
heart
,
then
the
Child
wil
certainly
be
convinced
of
this
.
Now
certainly
my
Father
loves
me
,
and
al
he
doth
,
it
is
but
for
my
good
,
certainly
thus
did
Christ
,
when
he
came
to
Hjerusalem
he
wept
over
it
,
Upon
what
ground
?
O!
that
thou
hadst
known
in
this
thy
day
the
things
that
concern
thy
peace
:
O!
that
thou
hadst
known
,
&
Christ
fel
a
weeping
.
Now
we
are
to
know
this
,
that
the
tears
of
Christ
at
that
time
concern
sinners
now
,
as
verily
&
truly
as
they
did
concern
sinners
at
that
very
instant
,
and
we
are
to
look
upon
Christs
cariadge
of
himself
to
sinners
in
former
times
,
as
at
this
instant
,
concerning
us
,
and
amongst
us
.
Now
I
would
appeal
to
you
;
suppose
Christ
were
born
in
this
world
in
the
flesh
again
as
he
was
,
and
should
come
and
look
towards
this
commonwealth
and
should
come
hither
;
and
say
,
O!
England
,
England
,
O!
that
thou
hadst
known
the
things
that
concern
thy
peace
,
and
should
weep
over
London
,
or
weep
over
Westminster
,
as
he
did
over
that
Citty
of
Hjerusalem
,
Would
not
this
break
our
hearts
?
Would
not
we
take
this
as
a
great
Argument
that
Christ
was
very
dersirous
of
the
peace
of
this
Citty
or
place
?
Now
concerning
every
particular
Soul
,
it
is
true
,
and
every
one
should
make
use
of
that
Scripture
,
and
apply
it
to
themselves
,
as
if
Christ
stood
weeping
over
it
,
and
say
,
Oh
that
thou
hadst
known
at
least
in
this
thy
day
the
things
that
concern
thy
peace
,
Would
not
this
break
your
hearts
?
this
Town
that
Christ
sends
his
Gospel
amongst
.
And
suppose
you
could
see
him
bodily
,
Jesus
Christ
standing
here
,
and
one
tear
trickling
down
after
another
,
&
saying
,
O!
that
this
people
did
but
know
the
things
that
concern
their
peace
,
at
least
in
this
their
day
when
they
have
a
price
put
into
their
hands
,
before
the
Gospel
Sun
goes
down
,
or
is
eclipsed
,
surely
we
should
say
that
Christs
tears
argue
the
rowling
of
his
bowels
towards
them
,
it
may
be
their
time
wil
not
continue
long
.
O!
that
they
knew
it
now
.
If
you
did
see
Christ
thus
weeping
;
I
suppose
this
would
be
a
mighty
argument
to
you
,
that
Christ
were
willing
to
be
reconciled
to
you
.
We
are
I
say
to
make
use
of
that
Scripture
as
if
it
were
now
.
And
though
Christ
doth
not
shed
tears
now
in
Heaven
,
yet
there
is
as
much
compassion
in
the
heart
of
Christ
now
,
as
ever
there
was
here
upon
earth
he
hath
lost
no
compassion
by
going
to
Heaven
,
and
therefore
know
that
Jesus
Christ
doth
look
at
this
day
upon
this
Congregation
,
and
many
particular
Souls
(
it
is
propable
)
Christ
more
specially
eyes
and
saith
in
his
very
heart
,
Oh!
that
such
a
Soul
,
such
a
Servant
,
such
a
Youth
,
Oh
that
they
did
but
know
the
things
that
concerns
their
peace
,
for
now
the
Gospel
is
opened
to
them
,
and
a
day
of
salvation
is
made
known
to
them
,
and
they
are
labored
to
be
drawn
from
their
evil
waies
to
embrace
me
;
and
Oh
that
they
did
know
these
things
that
concern
their
peace
.
And
thus
it
appears
how
willing
God
is
to
be
reconciled
.
I
shal
afterwards
shew
somwhat
about
Christ
in
a
more
special
manner
that
sinners
should
come
and
be
reconciled
unto
God
.
CHAP.
76.
The
sixteenth
Argument
:
Manifesting
the
exceeding
willingness
of
God
to
be
reconciled
to
sinners
.
FUrther
,
there
is
an
other
evidence
of
the
willingness
of
God
to
be
reconciled
unto
sinners
and
that
is
this
.
The
Lord
doth
foresee
,
that
after
he
hath
done
al
to
be
reconciled
unto
sinners
,
let
him
do
what
he
can
,
the
Lord
foresees
what
a
little
honor
he
shal
have
(
for
the
present
at
least
in
this
world
by
them
)
he
sees
that
after
they
are
brought
in
that
yet
stil
there
wil
be
abundance
of
corruption
and
they
wil
dishonor
God
extreamely
now
,
and
wil
grieve
the
Holy
spirit
that
doth
thus
draw
them
;
he
sees
that
they
wil
walk
more
offensively
,
and
it
may
be
,
Scandalously
towards
their
bretheren
,
and
dishonor
the
profession
of
religion
.
God
sees
what
a
deal
of
do
,
and
stir
,
he
shal
have
with
those
that
he
doth
bring
in
to
himself
,
and
yet
for
al
this
he
goes
on
with
his
work
and
labor
with
the
hearts
of
sinners
,
notwithstanding
al
that
he
doth
foresee
.
And
then
the
last
of
al
is
this
;
that
after
the
Lord
hath
used
al
these
meanes
to
bring
sinners
to
come
in
,
and
break
their
hearts
that
they
might
be
reconciled
to
him
,
(
though
they
that
stand
out
against
him
,
and
plead
,
and
weep
over
them
,
and
mourn
)
yet
the
Lord
is
content
to
waite
,
and
yet
a
long
time
upon
sinners
,
and
not
to
take
advantage
against
them
for
their
rejecting
of
this
Grace
of
his
that
he
tenders
to
them
.
That
scripture
I
named
before
is
sufficient
for
that
,
Isa.
30.18
.
And
therefore
wil
the
Lord
wait
that
he
may
be
gratious
.
Oh!
how
many
yeares
hath
the
Lord
waited
upon
som
of
you
?
We
have
cause
to
stand
and
admire
at
the
Grace
of
God
that
ever
he
would
once
offer
mercy
to
us
;
that
after
so
many
offers
and
such
importunities
to
prevail
with
our
hearts
,
and
we
frowardly
have
rejected
this
Grace
,
that
now
God
should
waite
upon
us
to
heal
our
souls
,
and
at
length
to
overcome
us
;
Oh!
this
manifests
the
goodness
of
God
,
and
the
tenderness
of
his
heart
to
be
willing
to
be
reconciled
unto
sinners
,
and
therefore
in
Jer.
13.
Mark
what
God
saith
unto
sinners
in
the
last
verse
;
I
have
seen
thy
Adulteries
,
and
thy
Neighings
,
and
the
Lewdness
of
thy
Whordomes
,
and
thy
abominations
;
Wo
unto
thee
Oh
Jerusalem
!
wilt
thou
not
be
made
clean
?
When
shal
it
once
be
?
Saith
God
.
Oh!
that
once
it
might
be
;
I
am
content
to
stay
again
,
and
again
,
Oh!
when
shal
it
once
be
?
Let
not
al
my
labor
be
in
vaine
;
Oh!
here
is
the
fullness
of
the
expressions
of
God
,
and
that
place
likewise
in
Isa.
57.
Is
observable
for
this
purpose
the
17.
and
18.
verses
,
For
the
iniquity
of
his
Covetousness
was
I
wroth
,
and
Smote
him
;
I
hid
me
,
and
was
wroth
,
and
he
went
on
frowardly
in
the
way
of
his
heat
,
I
have
seen
his
waies
and
wil
heal
him
&c.
Though
he
went
on
,
and
was
worth
;
yet
(
saith
God
)
I
have
seen
his
waies
,
and
wil
heal
him
;
I
wil
not
take
advantage
;
I
wil
be
content
after
al
their
froward
rejections
of
al
the
offers
of
Grace
,
yet
I
wil
heal
them
for
al
that
.
The
frowardness
is
that
that
hath
reference
(
not
only
to
unprofitableness
under
afflictions
)
but
when
one
is
dealt
kindly
withal
,
and
doth
not
answer
according
to
his
kindness
,
but
wil
have
his
own
wil
such
a
one
doth
go
on
frowardly
.
Now
then
if
we
could
put
al
these
together
that
have
been
named
of
Gods
willingness
towards
sinners
to
bring
them
in
to
be
reconciled
to
him
;
Oh
Lord
!
how
infinite
would
the
Grace
,
and
goodness
of
God
appeare
?
How
were
God
to
be
glorified
in
his
Grace
?
I
see
I
cannot
possibly
come
to
these
things
,
that
I
have
heretofore
propounded
;
As
what
needs
al
this
and
the
like
?
But
that
must
be
done
,
or
the
reasons
why
God
doth
deal
thus
.
A
word
or
too
at
this
time
for
that
;
why
God
doth
do
al
this
,
why
doth
God
deal
thus
with
sinners
in
such
a
manner
?
First
,
It
is
because
mercy
pleases
him
Micha.
7.18
.
there
God
makes
a
large
promise
of
pardon
of
sin
,
because
mercy
pleaseth
him
.
Now
that
that
is
pleasing
unto
any
creature
;
that
the
creature
loves
to
do
it
,
and
loves
to
do
it
to
the
ful
,
to
the
height
,
as
al
pleasure
you
know
,
to
enjoye
the
creature
;
to
eate
,
and
drink
,
and
sport
is
very
pleasing
to
a
voluptuous
man
,
and
therefore
he
doth
desire
to
have
this
to
the
ful
:
a
large
bag
of
Gold
pleases
a
covetous
man
,
therefore
he
is
never
satisfied
,
but
would
have
it
to
the
ful
;
Honor
pleaseth
an
ambitious
,
man
,
and
therefore
he
never
hath
enough
:
so
mercy
it
pleases
God
,
and
therefore
(
as
I
may
with
Holy
reverence
speak
)
God
scarce
thinks
he
hath
ever
done
enough
to
shew
the
riches
of
his
Grace
.
Secondly
,
God
doth
it
;
because
the
blood
of
his
Son
doth
cry
continually
in
his
eares
for
mercy
,
and
it
is
of
such
infinite
worth
,
and
value
and
the
obedience
of
his
Son
in
shedding
of
his
bloud
it
hath
been
so
acceptable
unto
God
,
and
is
;
that
whosoever
this
blood
is
pleaded
for
,
the
Lord
must
needs
grant
it
to
the
utmost
.
Now
it
is
the
blood
of
Jesus
Christ
that
is
shed
for
sinners
,
that
doth
plead
with
God
the
Father
;
that
al
this
mercy
might
be
shewed
.
It
is
said
in
the
scripture
,
that
the
blood
of
Christ
speaks
better
things
than
the
blood
of
Abel
;
the
blood
of
Abel
cries
loude
for
vengeance
;
vengance
Lord
against
sinners
:
But
the
blood
of
Christ
cries
aloude
merrcy
,
mercy
,
Lord
for
sinners
,
and
God
heares
the
cry
of
his
Sons
blood
.
What
is
this
that
recries
?
The
blood
of
my
Son
for
mercy
for
sinners
:
let
them
have
mercy
,
yea
let
them
have
mercy
to
the
ful
.
Then
the
fludgates
of
mercy
come
to
be
opened
,
though
(
if
it
were
not
for
the
blood
of
Christ
)
the
patience
of
God
would
let
out
some
common
favors
:
but
when
God
comes
to
satisfy
the
cries
of
the
blood
of
Christ
for
mercy
saith
God
,
open
al
the
fludgates
now
,
and
let
in
streams
of
mercy
for
sinners
;
let
mercy
be
shewed
to
the
highest
degree
that
can
be
,
if
the
blood
of
my
Son
cry
for
it
,
it
must
be
,
(
though
it
requires
wonderful
mercy
)
it
must
be
great
,
rich
,
glorious
mercy
,
it
is
not
a
drop
,
but
had
need
of
a
Sea
,
of
mercies
to
anwswer
it
.
I
but
saith
God
,
the
blood
of
my
son
cryes
for
mercy
,
and
though
there
be
need
of
an
infinite
Ocean
of
mercy
for
to
clense
the
soul
of
such
a
sinner
,
it
must
needs
be
granted
;
because
the
blood
of
my
son
cryes
for
it
.
When
you
finde
God
manifesting
himselfe
to
your
souls
in
waies
of
mercy
,
it
comes
from
the
blood
of
Jesus
Christ
that
cries
to
God
the
father
for
mercy
to
be
bestowed
on
you
,
and
this
is
the
sum
and
substance
of
al
these
expressions
of
Gods
grace
toward
sinners
.
(
We
thinke
that
so
be
very
strange
that
ever
such
an
infinite
God
should
condescend
to
sinners
,
but
when
we
come
to
examin
the
reason
,
we
need
not
wonder
at
it
;
we
see
now
from
whence
it
al
coms
;
it
springs
al
from
the
ever
living
fountaine
of
the
unsearchable
rich
grace
of
God
in
Christ
,
though
(
at
the
very
reading
)
we
may
wonder
that
ever
God
should
do
so
;
and
perhaps
some
men
may
think
these
are
but
the
straynes
of
ministers
to
make
it
so
:
but
when
we
come
to
understand
the
bottom
,
the
ground
of
al
,
then
we
must
acknowledge
the
reality
of
it
:
no
wonder
,
God
shews
mercy
to
such
souls
so
unworthy
and
so
vild
;
why
?
Because
the
blood
of
his
son
cryes
for
mercy
.
CHAP.
55.
Christs
willingness
to
be
Reconciled
to
sinners
,
further
Opened
.
NOW
before
we
come
to
answer
the
Objections
,
or
to
any
application
;
there
is
yet
somthing
more
to
be
opened
unto
you
.
[
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
CHRIST'S
stead
]
as
the
heart
of
God
is
so
set
upon
it
to
be
reconciled
unto
sinners
:
so
is
Jesus
Christ
;
it
is
true
,
Christ
is
God
:
but
Christ
,
and
God
are
here
spoken
of
severally
;
Christ
is
the
same
God
with
the
father
:
but
he
is
God
and
man
;
God
incarnate
;
God
the
mediator
between
the
father
and
us
:
so
that
it
wil
be
exceeding
useful
to
shew
how
the
heart
of
CHRIST
is
set
upon
Reconciliation
of
sinners
to
God
(
for
the
Apostle
doth
come
in
the
name
of
Christ
,
as
wel
as
of
God
the
father
)
now
that
the
heart
of
Christ
is
in
it
;
that
appears
in
the
understanding
of
the
great
worke
of
Reconciliation
.
That
he
hath
undertaken
it
,
and
that
so
willingly
as
he
hath
done
;
Certainly
if
Christ
had
not
been
much
set
upon
this
work
to
bring
sinners
to
be
reconciled
unto
the
Father
,
he
would
never
have
undertaken
such
a
work
,
which
he
knew
would
prove
so
difficult
to
him
,
and
he
knew
what
it
would
cost
him
:
but
yet
he
took
it
willingly
,
and
delightfully
,
and
for
that
compare
those
two
Scriptures
the
first
in
Psal.
40.7
.
Then
said
I
,
Lo
,
I
come
:
in
the
Volume
of
thy
book
it
is
written
of
me
.
It
begins
in
ver.
6.
Sacrifice
,
and
offerring
thou
didst
not
desire
,
mine
ears
thou
didst
open
:
burnt
offerring
,
and
sin
offering
thou
didst
not
require
:
then
said
I
,
Lo
,
I
come
:
in
the
Volume
of
thy
book
it
is
written
of
me
;
I
delight
to
do
thy
will
Oh
God
.
It
is
a
Psalm
of
Christ
,
and
a
Prophecy
of
him
,
and
that
it
is
of
him
it
appears
plainly
if
you
compare
the
Scripture
in
Heb.
10.
at
the
beginning
,
and
so
on
;
there
you
have
the
Apostle
quoting
this
very
Text
(
only
with
a
little
difference
in
the
word
.
)
Now
there
are
three
,
or
four
things
that
are
here
to
be
observed
of
Christ
in
his
willingness
to
come
,
and
undertake
the
great
work
of
making
Attonement
between
God
and
sinners
.
Mine
Ears
hast
thou
opened
;
that
is
one
.
Lo
I
come
:
and
then
,
I
delight
to
do
thy
will
,
and
thy
Law
is
within
my
heart
.
There
are
these
four
.
Lo
I
come
saith
Christ
to
do
it
.
It
appears
plainly
that
there
was
a
Covenant
between
the
Father
,
and
the
Son
from
al
eternity
that
Christ
should
come
in
due
time
into
the
world
,
and
take
our
natures
upon
him
:
Now
the
time
was
for
Christ
to
come
.
There
is
many
that
wil
agree
to
do
such
a
thing
beforehand
:
but
when
it
comes
to
be
done
(
if
they
see
there
wil
be
any
difficulty
in
it
,
and
that
they
shal
endure
some
hardship
)
they
hang
back
.
But
Christ
had
agreed
from
al
eternity
with
his
Father
,
that
at
such
a
time
he
would
come
into
the
world
,
and
take
the
nature
of
man
upon
him
,
and
be
in
the
form
of
a
servant
,
and
be
made
a
curse
for
mans
sins
,
and
al
that
he
might
reconcile
sinners
unto
himself
.
This
was
the
agreement
.
Now
the
time
approaches
for
him
to
come
,
and
undertake
this
great
work
;
when
the
time
came
,
Observe
now
how
Christs
heart
was
in
it
.
He
did
not
hang
back
;
he
did
not
repent
him
of
the
Covenant
:
But
I
come
,
I
come
,
(
saith
Christ
)
as
we
use
to
express
our selves
when
we
are
called
to
do
a
thing
that
we
love
to
do
;
we
say
;
I
come
I
come
:
now
the
time
is
come
for
you
to
do
that
which
you
undertook
to
do
;
to
go
into
the
world
,
to
take
the
nature
of
man
;
be
made
in
form
of
a
Servant
,
and
to
bear
my
wrath
and
to
satisfie
my
Justice
for
the
sin
of
man
.
I
come
,
I
come
saith
Christ
and
he
doth
not
only
come
:
but
come
with
delight
to
do
thy
Will
,
and
what
was
this
wil
?
It
was
that
Christ
should
be
humbled
to
the
death
of
the
Cross
,
Though
I
knew
it
would
cost
my
life
:
yet
I
delight
to
do
it
:
because
my
heart
is
so
much
set
upon
reconciling
Sinners
unto
thy self
,
and
not
only
so
but
thy
Law
is
in
my
heart
,
it
hath
gotten
a
deep
impression
in
my
heart
;
thy
Law
;
that
i●
,
that
Law
of
thine
whereby
I
am
tyed
to
this
that
I
have
undertaken
;
for
it
is
within
my
heart
,
in
the
very
midst
of
my
bowels
that
I
should
do
it
.
And
then
Fourthly
[
Mine
ears
hast
thou
opened
]
the
words
are
;
mine
ears
hast
thou
boared
.
The
meaning
of
that
Phrase
must
be
understood
by
comparing
it
that
way
which
was
of
God
in
the
time
of
the
Law
,
commanding
that
if
a
servant
would
not
goe
out
of
his
service
in
the
years
of
Jubilee
that
his
master
should
take
an
awle
,
and
boar
his
ear
and
so
he
should
be
a
servant
forever
.
This
Phrase
hath
allusion
to
that
;
as
if
Christ
should
say
thus
,
I
am
content
that
I
might
do
this
work
to
be
as
a
servant
whose
ear
is
boared
,
who
must
be
a
servant
for
ever
:
so
saith
Christ
,
that
I
might
accomplish
the
work
of
reconciling
sinners
to
thy self
,
I
am
content
to
be
as
a
servant
whose
ear
is
boared
:
thereby
signifieing
;
that
he
would
be
willing
to
listen
to
any
thing
that
should
be
commanded
him
.
His
masters
commandements
are
not
grievous
,
but
it
is
his
meat
and
drink
to
do
the
wil
of
his
Lord
.
Wel
might
the
Apostle
say
,
As
in
Christs
stead
we
beseech
you
as
if
he
should
say
,
Christs
heart
is
much
towards
sinners
that
he
might
bring
them
to
be
reconciled
unto
God
,
and
we
in
his
name
come
to
prevail
with
sinners
no
get
them
in
unto
God
.
Secondly
,
Observe
what
was
the
first
Sermon
that
ever
Christ
preached
;
[
For
the
the
Kingdom
of
Heaven
is
at
hand
]
that
is
the
first
Sermon
,
calling
sinners
to
repent
;
because
the
Kingdome
of
grace
wherein
the
Gospel
of
God
should
reign
,
that
is
at
hand
saith
Christ
,
and
then
Christ
would
preach
so
as
to
gain
most
,
when
he
had
the
greatest
Auditors
;
What
was
it
that
he
preacht
?
when
he
was
amongst
the
Jews
at
the
Feast
of
dedication
,
In
the
great
day
of
the
Feast
(
saith
the
Scripture
)
Christ
lift
up
his
voice
,
and
cryed
;
Hoe
every
one
that
is
a
thirst
.
A
Minister
when
he
is
to
preach
to
a
great
Congregation
,
and
he
is
not
like
to
come
to
them
again
,
he
should
speak
on
such
a
subject
that
his
heart
is
most
in
.
Now
Christ
at
the
Feast
of
dedicaton
he
was
not
like
to
come
to
them
sodainly
again
to
use
such
an
argument
to
them
;
he
cryed
,
Hoe
,
every
one
that
is
a
thirst
,
come
,
and
Christ
further
doth
profess
that
it
is
the
end
why
he
came
into
the
World
;
To
save
,
&
to
seek
that
which
was
lost
:
Not
to
call
the
righteous
,
but
sinners
to
repentance
.
That
is
the
great
end
that
he
came
into
the
world
about
;
it
was
the
great
subejct
of
his
preaching
,
the
great
errand
that
he
came
into
the
world
about
.
And
further
observe
,
with
what
lovingness
,
gentleness
and
sweetness
he
doth
it
;
what
a
gratious
invitation
we
have
in
Math.
11.
Come
unto
me
al
you
that
are
weary
,
and
heavy
leaden
,
and
I
wil
give
you
rest
:
and
he
professes
in
John
6.37
,
None
that
comes
to
me
wil
I
cast
of
.
I
wil
not
cast
of
any
that
do
come
to
me
:
Yea
he
tells
us
,
that
he
wil
not
quench
the
smoaking
flax
,
nor
break
the
bruised
reede
;
to
encourage
sinners
he
tells
them
if
there
be
but
any
stirrings
of
the
heart
unto
him
,
but
as
the
smoaking
flax
,
and
as
the
bruised
reed
;
yet
he
wil
not
break
one
,
nor
quench
the
other
:
but
he
wil
encourage
new
beginnings
though
never
so
smal
in
sinners
coming
unto
him
.
These
are
the
expressions
of
Christ
towards
sinners
to
shew
them
how
tender
he
is
over
them
,
and
when
the
time
drew
neer
for
Christ
to
suffer
,
then
(
if
ever
)
one
would
think
(
if
the
heart
of
Christ
were
not
much
in
it
)
Christ
would
draw
back
;
not
only
when
he
was
to
come
into
the
world
:
but
in
the
work
of
his
Mediation
when
he
was
to
suffer
the
violence
of
the
wrath
of
his
father
;
to
be
poured
out
upon
him
.
But
mark
how
he
doth
express
himself
in
Luk
,
22.
verse
,
15.
And
he
said
unto
them
,
with
desire
I
have
desired
to
eate
this
passover
with
you
before
I
suffer
.
Why
did
Christ
desire
?
he
desired
,
that
is
,
strongly
desired
to
eat
this
passover
;
why
?
because
he
knew
,
that
assoon
as
ever
he
had
eaten
it
,
he
should
be
called
to
suffer
for
mans
sin
;
and
to
accomplish
the
great
work
of
redemption
for
sinful
men
.
Then
it
was
to
be
done
,
Why
?
Was
there
any
such
cause
that
Christ
should
be
so
strongly
upon
it
to
desire
this
passover
?
One
would
have
thought
,
that
above
al
passovers
Christ
should
have
been
afraide
of
this
:
because
this
was
to
put
a
period
to
his
life
:
for
then
Christ
was
himself
to
be
made
the
passover
to
suffer
:
when
this
passover
came
once
,
he
knew
that
he
was
to
be
made
the
paschal
Lamb
,
and
yet
he
doth
desire
above
al
to
eate
this
passover
,
thereby
shewing
,
what
a
minde
he
had
to
finish
the
work
whereby
sinners
might
come
to
be
reconciled
unto
God
.
And
another
expression
there
is
,
I
have
a
baptisme
to
be
baptized
with
,
and
how
am
I
streightned
till
it
be
accomplished
?
Christ
was
streightned
in
his
heart
til
the
work
was
done
.
You
may
see
how
much
the
heart
of
Christ
was
in
it
to
be
reconciled
unto
sinners
,
when
became
to
do
the
thing
indeed
,
when
the
wrath
of
God
was
even
just
comming
upon
him
,
then
(
though
nature
had
some
kind
of
reluctancy
)
he
saieh
,
if
it
be
possible
,
let
this
cup
pass
from
me
,
to
shew
how
sensible
his
humane
nature
was
of
it
,
yet
presently
,
Not
my
wil
but
thy
wil
but
thy
wil
be
done
.
And
the
scriptue
tells
us
that
he
did
make
his
soul
an
offering
for
sin
,
and
that
he
layd
down
his
life
.
And
further
after
that
Christ
had
layed
down
his
life
and
risen
again
,
mark
one
expression
more
that
shews
how
willing
Christ
is
to
have
sinners
reconciled
,
and
brought
in
unto
the
Father
,
and
to
be
at
peace
with
him
and
that
is
very
remarkable
in
Luke
,
24.
verse
46.
And
so
on
,
note
what
was
that
first
preaching
of
Christ
,
repent
for
the
kingdom
of
heaven
is
at
hand
.
So
here
in
this
world
in
his
bodily
presence
,
this
may
seem
to
be
his
last
sermon
,
What
was
it
he
said
unto
them
,
Thus
it
is
written
,
and
thus
it
behoved
Christ
to
suffer
.
Wel
,
in
vers.
47.
And
that
repentance
and
remission
of
sins
should
be
preached
in
his
name
amongst
al
nations
begining
at
Jerusalem
,
and
ye
are
witnesses
of
these
things
,
and
then
by
and
by
he
was
caught
up
into
heaven
.
That
which
I
note
this
scripture
for
is
this
;
that
after
Christ
had
been
so
notoriously
abused
in
his
sufferings
,
yet
this
did
not
hinder
his
earnest
thirsting
after
reconciliation
of
those
that
had
put
him
to
death
,
and
had
so
abused
him
:
saith
he
it
is
written
,
that
it
behoved
Christ
to
suffer
&c.
To
begin
at
Jerusalem
,
and
that
is
that
that
I
would
have
done
,
The
repentance
should
be
preached
to
al
nations
,
but
begin
at
Jerusalem
.
Why
begin
at
Jerusalem
?
Because
Jerusalem
was
the
place
where
Christ
was
put
to
death
;
immediately
bef●●●
he
was
crowned
with
Thorns
,
mockt
,
a
Reed
put
into
his
hands
,
spit
upon
,
The
Children
of
Barrabas
rather
than
him
,
yea
and
they
cryed
Away
with
him
,
they
carried
him
to
the
Cross
,
and
there
nailed
him
til
he
was
dead
,
and
thus
they
dealt
with
Christ
there
,
yet
Christ
would
have
repetance
preacht
to
al
Nations
,
but
saith
he
,
above
al
,
think
of
Jerusalem
,
and
begin
at
Jerusalem
let
them
have
it
in
the
first
place
,
Jerusalem
that
took
away
my
life
,
that
killed
me
.
If
any
thing
in
the
world
could
take
of
the
heart
of
Christ
from
being
reconciled
to
sinners
,
one
would
have
thought
that
that
which
he
had
done
to
him
at
Jerusalem
,
should
have
taken
of
his
heart
,
but
he
would
have
them
begin
at
Jerusalem
.
It
is
a
notable
Text
of
Scripture
to
us
,
and
you
shal
find
it
the
most
remarkable
conversion
and
bringing
in
of
sinners
,
was
at
that
Sermon
of
Peter
,
when
Peter
charged
them
that
they
had
crucified
Christ
,
the
most
famous
conversion
that
ever
was
made
of
those
people
that
put
Christ
to
death
,
the
most
famous
work
of
Gods
reconcling
sinners
to
himself
,
of
Christ
bringing
in
of
sinners
by
the
preaching
of
the
Gospel
it
was
by
bringing
in
of
those
sinners
,
and
therefore
in
the
last
Sermon
that
Christ
preached
from
Heaven
,
as
the
first
Sermon
upon
Earth
,
and
the
last
Sermon
upon
Earth
,
and
the
most
solemn
Sermon
that
was
at
the
dedication
of
the
Temple
,
is
altogether
about
bringing
in
sinners
to
be
reconciled
to
God
.
So
the
last
Sermon
that
he
preacht
from
Heaven
,
or
that
ever
he
wil
preach
til
he
comes
again
,
so
in
Revel.
22.17
.
And
the
spirit
&
the
Bride
said
,
come
,
&
let
him
that
heareth
say
,
Come
,
and
let
him
that
is
a
thirst
,
say
Come
,
and
whosoever
wil
,
let
him
take
the
water
of
life
freely
.
These
are
the
last
words
in
effect
that
are
at
the
conclusion
of
the
book
that
ever
Christ
would
speak
til
he
came
to
Judgment
,
never
would
he
speak
more
in
that
way
to
the
children
of
men
until
he
came
in
a
new
world
:
But
in
this
word
here
is
the
last
in
this
expression
;
Let
him
that
is
athirst
,
and
whosoever
wil
,
let
him
come
and
take
of
the
water
of
life
freely
.
Now
the
Objections
they
wil
come
in
,
as
first
:
CHAP.
78.
Objections
Answered
concerning
the
willingness
of
God
and
Christ
to
be
reconciled
to
sinners
.
OBject
.
You
wil
say
,
Why
should
God
do
al
this
?
and
Christ
do
al
this
?
you
tel
us
that
God
is
so
willing
to
be
reconciled
,
and
hath
so
exprest
himself
,
and
Christ
so
willing
to
be
reconciled
,
and
hath
so
exprest
himself
,
by
entreating
and
beseeching
;
but
both
God
and
Christ
knows
,
we
can
do
nothing
of
our selves
,
and
therefore
to
what
end
is
al
this
that
you
have
spoken
?
as
if
we
should
go
into
Golgothus
or
burial
places
,
and
entreat
the
dead
to
rise
out
of
their
graves
,
To
what
purpose
would
it
be
?
we
are
dead
in
sins
and
trespasses
,
and
now
if
we
can
do
nothing
,
al
that
you
have
spoken
is
but
to
little
purpose
.
To
that
purpose
I
answer
.
First
though
it
is
true
,
we
are
dead
in
sins
and
trespases
and
are
not
able
to
performe
any
true
saving
work
by
our
own
strength
,
yet
first
al
those
expressions
of
God
and
Christ
in
his
word
,
and
so
of
the
ministers
of
God
in
their
names
,
it
may
be
of
this
use
to
stir
up
common
gifts
and
graces
of
the
spirit
of
God
in
us
,
and
that
is
for
to
have
them
stirred
up
to
the
utmost
that
possible
may
be
,
people
must
not
think
(
that
because
they
cannot
do
any
worke
that
is
indeed
saving
in
it self
,
any
work
of
spiritual
life
)
that
therefore
there
is
nothing
to
be
done
by
them
,
we
are
to
know
that
though
the
saving
works
of
God
be
more
rare
,
yet
there
are
common
workes
of
the
spirit
,
that
God
doth
dispence
to
many
,
yea
to
most
,
and
in
some
degree
or
other
to
al
,
especially
to
those
that
live
under
the
sound
of
the
Gospel
,
there
are
none
that
live
under
the
sound
of
the
Gospel
but
they
have
some
common
gifts
of
the
Spirit
of
God
,
in
one
degree
or
other
.
Now
the
Lord
would
have
these
stirred
up
to
the
utmost
,
(
though
it
cannot
be
in
a
sanctified
way
)
and
these
expressions
of
God
&
Christ
to
sinners
,
have
a
great
deal
of
efficacy
in
them
to
stir
up
what
common
gifts
of
Gods
Spirit
you
have
,
and
if
sinners
do
not
this
they
cannot
expect
that
God
should
do
much
towards
them
.
Consider
what
power
God
hath
given
them
,
and
what
common
gifts
they
have
already
,
and
let
that
be
acted
to
the
utmost
,
and
then
they
may
wait
stil
for
more
from
God
.
This
is
a
truth
,
that
there
are
none
that
do
perish
,
but
God
hath
this
to
charge
them
with
,
that
they
did
not
stir
up
the
common
gifts
of
Gods
spirit
.
Secondly
,
(
though
we
cannot
do
any
thing
of
our selves
)
yet
God
knows
that
that
is
the
best
way
to
conveigh
true
saving
Grace
unto
them
,
a
spirit
of
life
into
them
,
it
is
by
this
means
rather
than
by
others
,
the
Lord
chooses
this
way
rather
than
others
.
You
have
received
the
Spirit
,
saith
Paul
to
the
Galatians
,
And
how
have
you
received
it
?
by
the
preaching
of
the
Law
,
or
by
the
preaching
of
the
Gospel
?
Which
way
was
the
conveighance
of
the
spirit
of
God
to
you
?
Was
it
by
the
preaching
of
the
Law
,
or
the
preaching
of
the
Gospel
?
not
by
the
one
but
by
the
other
.
(
Though
there
be
a
great
deal
of
use
of
preaching
the
Law
)
yet
that
which
doth
conveigh
the
Spirit
and
grace
into
the
Conscience
,
it
is
the
opening
the
riches
of
the
treasure
of
the
Grace
of
God
in
the
Gospel
,
therefore
this
Objection
hath
no
strength
in
it
;
to
say
,
we
have
no
power
in
our selves
.
God
doth
entreat
and
beseech
because
by
this
meanes
he
puts
forth
a
power
into
the
hearts
of
those
he
doth
intend
to
save
everlastingly
.
If
we
should
entreat
dead
men
to
rise
,
it
were
a
folly
for
us
,
because
we
cannot
conveigh
any
power
into
them
,
but
it
is
not
in
vain
for
God
,
because
he
is
able
while
he
is
entreating
and
beseeching
to
conveigh
a
power
into
them
.
Obj.
But
you
say
in
the
second
place
what
need
the
Lord
do
al
this
?
God
might
work
it
by
a
word
from
himselfe
,
God
might
presently
shew
forth
his
almighty
power
to
bring
in
sinners
to
himselfe
,
he
need
not
stand
praying
and
intreating
and
answering
Objections
,
bringing
of
arguments
and
the
like
:
because
he
can
by
his
almighty
power
bring
in
sinners
;
he
can
breake
the
stoutest
heart
that
lives
upon
the
earth
,
and
pul
downe
the
proudest
spirit
,
and
therefore
what
need
God
do
al
this
.
Ans.
I
Answere
who
a●t
thou
O
man
!
that
reasonest
against
God
?
but
if
you
wil
have
reasons
,
there
are
many
to
be
given
.
First
because
God
having
to
work
with
a
rational
creature
,
he
wil
work
suitable
to
the
nature
of
that
creature
that
he
is
working
upon
.
If
God
were
to
work
meerly
uppon
stones
,
to
raise
out
of
the
stones
children
unto
Abraham
,
then
God
would
but
only
speak
the
word
and
say
let
it
be
done
,
&
it
should
be
done
,
but
the
Lord
loves
to
do
it
in
a
way
sutiable
to
a
rational
creature
,
now
that
way
is
this
.
First
that
the
understanding
should
be
inlightened
,
and
the
heart
should
be
gained
and
wrought
upon
,
they
knowing
what
it
doth
,
it
should
come
to
do
what
it
doth
freely
and
wilingly
(
though
we
have
no
free
wil
at
the
first
)
yet
when
wee
do
embrace
the
gospel
,
then
the
Lord
doth
cause
the
hearts
of
men
to
embrace
it
wilingly
,
and
this
is
a
great
part
of
the
gospel
of
God
to
shew
himselfe
to
his
creature
,
he
wil
work
his
own
work
:
but
such
a
way
as
shal
be
suitable
to
his
creature
.
Again
,
(
if
the
Lord
should
bring
in
sinners
to
himself
by
his
almighty
power
)
then
there
would
not
so
much
of
the
beauty
,
and
riches
of
his
grace
appear
as
there
doth
this
way
.
If
God
should
effectually
work
it
by
his
own
hand
(
I
say
)
the
glory
of
his
grace
would
not
so
gloriously
shine
sorth
.
Now
it
is
the
special
designe
that
God
hath
in
al
his
workes
about
redemption
;
that
the
glory
of
the
riches
of
his
grace
might
appear
to
men
,
and
Angel's
that
they
might
magnify
it
.
Now
what
can
be
more
to
magnify
grace
?
then
when
a
sinner
shal
come
to
vieu
the
several
workings
of
Gods
mercy
towards
him
;
how
the
lord
hath
provided
a
way
of
Reconciliation
,
and
that
(
though
the
soul
were
backward
,
and
hung
of
)
yet
the
Lord
stil
followed
on
,
and
put
on
the
soul
,
and
would
not
suffer
the
soul
to
die
,
and
perrish
in
the
sins
of
it
.
What
wil
magnifie
Grace
more
than
this
?
the
way
of
bringing
in
sinners
to
be
reconciled
unto
himself
wil
be
a
principal
subject
for
the
Saints
to
be
blessing
of
God
to
al
eternity
.
And
therefore
you
Christians
that
have
found
the
work
of
God
bringing
in
your
hearts
to
himself
,
observe
what
Gods
work
is
;
marke
the
several
waies
of
Gods
working
with
your
souls
!
For
know
that
those
several
waies
of
Gods
working
with
your
souls
now
,
wil
be
the
subject
of
your
eternal
praises
in
Heaven
.
And
hence
it
is
that
God
doth
go
on
in
such
several
expressions
,
that
the
riches
of
his
Grace
might
appear
the
more
fully
.
Yea
,
and
further
,
that
by
this
means
he
might
gain
the
hearts
of
sinners
everlastingly
to
himself
;
there
is
nothing
wil
gain
them
so
unto
God
,
as
this
declaration
of
the
riches
of
his
Grace
in
the
Gospel
.
And
when
the
sinner
shal
see
,
(
not
only
that
God
is
reconciled
)
but
how
God
hath
set
his
heart
upon
it
,
how
earnest
God
hath
bin
in
it
,
this
wil
engage
the
heart
of
a
sinner
for
ever
unto
God
,
and
hence
it
is
;
that
those
sinners
that
have
felt
most
of
the
Grace
of
God
bringing
them
in
to
be
reconciled
are
those
that
keep
closest
unto
God
.
As
for
such
as
are
only
stopt
in
the
way
of
their
sins
by
the
terrors
of
the
Law
,
and
are
not
acquainted
with
the
mistery
of
the
Grace
of
God
in
the
Gospel
,
they
seldom
hold
out
,
though
for
a
while
out
of
slavery
to
their
consciences
they
do
not
commit
such
and
such
sins
.
This
I
make
no
question
one
may
be
brought
to
do
;
that
hath
no
true
saving
Grace
;
that
they
may
not
dare
to
commit
a
sin
in
secret
for
a
while
(
meerly
our
of
terror
of
conscience
)
But
now
these
men
,
they
are
only
wrought
upon
by
the
terrors
of
the
Law
;
they
seldom
hold
out
,
but
(
though
conscience
bear
a
strong
hand
to
keep
them
from
sin
for
a
long
time
,
)
yet
at
length
they
break
those
bonds
:
But
now
those
that
have
not
only
conscience
enlightned
,
and
do
not
see
the
danger
of
sin
only
,
but
come
to
have
these
beames
of
the
Grace
and
goodness
of
God
let
out
into
their
hearts
,
and
their
hearts
are
so
gained
unto
God
by
this
;
that
they
wil
never
depart
from
him
:
but
their
hearts
wil
follow
to
the
bountifulness
of
God
.
The
difference
of
these
two
may
be
exprest
by
this
similitude
.
Look
how
it
is
in
frosty
wether
when
the
water
is
frozen
;
there
are
two
waies
to
come
by
the
water
,
the
Husbandman
goes
in
the
morning
,
and
sees
the
water
frozen
,
and
beates
it
to
pieces
,
and
breaks
the
yce
.
but
though
he
doth
so
the
next
morning
he
comes
,
and
sees
it
frozen
as
much
as
before
:
but
when
there
comes
warm
weather
,
and
dissolves
the
yce
then
it
quite
goes
away
in
flakes
:
so
hence
the
hearts
of
al
sinners
are
frozen
,
and
God
comes
with
the
terror
of
the
Law
,
and
beats
them
in
pieces
,
and
breaks
them
that
way
,
I
but
at
last
they
freeze
again
,
and
grow
as
hard
again
as
ever
:
But
now
when
the
Lord
comes
with
the
beams
of
his
Grace
,
and
shines
upon
them
:
then
their
Hearts
thaw
,
and
the
yce
goes
away
,
and
their
hearts
come
in
flowing
to
God
in
another
manner
than
when
he
comes
by
his
stroaks
.
Now
because
the
Lord
sees
that
this
is
such
a
way
to
engage
the
hearts
of
sinners
to
come
in
unto
him
,
therfore
he
doth
not
only
put
forth
such
an
almighty
power
:
but
comes
in
such
a
way
as
this
;
when
the
sinner
cannot
be
able
to
perceive
the
hand
of
God
,
that
is
the
almighty
power
that
doth
the
work
:
yet
the
sinner
can
perceive
the
shining
of
Gods
Grace
,
and
his
goodness
,
and
the
expressons
of
his
love
,
and
the
like
:
this
is
apparently
before
the
Eyes
of
the
sinner
to
admire
,
and
works
upon
the
heart
,
when
the
other
is
more
secret
.
Obj.
Thirdly
,
If
God
,
and
Christ
be
so
willing
to
be
reconciled
unto
sinners
,
then
you
wil
say
,
what
is
the
reason
that
there
are
no
more
reconciled
?
One
would
think
that
al
sinners
in
the
World
should
be
reconciled
to
him
,
hee
may
reconcile
al
;
Is
it
not
as
easie
for
God
to
reconcil
one
as
wel
as
another
?
God
many
times
tels
us
that
few
shal
be
saved
:
Yea
,
Christ
himself
tels
us
so
.
Now
this
that
you
have
preached
about
Gods
,
and
Christs
willingness
to
be
reconciled
;
One
would
think
that
al
the
world
should
come
in
to
be
reconciled
,
otherwise
how
wil
it
appear
that
they
are
so
willing
?
Ans.
For
the
answer
to
that
,
the
heart
of
God
&
Christ
are
much
set
uppon
Reconciliation
with
sinners
;
(
but
so
as
may
be
suitable
to
other
ends
that
God
hath
:
God
wil
not
have
the
work
of
his
mercy
manifested
so
as
it
shal
crosse
any
other
work
that
he
hath
to
do
,
)
so
farr
as
the
Glory
of
his
mercy
may
be
manifested
without
crossing
of
some
other
work
that
God
hath
to
do
,
so
farr
it
is
let
out
,
not
to
al.
Why
?
Because
it
wil
not
be
suitable
to
some
other
ends
that
God
hath
to
bring
about
;
that
he
should
be
reconciled
unto
al
sinners
.
Object
.
You
wil
say
,
to
other
ends
;
Why
?
Do
Gods
ends
crosse
one
another
?
If
Gods
Heart
be
for
Reconciliation
with
sinners
,
how
should
this
Cross
any
other
thing
that
God
hath
to
do
?
Answ.
For
answer
;
(
though
things
may
seem
to
us
,
one
to
be
cross
to
the
other
:
)
yet
there
is
a
blessed
concord
in
Gods
ends
,
and
his
waies
,
and
it
wil
appear
plainly
one
day
before
the
Children
of
men
,
and
Angels
,
and
it
wil
be
the
great
work
of
God
,
hereafter
to
manifest
that
those
things
that
seem
most
to
be
cross
one
to
another
:
yet
wil
be
very
Advantagious
and
assisting
to
the
Promoting
,
and
Coronation
of
this
blessed
work
.
As
it
is
in
the
Heavens
,
there
is
the
motion
of
the
Heavens
;
they
have
one
motion
by
which
they
are
carryed
one
way
,
and
there
are
the
Starres
,
they
have
another
particular
motion
of
their
own
,
and
yet
there
is
a
concord
in
the
motions
of
the
Heavens
.
In
any
work
that
a
man
doth
,
as
in
a
Clock
,
there
is
one
wheel
that
runs
one
way
so
farr
,
and
another
meets
with
it
,
they
seem
to
run
quite
contrary
waies
,
and
yet
take
them
altogether
,
and
they
do
al
run
to
the
end
that
the
work
is
intended
for
,
and
yet
seem
to
go
contrary
;
the
Cross
going
of
the
wheels
is
the
right
going
of
the
Clock
:
So
God
seems
to
work
in
the
works
of
his
Grace
one
way
,
and
in
the
works
of
his
justice
another
way
,
and
they
seem
to
go
quite
contrary
one
to
the
other
:
But
the
truth
is
,
they
worke
al
to
the
end
that
the
workman
makes
it
for
;
here
is
the
Grace
,
and
mercy
of
God
thus
manifested
in
entreating
,
and
beseeching
sinners
to
be
reconciled
;
It
goes
thus
far
,
and
then
when
it
hath
had
its
ends
,
then
comes
the
stroak
of
Gods
justice
,
and
that
striks
another
way
,
and
al
makes
to
the
beauty
of
the
work
of
God
,
that
he
might
have
glory
in
al
;
So
though
God
be
thus
earnest
,
(
yet
it
is
no
Argument
that
al
sinnners
should
be
reconciled
:
)
because
it
appeares
to
be
the
beauty
of
Gods
work
which
shal
appear
another
day
;
the
work
of
mercy
thus
farr
,
and
the
work
of
justice
so
farr
:
this
we
are
not
able
to
understand
throughly
now
:
but
it
is
left
to
the
great
day
to
be
understood
.
Further
,
It
may
be
answered
,
that
these
expressions
are
cheifly
intended
towards
those
that
belong
to
his
eternal
election
;
but
revealed
in
such
a
general
way
as
none
should
exclude
himself
:
therefore
the
charge
of
the
Ministers
of
the
Gospel
is
to
preach
to
every
creature
,
because
we
do
not
know
who
they
be
that
do
belong
to
the
election
,
but
it
is
for
the
sake
of
Gods
elect
ones
that
these
things
are
reconciled
in
such
a
ful
way
as
they
are
;
such
things
should
be
taught
in
a
Congregation
where
there
are
many
thousands
:
but
if
there
be
but
a
few
that
belo●g
to
the
election
of
Grace
,
God
aimes
at
them
most
:
though
he
may
aime
at
the
other
too
for
to
lessen
their
sins
,
and
somtimes
to
aggravate
them
:
Yet
know
,
if
there
be
but
a
few
,
that
it
is
for
you
,
and
for
your
sake
that
these
things
are
preacht
,
and
these
may
serve
to
answer
to
those
objections
.
CHAP.
79.
Use
,
1.
Admire
Gods
infinite
Grace
in
enterating
to
be
reconciled
to
sinners
.
Considering
.
1.
What
it
is
God
intreats
for
.
2.
Who
are
intreated
.
3.
By
whom
you
are
intreated
.
4.
What
need
hath
God
of
you
?
USE
.
IN
the
first
place
upon
al
what
hath
been
said
of
the
willingness
of
God
,
and
Christ
to
be
reconciled
unto
sinners
,
that
they
thus
do
entreate
sinners
we
are
taught
;
First
,
to
stand
and
admire
at
the
infinite
riches
of
the
●●ace
of
God
,
and
espeically
you
who
have
felt
this
work
of
God
effectually
upon
your
Hearts
;
You
who
have
found
God
wooing
,
and
suing
to
your
hearts
:
give
God
the
glory
of
his
Grace
,
and
admire
at
it
.
It
were
mercy
for
the
Lord
once
to
offer
upon
any
terms
to
be
reconciled
unto
sinners
,
or
to
shew
them
any
favor
.
Meerly
to
offer
it
,
that
is
grace
;
that
is
to
be
admired
,
and
that
is
more
than
God
hath
done
to
the
Angels
;
he
would
not
do
so
much
to
them
:
But
now
that
God
should
,
not
only
offer
:
but
send
to
seek
after
thee
;
to
cry
after
you
again
,
and
again
;
to
be
importunate
with
you
,
to
entreate
,
and
beseech
,
not
only
by
his
Ministers
:
but
by
this
own
spirit
(
for
there
is
the
work
of
that
)
the
spirit
of
God
comes
and
woos
,
and
beseeches
sinners
to
come
in
and
be
reconciled
)
Oh
stand
and
admire
at
this
forever
:
Let
it
take
up
your
hearts
to
give
glory
to
him
and
the
rather
if
you
consider
these
four
things
.
First
,
What
it
is
that
God
doth
entreate
and
beseech
for
?
What
is
it
that
you
are
entreated
to
do
?
That
that
shal
deliver
you
from
the
greatest
evil
that
any
creature
is
capable
of
,
and
that
whereby
you
would
receive
the
greatest
good
that
any
creature
is
capable
of
;
you
are
entreated
not
to
be
miserable
:
but
to
be
happy
,
and
not
only
that
you
should
serve
God
,
and
not
sin
against
God
,
and
do
the
works
that
God
requires
of
you
for
his
glory
:
but
you
are
entreated
to
be
reconciled
,
to
deliver
your
Souls
from
that
depth
of
misery
,
and
to
be
brought
unto
happiness
,
and
glory
.
Secondly
,
Consider
who
you
are
that
are
intreated
.
Were
there
any
great
worth
in
you
;
Then
you
might
expect
to
be
entreated
,
as
men
that
are
of
great
estates
,
they
must
be
entreated
:
But
who
are
you
wretched
Caitiffes
?
in
your selves
damned
Dust
and
Ashes
,
fire-brands
of
hel
,
such
as
have
made
your selves
fuel
for
the
everlasting
wrath
of
the
eternal
God
to
burne
upon
;
such
as
deserve
to
be
cast
out
as
an
everlasting
curse
;
enemies
to
God
:
you
are
intreated
.
And
by
whom
are
you
intreated
?
Even
by
God
himself
,
and
Christ
that
is
God
blessed
for
ever
.
Even
that
infinite
glory
before
whom
Angels
adore
;
before
whom
they
cover
their
faces
:
even
him
,
who
by
one
word
of
his
mouth
is
able
to
send
you
al
presently
down
to
Hell
;
even
this
God
commeth
to
entreat
,
and
that
Christ
whom
Angels
do
Adore
,
even
that
Christ
comes
to
entreate
.
For
the
Servant
to
entreate
his
Master
,
for
the
subject
to
entreate
the
prince
,
is
not
so
much
:
but
for
the
Maister
to
entreate
the
Servant
,
for
the
prince
to
entreate
the
subject
,
this
is
that
that
should
fil
our
Souls
with
a
spirit
of
admiration
,
at
the
unspeakable
condescentions
of
the
most
blessed
Majesty
.
Thirdly
,
what
need
hath
God
of
you
?
though
you
should
perish
,
and
die
eternally
,
it
is
no
great
matter
to
him
;
God
might
have
his
glory
out
of
your
eternal
ruine
:
But
to
that
end
that
he
might
break
your
Hearts
,
therefore
he
doth
entreate
and
beseech
.
Oh
admire
!
at
the
riches
of
his
Grace
,
and
give
him
the
glory
that
is
due
unto
him
;
begin
to
do
that
here
that
you
must
do
to
al
eternities
when
you
come
into
his
glorious
presence
in
Heaven
.
CHAP.
80.
VSE
,
2.
And
3.
SEcondly
,
The
more
God
doth
manifest
this
his
grace
,
the
more
desperatly
wicked
is
the
heart
of
man
to
stand
out
against
God
.
Oh!
wretched
,
cursed
heart
that
can
stand
out
against
God
;
that
can
stand
out
against
the
the
offer
of
grace
in
the
Gospel
;
I
say
,
this
is
a
cursed
heart
to
stand
out
against
the
offer
of
grace
though
it
were
no
more
.
If
this
should
be
but
declared
;
that
Christ
is
come
into
the
world
to
save
sinners
:
God
expects
,
that
al
those
to
whom
Christ
is
so
revealed
,
that
they
should
come
flocking
unto
him
,
and
cry
mightily
unto
God
for
mercy
in
Christ
:
but
when
God
doth
not
only
offer
his
son
;
but
comes
by
the
Ministry
of
his
word
,
and
by
the
work
of
his
spirit
to
draw
your
hearts
unto
him
,
and
ye
thou
dost
stand
out
against
God
;
against
al
these
gracious
beginings
,
drawings
,
and
melting
expressions
of
God
;
thou
dost
stand
out
;
Oh!
Cursed
stubborn
hard
heart
,
that
should
stand
out
against
al
these
.
Thou
canst
not
now
pleade
;
Oh!
tentation
was
strong
to
draw
my
heart
from
God
to
such
and
such
sinful
waies
.
Was
tentation
strong
?
Why
did
ever
tentation
draw
more
alluringly
than
God
hath
drawn
alluringly
by
his
gospel
?
It
is
impossible
that
the
Devil
,
and
al
the
world
should
draw
more
alluringly
to
any
sin
,
than
God
doth
draw
unto
him
.
Oh!
these
entreatings
of
God
,
this
gratious
way
toward
sinners
,
is
that
that
wil
be
the
greatest
aggravation
of
the
sins
of
men
that
ever
was
or
can
be
imagined
.
Only
(
for
the
present
)
know
thus
much
;
that
the
mercies
of
God
,
that
shal
be
the
subject
of
the
Saints
rejoycing
,
and
blessing
of
his
name
to
al
eternity
;
that
mercy
wil
be
thy
greatest
misery
,
and
that
is
a
sad
thing
for
any
sinner
to
think
on
,
that
that
mercy
that
the
Saints
shal
be
eternally
admiring
,
and
blessing
God
for
,
that
that
should
be
my
misery
,
and
secret
wound
,
and
my
greatest
terror
,
and
that
is
the
second
thing
.
VSE
.
3.
Oh!
rebuke
thine
own
wretched
heart
that
hath
stood
out
so
long
against
God
as
thou
hast
done
al
thy
daies
.
Certainly
the
consideration
of
this
;
of
standing
out
against
any
command
of
God
when
God
comes
to
enlighten
a
mans
Conscience
,
and
the
Soul
doth
come
to
understand
with
whom
he
hath
to
deal
,
it
hath
a
mighty
power
to
break
the
heart
of
man
.
That
when
I
come
to
see
that
I
have
stood
out
against
al
those
loving
drawings
,
al
those
woings
of
the
Gospel
,
it
is
that
that
wil
rent
your
hearts
;
Rent
your
hearts
and
not
your
garments
,
for
the
Lord
is
merciful
;
that
is
not
only
a
breaking
of
the
heart
but
a
rending
of
the
heart
when
the
Grace
of
God
doth
appear
to
it
.
CHAP.
81.
Use
.
4.
To
strengthen
our
Faith
;
if
God
were
reconciled
when
we
were
enemies
,
he
wil
not
cast
us
off
for
every
infirmity
.
Objections
Answered
.
FOurthly
,
The
Consideration
of
this
,
may
be
a
mighty
strength
to
the
Faith
of
those
sinners
that
have
(
in
some
measure
)
been
wrought
upon
by
the
Grace
of
God
.
Thus
,
if
the
Lord
hath
manifested
such
abundance
of
strength
of
Spirit
in
seeking
to
sinners
to
be
reconciled
,
then
certainly
,
when
sinners
are
reconciled
,
the
heart
of
God
wil
forever
be
with
them
;
he
wil
not
lose
the
fruit
of
such
Grace
as
this
;
if
once
he
hath
brought
in
,
and
that
in
such
a
way
of
mercy
(
Christ
having
brought
it
)
it
cannot
be
any
easie
thing
that
shal
take
off
Gods
heart
from
thee
:
there
was
the
goodness
of
God
towards
Adam
in
Paradice
.
I
,
(
but
it
was
not
so
much
goodness
of
God
unto
him
,
as
could
not
admit
of
any
breach
beween
God
and
him
.
But
the
heart
of
God
is
so
much
in
this
work
in
bringing
sinners
to
be
reconciled
unto
him
,
as
it
is
impossible
that
ever
there
should
be
such
a
breach
between
them
,
and
him
again
;
that
ever
they
should
prove
to
be
enemies
.
Therefore
let
this
strengthen
thy
heart
;
when
at
any
time
thou
begin'st
to
have
jelous
thoughts
of
God
,
have
recourse
to
thy
first
calling
to
God
.
I
went
on
not
many
years
ago
in
a
wreatched
sinful
way
;
but
God
came
to
me
,
and
shewed
me
my
evil
way
,
and
shewed
me
his
Grace
:
Yea
,
when
I
stood
out
against
his
Grace
,
he
followed
me
,
and
would
not
let
me
be
at
quiet
,
but
manifested
it
more
and
more
,
and
hath
overcome
my
heart
unto
himself
.
How
can
I
think
that
God
that
hath
done
so
before
,
that
now
he
should
take
advantage
upon
every
infirmity
?
that
now
every
sin
that
he
sees
in
me
should
make
such
breaches
between
him
and
my
soul
;
that
he
should
cast
me
from
him
?
Can
I
think
it
?
Certainly
it
is
a
wrong
to
the
Grace
of
God
in
the
Gospel
.
Object
.
I
,
but
you
wil
say
here
is
the
evil
,
That
upon
my
loose
walking
I
cannot
think
that
ever
things
were
in
truth
;
that
I
was
truly
converted
.
Answ.
To
that
I
answer
but
these
two
things
.
First
,
that
if
thou
canst
but
be
able
to
say
thus
in
the
presence
of
God
;
the
Lord
knows
that
there
is
no
weapon
of
enmity
in
my
heart
that
is
against
God
;
that
God
reveals
unto
me
to
be
a
sin
,
but
I
know
my
heart
is
against
it
;
I
can
appeal
to
God
so
,
and
there
is
no
duty
that
God
requires
of
me
,
but
I
know
my
heart
is
with
it
,
if
the
Lord
wil
but
reveal
to
me
.
Now
in
this
case
,
having
before
felt
the
work
of
God
drawing
thee
to
Christ
,
and
if
thy
heart
be
thus
kept
to
God
:
this
is
one
good
Argument
that
certainly
God
,
and
thou
are
not
enemies
.
Secondly
,
if
thou
canst
but
say
thus
;
there
is
no
Argument
that
is
so
prevalent
with
me
to
make
me
not
sin
as
this
;
for
fear
of
breaking
peace
between
God
and
me
;
this
is
the
thing
that
makes
my
sin
sting
my
Soul
indeed
:
because
by
that
I
come
to
lose
some
of
that
sweeness
of
the
assurance
of
my
peace
with
God
.
Canst
thou
say
so
?
keep
thy
heart
but
in
such
a
frame
(
though
thou
hast
many
weaknesses
)
that
thou
canst
say
;
whatsoever
sin
the
Lord
reveals
to
me
yet
my
heart
is
against
it
,
and
whatsoever
duty
the
Lord
requires
of
me
yet
I
know
my
heart
is
with
it
,
and
if
there
be
any
thing
that
I
do
not
know
,
Oh!
that
I
knew
it
more
and
more
,
and
there
is
nothing
that
I
fear
sin
for
so
much
as
this
,
because
that
I
see
it
breaks
the
peace
between
God
and
my
Soul
.
Is
it
so
with
thy
poor
soul
?
I
pronounce
in
the
name
of
God
Peace
be
unto
thee
.
Though
thy
heart
be
not
as
thou
would'st
have
it
,
thou
maist
conclude
this
certainly
;
God
that
hath
manifested
such
Grace
in
drawing
thy
heart
unto
himself
at
the
first
,
wil
not
cast
thee
off
.
Certainly
,
God
had
some
greater
end
in
working
so
wonderfully
towards
thee
,
than
to
throw
thee
off
;
except
the
Lord
had
some
great
thoughts
of
heart
in
glorifying
himself
in
thee
,
and
to
do
thee
good
,
he
would
never
have
wrought
so
upon
thy
heart
as
he
hath
done
.
There
are
others
that
live
under
the
light
of
the
Gospel
,
but
the
Lord
doth
never
come
to
their
hearts
to
speak
to
them
as
inwardly
to
draw
their
hearts
,
and
that
by
his
own
Spirit
as
he
hath
done
to
thee
,
the
Lord
hath
not
had
so
great
thoughts
of
heart
to
glorifie
his
name
upon
them
in
the
day
of
his
Grace
,
as
towards
thee
in
the
working
of
his
Grace
:
So
certainly
to
thee
the
Lord
is
about
to
do
great
things
;
that
grace
of
his
that
hath
been
so
strong
upon
thee
as
it
hath
been
,
it
wil
carry
thee
through
al
difficulties
.
Certainly
the
Grace
of
God
hath
been
strong
,
and
it
wil
be
strong
and
therefore
build
upon
it
.
If
thou
hast
an
hard
heart
,
do
not
say
;
thou
hast
an
hard
heart
,
and
therefore
Gods
heart
is
not
towards
thee
.
No
,
but
rather
say
,
thou
hast
an
hard
heart
and
therefore
thou
wilt
look
towards
God
to
break
thy
hard
heart
,
and
bring
thy
frozen
and
cold
heart
to
these
Beams
of
Gods
Grace
,
and
stand
under
these
Heavenly
influences
.
If
thou
beest
sensible
of
the
hardness
of
thy
heart
,
and
then
to
sit
down
sullenly
and
heavily
,
and
think
because
of
this
God
wil
reject
thee
;
this
is
not
the
way
to
get
thy
heart
softened
:
but
rather
cal
to
mind
what
the
grace
of
God
hath
been
towards
thee
,
and
how
the
heart
of
God
is
towards
sinners
to
be
reconciled
unto
them
,
and
what
he
hath
done
for
the
like
such
sinners
as
thou
art
,
and
so
keep
thy
heart
under
the
warme
beams
of
the
Gospel
,
and
thereby
thou
wilt
gain
a
great
deal
more
than
sitting
down
in
a
sullen
way
.
Those
kind
of
Herbs
that
grow
under
the
warm
Sun
grow
the
better
,
and
the
Fruit
ripens
better
than
those
that
grow
out
of
the
Sunne
:
So
the
Heart
that
can
keep
it self
continually
in
the
Sunne
of
this
mercy
and
goodness
of
God
,
thus
expressing
himself
in
the
Gospel
,
willing
to
be
reconciled
to
sinners
;
this
heart
wil
thrive
more
abundantly
,
than
those
that
shal
ly
down
sullenly
,
and
discontentedly
,
This
is
a
mighty
encouragement
for
al
sinners
to
come
to
be
reconciled
;
a
mighty
strong
encouragement
to
them
,
the
Lord
invites
,
and
beseeches
in
the
Gospel
,
and
sends
his
ministers
to
do
it
,
and
requires
them
that
they
should
do
it
in
his
name
.
What
should
hinder
them
,
but
that
any
sinner
(
none
excepted
)
should
come
,
and
be
reconciled
?
We
cannot
tel
who
they
are
that
shal
not
be
reconciled
,
and
therefore
we
may
say
concerning
any
particular
sinner
;
What
should
hinder
thee
but
that
thou
shouldest
come
in
to
be
reconciled
?
And
if
God
entreates
,
and
Christ
entreates
and
Ministers
entreate
,
and
thou
entreatest
:
What
letts
thee
but
that
thou
maist
be
reconciled
:
As
,
the
Eunuch
said
.
Here
is
Water
enough
,
why
may
I
not
be
baptised
?
So
here
is
mercy
enough
,
why
maist
thou
not
be
reconciled
?
Hast
thou
such
thoughts
as
these
are
?
See
that
God
is
willing
to
be
reconciled
to
sinners
wel
,
when
I
get
home
I
am
resolved
to
throw
my self
before
the
Lord
Christ
,
and
I
am
able
to
cry
to
him
for
reconciliation
,
for
I
am
damned
and
undone
for
ever
else
,
and
and
I
heare
that
there
is
a
way
to
be
reconciled
to
him
:
wel
,
this
shal
be
my
work
now
;
I
wil
set
upon
it
presently
,
I
wil
never
leave
crying
to
God
til
I
have
found
Gods
Grace
comming
to
me
.
Art
thou
resolved
upon
this
?
Wel
go
on
;
and
fal
down
in
thy
crying
to
God
for
mercy
;
make
this
point
part
of
thy
petition
;
Lord
,
I
have
heard
that
thou
art
willing
to
be
reconciled
;
now
Lord
here
is
a
wretched
sinner
comes
in
to
be
reconciled
to
thee
what
hinders
now
when
both
shal
entreate
?
Suppose
two
were
fallen
out
one
with
the
other
,
but
now
when
both
sides
are
wrought
upon
,
and
one
,
he
professes
himself
not
only
willing
,
but
earnestly
desirous
to
be
reconciled
and
the
other
he
comes
,
and
expresses
himself
so
too
,
surely
both
these
wil
agree
.
Now
it
is
true
many
times
between
man
and
man
,
their
expressions
are
but
very
slight
,
and
there
is
not
that
at
the
bottom
of
their
hearts
that
they
express
with
their
mouthes
.
When
two
are
fallen
out
,
and
one
comes
to
them
,
and
saith
,
why
,
wil
you
not
be
at
peace
with
such
a
man
?
Oh!
yes
saith
he
I
am
willing
.
So
,
come
to
the
other
,
and
he
saies
the
same
,
he
is
willing
;
and
yet
their
hearts
are
not
right
(
perhapps
)
one
to
the
other
.
But
now
in
this
case
between
God
and
thy
poor
soul
,
be
confident
that
on
Gods
side
,
it
is
most
real
,
and
do
thou
but
make
it
out
that
thy
heart
is
real
in
desiring
after
peace
with
God
,
and
fully
understand
what
thou
dost
when
thou
dost
desire
peace
with
God
,
[
So
]
that
thou
wilt
not
be
at
peace
with
any
sin
,
and
desire
it
fully
and
then
when
thou
shalt
get
it
,
then
thy
heart
shal
be
praising
God
,
and
say
,
I
shal
live
to
the
praise
of
God
for
ever
;
and
that
shal
be
my
endeavor
.
I
would
faine
have
at
,
but
wil
God
be
at
peace
?
Yes
,
God
shal
get
as
much
as
thou
shalt
by
it
,
he
shal
thereby
get
that
that
he
did
especially
intend
and
aime
at
in
making
the
world
.
The
great
designe
that
God
had
in
making
the
world
was
to
magnify
the
riches
of
his
mercy
,
and
if
thou
beest
one
that
God
hath
fastned
upon
to
shew
the
riches
of
his
mercy
,
and
Grace
,
he
shal
get
that
Glory
thereby
to
his
name
,
that
he
did
most
intend
when
he
made
the
world
.
Therefore
,
though
thy
soul
be
pretious
unto
thee
,
know
that
Gods
Glory
is
more
pretious
unto
him
than
thy
soul
can
be
to
thee
,
therefore
God
is
more
desirous
of
thy
life
(
with
those
that
shal
be
saved
hereafter
)
than
they
can
be
desirous
to
be
saved
themselves
;
this
is
a
certaine
truth
,
because
that
God
shal
get
more
by
the
salvation
of
that
soul
than
the
soul
shal
get
.
You
get
something
,
but
God
gets
much
more
;
now
then
if
God
be
seeking
after
that
that
doth
so
much
concern
you
,
and
you
know
this
day
that
Gods
heart
is
more
strongly
set
uppn
it
than
yours
,
one
would
think
that
this
should
be
a
mighty
encouragement
for
any
sinner
to
come
in
to
be
rconciled
.
And
therefore
go
on
in
thy
way
,
let
not
tentation
come
take
off
thy
heart
(
though
yet
God
seems
as
an
enemy
to
you
.
)
We
know
that
Josephs
heart
was
as
much
towards
his
bretheren
,
as
his
bretherens
hearts
were
towards
him
;
Joseph
dealt
in
a
rugged
way
,
as
if
he
had
been
their
enemy
,
yet
then
was
his
heart
towards
them
.
And
so
go
on
in
thy
way
of
seeking
the
Lord
,
and
though
God
seeme
to
be
as
an
enemy
,
yet
know
that
the
heart
of
God
is
as
much
towards
thee
as
thy
heart
can
be
towards
him
,
and
Christ
looks
upon
thee
as
one
that
he
shal
get
glory
to
himself
by
for
ever
.
The
good
Lord
say
Amen
.
It
shal
be
so
.
FINIS
.
GODS
PRESENT
MERCIES
TO
HIS
PEOPLE
,
Are
Arguments
of
FUTURE
MERCIES
.
Preashed
at
Saviors
Southwark
;
May
,
2.
1641.
Hosea
,
2.14
.
And
so
on
,
Behold
I
wil
allure
her
,
and
bring
her
into
the
Wilderness
,
and
speak
comfortably
unto
her
,
and
I
wil
give
her
Vinyards
from
thence
,
and
the
vally
of
Achor
for
a
door
of
hope
,
&
she
shal
sing
there
as
in
the
daies
of
her
youth
and
as
in
the
day
when
she
came
up
out
of
the
Land
of
Egypt
,
and
it
shal
be
at
that
day
saith
the
Lord
,
that
thou
shalt
cal
me
Yshi
,
and
shalt
cal
me
no
more
Baali
.
THis
Prophet
was
sent
to
the
ten
Tribes
,
to
apostate
Israel
;
God
threatened
dreadful
evills
against
them
,
and
yet
from
the
begining
of
this
14.
verse
to
the
end
of
the
Chapter
,
maketh
Gratious
promises
unto
them
.
I
shal
only
thus
premise
,
that
the
scope
of
the
Holy
Ghost
here
is
to
shew
mercy
to
discover
the
Mercy
of
God
to
Apostatizing
Israel
in
a
way
of
conjugal
union
,
that
though
she
had
gone
a
whoring
from
God
in
regard
of
her
idolatrous
worship
,
yet
God
was
contented
upon
her
repentance
to
take
her
again
,
and
to
marry
her
unto
himself
,
and
therefore
al
along
the
Prophet
suits
himself
with
such
expressions
,
that
signify
Gods
willingness
to
marry
himself
unto
her
again
,
in
that
way
as
they
did
use
to
manifest
their
conjugal
love
unto
their
Spouses
,
and
that
being
premised
wil
help
us
to
understand
many
expressions
both
in
the
words
read
,
and
in
the
succeeding
part
of
the
Chapter
,
that
otherwise
would
be
very
obscure
to
us
,
and
especially
that
in
verse
,
14.
I
wil
allure
her
,
and
bring
her
into
the
wilderness
,
and
speak
comfortably
unto
her
,
this
may
be
taken
for
bringing
her
into
affliction
,
and
then
speaking
comfortably
to
her
,
but
that
is
not
the
scope
of
the
Holy
Ghost
here
,
it
was
only
taken
from
the
way
of
Marriage
,
to
carry
the
spouse
out
of
the
City
into
the
field
that
was
a
heath
and
a
common
,
and
so
had
the
terme
of
a
wilderness
,
and
there
rejoycing
,
and
so
bringing
of
her
into
the
City
and
carrying
of
her
to
his
Fathers
house
;
and
that
I
might
shew
out
of
diverse
places
of
scripture
,
especially
out
of
the
Canticles
,
who
is
this
that
cometh
from
the
Wilderness
,
The
Holy
Ghost
taking
this
allusion
from
thence
,
so
that
the
meaning
of
this
expression
is
nothing
else
,
but
I
wil
deal
gratiously
with
her
,
as
one
that
Marries
a
spouse
,
and
carries
her
out
of
the
City
into
the
field
,
and
there
rejoyceth
with
her
,
and
speakes
comfortably
to
her
;
The
main
doctrinal
conclusion
which
I
intend
to
go
through
,
shal
be
raised
from
these
words
,
I
wil
give
her
the
vally
of
Achor
for
a
door
of
hope
,
for
I
●hall
speak
to
no
more
then
one
point
of
Doctrine
,
raised
from
those
words
,
I
wil
give
her
the
vally
of
Achor
for
a
door
of
hope
▪
It
wil
be
necessary
therefore
before
I
tell
you
the
doctrinal
point
to
open
these
words
unto
you
,
The
vally
of
Achor
.
It
was
that
vally
where
Achan
was
stoned
,
the
story
of
which
you
may
read
in
the
7
Chapter
of
the
Book
of
Joshua
,
and
upon
that
occasion
of
the
troubles
that
the
people
of
Israel
had
by
Achan
,
this
vally
was
called
the
vally
of
Achor
,
for
the
vally
of
Achor
is
nothing
else
but
the
vally
of
trouble
,
valla
tribulationis
,
the
vally
of
trouble
;
so
alluding
to
that
name
Achan
.
Now
it
is
true
that
generally
,
or
by
very
many
,
these
words
are
carried
thus
;
That
God
wil
so
work
things
about
,
as
to
cause
the
troubles
of
his
people
,
to
be
but
doors
of
hope
to
let
in
Mercies
to
them
,
and
there
is
a
truth
in
that
doctrinal
point
,
but
not
a
truth
in
the
grounding
of
it
upon
this
text
,
for
the
meaning
of
the
text
is
otherwise
.
The
vally
of
Achor
.
Though
the
name
signify
trouble
,
yet
the
truth
is
that
this
vally
of
Achor
was
a
delightful
vally
,
a
very
fruitful
vally
,
it
was
just
after
the
enterance
into
the
Land
of
Canan
that
God
gave
it
,
and
God
here
doth
allude
stil
to
the
way
of
marriage
,
expressing
his
love
to
the
ten
tribes
,
that
he
would
receive
them
again
,
and
marry
them
unto
himself
,
in
that
way
that
they
did
use
to
marry
amongst
the
Jews
,
and
the
way
was
this
,
amongst
them
,
when
they
did
marry
any
,
according
to
the
state
of
the
husband
he
used
to
give
her
gifts
;
commonly
some
field
or
piece
of
Ground
,
and
if
he
were
a
rich
man
,
then
a
larger
piece
of
ground
,
or
a
more
fruitful
peece
of
ground
,
and
so
according
to
the
height
of
his
condition
was
his
guift
,
So
saith
God
.
I
wil
give
you
a
vally
of
Achor
for
a
door
of
hope
,
as
you
when
you
take
a
spouse
to
your selves
,
then
you
use
to
indow
her
with
some
piece
of
land
,
or
ground
,
according
to
your
estate
,
and
that
you
give
to
her
as
a
testification
of
that
Love
,
she
is
to
expect
from
you
for
the
future
.
So
I
wil
give
you
a
vally
of
Achor
,
I
wil
bestow
fresh
and
choyce
mercies
upon
you
for
the
present
,
and
these
mercies
shal
be
in
a
way
of
dowrie
,
as
a
testification
of
abundance
of
future
good
you
shal
receive
from
me
;
this
is
the
scope
and
sence
of
the
Holy
Ghost
in
these
words
.
As
when
God
gave
the
people
of
Israel
the
land
of
Canaan
,
he
gave
them
this
Valley
of
Achor
as
the
enterance
at
the
door
of
Hope
unto
that
Mercy
,
that
they
should
injoy
from
him
in
the
Land
of
Canaan
.
That
this
Valley
of
Achor
was
a
delightful
fruitful
Valley
,
it
appears
evidently
from
that
Text
in
Esa.
65.10
.
And
Sharon
shal
be
a
Field
of
flocks
,
and
the
Valley
of
Achor
a
place
for
the
Heards
to
lie
down
in
,
for
my
people
that
have
sought
me
:
Here
God
promises
the
Valley
of
Achor
as
a
blessing
to
the
people
that
did
seek
him
,
and
the
Heards
should
lie
down
in
it
,
it
was
a
very
fruitful
place
,
and
therefore
God
maketh
such
a
promise
;
Now
though
it
hath
the
name
of
trouble
,
yet
we
find
that
God
promiseth
it
to
his
people
as
a
token
of
his
Mercy
,
and
so
it
is
to
be
understood
in
these
words
,
therefore
having
the
meaning
of
it
,
now
we
come
to
the
Doctrinal
Conclusion
,
that
is
to
be
grounded
upon
this
Scripture
thus
opened
unto
you
;
the
Doctrine
then
is
this
.
Doct.
That
the
Mercies
that
God
bestows
upon
his
Church
and
his
people
,
are
doors
of
hope
to
future
Mercies
Present
Mercies
that
God
grants
unto
his
people
,
are
doors
of
hope
to
future
Mercies
;
Al
Gods
Mercies
to
his
Saints
are
inlets
unto
further
Mercies
.
This
is
the
high
priviledge
of
the
Saints
of
God
,
it
belongs
not
to
every
one
.
The
wicked
indeed
when
they
receive
any
thing
from
God
,
they
may
write
their
Ne
plus
ultra
upon
it
,
this
is
like
to
be
their
PORTION
,
and
they
may
wonder
that
they
have
any
thing
at
al
;
but
the
Mercies
of
God
unto
his
people
may
be
al
called
doors
of
hope
;
the
name
of
Joseph
may
be
written
upon
them
:
as
we
may
read
in
Genesis
30.24
.
When
Rachel
had
once
conceived
,
and
did
bear
a
Son
,
shee
called
his
name
Joseph
,
and
said
,
The
Lord
shal
add
another
;
when
she
had
one
she
made
it
a
pledge
of
another
,
the
Lord
shal
another
.
So
it
is
with
Gods
mercies
to
his
people
,
they
are
Josephs
,
may
conclude
,
that
God
shal
add
another
;
when
God
delivered
his
people
out
of
Egypt
,
Exod.
13.15
.
saith
Moses
,
Thou
hast
guided
them
unto
thy
holy
habitation
;
thou
hast
guided
them
,
that
deliverance
Moses
tooke
as
a
certain
Argument
of
Gods
further
Mercy
toward
them
;
thou
hast
guided
them
.
When
God
did
but
begin
with
David
in
2
Sam.
5.12
.
to
shew
but
a
little
Mercy
,
an
outward
Mercy
to
him
,
David
did
conclude
that
God
had
established
him
in
the
Kingdome
.
How
so
?
God
had
shewed
a
great
favor
outwardly
unto
David
,
and
David
could
conclude
,
that
that
favor
he
did
receive
,
was
bur
an
inlet
unto
more
,
an
argument
of
establishment
of
him
in
his
Kingdome
;
God
hath
delivered
,
and
he
wil
deliver
(
saith
the
Apostle
.
)
As
God
maketh
way
in
his
wrath
by
lesser
judgements
upon
the
wicked
,
in
Psal.
78.45
.
so
God
maketh
way
for
his
Mercy
,
by
present
lesser
Mercies
unto
his
Children
.
But
now
in
the
prosecution
of
this
point
,
we
shal
discover
to
you
,
-
1.
The
Reasons
of
it
how
this
cometh
to
pass
.
-
2.
We
shal
answer
a
question
about
Gods
interuption
of
his
Mercies
.
-
3
Discover
unto
you
how
we
shal
come
to
know
,
when
Gods
present
Mercies
are
but
preparations
unto
future
Mercies
,
what
kinds
of
Mercies
those
are
,
and
how
to
be
known
,
that
are
but
inlets
unto
other
Mercies
.
And
then
.
-
4.
Come
to
the
Uses
of
the
Doctrine
;
that
Gods
Mercies
to
his
p●ople
are
but
in-lets
unto
greater
.
Reason
.
1.
That
cometh
hence
,
because
of
the
fulness
of
mercy
that
is
in
God
,
there
is
such
an
infinite
Ocean
,
and
stream
,
and
treasure
of
Mercy
in
the
Lord
,
that
hence
it
is
that
when
it
cometh
and
beginneth
to
run
unto
the
Saints
,
to
the
people
of
God
,
that
the
beginnings
of
it
are
but
preparations
,
to
let
out
more
;
the
Scripture
saith
that
God
doth
delight
in
mercy
,
in
Micah
7.18
.
now
that
that
a
man
delighteth
in
,
if
he
once
begin
,
that
that
he
doth
is
but
to
draw
on
more
;
Gods
Mercies
are
called
his
Riches
,
God
is
rich
in
Mercy
;
the
Wisdome
of
God
,
the
Power
of
God
,
and
the
Justice
of
God
are
not
called
Gods
Riches
,
they
are
called
his
Glory
,
I
wil
make
my
Glory
to
passe
by
,
and
God
proclaims
his
Mercy
;
now
then
because
the
Mercies
of
God
are
his
delight
,
his
Riches
,
his
Glory
,
when
he
hath
fit
subjects
to
let
out
these
upon
,
when
he
beginneth
once
to
let
them
out
,
these
beginnings
are
Testimonies
of
a
Fountain
that
is
to
be
communicated
.
Reason
.
2.
Al
Gods
Mercies
to
his
people
they
come
out
of
love
,
Amor
nescit
nimium
;
Love
knows
not
too
much
,
it
knows
not
any
such
expression
as
too
much
,
there
is
nothing
too
much
for
Love
,
Love
it
must
not
be
limited
,
if
Love
begin
to
be
shewn
,
that
that
cometh
out
of
Love
w●l
have
no
bounds
;
Now
al
the
goodnesse
that
God
shews
to
his
people
,
it
cometh
out
of
Love
,
out
of
infinite
Love
,
and
therefore
one
Fruit
of
goodness
is
but
a
drawing
on
of
another
;
Indeed
when
Gods
goodness
cometh
out
of
general
bounty
,
then
it
is
in
another
manner
,
it
stops
soon
,
but
when
it
comerh
out
of
intire
Love
,
the
infinite
Love
of
God
,
it
stoppeth
not
.
But
Thirdly
,
There
is
another
Argument
that
added
to
these
two
maketh
it
strong
indeed
,
and
that
is
.
Reason
.
3.
That
the
goodness
of
God
unto
his
peopel
is
a
fruit
of
the
covenant
;
it
cometh
not
only
out
of
love
,
but
it
cometh
unto
them
as
the
fruit
of
an
everlasting
covenant
that
God
hath
made
with
them
,
a
sure
covenant
;
now
in
the
covenant
of
grace
that
God
hath
made
with
his
people
,
there
is
a
connection
of
al
mercies
a
concatination
of
al
the
goodness
of
God
there
,
the
treasure
of
mercy
is
in
the
covenant
,
and
an
exceeding
strength
of
mercy
in
the
covenant
,
to
bear
down
al
hindrances
and
oppositions
,
there
mercy
is
tied
unto
them
by
truth
,
and
as
we
read
of
the
covenant
between
Jonathan
and
david
,
in
1
Sam
,
20
,
15.
That
David
made
a
covenant
with
Johnathan
,
that
he
would
never
cut
off
his
loving
kindness
from
him
,
nor
from
his
house
after
him
;
such
a
covenant
hath
God
made
with
al
his
people
,
that
he
wil
never
cut
off
his
loving
kindness
from
them
;
he
hath
made
no
such
covenant
with
the
wicked
,
no
,
God
may
shew
them
some
favour
for
the
present
,
yet
he
hath
not
made
a
covenant
that
he
wil
never
cut
off
his
mercy
from
them
;
you
may
have
abundance
of
favours
this
day
,
but
you
may
have
them
eternally
cut
off
from
you
,
but
the
saints
of
God
are
in
such
a
blessed
condition
,
as
God
doth
not
only
shew
them
mercy
for
the
present
,
but
he
hath
made
a
covenant
with
them
never
to
cut
off
his
loving
kindness
from
them
and
upon
this
covenant
though
there
he
many
weaknesses
and
,
many
distempers
in
them
frailties
and
infirmities
,
yet
God
wil
never
cut
off
his
loving
kindness
from
them
;
Reason
.
4.
Because
that
the
Goodness
of
God
to
his
people
,
as
it
cometh
from
an
eternal
fountain
,
so
it
is
let
out
for
the
accomplishments
of
eternal
ends
;
Gods
intentions
in
his
Goodness
to
his
saints
,
it
is
to
raise
up
to
himselfe
an
eternal
name
of
praise
and
honor
in
the
world
,
and
not
only
here
,
but
in
heaven
,
in
the
highest
heavens
eternally
,
that
is
Gods
scope
not
only
in
some
mercies
,
but
observe
it
in
every
mercy
that
God
bestowes
upon
a
saint
,
upon
his
children
,
(
I
say
)
every
mercy
every
outward
mercy
God
hath
this
end
in
it
,
to
raise
up
him self
a
name
of
eternal
praise
by
it
,
and
therefore
despise
no
mercy
though
it
be
never
so
little
,
for
Gods
end
in
the
least
mercy
thou
hast
,
in
every
crum
of
bread
thou
eatest
,
it
is
to
raise
up
himself
an
eternal
name
of
praise
,
even
from
that
mercy
,
but
take
the
greatest
mercy
that
God
bestowes
upon
the
veriest
worldling
through
his
general
bounty
,
God
hath
not
such
an
end
in
it
as
he
hath
in
this
?
God
may
take
notice
of
them
for
a
while
,
and
there
is
an
end
of
them
,
but
in
his
Goodness
towards
his
people
,
there
God
intendeth
a
glorious
edifice
,
to
raise
up
a
building
that
shal
be
to
his
eternal
praise
,
and
therefore
when
as
one
layeth
a
stone
to
raise
up
a
high
building
,
he
laies
it
so
as
he
fitteth
it
for
another
stone
to
be
laid
upon
it
,
if
I
lay
some
ruins
of
a
building
,
but
only
a
heap
of
stones
,
I
care
not
how
I
lay
them
,
but
if
I
intende
to
rais
up
a
building
,
then
I
lay
one
stone
as
it
may
prepare
for
another
;
So
doth
God
in
his
dealing
with
the
wiked
,
he
heaps
his
mercies
upon
them
,
let
them
come
as
they
wil
,
but
when
he
dispenseth
his
mercy
to
his
people
,
then
he
intendeth
a
building
,
and
he
laies
them
in
that
order
,
and
in
that
ranke
,
first
one
and
then
another
,
so
as
when
he
hath
laid
one
,
if
we
understand
what
that
mercy
is
,
one
may
see
an
empression
in
that
mercy
for
another
,
as
it
were
caling
for
another
mercy
to
be
laid
upon
it
.
These
are
the
special
grounds
why
Gods
mercies
to
his
people
,
are
but
preparations
for
further
and
further
mercies
;
but
because
I
would
not
be
hindered
(
especially
in
the
close
of
this
)
I
wil
pass
by
any
thing
that
may
be
further
spoken
concerning
the
grounds
.
Obj.
But
you
wil
say
we
see
it
otherwise
,
and
we
find
it
otherwise
,
that
there
are
usually
interruptions
in
Gods
mercies
even
to
his
peopel
,
when
God
cometh
to
deal
in
a
way
of
mercy
to
his
Church
,
he
goes
a
little
way
and
then
he
stoppeth
,
and
then
there
cometh
heavy
Judgments
after
them
heavy
afflictions
presently
.
Ans.
Now
for
the
answering
of
that
.
1.
We
are
to
know
that
we
must
of
necessity
grant
,
that
there
may
be
some
interruptions
for
the
present
in
Gods
mercies
to
his
people
,
but
there
is
a
difference
between
interruption
and
cutting
off
,
it
may
seem
for
the
present
to
be
interrupted
,
but
it
runs
under
ground
stil
,
and
hath
it's
course
,
as
they
say
there
is
a
river
that
runs
fifty
miles
under
the
ground
,
and
there
cometh
up
again
,
so
it
may
be
with
Gods
mercies
towards
his
people
,
though
they
see
them
not
.
His
Children
have
their
portions
in
his
Judgments
,
many
times
God
cometh
in
a
Judgment
,
and
then
he
lets
the
wicked
prosper
,
I
but
his
Justice
hath
it's
course
under
ground
,
and
runs
out
of
sight
,
and
comes
up
again
,
that
is
very
observable
and
may
concerne
our
present
occasion
,
for
our
instruction
in
Gods
dealing
with
his
peopel
,
in
bringing
of
them
out
off
captivity
,
and
repairing
the
wal
and
the
Temple
,
God
had
made
many
glorious
promises
to
his
people
,
what
he
would
do
for
them
,
in
returning
them
from
captivity
,
and
building
of
their
city
again
,
wel
,
after
the
seventy
yeares
came
,
God
did
begin
to
worke
wonderfully
gloriously
for
them
,
but
if
you
observe
a
little
and
read
the
story
you
may
finde
that
between
their
begining
to
returne
from
the
captivity
and
the
finishing
of
Gods
mercy
in
building
the
Temple
and
the
wal
,
they
were
as
long
a
time
as
they
were
in
their
captivity
,
That
was
seventy
years
,
they
were
seaenty
years
in
captivity
,
and
from
the
beginning
of
the
worke
of
their
restoring
to
the
end
of
it
,
they
were
seventy
years
more
,
but
stil
the
goodness
of
God
ran
along
,
there
was
an
eye
of
mercy
and
goodness
upon
them
,
though
it
seemed
to
cease
for
the
present
,
yet
it
caried
it
through
at
the
last
.
It
may
much
concerne
us
now
we
are
ready
to
be
discontented
and
troubled
,
when
God
is
in
a
way
of
reformation
,
because
we
have
not
al
presently
,
al
is
not
come
now
just
when
we
would
have
it
we
are
ready
to
complain
,
O!
How
long
hath
the
parliament
bin
set
and
litle
hath
bin
done
,
why
?
it
was
Gods
way
with
his
own
people
,
though
they
had
such
particular
promises
of
that
glorious
deliverance
,
yet
it
was
seventy
years
before
it
was
fully
accomplished
,
and
if
God
be
but
in
a
way
of
mercy
towards
us
,
but
a
going
on
,
you
have
but
a
little
now
now
and
a
litle
another
time
,
yet
we
are
not
to
repine
at
this
,
for
stil
mercy
is
going
on
,
though
there
may
be
interruption
for
the
present
.
But
further
.
2.
Many
times
we
thinke
there
is
an
interruption
,
when
indeed
there
is
none
at
al
,
but
our
mistake
,
if
we
did
but
understand
things
,
we
should
see
a
most
beautiful
concatination
of
mercyes
and
connection
of
mercies
there
is
no
interruption
;
yea
further
.
3.
The
very
interruption
that
we
think
there
is
,
may
be
one
of
our
greatest
mercies
;
Gods
ceasing
in
comunicating
one
kind
of
mercy
,
may
be
but
a
preperation
for
another
kind
of
mercy
,
for
a
greater
mercy
,
and
therefore
we
are
not
to
be
discouraged
.
4.
We
are
to
consider
,
that
though
this
be
the
goodness
of
God
to
his
people
,
yet
he
doth
expect
that
his
people
should
go
on
with
him
in
the
way
of
his
goodness
,
should
close
with
him
in
the
way
of
his
mercy
,
or
otherwise
there
may
be
a
great
interruption
for
the
present
,
in
Hosea
.
7.1
.
God
complaineth
thereof
his
people
,
saith
he
,
when
I
would
have
healed
Israel
,
then
the
iniquity
of
Ephraim
was
discovered
,
when
I
would
have
healed
them
,
God
many
times
is
in
a
way
just
of
healing
his
people
,
and
when
he
would
have
healed
them
when
he
is
in
a
way
of
mercy
,
and
he
expects
that
they
should
follow
him
in
this
way
of
Mercy
,
why
,
then
their
iniquity
is
discovered
,
and
then
they
break
out
into
notorious
iniquities
,
and
sins
,
and
they
come
and
make
a
stop
,
and
shut
the
door
of
mercy
against
them
,
so
that
(
I
say
)
as
we
are
to
be
warned
in
regard
of
our
publique
sins
,
now
God
is
in
a
gratious
way
of
publique
mercies
,
there
was
never
a
time
wherein
we
had
need
of
more
warning
to
be
watchful
,
to
take
heed
what
we
do
,
that
our
iniquity
may
not
be
discovered
,
for
now
God
is
about
to
heal
us
,
he
is
thinking
to
heal
us
,
Oh!
let
us
now
take
heed
of
our
lives
,
and
so
it
should
be
particularly
the
care
of
every
soul
.
Is
God
about
to
heale
,
is
God
in
a
way
of
mercy
to
thy
family
,
to
thy
body
,
to
thy
soul
at
any
time
?
now
take
heed
to
thy selfe
,
that
thy
iniquity
be
not
discovered
,
for
now
wil
the
devil
come
,
and
tempt
thee
to
break
out
in
some
notorious
sin
,
that
he
might
cut
off
the
way
of
Gods
Grace
,
that
he
might
shut
that
door
of
mercy
that
God
is
now
opening
to
thee
;
in
Zacharie
8
15.16
.
Saith
God
there
,
So
again
have
I
thought
in
these
daies
to
do
wel
unto
Jerusalem
,
and
to
the
house
of
Judah
,
feare
you
not
,
(
mark
you
what
follows
)
and
let
none
of
you
imagine
evil
in
your
hearts
against
his
neighbour
,
and
love
no
false
oathes
,
for
al
these
things
are
the
things
that
I
hate
saith
the
Lord
,
mark
the
expression
of
God
,
it
doth
very
nearly
concerne
us
,
now
we
may
wel
apply
that
15.
verse
unto
the
condition
of
England
at
this
time
,
I
thought
in
these
daies
to
do
wel
unto
this
people
,
and
to
the
house
of
Judah
,
but
in
these
things
that
I
should
do
(
saith
God
)
look
to
your selves
,
you
must
not
think
that
when
I
am
going
on
in
a
way
of
mercy
,
you
may
do
what
you
list
,
but
these
things
I
wil
do
but
it
is
upon
this
condition
,
that
you
follow
God
on
in
that
way
,
if
God
doth
open
a
door
to
us
,
if
we
would
not
have
it
shut
,
he
expects
that
we
should
come
and
enter
in
at
that
door
,
that
is
,
close
with
him
in
that
way
of
mercy
he
is
doing
;
wel
,
but
then
seeing
that
our
sins
have
made
the
interruption
,
and
it
is
not
alwaies
that
Gods
present
mercies
are
certain
arguments
of
further
mercies
.
How
shal
we
know
when
we
may
draw
an
argument
,
to
assure
our selves
from
that
mercy
we
have
now
,
that
there
is
further
mercies
intended
for
us
?
This
you
may
remember
in
the
beginning
of
the
point
,
I
told
you
it
was
a
priviledg
of
Gods
saints
,
and
yet
every
one
wil
be
ready
to
snatch
at
it
,
&
to
conclude
to
themselves
;
wel
,
God
is
a
God
ful
of
mercy
and
therefore
because
he
beginneth
to
shew
mercy
to
me
,
he
wil
go
on
,
surely
I
shal
find
favor
,
it
hath
been
his
way
and
course
to
deal
thus
with
his
people
and
therefore
seeing
he
hath
delivered
me
from
one
evil
,
he
wil
deliver
me
from
another
.
(
Bretheren
)
it
is
the
usual
way
of
wicked
men
to
catch
at
the
priviledges
of
the
Saints
,
as
if
they
were
their
own
,
we
have
a
notable
example
for
this
in
the
prophesie
of
Jeremiah
,
that
is
worthy
of
our
observation
,
in
Jer.
21.2
.
It
is
an
example
there
of
Zedekiah
,
Zedekiah
was
a
wicked
man
,
and
yet
he
flattered
himself
in
this
,
and
promised
to
himself
,
that
what
priviledges
the
people
of
God
had
in
former
times
,
he
must
needs
have
the
like
,
mark
what
he
saith
now
;
Inquire
I
pray
thee
of
the
Lord
for
us
,
Nebuchad-nezar
King
of
Babilon
,
maketh
war
against
us
,
if
so
be
the
Lord
wil
deal
with
us
according
to
al
his
wonderous
works
that
he
may
go
up
from
us
,
Mark
(
saith
Zedekiah
to
Jeremiah
)
Oh!
inquire
,
Oh!
let
us
know
the
mind
of
God
,
whether
he
wil
deal
with
us
according
to
al
his
wonderous
works
;
God
had
dealt
with
his
people
according
to
his
worderful
works
had
dealt
wonderfully
for
his
people
,
and
Zedekiah
a
wicked
man
,
and
the
wicked
people
that
were
with
him
,
they
were
ready
to
flatter
themselves
with
hope
,
that
God
would
deal
with
them
as
he
had
done
with
his
people
heretofore
,
worderfully
,
but
they
were
deceived
.
And
so
people
when
they
heare
of
a
priviledg
of
the
Saints
,
for
them
to
promise
to
themselves
,
that
they
shal
have
the
like
from
God
,
that
his
peopl
have
(
I
say
)
they
wil
be
mistaken
,
for
the
promises
that
are
made
in
Scripture
of
Mercy
,
they
are
the
inheritance
of
Gods
Saints
,
Isa.
54.17
.
This
is
the
inheritance
of
my
servants
(
Saith
God
.
)
When
God
made
a
promise
to
his
people
of
Mercy
there
,
I
but
(
saith
he
)
this
is
the
inheritance
of
my
Sarvants
,
it
belongs
not
to
al
,
it
is
their
inheritance
,
their
portion
;
what
have
others
to
do
with
the
inheritance
of
Gods
people
?
When
a
Saint
of
God
looks
into
the
word
of
God
,
and
reads
the
word
,
he
may
see
every
promise
,
every
expression
of
Gods
goodness
,
as
a
part
of
his
inheritance
,
and
take
it
,
it
is
thy
inheritance
,
though
thou
inheritest
not
worldly
riches
,
thou
mayest
have
short
or
little
comings
in
,
yet
know
thou
art
an
heir
of
al
the
glorious
promises
that
are
written
in
the
Book
of
God
,
they
are
thy
inheritance
.
A
wicked
man
when
he
reades
in
the
Scripture
,
he
can
take
no
such
delight
in
it
:
for
indeed
he
may
reade
many
promises
,
but
they
are
none
of
his
inheritance
,
they
are
the
inheritance
of
Gods
people
.
There
is
a
great
deal
of
difference
between
an
heire
riding
through
his
Fathers
ground
,
and
a
strangers
riding
through
it
:
just
the
like
difference
there
is
between
a
carnal
man
reading
the
scriptures
,
&
a
Saint
:
An
heir
rideth
through
his
ground
and
seeth
fruitful
fields
,
and
pleasant
meadows
,
and
sai●h
he
,
this
is
my
ground
,
and
a
stranger
rideth
through
them
and
commends
them
,
I
,
but
they
belong
not
to
me
;
So
a
Saint
reades
the
scripture
,
and
the
expressions
of
Gods
goodness
there
,
and
saith
they
are
my
inheritance
and
a
carnal
heart
saith
no
such
matter
;
and
therefore
Gods
Mercies
to
his
people
are
inlets
to
further
,
if
they
are
not
so
to
thee
thou
canst
not
conclude
and
say
,
Oh!
I
was
in
such
a
danger
,
and
in
such
an
extremity
and
God
delivered
me
from
that
extremity
,
and
therefore
if
I
come
into
the
like
he
wil
deliver
me
again
,
no
,
thou
canst
not
say
so
.
It
was
a
notable
expression
of
Hezekiah
,
Isa
.
38.
When
God
there
delivered
him
,
from
the
sickness
,
as
its
thought
by
Divines
it
was
the
Plague
,
and
God
delivered
him
,
he
concludes
,
In
love
to
my
soul
hast
thou
delivered
me
from
the
pit
of
corruption
;
this
is
an
excellent
couclusion
that
a
child
of
God
may
make
,
if
ever
he
were
delivered
from
the
danger
of
the
Plague
;
in
love
to
my
soul
(
Lord
)
thou
hast
delivered
me
,
and
I
shal
go
to
the
house
of
the
Lord
,
I
shal
yet
have
further
mercy
;
It
may
be
some
of
you
have
had
the
the
Plague
in
your
houses
,
it
may
be
upon
your selves
,
and
God
hath
delivered
you
,
and
you
wil
take
it
as
an
argument
that
God
wil
diliver
you
again
,
because
he
delivered
you
from
that
:
yea
,
but
unless
thou
be
a
Hezekiah
,
a
Gracious
man
or
woman
,
thou
canst
not
conclude
that
God
hath
delivered
thee
from
that
pit
of
corruption
,
for
Gods
preservations
of
wicked
men
,
are
many
times
reservations
for
greater
evils
;
as
I
might
shew
you
but
that
I
see
that
I
must
hasten
.
Wel
,
but
then
stil
how
may
we
know
,
when
we
may
draw
an
argument
from
Gods
present
mercies
to
future
.
The
first
discovery
whether
Gods
present
Mercies
be
in-lets
to
future
.
When
in
a
mercy
there
is
some
special
discovery
of
God
unto
his
people
,
]
(
I
say
)
some
special
and
glorious
discovery
of
God
in
a
Mercy
,
As
in
his
Mercy
to
Abraham
,
Isaak
,
Jacob
,
Solomon
,
David
,
&c.
There
were
glorious
discoveries
of
Gods
presence
,
when
as
Jacob
was
delivered
form
Esau
,
saith
Jacob
,
I
have
seen
thee
as
the
face
of
God
,
it
may
be
read
thus
,
I
have
seen
thee
after
the
face
of
God
,
after
I
have
seen
the
face
of
God
I
have
seen
thee
;
I
,
that
is
sweet
and
comfortable
indeed
,
when
we
can
see
a
mercy
after
we
have
seen
the
face
of
God
;
we
can
se
the
face
of
God
in
the
way
of
his
Mercy
,
and
after
we
see
the
face
of
God
,
then
look
upon
the
Mercy
,
and
then
gather
this
argument
,
If
thou
hast
an
eye
that
in
a
Mercy
thou
canst
see
the
face
of
God
there
,
and
after
the
sight
of
the
face
of
God
in
the
mercy
,
then
it
is
somewhat
.
Thus
in
Isay
,
26.12
.
Lord
thou
wilt
ordain
peace
for
us
,
[
thou
wilt
,
]
for
thou
also
hast
wrought
al
our
works
in
us
,
mark
the
argument
,
Lord
,
thou
wilt
ordain
peace
,
Why
?
For
thou
hast
wrought
al
our
works
in
us
:
This
scripture
is
spoken
concerning
the
deliverance
of
the
people
of
Israel
from
their
captivity
,
God
did
begin
to
deliver
them
,
and
those
that
were
Godly
were
sure
to
have
deliverance
complate
,
Thou
wilt
ordain
,
we
are
sure
of
that
(
say
they
)
why
?
for
thou
hast
wrought
al
our
works
for
us
,
for
it
is
not
Cyrus
,
But
it
is
a
remarkable
hand
of
God
upon
the
spirit
of
Cyrus
,
and
al
that
is
done
in
our
deliverance
,
it
is
done
through
a
mighty
hand
of
God
;
[
Thou
hast
wrought
al
our
works
in
us
;
]
The
work
it
is
a
work
above
Nature
,
it
is
a
wonderful
work
of
God
,
and
therefore
we
are
sure
that
thou
wilt
ordain
peace
for
us
;
When
God
appeares
wonderful
remarkably
in
a
Mercy
to
his
people
,
then
they
conclude
of
further
Mercies
:
A
most
excellent
place
for
that
likewise
in
Psal.
75.5
.
Vnto
thee
(
Oh
God
)
do
we
give
thanks
,
for
that
thy
name
is
neare
thy
wonderous
works
declare
,
mark
,
[
for
that
thy
name
is
near
thy
wonderous
works
declare
,
]
Oh
Lord
!
(
as
if
they
should
have
said
)
we
se
thy
wonderful
works
,
we
see
thy
face
,
thy
Power
,
thy
Glory
,
thy
Mercy
,
and
thy
Goodness
;
we
se
thy
Mercy
a
creating
Mercy
and
therefore
thy
name
is
near
,
O!
thou
art
good
yet
more
and
more
,
for
that
thy
wondrous
works
declare
.
Brethren
,
when
Gods
mercies
are
creating
mercies
,
then
we
may
expect
that
they
wil
be
perfect
mercies
,
for
though
in
generation
there
may
be
a
defect
,
yet
in
creation
there
is
never
a
defect
:
many
times
there
may
want
a
Limb
,
a
member
in
generation
,
but
al
that
God
creates
,
he
creates
perfect
:
Now
when
the
mercies
of
God
are
as
it
were
created
mercies
,
not
generated
out
of
second
causes
,
but
we
see
a
kind
of
created
power
,
then
surely
it
wil
be
perfect
.
Now
(
Brethren
)
before
we
come
to
Application
to
our
own
hearts
,
we
cannot
but
apply
this
as
a
strong
argument
to
raise
up
our
thoughts
,
to
make
account
of
the
mercies
this
day
we
enjoy
,
to
be
a
door
of
Hope
unto
us
;
for
if
ever
people
have
created
mercies
we
have
;
if
ever
a
people
could
see
the
face
of
God
in
a
way
of
mercy
,
then
we
may
at
this
day
;
if
ever
a
people
could
say
,
Thou
(
Oh
Lord
)
hast
wrought
al
our
works
for
us
,
we
may
wel
say
it
:
and
therefore
we
may
draw
that
coclusion
that
the
Church
did
,
Thou
wilt
ordain
peace
,
for
thou
hast
wrought
al
our
works
for
us
.
Surely
(
Brethren
)
Gods
name
is
nigh
,
God
hath
seemed
to
be
afar
off
from
England
for
a
long
time
,
God
is
coming
nigh
,
his
name
is
nigh
,
for
his
wondrous
works
that
he
hath
done
of
late
declare
it
.
But
that
is
the
first
.
The
Second
discovery
whether
Gods
present
Mercies
be
in-lets
to
future
Mercies
.
When
Gods
Mercies
are
Spiritual
Mercies
,
then
they
are
certain
in-lets
to
further
Mercies
.
a
Spiritual
Mercie
never
come
alone
,
but
make
way
for
further
.
I
wil
give
you
but
one
Text
for
that
,
because
I
see
time
outruns
me
,
in
Ezek.
39.29
.
Neither
wil
I
hide
my
face
any
more
from
them
(
saith
God
)
Why
?
For
I
have
powred
out
my
Spirit
upon
the
House
of
Israel
,
saitth
the
Lord
God
;
Mark
,
I
wil
hide
my
face
no
more
from
them
,
Why
?
for
I
have
poured
out
my
Spirit
upon
the
House
of
Israel
,
saith
the
Lord
God
.
Brethren
,
if
ever
any
Nation
had
the
Spirit
of
God
poured
out
upon
them
,
certainly
we
have
;
God
poureth
out
his
Spirit
unto
his
people
,
upon
private
Christians
,
and
upon
Ministers
in
a
wonderful
abundant
manner
,
and
how
hath
he
poured
out
his
Spirit
upon
our
Worthies
assembled
in
Parliament
?
Now
let
this
be
a
good
Argument
,
neither
wil
I
hide
my
face
any
more
from
them
,
for
I
have
poured
out
my
spirit
upon
them
;
then
it
is
an
Argument
for
us
this
day
that
God
wil
not
hide
his
face
from
us
,
because
he
hath
poured
out
his
Spirit
upon
us
;
If
there
be
any
people
under
Heaven
that
have
the
Spirit
of
God
upon
them
,
certainly
the
people
of
England
have
it
at
this
day
,
and
this
is
Gods
own
promise
and
Argument
,
you
may
plead
it
with
God
in
prayer
,
that
he
wil
never
hide
his
face
from
them
,
that
he
hath
poured
out
his
Spirit
upon
,
not
only
in
general
may
you
make
use
of
it
,
but
for
your selves
in
particular
.
Hath
God
poured
out
his
Spirit
upon
any
of
your
Souls
?
you
may
make
this
conclusion
,
it
is
Gods
own
conclusion
,
he
wil
never
hide
his
face
from
you
,
because
he
hath
poured
his
Spirit
upon
you
;
that
is
the
Second
,
The
Third
discovery
whether
Gods
present
Mercies
be
in-lets
to
future
Mercies
.
Then
is
a
Mercy
a
fore-runner
of
further
Mercy
,
when
it
is
obtained
by
Faith
and
prayer
in
the
Covenant
of
Grace
;
That
Mercy
that
prayer
and
the
exercise
of
Faith
doth
obtain
,
is
certainly
and
infallibly
,
a
fore-runner
of
further
Mercy
.
God
hath
not
done
with
that
people
,
and
that
Soul
in
a
way
of
Mercy
,
where
he
bestows
a
Mercy
as
a
fruit
of
prayer
,
an
exercise
of
Faith
in
the
Covenant
;
If
prayer
be
the
Key
to
open
Heaven
when
it
is
shut
to
us
,
much
more
then
wil
it
keep
Heaven
open
when
it
is
once
open
,
but
that
we
know
to
be
the
excellency
of
prayer
,
it
is
the
great
Key
of
Heaven
that
golden
Key
of
Heaven
that
opens
it
when
it
is
shut
,
then
surely
prayer
can
keep
Heaven
open
;
If
ever
a
Mercy
were
obtained
by
prayer
,
certainly
that
Mercy
that
we
have
now
for
the
present
here
in
Edgland
,
is
a
Mercy
obtained
by
prayer
,
if
ever
there
were
a
Parliment
obtained
by
prayer
since
England
was
a
Nation
,
certainly
this
Parliment
was
;
we
may
cal
the
name
of
this
Parliament
Samuel
,
asked
of
God
,
and
what
have
been
the
earnest
cries
of
Gods
people
,
of
many
that
are
dead
and
gone
,
but
for
these
times
:
Now
that
that
is
a
fruit
not
only
of
prayer
of
Gods
people
for
the
present
,
but
is
the
Harvest
of
so
many
prayers
of
the
Saints
of
God
,
and
Worthies
of
God
in
former
ages
that
are
now
gone
,
and
their
Souls
are
triumphing
in
Heaven
,
(
I
say
)
that
that
is
the
Harvest
of
al
their
prayers
,
surely
cannot
be
one
single
Mercy
,
but
is
a
Mercy
to
let
in
others
,
it
is
a
Mercy
that
is
a
door
of
hope
to
further
Mercies
;
and
that
is
the
Third
Note
.
Again
Fourthly
,
a
Fourth
Note
of
a
Mercy
that
is
a
making
way
to
further
Mercies
,
is
this
,
The
Fourth
Discovery
whether
Gods
present
Mercies
be
in-lets
to
future
Mercies
.
That
Mercy
that
leads
us
to
the
God
of
Mercy
,
is
certainly
an
inlet
to
further
Mercies
;
whatsoever
it
is
that
leads
our
Souls
to
the
God
of
Mercy
,
we
may
conclude
that
this
Mercy
wil
bring
abundant
good
with
it
:
I
must
not
build
upon
divers
Sccriptures
,
only
read
that
of
David
,
in
2
Sam.
7.
the
whole
Chapter
you
may
read
at
your
leisure
,
how
Gods
Mercy
to
him
lead
him
to
the
God
of
Mercy
,
upon
which
there
was
such
a
promise
of
continuance
of
Mercy
for
so
long
a
time
.
The
fift
Discovery
whether
Gods
present
Mercies
be
in-lets
of
future
Mercies
.
That
Mercy
(
I
beseech
you
observe
it
)
that
is
to
a
Soul
,
to
a
people
an
ingagement
to
duty
,
is
certainly
a
door
of
more
Mercy
;
whatsoever
Mercy
God
bestows
upon
you
in
particular
,
or
upon
a
Nation
,
if
the
Mercy
be
made
an
engagement
to
Duty
,
certaitnly
it
is
a
door
to
more
Mercy
;
take
it
thus
:
As
so
we
may
,
when
we
do
account
our
duties
to
be
Mercies
,
then
our
duties
wil
hold
:
so
when
Gods
Mercies
are
turned
into
duties
,
then
Gods
Mercies
wil
hold
;
it
is
a
most
infallible
sign
of
one
that
wil
persevere
in
duty
,
that
wil
never
fail
.
If
thou
wouldest
know
whether
thou
art
like
to
persevere
in
duty
or
no
,
O!
I
am
afraid
I
shal
fall
off
,
(
saysome
)
O!
if
I
were
sure
that
I
should
persevere
to
the
end
,
it
would
comfort
me
,
Would
you
have
an
infalliable
sign
that
your
duties
wil
hold
to
the
end
?
take
this
for
one
,
If
thy
Soul
looke
upon
every
duty
as
a
Mercy
to
thee
,
every
command
to
a
duty
as
Gods
Mercy
to
thee
every
day
,
thus
I
dare
pawn
my
soul
that
soul
wil
persevere
:
so
far
as
any
soul
shal
account
a
duty
to
be
a
Mercy
,
so
far
that
soul
shal
persevere
.
As
it
is
a
certain
Evidence
of
perseverance
in
duty
,
when
a
duty
is
accounted
a
Mercy
:
so
(
I
say
)
it
is
a
cerain
Evidence
that
there
wil
be
a
perseverance
in
Mercy
,
when
Mercy
is
turned
into
duty
;
when
Mercy
shal
be
an
engagement
to
duty
,
and
turns
into
duty
,
then
it
is
a
certain
sign
there
wil
be
a
perseverance
in
mercy
;
as
when
duty
is
accounted
mercy
,
there
wil
be
a
persevernce
in
duty
.
Again
another
may
be
this
.
The
Sixt
discovery
whether
Gods
present
mercyes
be
in-lets
to
future
mercies
.
That
mercy
that
humbleth
the
heart
,
that
mercy
is
an
in-let
to
further
mercy
;
And
it
is
very
observable
that
place
in
Sam.
2
,
7.
you
may
read
that
Chapter
in
two
or
three
several
places
,
when
God
had
promised
to
David
great
things
;
marke
you
,
Davids
spirit
was
as
low
then
,
never
lower
,
what
am
I
?
saith
David
;
and
David
cries
out
,
Thou
art
great
,
O
Lord
!
he
crieth
not
out
thou
hast
made
me
great
,
but
thou
art
great
,
O
Lord
!
and
in
the
26.
verse
.
Let
thy
name
be
magnified
for
ever
;
he
was
low
in
his
own
spirit
;
What
am
I
?
but
let
thy
name
be
magnified
for
ever
;
Davids
heart
was
not
taken
up
about
this
,
Oh!
God
hath
promised
to
me
a
perpetual
Kingdome
unto
my
posterity
,
and
now
I
am
great
,
and
God
hath
magnified
me
,
no
,
but
what
am
I
?
and
let
thy
name
be
magnified
,
and
be
thou
great
,
O
Lord
.
When
this
shal
be
the
frame
of
a
soule
,
of
a
people
,
when
God
advanceth
them
in
a
way
of
Mercy
,
and
they
cry
out
,
Oh!
let
me
be
low
,
and
be
any
thing
so
Gods
name
be
magnified
,
certainly
this
Mercy
is
a
fore-runner
of
further
mercy
.
As
it
is
a
great
argument
of
the
strength
of
faith
,
and
acceptable
to
God
,
when
as
in
one
adversity
,
when
God
seems
to
come
out
against
him
,
that
a
guilty
heart
can
beleeve
,
and
the
heart
can
be
raised
,
and
not
sinke
in
the
depth
of
adversity
;
I
beseech
you
observe
it
,
as
when
the
heart
can
rise
in
the
depth
of
adversity
,
it
is
a
stronge
argument
that
there
is
an
enduring
faith
,
and
a
pretious
faith
:
so
when
the
heart
can
fal
in
the
height
of
prosperity
,
and
be
low
,
there
is
abundance
of
grace
in
that
soul
acceptable
to
God
,
and
God
intendeth
much
good
to
it
;
The
seventh
discovery
Whether
Gods
present
mercies
be
in-lets
to
future
mercies
.
When
as
we
are
careful
to
consecrate
the
first
fruits
of
our
Mercies
to
God
,
when
the
first
fruits
of
the
good
we
do
receive
,
are
ever
consecrated
to
God
,
then
it
is
but
an
inlet
of
further
Mercies
;
for
so
it
was
here
.
This
vally
of
Achon
you
know
it
was
by
Jerico
,
as
an
evidence
unto
them
that
they
should
have
al
the
Land
of
Canan
,
now
what
did
they
at
Jericho
?
they
did
devote
al
to
God
,
the
whole
City
to
God
with
the
suburbs
of
it
were
devoted
to
God
,
they
consecrated
the
first
fruites
of
Canan
at
their
entering
into
Canan
,
where
Jericho
was
,
and
this
valey
of
Acon
was
just
by
it
;
when
God
did
begin
to
give
them
possession
of
that
good
land
,
they
did
devote
the
first
fruits
to
God
,
and
so
it
became
an
evidence
to
them
,
that
they
should
possesse
the
Good
land
afterwards
;
So
when
God
beginneth
in
a
way
of
mercy
and
goodness
,
then
if
a
people
,
or
family
or
particular
man
or
woman
,
begineth
to
devote
that
first
fruit
of
mercy
to
God
,
it
is
evident
it
is
a
doore
of
hope
of
further
Mercy
.
Thus
I
have
done
with
the
explication
,
I
am
sory
I
have
no
more
time
for
the
application
,
I
wil
passe
over
things
as
briefly
as
I
can
,
it
is
the
last
of
al
I
most
intend
.
for
the
First
therefore
.
USE
.
1.
If
this
be
so
that
Gods
Mercies
,
and
even
present
Mercies
are
inlets
to
future
,
when
God
is
in
a
way
of
Mercy
,
then
his
people
may
expect
greater
to
follow
.
hence
folows
this
consequence
upon
it
that
therefore
those
men
and
women
that
are
only
careful
to
seeke
God
in
time
of
affliction
,
are
much
mistaken
,
and
it
is
a
vile
wretched
folly
for
any
to
thinke
,
that
that
is
the
only
time
to
seeke
God
,
the
time
of
affliction
,
that
is
confuted
from
this
point
thus
,
for
if
when
God
is
in
a
way
of
mercy
,
then
Gods
people
they
argue
that
more
mercy
is
coming
,
then
this
follows
,
that
when
God
is
in
a
way
of
mercy
,
then
it
is
a
fit
time
to
pray
to
him
,
that
is
the
fittest
time
to
pray
to
him
,
when
God
is
in
a
way
of
goodness
and
Mercy
to
them
,
when
Mercy
is
comming
,
then
it
is
a
time
for
thee
to
be
praying
;
But
now
the
case
is
quite
cross
in
the
world
,
they
wil
pray
to
God
indeed
;
when
?
when
God
hath
them
at
the
advantage
,
in
a
time
of
sickness
and
affliction
,
and
upon
their
death
beds
,
when
Gods
justice
is
out
against
them
,
and
Gods
wrath
upon
them
,
and
they
see
themselves
plunging
into
the
bottomless
gulfe
,
then
they
wil
pray
and
cry
for
mercy
,
Oh!
thou
shewest
thy selfe
to
be
a
stranger
to
the
waies
of
God
,
and
to
the
minde
of
God
,
and
to
the
covenant
of
God
,
if
thou
wert
one
of
Gods
people
,
then
thou
wouldest
know
that
when
God
is
in
a
way
of
Mercy
,
then
is
the
best
time
of
praying
,
for
one
Mercy
lets
in
another
,
and
then
is
the
best
time
of
praying
;
I
would
argue
thus
,
Is
it
more
likely
that
God
when
the
day
of
his
patience
and
longe
sufering
continues
to
thee
,
that
then
he
should
deny
thee
mercy
?
(
I
say
)
is
it
like
he
should
deny
thee
mercy
then
?
and
yet
when
the
day
of
his
wrath
and
justice
cometh
,
then
he
should
bestow
Mercy
upon
thee
,
what
an
absurd
apprehension
of
things
is
here
?
Thou
criest
God
wil
deny
thee
Mercy
and
grace
now
,
&
now
is
the
day
of
his
long-suffering
&
patience
,
and
wil
he
deny
it
now
,
and
yet
is
he
like
to
give
it
thee
,
when
the
day
of
his
wrath
and
justice
cometh
,
upon
thy
sick
bed
,
and
death
bed
,
that
may
be
the
day
of
vengance
&
of
wrath
;
If
thou
hast
wisdome
to
thy
soul
seeke
God
whilst
Mercy
is
coming
,
and
while
he
is
in
a
way
of
Mercy
that
is
the
fittest
time
to
pray
,
and
therefore
take
it
this
day
and
be
convinced
you
carnal
hearts
that
have
no
minde
to
pray
,
but
when
they
are
in
their
afflictions
:
but
those
hearts
are
most
spiritual
,
that
can
pray
most
when
God
is
coming
most
in
mercy
to
them
,
but
the
time
of
affliction
is
the
most
unlikly
time
of
getting
any
thing
from
God
,
I
had
thought
to
have
spoken
divers
things
about
that
.
USE
.
2.
If
this
be
so
when
God
is
in
a
way
of
mercy
,
one
mercy
wil
let
out
another
,
hence
al
the
Saints
of
God
are
taught
and
admonished
to
observe
,
and
take
diligent
notice
of
the
connexion
of
Gods
mercies
towards
them
,
for
certainly
this
is
Gods
way
to
them
,
one
mercy
maketh
way
for
another
,
and
if
thou
belongest
to
God
,
that
hath
been
his
way
to
thee
,
all
thy
life
time
even
from
his
Electing
thee
;
only
now
it
is
thy
duty
to
be
observant
,
how
God
hath
made
one
mercy
a
door
of
hope
to
another
mercy
,
and
it
is
a
special
work
to
observe
Gods
waies
towards
a
Christian
,
a
special
work
of
the
Sabbath
,
many
of
you
(
especially
you
that
are
not
book-learned
)
you
say
you
know
not
how
to
spend
the
Sabbath
after
the
publique
exercise
is
done
,
but
must
walk
up
and
down
the
streets
&c.
here
is
a
work
for
them
that
are
not
book-learned
to
spend
the
Sabbath
in
;
If
thou
beest
godly
,
then
sometimes
every
Sabbath
recollect
all
the
waies
of
Gods
merciful
providence
towards
thee
,
ever
since
thy
Youth
and
Childhood
,
and
how
one
hath
had
a
connexion
to
another
,
how
one
mercy
hath
let
in
another
mercy
,
and
that
lets
in
a
third
,
and
that
third
a
fourth
,
and
you
shal
see
how
the
track
of
Gods
goodness
hath
been
towards
you
al
your
daies
,
and
that
wil
be
a
most
sweet
meditation
for
you
,
wherein
God
shal
have
a
great
deal
of
Glory
;
the
92.
Psalme
is
a
Psalme
appointed
for
the
Sa●●ath
,
and
you
shal
find
that
it
is
a
Psalme
of
contemplation
of
the
works
of
God
,
and
the
waies
of
Gods
mercies
trwards
his
people
;
it
is
a
special
way
to
understand
the
connexion
of
things
,
and
the
connexion
of
causes
,
how
one
cause
hath
dependance
upon
another
cause
,
and
that
upon
another
,
and
that
upon
another
,
and
this
is
the
difference
between
Sence
and
Reason
,
the
bruit
Beasts
that
have
only
sence
,
they
taste
the
sweetness
of
a
thing
,
but
they
never
enquire
after
the
cause
,
but
now
the
more
rational
any
man
is
,
the
more
desires
kindle
in
him
to
find
out
the
connexion
of
causes
.
If
this
be
a
sweet
thing
to
a
soul
in
a
natural
way
,
to
find
out
the
connexion
of
causes
.
O!
how
sweet
is
it
to
a
gracious
soul
,
to
find
out
the
connexion
and
concatination
of
al
the
mercies
,
and
goodnesses
of
the
Lord
towards
him
,
in
al
the
passages
of
his
life
;
and
do
it
the
rather
because
that
the
truth
is
(
Brethren
)
this
that
I
am
speaking
of
now
,
it
is
that
wherein
a
principal
part
of
the
glorious
inheritance
of
the
Saints
consisteth
in
the
glory
of
Heaven
,
wherein
the
happiness
of
the
glorified
souls
there
shal
consist
,
it
wil
be
this
,
that
eternal
Sabbath
that
shal
be
spent
in
Heaven
wil
amongst
other
things
be
spent
in
this
work
that
I
am
speaking
of
,
in
a
contemplation
of
al
the
connexion
and
concatination
of
Gods
merces
towards
those
that
are
now
in
Heaven
.
Now
they
have
been
connected
and
concatinated
ever
since
they
have
had
a
being
,
and
so
brought
up
to
that
height
of
glory
,
Oh!
what
an
infinite
content
the
Saints
shal
have
when
God
shal
reveal
al
,
when
they
shal
see
into
the
councels
of
God
,
and
the
wil
of
God
so
freely
and
into
al
his
waies
,
how
they
were
chosen
from
al
eternity
and
so
to
eternity
,
and
there
they
shal
see
every
passage
of
Providence
that
they
did
not
understand
the
meaning
of
before
,
how
it
made
way
to
such
a
mercy
and
that
to
another
,
and
that
to
another
,
and
so
til
they
were
brought
to
that
fulness
of
glory
,
they
shal
(
I
say
)
be
eternally
contemplating
thus
of
the
connexion
of
Gods
mercies
,
and
praising
and
blessing
of
God
,
that
did
thus
work
and
coennex
things
together
for
their
good
;
If
thou
hopest
to
come
to
Heaven
,
to
be
thus
excercised
,
to
give
God
glory
there
,
Oh!
begin
this
work
here
for
we
pray
Gods
wil
may
be
done
on
earth
now
,
as
it
is
done
in
Heaven
.
As
on
the
contrary
,
it
wil
be
a
great
part
of
the
torment
of
the
damned
,
that
they
shal
there
see
how
one
work
of
Justice
made
way
for
another
,
how
one
passage
of
Gods
Providence
made
way
to
one
Judgment
,
and
that
to
another
,
and
that
to
another
,
and
so
til
they
were
plunged
into
the
bottomless
pit
for
ever
,
and
the
very
sight
how
God
wrought
from
one
to
another
,
wil
be
torment
enough
to
them
;
Wel
,
that
is
the
Second
,
to
consider
of
the
connexion
of
Gods
mercies
.
A
Third
Use
of
the
Point
is
this
.
USE
.
3.
If
this
be
so
hence
we
are
taught
to
entertain
every
mercy
of
God
kindly
,
and
to
make
much
of
al
Gods
mercies
,
if
we
belong
to
God
,
every
mercy
comes
but
as
a
Messenger
of
further
mercy
,
Oh!
entertain
it
wel
,
entertain
it
kindly
,
imbrace
it
,
make
good
use
of
it
;
Indeed
when
the
Prophet
Elisha
knew
the
Messenger
of
the
King
came
to
do
mischief
to
him
,
he
bids
them
entertain
him
roughly
at
the
door
,
hardly
at
the
door
,
but
(
Brethren
)
every
mercy
that
cometh
to
us
if
we
be
godly
,
it
cometh
as
a
Messenger
of
good
tidings
,
it
cometh
to
bring
more
mercy
with
it
,
and
therefore
let
us
entertain
it
kindly
at
the
door
,
let
us
entertain
it
kindly
,
for
certainly
it
wil
make
way
for
further
mercy
;
that
shal
be
the
Third
.
And
then
the
fourth
is
this
.
USE
.
4
The
consideration
of
this
point
may
cause
abundance
of
humiliation
to
our
hearts
,
cause
exceeding
sad
thoughts
,
if
this
be
so
that
one
mercy
of
God
makes
way
to
another
,
one
mercy
if
it
be
sanctified
,
and
have
the
blessing
of
God
with
it
,
it
is
a
door
of
hope
to
another
,
hence
when
we
look
backwards
to
these
waies
of
Gods
mercies
,
that
have
been
heretofore
towards
us
,
and
look
to
the
oppertunities
that
we
have
had
of
obtaining
further
mercy
from
God
,
and
consider
how
we
have
lost
them
,
when
God
was
in
a
way
with
us
,
Oh!
that
should
draw
tears
of
blood
from
us
,
look
back
to
thy
life
.
I
suppose
there
is
never
one
in
this
congregation
,
but
in
looking
back
to
the
waies
of
Gods
providence
to
them
,
they
cannot
but
cry
,
Oh!
the
Lord
was
once
in
a
way
of
mercy
to
me
,
there
was
a
time
that
certainly
God
was
merciful
to
me
,
Nay
,
not
only
in
outwad
mercies
,
such
and
such
deliverances
I
had
at
such
a
time
,
Oh!
had
I
followed
those
mercies
,
What
might
I
have
gotten
?
when
I
was
crying
to
God
for
deliverance
,
God
heard
me
,
God
hath
delivered
me
,
delivered
my
family
,
now
God
(
as
it
were
)
was
in
a
way
of
mercy
to
me
,
O!
had
I
followed
that
then
,
what
might
I
have
gotten
?
but
I
neglected
the
opportunity
,
I
lost
it
,
and
now
God
is
in
another
way
with
me
,
but
especially
when
you
look
back
to
the
opportunities
that
you
have
had
for
the
good
of
your
souls
,
hath
not
God
many
times
bin
in
a
way
of
mercy
to
your
souls
?
Oh!
was
not
there
such
a
time
when
you
began
to
have
frequent
workings
of
Gods
spirit
in
you
?
you
began
to
have
light
darted
into
your
Consciences
,
to
have
the
spirit
of
God
drawing
your
hearts
,
that
when
you
came
to
the
word
,
you
found
the
word
coming
with
power
,
and
the
spirit
of
God
sealing
it
,
and
your
hearts
did
begin
to
yeild
,
and
to
melt
before
God
,
Oh!
what
might
you
have
gotten
if
you
had
gone
on
,
if
you
had
followed
God
in
those
convictions
of
conscience
,
and
in
those
beginnings
of
troubles
you
had
,
and
workings
of
Gods
spirit
,
what
might
you
have
come
to
now
?
There
was
a
door
of
hope
,
but
fooles
and
wretched
men
to
stick
in
the
birth
and
come
not
forth
;
and
alas
!
May
not
many
say
,
Oh!
that
I
had
a
door
of
hope
,
there
was
such
a
mercy
of
God
towards
me
,
but
wo
to
me
the
door
is
shut
,
I
find
my
heart
shut
up
,
and
my
conscience
shut
up
,
and
my
heart
now
is
hard
,
but
it
was
beginning
to
be
softened
?
but
Oh!
how
hard
it
is
now
,
God
was
opening
my
heart
,
but
now
it
is
otherwise
with
me
,
and
for
ought
I
know
God
is
gone
,
and
Christ
is
gone
?
I
had
a
day
,
if
I
had
knowen
it
,
Oh!
it
had
been
happy
for
many
in
this
place
,
if
they
had
at
such
a
time
followed
God
,
when
he
was
in
a
way
of
Mercy
.
If
(
it
may
be
)
when
God
was
in
a
way
of
mercy
to
thee
,
thou
haddest
had
a
heart
to
go
into
thy
closet
,
and
there
cried
to
God
to
follow
on
that
Good
work
that
he
had
begun
,
and
to
make
it
effectual
to
thee
,
this
had
been
a
gracious
work
to
thy
soul
,
but
thou
wentest
away
into
thy
shop
,
into
thy
calling
,
perhaps
into
the
Tavern
or
Alehouse
,
to
thy
gaming
,
to
thy
company
,
and
so
n●glectedest
the
day
of
Grace
,
there
was
a
door
of
hope
,
but
there
was
another
door
thou
haddest
a
mind
rather
to
follow
,
than
to
follow
God
in
the
way
of
mercy
,
I
wil
not
say
that
there
is
no
door
of
hope
for
thee
,
for
there
may
be
a
door
of
hope
,
but
this
I
wil
say
,
that
thy
condition
is
a
lamentable
and
most
greivous
condition
,
and
thou
haddest
need
look
to
it
,
for
this
consideration
sinketh
the
hearts
of
men
and
women
afterwards
;
If
thou
shouldest
come
to
thy
sick
bed
,
or
death
bed
,
perhaps
thy
conscience
wil
preach
that
to
thee
that
now
I
am
preaching
to
thee
,
and
then
thy
conscience
wil
give
ananswer
,
it
is
true
there
was
a
door
of
hope
opened
to
me
,
and
then
if
any
Minister
come
to
offer
Mercy
,
I
(
you
wil
say
)
it
is
for
those
that
have
a
time
of
Mercy
,
but
God
did
open
my
heart
,
and
I
did
shut
my
heart
against
him
,
and
these
thoughts
and
conclusions
are
the
despairing
and
sinking
thoughts
of
men
and
women
upon
their
sick
beds
,
and
if
God
never
had
been
coming
towards
me
,
there
might
have
been
some
hope
,
but
what
hope
is
there
now
for
me
?
Oh!
take
heed
for
time
to
come
,
any
of
you
,
if
God
be
coming
in
a
way
of
Mercy
if
this
day
by
the
word
at
this
time
he
begin
to
open
any
of
your
hearts
labor
to
follow
him
,
to
go
in
at
this
door
of
hope
.
Wel
that
is
the
fourth
;
again
fiftly
from
this
point
learn
this
.
USE
,
5.
If
one
Mercy
be
but
an
inlet
to
another
Mercy
,
then
this
should
teach
al
the
people
of
God
,
to
be
content
to
beare
one
affliction
,
though
it
be
but
a
way
making
for
another
affliction
;
the
argument
runs
thus
,
It
is
true
there
cometh
an
affliction
,
and
by
and
by
another
,
and
that
makes
way
for
another
,
and
so
the
cloudes
rise
after
the
raine
,
and
how
many
poor
weak
hearts
are
plunged
and
dejected
,
they
can
bear
one
affliction
,
I
,
but
when
another
cometh
,
and
another
cometh
,
at
length
they
fal
down
under
the
weight
of
their
afflictions
,
but
if
thou
be
one
that
belongest
to
God
,
and
hast
the
assurance
of
this
point
that
I
have
this
day
been
preaching
to
thee
,
then
use
it
as
an
argument
to
uphold
thy
heart
,
It
is
true
one
affliction
cometh
after
another
,
and
one
affliction
maketh
way
for
another
,
and
hath
not
one
mercy
come
after
another
too
,
and
hath
not
one
mercy
made
way
for
another
too
?
I
am
sure
I
have
had
mercies
thick
and
three
fold
,
and
one
hath
made
way
for
another
,
and
though
I
have
new
afflictions
making
way
one
for
another
yet
let
me
beare
them
,
considereing
how
long
a
time
I
have
had
mercies
making
way
one
for
another
;
yet
further
in
the
sixt
place
,
the
sixt
Use
of
this
may
be
of
great
conscequence
too
.
VSE
.
6.
That
if
this
be
the
way
of
God
towards
his
people
,
that
one
mercy
shal
make
way
for
another
,
then
it
should
be
the
way
of
the
people
of
God
towards
him
again
,
that
one
duty
should
make
way
for
another
duty
,
there
is
a
great
deal
of
reason
for
it
,
If
God
be
thus
gratious
to
us
,
that
one
mercy
maketh
way
for
another
,
then
we
should
be
so
thankful
to
him
,
that
one
duty
of
ours
should
make
way
for
another
duty
,
and
this
(
brethren
)
is
a
most
excellent
thing
,
that
one
duty
maketh
way
for
another
duty
;
as
I
told
you
before
,
when
a
duty
is
accounted
a
mercy
,
then
it
wil
certainly
persevere
,
and
so
take
this
second
note
of
persevering
comeing
in
here
,
when
one
duty
shal
make
way
for
another
duty
,
certainly
that
soul
wil
persevere
in
Duty
.
But
here
is
the
difference
between
that
which
is
done
by
the
strength
of
a
natural
conscience
,
and
that
which
is
done
out
of
a
principle
of
true
sanctifying
Grace
;
I
beseech
you
observe
it
.
There
are
many
I
suppose
are
much
troubled
in
this
case
of
conscience
,
they
say
,
that
one
that
hath
but
the
strength
of
a
natural
conscience
he
may
performe
duty
out
of
this
strength
of
a
natural
conscience
how
can
I
know
then
when
I
performe
duty
out
of
a
gracious
principle
,
a
principle
of
sanctifying
Grace
,
and
that
my
duties
are
not
out
of
the
strength
o●
natural
conscience
?
If
I
would
give
but
one
note
and
were
to
study
never
so
long
of
it
,
I
would
give
this
note
rather
than
any
one
,
and
that
is
this
use
I
am
now
upon
.
If
one
duty
that
thou
performest
give
strength
to
another
duty
,
and
make
thee
fitter
for
it
,
and
inable●h
thee
to
another
duty
,
this
is
a
sign
that
it
is
not
meerly
out
of
a
natural
conscience
,
for
a
natural
conscience
though
it
puts
me
upon
the
doing
of
it
,
yet
it
puts
not
strength
in
me
to
do
it
,
but
a
Gracious
principle
puts
me
upon
the
doing
of
it
,
and
puts
strength
in
me
to
do
it
,
therefore
when
I
am
put
upon
a
duty
upon
conscience
,
and
I
find
that
one
duty
doth
fit
me
for
another
,
this
is
surely
a
gracious
principle
,
not
only
fitteth
me
in
the
same
kind
,
for
so
you
may
say
,
meerly
through
use
I
come
to
be
more
perfect
,
but
when
it
fits
in
another
kind
,
in
another
way
,
by
excercise
we
come
to
be
more
fit
for
that
habit
,
but
here
now
in
spiritual
duties
,
one
maketh
way
for
another
,
though
it
be
in
another
kind
,
in
another
way
,
this
certainly
comes
from
Grace
,
therefore
if
you
mark
this
argument
,
that
Gods
mercies
but
makes
way
for
another
,
therefore
you
wil
have
one
duty
make
way
for
another
,
this
is
a
certaine
signe
of
continuance
of
mercy
to
thy
soul
.
Again
seventhly
.
VSE
.
7.
It
should
be
a
use
of
reprehension
of
our
unbeleeving
hearts
thus
.
It
is
the
way
of
God
when
he
comes
in
one
mercy
,
that
we
should
look
upon
it
as
a
door
of
hope
for
further
;
but
yet
(
mark
ye
)
our
unbeleeving
hearts
wil
usually
draw
consequences
from
Gods
mercies
to
nourish
unbelief
,
quite
contrary
to
the
raising
hope
and
faith
,
not
to
make
Gods
mercies
a
door
of
hope
to
let
in
mercy
,
but
make
it
a
door
of
unbeleif
to
shut
out
mercy
,
as
you
shal
find
an
unbeleeving
heart
working
from
mercies
thus
,
I
,
they
are
mercies
indeed
,
but
they
wil
never
hold
,
they
are
mercies
,
but
they
are
to
prepare
me
for
greater
Judgments
:
and
thus
an
unbeleeving
heart
wil
work
out
arguments
of
unbeleef
,
from
the
very
mercies
of
God
themselves
;
This
is
a
great
sin
,
for
God
bestows
mercys
to
raise
up
hope
,
and
to
help
thy
faith
to
work
,
not
to
helpe
thy
unbeleef
to
work
,
and
yet
(
bretheren
)
there
are
many
christians
that
make
no
other
use
of
Gods
mercies
,
but
meerly
to
nourish
their
unbeleefe
,
and
to
strengthen
their
unbeleefe
,
whereas
they
should
make
them
a
doore
of
hope
.
Again
,
an
eight
Use
should
be
this
.
USE
.
8.
Be
ye
merciful
as
your
heavenly
Father
is
merciful
doth
one
mercy
of
God
make
way
for
anorher
?
let
one
good
action
(
I
mean
of
Mercy
to
your
brother
)
make
way
for
another
,
do
not
say
I
have
done
so
much
already
,
and
therefore
I
may
now
go
on
in
my
covetousness
,
no
,
if
so
be
thou
hast
gracious
principles
,
one
action
of
Mercy
must
make
way
for
another
,
one
forgivness
of
thy
brother
in
one
thing
,
must
make
way
for
another
,
one
action
of
liberality
must
make
way
for
another
thus
God
dealeth
with
thee
,
and
do
thou
so
with
thy
brother
,
for
so
is
the
command
,
Be
ye
merciful
as
your
heavenly
Father
is
merciful
.
Now
the
last
Use
which
I
intended
most
of
al
,
and
is
the
cheife
Use
of
the
point
,
is
this
.
USE
.
9.
A
Use
of
Exhortation
to
us
al
,
to
follow
God
on
in
the
way
of
his
Mercies
,
when
God
hath
opened
a
doore
of
hope
to
us
,
let
us
follow
on
after
God
;
63.
Psalme
.
8.
the
Psalmest
there
speakes
of
God
unto
them
,
but
marke
what
use
he
makes
of
it
,
my
soule
(
saith
he
)
follows
hard
after
God
,
O!
this
should
be
our
course
,
doth
God
come
at
any
time
particularly
to
us
in
any
way
of
Mercy
?
Let
our
soule
follow
hard
after
God
,
when
Jacob
was
wrastling
with
the
Angel
,
and
day
began
to
dawne
,
the
Angel
would
have
been
gone
,
O!
strive
and
wrastle
the
more
.
What!
doth
the
day
dawn
?
many
times
thou
art
wrastling
a
longe
time
with
God
,
&
stil
there
is
nothing
but
darkness
in
thy
soul
,
but
thou
doest
hold
on
through
Gods
Grace
to
thee
,
at
length
the
day
beginneth
to
dawne
,
God
beginneth
to
let
in
some
light
to
thy
Soul
,
and
yet
(
it
may
be
)
even
at
that
time
,
God
seemeth
as
if
he
would
be
gon
,
O!
stir
up
thy self
then
,
and
wrastle
indeed
,
when
the
day
beginneth
to
dawn
,
O!
that
thou
mightest
have
more
might
then
,
as
(
you
know
that
place
that
)
God
bids
David
and
his
people
,
when
you
hear
the
noise
(
saith
he
)
in
the
mulbery
trees
,
bestir
your selves
,
for
God
is
going
out
before
you
then
;
So
I
may
say
,
when
you
feel
God
stirring
in
your
hearts
,
and
have
some
impressions
of
God
upon
your
spirits
,
O!
bestir
your selves
,
follow
on
the
good
work
of
the
Lord
.
I
remember
we
read
in
the
gospel
,
of
the
poore
blind
man
crying
after
Christ
,
O!
Son
of
David
have
Mercy
upon
me
;
some
would
have
had
him
hold
his
peace
,
but
at
length
Christ
pittying
of
him
,
asketh
who
it
is
that
cryed
after
him
,
and
those
that
were
by
came
●o
the
b●ind
man
,
and
saied
thus
to
him
,
be
of
good
comfort
,
for
he
cals
thee
;
I
have
observed
that
he
went
as
fast
as
he
co●ld
then
,
and
●eared
no
danger
of
stumbling
at
any
place
.
So
I
may
say
to
many
of
your
souls
,
it
may
be
your
case
at
this
present
thou
hast
bin
crying
for
the
sight
of
thy
eyes
,
O!
that
he
would
shew
me
his
truth
,
and
open
the
gospel
,
and
the
misteries
of
it
,
O!
that
he
would
open
my
heart
,
and
give
me
a
soft
heart
,
and
a
beleeving
heart
,
whereas
I
have
an
unbeleeving
heart
:
wel
,
be
of
good
comfort
,
he
cals
thee
,
now
he
works
by
his
spirit
and
calls
thee
,
O!
now
bestir
thy selfe
,
and
go
on
after
God
in
this
way
.
It
is
a
special
part
of
the
wisdome
,
and
duty
of
Christians
,
to
observe
what
are
the
waies
of
Gods
mercy
towards
them
,
(
as
I
told
you
before
)
the
connections
of
them
,
so
I
mean
the
beginings
of
them
,
and
therefore
take
this
one
note
,
It
is
a
great
reason
why
many
Christians
are
so
long
time
in
darkness
,
and
under
the
spirit
of
bondage
,
because
they
do
not
observe
the
beginnings
of
Gods
mercy
,
how
God
beginneth
with
them
,
because
they
have
not
al
the
mercy
they
would
have
,
therefore
they
neglect
the
observation
of
the
beginnings
of
mercy
:
but
now
if
thou
hadst
a
heart
to
observe
the
beginings
of
Gods
mercy
,
and
to
pray
when
he
begins
to
open
the
doore
,
and
let
in
a
little
light
,
and
so
to
follow
God
,
thou
mightest
have
been
free
from
the
spirit
of
bondage
long
ere
now
.
But
I
must
leave
particular
applications
now
,
and
come
to
the
more
general
,
and
therefore
seeing
that
this
is
the
thing
our
condition
requires
,
we
must
venture
upon
it
at
least
now
,
though
I
should
never
doe
any
other
thing
,
I
could
not
forbeare
at
this
time
,
that
God
hath
opened
a
doore
of
mercy
,
a
doore
of
hope
to
us
,
to
al
England
,
I
suppose
every
one
sees
it
,
and
among
the
people
of
God
it
is
the
mater
of
their
discourse
,
when
they
come
together
.
Now
what
is
it
that
should
be
our
care
?
O!
that
this
doore
be
never
shut
,
that
now
our
iniquities
lock
it
not
,
now
to
follow
God
on
in
the
way
of
his
mercy
;
that
is
(
brethren
)
a
blessed
doore
of
hope
,
and
I
may
compare
this
doore
of
hope
,
to
that
doore
that
leads
into
the
holy
place
,
1.
Kings
.
7.50
.
the
text
saith
,
That
the
hinges
of
gold
for
the
doors
of
the
inner
house
,
that
door
that
went
into
the
holy
place
,
it
had
the
hinges
of
gold
.
Bretheren
,
those
worthies
of
our
land
,
that
God
hath
called
unto
our
Parliamentary
Asembly
,
they
are
the
hinges
of
our
door
,
and
blessed
be
God
they
are
not
iron
hinges
,
tha●
they
have
not
rigid
&
rugged
spirits
,
not
at
al
to
regard
the
cries
of
the
oppressed
,
no
,
they
have
been
unto
us
as
hinges
of
gold
,
our
door
of
hope
doth
hang
upon
hinges
of
gold
;
If
I
were
at
this
time
to
speak
to
that
Assembly
,
those
that
are
the
hinges
of
our
doore
,
to
those
that
are
our
door-keepers
,
the
door-keepers
of
this
Door
of
hope
,
yea
,
rather
those
that
are
even
this
doore
it selfe
unto
us
,
were
I
to
speake
,
to
them
I
would
seek
to
lay
the
great
charge
,
of
that
mighty
trust
that
is
committed
unto
them
upon
them
;
never
any
Assembly
in
the
world
had
opportunities
of
greater
mercy
from
God
to
his
people
than
these
have
:
were
I
to
speake
to
them
,
I
should
seeke
to
perswade
,
that
as
ever
they
would
have
God
open
to
any
of
their
souls
,
for
themselves
or
their
posterity
,
when
they
shal
knock
at
Gods
door
of
mercy
,
that
they
would
be
faithful
in
keeping
the
door
of
hope
open
unto
us
,
&
that
we
might
enter
comfortably
into
it
;
I
should
cry
unto
them
,
that
they
would
set
open
their
own
hearts
,
open
ye
gates
,
&
be
ye
opened
ye
everlasting
doores
,
that
Christ
the
King
of
Glory
might
enter
into
your
hearts
&
families
,
&
be
set
up
there
but
because
I
am
not
to
speake
to
them
,
but
to
you
this
day
,
I
shal
direct
my selfe
unto
you
in
that
that
is
sutable
to
this
auditory
I
am
preaching
to
.
The
exhortation
of
God
to
you
is
;
that
you
would
take
notice
of
the
great
work
of
God
in
this
doore
of
hope
,
that
you
would
give
him
the
glory
,
that
you
would
praise
his
name
for
his
wonderous
works
,
declare
that
his
name
is
nigh
,
and
therefore
praise
him
,
that
you
would
seek
God
now
earnestly
,
when
he
is
in
a
way
of
mercy
.
O!
that
you
would
seeke
to
praise
him
now
,
and
praise
him
as
much
as
ever
you
can
,
that
you
would
close
with
God
in
the
great
work
that
God
is
about
,
that
according
to
your
several
places
and
rankes
,
you
would
further
the
great
worke
that
God
hath
opened
a
door
unto
,
that
now
you
would
bestir
you
:
while
God
is
stirring
in
a
way
of
mercy
,
be
you
al
stirring
in
a
way
of
endeavours
,
according
unto
the
mercy
God
hath
sent
,
that
your
hearts
might
be
up
and
kept
up
,
as
Gods
heart
is
up
at
this
time
,
and
be
kept
up
for
ever
,
and
to
that
ende
that
your
hearts
might
be
a
little
stirred
to
further
the
work
of
God
,
and
towards
keeping
open
this
door
,
take
these
Considerations
.
1.
That
door
of
hope
that
now
we
have
,
Oh!
it
is
a
door
that
God
hath
opened
after
much
knocking
;
Oh!
there
hath
been
rapping
at
Heavens
gate
,
mighty
knockings
there
before
this
door
was
opened
;
Oh!
the
prayers
of
the
Saints
that
have
been
put
up
for
to
get
open
this
door
!
they
have
knocked
again
and
again
,
and
it
hath
seemed
to
be
barred
against
them
,
at
length
prayer
hath
got
open
the
door
,
as
God
promised
,
Knock
and
it
shal
be
opened
;
This
day
that
word
is
●ul●illed
towards
us
,
we
have
knocked
and
the
door
is
opened
:
now
that
door
that
is
opened
by
such
knockings
,
O!
wha●
great
pitty
it
were
it
should
be
shut
again
through
our
●emissness
.
2.
It
is
a
door
of
hope
opened
to
us
now
,
when
as
but
a
little
while
since
we
have
h●d
a
door
of
fears
,
and
miseries
,
and
wrath
,
and
wickedness
,
superstition
,
and
Idolatry
even
set
wide
open
,
this
was
a
door
not
long
since
;
Oh!
did
not
God
open
a
door
to
us
so
,
as
if
he
would
let
in
al
wrath
and
miseries
?
What
fears
had
we
?
What
kind
of
communion
had
we
when
we
met
together
?
What
shal
we
do
?
Where
shal
we
go
?
the
hand
of
God
is
against
us
,
you
were
afraid
that
God
would
let
ih
a
deluge
of
misery
,
and
at
that
door
let
in
al
his
wrath
upon
us
,
and
not
only
so
,
but
a
door
open
for
al
kind
of
wickedness
,
al
superstition
,
Idolatry
,
cruelty
;
What
a
door
was
there
open
not
long
since
?
we
may
apply
that
place
of
Jer.
23.15
.
where
the
Prophet
saith
,
Prophaneness
is
gone
through
the
whole
Land
from
the
Prophets
,
from
wicked
and
scandalous
Ministers
and
others
.
Oh!
what
superstition
and
prophaneness
went
throughout
our
Land
,
there
was
a
door
open
from
them
to
al
wickedness
,
such
a
door
as
might
bring
al
kind
of
wickedness
.
Now
that
we
that
had
the
mouth
of
such
a
door
laid
open
upon
us
,
should
now
have
a
door
of
hope
opened
to
us
,
Oh!
praised
and
blessed
be
the
name
of
God!
shal
we
be
unfaithful
now
to
God
in
this
way
of
mercy
towards
us
?
3.
Consider
that
we
have
this
door
of
hope
opened
to
us
,
after
that
we
have
been
unfaithful
,
after
the
opening
of
other
doors
,
how
many
doors
have
we
shut
to
our selves
hertofore
?
We
have
had
many
doores
of
hopes
,
other
Parliaments
before
&
yet
we
not
following
of
God
,
we
did
wretchedly
and
wickedly
shut
these
doors
upon
God
,
and
upon
our selves
;
and
yet
that
God
should
open
yet
another
door
unto
us
,
Oh
Gracious
God!
as
they
cryed
at
the
laying
of
the
foundation
of
the
Temple
,
Praise
,
Praise
;
so
we
may
say
now
,
though
the
work
be
not
done
as
we
desire
,
yet
at
the
beginning
of
it
we
may
cry
,
praise
;
praise
.
4.
This
door
of
hope
was
opened
to
us
,
when
in
our
own
thoughts
we
give
al
up
for
lost
,
when
we
even
thought
in
our selves
,
that
God
had
for
eternity
shut
the
door
against
us
,
Oh!
how
have
the
ministers
of
God
in
former
times
been
crying
up
judgments
,
and
our
guilty
consciences
did
close
with
those
truths
,
and
say
,
surely
now
God
is
gone
,
peace
is
gone
,
Christ
is
gone
,
hope
of
God
for
posterity
is
even
gone
,
we
are
made
a
prey
to
their
teeth
,
and
even
swallowed
up
and
now
after
that
we
gave
up
al
for
gone
,
and
did
conclude
that
God
had
shut
the
door
for
ever
against
us
:
yet
now
for
God
to
open
a
door
of
hope
,
this
may
work
upon
our
conscences
to
sanctify
the
Lords
name
,
and
to
follow
the
Lord
with
all
our
might
in
this
way
of
mercy
.
Yea
,
shal
I
say
further
in
the
fift
place
.
5.
Consider
with
what
a
mighty
hand
this
door
of
hope
was
opened
to
you
;
I
remember
I
have
read
that
Josephus
speaking
concerning
the
destruction
of
the
Temple
,
he
saith
that
at
the
time
a
little
before
the
Temple
was
destroyed
,
that
the
Temple
door
that
refused
to
be
opened
by
thirty
men
,
it
was
so
great
that
it
required
the
service
of
thirty
men
every
mornning
to
open
the
door
,
and
every
night
to
shut
it
,
yet
a
little
before
the
destruction
of
the
Temple
,
that
door
flew
open
alone
of
its
own
accord
,
and
they
took
it
as
a
mighty
ominous
thing
,
as
the
hand
of
God
.
Surely
this
door
of
hope
could
not
have
been
opened
by
al
the
skil
and
power
of
men
,
they
could
not
conceive
the
way
,
God
came
by
his
immediate
hand
and
opened
it
,
a
mighty
hand
,
an
out
stretched
arme
of
God
hath
taken
the
barrs
away
,
and
opened
this
door
of
hope
,
now
to
abuse
it
,
or
not
to
thank
the
name
of
God
in
that
,
in
which
Gods
hand
hath
seemed
remarkable
,
Oh!
this
is
a
greivious
sin
,
and
a
mighty
provoking
of
God
,
since
this
is
the
door
that
Gods
mighty
hand
hath
opened
.
Again
further
.
6.
It
is
a
door
that
many
adversaries
have
laboured
to
shut
a
long
time
,
Oh!
what
devices
,
councels
,
plotts
,
al
the
waies
that
possibly
could
be
devised
to
shut
this
door
,
but
God
hath
kept
it
open
,
and
put
in
a
bar
to
keep
it
open
notwithstanding
our
adversaries
;
We
may
say
of
this
as
Saint
Paul
in
another
case
speaking
of
another
door
,
in
1
Cor.
16.9
.
There
was
an
effectual
door
opened
,
and
there
were
many
adversaries
for
it
,
so
we
may
say
that
here
is
a
door
opened
,
and
many
aduersaries
there
be
.
Yea
further
in
the
next
place
.
7.
This
door
,
Oh!
it
is
a
door
of
mercy
by
mercy
,
and
therefore
be
thankful
,
(
I
say
)
it
is
a
door
of
mercy
by
mercy
.
Bretheren
,
had
God
opened
a
door
of
hope
,
though
it
had
been
the
vally
of
Achor
in
the
other
sence
,
though
God
had
given
us
the
vally
of
Achor
for
a
door
of
hope
,
in
the
other
sence
that
the
words
are
ordinarily
taken
in
,
that
is
,
the
vally
of
trouble
,
if
God
had
brought
never
such
troubles
upon
England
,
and
we
had
been
in
never
such
trouble
and
confusion
for
the
present
,
yet
if
God
had
made
this
a
door
of
hope
to
bring
in
mercy
,
we
had
infinite
cause
of
thankfulness
.
But
yet
this
is
his
goodness
,
that
we
have
a
door
of
hope
of
mercy
by
mercy
we
may
say
of
this
door
,
as
the
scripture
saith
of
that
door
in
1
Kings
,
6.31
.
And
for
the
entering
of
the
oracle
he
made
doors
of
Olive
trees
,
two
doors
also
of
Olive
trees
and
carved
;
The
doors
of
the
Temple
they
were
made
of
the
Olive
trees
,
and
the
Olive
you
know
is
a
symbole
of
peace
;
our
door
of
hope
it
is
made
of
Olive
trees
,
Oh!
we
might
have
had
iron
doors
,
and
gates
to
rend
our
flesh
,
and
we
might
have
passed
through
fire
and
water
to
have
come
at
mercy
,
but
(
beloved
)
we
have
a
door
of
Olive
trees
,
of
abundance
of
mercies
,
yea
,
such
a
door
in
the
enterance
of
which
we
find
abundance
of
mercies
,
at
the
very
threshold
of
the
door
,
Oh!
what
mercies
have
been
found
already
(
I
say
)
in
the
beginning
of
the
indeavors
of
those
that
have
been
our
door
keepers
,
or
rather
our
doors
of
hope
,
what
abundance
of
Mercies
have
been
found
already
?
so
that
I
may
say
of
the
indeavors
of
those
assembled
now
in
Parliament
,
as
it
is
said
there
in
the
book
of
the
Canticles
,
of
the
Churches
indeavors
in
the
time
of
reformation
,
for
so
that
place
is
by
many
understood
,
in
5
Canti
.
5.
I
rose
up
to
open
to
my
beloved
,
what
then
?
And
my
hand
dropped
with
Myrrh
,
and
my
Fingers
with
sweet
smelling
Myrrh
,
upon
the
●andles
of
the
Lock
;
what
is
the
meaning
of
this
?
The
Church
of
God
when
Christ
had
called
by
his
spirit
,
afterwards
stirred
by
his
Grace
,
began
to
indeavor
reformation
,
and
the
very
first
indeavoring
of
reformation
,
when
they
were
but
entered
upon
the
door
of
reformation
,
Oh!
it
was
very
sweet
in
the
Nostrills
of
God
,
very
savory
,
my
hands
dropped
with
Myrrh
,
and
my
fingers
with
sweet
smelling
Myrrh
upon
the
handles
of
the
lock
,
when
I
was
but
indeavoring
to
open
and
to
reform
,
then
my
indeavors
were
very
savory
to
the
Nostrills
of
Christ
.
So
the
very
fingers
of
our
worthies
,
do
they
not
smel
of
sweet
Myrrh
?
Are
they
not
savory
in
the
Nostrills
of
God
,
and
in
the
Nostrills
of
his
Saints
?
They
are
savory
when
their
hands
are
but
upon
the
very
handles
of
the
lock
;
therefore
seeing
we
have
such
a
precious
door
as
this
is
,
we
are
bound
to
seek
God
for
the
opening
of
it
,
and
the
continuing
of
it
open
;
but
yet
further
.
Considering
(
bretheren
)
the
wideness
and
the
largness
of
it
;
every
one
that
doth
but
know
how
the
constellation
of
things
are
abroad
in
the
affairs
in
Germany
,
in
France
,
and
Spaine
,
and
the
Low-cuntries
,
and
every
where
;
they
see
that
God
is
(
as
it
were
)
conspiring
together
,
to
make
this
door
of
our
hope
wider
and
wider
to
us
,
and
to
enlarge
our
opportunities
,
God
in
this
bids
us
come
and
aske
what
we
wil
and
we
shal
have
it
,
such
a
wide
door
that
our
fore
fathers
never
knew
,
Oh!
how
would
they
have
rejoyced
to
see
this
wide
door
of
hope
opened
?
Oh!
how
unthankful
,
unworthy
wretches
should
we
be
,
if
such
a
wide
door
of
hope
as
this
should
be
neglected
?
Nay
,
Consider
not
only
(
bretheren
)
the
wideness
of
this
door
,
but
the
treasures
into
which
this
door
opens
;
to
what
doth
this
door
open
?
if
it
open
to
that
that
hath
no
great
treasure
in
it
there
needs
not
so
much
striving
to
get
in
;
but
if
it
open
to
rich
and
invaluable
treasures
,
then
there
is
need
of
striving
to
get
in
;
surely
(
bretheren
)
this
door
of
our
hop●
opens
into
unvaluable
and
Glorious
treasures
;
what
treasures
?
the
liberty
of
our
estates
is
a
great
feavor
,
deliverance
from
oppression
of
wicked
and
unreasonable
men
is
a
great
feavor
,
Oh!
much
more
is
our
liberty
of
conscience
;
Is
our
liberty
of
conscience
oppressed
?
That
is
the
oppression
that
cyeth
in
Gods
eares
;
The
oppression
of
the
poor
,
the
oppression
of
bread
,
that
cryeth
,
but
when
the
children
of
God
shal
cry
to
their
Father
,
Father
,
these
proude
prelatical
men
are
those
that
take
away
our
bread
,
they
have
cryed
up
to
God
,
and
God
hath
heard
their
crie
,
and
now
hath
opened
a
door
to
deliver
us
from
conscience
oppression
,
and
to
grant
us
bread
again
,
to
grant
bread
to
us
,
not
only
so
but
it
opens
to
this
treasure
too
,
it
opens
to
the
treasure
of
the
purity
of
Gods
ordinances
,
and
deliverance
of
us
from
those
burthens
.
If
I
should
name
but
this
one
burthen
that
is
upon
the
Ministers
of
God
,
and
that
woful
burthen
that
is
not
upon
their
shoulders
only
,
(
if
it
were
only
so
it
were
enough
)
but
upon
the
consciences
of
men
,
and
that
is
the
admitting
of
so
many
prophane
wretched
creatures
to
the
Sacrament
;
it
is
an
insupportable
burthen
to
any
conscientious
man
,
that
hath
to
do
in
such
a
thing
as
that
was
;
those
that
are
opposite
to
God
,
in
the
way
of
prophanness
,
that
we
must
come
and
tel
them
here
,
take
the
body
of
Jesus
Christ
that
was
given
for
thee
,
no
conscientious
man
but
was
oppressed
by
this
and
not
only
this
,
but
for
you
also
,
for
certainly
(
bretheren
)
there
should
be
an
excluding
of
such
from
those
holy
things
,
and
to
whom
hath
God
committed
the
trust
of
this
great
ordinance
of
his
?
certainly
he
hath
committed
the
trust
to
the
Church
;
wheresoever
there
is
a
true
Church
,
there
this
trust
is
committed
,
that
if
you
wil
own
your selves
for
a
true
Church
certainly
you
are
trusted
with
it
.
But
you
wil
say
,
we
have
no
power
to
do
it
;
pleade
not
so
,
you
have
a
power
,
Christ
hath
given
a
power
to
every
Church
to
do
it
,
to
purge
out
the
old
leaven
,
&
therfore
know
when
there
is
nothing
between
your
power
,
&
the
the
excercise
of
your
power
,
but
only
suffering
and
affliction
,
your
power
is
no
power
if
you
excercise
not
that
power
that
Christ
hath
given
you
,
the
sin
wil
lie
upon
you
,
and
this
is
no
plea
that
there
is
a
suffering
between
your
power
and
the
excercise
of
it
.
Now
if
God
open
a
door
this
way
,
and
we
see
some
light
to
deliver
our
consciences
from
snares
,
and
from
these
burthens
,
Oh!
it
is
a
blessing
and
mercy
;
it
maketh
a
door
to
open
to
al
Gods
mercies
,
for
this
is
the
reason
many
seperate
from
your
congregations
,
not
because
they
judg
your
Church
a
false
Church
,
or
your
Ministery
a
false
Ministery
.
But
1.
Because
they
have
not
al
the
ordinances
;
of
God
in
the
purity
of
them
,
there
are
such
corruptions
that
they
cannot
medle
with
al.
2.
They
cannot
enjoy
al
Gods
Ordinances
;
though
the
Church
be
true
,
and
the
Ministry
true
,
yet
certainly
those
that
are
consciencious
,
and
look
upon
them
,
they
cannnot
but
be
afraid
,
therefore
if
there
be
a
door
of
hope
to
let
in
our
brethren
the
out-casts
of
Israel
,
and
to
joyn
with
them
in
communion
,
certainly
every
gracious
heart
cannot
but
think
this
a
precious
mercy
,
that
God
should
open
the
door
of
hope
,
and
this
should
be
your
prayer
and
endeavour
to
the
utmost
you
can
,
that
this
door
of
hope
may
be
so
wide
,
that
your
Brethren
may
come
and
enter
in
with
the
peace
of
their
Consciences
;
As
heretofore
it
hath
been
the
honor
of
England
,
that
others
have
come
out
of
other
Countries
for
their
Consciences
,
and
have
been
sheltered
here
,
that
now
it
be
not
the
dishonor
of
England
,
that
her
own
children
should
be
driven
out
from
her
;
because
they
cannot
have
liberty
of
Conscience
,
and
that
in
things
which
some
think
they
are
but
of
an
indifferent
nature
;
if
I
say
that
now
it
should
be
dishonored
by
casting
out
,
and
contemning
your
Brethren
,
because
they
cannot
have
peace
of
Conscience
,
Oh!
what
a
dishonor
wil
it
be
if
it
continue
?
therefore
if
God
be
opening
his
door
,
this
ought
to
be
your
endevor
to
seek
God
,
and
to
endevor
that
it
may
be
so
wide
,
that
those
that
you
Judge
in
your
Consciences
to
be
faithful
and
godly
,
may
come
in
and
enter
in
at
this
door
,
and
enjoy
peaceable
communion
with
you
.
10.
This
door
it
may
further
the
setting
up
of
Christ
in
his
Kingdome
of
Glory
,
Christ
hath
been
set
up
much
in
England
in
his
prophetical
,
and
Kingly
,
and
Priestly
Office
,
now
that
Christ
may
be
set
up
in
the
Church
to
rule
upon
his
Throne
,
to
have
a
door
of
hope
to
open
to
that
,
that
shal
have
an
influence
to
the
general
reformation
of
al
the
Christian
Churches
in
the
world
,
for
the
beating
down
the
Kingdom
of
Antichrist
,
such
a
door
of
Hope
have
we
opened
to
us
.
Yea
,
and
further
besides
this
,
11.
Consider
what
a
dreadful
thing
it
will
be
,
if
this
door
of
Hope
should
be
shut
;
though
it
is
true
,
we
have
some
comfortable
Evidence
it
shal
not
(
as
I
shal
speak
more
by
and
by
)
yet
who
knows
but
that
through
our
wretchedness
,
and
want
of
preparation
of
the
hearts
of
the
People
of
this
Land
,
but
that
this
door
may
be
shut
again
:
Oh!
the
dismal
darkness
if
once
it
shut
again
!
Oh!
the
contempt
that
wil
be
upon
al
the
Saints
of
God!
Oh!
the
pride
,
and
Rage
,
and
Insolency
of
the
Instruments
of
Antichrist
against
them
,
if
this
door
be
shut
again
!
Oh
then
,
if
we
should
once
again
say
,
We
looked
for
light
,
but
behold
darkness
;
Oh!
it
would
be
blackness
of
darkness
then
;
what
Flies
would
come
out
of
the
Land
of
Egypt
then
?
How
would
all
Superstition
and
Idolatry
flow
in
upon
us
?
what
would
become
of
your
Posterity
,
and
little
ones
?
How
would
they
ever
be
nourished
up
in
the
Knowledg
of
God
and
Christ
?
And
you
are
not
likely
to
enjoy
your
outward
Estates
neither
:
if
any
of
you
think
you
have
back
doors
to
get
out
from
Religion
to
keep
your
Estates
,
you
may
be
mistaken
,
if
this
door
be
shut
:
therefore
you
have
need
to
follow
God
all
you
can
in
this
way
to
keep
it
open
.
12.
Had
we
hearts
but
to
be
faithful
with
God
,
though
it
be
not
much
we
can
do
,
yet
there
is
a
Promise
God
made
to
the
Church
of
Philadelphia
,
in
Revel.
3.7
.
To
the
Angel
of
the
Church
of
Philadelphia
,
write
these
things
,
saith
he
that
is
Holy
,
he
that
is
True
,
he
that
hath
the
Key
of
David
,
that
openeth
,
and
no
man
shutteth
,
and
shutteth
,
and
no
man
openeth
:
I
know
thy
works
,
and
behold
,
I
have
set
before
thee
an
open
door
,
and
no
man
can
shut
it
;
surely
these
are
an
excellent
people
:
and
mark
what
follows
;
For
thou
hast
a
little
strength
,
and
hast
kept
my
word
,
and
hast
not
denied
my
Name
:
Behold
I
will
make
them
of
the
Synagogue
of
Satan
,
which
say
they
are
Jews
,
and
are
not
,
but
do
lye
:
Behold
,
I
will
make
them
to
come
and
worship
before
thy
feet
,
and
to
know
that
I
have
loved
thee
.
God
opens
a
door
,
and
saith
that
no
man
shal
shut
this
door
;
and
yet
truly
(
bretheren
)
it
is
very
observable
that
we
have
from
that
famous
instrument
of
God
,
that
brought
a
great
deal
of
light
unto
this
book
,
namely
Mr.
Brightman
,
that
I
name
for
honours
sake
,
you
that
are
acquainted
with
his
writings
upon
this
book
,
shal
find
that
he
applies
every
one
of
these
Churches
,
unto
the
Churches
that
should
follow
after
to
the
end
of
the
world
and
the
estate
of
them
,
&
maketh
it
not
only
litteral
,
but
Tipical
to
tipify
Gods
waies
of
dealings
with
other
Churches
to
the
end
of
the
world
,
and
it
is
very
observable
that
he
maketh
the
Church
of
Sardis
,
to
answer
to
the
Church
of
Germany
,
just
according
to
his
opening
of
Gods
dealing
with
the
Church
of
Sardis
,
he
prophecies
what
God
should
do
to
the
Church
of
Germany
,
and
so
it
came
to
pass
,
and
this
Church
of
Pihladelphia
,
he
did
interpret
it
thirty
or
fourty
years
agoe
(
so
long
it
is
since
he
wrote
it
)
of
the
Church
of
Scotland
and
see
how
far
God
hath
made
it
good
:
God
hath
opened
a
door
to
them
,
and
certainly
such
a
door
as
shal
never
be
shut
;
that
which
is
opened
to
them
,
and
they
not
only
wil
have
it
themselves
,
but
God
wil
make
them
instrumental
for
others
,
and
mark
how
they
are
described
,
for
thou
hast
the
Ministery
,
every
one
looked
upon
that
Church
with
contempt
,
a
very
poor
beggerly
nation
and
an
ignorant
people
,
had
little
knowledg
of
any
thing
at
al
,
had
but
little
time
,
but
yet
thou
hast
kept
my
word
,
though
they
have
little
knowledg
,
yet
they
wil
keep
his
word
,
yea
,
marke
and
consider
how
far
he
goes
on
,
behold
I
wil
make
them
of
the
Synagoge
of
Satan
,
which
say
they
are
Jewes
,
and
say
they
are
the
Church
of
God
,
I
wil
make
them
to
say
they
are
not
Jwes
,
they
are
not
the
church
of
God
,
but
they
do
lie
,
behold
I
wil
make
them
to
come
and
worship
before
this
people
,
&
to
know
that
I
am
God
,
even
to
worship
before
their
feet
,
&
to
know
that
I
have
loved
them
;
do
not
those
that
cryed
out
of
them
before
,
and
?
rayled
upon
them
,
do
they
not
now
begin
to
be
convinced
that
God
was
with
them
,
and
therfore
now
we
know
how
they
are
called
by
others
,
what
titles
now
they
have
different
from
their
former
,
thus
God
hath
fulfilled
it
in
part
upon
them
,
and
beleeve
it
we
shal
have
a
share
in
that
mercy
even
that
door
that
is
opened
to
us
in
that
way
,
is
so
opened
as
it
shal
not
be
shut
againe
;
wherefore
then
to
conclude
al.
1.
Let
every
one
take
heed
,
let
the
fear
of
God
be
upon
every
soul
,
especially
any
of
you
that
are
more
eminent
than
others
in
any
place
,
take
heed
,
as
from
God
this
day
take
warning
,
that
thou
be
not
the
least
interruption
in
the
great
work
that
God
is
about
;
certainly
if
you
be
,
if
you
wil
stand
in
this
door
to
hinder
the
good
that
God
is
letting
in
,
you
wil
certainly
be
overcome
,
you
wil
certainly
be
vanquished
,
you
can
never
hinder
the
work
God
is
about
,
and
therefore
those
men
that
are
superstitous
,
Antichristian
,
and
would
uphold
that
work
(
I
say
)
those
men
are
in
some
respects
more
unhappy
,
than
the
superstitious
and
Antichristian
men
in
former
times
,
because
that
those
that
before
did
seek
to
maintain
superstition
,
&
popery
,
&
the
like
,
then
it
was
a
time
that
God
was
peacable
,
and
suffering
towards
the
enemies
of
his
people
,
and
was
content
it
should
come
in
then
,
I
mean
content
by
way
of
permission
,
not
by
way
of
approbation
,
and
did
suffer
it
,
but
now
is
the
very
time
that
God
is
quite
rooting
it
out
,
it
is
the
very
time
that
God
is
seting
himself
against
it
,
and
therefore
they
that
shal
now
seek
to
uphold
it
,
they
are
men
that
are
most
unhappy
;
because
at
that
time
they
stand
in
the
doore
,
just
when
God
is
comming
with
his
power
,
and
with
his
strength
.
O!
take
heed
you
have
no
hand
in
interupting
the
great
work
God
is
about
,
and
(
my
brethren
)
that
we
may
give
God
the
honor
of
this
door
of
hope
.
2.
Let
us
consider
with
our selves
,
what
we
would
have
given
heretofore
,
that
we
might
have
had
such
a
door
of
hope
,
I
am
perswaded
many
of
us
would
have
laid
down
our
lives
,
O!
Lord
if
we
might
have
purchased
so
much
good
as
now
is
come
to
England
,
we
would
have
counted
our
dearest
heart
blood
wel
spent
.
Now
seeing
we
would
have
given
so
much
heretofore
,
O!
what
shal
we
render
now
?
that
strength
that
we
should
have
spent
under
the
cruel
rage
of
our
adversaries
,
O!
Let
that
strength
be
now
spent
to
the
praise
and
honor
of
our
God
under
his
mercies
:
there
is
a
notable
place
of
scripture
for
that
in
the
119.
Psalme
.
134.
God
had
delivered
him
from
his
oppressours
,
and
therefore
he
would
keep
his
statures
;
Thou
hast
(
O
Lord
)
delivered
me
from
my
oppressors
,
therefore
wil
I
keepe
thy
statutes
;
So
that
strength
that
we
should
have
spent
under
the
cruelty
of
our
oppressors
,
now
should
be
spent
in
the
keeping
of
Gods
statutes
,
and
following
the
waies
of
God
.
3.
Let
our
hopes
now
rise
higher
,
God
would
have
our
hopes
raised
higher
,
seeing
he
hath
opened
a
door
let
us
stand
in
the
door
,
and
let
us
not
be
discouraged
,
though
we
think
perfect
reformation
a
difficult
thing
,
yet
(
brethren
)
perfect
reformation
now
is
not
more
difficult
,
than
that
we
have
now
was
difficult
a
year
or
two
agoe
;
a
year
or
two
agoe
that
we
now
have
was
as
unlikely
,
as
perfect
reformation
now
is
;
and
therefore
we
are
to
raise
up
our
hopes
to
higher
&
greater
things
:
and
therefore
the
King
when
he
smote
the
ground
twice
or
thrice
,
he
should
have
smote
seven
or
eight
times
.
And
(
brethren
)
we
have
to
deale
with
a
great
God
and
his
designe
is
to
magnifie
his
great
name
in
the
good
of
his
Church
,
in
the
17.
Psalme
.
Thou
hast
shewed
thy
marvailous
loving
kindness
,
The
word
as
is
is
taken
by
some
may
be
read
,
Lord
,
make
thy
loving
kindness
wonderful
,
miraculous
.
God
loveth
to
make
his
loving
kindness
to
his
Church
miraculous
.
Now
(
brethren
)
we
may
hope
to
have
that
from
God
,
that
shal
make
God
appear
a
wonder-working
God
,
that
shal
set
up
God
in
his
glory
,
now
this
reformation
in
our
land
,
it
shal
set
up
God
in
his
glory
,
that
we
hope
for
,
our
hope
is
at
the
lowest
except
we
hope
for
such
great
things
,
as
may
set
out
God
to
be
an
infinite
and
great
God
.
An
ordinary
reformation
in
deliverance
from
the
oppression
of
the
state
,
it
is
not
enough
to
set
out
the
infinite
pardoning
and
loving
kindness
of
God
,
wherfore
then
for
the
conclusion
of
al
,
O!
let
every
one
therefore
now
goe
on
in
the
name
of
God
,
and
stand
in
the
door
,
and
look
how
God
is
comming
,
and
close
with
him
,
and
meete
God
in
every
way
of
his
mercy
,
in
Reve.
4.1
.
the
text
saith
,
There
was
a
door
opened
in
heaven
,
(
brethren
)
certainly
there
is
a
door
opened
in
heaven
,
let
us
incourage
our
hearts
,
and
do
what
we
can
in
our
places
,
and
with
the
strength
that
we
have
,
let
us
open
our
hearts
,
and
open
our
desires
to
him
,
let
him
know
that
we
are
willing
to
venture
our
estates
,
our
liberties
,
our
lives
,
and
al
that
we
are
or
have
to
maintain
a
good
cause
,
God
hath
done
much
,
he
wil
do
much
in
Psalmes
.
I
have
brought
you
out
of
the
Land
of
Egypt
,
open
your
mouth
wide
that
I
may
fil
it
,
I
have
done
great
things
,
brought
you
out
of
the
land
of
Egypt
,
open
your
mouth
wide
that
I
may
fil
it
.
Certainly
God
he
hath
dilivered
us
from
the
Egyptian
bondage
,
let
us
open
our
mouths
,
and
our
hearts
,
and
our
Arms
,
and
our
hands
wide
,
and
the
Lord
wil
fil
them
,
and
now
the
Lord
grant
to
every
one
of
you
as
he
did
to
Lidia
,
the
text
saith
,
the
Lord
opened
her
heart
,
and
so
the
Lord
open
your
hearts
.
And
as
ye
read
there
was
an
effectual
door
of
faith
opened
to
the
Gentiles
,
so
let
this
be
the
conclusion
of
al
,
I
pray
that
at
the
last
there
may
be
a
door
of
faith
opened
to
this
Congriation
,
to
receive
these
truths
that
have
bin
delivered
by
faith
.