HEB.
11.
25.
Chusing
rather
to
suffer
affliction
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
.
CHAP.
I.
God
will
sometimes
be
honored
,
rather
with
the
sufferings
of
men
in
high
Places
,
then
with
their
services
.
HAving
finished
Moses
his
SELF-DENIAL
,
namely
,
what
he
refused
,
together
with
the
circumstance
of
time
,
and
the
principle
by
which
he
was
enabled
thereunto
:
Now
what
it
was
that
he
chose
,
we
are
to
consider
;
his
appearing
for
,
and
the
joyning
himself
with
the
afflicted
people
of
God
,
although
he
knew
he
must
needs
partake
with
them
in
their
afflictions
;
he
saw
that
God
would
rather
be
honored
by
him
in
an
afflicted
estate
,
then
in
the
enjoyment
of
all
his
glory
that
he
might
have
had
;
he
was
willing
to
submit
to
God
in
that
way
.
Yet
he
might
have
had
many
reasonings
in
himself
,
that
might
have
drawn
his
heart
another
way
;
he
might
have
thought
,
that
in
his
keeping
of
the
honor
and
power
he
had
in
the
Court
,
he
might
have
done
a
great
deal
of
service
for
God
,
in
the
improving
of
his
favor
with
Pharaoh
and
his
Nobles
for
the
people
of
God
;
he
might
have
been
of
great
use
for
them
,
that
it
was
a
thing
of
great
consequence
,
for
them
to
have
a
friend
in
the
Court
,
that
might
do
them
so
much
good
,
as
it
was
probable
he
might
have
done
:
Yea
,
he
might
have
thought
with
himself
,
Surely
God
intends
to
use
me
here
in
some
great
service
for
his
people
,
for
how
wonderful
hath
his
Providence
been
towards
me
,
in
bringing
me
to
,
in
raising
of
me
up
,
and
continuing
me
in
this
honor
?
what
a
strange
and
extraordinary
Providence
of
God
was
it
,
to
dispose
of
my
Parents
hearts
,
to
hide
me
in
such
a
maner
as
they
did
amongst
the
rushes
?
and
that
the
Daughter
of
Pharaoh
must
come
at
that
time
to
the
River
,
and
that
I
must
be
found
by
her
,
and
no
body
else
;
and
that
God
should
dispose
of
her
heart
so
,
as
to
commiserate
my
condition
,
and
to
be
so
enclined
towards
me
as
she
was
,
that
she
should
not
onely
preserve
my
life
,
but
have
me
brought
up
as
her
own
Son
;
that
she
should
have
care
,
that
my
education
might
be
such
,
as
I
might
be
meet
for
honor
and
advancement
in
her
Fathers
house
,
whereas
she
might
have
brought
me
up
in
some
base
and
servile
maner
,
according
to
the
quality
of
a
Bondslaves
childe
,
of
an
Hebrew
childe
,
so
much
abhorred
and
hated
by
the
Egyptians
;
and
that
God
should
give
me
that
understanding
and
capacity
,
that
I
should
come
to
be
learned
in
all
the
learning
of
the
Egyptians
;
and
that
God
should
encline
the
heart
of
Pharaoh
to
me
likewise
,
that
he
should
countenance
me
,
and
prefer
me
;
and
that
the
favor
of
Pharaohs
daughter
,
and
of
Pharaoh
himself
,
should
continue
so
long
as
it
does
,
even
to
my
growth
up
to
forty-years
;
that
I
should
have
favor
in
the
eyes
of
his
Nobles
,
and
of
all
the
Court
,
none
of
them
seeking
to
undermine
me
,
to
alienate
Pharaohs
heart
from
me
?
surely
God
intended
to
use
me
in
some
great
service
here
in
the
Court
;
if
I
should
now
do
any
thing
to
provoke
Pharaoh
against
me
,
to
lose
that
favor
,
that
honor
,
that
power
I
have
,
what
a
loss
would
this
be
to
the
people
of
God
?
what
would
become
of
them
?
little
hope
then
of
any
good
to
them
:
yea
,
if
Pharaoh
and
the
Court
should
frown
upon
me
,
it
is
like
they
will
be
more
enraged
against
them
,
and
rather
make
their
burthen
heavier
,
and
their
bondage
sorer
:
Now
then
what
a
grievous
thing
would
it
be
,
that
such
an
opportunity
as
I
have
in
my
hands
should
be
lost
?
But
Moses
seeing
Gods
minde
,
that
he
would
rather
have
him
venture
himself
in
joyning
with
his
people
in
affliction
,
and
that
this
was
the
way
,
whereby
God
would
honor
himself
by
him
,
he
was
content
to
let
go
all
those
reasonings
,
and
yield
up
himself
to
Gods
own
way
:
God
will
sometimes
rather
be
honored
by
the
sufferings
and
afflictions
of
men
in
great
Places
(
who
one
would
think
had
large
opportunities
of
service
)
then
in
any
service
that
they
shall
or
can
do
;
and
such
men
should
be
willing
to
submit
to
God
herein
:
It
is
not
what
I
or
others
think
,
how
God
may
be
honored
this
way
or
another
,
but
what
the
will
of
God
is
,
which
way
he
will
be
honored
;
and
God
expects
from
men
,
not
onely
that
they
should
seek
his
honor
,
but
that
they
should
seek
it
his
own
way
:
All
the
intentions
and
ayms
at
the
glory
of
God
that
can
possibly
be
,
are
nothing
;
God
cares
not
for
them
,
if
they
be
out
of
his
own
way
.
It
was
an
excellent
resolution
of
David
,
2
Sam.
15.
25
,
26.
If
I
shall
finde
favor
in
the
eyes
of
the
Lord
,
he
will
bring
me
back
again
,
but
if
he
thus
say
,
I
have
no
delight
in
thee
;
behold
,
here
I
am
,
let
him
do
to
me
as
seemeth
good
to
him
.
We
reade
of
Heman
,
a
man
of
admirable
wisdom
,
one
of
the
wisest
upon
earth
in
his
time
,
as
appears
1
King
.
4.
31.
and
yet
Psal.
88.
God
kept
him
down
,
and
low
by
afflictions
all
his
days
from
his
youth
.
This
God
doth
;
First
,
to
shew
his
soveraignty
over
his
creature
,
that
he
hath
the
absolute
dispose
of
all
,
to
use
them
as
Secondly
,
to
shew
that
he
hath
no
need
of
any
for
his
service
,
for
the
bringing
about
his
own
ends
,
he
Thirdly
,
because
he
would
not
have
us
to
put
any
confidence
in
man
,
to
think
that
the
work
must
needs
Fourthly
,
that
he
might
have
a
proof
of
the
self-denial
of
these
men
,
of
their
absolute
subjection
to
Fifthly
,
that
he
might
teach
such
,
whilest
they
do
enjoy
their
opportunities
of
service
,
to
walk
in
dependence
There
is
much
danger
in
listning
to
these
reasonings
,
because
the
opportunities
for
service
,
and
the
keeping
up
your self
in
that
condition
in
which
you
are
,
being
involved
together
,
there
may
lie
much
self-love
,
under
the
pretence
of
doing
service
,
and
that
so
secretly
,
as
without
diligent
and
faithful
search
into
your
own
hearts
,
you
shall
not
perceive
it
your selves
;
wherefore
while
you
see
God
offering
opportunities
of
service
,
while
you
see
his
minde
in
improving
you
thus
,
follow
it
on
with
all
your
might
,
let
no
opportunity
slip
,
do
to
the
utmost
you
can
for
God
;
and
when
you
see
his
minde
to
lay
you
aside
,
and
to
use
you
in
another
way
,
although
it
be
of
affliction
,
and
grievous
sufferings
,
yet
be
as
willing
to
yield
to
God
in
this
,
as
in
the
former
way
;
and
thereby
,
First
,
you
shall
shew
the
most
glorious
work
of
self-denial
that
may
be
;
it
is
more
to
deny
ones
self
here
Secondly
,
it
may
be
,
if
you
bring
your
hearts
to
lie
at
Gods
dispose
in
this
,
he
will
use
you
the
rather
,
Thirdly
,
if
you
go
on
with
such
a
disposition
as
this
,
it
is
more
like
that
God
will
bless
your
service
,
while
Fourthly
,
or
if
you
shall
be
taken
off
for
a
while
,
Magdeburgenses
Centuriatores
think
that
Barnabas
the
Apostle
was
the
same
that
Joseph
was
,
who
was
one
of
the
two
,
upon
whom
the
lot
was
cast
for
the
Apostleship
,
when
it
fell
upon
Matthias
,
and
he
was
refused
,
Acts
1.
which
Joseph
was
afterwards
called
Barnabas
by
the
Apostles
,
Acts
4.
36.
in
stead
of
Barsabas
;
they
making
Joses
to
be
the
same
with
Joseph
:
Joseph
was
a
gracious
man
,
and
when
he
saw
it
was
Gods
minde
not
to
use
him
in
that
work
,
he
was
content
to
go
on
in
that
way
which
God
would
have
him
,
although
it
were
in
a
far
lower
condition
,
then
in
the
work
of
an
Apostle
,
and
therefore
afterwards
God
called
him
to
that
high
and
honorable
work
.
Fifthly
,
howsoever
,
your
reward
shall
be
as
great
,
as
if
you
were
used
in
the
greatest
service
,
in
the
highest
CHAP.
II.
The
opening
of
the
words
,
with
the
several
doctrines
in
this
Text.
BUt
for
a
more
particular
handling
this
verse
,
I
shall
first
give
a
short
paraphrase
of
it
;
secondly
,
shew
the
several
doctrinal
conclusions
contained
in
it
.
[
He
chose
]
Choyce
notes
a
comparing
of
one
thing
with
another
,
and
the
deliberating
of
the
minde
about
the
things
compared
,
and
at
the
last
a
free
determination
of
the
will
which
way
to
go
.
Thus
Moses
compares
the
estate
of
Gods
people
,
and
the
pleasures
of
sin
,
one
with
another
;
he
deliberates
in
his
minde
,
which
is
the
safest
,
and
the
best
way
for
him
to
go
,
and
at
last
freely
,
yet
throughly
and
fully
determines
the
case
;
He
chose
rather
to
suffer
affliction
:
he
did
not
choose
affliction
absolutely
,
for
affliction
in
it self
is
an
evil
,
but
rather
then
the
pleasures
of
sin
,
afflictions
are
to
be
chosen
:
Job
36.
21.
Elihu
charges
Job
,
that
he
chose
sin
rather
then
affliction
;
this
choyce
is
an
ill
choyce
,
Moses
his
choice
was
a
wise
and
gracious
choice
;
he
chooses
affliction
rather
then
sin
.
[
Affliction
]
that
is
,
any
affliction
,
not
this
or
that
affliction
,
but
whatsoever
affliction
God
should
think
fit
:
Many
think
themselves
willing
to
suffer
affliction
in
the
general
,
until
they
be
called
unto
some
particular
affliction
,
and
then
they
think
,
Oh
,
if
it
were
any
other
we
could
bear
it
,
but
this
we
know
not
how
to
bear
;
whereas
the
true
subjection
of
the
heart
to
God
,
is
to
bear
what
God
himself
shall
appoint
.
He
chose
[
to
suffer
affliction
,
]
not
to
bring
affliction
upon
himself
:
Religion
teaches
no
man
,
rashly
and
headily
to
bring
himself
into
misery
.
[
To
suffer
affliction
with
the
people
of
God
:
]
That
is
,
either
in
joyning
with
the
people
of
God
in
the
ways
of
godliness
,
in
which
they
were
;
or
in
appearing
for
them
;
or
in
joyning
in
communion
with
them
.
[
Then
to
enjoy
the
pleasures
of
sin
.
]
The
words
are
in
the
Original
,
Then
the
enjoyment
of
sin
.
[
The
pleasures
of
sin
;
]
that
[
The
pleasures
of
sin
for
a
season
:
]
that
is
,
either
for
a
short
season
,
or
for
an
uncertain
season
.
The
doctrinal
Conclusions
in
the
words
are
these
:
First
,
the
usual
condition
of
Gods
people
in
the
Secondly
,
when
Gods
people
in
Gods
way
are
under
grievous
afflictions
,
wicked
men
in
the
way
of
sin
Thirdly
,
afflicted
godliness
is
to
be
chosen
,
rather
then
pleasant
wickedness
.
Fourthly
,
a
spiritual
eye
can
see
an
excellency
in
Fifthly
,
a
gracious
heart
is
willing
to
appear
for
Sixthly
,
there
is
so
much
good
to
be
had
with
Seventhly
,
nothing
that
is
but
for
a
season
can
satisfie
CHAP.
III.
Gods
people
,
though
dear
to
God
,
yet
usually
have
been
in
an
afflicted
estate
.
FOr
the
first
:
Gods
people
,
although
dear
and
precious
in
his
eyes
,
yet
they
have
usually
been
an
afflicted
people
in
all
generations
unto
this
day
.
When
God
was
making
his
Covenant
with
Abraham
,
Gen.
15.
12.
at
the
going
down
of
the
Sun
a
deep
sleep
fell
upon
him
:
and
lo
,
a
horror
of
great
darkness
was
on
him
,
and
ver.
17.
a
smoking
furnace
,
and
a
burning
lamp
passed
between
his
sacrifice
,
and
the
Lord
tells
him
of
the
bondage
of
his
seed
in
Egypt
.
The
afflicted
condition
of
Gods
people
who
were
to
come
from
Abraham
,
was
shewn
by
the
horror
of
darkness
,
and
the
smoking
furnace
:
And
this
is
observable
,
As
at
the
first
great
Promise
that
was
made
for
Gods
choosing
of
a
people
to
himself
out
of
Abrahams
loyns
,
their
afflicted
estate
was
set
out
;
so
where
we
have
the
great
promise
of
the
Gospel
,
the
largest
of
any
in
the
Gospel
,
for
the
encouragement
of
those
who
are
willing
to
part
with
any
thing
for
Christ
,
even
there
perfecution
is
annexed
▪
for
so
the
words
are
,
Mark
10.
29
,
30.
There
is
no
man
that
hath
left
house
,
or
brethren
,
or
sisters
,
or
father
,
or
mother
,
or
wife
,
or
children
,
or
lands
for
my
sake
,
and
the
Gospels
,
but
he
shall
receive
a
hundred
fold
now
in
this
life
,
houses
,
and
brethren
,
and
sisters
,
and
mothers
,
and
children
,
and
lands
,
with
persecutions
,
and
in
the
world
to
come
eternal
life
;
Persecutions
come
in
amongst
all
those
great
things
that
are
there
promised
.
Israel
is
a
people
afflicted
from
their
youth
,
Psal.
129.
1.
When
God
appeared
to
Moses
,
to
send
him
a
deliverer
of
his
people
,
he
appeared
to
him
in
a
burning
bush
,
to
set
out
the
afflicted
estate
of
his
people
.
If
the
people
of
God
might
have
a
Herald
to
give
Arms
to
them
,
as
some
other
Professions
and
Societies
have
,
the
best
and
most
sutable
,
would
be
such
as
Mr.
Hooper
that
holy
Martyr
had
,
when
he
was
made
Bishop
of
Worcester
,
A
Lamb
in
a
flaming
bush
,
with
rayes
of
the
Sun
from
Heaven
shining
on
it
:
a
Lamb
for
meekness
,
in
a
bush
burning
,
amongst
wicked
men
,
who
are
as
brambles
and
thorns
,
burning
with
malice
,
and
yet
the
sweet
influence
and
comfortable
light
of
heaven
let
out
upon
it
.
When
Ignatius
came
to
the
wilde
beasts
,
to
be
devoured
of
them
,
and
his
bones
crushed
between
their
teeth
;
Now
(
says
he
)
I
begin
to
be
a
Christian
:
Blessed
Mr.
Bradford
writing
to
the
Town
of
Walden
,
to
encourage
them
to
suffer
,
saith
,
that
that
Christian
hath
not
learned
his
A.
B.
C.
in
Christianity
,
who
hath
not
learned
the
lesson
of
the
Cross
.
A.
Christian
is
a
Cross-bearer
,
says
Luther
.
As
God
made
the
evening
and
the
morning
to
be
the
first
day
,
and
so
in
Gen.
c.
29
Ecclesia
cst
haeres
Crucis
.
the
second
,
&c.
So
the
day
of
Gods
people
,
God
hath
made
to
be
the
evening
of
troubles
here
,
and
the
everlasting
morning
of
glory
and
happiness
hereafter
.
It
is
an
expression
of
Mr.
Calvin
,
The
godly
(
says
he
)
have
their
dark
shadow
of
troubles
before
them
,
and
their
brightness
of
glory
behinde
to
come
hereafter
,
but
the
men
of
the
world
have
their
brightness
before
them
.
Men
use
to
bring
out
their
best
first
,
and
reserve
the
worst
till
afterwards
,
but
Gods
dealing
with
his
people
is
otherwise
,
their
worst
is
first
with
them
.
The
way
to
Canaan
is
through
the
wilderness
,
even
after
a
sore
and
tedious
bondage
;
yea
,
and
when
God
brought
his
people
into
Canaan
,
he
brought
them
into
the
worst
part
of
Canaan
first
,
into
the
southern
part
,
which
was
the
most
dry
and
barren
part
of
the
land
.
The
way
to
Zion
is
through
the
valley
of
Baca
,
Psal.
84.
6.
Many
are
the
troubles
of
the
righteous
,
saith
David
,
Psal.
34.
19.
According
to
that
of
the
Apostles
,
Acts
14.
22.
Through
much
tribulation
we
must
enter
into
the
kingdom
of
God
.
Psalm
22.
is
a
prophetical
Psalm
of
Christs
sufferings
,
and
the
title
is
upon
Aijeleth
Shehar
,
which
signifies
the
morning
Hart
or
Stag
,
such
a
one
as
the
Huntsmen
sever
out
in
the
morning
from
the
rest
,
to
hunt
for
that
day
.
Such
was
Christ
,
and
such
is
his
Church
,
as
the
morning
Stag
severed
out
to
be
hunted
and
worried
by
the
world
.
In
the
world
ye
shall
have
tribulation
,
saith
our
Savior
to
his
disciples
,
John
16.
33.
we
cannot
follow
Christ
,
and
be
his
Disciples
,
but
upon
these
terms
,
Mat.
16.
24.
Others
use
to
invite
Followers
with
promises
of
honors
and
riches
,
but
Christ
tells
the
worst
at
first
,
what
we
are
like
to
finde
;
we
must
be
content
to
take
up
our
cross
,
not
to
endure
it
by
compulsion
,
and
constraint
,
but
to
take
it
up
willingly
and
cheerfully
:
Secondly
,
not
what
cross
we
will
,
we
must
not
choose
our
cross
,
but
what
is
appointed
for
us
.
He
must
take
up
his
cross
.
But
this
cross
it
may
be
shall
be
but
now
and
then
.
Yes
,
Luke
9.
23.
He
must
take
up
his
cross
daily
.
But
if
every
day
,
I
hope
it
is
an
easie
cross
.
Nay
,
it
is
a
killing
cross
;
1
Cor.
15.
31.
I
dye
daily
,
saith
St.
Paul
.
But
yet
I
hope
there
may
be
refreshings
some
part
of
the
day
.
Not
so
neither
;
Rom.
8.
36.
For
thy
sake
are
we
killed
all
the
day
long
;
that
is
,
in
regard
of
the
danger
of
death
:
Secondly
,
in
regard
of
some
beginnings
that
we
suffer
:
Thirdly
,
in
regard
of
our
willingness
to
undergo
it
.
Since
the
days
of
John
Baptist
the
Kingdom
of
Heaven
suffers
violence
,
and
the
violent
take
it
by
force
,
Mat.
11.
12.
this
is
ordinarily
taken
for
the
greediness
of
the
peoples
embracing
Johns
Ministery
,
but
it
rather
seems
to
be
spoken
of
another
kinde
of
violence
,
namely
,
the
violence
of
opposition
and
persecution
,
in
which
the
enemies
of
the
Gospel
seek
to
lay
violent
hands
upon
it
;
for
he
tells
them
presently
,
Verse
16
,
17
,
18.
that
the
Jews
were
as
wayward
children
,
that
nothing
would
please
them
,
but
said
that
John
had
a
Devil
;
they
were
therefore
rather
violent
against
his
Ministery
,
then
violent
in
embracing
of
his
Ministery
.
2
Tim.
3.
12.
All
that
will
live
godly
,
must
suffer
persecution
:
First
all
]
Every
one
must
expect
it
,
although
derided
him
.
And
at
another
time
they
would
have
broke
his
neck
,
by
casting
him
from
a
steep
hill
,
after
he
had
done
his
Sermon
.
Saint
Paul
the
most
famous
Preacher
next
to
Christ
,
that
ever
was
,
and
yet
he
was
accounted
a
babler
,
a
pestilent
fellow
,
his
Sermons
were
accounted
factious
and
seditious
.
Secondly
,
He
that
will
live
godly
.
]
The
Devil
Revelations
,
Chap.
12.
was
ready
to
bring
forth
her
Childe
,
the
Dragon
sought
to
devour
it
,
he
medled
not
with
her
all
the
while
she
was
a
breeding
.
Thirdly
,
he
that
will
live
.
]
If
he
keep
his
Fourthly
,
he
that
will
live
godly
.
]
Not
civilly
onely
,
Fifthly
,
he
that
will
live
godly
in
Christ
Jesus
:
that
is
,
in
the
vertue
,
strength
and
power
of
Christ
to
live
godly
in
Christ
.
Christ
,
but
this
godliness
in
Christ
Iesus
is
that
which
is
persecuted
in
the
world
[
godly
in
Christ
Jesus
.
]
That
is
,
first
real
and
true
godliness
,
not
the
shadow
Secondly
,
godliness
in
Christ
Jesus
,
is
exact
godliness
,
Thirdly
,
the
godliness
that
is
in
Christ
Jesus
,
is
a
he
is
no
busie-body
,
not
so
hot
,
and
fierce
as
others
are
.
We
reade
Exod.
8.
28.
Pharaoh
was
content
to
let
the
people
go
,
onely
he
would
not
have
them
go
far
;
so
,
many
are
content
that
men
should
be
Religious
,
so
be
it
they
do
not
go
too
far
,
Revel.
2.
2.
Christ
saith
to
the
Angel
of
the
Church
of
Ephesus
,
I
know
thy
labor
and
thy
patience
;
mark
how
these
two
are
joyned
:
If
the
Angel
had
not
labored
so
much
,
it
is
like
he
had
not
suffered
so
much
:
If
Ministers
and
Christians
will
be
idle
and
do
little
,
they
are
not
like
to
suffer
much
,
a
little
patience
will
serve
turn
;
but
those
who
put
forth
themselves
,
who
are
stirring
,
active
,
who
labor
much
,
they
must
expect
to
suffer
much
.
It
is
very
observable
that
of
the
seven
Churches
we
reade
of
in
the
Revelations
,
there
are
onely
two
of
whose
troubles
there
are
no
mention
;
and
which
are
they
?
the
first
is
Sardis
,
of
which
it
is
said
,
She
had
a
name
that
she
lived
,
and
was
dead
:
the
other
was
Laodicea
,
that
was
neither
hot
nor
cold
:
These
two
escaped
troubles
,
but
none
of
the
other
.
Fourthly
,
the
godliness
that
is
in
Christ
Iesus
,
is
a
Ieremy
,
Let
them
come
in
to
you
,
do
not
you
go
to
them
:
Let
men
say
what
they
will
,
let
them
threaten
,
rail
,
flatter
,
perswade
,
yet
this
yields
not
.
Now
the
world
judges
this
to
be
pride
,
stubbornness
,
not
knowing
what
the
power
of
godliness
means
:
A
reed
that
yields
,
is
not
shattered
by
the
wind
:
So
those
who
will
be
time-servers
,
whose
consciences
will
bow
any
way
,
those
shall
suffer
no
great
matter
;
but
if
men
be
unyieldable
,
especially
in
things
that
are
counted
small
,
as
many
of
the
Christians
in
the
Primitive
times
,
who
would
not
cast
one
grain
of
frankincense
into
the
fire
to
save
their
lives
,
these
are
hated
,
contemned
and
persecuted
in
the
World
:
Antichrist
is
content
to
let
the
name
and
profession
of
Religion
alone
,
but
he
persecutes
the
power
of
godliness
,
it
is
that
which
witnesseth
against
him
,
Revel.
11.
8.
He
slays
the
witnesses
,
but
he
lets
their
carcasses
lie
openly
;
he
cares
not
for
the
name
and
profession
,
so
be
it
the
witnessing
power
be
slain
.
Fifthly
,
Godliness
in
Christ
Jesus
,
is
world-condemning
Beloved
,
think
it
not
strange
(
saith
the
Apostle
)
concerning
the
fiery
tryal
,
as
though
some
strange
thing
happened
unto
you
;
be
not
moved
at
it
,
as
at
the
coming
of
a
stranger
unexpectedly
,
you
must
entertain
troubles
as
ordinary
daily
guests
.
It
hath
been
,
is
,
and
will
be
the
order
of
Gods
providence
towards
his
people
,
that
they
shall
be
in
an
afflicted
condition
,
and
that
many
times
in
great
extremities
;
and
hence
,
Chap.
5.
10.
the
Apostle
prays
,
That
the
God
of
all
grace
would
make
them
perfect
,
after
they
had
suffered
a
while
;
as
if
prayer
might
not
be
made
for
perfection
,
until
we
have
suffered
a
while
.
As
soon
as
St.
Paul
was
manifested
to
be
a
chosen
vessel
for
the
honor
of
God
,
it
was
shewn
unto
him
,
what
things
he
should
suffer
for
the
name
of
Christ
,
as
if
that
were
a
necessary
concomitant
to
the
profession
of
godliness
.
Look
over
the
whole
Book
of
God
,
and
consider
the
history
of
the
lives
of
Gods
people
in
all
ages
,
both
in
Scripture
,
and
in
other
records
,
and
you
shall
finde
them
usually
in
a
poor
afflicted
condition
;
as
soon
as
we
hear
of
any
work
of
Religion
,
we
hear
of
the
persecution
of
Abel
.
Noahs
Ark
on
the
waters
,
was
a
type
of
the
condition
of
the
Church
in
afflictions
.
What
hard
things
did
Abraham
,
and
the
rest
of
the
Patriarchs
endure
in
their
generations
?
How
sore
was
the
bondage
of
the
Israelites
in
Egypt
?
Their
passage
through
the
Red
sea
and
the
dismall
Wilderness
into
Canaan
,
was
a
type
of
the
afflicted
condition
of
Gods
people
in
after
ages
,
through
which
they
were
to
pass
to
Heaven
:
How
was
David
hunted
as
a
Partridge
in
the
wilderness
?
What
bitter
and
sore
complaints
do
we
hear
,
of
the
grievous
suffering
he
met
withal
?
Psal.
129.
the
Church
there
bemoans
her
condition
,
that
from
her
youth
up
she
had
been
afflicted
:
What
hard
usage
did
the
blessed
Prophets
of
the
Lord
finde
?
Eliah
was
persecuted
,
and
must
flie
for
his
life
,
while
four
hundred
false
Prophets
were
fed
at
Iezabels
table
:
Micaiah
must
be
fed
with
the
bread
of
affliction
,
and
the
water
of
adversity
.
Histories
tell
us
,
that
Isaiah
was
sawn
asunder
with
a
wooden
saw
;
Ieremy
was
put
into
a
dungeon
,
sticking
in
the
mire
(
as
some
stories
say
)
even
up
to
the
ears
,
and
after
was
stoned
to
death
in
Egypt
;
Ezekiel
was
slain
in
Babylon
;
Micah
was
thrown
down
a
steep
place
,
and
his
neck
broke
;
Amos
was
smitten
with
a
club
,
and
so
brained
:
The
Story
of
the
persecutions
of
the
Maccabees
prophesied
of
,
Dan.
11.
36.
and
recorded
by
the
Apostle
,
Heb.
11.
from
the
35
Verse
to
the
end
,
is
exceeding
lamentable
;
the
Texts
says
,
That
they
were
tortured
,
that
they
had
the
tryal
of
cruel
mockings
and
scourgings
,
of
bonds
and
imprisonment
;
they
were
stoned
,
were
sawn
asunder
,
slain
with
the
sword
,
wandred
up
and
down
in
Sheep-skins
and
Goats-skins
,
being
destitute
,
afflicted
,
tormented
,
they
wandred
in
deserts
,
and
mountains
,
and
dens
,
and
caves
in
the
earth
.
And
after
,
for
the
Christian
Church
,
we
know
what
Christ
himself
,
the
great
leader
of
his
people
suffered
,
what
contradiction
of
sinners
?
what
contempts
?
miseries
?
scorns
?
scourges
?
cursed
,
cruel
,
shameful
death
?
When
Stephen
the
first
Christian
Martyr
was
stoned
,
Dorotheus
witnesseth
,
that
two
thousand
others
which
believed
on
Christ
,
were
put
to
death
the
same
day
.
All
the
twelve
Apostles
after
many
sore
and
grievous
afflictions
endured
,
suffered
many
violent
deaths
,
John
onely
excepted
:
who
yet
,
as
the
Scripture
testifieth
,
was
banished
into
Patmos
,
and
as
some
Histories
,
that
he
was
by
Domitian
thrown
into
a
Tun
of
scalding
lead
,
yet
as
they
say
,
delivered
by
a
miracle
.
Peter
was
crucified
with
his
heels
upward
,
because
he
would
not
be
as
Christ
was
,
thinking
himself
unworthy
of
that
honor
:
Andrew
was
crucified
by
Egeas
King
of
Edessa
:
Iames
was
slain
by
the
sword
of
Herod
,
as
we
finde
Acts:
12.
the
beginning
:
Philip
was
crucified
,
and
stoned
to
death
at
Hieropolis
,
a
City
in
Phrygia
:
Bartholomew
,
after
divers
persecutions
,
was
beaten
down
with
staves
as
he
was
preaching
in
a
City
of
Armenia
,
and
then
crucified
,
and
after
his
skin
flead
off
,
and
beheaded
:
Thomas
was
slain
with
a
Dart
at
Calamina
in
India
:
Matthew
was
run
through
with
a
sword
,
or
as
some
write
,
slain
with
a
spear
:
Iames
the
son
of
Alpheus
,
who
was
called
the
just
man
,
was
set
upon
the
pinacle
of
the
Temple
,
and
thrown
down
,
and
yet
having
some
life
left
in
him
,
he
was
brained
with
a
Fullers
club
;
some
Histories
say
,
that
Paul
before
his
conversion
,
had
a
special
hand
in
this
:
Lebbeus
was
slain
by
Agbarus
King
of
Edessa
:
Simon
the
Canaanite
was
crucified
in
Egypt
,
or
as
others
say
,
he
and
Iude
was
slain
in
a
tumult
of
the
people
:
Matthias
that
came
into
the
number
in
stead
of
Iudas
,
was
stoned
,
and
then
beheaded
:
Paul
was
beheaded
at
Rome
,
under
Nero.
Those
ten
fearful
Perfecutions
in
the
Primitive
times
,
from
the
time
of
Domitius
Nero
,
unto
Constantine
,
doth
set
out
fully
unto
us
the
truth
of
this
argument
:
for
three
hundred
years
together
,
the
name
of
a
Christian
was
death
,
except
now
and
then
,
the
Churches
had
some
little
breathings
.
Brightman
speaking
of
the
stories
of
those
times
,
says
,
that
every
page
,
and
leaf
,
is
as
it
were
all
red
,
coloured
in
blood
:
the
Covenant
of
grace
is
a
bloody
Covenant
,
both
in
regard
of
the
blood
of
Christ
,
first
sealing
it
,
and
the
blood
of
the
blessed
Martyrs
,
adding
likewise
their
seals
in
confirming
of
it
.
In
that
Treatise
that
goes
under
the
name
of
Cyprian
,
de
duplici
Martyrio
;
speaking
of
that
place
,
1
Iohn
5.
8.
Three
bear
witness
on
earth
,
the
Spirit
,
water
and
blood
;
the
third
is
applyed
to
the
blood
of
the
Martyrs
in
those
times
.
It
is
a
most
heart-breaking
meditation
to
consider
the
ragings
,
madness
and
fury
of
the
Heathens
against
the
Christians
in
those
times
.
Ierome
in
an
Epistle
to
Cromatius
,
says
,
that
there
was
no
day
in
a
whole
year
,
unto
which
the
number
of
five
thousand
Martyrs
cannot
be
ascribed
,
except
onely
the
first
day
of
Ianuary
.
Vincentius
reports
,
that
at
Aquileia
,
the
Emperor
gave
leave
to
every
man
that
would
,
to
kill
the
Christians
;
All
the
policy
,
wit
,
strength
of
invention
,
of
men
and
devils
,
were
exercised
and
stretched
out
to
the
utmost
,
for
devising
the
most
miserable
torments
,
and
exquisite
tortures
;
as
plates
of
Iron
burning
hot
,
laid
upon
their
naked
flesh
;
pinsers
red
hot
,
pulling
off
the
flesh
from
the
bones
;
bodkins
,
pricking
and
thrusting
all
over
their
bodies
:
casting
into
lime
kilns
,
and
into
caldrons
of
scalding
lead
:
whippings
until
almost
all
the
flesh
was
torn
off
their
bodies
,
and
their
bones
and
bowels
appeared
,
and
then
laid
flat
upon
sharp
shels
and
knives
:
their
skins
were
flead
off
alive
,
and
then
their
raw
flesh
was
rubbed
with
salt
and
vineger
:
their
bodies
were
beaten
all
over
with
clubs
,
until
their
bones
and
joynts
were
beat
asunder
:
they
were
laid
upon
gridirons
,
rosted
,
and
basted
with
salt
and
vineger
:
one
member
was
pulled
from
another
;
by
fastening
them
to
the
boughs
of
trees
,
they
rent
their
bodies
apieces
:
they
were
tossed
upon
the
horns
of
Bulls
,
with
their
bowels
hanging
out
;
they
were
cast
among
dogs
to
be
devoured
;
they
were
put
under
the
Ice
naked
into
Rivers
;
they
were
tortured
on
the
rack
,
on
the
wheel
,
and
on
the
gibbet
,
with
flaming
fire
under
them
:
they
made
it
their
sports
,
to
see
them
devoured
by
wilde
beasts
;
and
in
the
night
,
in
stead
of
torches
,
they
burnt
the
bodies
of
the
Saints
,
to
give
them
light
for
their
pastimes
.
To
give
you
an
instance
or
two
,
that
you
may
see
the
miserable
extremities
the
Saints
of
God
in
former
times
passed
through
.
I
read
of
one
Sanctus
,
upon
whom
when
such
intolerable
tortures
were
inflicted
,
as
the
Persecuters
thought
,
surely
they
should
have
heard
some
words
of
blasphemy
coming
from
him
,
yet
they
could
get
nothing
but
this
,
Sum
Christianus
,
I
am
a
Christian
;
at
which
they
being
mad
,
they
clapt
on
plates
of
brass
red
hot
,
to
the
most
tender
parts
of
his
body
,
wherewith
although
his
Spirit
shrunk
not
,
but
still
continued
constant
,
yet
his
body
was
so
drawn
together
,
that
it
lost
the
proper
shape
of
a
man
;
and
after
he
lying
in
prison
a
while
,
they
brought
him
forth
again
to
the
common
scaffold
in
the
face
of
the
people
,
and
put
him
to
all
kinde
of
torments
they
could
devise
,
as
though
he
had
been
put
to
none
before
,
as
scourgings
,
tearings
by
wilde
beasts
;
his
body
being
thus
torn
,
they
brought
an
iron
chair
red
hot
with
fire
,
and
set
him
in
it
,
and
so
fryed
and
scorched
him
as
upon
a
gridiron
:
Thus
he
being
made
the
whole
day
a
spectacle
to
the
people
,
in
stead
of
their
games
and
sights
,
they
could
get
nothing
from
him
,
but
his
firt
confession
,
Christianus
sum
,
I
am
a
Christian
.
The
example
of
Romanus
,
who
was
of
noble
birth
,
but
more
noble
in
his
Martyrdom
,
is
very
famous
;
he
was
first
whipped
with
knaps
of
lead
at
the
ends
of
the
cords
;
he
desired
them
not
to
spare
him
for
his
Nobility
,
Not
the
blood
of
my
progenitors
,
says
he
,
but
Christian
profession
makes
me
noble
:
then
they
lanced
him
with
knives
,
until
the
bones
appeared
white
,
his
face
was
buffeted
,
his
eye-lids
torn
with
their
nails
,
his
hair
pulled
from
his
face
;
the
Captain
being
astonished
at
his
constancy
,
commanded
them
to
cease
from
tortures
;
he
was
after
brought
forth
and
scourged
again
upon
his
old
sores
;
they
plucked
out
his
tongue
by
the
roots
:
the
Captain
being
yet
more
astonished
to
see
him
continue
constant
,
commanded
him
to
be
brought
into
prison
,
and
there
be
to
strangled
.
The
example
of
Vincentius
is
as
remarkable
as
any
;
he
was
first
wracked
,
all
his
joynts
being
stretched
out
of
their
place
;
then
his
body
was
indented
with
grievous
and
deadly
wounds
;
then
they
tortured
his
flesh
,
by
saking
upon
it
with
iron
combs
sharply
filed
;
and
then
they
laid
his
body
upon
a
grate
of
iron
,
opening
his
flesh
with
iron
hooks
,
they
seared
it
with
fiery
plates
,
sprinkling
it
with
hot
burning
salt
;
then
they
drew
him
into
a
dungeon
,
where
the
floor
was
spread
with
the
sharpest
shells
that
could
be
gotten
,
they
laid
his
body
upon
them
,
and
so
left
him
without
all
succor
.
Take
an
example
of
a
woman
or
two
;
one
Blandina
was
miserably
whipped
,
tortured
by
wilde
beasts
,
tormented
,
and
scorched
upon
a
gridiron
,
and
then
put
into
a
net
,
and
cast
unto
the
wilde
Bulls
to
be
gored
,
and
so
slain
.
We
read
of
one
Eulalila
a
yong
Gentlewoman
,
famous
for
her
godliness
and
constancy
,
who
was
pulled
away
from
the
seat
of
her
Persecuters
by
the
hair
of
her
head
,
then
one
joynt
was
pulled
from
another
,
and
the
flesh
from
the
bones
by
cushes
and
claws
of
wilde
beasts
;
then
they
harrowed
her
flesh
with
an
iron
hurdle
,
they
burnt
her
body
on
every
side
before
and
behinde
with
flaming
torches
,
and
at
last
cast
her
into
fire
,
and
consumed
her
body
unto
ashes
.
How
lamentable
is
the
hearing
of
these
things
unto
nice
and
curious
women
?
who
now
must
not
have
the
wind
to
blow
on
them
,
who
are
ready
to
dye
if
they
be
but
crossed
a
little
of
their
wills
.
It
was
an
excellent
speech
of
a
woman
Martyr
,
Iulitta
by
name
,
who
being
to
be
put
into
the
fire
,
spake
unto
other
women
thus
,
Cease
to
acouse
the
fragility
of
the
feminine
sex
:
What
?
are
not
we
made
of
the
same
matter
that
men
are
?
yea
,
after
Gods
image
are
we
made
as
well
as
they
;
God
did
not
use
flesh
to
make
women
of
in
token
of
infirmity
,
we
are
bone
of
his
bone
,
in
token
we
must
be
strong
in
the
living
God
.
These
were
the
sufferings
of
those
times
;
we
shrink
at
every
thing
,
at
every
scorn
and
frown
.
As
for
after
times
,
it
pleased
God
to
stir
Constantine
a
Christian
Emperor
,
and
then
the
Church
had
some
rest
;
to
which
some
apply
that
place
,
Rev.
20.
2.
Satan
was
bound
a
thousand
years
,
not
to
rage
for
a
thousand
years
after
,
so
as
he
then
did
,
until
Antichrist
got
strength
:
but
the
Text
will
not
bear
this
interpretation
;
we
read
Rev.
8.
1.
at
the
opening
the
first
seal
,
there
was
silence
in
Heaven
half
an
hour
;
that
is
,
a
space
of
intermission
,
wherein
the
Church
had
some
little
breathing
for
a
while
,
but
yet
continued
not
long
;
for
Licinius
,
who
first
joyned
in
the
maintenance
of
Christian
Religion
,
fell
off
and
turned
an
outragious
persecuter
.
After
that
the
Church
endured
infinite
troubles
by
the
heresie
of
Arrianism
,
that
spread
it self
mightily
abroad
,
so
that
the
whole
world
almost
was
become
an
Arrian
;
at
this
time
says
Hilary
,
the
Church
was
so
obscured
,
as
it
was
not
to
be
sought
in
any
external
pomp
in
publique
places
,
but
in
prisons
and
dens
;
Non
in
tect
is
,
&
exteriori
pompa
,
sed
potius
in
carceribus
&
speluncis
.
Arrius
was
a
man
of
excellent
parts
,
and
forward
in
good
,
but
through
pride
,
being
disappointed
of
his
expected
preferment
,
fell
off
.
Mr.
Brightman
upon
Revelations
8.
11.
thinks
it
was
he
,
that
was
meant
by
that
Star
which
fell
,
which
was
called
wormwood
,
by
which
the
third
part
of
the
maters
were
made
bitter
,
and
many
dyed
of
the
waters
.
After
that
Antichrist
began
to
rise
more
and
more
,
and
to
bring
a
fearful
darkness
over
the
face
of
the
Church
;
of
which
times
the
holy
Ghost
prophesies
,
Rev.
8.
12.
The
moon
,
sun
,
and
stars
were
smitten
.
The
first
open
and
bloody
persecution
of
Antichrist
,
was
that
of
the
Waldenses
,
in
the
year
1160.
and
1260.
and
so
on
:
there
is
a
whole
volumn
written
of
the
lamentable
extremities
that
these
poor
people
endured
,
the
reading
whereof
might
cause
the
hardest
heart
that
lives
to
break
.
A
special
agent
in
this
persecution
was
one
Dominick
,
father
of
the
Dominicans
,
of
whom
his
mother
dreamed
when
she
was
with
childe
with
him
,
that
she
had
a
Wolf
flaming
with
fire
out
of
his
mouth
in
her
body
.
In
after
times
we
read
of
the
most
famous
instruments
of
Gods
glory
,
what
hard
things
they
endured
:
as
Wickliff
,
Huss
,
Ierame
of
Prague
,
and
others
.
The
first
time
that
ever
any
Law
was
made
for
burning
those
that
opposed
the
Pope
in
England
,
was
in
Henry
the
Fourths
time
:
so
it
went
on
to
those
bloody
Marian
days
;
What
imprisonments
?
what
starvings
?
stranglings
?
gibbets
?
fire
?
banishments
were
there
then
?
What
grievous
miseries
did
Gods
people
endure
in
France
,
especially
in
that
bloody
savage
Massacre
in
the
year
1572
?
the
History
of
it
tells
us
,
that
near
the
Archbishops
Prison
in
Lyons
,
the
blood
ran
warm
reeking
in
the
streets
,
into
the
River
:
in
thirty
days
space
,
there
were
an
hundred
thousand
poor
orphans
,
widows
,
and
succorless
creatures
,
wandring
about
without
relief
.
Thus
both
Scripture
,
and
the
Histories
of
all
times
,
hold
forth
unto
us
the
truth
of
this
point
,
that
the
estate
of
Gods
people
is
an
afflicted
estate
;
they
cry
out
aloud
unto
us
,
that
through
many
tribulations
we
must
enter
into
the
kingdom
of
God
.
This
hath
been
the
way
of
God
even
towards
those
who
have
been
dearest
to
him
,
and
it
is
so
at
this
day
,
but
yet
a
great
difference
hath
God
made
,
between
us
,
and
those
in
former
times
,
in
regard
of
the
degree
of
afflictions
;
yea
,
between
us
and
others
of
his
Servants
,
in
other
places
now
:
we
feel
but
little
of
those
hard
things
that
many
of
Gods
people
have
felt
,
and
still
do
feel
:
we
sit
under
our
vines
,
and
fig-trees
,
in
peace
and
plenty
,
not
onely
under
the
shadows
of
them
,
but
we
taste
and
eat
plentifully
of
the
fruit
of
them
,
they
are
not
empty
vines
,
nor
empty
fig-trees
unto
us
.
CHAP.
IV.
What
use
we
should
make
of
Gods
sparing
us
from
the
woful
afflictions
which
have
befaln
,
and
do
befal
others
.
NOw
what
use
should
we
make
of
this
difference
?
First
,
we
had
need
examine
whether
our
prosperity
be
in
love
or
not
,
whether
it
be
sanctified
unto
us
or
not
;
for
we
have
a
great
deal
more
then
Gods
people
use
to
have
:
And
we
shall
know
it
by
this
,
if
the
chief
thing
we
rejoyce
in
,
in
the
enjoyment
of
our
prosperity
,
be
the
opportunity
of
service
for
God
,
that
we
have
by
it
.
Secondly
,
let
us
admire
Gods
goodness
to
us
,
and
bless
his
name
:
How
favorable
is
the
Lord
to
us
,
who
spares
us
,
that
we
suffer
little
or
nothing
in
comparison
of
what
others
have
done
?
We
are
weak
,
and
if
we
should
have
felt
such
things
as
others
have
,
what
should
have
become
of
us
?
They
endured
spoiling
of
their
goods
,
imprisonment
,
tortures
,
but
we
may
go
to
Heaven
,
and
have
peace
,
comfort
,
the
use
of
the
creature
,
houses
,
lands
,
friends
:
had
we
onely
the
blessings
of
the
upper
springs
,
although
we
wanted
wholly
the
blessings
of
the
nether
,
we
were
happy
;
but
oh
the
goodness
of
our
God
unto
us
,
we
do
plentifully
enjoy
both
!
Though
a
man
do
lose
all
the
world
,
and
win
his
soul
,
although
he
beg
his
bread
from
door
to
door
,
if
he
be
saved
at
last
,
he
is
a
happy
man
,
happy
that
ever
he
was
born
:
but
we
may
save
our
souls
,
and
yet
have
the
good
things
of
the
world
too
.
But
it
may
be
said
,
A
suffering
condition
is
the
joyful
condition
,
why
then
should
we
thus
bless
God
that
we
are
freed
from
it
?
Answ.
1.
Sufferings
in
themselves
have
no
good
,
but
as
God
uses
them
,
and
turns
them
unto
good
;
now
God
can
use
and
turn
prosperity
into
good
as
well
if
he
please
,
and
prosperity
hath
good
in
it self
,
and
in
the
use
of
it
too
.
2.
The
Apostle
Saint
Iames
,
Cap.
1.
6.
calls
for
joy
in
both
conditions
;
Let
the
brother
of
high
degree
rejoyce
,
when
he
is
abased
,
and
the
brother
of
low
degree
,
in
that
he
is
exalted
;
it
seems
we
are
not
fit
for
sufferings
,
and
therefore
our
present
condition
is
a
mercy
.
Thirdly
,
seeing
God
spares
us
so
much
from
sufferings
,
and
calls
us
not
to
such
passive
obedience
as
formerly
he
hath
called
his
servants
,
let
us
therefore
labor
to
be
more
abundant
in
active
obedience
,
in
giving
God
the
glory
of
that
peace
and
many
liberties
,
and
those
comforts
that
we
do
enjoy
,
which
we
might
have
been
deprived
of
by
the
malice
of
men
;
let
our
strength
now
be
employed
for
God
,
in
doing
service
,
which
might
have
been
spent
in
suffering
the
rage
of
man
,
yea
,
might
have
been
spent
in
bearing
the
wrath
of
God
himself
:
O
how
much
better
is
it
,
that
we
have
it
to
spend
it
in
doing
service
for
God
in
an
active
way
,
for
his
praise
and
our
own
comfort
!
The
more
peace
and
outward
comforts
,
the
more
service
is
due
to
God
.
It
is
observable
that
Solomons
Altar
was
four
times
as
big
as
Moses's
.
We
read
Exod.
27.
1.
That
Moses
was
to
make
an
Altar
five
cubits
long
,
and
five
broad
,
and
three
high
,
but
Solomon
made
an
Altar
twenty
cubits
long
,
and
twenty
cubits
broad
.
Moses
was
in
the
wilderness
,
in
an
unsetled
condition
,
full
of
troubles
:
Solomon
on
his
Throne
,
in
a
peaceable
condition
,
full
of
prosperity
;
as
our
peace
and
prosperity
is
more
then
others
,
so
our
service
should
be
more
then
theirs
,
and
that
in
a
due
proportion
.
Salvian
writing
about
the
condition
of
Gods
people
But
we
do
not
live
under
persecuting
Emperors
,
as
formerly
Christians
did
.
To
that
he
says
,
By
how
much
the
less
they
were
in
their
passive
obedience
,
by
so
much
the
more
they
should
be
in
their
active
obedience
.
God
is
content
,
says
he
,
that
our
peace
should
serve
him
,
that
we
should
please
him
,
in
the
purity
of
actions
undefiled
,
in
the
holiness
of
a
life
unspotted
;
by
so
much
the
more
is
our
faithfulness
and
devotion
indebted
to
him
,
because
he
requires
of
us
smaller
things
,
and
hath
granted
greater
things
unto
us
:
and
therefore
seeing
Princes
are
Christians
,
there
is
no
persecution
,
Religion
is
not
disturbed
,
we
are
not
compelled
to
manifest
the
proof
of
our
faith
by
harder
tryals
,
we
ought
so
much
the
more
to
please
the
Lord
in
inferior
duties
.
He
instanceth
in
divers
particulars
:
as
Christ
(
says
he
)
commands
us
not
to
strive
,
and
Eusebius
Emesenus
,
Our
forefathers
did
strive
against
sharp
piercing
griefs
,
let
us
be
willing
to
strive
against
the
most
excellent
pleasures
;
They
overcame
the
torments
of
the
flames
,
let
us
overcome
the
fiery
darts
of
vices
.
Fourthly
,
let
us
take
heed
of
the
least
froward
murmuring
Fifthly
,
be
willing
to
abate
somewhat
of
your
delight
Josephus
de
bello
Iudaico
lib.
6.
reports
of
Titus
,
when
he
had
by
his
conquest
brought
the
Jews
into
miserable
extremities
,
that
some
of
the
Priests
petitioning
him
for
their
lives
,
he
commanded
them
to
be
slain
,
saying
,
they
were
of
degenerous
mindes
that
they
desired
to
live
,
when
their
people
and
Religion
suffered
so
much
as
it
did
:
Titus
a
Heathen
judged
thus
of
them
;
of
what
degenerous
mindes
then
are
those
,
who
not
onely
desire
to
live
,
but
to
live
in
pomp
,
in
bravery
,
in
giving
liberty
to
themselves
in
all
sensual
delights
,
in
abating
nothing
of
their
carnal
contentments
,
when
they
see
and
hear
of
the
Churches
of
God
suffering
grievous
things
,
brought
unto
lamentable
straights
under
the
burthen
of
most
heavy
and
sore
afflictions
?
The
like
we
finde
related
of
Anchises
Aeneas
his
father
;
when
Aeneas
would
have
saved
his
life
,
Far
be
it
from
me
,
says
he
,
that
I
should
desire
to
live
when
Troy
suffers
that
it
does
:
Absit
,
ut
excisa
possim
supervivere
Troia
.
Far
then
be
it
from
us
to
desire
to
live
diliciously
,
Sixthly
,
let
us
learn
to
be
compassionate
towards
them
that
do
suffer
;
while
the
bowels
of
others
are
torn
out
by
the
rage
of
men
,
let
the
bowels
of
our
compassions
work
towards
them
,
let
us
be
even
in
bonds
with
those
that
are
bound
,
in
all
our
peace
,
liberties
,
and
comforts
,
let
us
remember
them
,
let
us
pray
for
them
,
and
as
much
as
we
are
able
,
relieve
them
,
and
help
to
bear
their
burthens
.
Seventhly
,
let
us
lay
hold
upon
our
opportunities
of
peace
and
liberties
that
we
do
enjoy
,
to
edifie
our selves
in
our
most
holy
faith
:
let
us
make
use
of
our
peace
to
prepare
us
for
the
times
of
affliction
,
which
God
may
call
us
unto
.
This
was
the
care
of
the
Churches
,
when
they
had
got
a
little
rest
from
their
enemies
,
Acts
9.
31.
Then
had
the
Churches
rest
through
all
Iudea
,
Galilee
,
and
Samaria
,
and
were
edified
,
and
walking
in
the
fear
of
the
Lord
,
and
in
the
comfort
of
the
holy
Ghost
,
were
multiplyed
.
It
is
wisdom
while
our
ship
is
in
the
haven
,
to
mend
it
there
,
and
to
prepare
it
for
storms
,
that
it
may
meet
withal
at
sea
;
when
storms
arise
,
it
is
no
time
then
:
ships
lie
in
the
harbor
on
purpose
to
prepare
them
for
the
dangers
they
meet
withal
afterwards
in
Sea
.
Naturalists
tell
us
,
that
while
the
Halcyon
bird
is
brooding
her
eggs
,
and
bringing
forth
her
yong
ones
,
there
is
usually
fair
weather
;
from
whence
we
call
pleasant
weather
,
Halcyon
days
;
she
neglects
not
any
of
those
days
,
but
is
diligent
in
bringing
forth
her
yong
:
God
gives
us
fair
weather
,
much
peace
,
that
we
may
be
diligent
in
our
work
,
to
provide
for
after-times
:
let
none
of
those
Halcyon
days
be
lost
.
CHAP.
V.
The
Reasons
of
the
afflicted
estate
of
Gods
people
,
from
the
malice
of
the
Devil
and
wicked
men
.
BUt
what
are
the
reasons
why
it
must
needs
be
,
that
the
estate
of
Gods
people
must
be
an
afflicted
estate
?
First
,
as
long
as
there
is
a
Devil
in
the
world
it
must
needs
be
;
he
in
his
instruments
is
that
red
Dragon
,
Secondly
,
the
poyson
of
this
old
Serpent
,
ungodly
men
have
sucked
up
,
they
swell
with
it
,
and
by
it
are
First
,
deep
rooted
,
in
the
very
natures
of
the
things
:
a
contrariety
of
act
is
not
so
much
,
as
a
contrariety
Secondly
,
it
is
an
active
opposition
,
that
will
presently
stir
at
the
first
appearance
;
the
wicked
will
presently
Thirdly
,
it
is
a
strong
vehement
opposition
.
For
first
,
it
breaks
all
bonds
of
nature
,
the
bond
between
father
and
childe
,
between
brother
and
brother
;
and
all
bonds
of
love
and
kindeness
:
we
have
a
remarkable
example
for
this
,
Numb.
22.
3
,
4.
Moab
was
irked
because
of
Israel
,
or
did
fret
and
vex
,
so
the
words
;
the
same
with
that
,
Exod.
1.
12.
There
was
no
cause
for
the
Moabites
thus
to
fret
,
they
were
allyed
to
Israel
,
for
Moab
was
of
Lot
,
to
whom
Abraham
was
Uncle
:
Israel
passed
by
them
in
peace
,
and
by
the
slaughter
of
the
Amorites
they
had
freed
them
from
evil
Neighbors
,
which
had
before
taken
away
part
of
their
Land
,
and
were
likely
in
time
to
take
away
more
;
yet
being
of
a
different
Religion
,
malice
breaks
all
these
bonds
.
The
like
ver.
4.
of
the
Midianites
,
who
came
of
Abraham
,
Gen.
25.
1
,
2.
The
Israelites
had
freed
them
from
Sihons
yoak
,
and
yet
they
conspire
against
them
,
and
seek
their
ruine
.
Secondly
,
it
is
mighty
bitter
where
it
is
:
Psal.
7.
13.
it
is
said
,
that
God
hath
ordained
his
arrows
against
the
persecutors
;
the
word
signifies
,
such
as
burn
in
danger
and
malice
against
the
godly
;
and
the
word
translated
ordained
,
signifies
God
hath
wrought
his
arrows
:
he
doth
not
shoot
them
at
random
,
but
he
works
them
against
the
wicked
.
Illiricus
hath
a
story
,
which
may
be
a
Commentary
upon
this
Text
,
in
both
the
parts
of
it
.
One
Felix
Earl
of
Wartenburg
,
one
of
the
Captains
of
the
Emperor
Charls
the
fifth
,
swore
in
the
presence
of
divers
at
supper
,
that
before
he
dyed
,
he
would
ride
up
to
the
spurs
in
the
blood
of
the
Lutherans
;
here
was
one
that
burnt
in
malice
,
but
behold
how
God
works
his
arrows
against
him
:
that
very
night
the
hand
of
God
so
struck
him
,
that
he
was
strangled
and
choaked
in
his
own
blood
;
so
he
rode
not
,
but
bathed
himself
,
not
up
to
the
spurs
,
but
up
to
the
throat
,
not
in
the
blood
of
the
Lutherans
,
but
in
his
own
blood
before
he
dyed
.
Saint
Paul
,
Acts
26.
11.
says
of
himself
before
his
conversion
,
that
he
was
exceeding
mad
against
the
Saints
of
John
Huss
was
burnt
,
his
adversaries
got
his
heart
,
which
was
left
untouched
by
the
fire
,
and
beat
it
with
their
staves
.
St.
Paul
in
2
Thess.
3.
2.
desires
the
brethren
to
pray
,
That
they
might
be
delivered
from
unreasonable
and
wicked
men
;
the
word
is
,
absurd
If
there
be
either
Law
or
Statute
that
do
hinder
or
let
you
,
we
carry
in
our
sleeves
to
dispense
therewithal
:
the
President
answered
,
It
were
a
great
sin
to
shed
innocent
blood
;
then
said
the
Bishop
,
The
blood
of
them
of
Merindol
be
upon
us
,
and
upon
our
successors
;
then
said
the
President
,
I
am
very
well
assured
,
that
if
the
arrest
of
Merindol
be
put
in
execution
,
the
King
will
not
be
well
pleased
to
have
such
destruction
made
of
his
Subjects
:
the
Bishop
answered
,
Although
the
King
at
the
first
do
think
it
evil
done
,
we
will
so
bring
it
to
pass
,
that
within
a
short
space
,
he
shall
think
it
well
enough
,
for
we
have
the
Cardinals
on
our
side
,
and
especially
the
most
reverend
Cardinal
of
Tournon
.
We
read
likewise
of
the
unreasonableness
of
the
malice
of
wicked
men
against
Gods
servants
,
in
the
History
of
the
Waldenses
:
they
petitioning
,
that
seeing
it
was
permitted
to
the
Turks
,
Saracens
,
and
Jews
,
(
who
are
mortal
enemies
to
Christ
)
to
dwell
peaceably
in
the
fairest
Cities
of
Christendom
,
that
pity
and
compassion
might
be
shewed
to
them
,
who
have
their
whole
Religion
founded
upon
the
Gospel
,
and
worshipping
the
Lord
Jesus
;
and
that
they
might
be
suffered
to
live
quietly
in
desolate
Mountains
,
and
desarts
,
and
valleys
,
protesting
that
they
would
live
in
all
fear
and
reverence
of
God
,
with
all
due
subjection
and
obedience
to
their
Lord
and
Prince
,
and
to
his
Lieutenants
and
Officers
;
and
yet
this
Petition
could
not
be
granted
.
We
read
likewise
,
that
when
that
worthy
Servant
of
God
,
John
Frith
,
who
was
a
learned
and
godly
Minister
,
was
burnt
at
the
stake
,
together
with
one
Andrew
Hewet
;
that
one
Doctor
Cook
a
Parson
in
London
,
openly
admonished
all
the
people
,
that
they
should
in
no
wise
pray
for
them
,
no
more
then
they
would
for
a
dog
.
O
what
bitterness
and
rage
is
there
in
the
hearts
of
wicked
men
,
against
Gods
servants
!
No
marvel
then
,
seeing
they
live
amongst
them
,
they
suffer
so
much
affliction
as
they
do
.
The
Lord
tells
Ezekiel
,
that
he
lived
amongst
bryars
and
thorns
,
and
that
he
dwelt
amongst
scorpions
.
Fourthly
,
this
opposition
of
wicked
men
against
As
first
,
opposing
all
that
do
belong
unto
the
ways
of
godliness
:
as
Luke
9.
53.
it
is
said
of
the
Samaritans
,
that
they
would
not
receive
Christ
,
because
his
face
was
as
though
he
would
go
to
Jerusalem
;
their
hearts
were
against
any
inclination
,
against
any
thing
that
tended
that
way
.
Secondly
,
if
they
can
have
advantage
against
any
one
,
who
makes
any
shew
of
Religion
,
they
let
flye
against
all
,
they
rage
against
all
,
as
Haman
against
the
whole
people
of
the
Jews
,
when
he
was
provoked
against
Mordecai
.
Yea
thirdly
,
they
even
hate
their
children
after
them
,
they
shall
fare
something
the
worse
for
the
forwardness
of
their
Parents
.
Fifthly
,
it
is
a
secret
opposition
,
for
so
Antipathies
sed
Christianus
.
say
wherefore
:
they
are
convinced
that
they
are
better
then
themselves
,
in
their
most
serious
thoughts
,
they
wish
to
dye
their
death
,
to
be
in
their
condition
,
and
yet
their
hearts
do
rise
against
them
:
as
they
were
wont
to
say
of
Caius
Seius
,
he
was
a
good
man
,
but
he
was
a
Christian
.
But
it
may
be
said
,
there
is
a
reason
for
our
opposition
,
we
do
not
oppose
them
for
their
goodness
,
but
because
they
oppose
Laws
,
and
we
would
see
the
Laws
to
be
obeyed
;
we
do
not
oppose
them
for
their
godliness
,
but
for
their
hypocrisie
.
For
answer
,
the
Devil
never
opposed
Religion
,
but
under
some
colour
.
Pharaoh
cryes
out
of
the
people
of
Israel
that
they
were
idle
.
Haman
says
,
that
it
was
not
for
the
Kings
profit
to
suffer
the
Jews
.
Tobiah
and
Sanballat
cryes
out
of
them
,
that
they
were
enemies
to
Kings
and
Government
.
Saint
Paul
was
accused
of
sedition
.
But
surely
it
is
not
for
the
execution
of
Laws
,
that
mens
hearts
do
so
rise
against
such
as
are
forward
in
the
ways
of
Religion
,
for
in
other
things
they
count
men
too
busie
,
when
they
seek
the
execution
of
Law
.
It
was
Tertullians
appology
in
the
behalf
of
the
Christians
against
the
Gentiles
,
who
objected
the
same
thing
against
them
;
O
says
he
,
there
Sixthly
and
lastly
,
the
opposition
that
comes
from
CHAP.
VI.
Many
Reasons
why
God
orders
things
in
his
providence
so
,
as
his
beloved
should
be
under
sore
afflictions
in
this
world
.
BUt
though
it
be
true
,
that
the
Devil
and
world
are
malicious
;
yet
,
does
not
God
rule
over
all
?
why
then
will
God
suffer
his
beloved
ones
thus
to
be
troubled
and
afflicted
?
Answ.
Psal.
97.
1.
The
Lord
reigneth
,
let
the
earth
rejoyce
;
it
is
well
for
us
that
the
Lord
reigneth
,
or
else
his
people
could
never
stand
before
the
rage
of
the
world
,
and
Devil
;
one
or
two
wolves
,
were
able
to
devour
a
flock
of
sheep
,
what
then
would
many
wolves
do
amongst
sheep
,
if
there
were
not
an
over-ruling
hand
?
but
as
Psal.
76.
10.
Surely
the
wrath
of
man
shall
praise
thee
,
the
remainder
of
wrath
shalt
thou
restrain
;
God
suffers
,
and
orders
this
so
,
that
he
might
turn
all
to
his
own
praise
.
For
,
First
,
sometimes
by
this
means
,
he
scatters
his
people
abroad
in
the
world
to
disperse
his
truth
,
to
spread
Daniel
,
chap.
12.
4.
prophesying
of
the
times
of
the
troubles
of
the
Church
,
he
says
,
Many
shall
run
to
and
fro
,
and
knowledge
shall
be
increased
.
Secondly
,
this
God
suffers
for
the
manifestation
of
his
glorious
power
,
and
that
four
ways
,
First
,
in
the
continuing
of
his
Church
,
and
the
profession
of
his
truth
,
notwithstanding
all
the
rage
Secondly
,
the
power
of
God
appears
not
onely
3.
The
power
of
God
is
glorious
,
not
onely
in
preserving
his
Church
,
in
raising
the
spirits
of
his
servants
in
their
greatest
afflictions
,
but
in
increasing
his
Church
by
them
:
if
it
be
a
wonder
to
be
upheld
in
John
Lindsay
,
familiar
to
Bishop
James
Bettoun
,
that
he
said
to
the
Bishop
upon
the
occasion
of
the
burning
of
Mr.
Patrick
Hamilton
,
My
Lord
,
if
you
burn
any
more
,
you
will
destroy
your selves
;
if
you
will
burn
them
,
let
them
be
burnt
in
hallow
cellars
,
for
the
smoak
of
Mr.
Patrick
Hamilton
hath
infected
as
many
as
it
blew
upon
.
It
is
a
report
of
one
Cecilia
a
Fourthly
,
God
shews
the
glory
of
his
power
,
in
doing
such
great
things
as
he
doth
,
by
a
few
afflicted
,
distressed
,
persecuted
,
contemptible
people
:
The
greatest
things
that
ever
God
hath
done
in
the
world
,
have
been
by
these
:
the
more
afflicted
,
the
more
mean
and
despised
they
have
been
,
the
more
hath
the
arm
of
the
Lord
appeared
in
them
.
Gods
power
is
made
perfect
in
weakness
,
2
Cor.
12.
What
great
things
hath
God
done
by
a
few
afflicted
,
persecuted
fishermen
,
the
Apostles
?
What
great
things
by
St.
Paul
?
who
many
times
had
not
rags
to
cover
his
nakedness
;
who
was
whipped
up
and
down
,
and
put
into
stocks
,
and
counted
the
basest
and
vilest
of
men
,
the
very
off-scouring
of
men
,
and
the
filth
of
the
earth
:
and
yet
never
were
such
great
things
done
in
Thirdly
,
that
which
God
ayms
at
,
is
the
tryal
of
the
graces
of
his
people
:
an
afflicting
condition
is
a
Some
shall
fall
and
be
tryed
:
This
is
a
prophesie
of
the
times
of
the
Maccabees
under
Antiochus
Epiphanes
:
in
the
Apparet
virtus
arguiturque
malis
,
Ovid.
11.
Heb.
we
have
the
History
of
this
,
where
verse
36.
we
have
the
like
expression
:
others
had
tryals
of
cruel
mockings
and
scourgings
:
We
read
of
Queen
Elizabeth
in
her
sister
Queen
Maries
days
,
when
she
was
locked
up
close
in
the
prison
,
at
first
she
was
much
daunted
,
but
after
she
brake
forth
into
this
speech
,
The
skill
of
a
Pilot
is
unknown
,
but
in
a
tempest
;
the
valor
of
a
Captain
is
unseen
,
but
in
battel
;
and
the
worth
of
a
Christian
does
not
appear
,
but
in
time
of
tryal
and
temptation
.
Fire
tryes
mettals
what
dross
is
in
them
;
strong
winds
,
storms
,
and
tempests
,
try
what
our
foundation
is
,
whether
we
be
built
upon
the
rock
,
or
upon
the
sands
:
they
discover
what
sap
the
leaves
have
from
the
root
;
withered
leaves
when
the
wind
rises
,
fall
off
,
the
green
leaves
that
have
sap
holds
on
:
they
try
what
soundness
is
in
us
:
if
you
hang
heavy
weights
upon
the
boughs
of
trees
that
are
rotten
,
they
presently
break
,
but
if
upon
sound
,
they
bear
them
:
hard
weather
tryes
what
soundness
and
health
there
is
in
the
body
;
so
afflictions
and
troubles
,
what
soundness
the
Spirit
hath
.
Wooden
or
earthen
vessels
,
if
they
be
set
to
the
fire
empty
,
they
are
soon
riven
,
and
break
,
but
not
when
they
are
filled
with
liquor
:
so
empty
hearts
,
when
they
feel
the
heat
of
afflictions
,
they
soon
break
,
but
if
filled
with
grace
,
and
the
comforts
of
the
holy
Ghost
,
they
hold
sound
.
When
a
mans
cloaths
are
on
,
the
deformities
of
his
body
cannot
be
seen
:
but
when
he
is
stripped
naked
,
then
all
appears
.
In
Summer
time
,
when
the
trees
are
covered
with
leaves
,
We
read
Deut.
8.
2.
that
God
led
his
people
through
the
wilderness
to
humble
them
,
and
to
prove
them
,
and
to
know
what
was
in
their
hearts
:
God
knew
before
,
Fourthly
,
an
afflicted
condition
gives
opportunity
for
much
exercise
of
grace
,
it
calls
forth
whatsoever
They
pour
out
a
prayer
,
when
thy
chastening
was
upon
them
:
our
prayers
do
but
drop
out
before
,
now
they
are
poured
out
,
and
one
work
of
heart
do's
so
follow
another
,
that
there
is
no
intermission
,
it
is
all
but
one
prayer
they
have
poured
out
,
not
prayers
,
but
a
prayer
;
and
it
is
observable
,
the
word
that
here
is
translated
prayer
,
is
a
word
that
is
used
for
inchantment
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
because
such
words
were
conceived
to
be
full
of
efficacy
,
containing
much
in
a
little
room
.
So
the
prayer
now
is
not
an
empty
thing
,
but
full
of
efficacy
,
containing
much
in
a
few
words
.
The
graces
of
Gods
Spirit
are
the
most
lovely
things
in
the
world
in
Gods
eyes
,
and
therefore
God
delights
much
to
see
the
exercise
of
them
.
When
spices
are
beaten
,
then
they
send
forth
their
fragrant
smell
;
so
when
Gods
servants
are
in
afflictions
,
then
their
graces
send
forth
their
sweetness
,
in
the
activeness
of
them
:
when
the
box
is
broken
,
and
the
precious
oyntment
is
poured
forth
,
then
it
sends
forth
its
delightful
savour
;
so
when
the
heart
is
broken
with
afflictions
,
and
the
grace
is
poured
forth
,
then
they
give
a
sweet
smell
in
the
nostrils
of
God
and
men
.
A
tool
that
is
daily
used
,
is
kept
bright
and
shining
;
and
so
grace
,
when
it
is
most
exercised
,
it
it
is
most
beautiful
:
The
glory
of
the
things
of
the
world
minishes
in
the
use
of
them
,
but
grace
is
ever
better
for
the
wearing
.
Fifthly
,
in
afflictions
the
power
of
grace
does
much
appear
;
the
abiding
strong
against
opposition
,
is
a
The
archers
have
sorely
grieved
him
,
yet
his
bow
abode
in
strength
.
It
is
nothing
for
a
man
to
go
on
in
the
profession
of
Religion
,
while
all
things
are
well
about
him
,
while
he
feels
no
trouble
,
but
God
hedges
about
his
way
:
if
God
should
always
prosper
his
people
in
outward
things
,
who
would
not
be
a
professor
of
godliness
?
When
the
people
saw
how
Mordecai
was
raised
,
then
many
became
Jews
.
I
read
of
one
Pamachius
a
Heathen
,
that
he
said
to
the
Pope
,
Make
me
a
Bishop
,
and
I
will
be
a
Christian
.
Every
Blessed
are
they
who
are
not
offended
in
me
,
says
Christ
,
to
desire
to
know
nothing
,
but
Christ
and
him
crucified
:
To
embrace
Christ
in
his
rags
,
in
his
poverty
,
in
his
shame
,
in
his
afflictions
and
sorrows
;
this
argues
a
power
of
grace
indeed
:
it
argues
the
power
of
love
,
that
much
water
cannot
quench
it
.
It
is
a
note
that
Josephus
hath
,
writing
Sixthly
,
by
afflictions
the
graces
of
the
Saints
are
O
my
dove
(
says
Christ
to
the
Church
)
thy
voyce
is
sweet
,
thy
countenance
is
comely
:
let
me
hear
thy
voyce
,
let
me
see
thy
countenance
:
This
is
spoken
of
the
state
of
the
Church
,
after
her
deliverance
from
great
afflictions
,
after
her
return
from
captivity
;
before
her
captivity
she
was
loathsom
and
vile
in
Gods
eyes
;
God
hateth
her
,
as
appears
,
Jer.
12.
8.
Mine
heritage
is
unto
me
as
a
Lyon
in
the
forrest
;
it
cryeth
out
against
me
,
therefore
I
have
hated
it
:
but
now
she
is
delightful
;
Christ
bids
her
arise
his
love
,
his
fair
one
,
and
come
away
.
God
before
cared
not
for
her
solemn
meetings
,
they
were
a
burthen
to
him
,
as
appears
Esay
1.
11
,
12
,
13
,
&c.
but
now
he
expresseth
his
desire
of
their
solemn
meetings
,
O
my
dove
,
that
art
in
the
clefts
of
the
rocks
,
in
the
secret
places
of
the
stairs
,
thou
who
worshippest
me
in
secret
places
,
in
holes
and
corners
,
let
me
see
thy
face
,
let
me
see
thee
assembled
into
the
face
of
a
Church
in
my
Sanctuary
;
let
me
hear
thy
voice
,
let
me
hear
thee
there
calling
upon
me
,
singing
praises
unto
me
,
Psal.
66.
12.
We
went
through
fires
,
and
through
waters
(
says
the
Church
)
but
thou
broughtest
us
into
a
wealthy
place
.
Thus
God
deals
with
his
Church
spiritually
,
by
bringing
them
through
the
fire
and
water
of
afflictions
,
he
brings
them
to
a
wealthy
place
,
a
wealthy
estate
.
The
Church
of
Iudah
before
the
Captivity
,
was
as
a
Vine
that
brought
forth
wilde
Grapes
,
upon
whom
the
Lord
resolved
to
command
the
clouds
not
to
rain
,
and
from
whom
he
would
take
the
hedge
of
his
protection
,
Esay
5.
but
after
the
captivity
he
speaks
otherwise
of
it
,
Esay
27.
2
,
3.
In
that
day
sing
ye
unto
her
,
a
Vineyard
of
red
wine
(
which
was
the
best
wine
)
now
the
Lord
will
keep
it
,
and
water
it
every
moment
.
I
have
read
of
a
Fountain
,
Philem.
ver
.
10.
Basil
in
his
Sermon
upon
the
forty
Martyrs
,
calls
them
the
stars
of
the
world
,
the
flowers
Every
branch
in
me
my
Father
purgeth
,
that
it
may
bring
forth
more
fruit
:
as
Vines
are
made
fruitful
by
pruning
,
so
are
Gods
people
by
the
pruning
knife
of
afflictions
;
and
hence
it
is
,
when
the
Lord
hath
some
great
employment
,
some
great
service
for
any
of
his
people
,
he
first
sends
them
unto
,
and
trains
them
in
the
school
of
afflictions
,
as
Joseph
and
David
.
And
as
our
Benoni's
,
our
sons
of
sorrows
,
that
which
we
get
out
of
our
sorrows
,
proves
oftentimes
our
chiefest
Benjamins
;
so
Gods
chiefest
Benjamins
,
whom
he
useth
as
the
sons
of
his
right
hand
in
special
services
,
are
first
Benoni's
,
sons
of
sorrow
.
There
is
a
great
deal
of
difference
,
says
Luther
,
between
a
Divine
in
outward
My
God
we
know
thee
;
now
we
know
thee
otherwise
then
before
we
did
:
and
experience
of
the
evil
of
sin
.
It
was
a
speech
of
a
Germane
Divine
in
his
sickness
,
Gasper
Olevianus
;
In
this
disease
I
have
learned
how
great
God
is
,
and
what
the
evil
of
sin
is
,
I
never
knew
what
God
was
to
purpose
before
,
nor
Behold
,
I
am
vile
,
what
shall
I
answer
thee
?
I
will
lay
my
hand
upon
my
mouth
.
And
experience
likewise
of
our
weakness
,
and
the
vanity
of
the
Creature
more
now
then
ever
,
Psal.
39.
11.
When
thou
with
rebukes
doest
correct
man
,
thou
makest
his
beauty
to
consume
away
like
a
moth
:
surely
every
man
is
vanity
,
Selah
:
he
can
then
say
Surely
,
and
that
with
a
Selah
,
that
every
man
is
vanity
.
It
is
very
observable
,
that
of
all
the
seven
churches
that
Christ
wrote
unto
,
in
the
second
&
third
Chapters
of
the
Revelations
,
there
are
onely
two
which
he
charges
no
evil
upon
;
the
Church
of
Smyrna
,
and
the
Church
of
Philadelphia
:
and
these
two
were
exercised
with
much
trouble
;
as
the
Church
of
Smyrna
,
cap.
2.
9.
is
said
to
have
endured
much
tribulation
,
and
to
be
in
poverty
,
yet
Christ
commends
her
,
and
says
she
is
rich
:
her
poverty
made
her
rich
,
her
tribulations
made
her
glorious
in
the
eyes
of
Christ
.
And
the
Church
of
Philadelphia
,
cap.
3.
8
,
10.
she
had
but
a
little
strength
,
she
was
in
a
low
,
poor
,
afflicted
,
contemptible
condition
;
yet
she
denyed
not
the
name
of
Christ
,
she
kepe
the
word
of
Christs
patience
,
that
word
for
which
she
suffered
much
,
being
strengthened
thereunto
by
the
patience
she
received
from
Jesus
Christ
.
Seventhly
,
afflictions
preserve
from
much
sin
,
they
are
blessed
preventing
physick
:
our
falls
into
sore
afflictions
,
Eightly
,
by
afflictions
,
decayed
grace
comes
to
be
recovered
:
These
are
Gods
files
,
that
file
off
the
rust
It
is
good
for
me
,
saith
David
,
that
I
was
afflicted
,
for
before
I
went
astray
,
but
now
have
I
learned
thy
word
.
In
the
2.
Hosea
,
God
threatens
the
Church
to
strip
her
naked
,
and
to
set
her
as
in
the
day
that
she
was
born
,
and
to
make
her
as
a
wilderness
,
to
hedge
her
way
with
thorns
;
and
thus
the
Lord
did
to
that
Church
:
but
mark
what
he
says
shal
be
the
fruit
of
all
,
verse
7.
Then
shall
she
say
,
I
will
go
and
return
unto
my
first
husband
,
for
then
was
it
better
with
me
then
it
is
now
.
When
Absolom
sent
for
Joab
once
and
again
,
yet
he
came
not
unto
him
,
until
Absolom
caused
his
corn
fields
to
be
set
on
fire
,
and
then
he
comes
:
God
speaks
and
calls
to
his
people
who
are
grown
secure
,
once
and
again
,
but
they
neglect
God
,
until
God
comes
with
the
fire
of
afflictions
,
and
then
they
come
.
Afflictions
are
like
the
prick
at
the
Nightingales
brest
,
that
awakes
her
,
and
puts
her
upon
her
sweet
and
delightful
singing
.
Gulielmus
Parisensis
saith
of
Musk
,
when
it
hath
lost
Ninthly
,
afflictions
are
of
great
use
to
mortifie
lusts
,
to
purge
out
filth
and
corruption
.
Isa.
27.
9.
By
this
shall
the
iniquity
of
Jacob
be
purged
,
and
this
is
all
the
fruit
thereof
.
When
Physitians
purge
the
body
,
they
purge
out
that
which
is
good
,
as
well
as
that
which
is
evill
,
but
when
God
purges
in
the
sanctified
Venit
tribulatio
mea
veniet
&
purgatio
mea
.
August
.
in
Ps.
61.
Tribulatio
est
aqua
salsa
quae
Scabiem
purgat
&
abstergit
.
Guliel
.
Paris
.
de
moribus
.
Qui
tribulationem
meis
parant
Balneum
eis
&
Lavatorium
exhibent
.
Guliel
.
Paris
.
ibid.
do
bitter
afflictions
crauling
lust
in
the
heart
.
Cold
and
hard
winters
do
destroy
much
vermine
,
which
otherwise
would
be
very
noisom
:
so
cold
and
hard
afflictions
vermine
lusts
.
Violent
storms
and
thunder
clear
the
air
,
strong
afflictions
clarifie
the
heart
;
by
them
we
are
as
it
were
poured
from
vessel
to
vessel
,
from
whence
the
ill
savour
of
our
heart-distempers
comes
to
be
taken
away
.
Ier.
48.
11.
Foul
and
stained
cloathes
are
made
white
by
laying
abroad
in
cold
frosty
nights
,
so
the
defiled
heart
.
Salt
marshes
purge
rank
humours
,
so
do
the
saltness
of
afflictions
rank
lusts
.
Men
let
their
armour
lye
rusting
by
them
in
the
time
of
peace
,
but
in
the
time
of
war
they
scour
all
bright
,
to
make
fit
for
service
:
so
mens
hearts
in
the
time
of
peace
grow
foul
,
but
in
times
of
trouble
,
they
are
then
cleansed
.
It
is
a
great
mercy
to
have
the
act
of
sin
hindered
;
afflictions
are
very
useful
for
this
,
and
therefore
,
Hosea
.
2.
6.
they
are
;
as
you
heard
,
called
a
hedge
of
thorns
;
whereby
the
ways
to
sin
are
hedged
up
:
but
to
have
the
inward
lusts
mortified
,
this
is
a
greater
good
.
All
the
Prophets
preachings
could
not
purge
the
Jews
from
idolatry
,
so
as
the
Babylonish
captivity
:
it
is
observed
,
never
since
that
time
have
idols
been
found
amongst
them
.
Tenthly
,
Gods
people
are
often
in
an
afflicted
condition
,
care
of
honour
.
GODS
children
may
come
to
be
children
under
anger
,
though
not
children
of
wrath
:
yea
God
usually
holds
a
more
strict
hand
over
his
people
,
then
over
any
,
he
quickly
brings
them
under
the
rod
,
when
he
lets
other
go
on
,
and
rot
in
their
sins
;
yet
he
comes
not
upon
his
children
as
a
revenging
Judge
,
to
destroy
the
person
for
the
sins
sake
:
but
as
a
gracious
Father
,
to
destroy
the
sin
for
the
persons
sake
:
he
is
angry
that
they
have
sinned
,
but
especially
angry
that
they
might
sin
no
more
.
Eleventhly
,
that
which
God
ayms
at
in
the
afflictions
of
his
people
,
is
to
make
them
conformable
to
Christ
their
head
,
that
they
may
enter
into
their
glory
,
as
Christ
did
into
his
.
Ought
he
not
to
suffer
these
things
,
and
so
to
enter
into
his
glory
?
Luke
24.
26.
We
read
of
S.
Paul
,
Phil.
3.
10.
that
he
earnestly
desired
to
be
partaker
of
the
fellowship
of
Christs
sufferings
,
and
to
be
conformable
to
his
death
;
God
will
have
a
conformity
to
the
death
of
his
Son
.
We
read
of
Godfrey
of
Bulloin
,
that
he
would
not
be
crowned
in
Jerusalem
with
a
crown
of
gold
,
where
Christ
was
crowned
with
a
crown
of
thorns
;
because
he
would
not
have
such
a
great
disproportion
between
him
and
Christ
.
It
is
reported
of
Origen
,
when
Alexander
Severus
the
Emperor
sent
for
him
,
he
appearing
to
be
meanly
cloathed
,
there
were
divers
costly
garments
prepared
for
him
,
and
sent
to
him
,
but
he
refused
them
,
and
when
he
came
near
to
Rome
,
there
was
a
Mule
and
a
Chariot
sent
for
him
,
that
he
might
choose
which
liked
him
best
,
but
he
refused
them
likewise
,
and
would
not
go
in
pomp
to
the
Emperor
,
saying
,
He
was
less
then
his
Master
Christ
,
of
whom
he
never
read
that
he
rode
but
once
.
Twelfthly
,
the
afflictions
of
Gods
people
are
in
a
rock
of
offence
,
and
so
appointed
for
the
fall
of
many
,
Luke
2.
34.
How
many
thousands
perish
,
because
they
are
offended
at
the
mean
,
afflicted
,
persecuted
estate
of
Christ
in
this
life
?
Thy
heart
is
set
upon
vanity
and
outward
pomp
,
this
persecuted
estate
of
godliness
is
thy
stumbling
block
,
at
which
God
in
his
wrath
lets
thee
stumble
,
that
thou
mightest
fall
,
break
thy
neck
,
and
perish
for
ever
:
hence
is
that
speech
of
Christ
,
Blessed
are
they
that
are
not
offended
in
me
:
O
it
s
a
great
mercy
of
God
,
not
to
let
this
be
a
stumbling
block
,
it
is
a
mercy
that
God
grants
but
to
a
few
;
here
and
there
a
poor
soul
,
who
is
able
to
see
the
beauty
and
glory
of
godliness
,
through
all
the
dark
clouds
of
troubles
,
afflictions
,
persecutious
,
that
attend
it
:
but
for
the
generality
of
men
,
this
is
that
which
hides
the
glory
of
it
from
them
,
unto
their
everlasting
perdition
.
Lastly
,
Gods
people
are
here
afflicted
,
that
Christ
First
,
in
the
overcoming
of
all
evils
,
in
the
final
destruction
of
all
their
enemies
.
Secondly
,
in
their
happiness
after
so
many
evils
endured
:
the
bitterness
of
foregoing
grief
,
commends
Thirdly
,
their
afflictions
work
to
the
encrease
of
their
glory
.
2
Cor.
4.
18.
Our
light
afflictions
work
for
us
an
exceeding
weight
of
glory
.
Gordius
that
blessed
Martyr
(
whom
St.
Basil
so
much
commends
in
an
Oration
of
his
)
accounted
it
a
loss
to
him
,
not
to
suffer
many
kindes
of
tortures
;
he
says
,
that
tortures
are
but
tradings
with
God
for
glory
.
Tertullian
hath
an
expression
to
that
purpose
,
The
greater
the
combates
,
the
greater
are
the
following
rewards
.
Bernard
says
of
persecuters
,
that
they
are
but
his
Fathers
goldsmiths
,
who
are
working
to
adde
pearls
to
the
crowns
of
the
Saints
.
The
seeds
of
happiness
are
sown
in
the
deep
furrows
of
affliction
,
and
the
deeper
the
furrows
are
,
the
more
precious
are
the
seeds
that
are
there
sown
,
and
the
more
glorious
and
plentiful
will
the
harvest
be
.
When
a
curious
glorious
picture
is
to
be
drawn
,
the
grounds
use
to
be
laid
in
black
,
but
not
in
dirt
:
so
our
grounds
may
be
laid
CHAP.
VII
.
What
use
we
should
make
of
Gods
ordering
his
people
to
an
afflicted
condition
.
FIrst
,
that
our
rest
is
not
here
in
this
world
;
let
us
not
promise
to
our selves
any
such
matter
,
let
us
not
seek
it
here
:
the
promise
will
not
bear
it
,
the
promise
will
bear
no
further
,
then
that
we
should
have
onely
so
much
of
the
things
of
this
world
,
as
shall
be
sutable
to
our
condition
;
That
which
the
Prophet
speaks
in
another
case
,
Micah
2.
10.
we
may
apply
to
all
the
things
and
places
of
the
world
;
Arise
,
here
is
not
your
rest
:
this
is
not
the
place
,
this
is
not
the
time
,
here
are
not
the
things
that
God
hath
appointed
for
our
rest
:
this
is
the
God
,
says
Bernard
,
hath
not
cast
man
out
of
Paradise
,
Why
do
you
require
that
in
one
place
(
says
S.
Ambrose
)
which
is
due
in
another
?
Why
would
you
preposterously
have
the
crown
before
you
have
overcome
?
Imagine
the
most
setled
condition
you
can
in
this
world
,
and
although
you
had
it
,
yet
it
were
but
vanity
:
so
says
the
Psalmist
,
Psal.
39.
5.
Man
in
his
best
estate
,
is
vanity
:
the
word
is
in
the
Original
,
in
his
setled
estate
he
is
vanity
;
not
onely
vain
,
but
vanity
it self
.
It
was
a
heavy
charge
that
S.
James
,
cap.
5.
laid
upon
some
,
that
they
lived
in
pleasure
upon
earth
:
as
if
he
should
have
said
,
earth
is
not
the
place
for
pleasure
;
this
is
the
place
of
sorrow
,
of
trouble
,
of
mourning
,
of
affliction
.
Thus
Abraham
charged
Dives
,
In
your
life
time
,
says
he
,
you
had
your
pleasure
:
the
emphasis
lies
there
,
in
your
life
time
,
that
should
not
the
world
is
troublesome
,
and
yet
it
is
loved
,
what
would
it
be
if
it
were
peaceable
?
you
embrace
it
though
it
be
filthy
,
what
would
you
do
if
it
were
beautiful
?
you
cannot
keep
your
hands
from
the
thorns
,
how
earnest
would
you
be
then
in
gathering
the
flowers
?
Secondly
,
hence
it
appears
,
that
prosperity
is
not
always
a
sign
of
love
and
favor
from
God
.
Rome
makes
it
a
note
of
the
true
Church
:
if
that
were
so
,
ten
Tribes
broke
off
from
Judah
,
and
yet
often
prevailed
against
Judah
,
and
were
more
prosperous
,
they
might
have
pleaded
that
they
were
in
the
right
,
that
their
worshipping
of
God
was
more
accepted
,
then
that
which
was
at
Jerusalem
.
And
afterwards
the
Heathens
might
have
pleaded
this
argument
against
the
Christians
;
and
thus
indeed
they
did
,
as
we
finde
in
the
30.
Epistle
of
Ambrose
:
Goths
,
Vandals
,
Hunnes
,
and
Turks
,
have
been
more
prosperous
then
they
.
The
Emperor
,
Henry
the
fourth
,
was
much
hated
by
the
Bishop
of
Rome
,
and
yet
he
was
not
unprosperous
in
his
way
:
when
the
Pope
cursed
him
,
and
made
another
Emperor
,
namely
,
Rodulphus
King
of
Swevia
;
Petra
dedit
Petro
,
Petrus
diidema
Rodulpho
.
yet
this
Emperor
of
his
setting
up
,
prospered
not
at
all
,
but
was
overcome
,
and
slain
by
Henry
:
The
Pope
after
set
up
another
,
and
he
was
slain
by
a
woman
:
yea
,
he
set
up
a
third
after
him
against
Henry
the
fourth
;
he
likewise
was
taken
in
a
Mill
,
and
And
as
outward
prosperity
hath
not
been
always
an
argument
that
they
could
make
use
of
;
so
we
hope
that
time
will
come
,
when
they
shall
make
use
of
it
no
more
,
when
their
judgements
shall
be
altered
,
and
this
argument
wherein
now
they
boast
,
shall
for
ever
fail
them
;
but
for
the
present
,
though
now
she
be
crowned
with
Diamonds
,
and
cloathed
with
Scarlet
,
yet
still
she
is
the
mother
of
Harlots
,
and
the
abominations
of
the
earth
.
I
have
not
,
says
Luther
,
a
stronger
argument
against
the
Papal
Kingdom
,
then
this
,
that
it
is
without
the
cross
.
Let
none
amongst
us
deceive
themselves
,
by
resting
upon
outward
prosperity
,
as
an
argument
of
Gods
love
,
for
their
everlasting
estates
.
Many
have
no
other
hold
to
lean
upon
for
their
salvation
but
this
;
all
those
solemn
protestations
of
God
against
this
in
his
word
;
all
the
works
of
Gods
providence
towards
his
own
people
,
in
leading
them
on
in
an
afflicted
condition
,
and
towards
the
wicked
in
giving
them
the
fat
of
the
earth
,
will
not
take
mens
hearts
off
from
this
false
reasoning
,
but
still
they
will
think
,
if
God
did
not
love
them
,
surely
he
would
not
let
them
prosper
so
as
he
doth
.
A
painted
face
is
as
certain
an
argument
of
a
good
complexion
,
as
this
is
of
a
good
condition
.
When
God
shall
come
hereafter
,
to
take
up
his
own
to
himsef
,
he
will
not
look
so
much
amongst
the
great
ones
of
the
earth
,
the
rich
,
the
gorgious
attires
,
sumptuous
houses
,
furnished
tables
,
as
amongst
the
the
persecuted
,
contemned
,
scorned
company
;
out
of
them
he
will
finde
his
own
;
Mal.
3.
17.
In
that
day
when
I
make
up
my
jewels
,
saith
the
Lord
:
the
phrase
notes
,
that
Gods
jewels
now
do
lie
scattered
in
the
dirt
,
and
God
hath
his
time
to
make
them
up
;
God
passes
by
Pallaces
,
and
looks
in
at
cottages
;
he
passes
by
the
rich
,
and
takes
the
poor
;
he
passes
by
the
honorable
,
and
takes
the
despised
ones
.
Thirdly
,
hence
we
have
a
confirmation
of
another
life
after
this
;
certainly
these
things
cannot
always
under
the
Altar
,
which
were
of
those
who
were
put
to
death
for
the
Testimony
of
Christ
,
they
cry
,
How
long
,
O
Lord
,
holy
and
true
,
will
it
be
before
thou
avengest
thy self
for
the
blood
of
thy
Saints
?
S.
Paul
reasons
strongly
from
this
argument
,
1
Cor.
15.
19.
to
prove
the
resurrection
;
For
,
saith
he
,
if
in
this
life
onely
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
.
When
therefore
we
see
the
godly
to
be
wronged
,
and
persecuted
,
when
we
see
iniquity
to
be
in
the
place
of
righteousness
,
and
wickednes
in
the
place
of
judgement
,
let
us
not
be
offended
,
but
say
in
our
hearts
,
God
shall
judge
the
righteous
and
the
wicked
;
for
there
is
a
time
for
every
purpose
and
every
work
;
And
as
Chap.
5.
8.
When
thou
seest
the
oppression
of
the
poor
,
and
violent
perverting
of
judgement
,
marvel
not
at
the
matter
,
for
he
that
is
higher
then
the
highest
regardeth
.
If
God
should
always
prosper
his
servants
in
this
life
,
then
it
would
be
In
the
times
under
the
Law
,
God
did
usually
more
prosper
his
people
in
outward
things
,
then
now
he
does
,
and
the
reason
may
be
because
then
Christ
was
but
darkly
revealed
,
the
riches
of
spiritual
mercies
were
not
much
made
known
;
there
was
but
little
mention
made
of
that
eternal
life
,
which
is
to
come
hereafter
,
we
have
very
few
texts
of
Scripture
in
the
eternal
life
,
but
in
the
times
of
the
Gospel
,
God
calls
his
people
to
a
more
suffering
condition
then
he
did
then
;
and
therefore
the
mystery
of
Christ
,
the
glorious
promises
of
the
Gospel
,
the
Doctrine
of
the
resurrection
,
and
the
ways
of
God
in
that
eternity
which
is
to
come
hereafter
,
are
more
clearly
and
fully
revealed
.
It
is
an
excellent
expression
that
Luther
hath
to
this
purpose
:
Bodily
promises
,
says
he
,
is
as
the
shell
or
husk
that
covers
the
nut
,
which
is
Christ
,
and
eternal
life
;
wherefore
Christ
coming
,
the
shell
,
the
husk
,
is
broken
and
taken
off
,
that
is
,
temporal
promises
cease
,
and
the
spiritual
succeed
;
he
means
in
comparison
of
that
it
was
under
the
Law
.
The
Reason
why
the
Pharisees
scorned
at
Christ
preaching
against
seeking
the
things
of
the
world
,
Luke
13.
14.
was
,
because
the
promises
were
so
large
for
temporal
things
.
Wherefore
when
Christ
would
teach
them
not
to
seek
those
which
they
conceived
the
chief
blessings
of
God
contained
in
the
promises
,
they
deride
him
;
hence
Christ
tells
them
ver.
16.
The
Law
and
the
Prophets
were
till
Iohn
,
till
then
the
promises
ran
much
upon
temporal
things
,
but
now
the
Kingdom
of
heaven
suffers
violence
,
there
is
now
another
maner
of
kingdom
revealed
,
sought
after
in
another
way
then
ever
formerly
.
I
dare
appeal
to
thy
conscience
,
whosoever
thou
art
;
canst
thou
think
otherwise
in
thy
conscience
,
but
that
those
who
walk
close
with
God
,
subjecting
their
hearts
and
lives
unto
his
fear
,
must
be
most
beloved
of
him
?
they
must
needs
be
nearer
that
eternal
good
,
and
fountain
of
all
happiness
,
then
vile
wretched
sinners
,
who
walk
according
to
their
lusts
,
who
are
vile
and
abominable
in
their
ways
.
When
thou
seest
Gods
people
to
be
so
low
,
so
distressed
,
so
afflicted
,
either
thou
must
be
convinced
strongly
that
there
is
a
time
,
wherein
all
shall
be
called
over
again
,
or
else
thou
art
an
Atheist
;
God
will
convince
thee
another
day
by
this
argument
,
Did
you
not
see
what
were
the
ways
of
my
providence
towards
my
people
?
Might
you
not
have
gathered
from
thence
,
that
there
was
another
time
a
coming
?
Fourthly
,
Learn
we
hence
to
judge
wisely
of
the
poor
,
of
the
afflicted
,
and
persecuted
.
Psalm
41.
1.
Far
be
it
from
us
to
think
they
are
forsaken
of
God
:
let
us
not
be
offended
at
Religion
,
because
troubles
follow
the
profession
of
it
;
the
blessing
that
comes
by
profession
of
the
truth
,
consists
not
in
such
a
peace
as
frees
from
trouble
,
but
in
giving
peace
and
rest
You
seek
and
affect
peace
,
but
preposterously
,
such
as
the
worlds
peace
,
not
Christs
,
who
gives
peace
in
the
middest
of
troubles
;
as
he
saith
,
Rule
thou
in
the
middest
of
thine
Enemies
.
Now
the
cause
of
the
Church
calls
for
a
wise
judging
:
How
many
carnal
people
are
ready
to
think
that
Popery
is
rather
the
truth
,
and
that
the
Religion
of
Protestants
is
not
right
,
because
God
hath
of
late
years
so
grievously
afflicted
his
Church
?
What
,
would
God
suffer
his
own
people
(
say
they
)
his
own
truth
thus
to
be
beaten
down
?
As
they
formerly
said
of
Christ
,
Let
him
save
him
,
seeing
he
delighted
in
him
,
so
if
God
delighted
in
this
way
,
surely
he
would
have
saved
it
,
he
would
not
have
suffered
opposition
so
far
to
have
prevailed
against
the
professors
of
it
.
It
is
no
argument
that
Christ
is
not
in
the
ship
,
because
tempests
and
storms
arise
.
It
is
no
argument
that
our
cause
is
not
Gods
,
that
Christ
is
not
with
us
,
because
of
our
afflictions
,
it
may
be
we
have
not
awakened
him
by
our
prayers
,
we
are
not
yet
fit
to
enjoy
the
sweetness
of
a
calm
.
Salvian
was
fain
to
write
a
whole
Treatise
,
above
eleven
hundred
years
ago
,
to
answer
this
argument
that
men
had
against
the
people
of
God
,
and
the
profession
of
the
Gospel
.
Turks
judge
all
things
according
to
outward
success
,
and
so
did
the
heathens
of
old
.
We
read
of
Brutus
,
being
overcome
by
Anthony
,
he
cryes
out
,
Whatsoever
things
are
disputed
concerning
vertue
,
are
but
meer
toys
and
fancies
;
for
fortune
rules
in
all
humane
things
:
but
it
beseems
not
Christians
to
judge
by
this
rule
.
Clemens
Alexandrinus
cites
Plato
,
expressing
himself
thus
,
Although
a
righteous
man
be
tormented
,
although
his
eyes
be
digged
out
,
yet
he
remains
a
blessed
man
.
Let
none
judge
worse
of
himself
meerly
because
of
afflictions
:
before
you
were
of
the
world
,
it
may
be
you
prospered
,
it
shined
upon
you
;
but
now
since
you
have
given
your
name
to
Christ
,
many
troubles
and
afflictions
follow
you
:
this
is
no
other
but
that
hath
been
,
is
,
will
be
the
estate
of
Gods
people
in
this
life
:
we
must
not
draw
ill
consequences
from
,
or
make
ill
constructions
of
our
afflictions
,
for
this
is
to
charge
God
foolishly
,
which
Job
did
not
,
Chap.
1.
22.
There
are
some
kinde
of
sufferings
that
a
man
meets
with
,
that
have
a
kinde
of
sweet
seal
of
God
with
them
,
even
in
the
time
of
suffering
,
by
which
a
man
is
more
confirmed
in
his
way
to
be
from
God
,
then
ever
he
was
before
.
Fifthly
,
what
shall
become
then
of
ungodly
and
wicked
men
?
Thus
Saint
Peter
argues
,
1.
Epist.
4.
17
,
18.
Iudgement
must
begin
at
the
house
of
God
,
and
if
it
first
begin
at
us
,
what
shall
the
end
of
them
be
,
that
obey
not
the
Gospel
of
God
?
If
the
righteous
scarcely
be
saved
,
where
shall
the
ungodly
and
sinners
appear
?
If
it
be
done
thus
to
the
green
tree
,
what
shall
be
done
to
the
dry
?
Behold
,
they
whose
judgement
was
not
to
drink
of
the
cup
,
have
assuredly
drunken
,
and
art
tbou
he
that
shall
go
altogether
unpunished
?
thou
shalt
not
go
unpunished
;
but
thou
shalt
assuredly
drink
of
it
,
Ier.
49.
12.
certainly
there
is
shame
and
confusion
for
you
,
there
are
tortures
prepared
for
you
.
You
heard
what
the
Martyrs
have
suffered
,
but
all
that
is
nothing
to
the
least
spark
of
Gods
revenging
wrath
,
when
it
is
mingled
with
hatred
.
That
is
a
fearful
expression
that
we
have
,
Psal.
35.
6.
Let
their
way
be
slippery
,
and
the
angel
of
the
Lord
persecuting
them
.
It
is
a
more
fearful
thing
to
have
the
Angel
of
the
Lord
persecute
,
then
to
be
persecuted
by
men
;
but
how
fearful
a
thing
is
it
,
when
God
himself
,
that
infinite
Deity
,
when
he
persecutes
a
man
?
when
Divine
justice
follows
a
man
from
one
place
to
another
and
persecutes
him
?
You
look
upon
those
poor
despised
misused
Servants
of
God
,
and
you
think
vilely
of
them
;
let
those
spectacles
strike
terror
into
your
hearts
every
time
you
see
them
!
O
what
is
reserved
for
me
then
?
Sixthly
,
if
this
be
the
usual
estate
of
Gods
people
,
let
us
learn
then
to
prepare
for
afflictions
before
they
come
;
although
we
have
escaped
many
years
,
yet
we
may
be
called
to
such
an
estate
at
last
.
Polycarpus
escaped
till
he
was
fourscore
and
six
years
old
,
and
then
he
was
called
to
Martyrdom
.
In
the
first
ten
persecutions
in
the
primitive
times
,
the
Christians
in
England
escaped
all
the
nine
,
although
the
Gospel
not
many
years
after
Christ
was
professed
in
England
,
yet
the
tenth
and
last
persecution
fell
heavy
upon
them
.
Iulius
Caesar
escaped
fifty
several
battels
,
in
which
he
was
personally
present
,
and
yet
at
last
in
the
Senate
house
,
he
was
unexpectedly
murthered
.
Now
all
is
well
with
you
,
lay
up
for
times
of
trouble
:
this
is
a
gathering
time
,
that
will
be
a
spending
time
;
know
that
that
which
will
serve
turn
now
,
will
not
serve
turn
then
:
many
are
not
able
to
hold
out
now
,
what
will
they
do
then
?
O
what
will
you
do
in
the
day
of
your
visitation
?
Jer.
12.
5.
If
the
footmen
have
wearied
thee
,
how
canst
thou
contend
with
horses
?
and
if
in
the
land
of
peace
,
how
wilt
thou
do
in
the
swelling
of
Jordan
?
We
read
of
Polycarpus
,
that
as
he
lay
in
his
bed
,
he
saw
in
a
vision
the
bed
set
on
fire
under
his
head
,
forewarning
him
of
his
Martyrdom
;
we
in
our
ease
should
seriously
think
of
our
sufferings
,
now
while
Sun-shine
days
of
peace
continue
,
we
should
consider
of
the
days
of
darkness
which
may
be
many
.
Oftentimes
we
are
thinking
of
,
and
seeking
after
great
things
,
when
we
should
be
preparing
for
suffering
hard
things
:
as
Mat.
20.
20.
when
Christ
had
been
speaking
to
prepare
for
sufferings
,
Zebedees
children
most
unseasonably
come
,
seeking
for
the
highest
places
in
his
kingdom
.
This
was
the
fault
of
Baruc
,
Jer.
45.
when
God
was
bringing
sore
and
grievous
afflictions
to
his
people
,
he
was
seeking
great
things
for
himself
.
CHAP.
VIII
.
Eleven
Rules
for
preparation
to
suffer
afflictions
.
FIrst
,
make
account
of
them
,
do
not
say
,
I
shall
never
be
removed
;
although
you
know
not
what
particular
afflictions
shall
befal
you
,
yet
make
an
account
,
that
an
afflicted
condition
will
be
your
portion
:
according
to
that
of
the
Apostle
,
Acts
20.
22
,
23.
And
now
I
go
bound
in
the
spirit
unto
Jerusalem
,
not
knowing
the
things
that
shall
befal
me
there
;
save
that
the
holy
Ghost
witnesseth
in
every
city
,
saying
,
that
bonds
and
afflictions
abide
me
.
It
is
our
wisdom
thus
to
make
an
account
of
afflictions
,
that
when
they
come
,
they
may
be
no
other
then
were
expected
before
.
As
is
reported
of
Anaxagoras
,
that
when
news
came
to
him
of
the
death
of
his
Son
,
and
it
was
thought
he
would
have
been
much
troubled
at
it
;
he
answered
,
I
begat
him
mortal
:
so
when
any
troubles
befal
us
,
we
should
entertain
them
with
these
thoughts
,
I
knew
my
condition
was
to
be
an
afflicted
condition
,
I
entred
upon
the
ways
of
godlines
upon
these
terms
,
to
be
willing
to
be
in
an
afflicted
condition
;
this
is
Gods
ordinary
way
towards
his
people
,
it
is
Gods
mercy
,
it
is
no
worse
,
I
expect
yet
greater
tryals
then
these
.
If
we
make
use
of
the
Scriptures
,
foretelling
troubles
beforehand
,
we
cannot
for
shame
complain
,
when
we
meet
with
those
we
acknowledge
we
were
foretold
of
.
It
is
a
good
expression
Augustine
hath
,
in
one
of
his
Epistles
to
Victorianus
,
We
must
not
be
so
contrary
to
our selves
,
as
to
believe
what
we
read
,
and
yet
to
complain
when
the
same
things
are
fulfilled
.
If
we
make
account
of
evils
aforehand
,
we
may
have
time
to
gather
together
the
forces
of
our
Those
evils
,
says
Seneca
,
that
others
overcome
by
a
long
time
suffering
,
as
being
used
to
them
,
the
wise
man
overcomes
by
thinking
before
hand
[
*
](A30592-e13190-b)
*
Quae
alii
diu
patiendo
levia
faciunt
,
vir
sapiens
levia
facit
diu
cogitando
.
A
Sixfold
self
to
be
denyed
.
.
Secondly
,
the
rule
of
Christ
that
we
have
Matt.
16.
26.
is
of
great
use
;
If
any
will
follow
me
,
let
him
deny
himself
,
and
so
take
up
his
cross
.
Where
self
is
renounced
,
the
cross
is
easily
born
:
it
is
self
that
makes
First
,
self-opinion
:
We
must
be
willing
to
lie
quietly
under
the
truth
,
to
be
convinced
,
and
to
be
guided
by
it
.
Secondly
,
self-counsels
,
and
self
-
reasonings
,
must
be
denyed
;
we
must
take
heed
of
conferring
Paul
,
Gal.
1.
16.
immediately
I
conferred
not
with
flesh
and
blood
,
if
he
had
begun
to
do
it
,
he
had
been
in
danger
.
Thirdly
,
self-excellencies
;
our
parts
,
our
priviledges
,
our
credits
,
and
all
those
things
that
are
great
Fourthly
,
self-will
:
We
must
not
think
it
so
grievous
a
thing
to
have
our
wills
crossed
,
we
must
He
was
willing
:
nay
then
,
says
he
,
You
shall
live
against
your
will
;
he
answers
again
,
Nay
whatsoever
you
do
with
me
,
it
shall
be
my
will
:
How
much
more
ought
Christians
to
have
their
wills
bow
to
the
holy
and
blessed
will
of
God
in
every
thing
?
the
providence
of
God
discovers
his
will
,
as
well
as
his
word
.
Fifthly
,
self-comforts
:
Those
who
give
liberty
to
Sixthly
,
self-ends
must
be
denied
;
we
must
aim
at
God
,
and
not
at
our selves
,
in
all
our
ways
,
and
then
how
easie
will
it
be
for
us
to
bear
crosses
,
considering
that
Gods
ends
do
go
on
,
though
our
ends
be
Thirdly
,
be
sure
to
lay
a
good
foundation
,
in
a
the
seed
that
fell
upon
the
stony
ground
withered
;
and
although
for
a
while
it
was
received
with
joy
,
yet
when
tribulation
and
persecution
ariseth
,
by
and
by
he
is
offended
,
Mat.
13.
21.
Mark
the
expression
of
the
Holy
Ghost
there
,
by
and
by
,
he
is
presently
offended
,
and
all
because
there
was
not
depth
of
earth
,
there
was
not
a
through
work
of
humiliation
.
We
read
,
Acts
9.
16.
that
God
would
shew
S.
Paul
,
what
great
things
he
must
suffer
for
his
Names
sake
:
and
how
did
God
prepare
his
heart
?
You
shal
finde
in
the
former
part
of
the
Chapter
,
that
God
smote
him
down
to
the
ground
,
his
heart
was
smote
lower
then
his
body
;
he
comes
trembling
and
astonished
before
the
Lord
,
saying
,
Lord
,
what
wilt
thou
have
me
to
do
?
He
was
three
days
without
sight
,
and
neither
did
eat
nor
drink
;
this
was
a
great
preparation
of
his
heart
,
to
those
great
things
he
suffered
afterwards
.
You
think
the
burthens
of
afflictions
great
,
because
you
never
felt
what
the
weight
and
burthen
of
sin
meant
;
I
dare
pawn
my
life
for
that
soul
,
who
constantly
exerciseth
it self
in
the
work
of
humiliation
for
sin
,
who
burthens
it self
with
the
weight
of
its
sins
,
and
is
willing
to
lie
under
it
,
for
the
further
breaking
of
spirit
,
that
it
shall
be
able
to
endure
crosses
,
and
stand
under
strong
afflictions
;
and
this
must
needs
be
so
,
First
,
because
the
soul
is
acquainted
with
the
sense
Secondly
,
a
soul
exercised
in
the
work
of
humiliation
,
by
it
is
put
under
the
power
of
Gods
soveraignty
,
Thirdly
,
this
burthen
of
sin
,
felt
in
the
work
of
humiliation
,
mortifies
those
inward
lusts
,
puls
down
Fourthly
,
this
soul
knows
how
dear
comfort
is
,
if
Fiftly
,
where
conscience
by
this
is
throughly
wounded
,
Sixthly
,
if
ever
God
hath
manifested
any
love
in
Fourthly
,
be
careful
to
preserve
your
inward
peace
,
Be
not
thou
a
terrour
to
me
,
O
Lord
,
says
Jeremy
,
chap.
17.
17.
for
thou
art
my
hope
in
the
day
of
evil
.
I
care
not
though
all
the
world
be
a
terrour
to
me
,
so
be
it
thou
beest
not
a
terrour
;
if
I
have
peace
with
thee
,
it
is
enough
,
what
ever
evil
befal
me
:
Oh
therefore
maintain
,
and
keep
this
peace
above
all
,
it
is
no
matter
whether
you
have
peace
or
no
with
the
world
,
so
be
it
you
have
the
peace
of
the
Gospel
in
your
hearts
:
it
is
one
special
part
of
that
spiritual
armory
we
read
of
,
Ephes.
6.
to
be
shod
with
the
preparation
of
the
Gospel
of
peace
:
that
is
,
that
blessed
peace
of
the
Gospel
,
which
is
a
strong
preparation
to
endure
any
troubles
or
afflictions
that
Christians
meet
withal
:
the
reason
of
that
phrase
to
be
shod
,
is
this
,
because
we
are
to
go
amongst
briars
and
thorns
,
in
our
way
to
Heaven
;
we
are
to
meet
with
many
hard
things
we
are
to
pass
through
,
therefore
we
had
need
be
well
shod
;
if
a
man
be
not
so
,
he
will
be
as
one
that
goes
upon
sharp
flints
bare-foot
,
or
a
mongst
thorns
,
or
bushes
,
so
that
the
blood
tricles
down
his
feet
every
step
he
takes
,
surely
such
a
man
cannot
hold
out
long
;
thus
it
is
with
the
soul
that
is
not
fenced
with
the
Gospel
of
peace
:
Be
careful
in
nothing
,
let
not
your
spirits
be
divided
(
for
so
is
the
word
)
Phil.
4.
6
,
7.
And
the
peace
of
God
which
passeth
all
understanding
,
shall
keep
your
hearts
and
mindes
;
the
word
is
,
shall
guard
your
hearts
:
to
tread
upon
the
Adder
and
Asp
,
to
shake
off
Vipers
,
and
receive
no
hurt
.
Having
peace
with
God
,
we
glory
in
tribulations
;
we
are
not
onely
patient
under
them
,
but
we
glory
in
them
;
How
were
the
spirits
of
those
blessed
Martyrs
,
we
read
,
and
hear
so
much
of
,
strengthened
with
this
blessed
peace
of
the
Gospel
?
Take
heed
therefore
,
that
you
never
maintain
peace
with
any
sin
.
Great
peace
have
they
that
love
thy
Law
,
and
nothing
shall
offend
them
,
Psal.
119.
165.
Oh
,
how
many
of
you
have
broke
your
peace
with
God!
at
least
the
comfort
of
it
is
exceedingly
darkned
:
you
would
fain
have
outward
ease
,
and
peace
,
but
you
have
neglected
the
comforts
of
this
peace
,
and
that
is
the
reason
you
have
no
strength
,
to
suffer
any
thing
for
the
truth
,
Nehem.
8.
10.
The
joy
of
the
Lord
is
your
strength
,
that
joy
that
comes
from
this
inward
peace
,
but
where
this
is
not
,
there
is
nothing
to
sweeten
sorrows
,
and
therefore
they
must
needs
be
very
bitter
.
That
time
therefore
that
God
gives
you
yet
respite
from
afflictions
,
let
it
be
spent
in
making
up
your
peace
more
with
God
then
ever
,
and
getting
clearer
evidence
,
and
sense
of
his
love
.
If
ever
you
knew
what
peace
with
God
meant
,
I
appeal
unto
you
,
when
at
any
time
,
the
sense
of
it
hath
enlarged
your
hearts
with
joy
;
whether
then
,
have
you
not
found
your selves
willing
to
suffer
any
thing
for
God
?
you
could
then
go
through
fire
,
and
water
,
your
spirits
could
triumph
with
the
Apostle
,
I
am
perswaded
that
neither
life
,
nor
death
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
shal
ever
be
able
to
seperate
me
from
the
love
of
God
in
Christ
Jesus
.
Fifthly
,
labour
to
see
more
into
the
fulness
of
all
God
all-sufficient
,
as
the
onely
means
to
strengthen
him
,
against
whatsoever
evils
he
was
like
to
meet
withal
.
Labour
to
have
the
insight
into
Gods
fulness
,
in
these
three
particulars
.
First
,
look
at
all
the
excellency
,
beauty
,
comfort
,
Secondly
,
all
possible
good
is
in
the
Lord
;
that
is
,
Thirdly
,
look
at
God
as
taking
infinite
delight
in
Sixthly
:
A
sixt
preparation
,
for
the
bearing
further
Seventhly
,
enjoy
all
your
comforts
of
prosperity
our
comforts
in
,
from
,
and
for
God
.
God
.
First
,
from
God
:
therefore
whatsoever
he
takes
away
,
it
is
but
his
own
;
and
what
are
we
,
that
we
must
always
have
comfort
,
and
content
,
who
are
poor
beggerly
Secondly
,
enjoy
God
in
all
:
the
enjoyment
of
Thirdly
,
all
for
God
:
Why
then
should
not
God
And
againe
,
if
all
we
have
be
for
God
,
then
when
he
is
honored
by
any
thing
we
do
enjoy
,
it
hath
its
end
and
perfection
:
a
comfort
is
then
the
most
perfect
comfort
,
when
God
hath
the
glory
of
it
,
when
it
is
resigned
to
him
,
either
in
a
way
of
service
,
or
suffering
,
as
he
calls
for
it
.
And
lastly
,
if
our
comforts
be
enjoyed
for
God
,
then
our
hearts
are
not
let
out
to
any
of
them
,
further
then
leads
us
to
God
;
and
if
so
,
then
when
God
calls
for
the
parting
with
them
,
in
a
suffering
way
,
the
enjoyment
of
them
cannot
lead
to
God
any
further
,
but
would
draw
off
the
spirit
from
God
;
and
therefore
such
a
heart
is
willing
now
to
part
with
them
,
it
is
not
grievous
to
it
to
leave
them
,
because
the
excellency
of
them
is
not
now
in
the
enjoyment
of
them
,
but
in
the
parting
with
them
.
Eighthly
,
be
often
renewing
your
resignations
of
Ninthly
,
lay
up
provision
against
an
evil
day
:
There
First
,
treasure
up
the
consolations
of
God
that
he
affords
upon
occasion
,
that
at
any
time
you
feel
in
the
performance
of
duties
,
in
the
exercises
of
graces
,
in
the
use
of
Ordinances
.
Secondly
,
treasure
up
the
experiences
of
Gods
ways
towards
you
,
and
his
gracious
dealings
with
you
in
former
straights
.
Thirdly
,
treasure
up
soul-supporting
,
soul-quickning
,
soul-reviving
,
soul-comforting
promises
,
and
that
of
several
kindes
,
sutable
to
several
afflictions
,
for
thou
knowest
not
what
kinde
of
afflictions
thou
mayest
meet
with
.
Tenthly
,
labor
much
to
strengthen
every
grace
,
it
Lastly
,
set
much
before
you
the
example
of
Christ
Secondly
,
what
he
suffered
:
even
the
wrath
of
Thirdly
,
for
whom
he
suffered
:
it
was
for
us
vile
Fourthly
,
how
freely
he
suffered
:
it
was
of
his
own
Fifthly
,
how
meekly
he
suffered
:
he
was
as
a
sheep
Sixthly
,
consider
how
his
strength
is
with
you
in
And
lastly
,
how
he
is
honored
in
them
:
He
strives
with
us
in
the
combate
,
he
joyns
with
us
in
the
fight
of
our
agony
,
he
crowns
and
is
crowned
,
says
Cyprian
.
Bernard
would
have
us
never
to
let
go
out
of
our
mindes
,
the
thoughts
of
a
crucified
Christ
,
Let
these
says
he
,
be
meat
and
drink
unto
you
,
let
them
be
your
sweetness
and
consolation
,
your
honey
and
your
desire
,
your
reading
and
your
meditation
,
your
contemplation
,
your
life
,
death
and
resurrection
:
Would
you
learn
obedience
?
would
you
learn
contempt
of
honors
?
would
you
see
the
highest
patience
?
set
a
suffering
Christ
before
you
:
Sureus
reports
of
a
noble
Earl
Elzearius
,
when
his
wife
wondred
at
his
exceeding
patience
under
fore
afflictions
,
he
answers
her
thus
,
What
good
will
it
be
to
be
angry
and
impatient
?
certainly
none
at
all
:
but
I
will
open
my
heart
unto
you
;
you
know
sometimes
my
heart
is
ready
to
rise
with
indignation
against
such
as
wrong
He
that
is
afraid
to
suffer
,
cannot
be
his
disciple
who
suffered
so
much
,
says
Tertullian
[
*
](A30592-e15020-b)
*
Non
potest
qui
pati
timet
,
ejus
esse
qui
passus
est
.
Tertul.
de
fuga
in
persecut.
.
Certainly
the
example
of
Christ
,
in
humbling
himself
to
suffer
so
much
for
us
,
should
be
mightily
prevalent
with
us
;
if
he
emptyed
himself
so
much
,
to
become
the
Son
of
man
,
how
much
more
should
we
be
willing
to
empty
our selves
,
that
we
may
be
the
Sons
of
God
?
Worthy
is
the
Lamb
that
was
slain
,
he
is
worthy
of
all
honor
from
us
,
who
being
Lord
of
all
,
was
content
to
be
in
the
form
of
a
servant
,
to
suffer
for
us
,
and
how
can
we
express
our
honoring
of
him
,
our
respect
to
him
,
better
then
in
being
to
suffer
for
him
?
I
have
read
of
a
Roman
servant
,
who
knowing
his
Master
was
sought
for
by
officers
to
be
put
to
death
,
he
put
himself
into
his
masters
cloaths
,
that
he
might
be
taken
for
him
,
and
so
he
was
,
and
was
put
to
death
for
him
:
whereupon
his
master
,
in
memory
of
his
thankfulness
to
him
,
and
honor
of
him
,
erected
a
brazen
statue
.
Christ
who
was
not
a
servant
,
but
our
Lord
,
yet
when
he
saw
we
were
like
to
dye
,
he
took
upon
him
the
form
of
a
servant
,
he
came
in
our
likeness
,
that
he
might
dye
for
us
,
and
he
dyed
;
he
requires
not
us
to
erect
up
brazen
statues
in
memory
of
him
,
in
honor
to
him
,
but
that
we
should
be
willing
to
suffer
for
him
,
when
he
calls
us
thereunto
;
let
not
us
put
off
the
cloaths
of
our
Christian
profession
,
that
we
may
avoid
sufferings
for
him
(
as
many
do
)
who
put
on
the
cloaths
of
our
humanity
,
yea
of
our
servility
,
that
he
might
suffer
for
us
.
The
example
of
the
servants
of
God
in
all
times
,
Unde
tu
Christiane
,
delicatus
es
miles
?
putas
te
posse
sine
pugna
vincere
,
sine
certamine
triumphare
?
Chrys.
in
orat
.
in
Juventiuū
&
Maximum
.
Memor
esto
vinculorū
Pauli
,
&
vide
quam
sit
absurdū
illum
esse
in
vinculis
te
verò
deliciari
:
deliciarum
concupiscentia
prehenderis
?
recordare
carceris
Pauli
:
velles
sericis
indui
?
memor
esto
vinculorū
Pauli
,
&
videbuntur
tibi
serica
indumenta
faetulentis
panniculis
abjectiora
:
velles
aureis
indumentis
amiciri
?
recordare
vinculorum
Pauli
,
&
ostendent
tibi
nibil
illa
coeno
protrito
melius
habere
:
vis
ornari
capillis
formosaque
videri
?
considera
squalorem
Pauli
in
carcerc
,
&
accenderis
erga
illam
pulchritudinem
,
hancque
extremam
deformitatem
esse
putabis
:
vis
odoramenta
?
Coopta
illius
lacrymas
.
Chrysost.
Hom.
12.
in
Coloss.
times
endured
hard
things
,
How
is
it
,
says
he
,
that
thou
,
ô
Christian
,
must
be
so
delicate
,
a
Soldier
so
dainty
?
canst
thou
overcome
without
fight
,
triumph
without
combate
?
And
in
his
Sermons
upon
the
Colossions
,
Remember
the
chains
of
Paul
,
and
consider
what
an
absurd
thing
it
is
,
that
he
should
be
in
bonds
,
and
you
should
live
deliciously
:
Does
the
desire
of
pleasures
take
?
remember
the
Prison
of
Paul
:
Wouldest
thou
be
cloathed
in
silks
?
remember
Pauls
chains
,
and
silken
cloaths
will
be
more
vile
to
thee
then
filthy
rags
:
Wouldest
thou
be
adorned
with
gold
?
remember
Pauls
chains
,
and
they
will
shew
you
that
such
ornaments
are
no
better
then
the
dirt
under
your
feet
:
Would
you
be
beautiful
with
your
hair
?
think
of
the
filth
of
the
deformity
of
Paul
in
the
Prison
,
and
thy
heart
will
rise
with
indignation
against
such
beauty
,
and
will
account
it
extream
deformity
:
What
,
would
you
have
sweet
oyntments
?
consider
of
his
tears
.
I
have
read
of
Phocion
an
Athenian
Captain
,
when
he
was
condemned
to
death
by
his
ungrateful
Countrey
,
he
saw
one
Tudippus
condemned
to
the
same
death
,
but
very
fearful
,
he
comforts
him
with
these
words
,
[
*
](A30592-e15300-b)
*
Non
tibi
satis
est
Tudippe
cum
Phocione
mori
?
Is
it
not
enough
for
thee
,
Tudippus
,
that
thou
art
to
dye
with
Phocion
?
so
we
may
say
to
our
own
hearts
,
Is
it
not
enough
for
us
,
that
we
have
such
a
cloud
of
witnesses
,
such
a
noble
Army
of
Martyrs
before
us
and
with
us
?
be
not
therefore
so
afraid
of
the
ways
of
God
,
because
of
afflictions
,
as
thou
hast
been
,
but
submit
thy self
to
God
in
this
way
of
his
.
CHAP.
IX
.
Duties
required
of
us
when
God
calls
us
to
an
afflicted
condition
.
SEeing
God
hath
so
ordered
things
,
that
his
people
must
be
in
an
afflicted
estate
in
this
world
,
when
God
calls
us
to
suffer
afflictions
,
let
us
know
there
are
three
duties
required
of
us
.
First
,
that
we
be
willing
to
yield
to
Gods
call
,
to
come
under
that
condition
he
hath
appointed
us
unto
.
Secondly
,
that
we
behave
our selves
Christianly
with
all
humble
submission
,
patience
,
contentedness
,
in
this
condition
.
Thirdly
,
that
we
labor
to
improve
our
affliction
that
shall
be
layed
upon
us
.
For
the
first
,
when
our
cross
comes
,
we
must
be
to
flye
,
in
time
of
danger
;
but
for
a
Lacedemonian
,
it
is
a
shame
for
him
to
deliberate
:
How
much
more
truly
may
this
be
said
of
a
Christian
,
when
God
calls
him
to
suffer
?
he
should
be
such
a
resolved
man
beforehand
,
that
it
should
be
a
shame
now
for
him
even
to
deliberate
.
It
is
argument
enough
for
a
Christian
to
suffer
any
thing
,
because
it
is
the
will
of
God
,
out
of
bare
submission
to
God
;
but
when
it
is
not
onely
so
,
but
in
the
cause
of
God
,
in
witness
to
his
truth
,
in
vindicating
his
honor
,
this
call
to
suffer
comes
with
strength
indeed
:
it
is
unworthy
of
a
Christian
,
once
to
deliberate
the
avoyding
of
this
;
How
much
better
is
it
,
to
suffer
a
little
to
prevent
a
sin
,
and
so
prevent
Gods
wrath
,
then
by
avoyding
sufferings
to
fall
into
sin
,
which
being
once
committed
,
Gods
Cor.
chap.
12.
Sermon
26.
If
you
suffer
not
for
Religion
,
you
will
suffer
for
some
other
unprofitable
light
cause
:
Seeing
then
,
says
he
,
we
following
this
or
the
other
course
of
life
,
we
must
suffer
affliction
,
why
do
we
not
choose
such
a
suffering
,
which
with
the
affliction
brings
unspeakable
glory
?
Certainly
it
is
infinitely
better
to
suffer
for
Christ
,
then
for
our
sin
.
We
read
of
Peace-offerings
that
were
offered
,
there
might
be
oyl
mixed
,
but
not
so
in
Sin-offerings
:
in
those
afflictions
we
endure
for
Christ
,
we
offer
up
our selves
as
Sacrifices
of
Peace-offerings
,
and
in
them
there
is
joy
,
much
oyl
of
gladness
is
mixed
in
such
offerings
;
but
when
we
suffer
for
our
sins
,
there
is
no
oyl
of
gladness
mixed
there
;
Let
us
take
heed
,
that
we
be
not
found
guilty
before
the
Lord
,
when
the
secrets
of
all
hearts
shall
be
opened
,
of
being
shy
of
the
ways
of
Religion
,
because
of
affliction
;
many
when
they
see
they
must
suffer
in
those
ways
,
although
they
be
convinced
of
them
,
yet
they
are
ready
to
say
with
Augustine
,
as
I
do
not
love
to
pass
through
those
straits
,
it
is
too
hard
and
narrow
away
for
them
.
If
such
thoughts
work
in
thee
at
any
time
,
take
these
considerations
,
for
the
rebuking
of
thy self
,
and
the
raising
of
thy
heart
,
to
a
more
Christian
magnanimity
of
spirit
.
First
,
at
what
a
low
rate
doest
thou
prize
the
ways
Secondly
,
consider
if
Christ
had
stood
upon
such
Thirdly
,
thou
who
art
so
shy
of
suffering
,
mayest
Queen
Maries
time
was
cast
into
prison
;
whereupon
he
sends
to
this
Smith
,
who
had
been
the
means
of
his
conversion
,
wondring
that
he
hears
not
of
his
apprehending
and
imprisonment
;
this
Smith
sends
him
word
again
,
that
it
was
true
,
that
he
had
taught
him
such
and
such
things
,
and
those
things
were
certain
truths
;
but
for
his
part
,
he
could
not
burn
;
but
a
while
after
,
the
house
of
this
Smith
was
on
fire
,
and
he
was
burnt
in
it
;
God
made
him
burn
whether
he
would
or
no
:
and
so
may
he
make
you
suffer
,
whether
you
will
or
no
,
who
refuse
to
suffer
for
his
truth
.
Fourthly
,
whatsoever
prosperity
thou
enjoyest
when
Fifthly
,
all
duties
of
Religion
that
now
thou
performest
Sixthly
,
what
intolerable
pride
,
and
delicacy
is
this
in
thee
,
that
thou
wilt
not
venter
the
loss
of
Thou
art
too
delicate
,
O
Christian
,
says
Tertullian
,
who
must
have
pleasure
in
this
world
.
Seventhly
,
How
vile
is
the
unbelief
of
thy
heart
,
Eighthly
,
there
is
a
necessity
of
thy
miscarrying
in
Ninthly
,
How
little
love
is
there
in
thine
heart
to
God
,
when
thou
art
so
shy
of
any
thing
to
be
suffered
for
God
?
love
rejoyces
in
suffering
for
the
beloved
.
Tenthly
,
Did
you
never
suffer
affliction
in
your
Eleventhly
,
What
honor
should
God
have
in
the
world
?
where
would
there
be
any
witness
to
truth
,
Secondly
,
when
thou
art
under
afflictions
,
let
there
Shall
not
I
drink
of
that
cup
my
Father
hath
given
me
to
drink
?
It
is
Gods
appointment
,
that
his
people
should
be
in
an
afflicted
estate
in
this
world
;
it
is
the
cup
of
my
Father
,
and
shall
not
I
quietly
,
and
contentedly
drink
of
that
cup
?
Now
thou
hast
an
opportunity
to
manifest
the
power
and
excellency
of
thy
grace
,
to
shew
what
thy
grace
can
enable
thee
to
do
;
strength
of
reason
wil
go
far
,
in
quieting
and
calming
of
the
heart
under
afflictions
;
but
grace
surely
,
where
it
is
true
,
will
go
farther
.
It
is
the
most
unseemly
sight
in
the
world
,
to
see
a
murmuring
fretting
Christian
;
if
thy
God
,
if
Christ
,
if
Heaven
were
lost
,
it
were
not
much
to
see
wringing
of
hands
,
and
sinking
of
heart
;
but
to
see
this
upon
loss
of
a
few
outward
comforts
,
upon
enduring
of
a
few
outward
afflictions
,
this
is
a
most
unseemly
,
a
vile
and
an
abominable
thing
in
thee
.
S.
Augustine
upon
the
12.
Psalm
,
brings
in
God
,
rebuking
a
discontented
I
will
not
enlarge
my self
in
this
argument
now
,
intending
a
Treatise
by
its
self
of
Christian
contentation
:
onely
for
the
present
take
this
one
argument
,
which
surely
hath
much
strength
in
it
,
to
quiet
the
heart
under
any
affliction
;
It
is
this
,
God
is
willing
to
accept
of
thy
service
,
that
thou
tendrest
up
to
him
,
though
it
be
mixed
with
much
sin
;
why
shouldst
not
thou
accept
of
his
ways
towards
thee
,
though
there
be
a
mixture
of
much
affliction
?
The
sin
of
our
service
should
be
a
greater
cause
for
God
to
be
displeased
with
what
comes
from
us
,
then
the
sorrow
and
affliction
that
comes
in
the
ways
of
his
providence
,
can
be
to
cause
us
to
be
displeased
with
what
comes
from
him
:
that
surely
is
worse
that
is
mixed
with
sin
,
then
that
which
is
mixed
with
sorrow
;
yet
as
the
one
is
accepted
by
God
from
us
,
let
then
the
other
be
accepted
by
us
from
God
.
Lastly
,
let
us
not
onely
be
contented
under
Gods
the
sons
of
our
sorrow
,
the
sons
of
our
right
hand
.
Although
waters
in
the
Sea
be
salt
,
yet
if
they
be
raised
up
to
the
Heavens
,
and
sent
down
again
,
then
they
are
sweet
;
so
though
afflictions
be
brackish
,
yea
brine-salt
,
yet
a
spiritual
heart
can
spiritualize
them
,
and
make
them
sweet
,
and
wholesom
.
Afflictions
are
great
opportunities
for
spiritual
advantage
,
if
we
have
hearts
to
improve
them
;
and
the
loss
of
an
affliction
is
a
great
loss
.
S.
Augustine
in
his
second
book
of
the
City
of
God
,
cries
out
against
such
,
who
did
not
profit
by
Gods
judgement
;
You
,
says
he
,
have
lost
the
profit
of
the
calamity
:
he
speaks
Perdidist
is
utilitatem
calamitatis
August
.
de
civit
.
l.
2.
c.
33.
of
it
as
a
great
loss
to
them
,
that
it
was
over
,
and
they
had
got
nothing
by
it
:
As
it
is
a
sign
of
great
wickedness
,
to
turn
blessings
into
curses
;
so
it
is
a
sign
of
great
grace
,
to
turn
curses
into
blessings
.
By
this
improvement
we
shall
not
onely
get
water
,
but
honey
out
of
the
rock
.
But
how
should
we
improve
afflictions
?
First
,
be
jealous
of
your selves
,
lest
it
should
pass
Secondly
,
labor
to
know
Gods
minde
in
your
afflictions
.
For
the
first
,
it
is
true
,
God
sends
affliction
sometimes
First
,
if
the
affliction
be
extraordinary
,
and
come
Secondly
,
you
may
know
from
the
work
of
the
affliction
,
which
way
it
tends
,
and
how
God
follows
Thirdly
,
much
may
be
learned
from
the
issue
of
an
affliction
;
when
God
comes
chiefly
for
trial
,
in
chap.
ult.
ver
.
10.
In
all
the
land
there
were
no
women
so
fair
as
the
daughters
Iob
,
ver.
15.
but
when
the
afflictions
is
for
sin
,
it
doth
not
use
to
have
such
an
issue
,
it
is
well
if
the
sinner
may
be
restored
into
such
a
comfortable
condition
as
he
was
in
before
:
When
David
was
afflicted
for
his
sin
,
some
scars
stuck
by
him
after
his
deliverance
,
he
scarce
ever
was
brought
into
that
comfortable
condition
he
was
in
before
.
But
how
may
we
finde
out
the
particular
sin
?
First
,
look
what
sins
and
afflictions
the
word
hath
particular
sin
which
causeth
our
trouble
.
kinde
of
affliction
,
yet
the
word
joyns
some
special
correction
,
to
special
transgressions
;
as
God
sorts
several
promises
to
several
graces
,
so
he
sorts
several
afflictions
to
several
sins
.
Secondly
,
consider
what
sins
and
afflictions
providence
couples
in
respect
of
similitude
;
God
often
Thirdly
,
enquire
at
the
mouth
of
God
,
by
prayer
Job
cap.
10.
2.
and
those
in
Jeremy
,
cap.
16.
10
,
11.
Fourthly
,
hearken
to
the
voice
of
conscience
,
that
Fifthly
,
consider
what
truths
have
been
most
pressed
as
seals
to
instructions
,
as
Iob
33.
16.
A
writing
hath
not
that
authority
with
it
before
it
be
sealed
,
as
it
hath
after
;
but
when
the
seal
is
set
on
,
then
it
comes
with
authority
:
so
it
is
in
regard
of
Gods
instructions
;
before
,
they
did
not
come
with
power
to
your
hearts
,
now
God
seals
them
,
that
they
may
prevail
;
and
by
considering
what
those
instructions
were
,
you
may
be
helped
to
finde
out
what
God
aims
at
in
your
afflictions
.
A
third
Rule
is
,
when
you
have
found
out
your
Men
of
Israel
,
help
,
This
is
the
man
,
that
teacheth
every
where
against
the
people
:
So
should
we
take
hold
on
our
sin
,
that
we
have
found
out
,
and
cry
to
the
Lord
,
Help
,
O
Lord
,
this
is
that
sin
that
hath
made
the
breach
,
this
is
that
sin
that
hath
been
the
cause
of
so
much
evil
unto
me
.
As
we
read
of
Antonius
,
after
Julius
Caesar
was
murthered
,
he
brought
forth
his
coat
all
bloody
and
cut
,
and
laid
it
before
the
people
,
Look
here
,
says
he
,
you
have
your
Emperors
coat
thus
bloody
and
torn
:
whereupon
the
people
were
presently
in
an
uproar
,
and
cryed
out
to
slay
those
murtherers
,
and
they
took
their
tables
and
stools
that
were
in
the
place
,
and
set
them
on
fire
,
and
ran
to
the
houses
of
those
who
had
slain
Caesar
,
and
burnt
them
.
Thus
the
looking
upon
our
afflictions
,
and
considering
what
mischief
sin
hath
done
us
,
our
hearts
should
be
raised
to
flye
upon
our
sin
with
indignation
,
and
not
to
be
satisfied
without
the
destruction
of
that
which
would
have
destroyed
us
.
A
fourth
rule
is
,
when
God
stirs
your
heart
in
affliction
,
to
promise
and
covenant
reformation
;
begin
then
I
will
do
it
:
there
is
much
deceit
of
the
heart
this
way
,
many
miscarry
in
their
vows
to
God
upon
this
ground
,
because
they
put
off
all
till
they
be
out
of
their
affliction
,
and
by
that
time
,
the
impression
that
was
upon
their
spirits
is
abated
,
their
hearts
are
cooled
,
and
so
the
duty
is
neglected
;
wherefore
do
something
presently
,
and
be
always
in
doing
,
till
that
which
is
vowed
be
fully
performed
.
Fifthly
,
let
every
affliction
drive
you
much
to
God
Is
any
man
afflicted
?
let
him
pray
,
says
S.
James
.
It
is
a
similitude
of
Chrysostom
,
As
clouds
Sixthly
,
treasure
up
all
the
experiences
you
have
had
Seventhly
,
what
you
wished
you
had
done
then
,
be
sure
now
to
set
about
,
and
never
rest
till
it
be
done
;
that
now
,
which
when
you
have
been
tormented
with
a
fit
of
the
stone
or
the
gout
,
you
would
wish
you
had
done
:
that
which
he
said
of
that
particular
afflictions
,
is
true
of
others
:
We
should
have
glorious
reformations
,
if
this
rule
were
well
observed
;
surely
,
that
which
is
true
in
times
of
affliction
,
is
true
out
of
it
,
and
that
which
conscience
upon
ground
judges
to
be
right
and
good
then
,
is
right
and
good
now
.
Eighthly
,
take
heed
of
trusting
to
your
own
promises
,
Ninthly
,
often
call
your self
to
account
after
the
CHAP.
X.
Wicked
men
have
pleasures
in
ways
of
sin
,
while
Gods
people
endure
much
hardship
in
ways
of
holiness
.
THe
second
point
is
,
that
God
sometimes
gives
wicked
men
pleasure
in
the
ways
of
sin
,
whilest
he
suffers
his
own
people
to
endure
much
affliction
.
The
Israelites
make
the
brick
,
and
are
under
sore
bondage
,
and
the
Egyptians
dwell
in
houses
,
living
in
jollity
and
mirth
.
Thus
it
was
with
Elijah
,
he
must
flye
for
his
life
,
and
live
in
caves
,
and
be
fed
by
ravens
,
whilest
four
hundred
false
prophets
are
fed
deliciously
at
Jezabels
table
.
While
the
King
and
Haman
sits
drinking
in
the
city
,
Shushan
is
in
perplexity
,
Esther
3.
15.
Job
says
of
the
wicked
,
That
they
take
the
timbrel
and
harp
,
and
rejoyce
at
the
sound
of
the
Organ
,
they
spend
their
time
in
wealth
;
but
of
himself
he
saith
,
that
his
calamity
was
heavier
then
the
sand
of
the
sea
,
that
the
arrows
of
the
Almighty
were
within
him
,
that
the
poyson
of
them
drank
up
his
spirit
,
that
the
terrors
of
God
did
set
themselves
in
battle
array
against
him
.
Chap.
6.
1
,
2
,
3.
And
David
says
of
the
wicked
,
that
they
are
not
in
trouble
as
other
men
,
their
eyes
stands
out
with
fatness
,
they
have
more
then
their
heart
could
wish
;
but
for
himself
,
all
the
day
long
he
was
plagued
,
and
chastened
every
morning
,
Psal.
73.
Christ
tells
his
Disciples
,
the
world
shall
rejoyce
,
but
they
shall
have
trouble
.
But
why
does
God
thus
suffer
wicked
men
,
to
enjoy
their
pleasure
thus
in
the
ways
of
sin
?
First
,
here
is
their
portion
,
they
are
never
like
to
have
any
other
consolation
,
but
that
they
have
here
,
Secondly
,
God
hath
time
enough
hereafter
to
torment
them
,
to
make
sin
bitter
unto
them
,
and
Thirdly
,
God
hereby
would
shew
to
all
the
world
,
his
own
fulness
,
and
how
little
he
esteems
of
these
carnal
things
;
they
are
but
bones
,
therefore
he
gives
them
to
dogs
;
they
are
but
swill
,
even
the
very
cream
of
them
,
therefore
he
lets
swine
have
them
.
Luther
in
his
Comment
upon
Genesis
,
cap.
21.
hath
a
notable
vilifying
expression
of
the
great
things
of
the
The
Turkish
Empire
,
says
he
,
as
great
as
it
is
,
it
is
but
a
crust
of
bread
,
which
the
rich
master
of
the
family
casts
to
dogs
:
When
retainers
,
when
dogs
have
such
allowance
,
it
is
a
sign
of
a
great
deal
of
plenty
in
the
house
.
Fourthly
,
God
grants
pleasure
and
prosperity
in
just
judgement
to
them
,
to
ripen
their
sin
,
to
harden
them
in
it
.
The
Sun-shine
of
prosperity
ripens
the
They
spend
their
days
in
wealth
,
therefore
they
say
to
God
,
depart
from
us
,
we
desire
not
the
knowledge
of
thy
ways
;
What
is
the
Almighty
,
that
we
should
serve
truer
misery
,
then
false
joy
,
says
Bernard
.
There
is
a
great
difference
between
the
prosperity
of
the
wicked
,
and
that
which
the
godly
have
;
God
carries
his
people
when
he
exalts
them
,
as
the
Eagle
her
yong
upon
her
wings
,
he
exalts
them
to
safety
,
according
to
that
expression
that
we
have
,
Job
5.
11.
that
those
which
mourn
,
may
be
exalted
to
safety
;
but
when
God
exalts
the
wicked
,
he
lifts
them
up
as
the
Eagle
lifts
up
her
prey
in
her
talons
,
he
lifts
them
up
to
destroy
them
.
It
was
a
speech
of
Augustine
upon
the
26
Psalm
;
Many
are
miserable
,
by
loving
hurtful
things
,
but
they
are
more
miserable
by
having
them
;
it
is
not
what
men
enjoy
,
but
the
principle
from
whence
it
comes
,
that
makes
them
happy
.
Fifthly
,
God
is
a
patient
God
,
and
in
the
day
of
his
patience
,
even
the
wicked
are
suffered
to
enjoy
their
hearts
desire
.
Obj.
But
it
may
be
said
,
God
is
patient
towards
his
Answ.
Those
afflictions
that
come
upon
Gods
people
,
may
better
stand
with
the
glory
of
patience
,
then
Hence
let
Gods
people
learn
not
to
be
greedy
in
God
held
him
by
his
right
hand
:
When
men
see
how
the
world
lives
in
pleasure
,
and
the
Saints
are
afflicted
,
they
are
in
danger
of
stumbling
,
but
God
holds
his
own
by
his
right
hand
,
that
they
fall
not
.
Secondly
,
let
us
learn
,
not
to
envy
the
men
of
the
world
,
who
live
in
pleasures
,
who
wallow
in
the
sensual
delights
of
this
life
.
The
reason
why
they
take
so
much
delight
in
such
things
,
is
,
because
they
know
no
better
,
they
seek
after
no
better
.
Ambrose
in
his
first
Book
de
officiis
,
brings
in
Besides
,
there
is
little
cause
we
should
envy
all
their
jollity
,
they
must
give
an
account
for
it
,
and
dear
.
When
a
Soldier
was
to
dye
for
taking
a
bunch
of
grapes
against
the
Generals
command
,
and
going
to
execution
he
went
eating
his
grapes
,
one
of
his
fellows
rebuked
him
,
What
,
are
you
eating
your
grapes
now
?
The
poor
man
answers
,
I
pray
thee
friend
do
not
envy
me
these
grapes
,
for
they
cost
me
dear
;
so
they
did
indeed
,
for
they
cost
him
his
life
:
and
so
will
these
vain
delights
of
wicked
men
,
they
will
cost
them
their
lives
.
And
yet
further
consider
,
ere
long
things
will
turn
,
Gods
people
shall
have
pleasure
,
and
the
world
shall
have
afflictions
:
Affliction
did
I
say
?
nay
,
Misery
with
torment
;
time
is
at
hand
,
when
it
shall
be
said
to
every
wicked
man
,
Son
,
remember
in
thy
life
time
thou
hadst
pleasure
,
and
my
servants
who
walked
faithfully
with
me
had
affliction
,
but
now
thou
art
tormented
,
and
they
are
comforted
.
Time
is
at
hand
when
that
Scripture
shall
be
fulfilled
,
Esay
65.
13
,
14.
Behold
,
my
servants
shall
eat
,
and
ye
shall
be
hungry
;
my
servants
shall
drink
,
and
ye
shall
be
thirsty
;
my
servants
shall
rejoyce
,
and
ye
shall
be
ashamed
;
my
servants
shall
sing
for
joy
of
heart
,
and
ye
shall
cry
for
sorrow
of
heart
,
and
shall
howl
for
vexation
of
spirit
.
Thirdly
,
let
not
wicked
men
bless
themselves
in
the
enjoyment
of
their
pleasures
;
you
have
no
other
then
thousands
have
had
before
you
,
who
are
now
in
Hell
.
If
that
you
have
were
of
any
great
worth
,
you
might
be
sure
you
should
not
have
it
;
if
you
knew
how
the
Lord
brings
about
your
destruction
by
your
pleasures
,
you
would
have
little
cause
to
rejoyce
in
them
;
Haman
rejoyced
,
when
Esther
invited
him
rather
then
others
to
the
banquet
,
but
if
he
had
known
that
in
his
banquet
there
was
a
snare
laid
for
his
life
,
his
heart
would
have
faln
,
it
would
have
been
but
a
sad
banquet
to
him
:
certainly
there
is
a
great
deal
of
evil
,
and
misery
,
and
wrath
,
in
being
suffered
to
go
on
with
delight
and
pleasure
in
a
sinful
way
.
[
*
](A30592-e18250-b)
*
Parcitur
virga
quoniam
invenitur
iniquitas
ejus
ad
odiū
utique
non
ad
irā
:
he
calls
it
misericordiam
omni
indignatione
crudeliorem
.
Ber.
declamat
.
Ecce
reliquim●
omnia
.
Bernard
says
,
when
God
spares
men
in
a
sinful
way
,
it
is
because
God
is
not
onely
angry
with
men
,
but
hates
them
,
he
calls
his
mercy
more
cruel
then
all
indignation
.
Origen
in
his
Sermon
upon
Ex.
20.
quotes
I
will
not
punish
your
daughters
when
they
commit
whoredom
;
and
he
hath
this
pathetical
expression
upon
it
,
God
chastiseth
every
soul
whom
he
loveth
:
but
would
you
hear
the
terrible
voyce
of
Gods
indignation
,
hear
him
by
the
Prophet
Hosea
,
when
he
had
reckoned
up
many
wicked
I
will
not
visit
your
daughters
when
they
commit
whoredom
;
this
is
terrible
,
this
is
in
the
height
.
And
then
God
is
most
angry
,
when
he
shews
no
anger
;
God
keep
me
from
this
mercy
,
this
kinde
of
mercy
is
worse
then
all
anger
.
Luther
hath
an
expression
much
like
,
upon
the
37.
of
Genesis
,
O
unhappy
,
and
miserable
men
,
whom
God
leaves
to
themselves
,
not
resisting
their
lusts
;
wo
to
them
whose
sins
God
seems
to
wink
at
.
And
Jerome
writing
to
a
sick
friend
,
hath
this
expression
,
I
account
it
a
part
of
unhappiness
,
not
to
know
adversity
,
I
judge
you
to
be
miserable
,
because
you
have
not
been
miserable
.
Bernard
in
his
Book
de
consolat.
cap.
3.
Freedom
from
punishment
,
is
the
mother
of
security
,
the
step-mother
of
vertue
,
the
poyson
of
Religion
,
the
moth
of
holiness
.
Yea
,
this
was
seen
by
the
purblinde
eyes
of
the
Heathen
.
Seneca
in
his
fourth
Chapter
of
his
Book
of
Providence
,
hath
the
same
words
,
that
before
was
said
of
Jerome
,
I
judge
him
miserable
,
that
was
never
miserable
.
And
Demetrius
,
Nothing
seems
more
unhappy
to
me
,
then
he
to
whom
no
adversity
hath
happened
.
It
were
easie
to
multiply
abundance
in
this
kinde
;
it
may
be
,
testimonies
of
men
may
have
some
force
to
prevail
with
such
,
who
are
given
up
by
God
to
their
pleasures
,
to
the
enjoyment
of
earthly
prosperity
,
and
sensual
delights
;
certainly
they
are
not
so
happy
as
they
judge
themselves
to
be
;
that
which
God
denies
to
another
in
mercy
,
he
may
give
thee
in
wrath
.
And
thus
much
for
this
.
I
come
to
that
which
is
a
main
thing
in
Moses
choyce
.
CHAP.
XI
.
Afflicted
godliness
,
is
better
then
delightful
wickedness
.
NOtwithstanding
both
these
,
though
Gods
are
afflicted
,
and
the
wicked
have
pleasure
;
yet
,
afflicted
godliness
,
is
better
then
delightful
wickedness
.
It
is
better
to
joyn
with
Gods
people
in
a
way
of
godliness
,
in
all
afflictions
,
then
to
enjoy
all
the
pleasures
that
possibly
any
man
in
the
world
can
have
,
in
any
way
of
sin
:
the
tears
I
had
rather
fall
with
Christ
,
then
stand
with
Caesar
;
Thus
a
godly
man
,
a
gracious
heart
considering
and
musing
of
things
,
and
laying
one
thing
with
another
,
had
rather
have
affliction
with
the
people
of
God
,
then
enjoy
all
the
pleasures
of
the
world
for
a
season
.
Now
the
main
work
in
this
point
,
is
to
shew
unto
you
,
how
a
godly
heart
doth
reason
with
its
self
,
and
cast
about
its
self
,
as
it
were
to
bring
himself
,
and
his
thoughts
to
this
issue
,
to
choose
rather
afflicted
godliness
,
then
all
the
pleasure
of
sin
.
First
,
it
casts
about
what
the
ways
of
godliness
Secondly
,
what
those
afflictions
are
that
do
attend
the
ways
of
godliness
.
Thirdly
,
it
casts
about
what
the
ways
of
sin
are
,
and
what
the
afflictions
and
pleasures
are
,
that
do
attend
upon
them
,
and
puts
them
into
a
ballance
,
and
compares
them
both
together
,
and
so
makes
its
choyce
.
First
,
a
gracious
heart
considers
the
ways
of
godliness
.
Secondly
,
in
those
ways
I
enjoy
peace
,
peace
of
Better
is
a
handful
with
quietness
,
then
both
the
hands
full
with
travel
,
and
vexation
of
spirit
:
A
little
with
outward
quiet
,
is
better
then
a
great
deal
with
vexation
;
if
a
man
be
in
a
quiet
family
,
a
little
there
,
is
better
then
to
be
where
there
is
a
great
deal
with
frowardness
and
vexation
;
surely
,
a
little
is
better
with
inward
peace
,
with
peace
of
conscience
,
then
a
great
deal
without
;
wherefore
these
ways
wherein
I
walk
with
Gods
people
,
though
the
world
may
rage
and
persecute
,
I
shall
have
joy
in
my
own
spirit
;
A
good
conscience
will
be
a
continual
feast
:
while
they
rail
,
conscience
will
encourage
.
Thirdly
,
again
,
when
I
walk
in
these
ways
,
my
soul
Fourthly
,
and
in
those
ways
,
my
soul
shall
enjoy
Cursed
is
that
man
,
says
that
noble
Marquess
Galeacius
,
that
counts
all
the
world
comparable
to
one
days
enjoyment
of
communion
with
Christ
.
Fifthly
,
while
I
walk
in
these
ways
,
I
shall
be
safe
I
onely
desire
this
one
thing
at
your
Masters
hand
,
to
pray
for
me
,
that
I
may
be
saved
for
eternity
.
Now
in
these
ways
of
godliness
,
I
shall
walk
with
God
,
I
shall
have
peace
of
conscience
,
I
shall
have
that
I
have
in
love
,
I
shall
enjoy
communion
with
the
Father
,
with
Christ
,
and
with
the
holy
Ghost
;
and
I
shall
be
safe
for
eternity
:
surely
there
can
be
no
evil
that
can
countervail
this
good
,
whatsoever
I
suffer
,
whatsoever
I
endure
in
this
world
,
yet
my
soul
shall
say
,
It
is
good
for
me
to
draw
near
to
God
;
sure
I
shall
choose
,
and
like
well
of
the
ways
of
godliness
,
whatsoever
I
endure
.
But
you
look
onely
upon
the
best
side
of
godliness
,
What
are
the
afflictions
you
speak
of
,
that
will
discourage
First
,
they
are
but
such
as
are
upon
the
body
,
those
body
of
sin
,
to
that
body
that
is
to
be
beaten
down
in
this
world
:
to
that
body
of
vileness
,
for
Who
shall
change
our
vile
body
;
in
the
Original
it
is
,
this
body
of
vileness
.
It
was
the
speech
of
a
Heathen
,
when
as
by
the
Tyrant
he
was
commanded
to
be
put
into
a
morter
,
and
be
beaten
to
pieces
with
an
Iron
pestel
,
he
cryes
out
to
his
persecutors
,
You
do
but
beat
the
vessel
of
Anaxarchus
,
you
do
not
beat
me
,
You
do
but
beat
the
Case
and
Vessel
,
that
contains
another
thing
;
yea
,
the
word
in
the
Greek
,
that
Clemens
Alex
:
hath
,
relating
the
Story
,
signifies
a
husk
;
his
body
was
to
him
but
as
a
husk
:
A
Heathen
counted
his
body
but
the
Case
,
the
husk
;
he
counted
his
soul
himself
:
If
a
man
had
a
precious
Jewel
in
a
Case
,
and
the
Case
was
torn
in
pieces
,
and
the
Jewel
be
safe
,
it
is
no
matter
;
and
so
by
all
these
afflictions
a
gracious
heart
knows
,
it
is
but
the
Case
that
is
torn
in
pieces
,
the
Jewel
is
safe
.
Fear
not
,
says
Christ
,
those
that
can
kill
the
body
,
and
do
no
more
;
Christ
would
have
us
know
,
afflictions
that
do
but
reach
the
body
,
are
but
slight
things
.
And
for
these
troubles
,
let
them
be
the
most
terrible
that
can
be
,
they
are
such
as
may
stand
with
Gods
love
,
the
dearest
of
Gods
love
,
such
as
the
dearest
of
Gods
people
have
met
withal
:
says
God
in
Ieremiah
,
I
gave
the
dearly
beloved
of
my
soul
,
into
the
hands
of
her
enemies
.
Indeed
if
they
were
such
as
could
not
fal
,
but
from
Gods
hatred
,
it
were
another
matter
;
but
they
may
stand
with
Gods
love
,
yea
,
with
the
very
same
love
wherewithal
God
the
Father
did
love
Jesus
Christ
,
and
would
you
have
better
love
then
that
?
you
may
be
sure
that
all
your
afflictions
that
you
do
endure
for
godliness
,
and
the
ways
of
godliness
,
they
are
not
such
but
you
may
have
them
in
the
same
love
that
God
loved
Jesus
Christ
,
and
one
would
think
that
were
enough
to
satisfie
any
soul
in
the
world
.
John
17.
ult.
there
Christ
prays
,
that
his
Disciples
might
be
loved
,
with
the
same
love
wherewith
he
was
loved
:
now
notwithstanding
the
love
of
the
Father
to
the
Son
,
he
was
afflicted
,
and
suffered
as
much
trouble
,
as
you
are
like
to
suffer
;
and
if
you
in
suffering
may
be
in
no
worse
case
then
he
was
,
and
may
have
the
same
love
that
he
had
,
notwithstanding
your
sufferings
,
sure
your
sufferings
are
no
great
matter
;
there
is
no
more
evil
in
your
sufferings
,
then
may
stand
with
the
love
of
God
to
your
souls
,
the
same
love
wherewith
God
loved
Christ
:
and
if
a
soul
knows
this
,
it
will
not
be
discouraged
from
the
ways
of
godliness
,
notwithstanding
afflictions
:
indeed
if
in
affliction
there
were
the
venome
of
Gods
wrath
,
and
the
curse
of
the
Law
,
it
were
something
,
but
the
sting
and
venome
is
taken
out
,
and
there
is
no
great
evil
.
Again
,
these
afflictions
that
the
world
so
speak
of
,
they
may
not
onely
stand
with
Gods
dearest
love
,
but
are
such
as
may
proceed
from
Gods
dearest
love
;
as
thus
,
they
may
come
as
fruits
of
the
love
of
God
,
and
therefore
sure
they
are
no
great
discouragements
from
the
ways
of
godliness
;
you
heard
what
abundance
of
good
God
brought
out
of
the
afflictions
of
his
people
,
and
therefore
there
may
be
abundance
of
love
from
whence
they
come
,
they
may
be
onely
but
to
fit
,
and
square
,
and
fashion
the
soul
,
to
be
fit
to
be
laid
in
the
highest
place
of
new
Jerusalem
:
The
stones
that
are
laid
below
in
some
mean
place
,
are
not
hewed
and
hacked
,
as
the
stones
that
are
in
the
highest
part
of
the
building
,
or
the
forefront
of
the
building
,
to
the
view
of
all
;
those
that
are
most
for
the
beauty
of
the
building
,
are
most
hacked
,
and
framed
;
and
so
those
that
God
does
intend
to
be
the
most
beautiful
stones
in
that
glorious
Temple
that
is
in
Heaven
,
God
suffers
them
here
to
be
fashioned
and
hacked
,
most
afflicted
,
and
therefore
they
may
come
from
love
.
Besides
,
they
are
no
great
matter
,
take
them
at
the
worst
,
they
are
but
little
things
;
these
light
afflictions
:
there
is
no
such
grievous
burthen
in
them
,
as
the
world
thinks
there
is
,
for
there
is
the
hand
of
Christ
,
to
hold
them
up
in
all
their
afflictions
:
they
are
but
such
things
,
as
rather
seem
grievous
then
are
grievous
indeed
,
as
Heb.
12.
11.
No
chastening
for
the
present
seemeth
to
be
joyous
,
but
grievous
;
they
are
things
that
are
grievous
in
appearance
,
and
in
shew
onely
,
rather
then
in
truth
;
as
the
prosperity
of
the
wicked
is
but
in
shew
,
so
the
affliction
of
Gods
people
are
rather
shews
,
they
do
rather
seem
grievous
,
then
have
any
realty
of
grief
in
them
,
and
therefore
they
are
not
so
much
to
be
feared
.
Again
,
they
are
but
for
a
little
time
,
but
for
a
moment
:
It
is
but
a
little
cloud
,
and
will
quickly
be
gone
:
All
the
time
of
the
rage
and
malice
of
wicked
men
,
is
but
as
an
hour
;
says
Christ
,
This
is
their
hour
,
and
the
power
of
darkness
;
it
is
but
an
hour
,
and
is
quickly
gone
.
Christs
sufferings
both
in
himself
and
in
his
Church
,
is
but
drinking
of
the
brook
,
not
a
spring
of
water
for
perpetuity
.
Besides
,
the
afflictions
of
Gods
people
are
in
their
Lastly
,
these
afflictions
that
you
say
will
discourage
,
gracious
end
,
they
are
but
as
a
dark
entry
into
your
Fathers
house
,
a
dirty
lane
to
a
Palace
;
do
but
shut
your
eyes
,
and
there
will
be
a
change
,
and
as
a
Martyr
said
,
Though
we
have
an
ill
breakfast
,
we
shall
have
a
good
dinner
:
Now
put
all
these
together
,
what
great
matter
is
there
to
discourage
any
from
the
ways
of
God
?
But
now
come
to
the
other
part
:
A
gracious
heart
the
ways
of
sin
,
what
if
I
should
choose
the
pleasure
of
sin
,
and
should
go
on
that
way
?
1.
If
I
go
on
in
those
ways
,
I
shall
be
sure
to
go
on
in
a
way
of
direct
opposition
against
the
God
of
all
the
world
,
and
so
treasure
up
to
my self
the
wrath
of
an
infinite
God
.
And
is
it
nothing
for
a
poor
creature
to
go
on
in
a
way
of
opposition
and
enmity
to
an
infinite
Diety
?
how
much
better
were
it
for
me
if
I
had
never
been
born
,
then
thus
to
do
?
2.
I
shall
be
sure
to
have
no
peace
in
those
ways
,
in
my
own
spirit
,
in
conscience
;
I
shall
have
within
me
a
conscience
galling
,
girding
,
and
lashing
of
me
,
the
worm
gnawing
of
my
heart
,
my
conscince
continually
damping
of
my
soul
,
telling
of
me
,
Surely
I
am
not
in
those
ways
an
immortal
soul
should
walk
in
;
I
shall
never
have
any
pleasure
,
but
when
my
conscience
shall
be
stopped
;
and
what
cursed
pleasure
is
this
for
a
man
that
he
can
never
have
it
,
but
onely
when
he
can
stop
his
conscience
?
if
his
conscience
had
but
the
mouth
open
,
he
could
not
have
pleasure
,
and
all
the
pleasure
that
he
hath
,
he
must
steal
it
at
that
time
,
when
his
conscience
is
asleep
,
he
can
never
have
it
upon
other
terms
;
if
a
mans
conscience
be
enlightned
,
and
awaked
,
it
is
impossible
to
have
pleasure
in
the
ways
of
sin
:
it
is
poor
living
,
when
a
servant
or
childe
can
get
no
victuals
,
but
as
they
steal
it
,
when
the
master
or
mistress
is
asleep
,
or
is
on
the
to
side
;
and
so
it
is
poor
pleasure
that
the
world
hath
,
when
it
must
be
stoln
when
conscience
is
asleep
;
What
good
is
it
for
a
man
to
have
a
broken
leg
,
and
a
silken
stocking
?
and
what
great
content
is
it
for
a
man
to
have
outward
pleasure
,
and
inward
dampings
of
spirit
?
3.
Again
,
in
these
ways
of
sin
,
as
I
shall
have
no
peace
,
so
do
what
I
can
,
I
shall
have
some
trouble
in
spight
of
my
heart
;
let
me
go
on
in
the
ways
of
sin
as
I
will
,
and
seek
for
my
contentment
,
I
shall
have
some
trouble
in
spight
of
me
;
and
how
grievous
will
that
trouble
be
,
that
shal
come
with
the
curse
of
God
,
and
the
wrath
of
God
,
and
the
hatred
of
God
?
what
shall
I
have
to
support
me
in
trouble
?
A
little
water
in
a
leaden
vessel
is
heavy
,
so
a
little
trouble
in
an
evil
conscience
.
4.
And
in
these
ways
of
sin
,
I
shall
be
sure
to
be
a
stranger
from
God
,
never
to
know
what
any
communion
with
God
means
,
go
up
and
down
in
the
world
as
a
forlorn
,
forsaken
creature
of
God
;
that
when
as
others
of
Gods
people
have
communion
with
God
,
and
with
Christ
,
and
have
the
light
of
Heaven
,
and
the
joy
of
Angels
,
I
shall
be
set
to
my
swill
.
5.
And
as
for
my
eternal
estate
,
I
shall
hazard
to
miscarry
therein
;
and
oh
my
soul
,
dost
know
what
it
is
to
miscarry
to
eternity
?
Surely
there
need
be
some
great
matter
,
that
should
procure
the
least
peace
to
a
man
in
the
way
of
sin
,
much
more
to
procure
delight
to
a
man
.
But
you
will
say
,
You
take
sin
at
the
worst
side
at
The
pleasures
that
you
speak
of
,
what
are
they
?
God
,
Heaven
,
eternal
life
be
neglected
for
these
?
What
shall
that
body
,
that
must
within
a
while
be
gnawn
on
by
worms
,
and
lie
rotting
as
a
filthy
carcase
,
now
be
so
regarded
,
now
have
such
content
given
to
it
,
as
all
that
is
to
be
had
in
God
and
Jesus
Christ
,
must
be
neglected
for
it
?
When
thou
shalt
hereafter
at
the
great
Day
meet
with
this
wretched
carcase
of
thine
,
and
see
how
vile
it
is
,
what
confusion
will
be
upon
thee
?
when
thou
shalt
think
,
Was
this
the
vile
carcase
that
must
have
such
content
,
for
which
God
,
and
Heaven
,
and
all
the
good
in
Christ
is
now
lost
for
ever
?
Secondly
,
it
hath
been
the
care
of
all
Gods
dearest
servants
to
keep
down
their
bodies
,
to
deny
contentment
heavenly
visions
,
he
ate
no
pleasant
bread
,
neither
came
flesh
nor
wine
in
his
mouth
,
neither
did
he
anoint
himself
at
all
.
You
know
the
mean
provision
that
Iohn
the
Baptist
,
the
Forerunner
of
Christ
had
,
his
fare
was
locusts
and
wilde
honey
,
and
yet
there
was
not
a
greater
born
of
a
woman
before
him
.
St.
Paul
was
careful
to
beat
down
his
body
,
to
club
it
down
,
even
till
it
was
black
and
blew
,
so
the
word
signifies
.
Timothy
although
he
was
to
drink
a
little
wine
,
but
onely
water
,
till
Paul
wrote
to
him
;
and
in
that
liberty
there
was
but
a
little
granted
,
and
that
for
his
stomacks
sake
,
and
his
often
infirmities
,
not
for
his
lusts
sake
,
and
to
maintain
riotousness
.
If
I
should
tell
you
of
the
mean
provision
for
the
flesh
,
that
many
of
the
Ancients
,
who
were
the
most
worthy
instruments
of
God
,
the
most
eminent
in
all
true
excellency
,
were
contented
withal
,
and
that
before
the
superstition
of
Popery
prevailed
,
it
would
be
even
incredible
unto
you
.
Basil
in
an
Epistle
to
Iulian
mentions
the
mean
fare
he
and
others
with
him
lived
withal
,
he
ate
no
flesh
,
they
had
need
of
no
Cook
,
the
leaves
of
plants
,
and
a
little
bread
,
was
all
their
provision
.
And
Ierome
reports
of
Hilarion
,
that
he
never
ate
any
thing
before
the
Sun
went
down
,
and
that
which
at
any
time
he
ate
was
very
mean
:
From
the
fifteenth
year
of
his
Ut
coctum
iccepisse
luxuria
sit
.
Ep.
22.
●d
Eustochium
.
Hoc
me
docuisti
,
ut
tanquam
medicamenta
,
sic
alimenta
sumpturus
iccedam
.
August
.
l
:
to
Conf.
age
to
the
twentieth
,
his
onely
diet
was
fifteen
dryed
figs
a
day
;
for
three
years
after
that
,
onely
bread
and
water
;
for
nine
years
together
,
six
ounces
of
barley
bread
in
a
day
;
yet
he
lived
till
he
was
fourscore
years
old
.
And
Ierome
himself
lived
exceedingly
abstemiously
,
with
cold
water
,
and
a
few
dryed
figs
,
so
that
by
him
,
and
others
with
whom
he
lived
,
to
eat
any
thing
boyled
,
was
even
accouted
luxury
.
And
Augustine
hath
such
an
expression
concerning
himself
;
Thou
Lord
hast
taught
me
this
,
that
I
should
go
to
my
meat
as
to
a
medicine
:
He
meant
not
to
satisfie
his
appetite
,
but
to
repair
nature
.
And
amongst
the
Heathen
likewise
,
such
as
have
been
most
eminent
with
them
,
have
been
most
above
sensual
pleasures
.
When
one
asked
Plato
,
how
he
got
so
much
knowledge
,
his
answer
was
,
I
have
spent
more
oyl
in
the
Lamp
then
wine
in
the
cup.
We
read
of
Cato
,
seeing
a
Roman
who
pampered
his
belly
,
had
this
speech
of
him
,
Wonder
if
this
man
ever
do
any
thing
for
the
honor
or
good
of
the
Commonwealth
.
These
who
provide
so
much
for
their
bellies
,
have
their
brains
sunk
down
into
the
quagmire
of
their
bellies
.
Their
parts
,
those
common
gifts
of
understanding
they
were
wont
to
have
,
are
now
as
the
light
of
a
snuff
sunk
into
the
socket
,
even
drowned
with
the
filth
of
their
lusts
,
and
what
are
such
as
these
fit
for
?
A
fat
belly
,
says
Bernard
,
seldom
produceth
any
witty
invention
.
Thirdly
,
what
are
these
pleasures
,
but
such
as
may
stand
with
the
infinite
hatred
of
God
,
such
as
reprobates
have
had
as
large
a
portion
in
,
as
thou
canst
?
And
art
thou
so
eager
upon
that
,
which
is
no
other
portion
then
a
Reprobate
may
have
?
To
have
no
other
portion
then
a
beast
may
have
,
is
low
enough
;
but
to
have
no
other
then
a
reprobate
may
have
,
is
lower
:
How
many
are
now
in
Hell
under
the
eternal
hatred
of
the
infinite
God
,
who
when
they
lived
,
had
as
much
pleasure
as
ever
thou
hast
had
,
or
ever
shalt
have
?
as
many
merry
meetings
,
sate
it
out
in
drinkings
,
gamings
,
riot
,
chambering
,
wantonness
,
sports
,
pastimes
;
now
what
pleasure
is
it
to
them
to
think
what
mirth
and
jollity
once
they
had
?
Fourthly
,
take
them
at
the
best
,
yet
they
are
such
,
as
the
excellency
of
true
vertue
consists
in
the
moderation
Initium
bonae
mentis
non
gaudere
vanis
.
Nulla
major
voluptas
quàn
voluptatis
fastidium
.
Tertul.
despect
.
Vides
conviviū
peccatores
:
interrogaje
us
conscientiā
.
Noune
gravius
omnibus
foetet
sepulchris
?
Intuer
is
laetitiam
ejus
&
salubritatem
corporis
,
filiorum
atque
opum
●bandantiam
:
introspiceulcera
,
vibices
anime
cjus
,
cordisque
maestitudinem
.
Amb.
offic.
l.
1.
c.
12.
of
them
,
yea
,
in
the
raising
the
heart
above
them
,
so
as
to
disdain
and
contemn
them
,
if
they
would
come
in
as
our
portion
;
certainly
if
they
were
the
highest
good
,
the
glory
of
vertue
would
be
in
expatiating
the
heart
towards
them
,
in
letting
out
the
heart
fully
to
them
,
in
enlarging
the
heart
in
enjoyment
of
them
,
in
satisfying
the
heart
in
the
sweetness
received
from
them
;
but
it
is
otherwise
,
much
of
the
commendation
of
vertue
,
hath
been
in
the
ability
to
moderate
affections
towards
them
,
to
deny
themselves
in
them
.
It
is
the
beginning
of
a
good
minde
,
says
Seneca
,
not
to
rejoyce
in
vain
things
.
Yea
,
there
is
no
greater
pleasure
,
says
Tertullian
,
then
the
contempt
of
pleasures
.
Fifthly
,
there
is
much
evil
in
sensual
pleasures
;
as
,
First
,
there
is
much
mixture
of
much
inward
sadness
,
many
damps
of
heart
;
in
the
midst
of
laughter
the
heart
is
sad
.
Ambrose
hath
a
notable
expression
for
this
,
Thou
seest
,
says
he
,
the
wicked
mans
feasting
,
but
question
with
his
conscience
,
does
not
that
stink
more
filthily
then
any
sepulchre
?
thou
seest
his
joy
,
his
lustiness
,
thou
wondrest
at
the
abundance
of
his
riches
,
children
;
but
look
within
,
and
see
the
wounds
,
the
strokes
of
his
soul
,
the
sadness
of
his
heart
.
Secondly
,
they
keep
out
better
delights
then
themselves
:
There
is
an
opposition
between
them
and
Thirdly
,
there
is
a
mixture
of
a
curse
with
them
:
What
good
is
there
in
having
a
brave
sute
with
the
Fourthly
,
there
is
much
bodily
evil
comes
in
by
these
,
they
make
the
bodies
of
men
cinques
of
filth
,
and
all
maner
of
loathsom
diseases
.
Basil
hath
an
expression
of
the
evil
of
intemperance
,
that
it
turns
men
into
mire
and
dirt
,
and
makes
men
like
vessels
,
rotten
and
putrified
,
fit
for
no
use
.
The
Romans
were
wont
to
have
their
funerals
at
the
gates
of
Venus
Temple
:
This
they
did
,
says
Plutarch
,
to
signifie
that
lust
was
the
hastner
of
death
.
And
Clemens
Alexandrinus
observes
,
that
the
Graecians
called
the
intemperate
,
and
those
who
wanted
health
,
by
the
same
name
,
onely
with
difference
of
one
letter
,
to
shew
the
great
affinity
there
is
between
intemperance
and
sickness
:
And
again
in
the
same
place
,
he
says
,
The
Graecians
call
Gluttony
by
the
name
of
Bellyphrensie
;
for
what
greater
madness
,
then
for
a
short
brutish
pleasure
to
lose
the
comfort
of
continual
health
,
and
endure
the
long
and
tedious
pains
of
sickness
,
and
miserable
torturing
diseases
?
what
a
folly
is
it
to
fill
a
Ship
with
water
,
and
then
to
hire
pumps
to
pump
it
out
;
so
by
intemperance
,
to
fill
our
bodies
with
noisom
humors
,
and
then
to
hire
Praeclare
M.
Tul.
Si
nemo
est
quin
emori
malit
quàm
converti
in
aliquam
figuram
bestiae
,
quamvis
hominis
sit
mentem
habiturus
,
quanto
est
miscrius
in
hominis
figura
animo
esse
efferato
?
Lact.
l.
5.
c.
11.
Physicians
to
purge
them
out
?
Chrysostom
in
his
Sermon
upon
the
third
to
the
Philippians
,
demands
,
What
do
men
gain
by
their
riches
,
but
drunkenness
,
gluttony
,
and
absurd
pleasures
of
all
sorts
,
which
do
more
hurt
and
torment
us
,
then
most
cruel
Masters
their
slaves
and
bondmen
?
Give
me
,
says
he
,
a
voluptuous
man
that
is
idle
,
that
hath
his
health
,
you
cannot
finde
one
;
though
he
had
many
hundred
Physicians
,
it
would
not
be
.
Fifthly
,
There
is
an
evil
of
soul-abasement
,
they
make
men
become
vile
.
Cicero
a
Heathen
,
thought
not
that
man
worthy
of
the
name
of
a
man
,
who
spent
a
whole
day
together
in
sensual
pleasures
.
And
Plutarch
tells
of
Agesilaus
,
that
he
cast
off
voluptuous
pleasures
to
his
slaves
,
as
better
beseeming
a
base
quality
and
servile
nature
,
then
himself
.
Thou
mayest
think
to
live
in
pleasure
is
a
brave
life
,
but
it
is
the
basest
life
that
is
;
so
God
judgeth
it
:
Hence
the
same
word
which
the
Scripture
useth
for
the
sensual
glutton
,
Deut.
21.
20.
is
used
for
a
vile
person
,
Jer.
15.
19.
the
word
is
the
same
in
the
Hebrew
.
Luxurious
sporting
people
have
high
conceits
of
themselves
,
as
if
they
lived
the
onely
brave
lives
,
but
2
Pet.
2.
13.
they
are
called
spots
and
blemishes
,
for
they
are
indeed
base
,
the
most
base
spirited
men
that
live
.
These
do
most
vilely
lowre
mans
nature
,
they
are
infinitely
beneath
the
happiness
of
an
immortal
soul
.
The
Heathen
accounted
a
life
of
pleasure
,
a
life
of
beasts
:
What
man
would
not
rather
dye
,
says
Tully
,
cited
by
Lactantius
,
then
to
be
turned
into
the
form
of
a
beast
,
though
he
should
retain
the
minde
of
a
Guliel
.
Parisiensis
calls
luxury
a
scab
,
and
says
,
the
salt-water
of
tribulation
must
purge
it
;
and
he
brings
in
Augustine
giving
the
same
name
unto
it
,
confessing
that
he
was
wont
to
delight
in
the
scab
of
his
lusts
.
This
scab
,
says
Parisiensis
,
makes
the
minde
of
man
ulcerous
,
running
with
filthy
putrified
stuff
,
and
abominable
to
God
,
above
that
,
that
any
man
would
think
,
which
no
bodily
filth
does
.
Sixthly
,
The
evil
of
nourishing
of
all
maner
of
wickedness
:
All
sin
in
Scripture
is
called
flesh
,
and
the
work
of
the
flesh
,
because
the
pleasure
of
the
flesh
is
the
cause
of
so
much
sin
in
us
.
When
Christ
spake
of
the
servant
who
gave
himself
to
riotousness
in
his
Masters
absence
,
he
calls
him
the
evil
servant
.
There
are
swarms
of
all
maner
of
evils
in
sensual
hearts
;
they
are
the
fennish
grounds
,
that
breed
filthy
poysonsom
creatures
;
so
all
venemous-lusts
are
Guliel
.
Parisiensis
applies
to
the
Devil
in
sensual
hearts
;
he
lies
in
moist
places
,
says
he
;
that
is
,
in
those
whose
spirits
are
moistened
by
their
lusts
:
Wherefore
it
is
said
of
the
unclean
spirit
,
That
he
walks
in
dry
places
;
seeking
rest
,
and
found
none
;
But
,
says
he
,
men
giving
themselves
to
pleasures
,
they
seek
what
they
can
to
give
the
Devil
rest
in
their
hearts
,
and
to
keep
off
all
that
may
hinder
his
quiet
.
Flies
and
Wasps
use
to
come
to
honey
and
sugar
,
and
such
sweet
things
:
The
Devil
who
is
called
Beelzebub
,
that
is
,
the
God
of
flyes
,
loves
to
be
in
souls
glutted
with
sensual
pleasures
,
That
which
is
honest
,
is
vile
and
contemptible
to
him
,
who
makes
too
much
of
his
body
,
says
a
Heathen
;
Where
pleasures
reign
,
vertue
connot
be
,
says
another
.
When
the
Jews
accuse
Christ
of
the
worst
their
malice
could
devise
,
they
call
him
a
Wine-bibber
.
Seventhly
,
they
likewise
harden
in
all
maner
of
evil
;
when
men
are
heat
in
sensual
delights
,
their
they
set
down
to
drink
,
and
rose
up
to
play
,
they
offered
burnt-offerings
,
but
no
sin-offerings
were
thought
of
:
These
beset
the
heart
,
and
make
it
even
uncapable
of
any
spiritual
good
.
St.
Paul
says
of
the
Widows
that
live
in
pleasures
,
they
are
dead
while
they
live
,
1
Tim.
5.
6.
Let
us
eat
and
drink
,
to
morrow
we
shall
dye
:
Why
do
you
say
,
to
morrow
?
says
Chrysostom
,
ye
are
dead
already
.
We
read
Ezek.
47.
11.
that
when
the
waters
of
the
sanctuary
flowed
,
the
miry
places
could
not
be
healed
:
How
seldom
does
the
waters
of
the
Sanctuary
heal
miry
souls
?
Augustine
says
of
such
,
As
the
earth
by
too
much
rain
becomes
nothing
but
Whoredom
,
and
wine
,
and
new
wine
,
take
away
the
heart
,
Hos.
4.
11.
Who
are
the
most
desperate
enemies
to
the
Cross
of
Christ
,
but
such
whose
God
is
their
belly
,
Phil.
3.
18
,
19.
Who
are
they
that
cannot
cease
from
sin
,
but
such
as
sport
themselves
with
their
own
deceivings
,
And
thus
you
see
the
evil
of
them
,
whereupon
Chrysostom
in
one
of
his
Sermons
concerning
the
Martyrs
,
The
joys
of
this
present
world
are
to
be
feared
by
Christians
;
and
certainly
so
they
are
,
rather
then
to
be
desired
.
Sixthly
,
if
there
were
not
so
much
evil
,
yet
they
Believe
me
,
true
joy
is
no
light
thing
;
but
what
windy
frothy
contents
are
these
pleasures
to
the
flesh
?
do
they
leave
any
sweetness
behinde
them
,
after
they
are
over
?
as
it
was
wont
to
be
said
of
Plato's
feast
,
his
discourse
of
Phylosophy
at
the
table
,
though
the
chear
was
mean
,
was
sweet
divers
days
after
:
soul-delights
leave
a
sweet
relish
in
the
spirit
,
after
their
acts
are
past
;
but
the
day
after
fleshly
pleasures
,
what
is
left
but
bitter
humors
in
the
body
,
and
a
sting
in
conscience
?
what
wise
man
can
please
his
thoughts
after
his
pleasures
are
over
,
in
thinking
what
pleasures
he
hath
had
?
much
less
will
any
man
of
wisdom
,
glory
in
what
he
hath
eat
or
drunk
,
or
that
he
hath
filled
his
sensual
appetite
with
all
the
delights
he
could
:
Who
can
at
night
,
after
a
day
of
sports
,
and
fulness
of
delights
to
the
flesh
,
bless
God
from
his
soul
,
that
he
hath
had
a
day
so
full
of
pleasure
in
his
flesh
?
Plutarch
in
his
Morals
hath
an
excellent
discourse
upon
this
argument
,
to
prove
,
that
according
to
the
Rules
of
Epicurus
,
No
man
can
live
a
true
pleasurable
life
;
not
that
by
his
Rules
no
man
can
live
a
vertuous
life
,
that
perhaps
would
be
granted
by
many
;
but
that
no
man
can
have
a
life
of
pleasure
by
those
Rules
,
that
is
the
thing
that
he
undertakes
to
prove
,
and
amongst
other
arguments
he
hath
these
:
First
,
That
it
is
not
probable
for
any
modest
and
temperate
men
,
to
give
way
to
let
their
thoughts
abide
upon
any
such
pleasures
,
he
accounts
them
so
vain
and
slight
;
for
the
pleasures
of
the
minde
,
men
that
are
wise
and
sober
,
delight
in
the
thoughts
of
such
.
A
second
argument
that
he
useth
,
is
,
That
never
,
as
he
says
,
to
this
day
,
were
known
any
that
would
offer
sacrifice
to
their
God
,
in
thankfulness
for
the
enjoyment
of
their
pleasures
with
their
Minions
;
but
wise
men
have
offered
sacrifices
,
in
thankfulness
for
the
pleasures
of
their
minde
;
as
he
instances
in
Pythagoras
.
A
third
argument
that
he
uses
,
That
we
never
heard
of
any
so
given
to
their
appetite
,
that
would
boast
of
their
pleasure
,
that
they
had
devoured
so
much
,
or
given
to
their
lusts
,
that
would
boast
of
their
lust
,
how
they
had
satisfied
it
:
(
although
if
he
lived
in
these
days
,
he
might
hear
of
such
men
;
it
seems
men
are
grown
more
sensual
,
then
they
were
in
those
times
)
but
for
the
pleasures
of
the
minde
,
many
would
break
forth
in
rejoycing
and
glorying
expressions
,
that
they
had
had
them
:
as
he
instances
in
Archimedes
,
when
he
had
found
out
a
Phylosophical
experiment
,
that
he
was
so
filled
with
joy
,
that
he
ran
up
and
down
,
crying
,
I
have
found
it
,
I
have
found
it
.
A
fourth
argument
,
That
no
man
would
so
prize
their
pleasures
in
belly-chear
,
as
to
be
willing
presently
to
dye
,
that
they
might
be
filled
therewith
;
for
the
pleasures
of
the
minde
,
many
have
so
delighted
in
them
,
so
prized
them
,
as
they
have
been
willing
presently
to
dye
for
the
enjoyment
of
them
:
as
he
instances
in
Eudoxus
,
who
would
be
willing
to
be
burnt
up
by
the
Sun
presently
,
upon
condition
he
might
be
admitted
to
come
so
near
it
,
as
to
learn
the
nature
of
it
.
Thus
Heathens
could
argue
against
the
slightness
and
vanity
of
sensual
pleasures
,
and
the
solidness
and
excellency
of
the
pleasures
of
the
minde
.
Seventhly
,
as
they
are
slight
for
the
present
,
so
soon
gone
,
they
are
not
onely
vain
,
but
vanishing
First
,
they
vanish
in
us
,
even
in
the
enjoying
.
Secondly
,
they
vanish
from
us
,
so
that
we
cannot
enjoy
them
long
.
For
the
first
,
The
fashion
of
this
world
passeth
But
secondly
,
they
vanish
from
us
presently
:
Solomon
compares
all
the
prosperity
of
the
wicked
to
How
soon
is
the
candle
of
the
wicked
blown
out
?
All
are
like
a
mountain
,
yea
,
like
a
little
hill
of
snow
,
that
melts
away
presently
.
Pleasure
gives
us
a
deadly
wound
,
and
is
gone
,
it
makes
us
miserable
,
and
then
it
leaves
us
.
Eighthly
,
if
they
should
not
be
soon
gone
from
me
,
And
yet
this
is
not
the
season
neither
,
that
should
Son
,
remember
in
thy
life
time
,
thou
hadst
thy
pleasure
;
it
should
not
have
been
then
:
St.
James
,
cap.
5.
lays
it
as
a
great
charge
upon
those
in
his
time
,
that
they
lived
in
pleasure
upon
the
earth
;
this
is
a
charge
of
folly
.
This
is
a
time
for
vertuous
actions
,
to
do
the
great
business
for
which
we
were
born
.
It
is
a
notable
expression
we
finde
in
that
Tractate
,
in
Plutarch's
Morals
,
before
quoted
;
he
puts
this
case
there
:
Suppose
(
says
he
)
any
man
were
to
dye
,
and
either
God
,
or
the
King
,
who
had
power
of
his
life
,
should
lengthen
it
out
one
hour
,
that
he
might
make
use
of
that
hour
,
either
to
do
some
famous
action
,
or
to
spend
it
in
pleasure
,
and
when
that
hour
is
at
an
end
,
then
to
dye
again
;
What
is
it
like
that
this
man
would
do
?
What
,
would
he
rather
have
his
lust
with
Lais
?
(
that
was
in
those
times
a
famous
Whore
)
or
would
he
rather
drink
strong
and
delightful
Wine
?
or
not
rather
do
some
famous
exploit
for
his
Countrey
;
as
to
slay
Archias
,
and
to
deliver
Athens
?
and
he
determines
the
case
;
I
am
perswaded
,
says
he
,
no
man
in
such
a
case
,
but
would
rather
chuse
the
latter
:
Surely
our
lives
are
in
Gods
hands
,
we
know
not
whither
so
much
as
an
hour
be
granted
us
or
not
,
we
may
be
gone
to
our
long
home
the
next
hour
;
but
what
do
we
choose
to
do
?
Certainly
,
did
we
know
that
our
eternity
depended
upon
this
little
uncertain
time
of
our
lives
,
we
would
not
think
sensual
pleasures
to
be
in
season
now
;
this
time
should
be
spent
,
in
seeking
to
make
our
peace
with
God
,
to
humble
our
souls
,
to
get
off
the
guilt
of
sin
:
this
is
a
time
of
suing
out
our
pardon
,
of
mourning
,
of
sorrow
,
and
trouble
of
spirit
,
and
not
the
time
for
jollity
and
fleshly
delights
.
If
a
condemned
man
had
two
or
three
days
granted
him
,
that
he
might
sue
out
his
pardon
,
were
that
a
time
for
pleasure
?
and
sports
?
thus
it
is
with
thee
,
the
sentence
of
death
is
upon
thee
,
onely
a
little
uncertain
time
is
granted
thee
to
get
a
pardon
;
know
then
what
is
thy
work
thou
hast
to
do
,
and
apply
thy self
to
it
.
And
were
it
that
thou
hadst
thy
pleasure
freely
,
it
were
another
matter
;
but
they
must
all
be
called
for
Rejoyce
O
yong
man
in
thy
youth
,
walk
in
the
way
of
thy
heart
,
and
in
the
sight
of
thine
eyes
,
live
after
thy
lusts
,
and
do
what
thou
wilt
;
a
thing
that
yong
men
love
as
their
lives
:
it
is
an
Ironical
confession
:
but
remember
withal
,
there
must
be
an
account
for
these
things
;
know
then
this
is
certain
,
it
is
no
fancy
,
a
conceit
;
know
it
,
be
throughly
convinced
of
it
,
as
a
thing
most
certain
:
for
all
these
things
,
there
is
not
one
merry
meeting
,
not
one
hour
spent
in
pleasure
,
yea
,
not
one
pleasurable
act
or
thought
,
but
an
account
must
be
given
for
it
;
God
will
bring
thee
,
though
thou
be
unwilling
to
come
,
yet
thou
canst
not
avoid
it
,
God
will
bring
thee
to
judgement
.
You
think
such
delights
as
you
have
,
are
no
such
things
as
God
takes
notice
of
,
they
are
but
matters
of
sport
;
thou
thinkest
thou
hast
liberty
in
them
,
to
do
what
thou
listest
,
thou
shalt
never
hear
of
them
again
;
but
assure
your self
,
God
will
bring
you
to
judgement
,
to
be
examined
,
condemned
and
punished
.
Of
all
men
,
voluptuous
men
least
think
of
judgement
,
they
put
far
from
them
the
evil
day
,
Amos
6.
2.
but
above
all
men
,
God
hath
an
eye
upon
them
,
to
bring
them
to
judgement
,
and
therefore
2
Pet.
2.
9
,
10.
The
Lord
reserves
the
unjust
unto
the
day
of
judgement
to
be
punished
,
but
chiefly
them
that
walk
after
the
flesh
,
in
the
lust
of
uncleanness
;
mark
,
chiefly
them
;
if
it
were
possible
for
any
to
escape
,
it
is
impossible
for
you
,
for
God
looks
at
you
chiefly
.
Thou
now
art
riotous
,
and
callest
for
all
the
delights
thou
hast
a
minde
to
,
but
there
comes
a
reckoning
behinde
that
will
damp
all
.
There
are
three
heads
,
upon
which
the
enquiry
at
the
day
of
judgement
will
be
concerning
thy
pleasures
.
First
,
What
kinde
of
pleasures
they
were
,
whether
wicked
in
their
own
natures
,
or
not
.
Secondly
,
What
time
was
spent
in
them
.
Thirdly
,
How
far
thy
heart
was
let
out
upon
them
.
Lastly
,
let
the
fearful
end
of
these
delightful
things
be
considered
.
Those
morsels
which
were
so
sweet
in
going
down
,
they
must
come
up
again
as
bitter
as
gall
:
Job
20.
12
,
13.
Though
wickedness
be
sweet
in
his
mouth
,
though
he
hide
it
under
his
tongue
,
though
he
spare
it
,
and
forsake
it
not
,
but
keep
it
still
within
his
mouth
,
yet
his
meat
in
his
bowels
is
turned
,
it
is
the
gall
of
Asps
within
him
.
And
Prov.
23.
31
,
32.
it
is
said
of
the
wine
that
moveth
its
self
,
sparkling
in
the
cup
,
at
the
last
,
it
biteh
like
a
Serpent
,
and
stingeth
like
an
Adder
.
The
yong
man
that
follows
the
enticings
of
the
Whore
,
Prov.
7.
22
,
23.
He
goes
as
an
Ox
to
slaughter
,
and
as
a
fool
to
the
stocks
,
till
a
dart
strike
through
his
liver
,
he
knows
not
that
it
is
for
his
life
.
And
cap.
5.
ver.
11.
he
is
said
to
mourn
at
the
last
,
when
his
flesh
and
his
body
is
consumed
;
and
he
cryes
out
,
How
have
I
hated
instruction
,
and
my
heart
despised
reproof
?
and
have
not
obeyed
the
voyce
of
my
teachers
,
nor
enclined
mine
ear
to
them
that
instructed
me
?
Sensual
pleasure
leads
to
,
and
fits
for
destruction
.
Esay
5.
14.
Hell
hath
enlarged
her self
,
and
opened
her
mouth
without
measure
,
he
that
rejoyceth
shall
descend
into
it
:
Job
21.
12
,
13.
They
take
the
Timbrel
and
Harp
,
and
rejoyce
at
the
sound
of
the
Organ
,
they
spend
their
days
in
wealth
,
and
in
a
moment
go
down
to
hell
.
The
fish
swim
down
pleasantly
in
Jordan
,
but
fall
at
last
into
the
dead
sea
:
the
black
sea
of
eternal
horror
,
is
the
conclusion
of
all
these
sweet
delights
.
As
Abner
to
Ioab
,
2
Sam.
2.
26.
Knowest
thou
not
that
it
will
be
bitterness
in
the
latter
end
?
These
are
they
who
come
to
a
fearful
end
,
yea
many
times
in
this
life
;
as
Esay
50.
11.
Behold
,
all
ye
that
kindle
a
fire
,
that
compass
about
your selves
with
sparks
,
walk
in
the
light
of
your
fire
,
and
in
the
sparks
that
you
have
kindled
,
this
shall
ye
have
of
my
hand
,
ye
shall
lie
down
in
sorrow
.
You
now
frame
a
delightful
life
to
your self
;
well
,
walk
in
the
light
of
your
fire
,
enjoy
your
delight
,
satisfie
your selves
in
your
own
ways
,
but
this
shall
you
have
of
the
Lord
,
You
shall
lie
down
in
sorrow
,
yea
,
and
that
in
proportion
to
your
pleasure
;
Rev.
18.
7.
How
much
she
hath
glorified
her self
,
and
lived
deliciously
,
so
much
torment
give
her
.
And
how
grievous
will
eternal
pain
be
to
thee
,
who
art
now
altogether
for
delight
and
pleasure
?
Thou
canst
not
now
endure
any
sad
thoughts
,
thou
cryest
out
,
they
make
thee
melancholy
;
how
wilt
thou
endure
the
dismal
thoughts
of
an
accusing
tormenting
conscience
everlastingly
?
those
fearful
gnawings
of
that
never-dying
worm
that
was
bred
in
thy
sweet
delights
?
Now
thy
flesh
is
dainty
,
delicate
and
tender
,
it
must
lie
soft
,
and
fare
deliciously
,
it
must
have
all
to
satisfie
it
that
can
be
devised
;
how
will
it
endure
those
everlasting
burnings
?
If
after
every
intemperate
draught
,
there
should
be
a
draught
of
scalding
lead
poured
down
,
how
grievous
would
it
be
?
the
end
of
thy
intemperate
pleasures
will
be
worse
;
for
,
as
Iob
21.
20.
Thou
shalt
drink
of
the
wrath
of
the
Almighty
,
and
this
shall
be
the
portion
of
thy
cup
,
now
thou
delightest
in
thy
long
sittings
at
it
,
thou
shalt
drink
of
this
eternally
,
those
cursed
delights
in
burning
lusts
,
shall
end
in
eternal
burnings
.
CHAP.
XII
.
Who
are
the
truly
wise
men
;
with
the
encouragement
to
the
Saints
in
the
happy
choice
they
have
made
.
HEre
you
see
who
are
the
wise
men
in
the
earth
;
wisdom
does
most
discover
its
self
in
choice
,
for
choice
requires
understanding
to
compare
and
weigh
things
:
The
will
of
every
man
is
for
some
good
he
would
have
;
every
man
wills
to
be
happy
;
this
is
as
natural
for
every
reasonable
Creature
,
as
for
the
fire
to
burn
:
But
herein
appears
wisdom
,
to
make
a
right
choice
of
those
means
that
may
bring
us
to
that
happiness
that
we
do
will
;
here
is
the
infinite
mistake
of
the
world
,
they
would
be
happy
,
but
they
choose
means
that
are
quite
contrary
to
happiness
;
but
those
that
choose
right
,
and
pitch
upon
the
means
that
will
indeed
bring
to
that
happiness
that
an
immortal
soul
is
capable
of
,
surely
those
are
wise
;
this
is
the
wisdom
that
is
from
above
,
that
can
dispose
of
such
means
,
as
to
obtain
this
end
,
and
the
greater
the
means
are
,
and
the
more
excellent
the
end
is
,
the
greater
is
the
wisdom
that
orders
thereunto
,
&
guides
therein
:
every
one
can
propound
an
ordinary
end
to
himself
,
and
means
to
attain
it
;
but
if
the
business
be
of
high
consequence
,
as
for
a
General
to
manage
an
Army
,
his
end
is
a
high
end
,
that
concerns
the
prosperity
of
a
whole
Countrey
,
and
because
his
end
is
so
high
,
that
wisdom
that
can
order
means
to
attain
this
end
,
is
admired
in
the
world
,
it
is
not
an
ordinary
skil
that
is
able
to
do
this
.
Now
the
attaining
of
God
himself
,
the
being
blessed
to
all
eternity
,
if
there
be
any
end
that
is
high
,
this
must
be
it
;
for
one
therefore
to
be
able
to
order
and
dispose
of
means
,
so
as
not
to
miscarry
in
such
a
high
end
as
this
,
such
a
glorious
and
great
work
as
this
,
it
must
be
wonderful
wisdom
.
The
men
of
the
world
think
themselves
wise
men
,
and
bless
themselves
in
their
wisdom
,
because
they
can
order
and
dispose
of
means
to
get
money
and
fine
cloaths
;
they
are
poor
,
and
base
,
and
low
spirits
,
who
minde
and
regard
no
higher
,
and
no
better
things
then
these
base
things
that
are
below
;
whereas
the
godly
,
because
God
hath
let
the
fear
of
eternity
fall
upon
them
,
and
they
regard
nothing
but
in
subordination
to
that
,
therefore
they
sometimes
miscarry
in
the
things
of
the
world
;
hereupon
the
men
of
the
world
looking
at
them
,
and
seeing
no
higher
end
but
the
enjoyment
of
pleasure
,
and
the
like
,
they
count
them
a
company
of
fools
that
will
undo
themselves
,
and
prove
to
be
beggers
,
and
so
slight
them
in
that
respect
.
But
there
is
an
infinite
mistake
in
this
;
were
it
that
Gods
servants
did
propound
that
end
to
themselves
,
and
had
no
higher
then
that
which
other
men
have
,
they
would
shift
as
well
as
they
;
but
because
they
have
a
higher
end
,
therefore
their
thoughts
in
wisdom
are
drawn
out
about
that
:
As
St.
Paul
said
,
1
Cor.
2.
12.
We
have
not
received
the
spirit
of
the
world
;
we
cannot
shift
and
plot
in
the
world
;
but
we
have
received
the
Spirit
of
God
,
that
spirit
that
shall
order
us
,
and
dispose
us
to
enjoy
communion
with
God
and
his
Angels
for
ever
.
A
swine
that
wanders
up
and
down
,
can
make
better
shift
to
get
home
to
the
trough
,
then
a
sheep
that
wanders
to
get
home
to
the
fold
:
The
men
of
this
world
are
indeed
wiser
in
their
generation
then
the
children
of
light
,
but
the
children
of
light
have
their
ends
and
ways
,
wherein
their
wisdom
appears
to
be
full
of
excellency
and
glory
.
The
wisdom
of
Politicians
is
seen
in
this
,
They
will
let
go
things
that
are
low
,
and
be
content
to
be
crossed
in
things
that
are
mean
,
if
their
great
plots
may
go
on
;
so
it
is
in
all
true
spiritual
wisdom
:
A
gracious
heart
,
when
it
looks
at
the
enjoyment
of
God
in
the
way
of
godliness
,
so
be
it
that
great
plot
may
go
on
,
it
does
not
so
much
look
at
things
that
are
under
:
and
therefore
let
men
know
that
there
is
a
mistake
in
this
,
one
day
God
will
make
it
known
,
who
are
those
that
are
wise
on
the
earth
.
Surely
the
world
did
not
commend
Daniel
for
his
wisdom
,
that
he
would
not
omit
prayer
one
day
to
save
his
life
,
but
had
rather
lose
all
:
Would
not
the
worldly-wise
say
,
What
a
foolish
thing
is
this
,
not
to
omit
prayer
one
day
to
save
a
mans
life
,
and
he
must
open
his
window
too
;
that
spiritual
wisdom
which
God
gives
unto
his
people
,
it
is
foolishness
to
a
carnal
heart
;
and
therefore
you
shall
have
some
Parents
themselves
,
when
children
come
to
be
strict
in
their
way
,
will
say
,
What
,
shall
we
have
a
fool
of
you
?
And
one
neighbor
to
another
,
when
they
see
any
have
a
tender
conscience
,
who
before
gave
himself
to
the
pleasure
of
the
flesh
,
We
shall
have
a
fool
of
you
now
:
Though
you
count
them
fools
,
they
know
your
way
is
folly
.
They
think
the
matters
of
Religion
are
but
niceties
,
and
and
to
venture
the
loss
of
so
much
for
such
niceties
,
what
a
foolish
thing
is
it
?
As
Pilate
wondered
at
Christ
,
when
his
life
was
in
question
,
he
talks
of
truth
,
What
is
truth
?
Your
life
is
in
danger
,
and
do
you
now
talk
of
truth
?
That
which
is
honest
and
vertuous
,
is
vile
and
contemptible
Scorn
us
,
contemn
us
,
and
despise
us
,
we
know
our
foolishness
profits
us
,
let
us
alone
with
our
foolishness
,
we
do
not
envy
your
wisdom
:
We
do
not
care
though
you
count
us
fools
,
so
you
disturb
us
not
in
our
way
.
True
wisdom
,
says
he
,
lies
hid
there
,
where
there
is
the
title
of
folly
;
for
God
with
affliction
,
and
with
the
name
of
folly
,
doth
hide
the
beauty
of
godliness
from
the
eyes
of
men
;
but
this
is
the
onely
wisdom
,
to
know
God
,
to
worship
God
,
to
be
Religious
;
and
for
this
,
says
the
same
Author
,
with
the
greatest
voyce
that
I
can
speak
,
I
testifie
and
proclaim
,
and
denounce
,
That
this
is
the
greatest
wisdom
.
Let
us
be
established
in
Mark
how
Solomon
so
glorious
for
wisdom
testifies
of
grace
,
Prov.
1.
2
,
3
,
4
,
5.
he
heapeth
up
several
expressions
to
manifest
what
wisdom
comes
to
the
heart
by
godliness
,
for
that
is
the
scope
there
;
it
causes
,
1.
To
know
Wisdom
;
2.
Instruction
;
3.
To
perceive
the
words
of
Understanding
;
4.
To
receive
the
instruction
of
Wisdom
,
Justice
,
Judgement
,
Equity
.
5.
To
give
subtilty
to
the
simple
;
not
onely
understanding
,
but
subtilty
;
and
that
notwithstanding
all
natural
simplicity
,
in
those
who
the
world
accounts
simple
ones
,
yet
are
by
grace
made
subtile
,
they
can
descry
the
danger
of
subtile
temptations
,
they
will
not
be
undermined
for
their
souls
,
they
will
not
be
cousened
and
cheated
by
the
subtile
policies
of
Devil
or
World
,
in
the
matter
of
their
souls
,
and
the
great
things
of
eternal
life
,
so
as
the
great
wise
men
of
the
world
are
.
6.
Knowledge
and
discretion
to
the
yong
man
;
of
all
men
,
yong
men
are
most
ignorant
,
most
rash
and
heady
;
but
grace
gives
knowledge
and
discretion
both
,
even
to
the
yong
man
;
How
many
gracious
yong
men
have
more
understanding
in
the
ways
of
God
,
and
can
guide
their
way
to
Heaven
more
discreetly
then
many
ancient
men
,
who
have
repute
in
the
world
for
wise
and
understanding
men
?
Yea
,
7.
grace
teaches
wise
counsels
;
their
counsels
about
their
spiritual
estates
are
wise
.
Who
now
dare
accuse
the
ways
of
godliness
,
of
folly
,
when
the
holy
Ghost
hath
honored
them
with
so
many
several
expressions
of
wisdom
in
them
?
This
then
is
true
wisdom
,
to
choose
with
Moses
,
rather
to
suffer
afflictions
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
.
Secondly
,
here
is
much
encouragement
to
all
Gods
people
in
their
way
and
choice
that
they
have
made
.
Hath
God
given
you
a
heart
to
make
choice
of
his
ways
?
O
bless
God!
There
was
a
time
when
you
went
on
in
giving
pleasure
to
the
flesh
,
and
you
saw
then
no
better
thing
then
such
a
kinde
of
life
,
and
the
Lord
hath
been
pleased
to
discover
better
things
to
you
,
so
as
to
make
you
renounce
your
former
ways
,
and
to
make
choice
of
another
way
,
in
which
your
souls
have
found
other
maner
of
comforts
,
and
satisfactions
,
and
contentments
then
ever
you
did
before
:
bless
God
as
David
did
,
Blessed
be
the
Lord
that
hath
given
me
counsel
,
and
made
me
to
understand
aright
:
So
may
such
a
soul
say
,
for
had
I
been
left
to
the
counsels
of
mine
own
heart
,
I
know
what
should
have
become
of
me
.
I
have
as
vile
a
heart
as
any
,
and
my
heart
did
take
as
much
delight
in
the
flesh
as
any
,
and
I
should
have
gone
on
,
God
knows
whither
,
and
might
by
this
time
have
plunged
my self
into
the
bottomless
pit
:
my
friends
would
have
given
me
other
counsels
to
harden
me
in
my
ways
of
sinful
pleasure
,
but
blessed
be
God
that
hath
over-powered
my
heart
.
How
many
do
I
see
every
day
,
whose
parts
of
nature
exceed
mine
,
and
yet
they
are
mistaken
in
the
things
that
concern
their
everlasting
welfare
;
they
minde
no
other
things
but
the
pleasures
of
the
flesh
,
and
stumble
at
the
meanness
of
Gods
people
,
and
this
hides
the
beauty
of
godliness
from
their
eyes
;
and
what
a
great
mercy
is
this
,
that
God
hath
taken
this
stumbling
block
from
me
,
and
that
he
hath
opened
mine
eyes
to
see
pearls
,
though
wrapped
up
in
rotten
rags
,
and
to
see
the
excellency
of
godliness
,
notwithstanding
all
afflictions
that
do
attend
upon
them
?
Certainly
it
is
no
other
but
a
beam
of
Gods
own
light
from
Heaven
,
that
hath
shined
into
thy
heart
.
It
is
a
remarkable
passage
that
we
have
Esay
44.
20
,
21.
where
God
shewing
the
difference
between
those
who
forsook
the
true
God
,
and
his
people
who
chose
him
to
be
their
God
;
stirs
up
his
people
to
remember
for
ever
this
mercy
of
God
towards
them
,
that
they
should
be
delivered
from
the
deceit
and
vanity
whereby
others
were
deluded
,
and
guided
in
a
right
and
safe
way
,
to
be
the
servants
of
the
blessed
God
;
As
for
the
Idolater
,
he
feedeth
upon
ashes
,
a
deceived
heart
hath
turned
him
aside
that
he
cannot
deliver
his
soul
,
nor
say
,
Is
there
not
a
lye
in
my
right
hand
?
Now
mark
what
follows
,
Remember
these
,
O
Jacob
and
Israel
,
for
thou
art
my
servant
,
&c.
As
if
he
should
say
,
Do
you
see
how
others
have
left
God
,
and
God
hath
left
them
?
They
feed
upon
ashes
,
a
seduced
heart
hath
deceived
them
;
but
it
is
otherwise
with
you
,
God
hath
put
it
into
your
hearts
to
be
my
servants
,
to
choose
me
for
your
God
:
Remember
for
ever
these
things
,
O
Jacob
!
here
is
a
mercy
indeed
,
never
to
be
forgotten
;
How
comes
it
to
pass
that
your
hearts
should
not
be
so
seduced
as
theirs
?
it
is
Gods
free
grace
and
rich
mercy
towards
you
.
And
his
mercy
is
the
greater
,
in
that
it
is
in
such
a
weighty
thing
,
that
the
Lord
hath
given
thee
counsel
to
make
a
right
choice
in
:
If
a
man
makes
an
ill
choice
in
a
matter
that
is
of
moment
,
that
will
bring
him
trouble
in
his
life
,
how
is
he
grieved
?
as
in
marriage
,
when
he
is
to
make
choice
in
that
one
thing
,
upon
which
he
knows
,
the
comfort
or
trouble
of
his
life
does
much
depend
;
if
the
Lord
hath
so
provided
for
him
,
that
he
hath
made
a
good
choice
onely
in
that
,
how
does
he
bless
God
?
it
is
that
which
sweetens
all
his
life
:
If
it
be
such
a
mercy
,
to
be
guided
to
make
a
good
choice
in
marriage
;
what
a
mercy
is
it
to
be
guided
to
make
a
good
choice
for
ones
soul
,
to
be
happy
to
all
eternity
?
if
the
Lord
should
leave
a
soul
in
that
choice
,
what
a
lamentable
condition
had
the
soul
been
in
?
And
therefore
,
those
that
have
any
savour
of
godliness
,
if
they
be
to
change
the
condition
of
their
lives
,
they
will
seek
God
,
and
be
earnest
that
God
would
guide
them
,
and
not
leave
them
to
themselves
,
and
take
advantage
to
punish
their
former
sins
,
in
their
choice
now
.
If
you
be
to
make
a
choice
that
concerns
the
outward
comforts
of
your
lives
,
you
will
earnestly
desire
God
,
not
to
leave
you
there
;
Now
you
are
to
make
your
choice
for
your
eternal
condition
,
if
God
should
leave
you
now
,
what
a
lamentable
condition
would
you
be
in
,
as
he
does
leave
most
in
the
world
?
As
soon
as
we
come
to
years
of
discretion
,
we
come
to
make
our
choice
,
to
go
on
in
the
ways
of
God
,
or
in
the
ways
of
death
;
How
many
yong
ones
make
a
woful
choice
in
the
beginning
,
and
go
on
,
and
are
hardened
in
their
choice
,
and
perish
for
ever
?
And
hath
the
Lord
looked
upon
you
,
and
considered
how
like
you
would
be
to
fail
in
your
choice
?
And
hath
the
Lord
been
pleased
to
come
in
with
his
Spirit
,
and
a
light
from
Heaven
to
shew
you
the
way
?
Have
you
heard
a
voyce
from
heaven
,
saying
,
This
is
the
way
,
walk
in
it
?
Though
God
should
leave
you
in
all
outward
things
,
yet
you
are
made
for
ever
;
and
therefore
thou
mayest
say
as
Judas
,
not
Iscariot
;
Lord
,
wherefore
is
it
that
thou
revealest
thy self
to
us
;
and
not
to
the
world
?
Lord
,
wherefore
is
it
,
that
in
this
great
business
of
my
choice
,
that
concerns
my
eternal
estate
,
thou
art
pleased
to
reveal
thy self
to
me
,
a
poor
contemptible
creature
,
rather
then
to
the
world
?
1.
Hence
it
is
,
because
thou
art
one
of
the
chosen
gracious
soul
.
choice
of
thee
,
and
hath
separated
thee
from
all
eternity
,
to
do
good
to
thy
soul
:
hence
it
is
manifest
,
that
thou
art
the
chosen
one
of
the
Lord
;
when
thou
seest
most
in
the
world
,
to
follow
the
pleasures
of
the
world
,
if
God
hath
given
thee
a
heart
to
choose
his
ways
upon
any
terms
,
take
this
as
an
argument
,
that
thou
art
a
chosen
vessel
of
God
.
Reciprocal
signs
of
Gods
grace
are
the
most
sweet
;
as
if
I
love
God
,
this
is
an
argument
God
loves
me
;
if
Gods
honor
be
dear
to
me
,
then
my
soul
is
near
to
God
;
so
if
I
choose
God
,
then
God
hath
chosen
me
.
2.
This
choice
is
that
for
which
thousands
of
the
Word
,
and
the
Instrument
that
God
was
pleased
to
work
by
,
to
incline
their
hearts
to
such
a
choice
as
this
.
3.
Yea
,
this
choice
of
thine
,
though
it
be
suffering
I
remember
the
kindeness
of
thy
youth
,
and
the
love
of
thine
espousals
,
when
thou
wentest
after
me
in
the
wilderness
.
God
takes
it
kindely
,
that
men
will
choose
him
and
his
ways
in
affliction
:
if
there
were
always
prosperity
in
the
ways
of
God
,
it
were
nothing
,
but
when
it
is
with
affliction
,
it
is
so
much
the
more
an
argument
of
thy
love
to
God
,
and
thy
sincerity
,
and
therefore
he
takes
it
so
kindely
.
Bless
God
for
it
;
and
bless
him
the
rather
,
because
he
hath
begun
with
you
betimes
:
If
the
Lord
hath
given
you
a
heart
when
you
are
yong
to
make
this
choice
,
what
a
great
mercy
is
this
?
what
abundance
of
sin
does
such
a
one
prevent
?
If
one
that
is
yong
,
goes
on
in
the
ways
of
Religion
,
though
he
suffers
much
in
the
family
wherein
he
lives
,
his
brethren
scorn
at
him
,
and
his
Parents
hate
him
;
yet
he
hath
cause
to
rejoyce
,
and
bless
himself
in
the
goodness
of
the
Lord
.
4.
Again
,
thou
hast
further
cause
to
bless
God
,
because
Hast
thou
not
had
encouragement
in
thy
choice
?
Hast
any
cause
to
repent
thee
?
O
no!
blessed
be
God
,
I
have
found
more
good
then
I
looked
for
.
5.
And
know
,
within
a
while
,
the
end
of
thy
O
that
I
might
live
with
you
,
and
dye
with
him
!
Thou
hast
little
cause
to
envy
them
that
will
choose
vanities
for
their
portion
,
let
them
have
them
:
though
thou
hast
lost
something
of
thy
bravery
,
of
thy
carnal
delight
for
this
choice
,
be
content
,
it
is
made
up
infinitely
here
,
and
shall
be
made
up
more
hereafter
.
And
seeing
God
hath
thus
enclined
your
heart
to
himself
,
be
for
ever
established
in
your
choice
:
seeing
God
hath
shewn
to
you
his
ways
,
say
,
as
Pilate
in
another
case
,
That
I
have
written
,
I
have
written
;
so
,
That
I
have
chosen
,
I
have
chosen
.
If
any
temptation
come
to
tempt
you
from
your
choice
,
as
flesh
and
blood
would
be
ready
to
mutter
,
and
think
,
I
might
have
lived
as
brave
a
life
as
such
a
one
,
&
might
have
had
as
much
pleasure
as
such
a
one
;
I
have
lost
so
many
friends
,
and
so
much
means
,
and
brought
my self
into
a
great
many
straights
;
indeed
,
they
spake
much
of
Gods
Ordinances
,
and
I
was
taken
with
it
,
and
I
ventured
,
and
I
have
brought
my self
into
troubles
:
and
upon
the
mutterings
of
flesh
and
blood
,
you
are
beginning
to
bethink
your selves
again
,
and
examine
things
again
,
and
think
whether
you
did
wisely
or
no
:
O
take
heed
of
that
first
degree
of
Apostacy
,
namely
,
that
suspition
of
your
choice
.
Many
in
their
yong
time
are
very
zealous
in
the
ways
of
Religion
,
while
all
is
well
with
them
,
and
now
they
meet
with
other
things
then
they
looked
for
,
and
they
begin
to
think
they
were
too
forward
,
and
wish
they
were
not
so
far
engaged
as
they
are
:
they
begin
to
repent
,
as
chapmen
who
have
out-bid
themselves
:
Many
go
on
in
a
profession
,
and
suffer
much
,
because
they
are
engaged
in
that
way
,
and
they
know
not
how
to
get
off
;
if
they
could
get
off
,
they
would
:
take
heed
of
repentings
of
your
choice
,
lest
God
lead
you
out
with
the
workers
of
iniquity
,
do
not
listen
to
the
reasonings
of
flesh
and
blood
.
Cassianus
reports
of
a
yong
man
,
that
had
given
himself
up
to
a
Christian
life
,
and
his
Parents
misliked
that
way
,
and
they
wrote
Letters
to
him
,
to
perswade
him
from
it
;
and
when
he
knew
they
were
Letters
come
from
them
,
he
would
not
open
them
,
but
threw
them
into
the
fire
:
and
so
flesh
and
blood
will
come
and
say
,
Do
thus
and
thus
,
you
may
do
well
enough
at
last
;
throw
away
these
letters
,
these
suggestions
of
flesh
and
blood
,
and
do
not
answer
them
,
but
be
resolved
in
thine
own
heart
,
I
know
in
whom
I
have
believed
,
I
know
whom
I
have
chosen
,
I
did
not
choose
rashly
,
but
I
felt
the
power
of
God
upon
my
heart
,
before
I
made
my
choice
,
and
I
had
grounds
and
arguments
of
my
choice
;
and
what
,
shall
I
by
such
an
argument
as
this
be
perswaded
to
the
contrary
?
Therefore
go
on
,
and
be
established
in
your
choice
,
and
the
Lord
confirm
you
in
it
,
and
give
my
soul
part
with
you
in
that
choice
you
have
made
:
let
flesh
,
and
the
world
,
and
temptations
say
what
they
will
,
peace
will
be
in
the
end
.
You
have
found
some
good
already
,
that
might
make
you
say
with
David
,
Surely
it
is
good
for
me
to
draw
near
to
God
:
and
though
I
do
meet
with
some
troubles
and
temptations
that
do
cry
down
this
way
,
yet
let
my
soul
say
,
It
is
good
for
me
to
draw
near
to
God
:
it
is
good
for
me
that
I
left
such
and
such
things
;
it
is
good
for
me
that
I
have
these
Ordinances
,
though
it
be
with
the
loss
of
some
outward
comforts
,
and
my
estate
be
abated
,
and
my
trading
less
:
say
as
David
,
in
the
73.
Psalm
,
Truly
God
is
good
to
Israel
;
however
it
be
,
yet
God
is
good
to
Israel
,
though
many
things
seem
to
the
contrary
:
and
therefore
,
conclude
with
thine
own
heart
,
Though
I
should
never
see
good
day
in
the
world
,
yet
that
comfort
I
have
received
in
the
ways
of
God
,
it
is
enough
to
make
me
prize
them
for
ever
:
if
now
I
should
dye
,
and
be
annihilated
,
if
God
should
deprive
me
of
the
joys
of
Heaven
,
and
turn
me
into
nothing
,
yet
that
good
that
I
have
had
already
in
Gods
ways
,
should
be
enough
to
countervail
all
the
troubles
that
I
have
met
withal
in
the
world
,
or
ever
shall
meet
withal
:
though
God
should
withdraw
himself
in
all
the
course
of
my
life
,
and
I
should
be
in
darkness
,
and
have
nothing
but
trouble
,
yet
I
have
had
enough
in
God
already
,
to
countervail
all
.
Hath
God
thus
spoken
peace
to
thy
soul
?
remember
that
text
in
Psal.
85.
8.
Return
not
again
to
folly
:
the
Lord
hath
spoken
peace
already
to
thy
soul
in
afflictions
,
and
therefore
,
God
forbid
that
thou
shouldst
return
to
folly
,
but
continue
in
thy
way
,
and
go
on
constantly
in
thy
way
to
the
end
,
and
the
Lord
bless
thee
in
thy
way
.
And
this
is
for
the
encouragement
of
the
hearts
of
Gods
people
,
that
have
with
Moses
made
this
choice
,
Rather
to
suffer
affliction
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
.
CHAP.
XIII
.
The
evil
of
an
ill
choice
,
discovered
.
IN
the
third
place
,
hence
those
are
justly
rebuked
,
ill
choice
:
this
was
a
blessed
choice
of
Moses
,
and
whosoever
makes
this
choice
,
are
blessed
of
the
Lord
;
but
how
few
have
we
of
Moses
his
minde
?
it
is
a
woful
choice
that
many
make
.
Most
people
are
offended
at
the
afflictions
of
Gods
people
,
their
hearts
are
set
upon
pleasure
and
delight
,
and
pleasure
they
must
have
;
pleasure
to
the
That
wherein
a
mans
happiness
consists
,
he
may
desire
infinitely
,
and
he
cannot
but
do
it
,
it
is
as
natural
for
him
to
do
it
,
as
for
the
fire
to
burn
,
or
the
stone
to
descend
;
and
because
men
put
happiness
in
the
pleasures
of
the
flesh
,
therefore
their
hearts
are
set
infinitely
upon
them
;
that
is
,
to
set
,
as
they
give
themselves
liberty
,
without
any
bounds
,
and
desire
Si
nunc
Adam
resurgeret
&
videret
hanc
insaniam
omnium
ordinū
,
profect●●
credo
quòd
prae
stupore
tanquam
lapis
staret
.
Luth.
in
Gen
c.
3
Syono●
.
Patrich
.
p
21.
Church-Story
.
Arist.
Eth
l.
1.
c.
5.
that
if
it
were
possible
,
no
limits
might
be
set
either
by
God
or
man
.
If
they
have
means
,
they
account
the
chief
good
of
what
they
have
,
is
,
in
that
they
may
have
larger
opportunities
then
others
,
to
satisfie
the
flesh
in
the
sensual
pleasures
of
it
:
and
hence
is
the
infinite
excess
of
meats
,
and
drinks
,
and
carnal
delights
,
in
those
whose
means
afford
them
opportunities
thereunto
.
Luther
speaking
of
this
excess
,
hath
this
expression
,
If
Adam
should
now
rise
again
,
and
see
this
madness
of
all
sorts
of
men
,
I
believe
he
would
be
so
amazed
at
it
,
that
he
would
stand
as
a
stone
.
A.
Gellius
tells
of
Caligula
,
that
he
made
one
supper
that
cost
three
hundred
thousand
Crowns
.
I
have
read
also
of
Vitellius
the
Emperor
,
that
at
one
supper
he
was
served
with
Two
thousand
sorts
of
fishes
,
and
Seven
thousand
several
fowls
.
In
such
profuse
expences
,
for
the
satisfying
of
the
flesh
,
how
many
do
glory
,
as
if
it
were
the
highest
happiness
attainable
upon
the
earth
?
And
the
baser
sort
of
people
,
Clemens
Alexandrinus
tells
of
a
fish
that
hath
the
heart
in
the
belly
,
differing
from
other
living
Creatures
,
which
the
Philosophers
call
the
Sea-Ass
:
This
is
like
sensual
men
whose
hearts
are
onely
set
upon
the
things
of
the
belly
;
so
as
it
may
be
said
of
many
in
regard
of
satisfying
the
flesh
,
as
Aurelianus
said
of
one
Bonoses
,
He
was
born
,
not
that
he
might
live
,
but
that
he
might
drink
;
So
do
these
seem
to
be
born
,
Oh
,
how
beneath
is
this
to
the
true
excellency
of
a
rational
and
immortal
soul
!
What
pity
is
it
,
that
an
immortal
reasonable
soul
should
be
of
no
other
use
,
then
to
keep
the
body
alive
to
taste
the
sweet
of
the
flesh
of
beasts
,
and
of
the
fruit
of
the
earth
?
How
many
draw
all
their
substance
thorow
their
throats
,
and
their
belly
?
their
houses
,
lands
,
yea
,
and
devour
their
posterity
like
Cannibals
;
when
men
in
company
spend
their
estates
,
their
wives
and
children
wanting
bread
at
home
,
what
do
they
,
but
even
drink
the
very
blood
of
their
wives
and
children
?
It
was
the
prophaneness
of
Esau
,
for
which
God
hath
branded
him
,
That
he
sold
his
birth-right
for
a
mess
of
pottage
;
yet
that
was
in
the
time
of
extreme
hunger
;
these
men
sell
God
and
Heaven
and
all
for
drink
,
not
to
satisfie
thirst
,
but
their
lust
.
But
O
thou
vain
man
,
know
thou
art
utterly
a
seduced
heart
that
hath
deceived
thee
,
and
thou
feedest
upon
ashes
,
and
thou
canst
not
say
,
Is
there
not
a
lye
in
my
right
hand
?
Esay
44.
20.
It
is
true
,
not
onely
of
Idolators
,
but
of
all
other
ways
of
evil
;
thou
feedest
upon
ashes
,
they
are
but
ashes
thou
feedest
upon
,
and
delightest
in
,
and
it
is
a
seduced
heart
hath
turned
thee
aside
from
the
ways
of
God
,
that
makes
thee
offended
at
them
;
it
is
the
God
of
this
world
that
hath
blinded
thy
eyes
,
so
that
thou
shouldest
not
see
the
glorious
excellencies
,
and
beautiful
pleasures
,
and
sweet
delights
,
that
are
in
the
ways
of
God
,
but
that
thou
shouldest
please
thy self
in
those
ways
that
tend
to
death
:
What
hath
the
whole
course
of
thy
life
been
,
but
playing
with
the
Devils
bait
,
under
which
is
a
hook
that
will
snatch
thee
into
the
sorrows
of
eternal
death
?
Howsoever
those
that
live
in
jollity
and
delight
in
the
flesh
,
may
bless
themselves
,
yet
Gods
people
whose
eyes
God
hath
opened
,
would
not
be
in
their
condition
one
quarter
of
an
hour
for
a
thousand
worlds
.
There
are
divers
sorts
that
come
under
this
use
of
reprehension
,
evil
choosers
.
for
that
ill
and
woful
choice
they
have
made
.
First
,
such
as
choose
to
satisfie
themselves
in
such
Surely
a
cursed
seduced
heart
hath
deceived
thee
,
these
are
infinitely
out
of
the
way
.
What
is
there
in
sin
that
is
thy
pleasure
,
that
thou
choosest
as
the
chief
contentment
of
thy
soul
?
Is
it
possible
that
the
chief
contentment
of
a
creature
should
be
in
sinning
against
an
infinite
God
?
That
thy
chief
contentment
should
be
in
departing
from
God
?
in
striking
at
God
?
So
thou
doest
in
the
way
of
sin
:
That
thy
chief
contentment
should
be
in
incensing
the
wrath
of
an
infinite
Deity
against
thy
soul
?
That
thy
chief
contentment
should
be
in
putting
thy self
under
the
everlasting
curse
,
that
bindes
thee
over
to
eternal
death
?
That
thy
chief
contentment
should
be
in
that
,
which
being
committed
,
if
ever
it
comes
to
be
pardoned
,
must
cost
more
then
Heaven
and
Earth
is
worth
?
Thou
goest
out
in
the
morning
,
and
goest
into
thy
company
,
and
countest
thy self
happy
that
thou
hast
money
to
spend
,
and
so
takest
thy
pleasure
:
This
day
thou
hast
done
that
,
which
if
ever
it
be
pardoned
,
it
must
cost
more
then
Heaven
and
Earth
is
worth
.
There
must
be
a
price
paid
,
more
worth
then
a
thousand
worlds
,
to
purchase
the
pardon
of
it
.
Canst
thou
choose
that
for
thy
chief
contentment
,
which
was
such
a
dreadful
but
then
to
Jesus
Christ
;
that
made
the
soul
of
Christ
to
be
heavy
to
the
very
death
,
that
squeazed
out
clods
of
blood
from
him
?
What
is
the
chief
pleasure
and
delight
of
thy
soul
in
that
,
which
a
true
enlightened
gracious
heart
would
rather
suffer
all
the
torments
in
the
world
then
do
it
?
If
so
be
it
were
put
to
him
,
either
such
a
sin
must
be
committed
,
or
else
all
the
tortures
that
can
be
devised
by
all
the
world
must
be
inflicted
upon
him
;
A
gracious
heart
had
rather
choose
all
the
tortures
that
can
be
inflicted
,
then
do
that
which
thou
makest
the
great
pleasure
of
thy
soul
:
What
an
infinite
difference
is
between
thy
base
heart
,
and
a
gracious
heart
?
Thy
wretched
heart
doth
choose
this
deliberately
,
as
the
great
pleasure
of
thy
life
,
which
a
gracious
heart
Secondly
,
those
come
under
this
reprehension
,
who
Thirdly
,
those
who
do
neither
of
these
,
they
choose
not
to
themselves
the
pleasures
that
are
sin
,
nor
the
pleasures
that
come
in
by
sin
,
but
such
pleasures
,
in
the
enjoyment
of
which
they
do
sin
,
though
the
pleasures
be
in
themselves
lawful
,
they
choose
to
let
out
Many
are
guilty
of
this
,
especially
those
that
have
means
,
and
their
callings
do
not
require
such
a
necessity
of
continual
attendance
:
How
is
that
time
spent
wherein
you
have
liberty
from
your
callings
?
Certainly
,
no
good
account
can
be
given
of
that
time
,
much
might
be
gained
to
your
souls
in
it
,
and
much
converse
and
communion
you
might
have
with
God
;
and
what
ill
choice
do
you
make
,
when
as
many
poor
Christians
would
bless
God
,
if
they
could
have
a
little
liberty
from
their
callings
?
On
the
one
side
there
is
this
liberty
for
you
to
enjoy
communion
with
God
,
and
furnish
your
souls
with
heavenly
excellencies
:
On
the
other
side
,
there
is
a
little
vain
delight
and
carnal
content
,
and
ease
to
the
flesh
,
and
you
rather
choose
this
.
It
may
be
,
though
God
hath
helped
you
in
the
main
,
you
chose
right
,
yet
be
convinced
this
day
of
the
evil
of
this
particular
choice
,
in
giving
such
inordinate
contentment
to
your selves
,
in
giving
that
ease
to
your
bodies
,
liberties
to
the
sluggishness
of
your
spirits
,
and
reform
.
You
have
not
honored
God
as
you
ought
,
and
therefore
your
lives
are
not
so
beautiful
:
In
the
general
you
continue
in
the
ways
of
Religion
,
but
there
is
not
that
convincing
lustre
and
beauty
in
your
lives
;
you
do
not
draw
others
to
that
love
of
godliness
,
because
your
hearts
become
so
vain
,
and
so
slight
,
in
choosing
inordinate
liberties
to
your selves
,
in
spending
your
times
and
strength
in
the
pleasures
of
the
flesh
,
and
therefore
when
you
come
to
spiritual
employment
,
you
have
no
strength
,
but
your
hearts
are
dead
.
I
appeal
to
your
consciences
,
when
you
have
given
your selves
leave
to
have
content
to
the
flesh
,
when
you
come
to
communion
with
God
,
what
dead
flat
hearts
have
you
?
Let
me
speak
to
such
this
day
from
the
Lord
,
this
liberty
you
take
to
your selves
in
the
pleasures
of
the
flesh
,
hath
been
the
root
of
the
Apostacy
of
many
;
as
2
Pet.
2.
18.
those
who
fell
off
were
allured
through
the
lusts
of
the
flesh
;
even
though
they
are
said
to
be
clean
escaped
from
them
who
live
in
error
,
yet
through
wantonness
they
were
drawn
aside
.
Wanton
professors
seldom
prove
lasting
professors
,
at
least
in
any
power
of
godliness
.
Take
this
one
note
about
this
,
That
man
or
woman
that
shall
not
esteem
the
hardest
work
of
godliness
at
a
higher
rate
,
then
the
most
delightful
contentment
to
the
flesh
,
hath
not
chosen
right
,
and
may
suspect
that
yet
he
is
to
choose
in
the
way
of
eternal
life
.
It
is
true
,
that
the
hardest
duty
of
godliness
,
may
be
burthensom
to
the
flesh
for
a
while
,
yet
there
is
no
gracious
heart
,
but
esteems
of
this
duty
at
an
infinite
higher
rate
,
then
the
pleasures
of
the
flesh
,
though
never
so
lawful
;
it
looks
upon
the
pleasures
of
the
flesh
as
mean
low
things
,
though
lawful
,
but
looks
upon
the
duties
of
godliness
as
precious
things
,
though
hard
,
and
those
are
the
things
that
are
most
suitable
to
a
gracious
frame
of
spirit
.
Again
,
fourthly
,
those
come
under
this
reprehension
of
making
an
ill
choice
,
who
have
had
some
stirrings
They
saw
God
,
and
did
eat
and
drink
;
That
is
,
say
they
,
although
they
had
seen
God
,
yet
they
turned
again
to
temporal
pleasures
,
to
eating
and
drinking
,
in
a
sensual
way
,
as
if
it
had
reference
to
that
sensual
eating
and
drinking
,
and
rising
up
to
play
;
upon
the
dedication
of
their
Calf
they
sate
up
,
which
was
presently
after
.
Thus
many
,
although
they
have
seen
the
Lord
,
and
this
sight
of
God
hath
wakened
conscience
,
their
hearts
have
been
much
stirred
for
a
while
,
yet
they
have
after
faln
to
eating
and
drinking
,
to
sensual
pleasures
,
all
their
good
beginnings
hath
come
to
nothing
.
These
when
they
have
been
in
company
,
and
come
away
,
they
have
had
many
sad
thoughts
,
and
next
day
,
or
in
the
night
many
sad
sighs
and
groans
have
come
from
their
spirits
,
because
their
spirits
are
enlightened
,
and
make
them
fear
all
will
not
be
well
in
the
end
;
and
yet
these
continue
still
in
giving
themselves
pleasure
,
and
delights
to
the
flesh
inordinately
;
if
company
call
,
they
cannot
refuse
:
when
they
are
stirred
in
their
consciences
,
they
will
take
a
book
and
read
,
or
pray
;
yet
they
are
presently
weary
,
and
cannot
bear
such
a
kinde
of
life
,
they
think
they
shall
grow
melancholy
,
and
they
must
again
go
to
their
former
ways
.
Many
have
the
pleasures
of
the
flesh
,
and
their
consciences
strugling
together
;
and
many
times
the
pleasures
of
the
flesh
,
and
conscience
struggle
a
great
while
,
before
there
be
a
victory
on
either
side
:
sometimes
conscience
gets
the
victory
,
and
there
is
a
gracious
work
upon
the
soul
,
especially
if
God
set
on
conscience
,
by
some
great
affliction
or
sickness
:
sometimes
conscience
is
overcome
,
though
conscience
does
propound
a
better
way
,
and
they
see
,
and
are
convinced
of
it
,
yet
at
length
lust
overcomes
,
and
conscience
yields
,
and
they
become
meer
sots
,
hardened
in
the
way
of
the
lusts
of
their
hearts
;
and
this
is
a
most
dreadful
thing
,
when
ever
this
befals
any
.
Again
,
there
are
others
that
have
had
some
taste
of
the
ways
of
God
,
have
begun
to
make
a
choice
,
First
,
Wouldst
thou
be
willing
at
the
day
of
judgement
,
sinful
choice
.
Lord
of
this
;
that
thou
hast
esteemed
more
pleasure
to
be
had
,
either
in
sin
,
or
in
any
lawful
content
,
then
in
all
the
pleasures
that
are
to
be
had
in
God
,
so
as
it
should
be
said
before
men
and
Angels
,
Lo
!
this
is
the
man
that
made
not
God
his
portion
;
Lo
!
here
stands
the
man
,
that
for
many
years
together
did
account
more
good
to
be
had
in
the
pleasures
of
the
flesh
,
then
in
all
the
good
that
was
to
be
enjoyed
in
all
the
artributes
of
God
,
and
all
the
merits
of
Jesus
Christ
,
in
all
the
promises
of
life
,
in
all
the
ways
of
grace
?
What
doest
thou
think
will
be
thy
condition
,
when
as
thou
shalt
be
brought
as
guilty
before
men
and
Angels
,
that
all
shall
look
upon
thee
as
a
cursed
fool
in
Israel
?
God
and
his
Angels
look
now
upon
thee
as
a
fool
in
Israel
;
when
thou
shalt
be
brought
to
have
all
the
world
look
upon
thee
as
guilty
of
such
a
cursed
folly
as
this
,
how
bitter
will
it
be
to
thee
?
wouldst
thou
be
willing
to
be
in
such
a
condition
as
this
?
Again
,
Wouldst
thou
be
willing
at
the
great
day
For
that
they
hated
knowledge
,
and
did
not
choose
the
fear
of
the
Lord
;
How
was
it
proved
they
hated
knowledge
?
They
hated
that
truth
of
God
,
and
that
which
should
bring
them
into
the
ways
of
God
,
and
guide
them
in
it
;
How
does
that
appear
?
They
did
not
choose
the
fear
of
the
Lord
;
if
thou
doest
not
choose
the
ways
of
God
,
thou
hatest
the
ways
of
God
,
and
so
by
consequent
art
a
hater
of
God
himself
.
Thirdly
,
Wouldst
thou
willingly
have
God
reject
He
that
killeth
an
Ox
,
is
as
if
he
slew
a
man
;
he
that
sacrificeth
a
Lamb
,
as
if
he
cut
off
a
dogs
neck
;
he
that
offereth
an
oblation
,
as
if
he
offered
swines
blood
;
he
that
burneth
incense
,
as
if
he
blessed
an
idol
;
and
the
reason
of
all
is
given
,
They
have
chosen
their
own
ways
,
and
their
soul
delighteth
in
their
abominations
.
There
are
not
such
four
expressions
of
Gods
rejecting
a
mans
services
that
he
tenders
up
unto
him
,
in
all
the
Book
of
God
,
and
this
is
given
as
the
reason
of
all
,
because
they
have
chosen
their
own
ways
.
Again
,
Wouldst
thou
not
be
loath
,
that
in
the
time
of
greatest
anguish
of
spirit
,
and
affliction
of
I
have
called
,
and
you
refused
;
I
have
stretched
out
my
hand
,
and
no
man
regarded
;
but
ye
have
set
at
naught
all
my
counsel
,
and
would
none
of
my
reproof
:
I
also
will
laugh
at
your
calamity
,
I
will
mock
when
your
fear
cometh
,
&c.
Be
it
known
unto
thee
,
that
in
whatsoever
sin
thou
blessest
thy self
,
the
more
thou
blessest
thy self
in
it
,
the
more
cursed
shall
it
be
unto
thee
.
What
comfort
will
the
pleasures
of
the
flesh
be
to
thee
,
when
as
Christ
shall
come
and
say
,
Was
I
content
to
part
with
the
pleasures
of
Heaven
,
the
bosome
of
my
Father
to
redeem
poor
man
?
and
was
it
not
the
pleasure
of
a
little
meat
and
drink
thou
couldst
be
content
to
part
with
for
me
?
Could
I
be
content
to
part
with
my
blood
,
and
couldst
not
thou
be
content
to
part
with
thy
lusts
?
Was
not
all
my
sufferings
worthy
of
enduring
those
little
things
thou
wert
called
to
suffer
in
thy
life
?
What
,
was
not
all
that
glory
of
mine
that
I
revealed
in
my
word
,
and
works
,
sufficient
to
shew
me
to
be
worthy
,
that
thou
shouldst
have
given
such
a
testimony
of
thy
respect
,
and
honor
to
me
,
as
to
be
willing
to
part
with
such
empty
,
poor
,
slight
things
,
and
to
suffer
such
poor
little
things
?
When
God
shall
bring
the
Saints
before
thee
that
did
make
a
better
choice
,
and
thou
shalt
see
them
to
be
in
a
most
glorious
blessed
condition
,
and
thou
thy self
cast
off
for
ever
;
how
will
this
confound
thee
another
day
?
Consider
of
this
,
you
that
have
made
an
ill
choice
,
now
while
it
is
time
;
consider
of
the
evil
,
of
the
folly
,
of
the
danger
,
of
the
cursedness
of
that
choice
that
you
have
made
,
in
that
you
have
chosen
rather
to
give
content
to
your
flesh
,
then
the
ways
of
godliness
.
Wherefore
for
the
following
of
this
in
a
word
of
exhortation
.
CHAP.
XIV
.
The
drawing
mens
hearts
to
a
happy
choice
.
THe
Lord
then
perswade
thy
heart
to
change
evil
choice
,
and
say
,
O
Lord
,
how
have
I
lived
?
What
hath
my
course
been
?
the
Lord
knows
my
course
hath
been
to
give
content
to
my
flesh
,
and
to
live
bravely
in
my
life
;
now
God
begins
to
make
me
afraid
,
lest
I
have
been
in
a
dangerous
false
way
;
the
Lord
have
mercy
upon
me
,
what
have
I
done
?
Is
it
not
time
to
look
about
me
?
I
have
all
this
time
miscarried
in
the
choice
of
my
soul
for
my
everlasting
estate
,
I
have
chosen
the
ways
of
death
all
this
while
.
O
that
the
fear
of
God
might
fall
upon
your
hearts
this
day
!
and
then
the
promise
of
God
is
,
Psal.
25.
12.
Who
is
the
man
that
feareth
the
Lord
,
him
will
he
teach
in
the
way
that
he
shall
choose
.
The
fear
of
God
will
put
you
into
a
teachable
frame
,
and
the
Lord
delights
to
teach
such
;
and
surely
it
is
an
unspeakable
blessing
of
God
,
to
be
taught
in
the
way
of
our
choice
.
How
happy
were
it
,
if
the
Lord
would
put
a
reasoning
frame
into
your
hearts
,
that
you
might
begin
to
ponder
,
and
weigh
things
,
and
if
spiritual
arguments
cannot
prevail
,
yet
let
us
see
whether
they
you
reasonable
Creatures
or
no
;
Esay
46.
8.
Remember
,
and
shew
your selves
men
,
bring
to
minde
,
O
ye
transgressors
!
Come
,
let
us
reason
together
;
Is
there
not
infinite
reason
for
Gods
ways
more
then
those
ways
you
have
walked
in
?
Is
not
God
infinitely
worthy
of
honor
and
praise
from
you
,
other
maner
of
honor
and
praise
then
he
hath
had
from
you
,
your
own
consciences
being
judges
?
Hath
not
God
given
you
immortal
souls
?
and
are
they
not
capable
of
better
things
then
these
things
that
you
have
chosen
for
your
chiefest
good
?
Hath
not
God
made
you
for
a
higher
end
,
then
to
eat
,
and
drink
,
and
play
?
What
,
did
the
blessed
Trinity
consult
to
make
a
glorious
creature
,
Come
,
let
us
make
man
,
according
to
our
own
image
:
and
when
this
great
work
is
done
,
is
he
made
for
no
other
end
then
to
eat
and
drink
,
and
commit
wickedness
?
What
,
is
not
man
to
live
by
rule
?
indeed
no
creatures
but
Angels
and
men
,
have
a
rule
to
walk
by
,
no
creature
is
capable
of
knowing
a
rule
but
they
.
What
if
so
be
that
now
thou
wert
to
dye
,
what
would
comfort
thee
?
if
God
should
put
an
end
to
thy
days
,
and
call
thee
to
an
account
for
thy
ways
,
what
account
couldst
thou
give
to
the
great
and
dreadful
God
,
of
thy
ways
and
life
?
would
thy
ways
be
peace
?
It
may
be
thou
thinkest
thou
mayest
have
thy
pleasure
,
and
that
which
is
spoken
out
of
the
word
by
the
Ministers
,
thou
canst
avoid
,
and
there
are
no
such
things
as
thou
hearest
;
but
what
if
those
things
that
we
deliver
,
concerning
the
evil
of
sin
,
and
the
danger
of
that
way
of
sin
,
should
prove
true
?
then
wo
unto
thee
,
if
all
thy
comfort
depends
upon
this
,
thou
hopest
these
things
that
we
preach
are
not
true
;
and
is
not
this
all
the
support
of
thy
comfort
,
which
if
it
fail
,
thou
art
lost
for
ever
?
Certainly
,
if
that
glory
of
God
,
and
that
eternal
estate
we
preach
so
much
of
be
true
,
it
is
worth
the
venturing
of
the
loss
of
greater
pleasures
and
delights
,
then
any
thou
hast
in
thy
seeking
after
them
:
make
but
a
supposition
,
What
if
it
should
be
so
,
is
it
not
worth
the
venturing
?
You
will
do
so
in
other
things
,
the
very
supposition
of
a
great
gain
,
or
possibility
of
great
evil
,
will
make
you
venture
much
:
God
does
not
call
you
to
venture
much
,
they
are
poor
things
that
you
are
perswaded
to
leave
,
and
be
not
too
confident
in
your
way
,
all
that
is
written
in
the
word
may
be
true
,
and
if
it
be
but
possible
,
yet
be
so
wise
as
upon
a
supposition
to
venture
.
O
that
you
would
make
tryal
of
the
ways
of
God!
If
once
your
hearts
were
in
them
,
whereby
you
would
shall
not
dye
;
it
is
the
Ram
,
that
is
,
your
stoutness
of
spirit
,
your
self-willedness
that
shall
dye
;
We
read
of
Cajus
the
Emperor
,
(
Agrippa
having
suffered
Imprisonment
for
wishing
him
to
be
Emperor
)
that
afterward
when
he
came
to
be
Emperor
,
the
first
thing
he
did
was
to
prefer
Agrippa
,
and
gave
him
a
Chain
of
Gold
,
as
heavy
as
the
Chain
of
Iron
that
was
upon
him
in
Prison
:
And
so
if
any
do
suffer
for
God
,
do
you
think
that
God
will
let
him
lose
by
him
?
Suppose
you
have
a
Servant
about
your
business
,
and
he
suffers
much
trouble
and
opposition
,
will
you
not
recompence
him
for
that
which
he
suffers
for
your
sake
?
Do
you
think
that
God
will
let
his
people
sink
in
their
sufferings
for
him
?
God
forbid
we
should
have
any
such
thoughts
of
him
.
Do
not
judge
of
the
ways
of
God
by
outward
appearance
,
but
judge
according
to
the
true
value
and
worth
of
things
:
Shall
we
in
other
things
judge
according
to
the
value
and
worth
of
things
,
and
onely
in
the
ways
of
God
,
judge
by
outward
appearance
,
and
not
according
to
the
worth
?
Do
but
come
near
to
the
ways
of
godliness
,
you
will
finde
them
other
things
then
you
imagine
:
As
Peter
Martyr
had
a
speech
in
his
Sermon
,
that
was
the
means
of
that
Marquess
Galeacius
his
conversion
:
If
so
be
,
says
he
,
one
should
see
a
company
of
Musitians
,
that
are
playing
and
dancing
according
to
their
art
,
a
great
way
off
,
he
would
think
that
they
were
mad
men
;
but
if
he
come
nearer
and
nearer
,
and
hear
the
melodious
sound
of
the
musique
,
and
observe
their
art
in
all
they
do
,
he
will
be
of
another
minde
:
And
so
men
of
the
world
look
upon
Gods
people
afar
off
,
and
think
them
mad
men
to
take
such
courses
;
but
if
they
would
come
nearer
,
and
observe
their
ways
,
and
see
the
equity
and
reason
,
and
observe
the
excellency
and
beauty
that
is
in
them
,
they
would
be
of
other
mindes
.
You
that
have
hard
thoughts
of
Gods
way
,
you
have
looked
upon
them
as
things
a
great
way
off
;
Now
if
you
have
any
conviction
at
all
,
tell
me
,
Are
you
willing
to
enter
into
the
ways
of
God
?
Do
you
think
them
worthy
of
regard
,
if
it
were
not
for
trouble
and
affliction
?
Then
so
it
stands
,
if
you
were
not
to
suffer
affliction
,
you
would
embrace
them
;
and
what
an
ignoble
spirit
is
this
,
unbeseeming
a
Christian
,
whose
spirit
should
have
true
Nobility
and
Magnanimity
,
and
you
come
off
thus
basely
,
If
you
should
never
suffer
,
if
have
no
trouble
!
Truly
God
is
much
beholden
to
you
(
as
we
may
speak
with
holy
reverence
;
)
you
would
have
God
choose
you
,
notwithstanding
all
your
sins
that
are
grievous
to
him
:
Why
will
not
you
choose
God
and
his
ways
,
notwithstanding
the
afflictions
and
sufferings
that
are
grievous
to
you
?
Do
you
think
the
sufferings
you
are
like
to
meet
withal
in
Gods
ways
,
are
more
grievous
to
you
,
then
your
sins
are
to
him
?
Yet
notwithstanding
your
sins
,
he
chooses
you
;
Why
notwithstanding
the
sufferings
you
may
meet
with
,
should
not
you
choose
him
?
Suppose
Christ
had
stood
upon
these
terms
,
and
said
,
It
is
true
,
I
see
poor
wretched
sinful
man
ready
to
perish
,
and
must
lie
under
the
wrath
of
an
infinite
God
,
and
it
pities
me
to
see
his
misery
,
and
I
could
be
content
to
redeem
him
,
but
I
must
suffer
so
much
,
be
in
the
form
of
a
servant
,
and
be
despised
,
and
persecuted
,
and
suffer
a
cursed
death
,
and
therefore
let
him
rather
perish
:
If
Christ
had
stood
at
this
,
what
had
become
of
you
?
Yet
you
stand
at
this
.
Gods
ways
are
good
,
my
ways
are
evil
;
I
could
be
content
to
embrace
Gods
ways
;
but
I
must
suffer
:
If
Christ
did
not
make
a
stand
at
this
,
when
he
saw
thy
misery
,
but
was
content
to
redeem
thee
,
and
brake
through
all
sufferings
;
Why
should
not
you
be
content
to
embrace
him
in
his
ways
through
all
sufferings
?
Why
should
not
your
hearts
be
convinced
by
that
which
hath
so
much
reason
in
it
?
It
is
reported
of
one
Marinus
a
Soldier
,
when
it
fell
to
him
to
be
preferred
in
some
place
,
he
was
like
to
lose
it
because
he
was
a
Christian
,
and
he
began
to
stagger
,
and
to
have
thoughts
rather
to
leave
off
Religion
,
then
to
lose
his
place
:
Then
came
one
Theodistus
,
and
brings
him
into
the
Temple
,
and
laid
by
him
the
Sword
and
the
Testament
,
the
Gospel
,
and
bade
him
take
his
choice
:
Here
is
the
Sword
,
which
is
an
emblem
of
thy
place
,
and
here
is
the
Gospel
,
choose
the
one
,
you
must
have
but
one
:
Then
his
heart
gave
in
,
and
so
left
the
Sword
,
and
chose
the
Gospel
.
The
wisdom
of
God
this
day
hath
stood
,
and
still
stands
before
you
,
pleading
with
you
,
crying
to
you
to
come
in
and
embrace
her
,
to
make
a
happy
choice
for
thy
soul
;
folly
likewise
hath
her
pleadings
,
and
perswasions
to
draw
thee
to
the
lusts
of
the
flesh
,
both
make
their
offers
unto
thee
;
as
they
say
of
Hercules
when
he
was
yong
,
he
saw
vertue
and
vice
in
the
likeness
of
two
Virgins
wooing
him
,
vice
like
a
painted
Harlot
,
and
vertue
like
a
sober
chaste
Virgin
,
both
presenting
themselves
with
wooing
offers
unto
him
.
It
is
very
observable
that
we
finde
,
Prov.
9.
concerning
wisdom
and
the
foolish
woman
,
both
pleading
to
draw
the
hearts
of
men
to
them
,
and
they
begin
in
the
same
maner
,
they
both
make
offers
to
draw
the
heart
,
ver.
4.
Who
so
is
simple
,
let
him
turn
in
hither
;
as
for
him
that
wanteth
understanding
,
she
saith
to
him
;
and
verse
16.
the
foolish
woman
useth
the
same
words
to
draw
after
her
:
and
as
wisdom
is
upon
the
high
places
of
the
City
,
ver.
3.
so
is
folly
,
ver.
15.
yet
wisdom
is
above
the
foolish
woman
,
for
the
Text
says
of
wisdom
,
she
is
upon
the
highest
places
,
and
of
the
foolish
woman
,
it
is
onely
said
,
she
is
in
the
high
places
:
And
observe
further
,
Wisdom
calls
to
eat
her
bread
,
and
drink
her
wine
,
ver.
5.
and
the
foolish
woman
makes
her
offer
,
her
delights
are
sweet
,
she
says
;
but
they
are
but
sweet
waters
,
and
that
stoln
too
;
and
her
bread
,
she
says
,
is
pleasant
;
but
it
is
secret
,
such
as
she
is
even
ashamed
of
her self
:
In
the
choice
that
wisdom
presents
,
and
that
which
folly
presents
,
you
have
life
and
death
set
before
you
;
as
Moses
therefore
said
to
the
people
,
so
I
to
you
,
I
have
set
before
you
this
day
life
and
death
:
Now
what
answer
will
you
give
to
God
?
Will
you
go
on
in
the
ways
of
the
pleasure
of
the
flesh
?
Are
your
hearts
so
bold
and
venturous
,
that
you
dare
venture
to
go
on
in
these
ways
?
Wo
unto
you
for
the
cursed
hardness
of
your
hearts
.
Were
it
indeed
that
you
never
heard
the
ways
of
God
opened
to
you
,
it
were
another
matter
,
but
in
that
you
have
,
and
yet
you
go
on
in
your
choice
after
this
Sermon
,
God
may
say
,
Be
it
unto
thee
as
thou
hast
chosen
;
God
may
set
to
his
seal
,
thou
hast
chosen
vanities
,
and
a
lye
,
and
base
pleasures
;
and
vanities
,
and
a
lye
,
and
base
pleasures
to
thy
flesh
thou
shalt
have
.
Wherefore
that
thou
mayest
be
delivered
from
this
seal
this
night
,
O
consider
what
a
mercy
of
God
it
is
that
thou
hast
yet
time
to
make
thy
choice
.
How
many
hath
God
cast
off
?
And
now
it
is
too
late
to
choose
;
God
hath
determined
the
business
;
O
that
yet
there
should
be
time
!
O
that
this
would
move
your
hearts
!
We
are
fain
thus
to
labor
,
and
strive
with
mens
spirits
to
take
them
off
from
vain
pleasures
,
to
urge
the
strength
of
all
arguments
we
can
,
with
all
our
might
;
were
it
that
mens
hearts
were
not
very
sensual
,
and
hardened
in
their
sensuality
,
it
would
not
be
needful
thus
to
strive
,
the
very
propounding
some
one
argument
,
might
be
sufficient
to
prevail
.
It
was
a
speech
of
Gregory
Nyssen
,
who
lived
almost
thirteen
hundred
years
ago
;
He
that
does
but
hear
of
Hell
,
is
without
any
further
labor
or
study
taken
off
from
sinful
pleasures
:
Mens
hearts
are
grown
harder
since
.
But
what
if
I
should
come
in
now
?
I
who
have
Be
it
known
unto
thee
,
thou
that
hast
given
thy self
How
long
ye
simple
ones
will
ye
love
simplicity
?
and
the
scorners
delight
in
their
scorning
,
and
fools
hate
knowledge
?
Turn
you
at
my
reproof
,
behold
I
will
pour
out
my
Spirit
unto
you
,
I
will
make
known
my
words
unto
you
.
If
any
of
you
have
gone
so
far
when
we
have
spoken
against
the
pleasures
of
the
flesh
,
and
for
the
ways
of
godliness
,
you
have
scorned
the
word
of
the
Lord
;
if
you
have
been
scorners
,
and
contemners
,
yet
turn
and
make
your
choice
better
.
Behold
,
I
will
pour
out
my
Spirit
to
you
;
When
God
pours
forth
his
Spirit
,
he
pours
forth
his
grace
,
and
mercy
and
goodness
;
you
see
And
consider
,
the
longer
you
have
stayed
in
the
satisfying
your selves
in
the
pleasures
of
the
flesh
,
the
more
unfit
will
you
be
to
suffer
hard
things
for
God
.
O
give
in
your
answer
,
and
say
,
The
Lord
forbid
I
should
go
on
in
my
former
ways
;
I
see
other
things
I
have
to
regard
,
peace
with
God
,
pardon
of
sin
that
I
have
to
look
after
,
let
God
reveal
to
me
what
his
good
will
and
pleasure
is
,
and
though
I
should
never
enjoy
good
day
in
the
flesh
,
yet
I
give
my self
up
to
that
way
of
God
.
O
that
there
might
come
this
voice
up
to
Heaven
this
night
,
that
your
souls
may
be
blessed
for
ever
in
this
days
choice
!
And
if
God
do
begin
to
stir
your
hearts
,
now
take
the
opportunity
,
choose
the
things
that
please
him
,
and
take
hold
of
the
Covenant
;
if
you
be
convinced
of
the
good
ways
of
God
,
now
close
with
them
,
cleave
to
them
,
let
your
hearts
fasten
,
take
such
fast
hold
of
the
Covenant
,
as
you
may
never
let
it
go
.
Observe
how
these
two
are
joyned
together
,
Isaiah
56.
4.
Choose
the
things
that
please
me
,
and
take
hold
of
my
Covenant
;
Take
hold
now
,
for
it
is
your
life
.
CHAP.
XV.
The
true
pleasantness
of
all
the
ways
of
godliness
.
NOw
that
you
may
be
further
convinced
that
in
the
choice
of
the
ways
of
godliness
,
you
shall
not
lose
,
but
change
pleasures
;
you
shall
finde
pleasures
sweet
and
satisfying
,
of
a
higher
nature
in
them
then
ever
before
your
souls
were
acquainted
with
;
consider
what
Solomon
saith
of
the
ways
of
wisdom
;
Solomon
,
who
had
experience
of
all
other
pleasures
whatsoever
,
yet
of
them
he
saith
,
Proverbs
3.
17.
Her
ways
are
ways
of
pleasantness
.
That
the
yoke
of
Christ
was
an
easie
yoke
,
and
the
ways
of
godliness
had
ease
in
them
,
we
have
spoken
largely
:
As
they
have
ease
,
so
they
have
pleasantness
,
all
the
ways
of
godliness
are
pleasant
,
to
that
at
this
time
.
Ordinarily
we
cannot
expect
any
dependence
in
these
Proverbs
,
but
yet
in
this
you
have
,
there
is
a
dependence
of
these
words
upon
the
13.
ver.
and
so
from
thence
there
is
a
connextion
of
the
several
Proverbs
.
In
the
13.
ver.
you
have
the
commendation
of
wisdom
,
and
the
blessed
estate
of
that
man
set
out
,
that
findes
wisdom
:
Wisdom
is
commended
by
many
arguments
,
and
amongst
the
rest
,
not
to
spend
time
about
the
other
,
this
is
one
,
because
all
her
ways
are
ways
of
pleasantness
;
and
therefore
happy
is
the
man
that
findes
it
out
.
All
her
ways
,
that
is
,
the
ways
of
wisdom
,
the
ways
of
godliness
,
they
are
ways
of
pleasantness
,
not
onely
shall
be
,
but
they
are
so
,
they
are
ways
in
themselves
pleasant
,
and
lead
to
pleasantness
:
They
are
ways
not
onely
pleasant
,
but
ways
of
pleasantness
in
the
abstract
.
Wherefore
the
point
that
is
to
be
the
subject
of
this
exercise
,
is
,
as
you
have
it
plain
in
the
words
:
That
the
ways
of
godliness
are
delightful
ways
,
full
of
pleasure
,
yea
,
they
are
pleasantness
it self
.
There
is
nothing
that
mans
heart
is
set
more
upon
then
pleasure
;
and
nothing
hinders
a
man
from
the
ways
of
godliness
,
more
then
fear
he
shall
not
finde
pleasure
in
them
:
Wherefore
it
is
an
argument
of
great
concernment
for
us
,
throughly
to
be
convinced
that
there
is
pleasantness
in
the
ways
of
godliness
,
they
are
ways
of
pleasure
;
and
I
hope
I
speak
unto
such
,
whose
hearts
close
with
the
point
as
soon
as
it
is
named
,
who
can
say
,
Yes
,
and
we
finde
it
so
.
The
ways
of
wisdom
are
either
the
ways
of
Gods
Ordinances
,
or
the
ways
of
exercise
of
grace
,
or
ways
of
obedience
;
all
these
are
the
ways
of
pleasantness
.
How
amiable
are
thy
Tabernacles
,
O
Lord
!
they
shall
be
satisfied
with
the
fatness
of
thy
house
,
the
beauty
of
holiness
;
And
the
like
is
said
of
the
Ordinances
of
God
:
The
exercises
of
the
graces
of
the
Spirit
,
they
are
the
ways
of
wisdom
,
and
are
full
of
delight
and
pleasure
:
Cant.
7.
13.
The
Mandrakes
give
a
smell
,
and
at
our
gates
are
all
maner
of
fruits
,
new
and
old
,
which
I
have
laid
up
for
thee
,
O
my
beloved
:
In
the
Church
of
God
the
exercise
of
the
graces
of
Gods
Spirit
among
them
is
pleasant
.
The
duties
of
obedience
are
pleasant
:
O
how
I
love
thy
Law
!
Thy
Law
is
my
delight
:
and
a
hundred
such
expressions
in
Scripture
.
The
Scripture
sets
out
the
pleasantness
of
Gods
ways
,
by
all
maner
of
pleasure
that
men
finde
in
the
world
,
the
pleasure
of
the
eye
,
of
the
taste
,
of
the
smell
,
of
the
ear
.
The
way
of
the
righteous
is
as
a
light
that
shines
more
and
more
,
to
a
perfect
day
:
Now
it
is
a
good
and
pleasant
thing
for
an
eye
to
behold
the
light
;
no
such
beauty
as
in
the
ways
of
godliness
.
The
savour
of
oyntments
and
spices
,
in
Scripture
sets
out
the
fragrancy
of
Gods
Spirit
.
The
melody
of
the
ear
,
that
is
also
for
the
setting
out
of
the
joy
of
Gods
people
;
Blessed
are
they
that
hear
the
joyful
sound
.
The
taste
,
O
come
and
taste
how
sweet
the
Lord
is
.
And
the
delight
that
Gods
people
have
with
the
Lord
in
his
ways
,
is
set
out
by
the
marriage
delight
,
that
is
the
greatest
natural
delight
amongst
the
children
of
men
.
But
wherein
does
the
pleasantness
of
the
ways
I
shall
answer
some
quaeres
about
this
,
and
make
First
,
because
they
are
the
ways
of
wisdom
:
rational
ways
,
such
ways
as
were
suitable
to
the
principles
of
right
reason
,
there
were
abundance
of
delight
in
them
:
certainly
,
there
are
rational
delights
,
as
well
as
sensual
delights
;
he
is
not
worthy
of
the
name
of
a
man
,
that
does
not
think
there
are
rational
delights
,
as
well
as
sensual
:
Many
of
the
Heathens
that
knew
what
rational
delights
were
,
those
things
suitable
to
the
rules
of
right
Reason
,
scorned
sensual
delights
,
as
inferior
to
them
;
give
me
that
man
that
hath
but
the
rules
of
right
Reason
,
and
I
dare
undertake
to
convince
him
,
that
all
the
ways
of
godliness
are
suitable
to
those
principles
,
though
some
be
above
them
:
But
being
ways
of
wisdom
there
is
more
pleasure
,
because
they
are
not
onely
suitable
to
the
rules
of
right
Reason
,
but
are
able
to
elevate
Reason
:
Wisdom
does
make
the
face
of
a
man
to
shine
,
and
puts
a
lustre
upon
a
man
,
and
puts
a
glory
upon
any
thing
;
the
beauty
and
glory
that
wisdom
hath
,
is
put
upon
the
ways
of
godliness
,
therefore
pleasant
.
Secondly
,
they
are
pleasantness
,
because
in
them
A
good
Conscicience
is
a
continual
feast
;
the
word
is
in
the
Original
,
a
good
heart
,
a
merry
heart
,
and
some
translate
it
,
a
heart
that
is
in
a
right
temper
,
that
is
,
in
such
a
frame
and
temper
,
that
is
the
true
right
temper
of
the
heart
,
that
affords
a
continual
feast
to
any
.
That
place
in
James
5.
If
any
man
be
merry
,
let
him
sing
;
if
any
ones
minde
be
right
,
if
his
minde
be
in
the
right
temper
,
then
let
him
sing
:
For
there
is
no
true
mirth
,
no
true
joy
,
but
that
which
arises
from
the
true
temper
of
the
spirit
.
Sense
hath
no
delight
,
but
when
the
sensitive
part
is
in
the
right
temper
;
and
so
it
is
in
the
soul
:
Now
the
soul
in
the
ways
of
godliness
is
in
the
right
temper
,
these
put
the
soul
into
the
right
frame
,
and
so
comes
to
be
pleasant
.
Thirdly
,
they
are
pleasantness
,
because
they
are
Salinal
humor
in
the
tongue
and
frame
of
the
mouth
,
meeting
with
another
humor
in
meat
and
drink
,
suitable
to
it
,
that
is
all
the
pleasure
in
the
taste
,
which
is
the
special
pleasure
that
is
sought
for
in
the
world
.
Now
I
beseech
you
consider
,
if
there
be
pleasure
in
joyning
two
such
mean
things
together
,
the
exercise
of
the
humor
in
the
spittle
,
meeting
with
a
humor
in
meat
and
drink
suitable
to
it
;
what
pleasure
must
needs
be
in
the
exercising
,
and
acting
of
a
creature
,
that
is
of
the
highest
nature
that
ever
God
made
creature
;
and
these
creatures
raised
with
the
highest
principles
for
the
kinde
that
any
creature
is
capable
of
,
and
exercised
about
the
highest
objects
that
it
is
possible
for
a
creature
to
be
exercised
about
for
the
kinde
,
God
,
and
Christ
,
and
Eternity
?
if
we
see
pleasure
in
the
other
that
is
so
low
,
and
not
in
this
,
certainly
we
must
pull
out
our
eyes
,
and
willingly
besot
our
own
hearts
,
if
we
yield
not
that
the
pleasure
herein
is
abundantly
more
,
and
more
glorious
.
So
the
pleasure
of
the
eye
,
what
is
it
but
the
visive
spirit
that
is
in
the
eye
?
meeting
with
colour
abroad
,
it
hath
pleasure
therein
:
If
the
visive
spirit
in
the
eye
,
which
is
a
poor
mean
thing
that
brute
beasts
have
as
well
as
our selves
,
meeting
with
such
a
poor
thing
as
the
colour
is
,
becomes
such
delight
;
what
delight
must
be
in
exercising
the
highest
faculties
,
about
the
highest
objects
?
And
so
the
smell
is
nothing
but
that
humor
in
the
nostrils
,
meeting
with
another
humor
that
is
without
:
And
so
of
the
ear
,
and
of
the
touch
;
we
might
instance
,
there
the
delight
comes
from
nothing
but
the
exercise
of
the
faculty
about
mean
things
;
but
if
godliness
exercises
such
glorious
faculties
,
so
elevated
about
such
glorious
objects
,
there
must
needs
be
a
great
deal
of
pleasantness
.
Fourthly
,
the
ways
of
wisdom
must
needs
be
the
life
of
God
himself
,
the
soul
in
the
ways
of
wisdom
does
live
the
very
life
of
God
:
The
Scripture
speaks
of
the
Life
of
Grace
,
it
is
the
life
of
God
:
Now
all
pleasure
and
comfort
,
is
according
to
the
life
that
a
creature
lives
;
comfort
is
nothing
else
but
the
feeding
of
such
a
kinde
of
life
:
Sensitive
comforts
is
the
feeding
of
that
life
,
rational
comforts
the
feeding
of
that
life
;
and
the
life
of
God
being
a
higher
life
then
any
other
,
then
sense
or
reason
,
that
must
have
its
comforts
too
,
and
there
must
be
delight
and
pleasure
for
the
filling
up
of
this
;
now
the
work
of
Grace
in
the
hearts
of
Gods
people
,
&
in
their
lives
,
it
is
the
life
of
God
,
and
therefore
there
must
needs
be
a
great
deal
of
comfort
in
the
exercise
of
such
a
life
.
Fifthly
,
much
pleasantness
there
is
in
the
ways
of
godliness
,
because
in
them
the
people
of
God
do
communicate
unto
God
their
souls
,
in
all
that
they
have
or
do
,
by
a
letting
out
of
the
soul
into
God
that
is
the
fountain
of
all
good
:
Now
there
is
an
infinite
delight
in
this
.
All
the
delight
that
there
is
in
God
,
or
in
the
creature
,
is
in
communication
.
In
God
himself
:
because
God
would
have
delight
in
himself
,
therefore
he
would
have
that
that
he
might
communicate
himself
to
;
and
because
he
would
have
infinite
delight
,
according
to
his
infinite
nature
,
therefore
he
would
have
that
,
that
he
might
infinitely
communicate
himself
unto
;
and
therefore
the
Son
of
God
,
the
second
Person
of
the
Trinity
,
is
the
infinite
delight
of
his
Father
,
because
the
Father
does
infinitely
communicate
himself
unto
him
.
And
now
because
God
would
have
further
delight
,
though
there
be
nothing
that
he
can
infinitely
communicate
himself
unto
but
his
Son
,
yet
that
he
may
have
such
delight
as
his
creature
may
understand
,
he
makes
a
world
;
and
the
special
end
why
God
made
the
world
,
is
,
that
he
might
have
creatures
to
communicate
himself
unto
,
in
his
wisdom
,
and
goodness
and
glory
;
and
therefore
those
creatures
that
are
most
capable
of
Gods
communicating
himself
unto
,
are
called
Gods
delight
;
God
rejoyces
in
the
habitable
parts
of
the
earth
,
because
there
are
creatures
that
he
can
communicate
himself
unto
,
and
especially
his
pleasure
is
among
his
people
,
because
there
are
creatures
that
are
capable
of
communicating
of
himself
:
Thus
you
see
that
the
delight
of
Gods
is
communicating
himself
.
And
so
the
delight
of
the
creature
is
in
communicating
themselves
;
and
therefore
of
all
natural
delights
,
that
of
marriage
is
the
most
,
because
there
is
the
greatest
communication
of
one
creature
to
another
:
Now
when
as
Gods
delight
is
in
communication
,
and
our
delight
is
in
natural
communication
,
then
much
more
when
we
come
to
communicate
our selves
spiritually
to
God
.
There
is
a
delight
in
the
life
of
friendship
,
because
one
friend
communicates
himself
to
another
,
but
in
marriage
greater
,
because
that
communication
is
greater
;
and
according
to
the
degrees
of
communication
,
the
degrees
of
delight
are
;
then
the
delight
in
the
ways
of
God
must
be
the
greatest
,
because
there
is
the
greatest
,
and
highest
,
and
most
glorious
communication
of
a
creature
,
it
communicates
it self
,
and
le
ts
out
it self
fully
into
the
infinite
Ocean
of
all
good
:
If
there
were
nothing
but
a
letting
out
of
it self
into
an
ordinary
good
,
it
were
delight
,
but
to
let
out
it self
into
an
infinite
Ocean
of
all
delight
,
this
is
pleasure
,
and
this
is
a
mystery
;
this
is
a
ground
why
no
hypocrite
hath
the
delight
of
the
ways
of
godliness
,
because
he
does
not
communicate
himself
fully
unto
God
;
but
when
the
heart
comes
off
fully
to
communicate
it self
to
God
,
there
is
infinite
delight
in
them
:
The
ways
of
godliness
surely
are
ways
of
pleasure
,
if
this
be
in
them
,
as
it
is
.
Sixthly
,
the
ways
of
godliness
are
ways
of
presence
of
God
,
and
walks
with
God
,
walks
up
and
down
in
the
light
of
his
face
:
There
is
a
blessed
shine
of
Gods
countenance
,
and
of
his
love
upon
the
soul
,
and
influences
of
his
graces
unto
the
soul
in
those
ways
;
as
the
soul
hath
delight
in
the
communication
of
its
self
unto
God
,
so
they
are
ways
of
pleasantness
,
because
in
them
there
is
a
communication
of
God
unto
the
soul
:
That
place
in
Psal.
89.
19.
hath
a
notable
expression
of
the
sweetness
of
the
ways
of
godliness
,
and
the
delight
that
Gods
people
have
in
those
ways
:
Blessed
is
the
people
that
know
the
joyful
sound
,
they
shall
walk
,
O
Lord
,
in
the
light
of
thy
countenance
.
God
is
in
them
,
and
le
ts
out
himself
unto
them
;
now
the
quintessence
of
all
good
put
together
,
is
in
every
beam
of
Gods
face
,
and
therefore
when
God
shall
let
out
himself
,
and
be
thus
the
portion
of
a
soul
,
it
must
needs
be
a
great
deal
of
delight
.
Seventhly
,
ways
of
godliness
are
the
ways
of
pleasure
,
because
the
principles
of
them
all
is
love
:
whatsoever
He
made
the
Pillars
thereof
of
silver
,
the
bottom
thereof
of
gold
,
the
covering
of
it
of
purple
,
the
midst
thereof
being
paved
with
love
.
A
strange
expression
,
that
the
midst
of
Chariot
should
be
paved
with
love
:
the
chariot
whereby
Christ
does
carry
his
people
up
and
down
in
the
world
,
and
bring
them
to
himself
,
is
such
a
Chariot
,
as
the
midst
thereof
is
paved
with
love
.
At
the
7.
ver.
he
speaks
of
the
bed
of
Solomon
,
and
here
of
his
Chariot
;
Divines
interpret
these
two
places
,
his
bed
to
set
out
the
rest
and
glory
that
the
Saints
shall
have
with
Christ
eternally
;
and
the
Chariot
of
Solomon
,
that
is
,
those
ways
wherein
Christ
carries
his
people
up
and
down
in
the
world
to
himself
,
and
the
midst
thereof
is
love
;
there
must
needs
then
be
delight
in
those
ways
.
Eighthly
,
the
ways
of
God
are
full
of
pleasantness
,
Ninthly
,
Yet
further
,
there
is
abundance
of
pleasantness
The
Covenant
of
Grace
,
and
the
glorious
things
prepared
,
are
as
the
Eden
and
Paradise
of
God
,
in
which
the
souls
of
his
people
walk
,
wherein
they
have
delightful
hills
and
dales
.
In
the
Scripture
there
are
the
high
mysteries
of
godliness
,
and
the
plain
and
easie
truths
of
Religion
,
as
valleys
and
hills
to
delight
them
in
their
way
.
They
have
the
sweet
springs
and
rivers
of
Ordinances
,
that
are
appointed
as
sweet
streams
to
refresh
them
;
and
the
blessed
promises
,
delightful
trees
to
behold
,
The
tree
of
life
,
Christ
himself
,
and
a
feast
of
fat
things
in
the
Ordinances
,
wine
upon
the
lees
,
making
melody
in
their
hearts
,
they
go
no
further
for
that
,
and
therefore
sure
their
ways
are
ways
of
pleasantness
,
there
being
so
many
encouraging
delightful
things
that
God
hath
provided
for
them
in
their
way
.
Tenthly
,
Further
,
ways
of
pleasantness
they
are
,
Take
a
flower
,
if
a
flie
come
to
it
,
it
cannot
get
out
that
good
which
a
Bee
can
do
:
If
we
take
a
flower
,
we
can
get
out
the
smell
,
but
there
is
a
honey
dew
,
and
if
we
had
that
principle
a
Bee
hath
,
we
might
get
out
more
then
the
smell
:
So
carnal
people
have
many
sweet
flowers
,
which
are
pleasant
to
the
smell
,
but
there
is
a
honey
dew
that
onely
the
godly
can
get
out
:
So
that
he
hath
not
onely
the
use
of
all
lawful
pleasure
to
the
full
that
any
other
hath
,
but
he
can
go
and
take
them
as
his
own
,
as
those
that
are
purchased
by
the
blood
of
Christ
,
as
those
his
Father
allows
him
:
If
he
see
the
glory
of
the
creature
,
and
delights
in
it
,
he
looks
upon
it
as
Gods
own
delight
that
he
gives
him
,
and
looks
upon
all
creatures
as
his
Fathers
;
he
sees
no
ground
,
but
he
says
it
is
his
Fathers
ground
;
and
he
sees
springs
and
rivers
,
and
delights
in
the
creatures
as
they
are
his
Fathers
.
A
wicked
man
that
takes
delight
in
the
creature
,
he
travels
and
walks
up
and
down
,
and
sees
other
creatures
;
but
it
is
as
if
a
man
were
walking
in
the
Orchard
and
Garden
of
his
deadly
enemy
:
Suppose
a
man
have
a
deadly
enemy
,
and
he
hath
a
pleasant
garden
,
that
hath
many
fair
walks
and
trees
in
his
garden
,
and
he
walks
in
it
as
others
do
;
But
where
am
I
now
?
I
am
walking
here
,
and
compassed
in
the
garden
that
is
mine
enemies
,
and
what
if
he
meet
me
here
?
it
may
cost
me
my
life
:
And
so
it
is
with
all
carnal
men
in
the
world
;
but
the
people
of
God
enjoy
the
outward
delights
of
the
world
,
and
see
the
sweet
walks
,
and
delightful
pleasures
that
are
here
,
and
it
is
their
Fathers
garden
,
the
garden
of
him
that
is
their
God
,
that
they
have
an
interest
in
,
so
that
they
have
more
delight
in
the
creatures
then
any
else
.
Yea
not
onely
so
,
godliness
does
not
only
enable
to
draw
more
delight
from
the
creatures
then
others
,
but
raises
all
natural
pleasures
on
high
,
and
makes
them
spiritual
,
it
puts
a
spiritual
excellency
upon
that
which
is
natural
,
it
does
not
rest
in
having
content
to
the
eye
,
or
ear
,
or
taste
in
any
natural
delight
,
but
spiritualizeth
all
;
there
is
that
vertue
in
godliness
to
spiritualize
all
natural
things
,
to
raise
the
excellency
of
them
.
Yea
not
onely
so
,
but
in
the
last
place
there
is
that
vertue
in
godliness
,
to
turn
all
evil
into
good
,
if
it
meet
with
any
thing
that
hath
bitterness
;
godliness
is
like
that
wood
,
that
made
the
bitter
waters
sweet
,
it
hath
that
excellency
to
turn
evil
,
and
make
it
not
onely
profitable
,
but
delightful
.
So
that
all
these
being
put
together
concerning
the
commendation
of
the
ways
of
wisdom
,
we
must
either
put
out
our
eyes
,
or
acknowledge
we
do
not
know
what
the
ways
of
wisdom
mean
,
if
we
do
not
subscribe
to
this
truth
,
that
her
ways
are
ways
of
pleasantness
:
Ways
of
pleasantness
they
are
,
and
this
pleasantness
that
is
in
her
ways
hath
abundance
of
excellencies
in
it
.
Very
many
I
thought
to
have
spoken
of
,
and
enlarged
,
take
onely
the
very
mention
of
them
,
(
because
I
must
not
be
too
long
)
and
then
we
will
answer
to
some
quaeres
,
and
apply
all
,
and
so
conclude
.
For
the
excellent
properties
of
this
pleasantness
,
it
is
that
which
is
the
sweetest
soul-satisfying
pleasantness
,
the
very
rule
it self
is
sweet
,
sweeter
then
honey
;
oh
how
sweet
is
the
souls
acting
by
it
!
it
hath
the
very
quintessence
of
all
other
delights
extracted
in
it
,
it
is
the
most
solid
,
such
as
hath
not
vanity
and
froth
in
it
,
as
other
delights
have
;
it
is
such
a
delight
as
ennobles
the
soul
,
it
spiritualizeth
the
heart
,
it
is
immixt
,
not
dangerous
as
others
are
;
it
is
abiding
,
not
vanishing
,
it
is
continually
virid
and
fresh
;
though
there
is
a
fulness
in
it
,
yet
it
grows
not
to
satiety
by
use
,
but
grows
more
and
more
sweet
,
for
it
raiseth
and
enlargeth
the
faculty
;
it
is
Heavenly
,
it
is
divine
,
it
is
independent
in
regard
of
the
creature
,
there
needs
no
sharking
out
to
the
creature
for
the
upholding
it
,
all
other
delights
depend
on
this
;
there
is
no
pleasure
had
but
in
the
ways
of
godliness
:
Una
guttula
malae
conscientiae
totum
marae
mundani
gaudii
absorbet
:
One
drop
of
an
evil
conscience
swallows
up
the
whole
Sea
of
worldly
joy
,
says
Luther
;
but
one
drop
of
this
delight
is
enough
to
sweeten
all
sorrows
;
one
drop
of
gall
will
imbitter
much
sweet
,
but
one
drop
of
sweet
cannot
sweeten
much
gall
;
but
here
it
is
otherwise
,
one
drop
of
this
sweet
sweetens
all
bitterness
of
afflictions
,
but
all
the
bitter
of
afflictions
cannot
imbitter
one
drop
of
this
delight
.
Yea
this
pleasure
is
the
rule
of
all
pleasure
,
and
the
end
of
all
pleasure
,
whatsoever
pleasure
is
not
regulated
by
this
,
and
subordinate
to
this
,
is
evil
.
But
how
are
the
ways
of
wisdom
the
ways
of
To
that
I
answer
,
first
,
Suppose
it
were
so
:
you
Secondly
,
I
answer
,
that
godliness
abridges
us
of
But
secondly
,
How
are
the
ways
of
God
ways
To
that
I
answer
,
First
,
there
is
more
sweetness
in
First
,
the
work
of
humiliation
if
it
be
right
,
the
principle
of
it
is
the
melting
work
of
the
Gospel
in
the
Secondly
,
the
soul
in
the
work
of
humiliation
,
melting
before
the
Lord
,
eases
it self
in
that
melting
Thirdly
,
in
the
work
of
humiliation
there
is
much
delight
,
because
the
soul
hath
much
delight
in
looking
But
if
it
be
said
in
the
third
place
,
But
there
are
many
hardthings
that
Gods
people
do
meet
withal
in
the
ways
of
godliness
,
and
the
ways
of
godliness
To
that
I
answer
,
Here
is
a
mighty
commendation
Secondly
,
these
being
hard
to
flesh
and
blood
,
The
Spirit
of
God
and
glory
resteth
upon
the
soul
while
it
is
enduring
such
things
.
And
how
opposite
is
thy
heart
,
and
what
difference
between
Christs
heart
and
thine
?
Christ
bids
you
leap
for
joy
,
when
you
meet
with
such
things
,
and
you
think
they
take
away
all
joy
.
But
we
see
it
in
experience
contrary
;
when
people
come
into
the
ways
of
godliness
,
they
do
not
finde
that
delight
and
joy
you
speak
of
,
their
spirits
are
heavy
,
For
answer
to
that
,
It
may
be
it
is
but
seriousness
,
Secondly
,
it
may
be
they
are
not
in
their
element
,
and
therefore
they
do
not
express
chearfulness
:
If
Thirdly
,
it
may
be
it
is
your
company
makes
Fourthly
,
it
is
not
because
of
Religion
,
but
because
they
are
no
more
religious
,
because
they
finde
Fifthly
,
it
is
not
because
they
have
so
much
cause
of
sorrow
as
you
,
but
they
come
to
see
more
then
It
is
a
mighty
argument
,
they
have
some
mighty
work
of
God
to
uphold
them
,
and
that
grace
comes
from
a
mighty
principle
,
that
they
have
some
chearfulness
,
notwithstanding
they
see
such
things
,
as
if
one
that
were
meerly
natural
should
see
them
,
he
would
sink
down
into
hell
,
and
yet
they
can
hope
in
God
;
and
sometimes
,
notwithstanding
all
unbelief
,
do
rejoyce
in
God
.
Alas
,
thy
pleasantness
and
delight
is
such
,
as
every
little
toy
is
enough
to
damp
;
if
thou
beest
crossed
in
the
least
thing
in
the
creature
,
thou
art
damped
:
But
what
if
God
should
shew
thee
all
his
terrors
,
the
infinite
evil
of
sin
,
and
the
infinite
danger
thou
art
in
,
in
regard
of
thy
eternal
estate
,
that
would
damp
thee
indeed
;
and
therefore
acknowledge
that
that
joy
that
the
godly
have
,
considering
what
they
see
,
is
exceeding
strong
,
that
upholds
them
as
it
doth
.
Sixthly
,
their
joy
is
a
secret
inward
thing
,
which
For
Application
.
Hence
we
see
one
special
and
great
reason
,
why
Draw
us
,
and
we
will
run
after
thee
,
Cant.
1.
3
,
4.
But
the
savor
of
base
pleasures
draws
vile
hearts
after
them
:
—
Trahit
sua
quemque
voluptas
.
The
light
of
the
Sun
darkens
the
light
of
the
candle
,
and
puts
out
the
light
of
the
fire
;
The
light
that
Gods
servants
do
meet
with
in
the
ways
of
God
,
do
darken
all
,
and
take
away
the
lustre
of
all
carnal
delight
;
and
this
is
the
reason
that
Satan
does
not
go
that
way
to
work
,
to
tempt
a
gracious
heart
with
sensual
pleasures
,
because
he
is
so
far
above
them
,
and
therefore
he
is
fain
to
tempt
them
with
spiritual
pride
,
and
lusts
of
a
higher
nature
:
It
were
a
wonderful
dishonour
for
any
that
profess
godliness
,
to
have
their
hearts
taken
with
any
pleasures
of
the
flesh
,
but
onely
in
order
to
better
pleasures
that
are
to
be
enjoyed
in
the
ways
of
godliness
,
in
the
ways
of
wisdom
.
In
the
second
place
;
What
infinite
cause
have
we
to
bless
the
Name
of
God
that
gives
us
such
pleasant
ways
unto
glory
?
Though
his
ways
were
never
so
full
of
torment
,
we
had
cause
to
bless
God
;
but
for
to
pave
our
way
to
Heaven
with
such
delights
,
and
to
afford
unto
us
such
soul-satisfying
contents
,
here
while
we
live
in
this
our
poor
pilgrimage
,
this
is
praise-worthy
:
If
we
were
to
ascend
to
Heaven
in
a
fiery
Chariot
,
we
were
to
praise
God
;
but
this
is
the
Chariot
of
Solomon
,
the
midst
whereof
is
paved
with
love
,
as
you
heard
;
How
are
we
to
bless
God
for
this
?
Thirdly
,
if
it
be
so
,
here
is
an
aggravation
of
the
cup
of
salvation
,
and
tenders
it
in
his
ways
to
satisfie
your
souls
withal
,
and
the
Devil
comes
with
his
cup
of
poyson
,
and
do
but
speak
of
delight
,
and
when
you
are
athirst
,
you
rather
take
the
cup
of
poyson
,
then
the
cup
of
Salvation
:
the
more
delight
there
is
in
Gods
ways
,
the
more
abominable
is
thy
wickedness
to
forsake
them
.
Fourthly
,
hence
the
great
scandal
of
the
ways
of
godliness
,
that
the
world
stumbles
at
,
is
taken
away
,
they
call
them
dumpish
ways
:
The
Saints
of
God
never
knew
the
minde
of
God
if
this
be
so
.
The
world
deals
with
the
ways
of
God
in
this
case
,
as
they
did
with
the
Christians
in
the
Primitive
times
;
they
used
to
put
Christians
into
Bears
and
Dogs
skins
,
or
ugly
creatures
,
and
then
bait
them
;
and
so
the
men
of
the
world
put
Religion
into
ugly
conceits
,
and
then
speak
against
them
:
and
truly
that
they
speak
against
,
is
only
their
own
conceits
,
and
not
any
thing
in
themselves
;
they
are
lovely
and
excellent
,
and
glorious
,
onely
they
appear
to
be
sad
and
evil
,
by
the
conceits
thou
hast
put
upon
them
.
In
the
fifth
place
,
by
that
which
hath
been
said
,
Vis
nunquam
esse
tristis
?
bene
vive
.
Bern.
de
intern
.
dom.
c.
45
ways
of
Religion
,
if
thou
wert
sure
of
pleasure
?
I
call
Heaven
and
Earth
to
record
this
day
,
that
which
I
have
spoken
of
the
ways
of
wisdom
are
truths
of
God
,
they
are
not
notions
,
not
conceits
,
but
certain
realities
.
God
hath
engaged
himself
to
make
this
good
,
and
abundantly
more
;
Oh
come
and
taste
how
sweet
the
Lord
is
,
do
not
stand
aloof
off
;
they
may
seem
to
be
unpleasant
ways
a
great
way
off
,
but
when
you
come
near
,
you
will
see
delight
.
Wherefore
all
you
that
have
been
acquainted
with
the
ways
of
wisdom
,
manifest
this
,
that
God
hath
brought
you
into
blessed
paths
,
that
these
things
are
true
:
Religion
does
mightily
suffer
by
the
Professors
of
it
,
when
those
that
look
on
,
see
no
such
things
manifested
:
It
is
our
duty
to
rejoyce
in
the
Lord
,
and
to
walk
in
the
ways
of
wisdom
,
as
it
may
appear
they
are
ways
of
pleasantness
,
to
carry
our selves
delightfully
in
these
delightful
ways
.
Delightfulness
in
the
ways
of
godliness
puts
a
beauty
upon
them
;
It
is
an
excellent
similitude
that
Chrysostom
hath
to
express
this
,
As
,
says
he
,
a
beautiful
face
at
all
times
is
pleasing
to
the
eye
,
but
then
especially
when
there
is
joy
manifested
in
the
countenance
:
joy
in
the
face
puts
a
new
beauty
,
and
makes
that
which
before
was
beautiful
,
to
be
exceeding
beautiful
,
it
puts
a
lustre
upon
beauty
;
so
,
though
the
ways
of
Religion
be
in
themselves
beautiful
,
yet
when
there
is
spiritual
joy
added
,
they
appear
then
beautiful
with
a
double
beauty
.
We
have
a
sweet
promise
,
Isa.
65.
18.
Oh
that
we
could
see
it
fulfilled
!
I
will
create
Jerusalem
a
rejoycing
,
and
her
people
a
joy
;
a
joy
even
in
the
abstract
,
not
onely
joyful
,
but
a
joy
,
and
God
will
create
this
,
it
must
be
Gods
work
;
and
though
to
the
eye
of
flesh
and
blood
there
be
no
matter
of
joy
,
yet
God
will
create
her
people
a
joy
.
You
know
what
charges
the
Prophet
lays
upon
this
;
what
a
comely
thing
it
is
,
and
see
that
in
any
case
you
rejoyce
.
Onely
take
heed
you
do
not
mistake
in
pleasantness
;
many
that
are
godly
may
be
pleasant
in
their
way
upon
that
ground
,
because
Christians
must
be
pleasant
,
but
do
not
mistake
natural
pleasantness
for
spiritual
pleasantness
.
How
shall
we
know
the
difference
between
natural
There
may
be
a
great
many
of
temporal
pleasures
First
,
if
it
be
a
spiritual
pleasantness
,
it
will
be
serious
,
such
as
becomes
Christian
gravity
;
Yea
,
not
onely
seriousness
and
gravity
is
to
be
mixed
with
Secondly
,
it
is
such
as
can
stand
with
fear
,
and
the
Rejoyce
with
trembling
;
and
Blessed
is
the
man
that
feareth
the
Lord
,
and
greatly
delights
in
his
Commandments
:
That
is
a
spiritual
pleasantness
,
which
hath
a
gracious
mixture
of
seriousness
and
other
graces
of
Gods
Spirit
with
it
.
Thirdly
,
Again
,
if
it
be
a
gracious
pleasantness
,
it
the
stony
ground
received
some
truths
with
joy
,
but
others
they
cannot
close
with
;
but
when
the
pleasantness
is
spiritual
,
there
is
rejoycing
in
all
.
Fourthly
,
Again
,
if
the
pleasantness
be
spiritual
,
it
Fifthly
,
Again
,
if
it
be
spiritual
pleasantness
,
it
Although
the
fig-tree
shall
not
blossom
,
neither
shall
fruit
be
in
the
Vines
,
the
labor
of
the
Olive
shall
fail
,
and
the
fields
shall
yield
no
meat
;
the
flock
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
herd
in
the
stalls
:
Yet
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
When
all
is
dark
abroad
in
the
world
,
the
soul
does
rejoyce
in
God
alone
:
A
soul
that
hath
but
natural
pleasantness
of
spirit
,
is
all
amort
and
down
when
any
affliction
befals
him
.
You
that
have
the
most
delightful
spirits
,
when
you
have
friends
,
and
all
that
you
like
,
you
are
jocund
and
merry
,
but
when
affliction
comes
,
how
quickly
are
your
spirits
down
?
and
how
are
you
vext
and
troubled
?
whereas
if
there
were
this
spring
of
pleasantness
in
the
heatt
,
it
would
bear
up
the
heart
joyful
in
affliction
;
though
servants
and
friends
should
cross
,
this
delightfulness
of
spirit
within
would
carry
the
heart
on
chearfully
:
But
those
that
are
delightful
when
they
are
well
pleased
,
yet
every
little
thing
that
crosses
them
,
makes
them
dumpish
.
This
is
another
argument
,
it
is
not
spiritual
pleasantness
their
hearts
are
filled
with
,
it
is
not
from
the
delight
they
have
found
in
the
ways
of
God
that
makes
them
so
merry
.
This
by
way
of
Caution
.
But
if
we
be
sure
that
our
pleasantness
is
spiritual
,
let
us
expatiate
our selves
to
the
utmost
:
It
is
a
work
of
grace
to
moderate
all
carnal
pleasures
,
and
to
keep
them
down
;
but
it
is
the
special
work
of
grace
to
expatiate
the
soul
to
the
utmost
in
all
spiritual
pleasure
:
Therefore
if
God
hath
given
thee
this
spring
of
delight
and
pleasure
,
expatiate
it
to
the
glory
and
praise
of
God
.
Blessed
is
the
man
that
greatly
delights
in
the
ways
of
Gods
Commandments
:
And
if
God
takes
pleasure
in
thee
,
how
much
more
shouldst
thou
take
pleasure
in
him
!
God
gives
out
his
pleasure
to
be
joyned
to
our
pleasantness
,
and
if
we
should
not
carry
on
the
ways
of
Religion
pleasantly
,
it
will
be
a
dishonor
to
God
,
and
a
disgrace
to
our
selves
,
and
we
cannot
expect
that
acceptance
from
God
of
what
we
do
,
as
otherwise
we
might
;
for
as
How
shall
we
carry
on
the
work
of
God
pleasantly
?
First
,
be
sure
to
keep
the
heart
right
within
,
be
sure
Further
,
exercise
faith
in
the
work
and
office
of
the
holy
Ghost
,
as
designed
by
the
Father
and
the
Son
to
bring
joy
and
delight
to
the
souls
of
his
people
.
What
an
infinite
difference
there
is
between
the
comforts
of
a
carnal
heart
,
and
the
comforts
of
the
godly
?
The
one
come
from
a
little
meat
and
drink
,
and
the
other
come
from
the
exercise
of
faith
about
the
office
of
the
holy
Ghost
that
is
designed
to
this
work
.
Thirdly
,
in
all
that
thou
doest
,
be
sure
to
be
upright
:
Again
,
sweeten
all
your
duties
by
spiritual
meditation
;
Again
,
labor
to
principle
thy
heart
aright
in
the
You
will
say
,
What
is
there
in
the
ways
of
God
,
to
First
,
every
work
of
godliness
,
and
that
ability
that
Secondly
,
look
upon
every
duty
of
godliness
,
as
Thirdly
,
look
at
that
action
of
grace
,
as
that
in
which
God
attains
his
end
in
creating
heaven
and
earth
,
Fourthly
,
look
upon
every
gracious
act
,
as
the
seed
full
of
pleasantness
:
Be
not
satisfied
in
doing
any
thing
in
the
ways
of
God
,
till
you
do
it
pleasantly
;
I
hear
the
ways
of
God
are
pleasant
,
I
have
gone
on
being
haled
by
conscience
,
but
little
have
I
understood
of
the
pleasantness
of
them
,
there
is
more
to
be
looked
after
then
I
have
attained
to
:
By
this
thou
shalt
come
to
be
mightily
strengthened
,
and
it
wil
be
a
marvellous
help
to
make
thee
continue
in
the
ways
of
godliness
:
And
as
I
said
in
handling
that
argument
of
the
easiness
of
the
ways
of
godliness
,
those
that
are
continually
thinking
of
the
hardness
of
Gods
ways
,
will
fall
off
;
but
by
having
them
pleasant
,
it
will
carry
thee
on
against
temptations
,
and
the
current
of
all
arguments
.
The
last
Use
of
all
,
is
,
If
the
ways
of
wisdom
be
ways
of
pleasantness
,
what
is
the
end
of
wisdom
?
If
the
neather
springs
be
so
sweet
,
what
will
the
upper
be
?
If
the
lower
Jerusalem
be
paved
with
gold
,
Bernard
,
Good
art
thou
,
O
Lord
,
to
the
soul
that
seeks
thee
;
what
art
thou
then
to
the
soul
that
findes
thee
?
How
sweet
and
pleasant
are
the
ways
of
wisdom
then
?
How
sweet
and
delightful
is
the
end
of
wisdom
?
If
grace
be
pleasant
,
how
pleasant
is
glory
?
therefore
the
Saints
dye
so
pleasantly
,
because
there
is
a
meeting
of
grace
and
glory
:
Grace
is
delightful
,
glory
more
delightful
;
but
when
these
both
meet
together
,
what
delight
will
there
then
be
?
It
is
a
speech
of
Jerome
,
speaking
of
carnal
delights
;
None
can
go
from
delight
to
delight
;
but
it
is
not
so
spiritually
,
the
more
delight
we
have
here
,
the
more
we
shall
have
hereafter
:
and
therefore
let
this
be
all
our
prayer
,
Lord
give
us
evermore
this
pleasure
,
satisfie
our
souls
with
this
pleasure
;
if
the
drops
be
sweet
,
the
rivers
of
pleasure
and
joy
that
are
at
Christs
right
hand
,
how
sweet
are
they
?
Moses
his
Choice
.
The
second
Part.
CHAP.
XVI
.
A
spiritual
eye
can
see
an
excellency
in
Gods
people
,
though
under
great
affliction
.
THe
fourth
Doctrinal
Conclusion
that
That
a
spiritual
eye
can
see
an
excellency
in
Gods
people
,
though
under
never
so
great
affliction
.
Moses
chooses
rather
to
suffer
affliction
with
the
people
of
God
.
Who
were
this
people
?
A
despised
people
,
an
afflicted
people
;
Yet
Moses
could
see
an
excellency
in
them
while
they
were
making
their
brick
,
while
they
were
whipped
by
their
task-masters
,
and
contemptible
in
the
eyes
of
all
the
Egyptians
;
yet
by
the
eye
of
faith
Moses
could
look
upon
them
as
the
most
excellent
of
the
earth
,
as
the
most
glorious
people
that
lived
in
the
world
,
and
desires
rather
to
joyn
with
them
,
though
in
the
greatest
afflictions
,
then
to
abide
in
Pharaoh's
Court
,
in
the
enjoyment
of
all
worldly
delights
;
let
the
world
cast
what
dirt
they
will
upon
them
,
and
darken
their
glory
what
they
can
,
yet
they
are
precious
and
honorable
in
the
Saints
eyes
,
The
excellent
of
the
earth
,
and
the
glory
of
the
world
.
Job
scraping
his
sores
upon
the
dunghil
,
and
Jeremy
sinking
into
the
mire
in
the
dungeon
,
are
more
beautiful
and
glorious
,
then
the
great
men
of
the
earth
,
when
they
are
crowned
upon
their
Thrones
;
Though
you
have
lien
amongst
the
pots
,
says
the
Psalmist
,
yet
you
are
as
the
wings
of
a
Dove
covered
with
silver
,
and
whose
feathers
are
covered
with
yellow
gold
.
We
read
of
the
Christians
that
lived
in
the
time
between
the
Prophets
and
Christ
,
in
the
latter
end
of
this
Chapter
,
that
were
as
mean
as
almost
the
rage
of
men
,
and
poverty
,
and
disgrace
could
make
them
,
wandring
up
and
down
in
Sheep-skins
,
and
Goat-skins
,
and
in
the
dens
and
caves
of
the
earth
;
and
yet
,
says
the
Text
,
they
were
such
as
the
world
were
not
worthy
of
:
Chrysostom
carries
it
thus
,
Take
all
the
men
of
the
world
,
they
are
not
worth
one
of
the
people
of
God
,
though
never
so
mean
in
regard
of
outwards
:
But
I
rather
take
it
thus
,
The
world
was
not
worthy
of
such
a
priviledge
,
to
have
them
live
amongst
them
,
they
are
fitter
to
be
set
as
Stars
in
Heaven
,
and
to
be
continually
before
the
Throne
of
God
.
Many
times
under
mean
outsides
,
there
are
precious
things
within
;
in
earthen
vessels
,
rich
treasures
.
The
Tabernacle
of
God
,
covered
meanly
outwardly
,
and
yet
precious
within
.
It
is
said
of
Christ
himself
,
that
he
had
no
form
and
comeliness
at
all
outwardly
,
Isa.
53.
No
beauty
to
a
carnal
eye
:
And
yet
in
Cant.
5.
where
the
Church
is
put
upon
the
description
of
Christ
,
she
says
,
He
is
altogether
lovely
;
altogether
desires
,
so
it
is
in
the
Original
:
See
what
a
different
esteem
is
of
Christ
in
the
thoughts
of
the
world
,
and
the
thoughts
of
a
gracious
heart
:
And
as
of
Christ
,
so
of
Christians
,
Christ
is
precious
to
them
that
do
believe
;
To
you
he
is
precious
(
says
the
Apostle
)
but
a
rock
of
offence
;
so
to
a
godly
gracious
heart
,
the
godly
are
precious
,
though
contemned
of
those
that
are
ungodly
.
The
arguments
that
a
gracious
heart
goes
upon
,
or
reasons
why
a
spiritual
eye
should
see
so
much
excellency
in
Gods
people
,
under
their
outward
means
,
are
,
First
,
because
they
judge
as
God
judges
;
it
is
of
Many
Prophets
and
Righteous
men
,
have
desired
to
see
those
things
which
ye
see
:
But
in
the
other
it
is
,
Many
Prophets
and
Kings
,
have
desired
to
see
those
things
which
ye
see
.
God
does
not
judge
of
men
in
regard
of
outwards
;
what
are
outwards
before
the
Lord
?
What
is
it
to
have
gold
,
and
fine
clothes
before
God
?
Those
things
that
are
braveries
in
the
world
,
and
take
up
the
eyes
of
men
to
admire
at
them
,
what
are
these
to
God
?
God
does
not
esteem
of
men
at
all
for
these
things
,
neither
doth
he
disesteem
them
for
the
want
of
them
;
the
want
of
clothes
,
and
of
money
,
and
of
the
things
of
the
world
,
what
is
this
to
God
?
Does
God
look
at
any
man
the
worse
for
want
of
these
things
?
God
is
no
respecter
of
persons
;
if
he
looks
at
any
with
high
esteem
,
he
looks
at
the
poor
,
and
humble
,
and
contrite
:
God
delights
to
look
down
into
the
world
upon
those
that
are
poor
;
he
reserves
a
poor
people
that
shall
trust
in
his
name
,
Zeph.
3.
12.
The
Lord
passeth
by
the
great
things
of
the
world
,
he
brings
down
the
mighty
,
and
regards
the
low
estate
of
his
handmaid
,
the
low
estate
of
his
people
:
It
is
a
poor
and
contrite
spirit
,
that
he
that
dwelleth
on
high
looketh
at
;
the
prayer
of
the
destitute
he
regards
,
Psal.
102.
17.
The
word
in
the
Original
is
,
A
poor
shrub
,
that
which
is
in
the
Wilderness
,
and
the
beasts
tread
upon
,
that
no
man
regards
,
that
seems
to
be
altogether
worthless
.
It
may
be
,
one
comes
with
brave
words
,
and
hath
mighty
expressions
,
God
throws
them
as
dirt
in
his
face
:
There
comes
another
,
and
can
hardly
groan
out
his
meaning
,
and
yet
there
being
grace
,
God
regards
him
.
If
a
proud
scornful
spirit
,
should
hear
a
poor
gracious
heart
groan
out
his
complaints
to
God
,
he
would
think
it
non-sence
;
but
God
,
knowing
the
meaning
of
his
Spirit
,
and
seeing
his
grace
,
he
hath
respect
to
him
.
A
broken
and
contrite
heart
thou
canst
not
despise
;
God
can
despise
Princes
,
and
Emperors
of
the
earth
,
when
they
sit
upon
their
Thrones
,
but
a
broken
and
a
contrite
heart
he
cannot
despise
;
let
him
be
never
so
despicable
in
the
eyes
of
the
world
,
God
cannot
despise
him
,
no
more
then
he
can
deny
himself
,
and
cease
to
be
God
.
It
is
Gods
judgement
of
men
,
that
the
righteous
is
more
excellent
then
bis
neighbor
,
Prov.
12.
26.
Let
his
neighbor
be
the
most
excellent
,
in
regard
of
parts
,
riches
,
honors
,
and
other
excellencies
,
and
the
godly
man
despised
,
and
every
way
contemptible
in
regard
of
outwards
,
yet
he
is
more
excellent
then
his
neighbor
.
It
is
observed
,
that
the
Eagle
and
the
Lyon
,
those
brave
creatures
,
were
not
offered
in
sacrifice
to
God
,
but
the
poor
Lamb
,
and
Dove
;
God
regards
the
Lamb
and
the
Dove
,
before
the
Eagle
and
the
Lyon
,
to
note
that
your
great
and
brave
spirits
of
the
world
,
that
are
as
Eagles
,
high
,
and
lofty
,
and
as
the
Lyon
,
God
regards
not
those
;
but
your
poor
Lambs
,
and
Doves
,
your
poor
meek
spirits
,
that
are
contemptible
in
the
eyes
of
the
world
,
those
are
precious
to
God
.
Not
many
mighty
,
great
and
noble
;
but
God
hath
chosen
the
base
things
of
the
world
,
the
foolish
,
contemptible
things
of
the
world
,
to
confound
the
wise
,
and
the
great
things
of
the
world
.
It
is
very
observable
,
when
John
sent
to
Christ
,
to
know
whether
he
were
the
Messiah
or
no
,
whether
they
should
look
for
another
,
he
did
not
send
him
a
direct
answer
,
but
,
says
he
,
Go
tell
him
,
The
blinde
see
,
the
lame
go
,
the
dead
are
raised
,
and
the
poor
receive
the
Gospel
:
Mark
how
Christ
puts
the
poors
receiving
of
the
Gospel
amongst
the
rest
;
the
other
were
arguments
of
Gods
power
and
glory
,
but
what
argument
of
Christs
glory
was
this
,
that
the
poor
,
a
contemptible
people
,
received
the
Gospel
?
Yes
,
God
does
as
much
glory
in
the
poors
receiving
the
Gospel
,
as
in
raising
up
the
dead
:
Some
would
think
that
this
should
be
an
offence
to
John
,
that
the
poor
receives
the
Gospel
;
one
would
rather
think
he
were
the
Messiah
,
if
the
rich
had
received
the
Gospel
;
No
,
says
he
,
the
poor
receive
the
Gospel
;
he
knew
that
John
had
a
gracious
heart
,
and
would
esteem
of
things
as
he
did
,
and
would
not
be
offended
.
Secondly
,
Gods
people
,
by
a
spiritual
eye
,
are
very
But
what
spiritual
excellencies
are
those
that
a
spiritual
First
,
the
Image
of
God
.
Secondly
,
the
relation
they
have
to
God
.
Thirdly
,
their
spiritual
priviledges
.
First
,
for
the
work
of
grace
,
they
have
the
image
Image
of
God
,
The
Divine
Nature
,
The
Life
of
God
,
and
the
Glory
of
God
.
The
Image
of
God
,
Gen.
1.
26.
That
of
the
Divine
Nature
,
you
have
in
the
2
Pet.
1.
4.
Whereby
are
given
unto
us
exceeding
great
and
precious
promises
,
that
by
these
you
may
be
partakers
of
the
Divine
Nature
.
And
the
Life
of
God
,
Eph.
4.
18.
Being
alienated
from
the
life
of
God
,
that
is
,
from
his
grace
.
And
the
Glory
of
God
,
Rom.
3.
23.
For
all
have
sinned
,
and
come
short
of
the
Glory
of
God
.
The
work
of
grace
in
mens
souls
,
hath
that
excellency
in
it
,
that
there
is
more
of
God
to
be
seen
in
it
,
then
in
all
the
works
that
ever
God
did
make
from
the
beginning
of
the
world
,
not
onely
if
you
take
one
single
work
(
onely
excepting
the
hypostatical
Union
of
the
humane
nature
of
Christ
)
but
take
all
the
creatures
that
God
hath
made
in
heaven
and
earth
,
they
have
not
so
much
of
the
glory
of
God
to
be
seen
in
them
,
as
there
is
to
be
seen
in
the
work
of
grace
;
so
that
take
the
poorest
,
meanest
Christian
,
that
hath
the
work
of
grace
,
though
parts
be
never
so
weak
,
and
outwardly
he
be
never
so
contemptible
,
there
is
more
to
be
seen
in
this
poor
man
or
woman
,
then
in
the
whole
frame
of
Heaven
and
earth
,
then
in
the
Sun
,
Moon
and
Stars
,
then
in
all
the
creatures
of
the
world
besides
,
except
Angels
;
and
therefore
surely
outward
meanness
can
never
take
down
the
esteem
that
a
gracious
heart
hath
of
Gods
people
;
Yea
,
it
is
the
greatest
excellency
that
ever
God
did
bestow
upon
,
or
will
bestow
upon
any
for
the
kinde
,
if
it
were
grown
up
to
the
greatest
degree
,
still
excepting
that
hypostatical
Union
of
the
Humane
nature
of
Christ
with
the
Divine
,
and
therefore
must
needs
gain
a
precious
esteem
.
It
is
a
principle
of
eternal
happiness
,
it
is
that
which
will
grow
up
to
an
eternal
glory
:
Take
all
moral
and
natural
excellencies
,
let
them
grow
up
to
the
highest
height
they
can
,
they
can
never
grow
up
to
glory
;
but
this
is
that
eternal
seed
,
if
it
be
let
to
grow
up
,
it
wil
grow
up
to
the
height
of
glory
:
Now
if
Grace
be
thus
,
if
it
be
that
principle
whereby
a
creature
is
raised
to
such
a
high
condition
,
no
marvel
though
those
that
have
a
spiritual
eye
,
and
can
see
into
the
things
of
God
,
and
judge
spiritually
of
things
,
must
needs
esteem
those
very
precious
and
honorable
,
that
have
the
work
of
grace
upon
them
.
Moral
excellencies
have
been
highly
esteemed
by
Heathens
;
as
the
Fabii
and
Fabritii
,
that
were
taken
from
their
dinner
and
supper
of
Turnips
,
to
rule
and
govern
great
armies
,
because
they
saw
such
great
excellencies
under
their
mean
outsides
:
If
so
be
the
knowledge
of
moral
excellencies
can
raise
the
esteem
of
men
in
the
world
,
much
more
then
the
true
and
glorious
excellencies
of
grace
.
Secondly
,
in
regard
of
the
relation
they
have
to
God
:
Gods
people
have
a
near
relation
to
God
;
the
nearer
First
,
they
are
the
chosen
of
God
,
they
are
those
which
the
Lord
in
his
eternal
counsels
,
hath
set
apart
for
himself
;
the
counsels
of
God
from
all
eternity
have
wrought
for
their
good
;
and
this
is
manifested
unto
a
gracious
heart
,
The
Lord
hath
set
apart
a
godly
man
for
himself
,
says
the
Psalmist
in
Psal.
4.
They
are
those
that
are
the
consecrated
ones
of
God
;
consecrated
and
devoted
things
,
though
they
were
never
so
mean
,
were
exceedingly
esteemed
of
;
if
it
were
but
leather
,
or
wood
,
or
never
so
mean
a
thing
that
was
in
the
tabernable
,
and
consecrated
to
God
,
it
was
highly
esteemed
:
Those
that
are
superstitious
,
if
there
be
any
thing
they
think
is
a
holy
relique
,
though
never
so
mean
,
what
a
high
esteem
they
have
of
it
?
It
is
reported
of
Apries
,
a
King
of
Egypt
,
who
was
of
a
base
birth
,
for
which
some
despised
him
;
wherefore
of
a
great
Bason
of
gold
,
in
which
he
and
his
guests
were
wont
to
wash
their
feet
,
he
made
an
Image
,
and
set
it
up
in
an
eminent
place
in
the
City
,
and
observing
the
superstitious
devotions
of
the
people
thereunto
,
Now
,
says
he
,
though
the
King
be
of
mean
birth
,
he
is
not
to
be
respected
the
less
:
It
is
true
,
the
Saints
of
God
for
their
outwards
are
mean
,
but
their
consecration
puts
glory
upon
them
.
I
have
read
of
the
people
of
the
East-Indies
,
in
the
Isle
Zeylon
,
who
having
an
Apes
tooth
got
from
them
,
which
was
a
consecrated
thing
by
them
,
they
offered
an
incredible
mass
of
treasure
to
recover
it
;
and
if
so
be
a
consecrated
thing
,
though
so
base
in
it self
,
be
so
highly
esteemed
for
the
consecration
sake
,
how
much
more
an
immortal
soul
,
that
hath
so
many
graces
,
as
pearls
set
glittering
in
it
,
being
consecrated
unto
God
?
Secondly
,
they
are
those
that
are
entred
into
Covenant
with
God
,
and
therefore
in
nearer
relation
(
then
others
)
to
God
;
therefore
they
are
called
The
portion
of
God
,
The
treasure
of
God
,
The
peculiar
ones
of
God
;
they
are
those
that
God
satisfies
himself
in
;
what
higher
then
such
expressions
as
these
?
They
are
those
that
God
hath
set
his
heart
upon
,
the
beloved
ones
of
God
:
They
are
the
children
of
the
high
God
;
The
spouse
of
the
son
,
that
are
married
to
the
son
;
In
some
respect
nearer
then
the
Angels
themselves
,
for
they
are
not
in
a
mystical
Union
so
married
to
Christ
,
as
Gods
people
are
;
and
Gods
people
having
such
relations
to
God
,
as
in
these
&
many
other
respects
might
be
named
,
they
are
worthy
of
honorable
esteem
.
Thirdly
,
for
priviledges
;
they
are
those
that
are
All
is
yours
,
for
you
are
Christs
,
and
Christ
is
Gods
,
1
Cor.
3.
ult.
It
is
a
great
argument
to
shew
Gods
greatness
,
that
all
the
creatures
in
the
world
are
his
,
and
for
him
;
what
an
argument
then
is
it
,
to
shew
the
greatness
of
a
Christian
,
that
Heaven
,
and
Earth
,
and
Christ
,
and
God
,
and
all
are
his
,
and
for
him
?
They
have
free
access
to
the
Throne
of
grace
,
and
welcom
too
:
They
have
that
priviledge
,
to
come
and
put
their
hands
into
Gods
treasure
,
and
take
what
they
will
,
God
gives
them
the
key
,
giving
them
the
spirit
of
prayer
,
he
gives
them
the
key
of
his
spiritual
treasure
:
They
are
the
heirs
of
Heaven
and
eternal
life
;
yea
,
and
the
heirs
of
the
world
too
,
for
being
the
children
of
God
,
they
inherit
their
Fathers
riches
;
now
Rom.
4.
13.
Abraham
is
said
to
be
the
heir
of
Fourthly
,
consider
the
precious
things
that
come
from
them
:
as
there
are
more
excellencies
in
themselves
,
then
in
all
creatures
in
heaven
and
earth
,
except
Angels
;
so
in
every
gracious
action
that
comes
from
them
,
there
is
the
greatest
excellency
the
world
hath
.
Luther
hath
many
high
and
excellent
expressions
of
the
worth
of
the
acts
of
grace
,
whereby
he
shews
,
though
he
was
a
mighty
advancer
of
Faith
,
so
he
was
no
enemy
to
good
works
:
No
man
,
says
he
,
can
commend
good
works
magnificently
enough
;
for
one
work
of
a
Christian
,
is
more
prcious
then
heaven
and
earth
,
and
therefore
all
the
world
in
this
life
,
cannot
sufficiently
reward
one
good
work
.
And
in
another
place
,
If
I
might
have
my
desire
,
I
would
rather
choose
the
meanest
work
of
a
Country
Christian
,
or
poor
Maid
,
then
all
the
Victories
and
Triumphs
of
Alexander
the
Great
,
and
of
Julius
Caesar
.
And
again
,
Whatsoever
the
Saints
do
,
though
never
so
small
and
mean
,
it
is
great
and
glorious
,
because
they
do
all
in
faith
,
and
by
the
word
.
And
yet
further
,
Let
our
works
be
small
,
servile
,
womanish
,
yet
let
this
title
be
added
,
The
Word
of
the
Lord
,
and
they
are
all
glorious
,
such
as
shall
remain
eternally
.
Surely
they
are
precious
,
from
whom
such
precious
things
do
come
;
it
is
a
precious
fountain
,
that
sends
forth
such
precious
streams
:
These
the
Saints
of
God
send
forth
plentifully
,
the
excellency
of
them
a
spiritual
eye
sees
,
and
therefore
must
needs
see
those
to
be
the
excellent
of
the
earth
,
from
whence
these
come
.
Fifthly
,
the
great
use
that
they
are
of
in
the
world
;
prevail
with
God
for
mighty
things
,
as
Jacob
,
he
prevailed
with
God
as
a
Prince
:
They
are
they
that
are
employed
about
high
and
honorable
things
;
none
have
such
glorious
employments
as
Gods
people
.
Turkish
History
tells
us
,
that
the
very
Camels
that
are
used
to
go
to
Mahomets
Tomb
,
are
ever
after
of
high
esteem
amongst
them
,
so
as
they
never
after
use
them
in
any
mean
servile
way
as
they
did
before
:
Though
things
be
never
so
mean
,
yet
by
the
use
they
become
honorable
;
no
use
so
honorable
as
that
of
the
Saints
,
where
this
is
seen
with
a
discerning
eye
,
they
are
exceeding
honorable
.
They
are
the
great
blessing
of
the
world
:
Isa.
19.
24.
there
is
a
promise
that
Israel
should
be
a
blessing
in
the
midst
of
the
Land
.
Gods
people
,
wheresoever
they
are
,
are
a
blessing
to
that
Country
,
a
blessing
to
the
world
,
howsoever
despised
of
the
world
;
put
all
these
together
,
and
surely
they
are
precious
.
Lastly
,
a
spiritual
eye
looks
upon
Gods
people
as
Eye
hath
not
seen
,
nor
ear
heard
,
neither
hath
it
entred
into
the
heart
of
man
,
to
conceive
the
excellent
things
that
God
hath
prepared
for
them
that
love
him
,
1
Cor.
2.
9.
And
now
a
spiritual
eye
can
see
these
things
,
which
a
natural
eye
cannot
,
as
if
they
were
present
,
the
glorious
things
that
are
to
come
,
and
the
glorious
condition
that
such
a
one
shall
be
in
,
a
spiritual
eye
cannot
but
fasten
upon
such
a
one
,
and
bless
him
,
as
the
blessed
of
the
Lord
.
We
do
use
to
look
upon
great
heirs
,
that
are
appointed
for
great
things
,
and
shall
have
great
possessions
,
with
honorable
respect
,
though
now
they
be
meanly
clothed
,
in
russet
cloth
,
or
eating
course
bread
,
and
playing
with
beggars
children
;
so
Gods
servants
,
howsoever
they
are
in
the
esteem
of
the
world
,
yet
those
that
know
what
they
are
to
inherit
,
what
they
shall
receive
hereafter
,
cannot
but
look
upon
them
as
honorable
:
A
spiritual
eye
sees
that
that
body
that
is
now
clothed
so
meanly
,
within
a
few
years
shall
shine
more
bright
then
the
Sun
in
the
firmament
,
and
that
soul
that
is
weak
in
parts
and
gifts
,
it
sees
it
as
a
vessel
that
shall
be
filled
to
the
brim
with
all
the
glory
of
God
,
and
the
Image
of
God
to
be
made
perfect
,
and
to
have
perfect
knowledge
of
God
,
and
of
the
blessed
Trinity
,
and
the
mystery
of
the
Gospel
,
and
all
the
great
works
of
God
:
A
spiritual
eye
can
see
within
a
little
while
,
when
Christ
shall
come
in
his
glory
,
he
will
own
them
before
men
and
Angels
,
and
tell
men
and
Angels
,
These
are
those
,
for
whom
the
eternal
councels
of
my
Father
did
work
,
and
I
was
content
to
shed
my
blood
for
them
;
and
all
that
was
intended
in
the
great
work
of
Redemption
,
was
for
these
:
A
spiritual
eye
can
see
,
that
within
a
while
they
shall
be
taken
up
with
our
Savior
,
to
judge
the
whole
world
,
to
judge
the
Angels
,
with
Crowns
upon
their
heads
,
and
palms
in
their
hands
,
triumphing
,
ascending
up
with
Christ
to
see
the
Father
,
and
to
enjoy
him
everlastingly
.
And
if
these
things
be
seen
,
as
real
and
certain
,
they
cannot
but
raise
esteem
;
there
is
so
much
in
Gods
people
here
,
as
not
onely
does
convince
a
gracious
heart
,
but
sometimes
will
convince
one
that
hath
but
natural
principles
of
their
excellency
.
Some
men
and
women
,
that
do
sometime
rail
at
Gods
people
,
if
we
could
see
into
their
bosoms
,
do
sometimes
bless
them
,
and
wish
that
their
condition
were
such
as
theirs
shall
be
:
As
Balaam
wished
he
might
dye
the
death
of
the
Righteous
;
and
John
the
Baptist
,
though
he
was
mean
for
outwards
,
yet
Herod
reverenced
him
,
because
he
saw
some
glimmerings
of
the
excellency
that
was
in
him
:
And
that
is
observable
that
we
have
of
Joash
King
of
Israel
,
2
Kings
13.
14.
he
was
a
wicked
man
,
yet
when
he
comes
to
Elisha
,
and
sees
the
Prophet
was
to
dye
,
says
he
,
O
my
Father
,
my
Father
,
the
Chariots
of
Israel
,
and
the
Horsemen
thereof
!
this
is
the
speech
of
one
that
was
ungodly
,
he
had
a
reverend
esteem
of
Elisha
,
and
it
seems
he
walked
so
,
as
he
gained
mighty
esteem
from
wicked
men
;
as
in
2
King
.
3.
12.
three
Kings
came
down
to
the
Prophet
to
speak
with
him
,
they
do
not
send
for
him
;
True
it
is
,
one
of
them
was
a
good
man
,
but
the
other
two
were
wicked
;
it
was
indeed
in
the
time
of
their
affliction
,
yet
it
was
a
mighty
honor
the
Prophet
had
from
them
.
It
is
reported
of
the
Emperor
Severus
,
when
Origen
came
to
him
,
he
came
very
meanly
cloathed
,
onely
one
garment
;
Severus
sent
him
a
Chariot
,
and
change
of
garments
,
to
come
in
pomp
to
him
,
he
refused
to
come
in
pomp
;
and
yet
when
he
saw
the
piety
and
gravity
of
the
man
,
he
was
mightily
convinced
,
and
it
gained
much
respect
from
him
:
The
godly
will
gain
respect
from
wicked
men
,
much
more
from
a
gracious
heart
,
that
can
judge
as
God
judges
,
and
see
the
ends
of
things
.
CHAP.
XVII
.
What
we
are
to
learn
from
that
high
esteem
a
gracious
heart
hath
of
the
Saints
in
their
sorest
afflictions
.
HEnce
we
see
what
a
difference
is
between
the
men
of
the
world
,
and
Gods
people
:
The
That
is
very
observable
we
have
of
Antiochus
Epiphanes
in
Dan.
11.
21.
In
his
estate
shall
stand
up
a
vile
person
,
and
yet
he
was
the
great
King
of
Assyria
.
And
Josephus
reports
,
the
Samaritans
wrote
to
him
,
because
he
tormented
the
Jews
,
to
excuse
themselves
that
they
were
no
Jews
;
and
they
writ
,
Antiochus
the
mighty
God
;
and
his
name
Epiphanes
in
English
,
does
signifie
one
that
is
illustrious
and
famous
above
others
:
Though
he
was
the
great
King
of
Assyria
,
and
by
flattery
was
called
the
Mighty
God
,
and
by
his
name
called
Illustrious
&
famous
above
others
,
yet
by
the
holy
Ghost
he
is
called
a
Vile
person
.
But
David
speaking
of
Gods
people
,
whom
he
should
do
good
unto
,
says
,
They
are
the
excellent
of
the
earth
,
in
whom
is
my
delight
,
Psal.
16.
the
word
signifies
,
the
magnificent
of
the
earth
:
The
one
is
called
The
vile
of
the
earth
,
in
the
Psalm
before
,
and
the
other
called
The
magnificent
,
in
this
Psalm
.
God
hath
made
a
separation
between
the
wicked
and
the
godly
,
and
therefore
Moses
says
in
Exod.
33.
ver.
16.
Thou
hast
separated
between
us
and
other
people
;
the
word
that
is
translated
separated
,
is
,
thou
hast
wonderfully
separated
between
us
and
other
people
;
so
God
hath
wonderfully
separated
between
us
and
the
world
;
that
the
one
should
be
so
cursed
,
that
all
the
good
of
the
world
cannot
make
them
blessed
;
and
the
other
so
blessed
,
as
all
the
evil
of
the
world
cannot
make
them
miserable
.
When
Agrippa
was
so
admired
,
that
the
people
cryed
,
The
voyce
of
God
,
and
not
of
man
,
God
gives
an
Angel
authority
to
smite
him
,
and
he
was
eaten
up
with
worms
:
John
though
he
was
mean
in
the
world
,
the
Holy
Ghost
calls
him
the
greatest
that
was
born
of
a
woman
.
Secondly
,
this
rebukes
those
that
can
see
no
excellency
Henceforth
know
I
no
man
after
the
flesh
.
It
is
a
great
sign
of
a
carnal
heart
,
and
opposite
to
the
principle
of
grace
,
to
look
upon
things
according
to
outward
excellency
,
and
not
to
see
a
beauty
in
Gods
people
for
want
of
outward
excellency
.
Some
things
that
are
foolish
,
are
onely
weakness
of
reason
:
some
things
are
opposite
to
the
principles
of
reason
,
and
where
we
see
such
,
we
account
those
naturals
:
so
some
things
are
infirmities
,
and
argue
weakness
of
grace
;
but
other
things
are
quite
contrary
to
the
principles
of
grace
,
and
amongst
those
I
know
none
more
evident
then
this
,
For
people
to
judge
of
things
according
to
outward
excellency
,
and
not
to
see
the
excellency
of
Gods
people
through
outward
meanes
:
this
is
an
argument
that
the
Gospel
is
hid
from
thee
,
and
so
thou
art
a
lost
creature
:
if
the
beauty
of
the
Gospel
be
hid
,
it
is
hid
to
those
that
are
lost
:
It
is
true
likewise
of
such
as
profess
the
Gospel
,
if
the
beauty
of
them
be
hid
,
it
is
hid
to
those
that
are
lost
.
Thirdly
,
if
so
that
there
is
such
an
excellency
in
Gods
people
,
though
under
great
afflictions
it
should
have
the
faith
of
Christ
in
respect
of
persons
:
says
Tertullian
,
We
do
not
judge
of
faith
by
persons
,
but
of
persons
by
The
Apostle
S.
James
speaks
very
bitterly
to
those
that
he
wrote
unto
,
for
having
respect
unto
persons
,
says
he
,
Are
ye
not
then
partial
in
your selves
,
and
are
become
judges
of
evil
thoughts
?
as
if
he
should
say
,
Are
you
become
judges
of
evil
thoughts
?
those
evil
thoughts
of
yours
,
in
respecting
those
that
are
in
brave
apparel
;
Are
you
judges
of
those
evil
thoughts
?
that
is
,
to
judge
according
to
them
:
Some
render
it
thus
;
and
are
not
judges
of
evil
thoughts
?
And
so
the
negative
,
that
is
joyned
to
partial
,
is
to
be
applyed
also
,
to
become
judges
of
evil
thoughts
:
Have
you
such
evil
thoughts
as
these
,
and
do
you
not
judge
them
to
be
evil
?
Noting
there
is
so
much
evil
in
them
,
as
it
is
to
be
wondered
,
that
any
should
have
such
evil
thoughts
,
and
yet
not
judge
them
to
be
naught
.
But
how
should
we
manifest
our
respect
to
those
First
,
own
them
,
and
be
not
ashamed
of
them
,
before
2.
Again
,
bless
God
that
you
may
have
any
communion
3.
Again
,
the
more
they
are
contemned
in
the
world
,
and
they
suffer
in
the
world
,
the
more
do
you
As
it
is
with
the
Deer
that
is
hunted
,
when
the
Huntsman
goes
into
the
Park
,
he
stirs
up
all
,
and
all
run
together
,
but
if
one
be
shot
,
and
they
see
the
blood
run
down
,
they
will
all
push
him
out
of
their
company
:
so
while
Gods
people
go
on
,
and
are
in
credit
,
and
esteem
with
the
world
,
others
that
are
slight
professors
of
Religion
will
esteem
them
,
and
they
shall
be
welcom
into
their
company
,
till
they
be
shot
,
and
they
see
disgrace
put
upon
them
,
then
they
look
upon
them
with
a
lowry
countenance
.
If
a
man
be
travelling
,
and
there
be
a
Sun-dial
by
the
high-way
,
if
the
Sun
shine
,
he
will
go
out
of
his
way
to
take
notice
of
it
,
but
if
the
Sun
do
not
shine
,
he
may
go
a
hundred
times
by
and
never
regard
it
;
and
so
when
the
Sun
shines
upon
Gods
people
,
they
are
much
made
of
,
but
if
a
cloudy
day
do
come
,
and
take
away
the
Sunshine
,
they
are
not
esteemed
,
and
many
people
instead
of
helping
them
in
their
affliction
,
will
adde
to
their
affliction
,
and
say
,
You
needed
not
to
have
been
so
forward
,
and
to
have
appeared
so
much
;
It
was
your
want
of
wisdom
brought
you
into
this
trouble
,
and
the
like
.
If
you
had
a
gracious
heart
,
if
you
saw
one
of
Gods
Servants
go
on
in
the
way
of
God
,
and
suffer
in
that
way
,
though
he
had
failed
in
some
particulars
,
you
would
pass
them
by
,
and
not
be
ready
to
take
advantage
,
to
speak
against
him
for
them
:
If
a
man
do
plead
for
the
King
,
every
circumstance
is
not
taken
up
,
and
aggravated
against
him
;
and
so
for
those
that
are
for
God
,
every
circumstance
should
not
be
aggravated
against
them
:
It
is
better
for
one
to
be
forward
in
Gods
cause
,
though
he
should
fail
in
some
circumstances
,
then
to
be
lukewarm
.
If
a
man
be
going
earnestly
,
and
do
fall
forward
,
there
is
not
so
much
danger
in
that
,
as
to
fall
backward
:
so
a
man
that
is
forward
in
that
which
is
good
,
though
he
may
carry
some
things
indiscreerly
,
and
suffer
somewhat
that
way
,
yet
his
fall
is
but
forward
,
and
there
is
not
so
much
danger
in
that
,
as
in
a
time-server
,
and
apostate
that
falls
backward
,
he
may
break
his
neck
.
And
therefore
we
should
not
aggravate
the
afflictions
of
the
Saints
,
if
they
be
right
in
the
main
,
we
should
countenance
them
,
and
appear
for
them
,
though
we
venture
something
,
as
Moses
here
,
he
might
have
saved
himself
,
and
yet
he
had
such
a
high
esteem
of
Gods
people
,
as
he
would
venture
all
for
them
:
but
of
this
in
the
next
Point
.
Thirdly
,
If
God
does
move
the
hearts
of
any
,
preciously
to
esteem
of
his
people
,
though
afflicted
outwardly
,
Fourthly
,
You
that
are
the
Servants
of
God
,
and
I
am
a
poor
contemptible
man
or
woman
,
no
body
looks
at
me
,
or
regards
me
;
God
hath
a
high
esteem
of
you
,
the
Angels
have
a
high
esteem
of
you
,
the
Saints
have
a
high
esteem
of
you
,
and
therefore
be
not
discouraged
.
As
you
have
it
in
Isaiah
56.
3
,
4.
Let
not
the
Eunuch
say
,
I
am
a
dry
tree
,
for
if
he
will
take
hold
of
my
name
,
and
keep
my
Sabbath
,
I
will
give
him
an
everlasting
name
,
better
then
of
sons
and
daughters
:
Many
,
because
they
are
outwardly
mean
,
do
go
on
discouraged
,
and
say
of
themselves
,
We
are
dry
trees
:
If
thou
didst
but
see
the
thoughts
of
Gods
people
,
and
see
the
thoughts
of
wicked
men
,
as
if
thou
couldst
but
unfold
the
consciences
of
wicked
men
,
they
do
reverence
thee
,
and
wish
they
were
in
thy
condition
,
if
they
were
to
dye
;
though
you
have
not
that
respect
from
the
godly
which
they
seem
to
shew
to
others
,
that
they
have
more
use
of
,
and
are
more
serviceable
to
them
to
do
their
business
,
and
so
there
is
a
shew
of
more
outward
familiarity
,
yet
do
not
think
but
that
you
are
more
highly
esteemed
then
they
are
.
But
suppose
no
man
should
regard
you
,
it
is
enough
that
God
does
regard
you
;
It
is
a
notable
speech
of
Salvian
,
Such
as
are
truly
blessed
in
their
own
consciences
,
cannot
be
miserable
by
the
false
judgements
of
other
men
:
But
I
say
,
though
that
were
enough
,
yet
you
have
more
,
you
have
God
,
and
his
Angels
,
and
Saints
,
and
the
consciences
of
wicked
men
,
though
we
should
not
regard
the
esteem
of
the
men
of
the
world
,
but
go
on
in
our
way
,
onely
be
careful
that
they
may
not
speak
ill
of
our
Religion
;
but
the
esteem
of
the
Saints
is
not
slightly
to
be
esteemed
,
for
it
is
a
blessing
of
God
,
and
therefore
St.
Paul
was
earnest
with
the
Romans
to
pray
to
God
for
him
,
that
his
service
might
be
accepted
of
by
the
Saints
.
On
the
other
side
,
for
one
to
be
in
such
a
condition
,
as
those
that
are
godly
,
wise
,
and
humble
,
shall
call
their
estates
into
question
,
and
be
suspitious
of
them
,
such
need
look
to
themselves
:
many
that
are
truly
godly
,
may
be
very
guilty
of
censuring
,
and
so
do
much
wrong
,
both
to
those
that
are
godly
,
and
to
Religion
;
but
take
those
that
are
wise
,
and
humble
,
and
I
say
,
if
such
should
be
jealous
of
me
,
I
should
have
great
cause
to
be
suspitious
of
my self
;
for
such
have
the
Spirit
of
God
,
and
do
know
the
things
of
God
,
A
spiritual
man
judgeth
all
things
,
and
therefore
we
should
make
good
use
of
their
opinions
of
us
;
If
they
be
afraid
of
us
,
we
should
fear
our selves
,
as
Isaiah
says
,
There
is
no
peace
to
the
wicked
,
says
my
God
;
that
God
that
my
soul
hath
interest
in
,
says
,
there
is
no
peace
to
the
wicked
;
So
when
those
that
have
interest
in
God
,
shall
say
to
a
man
,
there
is
no
peace
to
thee
,
it
should
make
his
heart
quake
.
Gods
people
ought
so
to
walk
,
as
to
gain
respect
from
the
consciences
of
men
;
Do
you
so
walk
as
to
gain
any
such
honorable
respect
?
Is
there
not
cause
of
suspition
?
In
the
name
of
Jesus
Christ
I
beseech
you
,
let
it
be
your
care
so
to
walk
,
with
such
heavenly
humble
spirits
,
as
to
hold
forth
the
beauty
of
godliness
unto
others
,
and
to
force
respect
from
them
.
As
it
is
said
of
God
,
Holy
and
reverend
is
his
name
;
How
does
Gods
name
come
to
be
reverend
,
but
by
being
holy
?
so
it
may
be
said
of
Gods
people
,
Holy
and
reverend
are
their
names
;
if
they
be
holy
,
their
names
are
reverend
,
they
will
gain
reverence
from
those
that
are
godly
,
and
will
force
it
from
the
basest
wretches
:
and
therefore
you
that
would
have
honor
,
and
a
name
,
here
is
a
way
;
you
would
be
the
finest
in
all
the
company
,
and
you
think
to
get
a
name
that
way
,
you
seek
to
get
riches
,
and
so
to
get
a
name
;
this
is
not
the
way
,
this
does
not
cover
the
filth
of
sin
,
this
covering
is
narrower
then
that
you
can
wrap
your self
in
,
Isa.
22.
26.
but
if
you
would
get
a
name
indeed
,
be
godly
,
and
gracious
,
and
holy
,
and
then
you
shall
have
the
testimony
of
the
consciences
of
men
,
and
that
is
more
then
all
their
words
,
for
there
may
be
flattery
in
their
words
.
Many
Ministers
think
if
they
should
be
poor
and
mean
,
every
one
would
contemn
their
Ministery
,
and
therefore
they
think
the
way
to
have
their
Ministery
respected
,
is
to
get
great
livings
;
this
certainly
is
a
false
way
:
A
poor
godly
man
that
walks
in
his
Ministery
faithfully
,
and
conscionably
,
will
gain
more
respect
,
then
others
by
all
their
great
preferments
.
As
it
was
the
speech
of
Boniface
,
that
was
a
Martyr
;
one
askt
him
,
whether
it
was
lawful
to
give
the
Wine
in
the
Sacrament
in
a
wooden
cup
;
Time
was
,
says
he
,
when
there
were
wooden
Chalices
,
and
golden
Priests
;
but
now
there
are
golden
Chalices
,
and
wooden
Priests
:
This
was
the
way
of
Papistry
,
for
to
have
outward
bravery
,
and
thought
to
gain
mens
devotion
that
way
;
but
when
there
were
wooden
Chalices
,
when
things
were
carryed
meanly
,
that
did
not
take
away
the
dignity
of
the
Ministery
,
but
by
the
holiness
of
their
lives
,
they
were
esteemed
of
the
more
,
and
the
Ordinances
were
not
accounted
the
worse
by
the
outward
simplicity
of
them
,
but
the
better
.
Let
us
that
are
acquainted
with
any
thing
of
the
minde
of
God
,
know
that
there
are
better
things
to
gain
respect
to
Religion
,
and
to
our selves
by
,
then
all
the
outward
things
;
be
not
afraid
therefore
of
sufferings
,
be
godly
,
and
let
sufferings
be
never
so
much
,
and
your
name
will
be
precious
.
Those
who
wandred
up
and
down
in
sheep-skins
,
and
goat-skins
,
Heb.
11.
yet
obtained
a
good
report
by
faith
.
Lastly
,
if
a
gracious
eye
can
see
so
much
excellency
in
the
Saints
,
in
outward
meanness
,
how
much
more
shall
they
see
when
they
come
to
their
glory
,
when
all
the
treasures
of
Heaven
shall
come
to
be
opened
,
and
all
the
good
of
Heaven
let
out
to
them
,
when
they
shall
be
wholly
free
from
sin
,
when
the
robes
shall
be
brought
out
,
and
the
glorious
garments
,
and
they
shal
walk
with
Christ
in
white
?
If
they
be
so
glorious
when
they
are
on
the
dunghil
,
what
shall
they
be
when
they
are
in
their
Kingdom
,
when
the
Bride
shall
come
trimmed
,
when
there
shall
be
a
suitableness
to
that
Bridegroom
Jesus
Christ
;
and
God
,
and
all
the
Angels
shall
come
to
solemnize
the
marriage
?
There
shall
be
a
time
here
,
when
wicked
men
shall
take
hold
upon
the
skirt
of
a
Iew
,
and
say
,
I
will
go
with
you
,
for
I
have
heard
God
is
with
you
:
How
much
more
afterwards
will
the
great
ones
and
mighty
ones
of
the
earth
be
ready
to
catch
hold
upon
the
Saints
,
and
say
,
O
that
we
might
go
with
you
,
though
it
were
but
to
attend
upon
you
?
This
is
the
day
of
visitation
,
1
Pet.
2.
12.
in
which
they
shall
glorifie
God
.
There
are
three
days
of
visitation
,
and
in
all
those
days
of
visitation
men
shall
glorifie
God
in
the
behalf
of
Gods
people
.
First
,
When
the
time
shall
come
that
God
shall
visit
their
souls
,
and
work
any
good
upon
their
souls
.
Secondly
,
the
time
of
affliction
,
when
they
are
upon
their
sick-beds
:
though
in
prosperity
they
contemn
you
,
and
speak
evil
of
you
,
yet
in
the
day
that
God
shall
visit
them
,
and
lay
his
hand
upon
them
,
then
they
shall
say
,
This
is
the
onely
people
that
live
upon
the
earth
,
and
send
for
such
a
one
.
Thirdly
,
they
shall
glorifie
God
in
the
Day
of
Judgement
,
when
they
shall
see
the
glory
of
these
,
and
they
shall
say
,
These
are
those
we
despised
,
and
called
Hypocrites
,
now
we
see
they
are
no
Hypocrites
:
as
those
foolish
Virgins
that
wanted
oyl
,
when
the
Bridegroom
came
,
then
they
asked
oyl
of
the
wise
Virgins
;
it
may
be
before
they
would
not
acknowledge
it
was
oyl
,
it
was
water
with
them
before
,
but
now
it
is
oyl
:
so
now
they
shall
see
they
were
godly
,
and
not
hypocrites
,
and
they
were
not
notions
that
they
heard
of
,
but
realities
.
And
thus
much
of
the
excellency
that
a
gracious
heart
does
see
in
those
that
are
godly
,
though
never
so
mean
and
afflicted
outwardly
.
The
fifth
Point
is
,
CHAP.
XVIII
.
A
gracious
heart
will
appear
for
the
people
of
God
,
whatsoever
sufferings
may
follow
upon
it
.
A
Gracious
heart
will
appear
outwardly
with
Gods
people
,
and
be
on
their
side
,
whatsoever
sufferings
may
follow
upon
it
.
Many
things
useful
for
the
opening
and
enlarging
this
point
,
fall
into
the
former
,
and
therefore
I
shall
be
the
briefer
in
it
.
The
Point
is
of
great
use
in
these
times
,
wherein
God
calls
for
so
much
appearing
in
his
cause
,
for
his
people
;
but
generally
men
seek
a
safe
way
to
themselves
as
they
think
,
to
keep
their
Religion
within
,
and
not
to
venture
themselves
,
by
appearing
what
they
are
;
and
if
any
shall
be
so
forward
,
to
appear
outwardly
what
they
are
inwardly
,
these
are
deserted
.
St.
Pauls
complaint
,
2
Tim.
1.
15.
and
chap.
4.
16.
may
justly
be
the
complaint
of
many
of
Gods
Servants
in
our
times
;
Thou
knowest
that
all
they
which
are
in
Asia
be
turned
away
from
me
,
of
whom
are
Phygellus
,
and
Hermogenes
:
At
my
first
answer
no
man
stood
with
me
,
but
all
men
forsook
me
.
This
is
no
new
thing
in
the
world
,
every
age
affords
many
examples
in
this
kinde
,
and
ours
excels
;
but
certainly
,
it
is
the
duty
of
all
who
would
approve
themselves
to
God
,
to
be
willing
to
appear
with
,
and
for
the
Saints
in
their
troubles
.
First
,
the
Saints
are
dear
to
God
,
therefore
God
Secondly
,
they
hold
out
the
honor
of
God
in
the
They
stand
for
God
;
in
appearing
therefore
for
them
,
and
their
cause
,
ye
appear
for
God
himself
:
the
cause
is
yours
as
well
as
theirs
,
if
God
be
yours
.
Thirdly
,
they
need
encouragement
,
especially
in
Wo
to
him
that
is
alone
:
If
any
should
fail
,
if
any
should
miscarry
through
your
deserting
,
or
not
coming
in
and
joyning
with
them
,
it
will
prove
a
sore
and
a
fearful
evil
against
you
.
If
any
of
Gods
servants
in
affliction
shall
go
to
God
,
and
make
their
means
to
him
,
and
in
the
grief
of
their
souls
tell
him
,
how
you
have
left
them
,
how
they
are
alone
in
so
great
a
cause
,
whereas
such
and
such
might
have
afforded
much
help
and
encouragement
;
surely
this
will
witness
fearfully
against
you
,
and
it
will
go
ill
with
you
;
Certainly
you
bring
much
guilt
upon
your
souls
,
in
deserting
the
Saints
in
the
time
of
their
affliction
:
Hence
Paul
prayed
,
that
God
would
not
lay
to
the
charge
of
those
in
Asia
that
left
him
in
his
first
answer
.
Fourthly
,
not
appearing
,
is
a
betraying
the
truth
:
It
is
a
speech
of
Zuinglius
,
in
his
third
Epistle
;
We
may
as
well
with
Dioclesian
,
worship
at
the
Altar
of
Jupiter
or
Venus
,
as
hide
our
faith
under
Antichrist
:
He
that
is
not
with
me
,
is
against
me
,
says
Christ
.
Fifthly
,
Christ
appears
most
for
his
people
in
their
was
afflicted
,
the
Angel
of
his
presence
was
then
with
them
,
his
love
and
his
pity
was
towards
them
,
he
bare
them
,
and
carried
them
:
Psal.
69.
9.
The
Zeal
of
thine
house
hath
eaten
me
up
,
the
reproaches
of
them
that
reproached
thee
,
are
faln
upon
me
.
You
know
the
place
is
spoken
of
Christ
,
and
these
words
were
spoken
when
the
Church
was
in
a
very
ill
case
,
as
appears
in
the
Psalm
.
Sixthly
,
times
of
affliction
are
the
especial
times
Especially
hence
it
is
recorded
of
Davids
brethren
,
and
fathers
house
,
1
Sam.
22.
1.
When
David
was
persecuted
,
and
came
to
the
Cave
of
Adullam
,
when
they
heard
it
,
they
went
down
thither
to
him
;
they
ventured
the
displeasure
,
the
rage
of
Saul
,
the
forfeiting
all
their
estates
,
to
go
down
to
David
their
brother
,
both
his
father
and
mother
was
there
,
though
very
old
now
,
as
appears
ver.
3.
Basils
forwardness
Chrys.
l.
2.
de
Sacerd.
in
appearing
for
his
friend
in
danger
,
mightily
affected
Chrysostom
:
he
tells
of
him
,
that
he
hazarded
himself
much
,
to
deliver
his
friend
in
danger
,
and
being
blamed
by
some
for
venturing
so
much
,
he
gave
this
answer
,
I
have
not
learned
to
love
otherwise
,
I
know
not
how
to
manifest
my
love
but
thus
.
Seventhly
,
when
Gods
people
suffer
most
in
Gods
cause
,
it
is
then
most
honorable
to
be
called
forth
to
left
hand
,
upon
this
ground
,
because
that
hand
was
weakest
,
and
most
subject
to
danger
;
the
most
honorable
of
the
kingdom
were
set
to
defend
,
where
there
was
most
weakness
and
most
danger
:
If
the
people
of
God
be
brought
low
,
if
they
be
brought
under
by
affliction
,
if
the
cause
of
God
in
them
seem
to
be
in
danger
,
then
to
come
in
and
appear
,
to
stand
by
them
,
and
for
them
,
this
is
honorable
.
Eighthly
,
this
appearing
for
the
Saints
,
and
joyning
with
them
in
their
affliction
,
shall
be
highly
rewarded
Saul
,
Abiathar
fled
to
him
with
the
Ephod
,
and
abode
with
him
;
Although
self-respects
might
move
him
,
Saul
having
slain
his
father
,
and
fourscore
and
four
priests
of
the
Lord
,
and
if
he
had
not
escaped
,
he
had
gone
to
it
too
;
yet
because
he
was
with
David
in
his
affliction
,
mark
how
Solomon
respects
him
for
it
,
1
Kings
2.
26.
Thou
art
worthy
of
death
,
but
I
will
not
put
thee
to
death
,
but
go
to
Anathoth
,
to
thine
own
fields
,
because
thou
barest
the
Ark
of
the
Lord
God
before
my
father
David
,
and
because
thou
hast
been
afflicted
in
all
wherein
my
father
was
afflicted
.
Josephus
reports
of
Agrippa
,
that
being
bound
with
chains
,
and
sent
to
prison
by
Tiberius
,
for
wishing
Caius
in
the
Empire
;
one
Thaumastus
one
of
Caius
his
Servants
carrying
a
pitcher
of
water
,
met
him
,
and
Agrippa
being
very
thirsty
,
desired
him
to
give
him
drink
,
which
he
willingly
did
;
upon
which
Agrippa
said
,
This
service
thou
hast
done
in
giving
me
drink
,
shall
do
thee
good
another
day
:
afterwards
when
Caius
was
Emperor
,
and
Agrippa
was
made
King
;
he
first
begged
Thaumastus
his
liberty
Joseph
.
Antiq.
l.
18.
c.
8.
of
the
Emperor
,
and
made
him
a
free
man
,
then
he
made
him
his
chief
Officer
over
all
his
affairs
,
and
after
his
decease
,
he
took
order
he
should
continue
in
the
same
office
with
his
son
.
This
Agrippa
was
a
wicked
man
,
who
thus
rewarded
him
that
relieved
him
in
his
affliction
:
it
was
the
same
Agrippa
whom
the
Angel
smote
,
and
was
eaten
up
of
worms
,
because
he
gave
not
glory
unto
God
:
How
much
more
then
will
Christ
reward
those
,
who
shall
give
him
in
his
members
,
cups
of
water
in
their
affliction
,
yea
,
who
shall
so
joyn
with
them
,
as
to
hazard
themselves
for
them
?
surely
they
shall
not
go
without
their
reward
,
when
Christ
comes
in
his
glory
,
he
will
own
them
.
But
how
must
we
appear
?
what
doth
this
point
require
First
,
when
Gods
servants
,
and
their
cause
,
are
accused
,
and
condemned
,
you
must
not
be
silent
,
you
must
not
let
it
pass
,
as
being
afraid
to
be
accounted
one
belonging
to
them
.
Luther
in
an
Epistle
to
Staupitius
,
a
German
Divine
,
says
,
That
when
Jesus
Christ
is
condemned
and
blasphemed
,
it
is
no
time
to
fear
,
but
to
cry
out
;
yea
he
professes
,
that
he
had
rather
be
accounted
any
thing
,
then
to
be
accused
of
wicked
silence
in
Gods
cause
;
Let
me
be
reputed
proud
,
covetous
,
an
adulterer
,
a
murtherer
,
an
enemy
to
the
Pope
,
guilty
of
all
kinde
of
vices
,
so
I
be
not
found
guilty
of
wicked
silence
,
when
the
Lord
Christ
suffers
.
In
Eusebius
his
History
,
l.
5.
c.
3.
we
finde
a
Letter
that
the
Christians
of
Vienna
,
and
Lyons
in
France
,
sent
to
their
brethren
in
Asia
and
Phrygia
,
in
which
they
tell
of
a
notable
example
of
a
brave
Noble
man
,
Vetius
Epagathus
,
appearing
in
the
cause
of
the
Christians
,
not
being
able
to
bear
their
unjust
dealings
against
them
,
when
he
heard
those
vile
accusations
against
them
,
and
condemnations
of
them
,
he
desired
that
he
might
be
heard
to
plead
for
the
brethren
,
but
those
at
the
Tribunal
being
utterly
against
it
,
because
he
was
a
Noble
man
,
the
President
would
not
admit
of
his
petition
,
but
onely
asked
him
if
he
were
a
Christian
,
he
professed
aloud
,
that
he
was
,
and
so
was
taken
amongst
the
number
of
Martyrs
,
and
called
the
Advocate
of
Christians
.
Secondly
,
appear
for
them
,
by
visiting
them
in
their
Thirdly
,
we
must
be
ready
and
willing
to
entertain
such
as
suffer
.
Fourthly
,
we
must
use
all
the
interest
we
have
in
any
friends
,
improve
all
opportunities
for
the
relief
of
Theodoret
tells
a
famous
story
of
one
Terentius
,
a
Captain
in
the
Emperor
Valens
his
Army
,
who
returning
Theod.
l.
4.
bist
.
eccl.
c.
32.
from
Armenia
with
a
great
Victory
,
the
Emperor
bade
him
ask
what
reward
he
would
;
he
onely
asked
as
a
recompence
of
all
his
Service
,
that
there
might
be
granted
a
Church
to
the
Orthodox
in
Antioch
,
that
they
might
freely
meet
in
publique
:
this
he
knew
could
not
but
be
exceeding
displeasing
to
Valens
the
Emperor
,
because
he
was
an
Arrian
,
and
so
it
proved
,
for
the
Emperor
tore
his
Petition
,
and
bade
him
ask
something
else
;
but
Terentius
gathered
up
the
torn
pieces
of
the
Paper
,
and
said
,
This
I
ask
as
a
reward
of
my
Service
,
and
I
will
ask
nothing
else
.
How
few
wil
now
improve
such
interest
in
great
ones
,
such
opportunities
for
the
relieving
the
persecuted
Servants
of
God
?
Fifthly
,
we
must
improve
all
our
gifts
,
parts
,
abilities
for
them
,
in
pleading
for
them
:
Thus
in
the
Justin
Martyr
,
in
his
Apologies
;
and
Tertullian
,
and
one
Aristides
an
Athenian
Phylosopher
,
a
man
admirably
learned
and
eloquent
,
because
the
Emperor
then
was
much
delighted
in
learning
,
he
made
use
of
his
eloquence
and
learning
,
for
Christ
and
his
Saints
,
making
eloquent
Orations
before
the
Emperor
for
them
:
and
another
Quadratus
Atheniensis
,
when
Euseb.
l.
4
c.
4.
Cent.
Magd.
Cent.
2.
c.
3.
p.
16.
Adrian
came
to
Athens
,
he
presented
a
Book
to
him
,
pleading
for
Christian
Religion
;
God
blessed
the
endeavors
of
these
much
,
for
the
mollifying
the
Emperors
heart
towards
the
Christians
.
Sixthly
,
we
must
be
willing
to
suffer
with
them
;
I
John
who
also
am
your
brother
,
and
companion
in
tribulation
,
and
in
the
Kingdom
and
patience
of
Jesus
Christ
:
many
are
willing
to
be
brethren
,
and
companions
in
the
kingdom
,
but
not
in
tribulation
,
and
in
the
patience
of
Jesus
Christ
;
Heb.
10.
33.
it
was
the
commendations
of
those
Christians
mentioned
there
,
that
they
were
companions
of
those
that
were
ill
used
for
the
cause
of
Christ
.
Wherefore
for
application
,
let
us
know
our
duty
,
Those
words
,
Hosea
11.
12.
Judah
ruleth
with
God
,
the
old
Latine
hath
it
,
Testis
descendit
cum
Deo
,
He
descends
a
witness
with
God
,
and
so
the
words
will
bear
,
if
the
pricks
be
altered
,
which
may
be
,
being
according
to
the
opinion
of
many
put
in
,
in
latter
times
;
Ribera
maintains
this
reading
,
and
hath
two
good
notes
upon
it
:
First
,
Others
leave
the
true
worship
of
God
,
but
Iudah
continues
,
and
so
witnesses
to
his
truth
.
Secondly
,
He
descends
,
he
is
content
to
be
in
a
lower
condition
;
though
he
be
fewer
,
and
not
so
flourishing
as
Israel
,
yet
if
he
may
be
Gods
witness
,
he
is
content
.
Thus
should
we
be
willing
to
descend
to
witness
for
the
truth
,
to
leave
the
flourishing
people
of
the
world
,
and
to
joyn
with
the
lowest
and
meanest
.
Ordinarily
men
deal
with
the
suffering
servants
of
God
,
as
Demas
dealt
with
St.
Paul
,
they
forsake
him
,
embracing
this
present
world
;
but
if
you
finde
any
inclination
of
heart
that
way
,
conceive
as
if
Christ
were
now
speaking
to
you
,
Will
you
also
forsake
me
?
Take
heed
of
flattering
your selves
,
of
putting
off
this
duty
with
any
vain
pleas
,
or
pretences
,
or
excuses
;
God
sees
what
lies
at
the
bottom
.
We
read
Iudg.
5.
divers
of
the
Tribes
are
blamed
,
for
not
coming
in
to
help
to
joyn
with
Barak
and
Deborah
;
and
in
their
rebuke
,
their
excuses
are
mentioned
,
as
some
were
to
follow
their
business
at
sea
,
they
could
not
come
:
and
especially
Asher
,
he
was
to
stand
in
his
own
breaches
to
defend
himself
,
ver
.
17.
Reuben
must
follow
his
business
,
and
look
to
his
sheep
,
he
could
not
come
,
ver.
16.
yet
these
are
rebuked
,
but
Zebulon
and
Nepthali
are
commended
for
a
people
that
jeoparded
their
lives
unto
the
death
,
they
are
honored
for
this
.
The
people
of
God
were
now
in
a
low
condition
,
in
great
affliction
,
and
no
excuse
could
serve
turn
,
for
their
not
joyning
with
their
brethren
;
whatsoever
necessities
,
inabilities
we
may
pretend
,
that
keep
us
from
appearing
in
the
behalf
of
,
and
joyning
with
Gods
people
in
their
afflicted
estate
,
it
will
not
bear
us
out
before
the
Lord
;
In
times
of
storm
,
all
should
come
in
and
help
.
The
two
Tribes
and
the
half
on
the
other
side
Iordan
,
must
not
think
to
abide
peaceably
in
their
possessions
,
while
their
brethren
were
warring
for
theirs
,
but
they
must
joyn
with
them
in
their
battels
,
until
they
were
in
their
possessions
likewise
.
It
is
a
sore
and
great
evil
,
not
to
joyn
with
Gods
servants
in
their
troubles
;
but
how
great
an
evil
then
is
it
,
to
adde
affliction
to
their
affliction
,
to
joyn
with
their
enemies
against
them
,
especially
when
they
are
weak
in
their
suffering
condition
?
Gods
wrath
against
Amalek
was
,
because
he
came
out
against
Israel
in
the
wilderness
,
and
not
onely
so
,
but
smote
the
hindmost
of
them
,
even
all
that
were
feeble
behinde
them
,
when
they
were
faint
and
weary
,
Deut.
25.
18.
Now
you
shall
finde
that
the
wrath
of
God
was
never
so
dreadful
against
any
,
as
against
the
Amalekites
:
for
,
First
,
observe
what
expressions
of
indignation
the
Lord
hath
against
them
.
First
,
This
wickedness
of
Amalek
,
and
his
destruction
,
must
be
wrote
for
a
memorial
in
a
book
,
and
rehearsed
in
the
ears
of
Ioshua
.
Secondly
,
God
will
utterly
put
out
the
remembrance
of
Amalek
from
under
Heaven
.
Thirdly
,
The
Lord
swears
that
he
will
have
war
with
Amalek
,
from
generation
to
generation
;
all
these
Exod.
17.
14
,
16.
Fourthly
,
Gods
anger
for
many
years
after
continued
against
Amalek
.
Numb.
24.
20.
His
latter
end
shall
be
,
that
he
perish
for
ever
:
and
Deut.
25.
19.
Moses
gives
a
charge
,
that
after
Israel
was
possessed
of
his
inheritance
,
that
he
must
blot
out
the
remembrance
of
Amalek
from
under
Heaven
,
Thou
shalt
not
forget
it
.
And
further
,
although
at
the
first
,
when
Amalek
came
against
Israel
,
there
was
a
great
slaughter
of
them
,
yet
more
then
four
hundred
years
after
,
1
Sam.
15.
2.
God
says
,
He
remembred
what
Amalek
did
to
Israel
,
and
gave
a
charge
to
Saul
to
go
and
smite
them
,
and
utterly
to
destroy
all
they
had
,
not
to
spare
,
but
to
slay
Man
and
Woman
,
Infant
,
Suckling
,
Ox
,
Sheep
,
Camel
,
and
Ass
;
and
it
is
observable
,
whereas
in
all
other
places
that
were
not
of
Canaan
,
though
they
did
smite
the
male
,
yet
they
were
to
spare
the
women
,
the
little
ones
,
and
the
cattel
,
and
all
that
was
in
the
City
,
as
Deut.
20.
14.
but
not
so
in
Amalek
,
yet
Amalek
was
not
of
Canaan
;
God
had
a
more
special
quarrel
against
Amalek
,
then
against
any
of
the
other
Countries
:
Yea
,
whereas
in
Canaan
,
although
men
and
women
were
destroyed
,
as
in
Ai
,
Iosh
.
8.
Yet
the
cattel
,
and
the
spoyl
of
the
City
they
took
to
themselves
,
ver.
27.
but
they
might
not
do
so
in
Amalek
,
the
destroying
the
Cattel
,
and
all
there
was
in
it
,
was
for
the
greater
horror
,
to
shew
what
an
abominable
,
and
an
accursed
thing
Amalek
was
.
Yet
further
,
although
in
Jericho
they
destroyed
men
,
women
,
and
cattel
,
and
so
it
was
more
accursed
then
Ai
,
for
there
the
cattel
were
saved
;
yet
in
Jericho
the
gold
,
silver
,
brass
,
iron
,
were
consecrated
unto
God
,
Iosh.
7.
19.
but
so
it
must
not
be
in
Amalek
,
for
that
must
be
more
accursed
then
Iericho
.
And
God
was
so
strongly
set
upon
revenge
of
this
people
,
that
because
Saul
spared
Agag
,
and
the
fat
of
the
cattel
,
though
in
pity
,
though
under
pretence
of
Sacrifice
,
the
Lord
therefore
rejected
him
,
and
accounted
his
sin
as
rebellion
and
witchcraft
,
so
as
he
would
not
have
Samuel
so
much
as
mourn
for
him
,
1
Sam.
16.
1.
And
when
Agag
was
brought
before
Samuel
,
because
he
was
the
King
of
the
Amalekites
,
Samuel
,
though
he
were
a
loving
sweet
natured
man
,
yet
he
took
a
sword
,
and
himself
hewed
him
in
pieces
before
the
Lord
,
being
filled
with
Gods
indignation
against
Amalek
,
1
Sam.
15.
33.
And
Psalm
83.
7.
Ammon
and
Amalek
is
joyned
together
;
God
pronounces
of
the
Ammonite
,
that
to
the
tenth
generation
none
of
them
should
enter
into
the
Congregation
of
the
Lord
for
ever
;
Why
?
Because
they
met
not
Gods
people
in
the
way
,
with
bread
and
water
,
when
they
came
up
out
of
Egypt
,
Deut.
23.
4.
but
hired
Balaam
to
curse
them
.
God
expects
that
his
people
in
their
afflicted
estate
should
be
relieved
,
and
not
cursed
;
the
curse
of
the
Lord
will
pursue
those
,
who
deny
help
to
them
in
this
condition
,
especially
such
as
seek
to
adde
to
their
affliction
.
What
was
the
reason
that
Shimei
must
not
go
to
his
grave
in
peace
?
It
was
because
of
his
rayling
against
David
,
when
he
was
in
his
affliction
;
The
Jews
gave
Christ
gall
and
vinegar
when
he
was
upon
the
Cross
,
this
was
a
great
aggravation
of
their
sin
:
take
heed
that
you
give
not
the
servants
of
God
gall
and
vinegar
when
they
are
upon
,
or
under
the
cross
;
God
expects
you
should
bring
oyl
to
their
wounds
,
not
pour
brine
in
;
many
think
they
may
safely
trample
upon
such
as
are
down
;
when
the
hedge
is
broken
,
when
a
gap
begins
to
be
made
,
every
one
treads
it
down
lower
and
lower
:
but
know
,
when
the
day
of
the
recompences
of
Sion
shall
come
,
all
the
wrong
done
to
Gods
Servants
,
who
were
not
able
to
resist
the
malice
of
men
,
shall
be
recompenced
to
the
full
,
especially
such
wrong
as
was
done
them
in
their
affliction
;
God
takes
it
ill
that
any
should
once
look
upon
his
people
in
the
day
of
their
affliction
,
except
it
I
am
very
sore
displeased
with
the
Heathen
,
says
the
Lord
,
Zach.
1.
15.
Wherefore
?
They
helped
forward
the
affliction
;
and
mark
it
,
it
was
that
affliction
that
was
upon
Gods
people
,
out
of
Gods
displeasure
for
their
sin
:
and
does
God
take
that
so
ill
,
that
that
affliction
should
be
helped
forward
?
how
ill
then
will
he
take
it
,
how
sorely
will
he
be
displeased
,
when
the
affliction
that
his
people
suffer
for
his
name
,
is
helped
forward
?
Let
us
take
heed
of
any
hand
in
such
an
evil
as
this
;
but
let
us
know
that
it
is
our
honor
,
and
will
be
great
advantage
to
us
,
to
appear
for
to
be
helpful
,
and
comfortable
unto
the
Servants
of
God
in
their
sufferings
;
to
be
Obadiahs
,
Ebedmelechs
,
to
the
Prophets
of
the
Lord
.
Obadiah
pleads
this
with
the
Prophet
,
1
Kings
18.
13.
Was
it
not
told
my
Lord
what
I
did
?
when
he
was
afraid
of
danger
,
that
thereby
he
might
be
delivered
:
And
God
bade
Jeremiah
,
chap.
39.
16
,
17.
Go
to
Ebedmelech
,
and
tell
him
,
Behold
,
I
will
bring
evil
upon
this
City
,
but
I
will
deliver
thee
in
that
day
,
thou
shalt
not
be
given
into
the
hand
of
the
men
of
whom
thou
art
afraid
.
We
read
likewise
,
1
Sam.
15.
6.
of
a
merciful
work
of
Gods
providence
towards
the
posterity
of
such
,
who
had
been
kinde
to
his
servants
in
the
times
of
their
trouble
,
namely
the
Kenites
;
when
Amalek
was
to
be
destroyed
,
Saul
sent
to
the
Kenites
to
depart
from
among
the
Amalekites
,
lest
they
be
destroyed
with
them
:
Why
?
For
ye
shewed
kindeness
to
all
the
children
of
Israel
,
when
they
came
up
out
of
Egypt
:
Who
were
these
Kenites
?
How
long
since
was
his
kindeness
shewed
?
What
was
this
kindeness
?
For
the
first
,
The
Kenites
were
the
posterity
of
Jethro
,
Moses
his
Father
in
Law
;
this
you
may
see
,
Judges
1.
16.
For
the
second
,
This
kindeness
was
four
hundred
and
twenty
years
before
this
time
at
the
least
,
for
so
long
it
was
from
the
Children
of
Israels
being
then
in
the
wilderness
,
and
this
time
of
Sauls
reign
.
For
the
third
,
It
is
thought
of
some
to
be
the
kinde
visit
of
Iethro
,
visiting
his
son
in
law
,
and
Israel
in
the
wilderness
;
and
besides
,
directing
him
in
a
way
of
government
of
the
people
,
that
he
might
not
wear
away
himself
,
which
was
a
great
blessing
to
Israel
at
that
time
.
And
further
,
whereas
Moses
desired
him
to
go
with
him
to
direct
him
in
the
way
of
the
wilderness
,
where
they
should
go
;
it
is
like
he
did
it
in
part
,
but
though
he
did
not
stay
with
him
,
but
returned
to
his
Country
,
yet
it
is
probable
that
some
of
his
children
staid
,
and
went
along
with
Israel
,
and
were
helpful
to
them
in
their
way
:
for
Iudges
1.
16.
The
children
of
the
Kenite
,
are
said
to
go
up
out
of
the
city
of
palm-trees
with
the
children
of
Iudah
,
now
this
is
by
Jericho
,
the
first
City
the
Israelites
took
in
Cannan
,
as
appears
Deut.
34.
3.
therefore
it
s
like
that
they
accompanied
Israel
along
in
the
wilderness
,
and
so
shewed
kindeness
unto
them
,
which
the
Lord
here
remembers
.
Ye
who
are
willing
to
shew
kindeness
to
Gods
people
in
their
affliction
,
know
there
is
mercy
laid
up
in
store
for
you
,
and
your
posterity
:
that
childe
not
yet
born
may
many
years
hence
have
the
blessing
of
this
your
love
.
Let
no
vain
objections
therefore
,
no
carnal
reasonings
hinder
you
in
this
great
and
honorable
service
of
Christ
,
for
appearing
for
,
for
defending
of
,
rejoycing
in
the
persecuted
,
despised
,
afflicted
Saints
of
God
,
be
not
ashamed
of
them
,
look
not
shy
upon
them
,
deal
not
ruggedly
with
them
,
let
your
hearts
and
houses
be
open
to
them
,
let
their
spirits
be
comforted
,
their
bowels
be
refreshed
,
their
names
vindicated
,
their
cause
maintained
,
their
persons
honored
,
their
sorrows
eased
,
their
burthens
lightened
,
by
what
you
have
,
or
can
do
,
by
your selves
or
others
:
If
there
be
any
consolation
in
Christ
,
if
any
comfort
of
love
,
if
any
fellowship
of
the
Spirit
,
if
any
bowels
and
mercies
,
if
any
hope
,
any
desire
that
Jesus
Chirst
should
know
your
souls
in
the
day
of
your
adversity
,
fulfil
this
truth
now
opened
before
you
,
applyed
unto
you
,
this
duty
urged
upon
you
.
It
may
be
some
of
you
have
been
Moses's
,
such
as
have
been
drawn
out
of
the
water
,
out
of
great
afflictions
,
be
you
now
Moses's
to
others
,
seek
to
draw
them
out
if
it
may
be
,
howsoever
to
relieve
and
help
them
,
while
they
are
in
the
waters
;
and
the
blessing
not
of
Moses
,
but
of
Jesus
Christ
,
the
mighty
Savior
,
the
great
stander
up
for
,
and
comforter
of
his
people
,
in
times
of
straights
,
be
upon
you
.
CHAP.
XIX
.
Enjoyment
of
communion
with
Gods
people
,
is
worth
the
enduring
much
affliction
.
WE
are
now
come
to
the
sixth
doctrinal
Moses
choice
,
That
the
enioyment
of
communion
with
Gods
people
,
is
worth
the
enduring
of
a
great
deal
of
affliction
.
Moses
chooses
to
suffer
affliction
with
the
people
of
God
;
he
saw
they
were
Gods
people
,
and
that
it
was
a
good
thing
to
be
with
them
,
and
therefore
rather
then
he
would
not
be
with
them
,
he
was
content
to
lose
all
the
honors
of
Pharaohs
Court
,
and
put
himself
under
the
sorest
affliction
that
he
could
meet
withal
,
nothing
should
hinder
him
from
joyning
with
them
.
In
the
worst
times
of
the
Church
,
wherein
the
hardest
things
were
to
be
suffered
in
joyning
with
Gods
people
,
yet
even
then
would
those
who
had
gracious
hearts
choose
to
be
with
them
upon
the
hardest
terms
,
rather
then
to
be
from
them
with
all
outward
ease
,
and
carnal
delight
.
It
was
a
very
ill
time
when
there
was
a
separation
between
the
ten
Tribes
,
and
the
rest
,
when
the
ten
Tribes
left
the
Temple
,
left
the
Ordinances
of
God
,
and
followed
after
Jeroboam
;
this
was
a
very
hard
time
,
and
the
rather
because
Jeroboam
set
watchers
,
to
observe
who
would
go
from
him
unto
Judah
to
joyn
with
Gods
people
there
,
for
there
remained
the
true
Church
.
And
this
is
the
meaning
of
that
place
,
Hos.
5.
1.
Hear
ye
this
O
Priests
,
and
hearken
ye
house
of
Israel
,
and
give
ye
ear
O
house
of
the
king
,
for
judgement
is
towards
you
,
because
you
have
been
a
snare
on
Mizpah
,
and
a
net
spread
upon
Tabor
:
Now
these
two
places
,
were
places
that
were
between
Samaria
,
the
ten
Tribes
,
and
Jerusalem
;
whosoever
should
go
from
them
to
Ierusalem
,
to
joyn
with
Gods
people
there
in
the
true
worship
of
God
,
those
that
were
set
at
Mizpah
and
Tabor
,
would
spy
them
,
and
so
they
were
ready
to
be
taken
:
This
was
the
hard
condition
of
Gods
people
then
,
and
they
did
mightily
scorn
at
those
that
would
go
to
Jerusalem
to
worship
,
and
to
joyn
with
them
in
that
way
of
worship
.
And
therefore
Amaziah
said
to
Amos
,
(
Chap.
7.
ver.
12.
)
O
thou
Seer
,
go
,
flee
thee
away
into
the
land
of
Judah
,
and
there
eat
bread
,
and
prophesie
there
:
as
if
Amaziah
should
say
,
Judah
is
a
fitter
place
for
you
then
this
,
you
are
so
precise
,
and
strict
,
you
had
need
be
gone
to
Judah
,
we
are
Idolaters
here
,
and
no
true
Church
but
in
Judah
,
such
as
you
are
,
had
better
be
gone
to
Judah
:
And
so
it
is
usual
for
those
that
are
carnal
and
prophane
,
to
scorn
at
those
that
are
godly
.
Yet
though
things
were
so
hard
in
these
times
,
that
there
were
watches
and
spies
set
to
watch
over
them
,
and
they
did
contemn
those
that
did
look
towards
Judah
,
yet
those
that
were
godly
would
not
be
discouraged
,
but
would
go
,
and
joyn
with
Gods
people
notwithstanding
all
this
:
and
therefore
you
have
it
in
2
Chron.
11.
16.
what
was
the
way
of
Gods
servants
in
that
time
,
when
it
was
such
a
difficult
thing
to
joyn
with
Gods
people
:
All
such
as
set
their
hearts
to
seek
the
Lord
God
of
Israel
:
there
were
a
company
of
them
that
would
stay
in
Samaria
,
that
might
have
good
wishes
,
that
times
were
better
,
and
things
were
better
,
but
would
not
suffer
any
thing
,
to
go
and
joyn
with
Gods
people
,
where
they
might
have
the
Ordinances
in
a
pure
maner
;
but
all
such
as
set
their
hearts
to
seek
the
Lord
,
and
resolved
whatsoever
came
of
it
,
they
would
have
God
in
the
purity
of
his
Ordinances
,
they
went
up
to
Jerusalem
:
And
So
it
was
in
the
Primitive
times
,
they
were
very
hard
times
for
Gods
people
,
and
the
people
of
God
,
and
Christians
were
discovered
by
their
meetings
together
;
if
so
be
all
of
them
would
have
separated
one
from
another
,
and
kept
their
Religion
to
themselves
,
they
might
not
have
been
discovered
,
but
though
it
were
with
hazard
of
their
lives
,
they
would
joyn
together
,
and
meet
together
;
and
therefore
when
any
was
converted
,
it
is
said
,
they
were
added
to
the
Church
.
And
S.
Paul
,
Heb.
10.
25.
lays
a
charge
upon
them
,
though
it
were
at
such
a
time
as
they
hazarded
their
lives
,
Not
to
forsake
the
assembly
of
the
Saints
,
as
the
maner
of
some
is
.
And
Mr.
Calvin
in
a
Sermon
upon
that
Text
,
Seek
ye
my
face
,
interpreting
it
thus
,
The
face
of
God
is
Gods
Ordinances
;
as
a
man
is
known
by
his
face
,
so
God
maketh
himself
known
in
his
Ordinances
;
and
so
he
urges
that
place
,
Seek
my
face
,
that
all
Christians
in
conscience
are
bound
to
go
where
Gods
Ordinances
may
be
enjoyed
,
if
possibly
they
can
:
And
he
says
further
,
It
is
better
they
should
scrape
the
ground
with
their
nails
,
then
to
be
any
where
else
,
where
they
should
not
ioyn
with
Gods
people
in
the
ways
of
his
Ordinances
.
Certainly
,
it
is
a
great
blessing
to
be
with
them
,
though
upon
never
such
hard
terms
in
regard
of
afflictions
.
That
is
observable
that
we
read
of
Jacob
blessing
his
sons
,
Gen.
49.
28.
it
is
said
,
He
blessed
every
one
of
them
;
How
was
that
?
for
you
shall
finde
he
rather
seemed
to
curse
three
of
them
,
Reuben
,
Simeon
,
and
Levi
;
he
speaks
onely
of
evil
to
them
;
but
because
they
were
not
rejected
,
from
being
amongst
Gods
people
,
although
they
were
to
be
under
great
and
sore
afflictions
,
yet
they
are
said
to
be
blessed
.
Well
,
but
why
should
we
suffer
much
affliction
for
First
,
that
point
we
handled
before
,
might
be
the
excellent
of
the
earth
,
Isaiah
43.
4.
I
do
not
now
speak
of
them
particularly
,
though
every
Saint
is
honorable
,
but
especially
they
are
honorable
in
a
way
of
Church
communion
:
Now
we
know
it
is
a
credit
,
and
priviledge
to
have
society
with
those
that
are
honorable
;
Gods
people
are
so
,
they
are
the
glory
of
the
world
:
as
for
others
,
God
speaks
of
them
as
dirt
and
dross
,
Psal.
119.
118
,
119.
but
now
Gods
people
are
called
the
glory
of
God
himself
,
Isaiah
4.
5.
now
it
is
good
being
with
such
as
those
are
.
Peter
,
when
he
saw
but
two
of
Gods
servants
together
with
Christ
,
Moses
and
Elias
,
says
,
It
is
good
being
here
,
let
us
make
three
Tabernacles
,
one
for
thee
,
one
for
Moses
,
and
one
for
Elias
;
he
never
thought
of
himself
,
it
is
good
being
here
,
though
he
should
lye
in
the
field
,
and
in
the
rain
:
and
so
says
a
gracious
heart
,
It
is
good
being
here
with
Gods
people
,
for
they
are
precious
,
whatsoever
hardship
we
suffer
amongst
them
.
Secondly
,
there
is
no
such
comfortable
communion
First
,
in
the
very
beholding
of
the
shining
of
the
graces
of
Gods
Spirit
in
them
;
says
Heathen
Seneca
,
The
very
look
of
a
good
man
delights
me
:
What
Besides
,
there
is
a
blessed
fragrancy
of
graces
in
My
beloved
is
gone
down
into
his
garden
,
to
the
beds
of
spices
;
the
Catholike
Church
is
as
the
garden
,
and
every
particular
Church
,
if
it
be
as
it
should
be
,
is
as
a
bed
of
spices
,
that
gives
forth
a
very
fragrant
smell
.
It
is
reported
of
Alexander
,
his
body
was
of
such
an
exact
constitution
,
that
it
gave
a
sweet
scent
where
it
went
:
and
so
a
Church
is
of
so
good
a
constitution
,
that
it
gives
forth
a
wonderful
sweet
fragrant
smell
to
those
that
have
their
right
senses
.
Again
,
no
such
comfort
as
in
communion
with
Gods
people
,
in
regard
of
the
nearness
of
their
union
one
they
were
carnal
.
If
you
were
more
spiritual
,
there
would
not
be
such
division
between
you
.
As
it
is
in
wicked
communion
,
those
who
are
more
spiritually
wicked
,
(
for
there
is
a
kinde
of
spiritual
wickedness
)
they
do
more
unite
together
,
those
that
are
more
fleshly
wicked
,
do
not
so
closely
unite
,
as
your
drunkards
,
and
prophane
fellows
,
though
they
call
good
fellows
,
yet
upon
every
cross
word
,
they
are
ready
to
fall
out
:
but
others
that
are
wicked
in
a
malicious
way
against
the
godly
,
and
wicked
in
a
way
of
policy
,
to
work
to
undermine
the
way
of
godliness
,
such
as
those
joyn
together
a
great
deal
more
strongly
,
then
those
that
joyn
together
in
an
outward
fleshly
way
;
Now
because
Gods
people
are
spiritual
in
a
gracious
way
,
therefore
they
have
such
near
union
,
and
union
causes
abundance
of
comfort
.
We
read
Exodus
26.
of
two
sorts
of
Curtains
for
the
Tabernacle
,
the
one
,
verse
1.
of
fine
twined
linen
,
blew
,
purple
and
scarlet
,
and
the
tatches
were
of
gold
to
couple
them
;
the
other
were
of
goats
hair
,
ver.
7.
and
the
tatches
to
couple
them
were
of
brass
,
ver.
11.
Which
may
set
forth
the
several
sorts
of
people
in
the
Church
;
some
are
of
a
finer
make
then
others
,
more
spiritual
,
and
the
bonds
of
their
union
are
golden
,
others
are
more
course
,
and
the
bonds
of
their
union
are
not
so
glorious
;
but
this
is
a
truth
for
ever
,
the
more
spiritual
,
the
more
union
,
the
more
pure
the
souls
of
men
are
,
and
of
the
more
excellent
temper
,
the
more
close
,
sweet
,
excellent
in
their
union
.
Again
,
no
such
comfort
as
with
Gods
people
,
because
of
the
suitableness
of
that
disposition
that
is
in
Fifthly
,
no
such
joy
as
is
to
be
had
in
communion
with
them
,
because
of
their
entireness
of
love
,
entireness
My
Dove
is
but
one
,
and
it
follows
,
the
daughters
saw
her
,
and
blessed
her
;
an
oneness
of
heart
is
a
blessed
thing
,
no
such
entireness
,
such
oneness
any
where
as
amongst
the
Saints
:
their
love
is
spiritual
,
and
not
upon
base
grounds
,
as
the
love
of
others
is
,
there
is
not
that
base
aiming
at
self
as
in
others
:
a
carnal
heart
cannot
love
another
,
but
in
some
base
respect
to
himself
;
but
now
it
is
not
self
that
is
the
the
ground
of
the
love
between
those
that
are
truly
gracious
and
godly
,
but
God
that
is
between
them
,
and
with
them
,
the
ground
of
their
love
is
more
spiritual
,
and
therefore
it
is
a
kinde
of
divine
love
,
and
not
so
drossie
as
others
.
Sixthly
,
no
communion
so
comfortable
in
regard
Of
all
men
I
would
not
trust
those
that
are
so
precise
:
Indeed
,
if
you
do
take
all
refuse
that
make
profession
,
you
may
say
so
,
but
a
gracious
heart
can
savor
who
is
godly
,
and
will
not
trust
every
one
that
talks
of
Religion
,
but
such
as
are
truly
godly
,
they
dare
trust
them
,
and
venture
their
lives
with
them
:
no
communion
in
which
we
can
ease
our selves
of
our
burthens
,
as
where
there
are
a
company
of
true
gracious
humble
Saints
in
communion
one
with
another
.
So
that
put
these
together
,
and
you
see
the
second
reason
why
it
is
worth
the
enduring
so
much
affliction
to
have
communion
with
the
people
of
Thirdly
,
it
is
worth
the
enduring
a
great
deal
of
affliction
,
to
have
communion
with
them
;
because
it
is
in
their
communion
,
in
which
the
solemn
worship
of
God
is
set
up
;
now
it
is
worth
the
enduring
of
a
great
deal
,
to
be
where
that
is
.
In
Judah
is
God
known
,
and
his
name
is
great
in
Israel
:
he
hath
honor
by
others
,
but
his
name
is
great
in
Israel
,
in
his
Church
;
What
a
comfortable
thing
is
it
,
and
blessed
,
and
worth
the
enduring
of
much
,
to
have
multitudes
of
Gods
people
joyn
with
one
heart
,
in
setting
out
the
praises
of
God
,
sitting
at
his
Table
,
sitting
before
him
,
lifting
up
the
name
of
the
great
God
,
making
his
praise
glorious
:
When
the
Saints
are
gathered
together
for
this
end
,
in
this
work
,
Christ
is
there
present
with
them
,
praising
God
,
he
joyns
with
them
in
this
work
,
Heb.
2.
12.
In
the
midst
of
the
Church
will
I
praise
thee
;
this
is
spoken
of
Christ
,
it
is
quoted
out
of
Psal.
22.
22.
which
is
prophetical
of
Christ
:
who
would
not
be
in
such
acts
of
worship
,
to
joyn
with
such
as
Christ
joyns
with
?
If
God
be
our
God
,
and
dear
to
our
souls
,
his
worship
is
dear
to
us
;
and
if
there
be
any
people
in
the
world
,
among
whom
God
is
truly
worshipped
,
it
is
a
great
affliction
not
to
be
with
them
.
It
is
the
observation
of
one
Interpreter
upon
that
place
in
Isa.
6.
where
the
Cherubims
cryed
,
Holy
,
holy
,
holy
,
Lord
God
of
hosts
,
the
earth
is
full
of
thy
glory
:
the
Prophet
cryes
out
,
Wo
unto
me
,
I
am
undone
,
because
I
am
a
man
of
unclean
lips
,
unfit
to
joyn
with
those
that
are
praising
of
God
:
howsoever
the
meaning
of
that
place
be
,
yet
thus
we
may
make
use
of
it
,
to
be
a
great
affliction
,
and
cause
there
is
to
cry
out
,
Wo
to
our selves
,
when
we
hear
of
Gods
people
crying
out
,
Holy
,
holy
,
holy
,
Lord
God
of
Hosts
;
if
we
be
not
amongst
them
,
though
it
be
in
the
wilderness
,
yet
if
Gods
worship
be
set
up
,
the
people
of
God
have
a
feast
:
When
the
Israelites
were
to
go
from
Egypt
,
into
the
wilderness
,
Moses
says
,
they
must
go
thither
to
keep
a
feast
unto
the
Lord
;
What
was
that
feast
in
the
wilderness
,
but
the
setting
up
the
worship
of
God
?
Fourthly
,
no
communion
,
no
society
in
which
there
is
so
much
profit
and
benefit
,
as
to
be
amongst
these
.
shall
binde
up
the
soul
of
my
Lord
in
the
bundle
of
life
:
to
be
amongst
Gods
people
,
is
to
be
bound
up
in
the
bundle
of
life
;
much
good
we
enjoy
in
them
,
and
the
more
communion
we
have
,
the
more
interest
we
have
in
all
their
gifts
,
and
graces
,
and
prayers
:
and
therefore
we
read
of
Daniel
,
when
he
had
a
great
work
to
do
,
how
he
makes
use
of
that
interest
he
had
in
the
prayers
of
the
godly
,
Daniel
2.
17
,
18.
It
is
a
great
blessing
to
have
an
interest
in
the
prayers
of
the
Saints
,
and
so
in
all
their
gifts
,
1
Cor.
3.
22
,
23.
Whether
Paul
,
or
Apollos
,
or
Cephas
,
&c.
all
are
yours
,
and
you
are
Christs
:
as
if
he
should
say
,
there
need
no
such
envying
one
at
another
,
to
say
,
I
am
of
Paul
,
and
another
of
Apollos
,
and
another
of
Cephas
,
for
all
are
yours
;
all
the
gifts
,
and
graces
of
all
the
worthies
of
the
Lord
,
are
all
yours
,
they
are
all
for
your
good
,
and
you
have
interest
in
them
all
:
in
communion
with
the
Saints
,
there
is
watching
over
one
another
,
and
quickning
one
another
,
and
admonishings
,
and
wholesome
counsels
,
and
stirring
up
the
graces
of
God
that
are
in
one
another
:
Have
you
not
felt
your selves
,
when
you
have
come
away
from
a
spiritual
communion
,
to
come
away
with
hearts
raised
,
and
spirits
inflamed
for
God
,
and
so
strengthened
,
that
your
resolutions
have
been
up
,
to
do
or
suffer
any
thing
for
the
Lord
;
as
in
Mal.
3.
16.
Those
that
feared
the
Lord
,
spake
often
to
one
another
,
quickned
the
hearts
of
one
another
;
and
so
in
Acts
18.
5.
And
when
Silus
,
and
Timotheus
,
was
come
from
Macedonia
,
Paul
was
pressed
in
spirit
,
and
testified
to
the
Iews
,
that
Iesus
was
Christ
:
Certainly
in
their
converse
together
,
S.
Paul
found
his
spirit
wrought
upon
,
and
refreshed
,
so
that
the
Text
says
,
when
Timotheus
was
come
,
Paul
was
pressed
in
spirit
.
Fifthly
,
it
is
good
being
with
Gods
servants
,
though
The
Lord
thy
God
in
the
midst
of
thee
is
mighty
;
he
will
save
thee
,
he
will
rejoyce
over
thee
with
joy
,
he
will
rest
in
his
love
,
he
will
joy
over
thee
with
singing
:
One
word
is
heaped
upon
another
,
to
set
out
the
abundance
of
delight
that
God
takes
in
his
people
:
Hence
the
Church
hath
that
name
given
her
,
Hephzibah
,
because
God
delighteth
in
her
,
Isaiah
62.
4.
And
in
Deut.
33.
3.
it
is
said
,
He
loved
his
people
,
there
is
a
general
love
:
All
his
Saints
are
in
his
hand
,
and
they
sate
down
at
his
feet
,
that
is
more
particular
:
and
in
Cant.
4.
9.
Thou
hast
ravished
my
heart
,
my
sister
,
my
Spouse
,
&c.
One
would
think
by
the
reading
of
the
words
,
they
were
rather
the
speech
of
the
Spouse
to
Christ
;
but
it
is
the
speech
of
Christ
to
his
Spouse
:
And
so
again
in
Cantic.
5.
2.
Open
to
me
,
my
sister
,
my
love
,
my
dove
,
my
undefiled
:
these
are
the
expressions
of
the
delight
that
God
hath
in
his
people
;
The
Lord
loves
the
gates
of
Zion
,
more
then
all
the
ling
places
of
Jacob
,
that
is
,
God
delights
in
the
publike
communion
of
his
people
,
more
then
in
all
their
private
dwellings
:
If
we
be
of
Gods
minde
,
and
have
Gods
Spirit
,
our
hearts
must
be
where
God
is
,
Gods
bowels
yern
towards
them
,
I
am
afflicted
with
thee
in
all
thy
afflictions
,
and
how
shall
I
give
thee
up
?
There
is
a
notable
expression
in
Hosea
9.
10.
where
God
sets
out
much
of
his
delight
in
his
Church
,
I
found
Israel
like
grapes
in
the
wilderness
;
as
a
traveller
,
wearied
,
parched
in
the
wilderness
,
if
he
findes
bunches
of
grapes
,
O
how
sweet
and
refreshing
are
they
to
him
!
so
,
says
God
,
was
Israel
to
me
:
and
further
,
I
saw
your
fathers
,
as
the
first
ripe
in
the
fig-tree
at
her
first
time
:
Fruit
when
it
comes
at
the
first
,
and
is
dainty
,
how
is
it
prized
?
some
will
give
an
incredible
price
for
some
kinde
of
timely
fruit
,
when
it
is
rare
at
the
first
;
Thus
God
sets
out
his
delight
,
never
Longer
did
delight
more
in
some
timely
rare
fruit
,
then
God
does
in
his
Saints
.
God
takes
delight
(
you
see
)
in
his
people
,
above
all
others
,
and
therefore
it
is
good
to
be
with
them
.
Sixthly
,
Consider
the
glorious
titles
that
in
Scripture
1.
They
are
Gods
portion
,
Deut.
32.
9.
The
Lords
portion
is
his
people
.
2.
His
pleasant
portion
,
Jer.
12.
10.
They
have
made
my
pleasant
portion
a
desolate
wilderness
.
3.
His
inheritance
,
Isaiah
19.
25.
other
people
are
the
work
of
Gods
hands
,
but
Israel
is
his
inheritance
.
4.
The
dearly
beloved
of
his
soul
,
Jer.
12.
7.
He
gave
the
dearly
beloved
of
his
soul
into
the
hands
of
their
enemies
.
5.
His
treasure
,
his
peculiar
treasure
,
Exod.
19.
5.
Ye
shall
be
a
peculiar
treasure
to
me
above
all
people
,
for
all
the
earth
is
mine
:
that
is
called
peculium
,
The
Lord
shall
open
to
thee
his
good
treasure
;
but
this
is
his
peculiar
treasure
.
6.
His
glory
,
Isaiah
46.
13.
I
will
place
salvation
in
Zion
,
for
Israel
my
glory
.
7.
The
house
of
Gods
glory
,
Isa.
60.
7.
8.
A
crown
of
glory
,
Isa.
62.
3.
9.
The
throne
of
God
,
Exod.
17.
16.
The
words
may
be
read
thus
,
because
the
hand
upon
the
throne
of
the
Lord
,
and
so
by
many
they
are
translated
,
and
then
the
sense
is
,
because
Amaleks
hand
was
upon
the
Church
,
the
throne
,
therefore
God
threatens
war
against
them
:
vea
,
10.
The
Throne
of
glory
,
Jer.
4.
21.
11.
The
Ornament
of
God
,
Ezek.
7.
20.
12.
The
beauty
of
his
ornament
,
Ezek.
7.
20.
13.
The
beauty
of
his
ornament
set
in
majesty
,
Ezek.
7.
20.
14.
A
royal
Diadem
,
Isaiah
62.
3.
Many
other
such
expressions
you
may
meet
with
in
Scripture
,
but
put
these
together
,
and
you
see
it
is
desireable
to
be
with
the
Saints
in
their
communion
.
Seventhly
,
There
is
a
special
presence
of
God
amongst
them
;
and
to
be
there
,
where
God
is
in
his
especial
presence
,
it
is
worth
the
enduring
of
a
great
deal
of
affliction
:
God
is
there
in
a
special
maner
,
as
in
the
last
words
of
the
prophesie
of
Ezekiel
,
the
Church
is
called
by
that
name
,
Iehova
Shammah
,
the
Lord
is
there
.
And
the
Lord
filled
his
Tabernacle
with
his
presence
:
the
Tabernacle
was
a
type
of
the
Church
,
and
did
typifie
his
especial
presence
with
his
people
in
Church-communion
.
And
as
God
is
there
present
,
so
observe
the
expressions
of
his
especial
presence
;
he
is
said
to
dwell
there
,
Psal.
76.
2.
In
Salem
is
his
Tabernacle
,
and
his
dwelling
place
in
Zion
:
Now
it
is
good
keeping
house
with
God
.
You
are
his
house
,
saith
the
Apostle
;
the
Church
of
God
is
his
house
,
and
it
is
good
to
be
in
Gods
house
.
But
though
it
be
his
dwelling
,
Is
it
a
dwelling
that
is
lovely
to
him
?
Yes
,
for
it
is
that
his
soul
desires
to
be
in
;
as
if
so
be
God
counted
it
a
kinde
of
honor
(
as
we
may
speak
with
holy
reverence
)
to
have
such
a
habitation
;
Psal.
132.
14.
Here
will
I
dwell
,
for
I
have
desired
it
:
as
if
he
should
say
,
If
I
might
have
but
a
dwelling
among
my
people
,
I
desire
no
better
habitation
in
the
world
.
Now
you
that
are
fain
to
be
put
into
mean
holes
for
your
dwellings
,
if
you
may
be
with
Gods
people
,
do
not
think
it
much
,
for
God
dwells
there
,
and
desires
no
better
habitation
:
It
is
strange
that
God
that
hath
Heaven
to
be
his
habitation
,
should
desire
to
dwell
with
his
people
,
yet
says
he
,
I
desire
to
dwell
there
,
and
I
will
dwell
there
.
If
a
man
make
a
house
to
do
some
mean
business
in
,
he
does
not
take
much
delight
there
,
but
in
that
house
where
the
Kings
Majesty
is
manifested
,
that
is
the
greatest
place
in
the
Kingdom
:
now
in
Psal.
26.
8.
it
is
,
Lord
,
I
have
loved
the
habitation
of
thy
house
,
where
thy
honor
dwelleth
:
as
if
this
were
the
chief
house
that
God
had
,
that
God
delighteth
in
this
above
all
other
dwellings
;
his
honor
dwells
here
.
But
will
God
stay
here
?
Yea
,
it
is
the
place
that
he
will
dwell
in
for
ever
,
Psal.
132.
13
,
14.
Surely
our
hearts
may
rest
where
God
rests
,
and
we
should
not
be
weary
where
God
is
not
weary
.
And
he
does
not
onely
dwell
here
,
but
he
hath
his
delightful
walks
here
:
the
walks
of
God
are
amongst
his
people
,
2
Cor.
6.
16.
If
a
man
have
a
house
that
he
rejoyces
in
,
he
will
have
his
garden
as
near
his
house
as
he
can
,
that
he
may
have
some
walks
to
delight
in
:
and
so
the
Church
of
God
is
such
a
house
,
as
hath
not
onely
room
for
God
to
rest
in
,
and
set
his
honor
in
,
but
he
walks
there
,
and
walks
in
them
,
saith
the
Apostle
.
Thus
the
Lord
is
pleased
to
condescend
to
our
weakness
,
to
express
his
especial
presence
with
his
Church
,
and
therefore
it
is
good
to
be
with
them
;
these
are
the
expressions
of
it
.
But
wherein
does
the
presence
of
God
with
his
people
In
these
two
things
especially
.
First
,
because
there
God
makes
himself
known
,
reveals
One
thing
have
I
desired
of
the
Lord
,
his
people
,
appears
more
then
with
others
.
that
I
will
seek
after
,
that
I
may
dwell
in
the
house
of
the
Lord
all
the
days
of
my
life
,
to
behold
the
beauty
of
the
Lord
,
and
to
enquire
in
his
Temple
:
It
is
the
glory
of
Heaven
to
see
God
in
his
beauty
,
and
this
is
one
of
the
greatest
promises
of
God
to
his
Church
,
.
that
they
shall
see
the
King
in
his
majesty
:
We
may
see
some
glimmering
light
of
God
in
the
Heavens
;
Sun
,
Moon
,
and
Stars
;
but
in
the
Church
,
there
God
shews
his
beauty
,
there
we
may
see
the
face
of
God
;
and
this
is
that
which
Moses
did
desire
;
Lord-shew
me
thy
glory
:
It
is
much
granted
to
us
in
the
Church
,
in
enjoying
his
Ordinances
;
and
there
is
no
way
to
see
Gods
face
so
clearly
,
as
this
way
:
Every
childe
of
God
that
is
in
the
Temple
,
shall
speak
of
Gods
glory
,
for
they
see
God
in
his
glory
in
a
special
maner
.
Secondly
,
the
especial
presence
of
God
with
his
people
,
is
especially
manifested
,
in
that
he
communicates
First
,
the
choice
mercies
of
God
are
communicated
to
his
people
:
If
you
would
have
any
share
in
Gods
The
Lord
that
made
Heaven
and
earth
,
bless
thee
out
of
Sion
:
He
does
not
say
,
the
Lord
that
made
Heaven
and
Earth
,
bless
thee
out
of
Heaven
and
Earth
;
but
the
Lord
that
made
Heaven
and
Earth
,
bless
thee
out
of
Sion
:
as
if
he
should
say
,
The
blessings
that
come
out
of
Sion
,
are
the
choice
blessings
,
and
the
peculiar
mercies
of
God
,
even
above
any
that
come
out
of
Heaven
and
Earth
.
Secondly
,
God
communicates
his
mercies
more
And
in
this
mountain
,
that
is
,
in
the
Church
,
I
will
make
a
feast
of
fat
things
,
a
feast
of
wines
on
the
lees
,
of
fat
things
full
of
marrow
,
&c.
and
Psal.
36.
8.
They
shall
be
abundantly
satisfied
with
the
fatness
of
thy
house
,
and
thou
shalt
make
them
drink
of
the
river
of
thy
pleasures
:
In
a
private
way
there
may
be
some
drops
of
pleasure
from
God
,
but
there
is
not
that
full
communication
from
God
,
as
with
his
people
in
his
Ordinances
:
there
is
in
the
world
,
in
the
creature
drops
,
in
private
communion
there
are
ponds
,
but
in
a
pulique
Church-communion
,
there
are
rivers
of
pleasure
,
and
that
is
the
height
of
all
.
Thirdly
,
God
communicates
his
mercies
more
powerfully
in
the
Church
then
any
where
else
:
Psal.
For
there
the
Lord
commanded
the
blessing
,
even
life
for
evermore
.
God
did
not
onely
speak
,
and
said
there
should
be
a
blessing
,
but
spake
in
a
commanding
way
;
There
:
Where
is
that
?
There
in
the
Church
,
amongst
his
people
,
there
God
commanded
the
blessing
,
even
life
for
evermore
.
Lastly
,
God
blesseth
more
universally
with
all
All
my
springs
are
in
thee
.
This
whole
Psalm
is
to
set
out
the
excellent
condition
of
the
Church
,
and
he
concludes
the
Psalm
with
this
,
All
my
springs
are
in
thee
:
Now
this
expression
is
very
emphatical
;
Spring
is
taken
two
or
three
ways
in
Scripture
:
The
Law
of
God
,
the
Doctrine
of
Gods
Law
is
compared
to
a
spring
,
and
heavenly
knowledge
is
compared
to
a
spring
;
and
then
it
is
thus
,
All
my
springs
:
All
the
truths
I
have
,
all
the
knowledge
I
come
to
be
made
partaker
of
,
are
all
in
the
Church
.
Again
,
All
my
springs
;
all
the
comforts
of
my
heart
,
and
that
good
and
joy
my
spirit
receives
,
and
all
the
graces
of
the
Spirit
that
I
have
,
and
all
the
quickning
and
strengthning
I
have
,
is
communicated
to
me
this
way
.
And
upon
this
ground
,
the
Church
is
called
the
very
perfection
of
all
beauty
,
Psal.
50.
2.
Out
of
Zion
the
perfection
of
all
beauty
,
God
hath
shined
:
Out
of
Zion
,
there
is
his
glory
wonderfully
apparent
;
The
word
that
is
translated
,
the
perfection
of
beauty
,
is
translated
by
some
,
the
universality
of
beauty
;
all
kinde
of
beauty
,
all
kinde
they
are
all
in
the
Church
.
Thus
you
see
it
is
good
being
with
Gods
people
,
when
as
God
is
thus
present
with
them
,
in
a
special
maner
.
Eighthly
,
it
is
good
being
with
Gods
people
,
because
garden
enclosed
,
Cant.
4.
12.
A
man
regards
his
garden
that
he
hath
enclosed
,
and
bestowed
cost
about
,
more
then
a
wilde
field
;
the
fields
have
hedges
to
keep
out
the
beasts
,
but
gardens
have
brick
wals
,
or
wood
walls
.
Isa.
27.
3.
I
the
Lord
do
keep
it
,
I
will
water
it
every
moment
,
lest
any
hurt
it
;
I
will
keep
it
night
and
day
:
How
full
is
this
?
his
care
over
it
is
such
,
as
he
threatens
those
which
shall
but
touch
it
,
Jer.
12.
14.
to
pluck
them
out
of
their
land
.
Zach.
2.
5.
God
promiseth
he
will
be
a
wall
of
fire
round
about
his
people
;
alluding
to
the
custom
of
travellers
in
the
wilderness
,
who
used
to
make
fires
round
about
them
in
the
night
for
their
safety
,
because
then
none
of
the
wilde
beasts
durst
come
near
them
;
such
a
defence
is
God
to
his
people
.
There
is
nothing
in
the
Book
of
God
,
wherein
God
is
so
full
in
his
expression
,
as
when
he
comes
to
this
argument
,
to
manifest
his
affection
to
his
Church
.
Christ
is
the
Shepherd
,
and
when
sheep
are
together
,
they
are
under
the
protection
of
the
Shepherd
,
when
the
sheep
are
scattered
,
the
Shepherds
eye
is
not
so
over
them
;
And
therefore
in
Hosea
4.
16.
God
threatens
his
people
,
he
would
feed
them
as
a
Lamb
in
a
large
place
;
as
a
Lamb
getting
from
the
fold
,
goes
up
and
down
bleating
;
so
when
Gods
people
are
scattered
,
they
are
as
a
Lamb
in
a
large
place
:
and
when
God
would
threaten
the
sorest
judgement
against
his
people
,
Ezekiel
34.
he
says
,
He
will
scatter
them
,
and
they
shall
become
to
be
meat
to
the
beasts
of
the
field
.
And
hence
it
is
,
that
the
condition
of
the
Church
is
so
stable
a
condition
:
and
therefore
in
Isaiah
60.
15.
the
Church
is
called
an
eternal
excellency
,
because
it
is
under
the
Lords
protection
,
and
is
it
not
good
being
there
,
to
be
under
the
wing
of
God
?
Ninthly
,
to
be
amongst
Gods
people
is
a
blessed
Glorious
things
are
spoken
of
thee
,
O
City
of
God!
What
glorious
things
?
They
have
glorious
priviledges
;
What
are
they
?
To
them
are
committed
the
Oracles
of
God
,
as
the
Apostle
reasons
for
the
Church
of
the
Jews
;
So
to
every
Church
of
God
,
is
committed
the
Oracles
and
the
Ordinances
of
God
,
and
those
Offices
for
the
dispensation
of
the
mysteries
of
God
;
which
were
the
great
gift
,
that
Christ
triumphingly
ascending
to
Heaven
gave
,
and
surely
that
gift
must
needs
be
great
.
The
benefit
but
of
one
Ordinance
,
the
Ministery
of
the
Word
,
dispensed
rightly
,
is
made
an
argument
by
God
himself
,
for
the
comfort
of
his
people
,
in
all
their
adversities
,
Isaiah
30.
20
,
21.
And
though
the
Lord
give
you
the
bread
of
adversity
,
and
the
water
of
affliction
,
yet
shall
not
thy
Teachers
be
removed
any
more
into
a
corner
,
but
thine
eyes
shall
see
thy
Teachers
.
The
word
in
the
Ministery
of
it
,
in
the
the
right
way
,
is
a
great
blessing
:
When
Chrysostom
right
way
?
Every
Church-fellowship
is
as
the
pillar
,
to
hold
the
seals
are
committed
;
now
this
is
a
mighty
priviledge
.
And
besides
,
they
have
the
power
of
Christ
with
them
,
1
Cor.
5.
4.
the
power
of
Christ
is
committed
to
them
.
And
amongst
other
priviledges
,
this
is
one
of
great
worth
,
that
all
the
promises
of
God
made
to
his
Church
in
former
ages
,
is
the
heritage
of
every
present
Church
,
Isaiah
54.
17.
These
are
great
and
high
priviledges
,
and
worth
the
enduring
of
a
great
deal
of
hardship
,
to
be
made
partakers
of
the
good
of
them
.
Tenthly
,
it
is
a
blessed
thing
to
be
with
them
,
though
with
some
hardship
,
because
God
is
working
To
set
up
Jerusalem
,
as
the
praise
of
the
whole
earth
;
Is
it
not
good
to
be
with
them
,
that
we
may
be
partakers
of
the
glory
that
God
intends
to
them
?
Isa.
58.
14.
There
is
a
promise
that
the
Church
shall
ride
upon
the
high
places
of
the
earth
:
There
is
a
time
a
coming
,
that
the
society
of
Gods
people
in
this
world
,
shall
be
set
above
all
societies
in
the
world
;
and
Isa.
2.
that
The
mountain
of
the
Lord
shall
be
raised
above
all
mountains
:
we
cannot
see
how
this
hath
been
fulfilled
.
Isaiah
60.
19.
The
Sun
shall
be
no
more
thy
light
by
day
,
neither
for
brightness
shall
the
Moon
give
light
unto
thee
,
but
the
Lord
shall
be
unto
thee
an
everlasting
light
,
and
thy
God
thy
glory
.
This
prophesie
is
spoken
of
the
estate
of
the
Church
of
God
;
when
was
this
fulfilled
,
that
there
should
be
so
much
glory
in
the
Church
,
that
there
need
not
be
any
Sun
,
or
Moon
,
but
God
should
be
in
stead
of
Sun
and
Moon
,
and
all
the
glory
of
his
people
?
and
to
be
with
Gods
people
,
when
God
does
such
great
things
for
them
,
is
worth
the
enduring
much
hardship
In
the
former
part
of
Isaiah
60.
v.
7.
God
says
,
He
will
glorifie
the
house
of
his
glory
;
and
mark
what
follows
,
ver.
8.
Who
are
those
that
fly
as
a
cloud
,
and
as
the
Doves
to
their
windows
?
Seeing
God
will
glorifie
the
house
of
his
glory
,
his
people
should
fly
to
it
as
a
cloud
;
Those
who
are
of
heavenly
,
not
of
drossie
sensual
spirits
,
will
do
so
,
and
as
Doves
to
their
windows
;
those
who
are
of
Dove-like
spirits
,
loving
society
,
and
purity
,
they
will
do
so
.
And
it
was
the
reason
why
some
desired
to
live
,
because
in
a
few
years
,
they
hoped
to
see
some
great
things
for
his
people
.
And
so
the
102
Psalm
is
a
prophetical
Psalm
,
into
what
a
happy
condition
the
Lord
will
bring
his
people
;
and
in
the
latter
part
of
the
Psalm
,
the
Psalmist
brings
in
a
gracious
heart
living
in
those
times
,
bemoaning
the
condition
of
it
,
that
it
hath
a
sickly
body
,
and
weak
,
and
like
to
dye
,
before
God
would
make
good
those
promises
made
to
the
Church
:
as
if
he
should
say
,
Lord
,
thou
art
bringing
glorious
things
to
pass
for
thy
Church
,
and
thou
art
gathering
the
Kingdoms
to
serve
thee
,
Lord
,
then
take
not
me
away
in
the
midst
of
my
days
;
O
God
let
me
live
to
see
all
fulfilled
.
Eleventhly
,
It
is
good
to
be
with
Gods
people
,
because
Lastly
,
it
is
Heaven
already
to
joyn
with
the
people
Church
of
God
,
and
Church
communion
,
Heaven
.
And
therefore
where
there
is
a
promise
of
God
to
restore
his
Church
,
and
recover
it
from
thraldom
and
misery
,
Isaiah
65.
17.
Behold
,
says
God
,
I
create
new
heavens
,
and
new
earth
;
and
so
in
Rev.
12.
where
the
vision
of
the
restoring
of
the
Church
was
shewn
to
John
,
it
was
shewn
that
way
;
there
was
a
new
heaven
,
and
a
new
earth
:
so
that
the
Church
of
God
is
heaven
,
it
is
not
onely
a
company
we
shall
live
withal
in
Heaven
hereafter
,
but
it
is
Heaven
now
;
and
therefore
our
Savior
says
,
The
least
in
the
kingdom
of
Heaven
,
shall
be
greater
then
John
;
the
least
that
lived
after
John
in
the
Christian
Church
,
could
speak
more
of
Christ
then
John
could
:
The
Kingdom
of
Heaven
is
like
a
man
sowing
his
field
with
wheat
,
that
is
,
the
estate
of
the
Church
is
a
field
sown
with
wheat
,
and
after
the
adversary
sows
tares
in
it
.
The
Church
,
says
Chrysostom
in
one
of
his
Sermons
CHAP.
XX.
Perswasions
to
draw
to
the
joyning
with
the
people
of
God
in
the
nearest
communion
.
HEnce
then
let
me
speak
;
first
,
unto
those
typical
thing
,
to
typifie
the
estate
of
Gods
people
under
the
Gospel
.
Now
we
know
there
is
a
great
deal
more
in
the
antitype
,
then
in
the
type
,
the
type
is
but
a
shadow
of
that
which
is
typified
;
now
if
the
excellency
of
the
estate
of
the
Church
under
the
Law
,
was
but
a
type
of
the
estate
of
the
Church
under
the
Gospel
,
then
all
that
is
said
of
the
excellency
of
that
condition
,
is
but
as
a
shadow
of
that
which
is
now
,
Heb.
10.
1.
The
law
was
a
shadow
of
good
things
to
come
,
and
not
the
very
image
;
The
estate
of
the
Church
now
under
the
Gospel
,
is
the
image
of
that
glory
that
is
to
be
revealed
,
but
the
Law
was
but
a
shadow
of
that
image
:
as
a
Limner
,
first
draws
a
dark
shadow
of
a
picture
in
coal
,
and
after
makes
the
Image
;
look
what
differenne
there
is
in
the
excellency
of
that
rude
draught
by
a
coal
,
and
the
beauty
of
the
Image
;
such
there
is
between
all
the
excellency
of
the
estate
of
the
Church
under
the
Law
,
and
that
there
is
under
the
Gospel
:
and
therefore
,
that
which
is
to
be
expected
now
,
is
a
great
deal
more
,
and
should
enflame
the
desires
of
all
,
to
seek
after
such
a
priviledge
.
Consider
,
that
this
good
which
is
to
be
had
in
communion
with
Gods
people
,
is
a
special
fruit
of
the
loving
kindeness
of
God
;
and
would
you
not
all
be
made
partakers
of
the
loving
kindeness
of
the
Lord
?
Thriving
in
your
Trades
,
and
outward
blessings
,
are
a
fruit
of
the
common
kindeness
of
the
Lord
,
but
communion
with
Gods
people
,
is
a
fruit
of
his
specialloving
kindeness
:
Psal.
36.
7
,
8.
How
excellent
is
thy
loving
kindeness
,
O
God!
therefore
the
children
of
men
put
their
trust
under
the
shadow
of
thy
wings
.
They
shall
be
abundantly
satisfied
with
the
fatness
of
thy
house
,
and
thou
shalt
make
them
drink
of
the
river
of
thy
pleasures
.
The
satisfaction
of
the
soul
with
the
fatness
of
Gods
house
,
is
the
fruit
of
Gods
loving
kindeness
,
yea
,
the
fruit
of
Gods
excellent
loving
kindeness
,
and
his
admirable
excellent
loving
kindeness
:
It
is
worth
the
seeking
after
,
to
be
satisfied
with
the
fatness
of
Gods
house
:
And
thou
shalt
make
them
drink
of
the
river
of
thy
pleasures
:
While
you
seek
after
the
comforts
of
the
creature
,
you
seek
to
drink
in
puddles
,
but
here
are
rivers
of
pleasures
.
It
is
the
inheritance
of
Gods
elect
ones
;
Isaiah
65.
9.
I
will
bring
forth
a
seed
out
of
Jacob
,
and
out
of
Iudah
an
inheritor
of
my
mountains
,
mine
elect
shall
inherit
it
.
I
do
not
say
,
whosoever
does
enjoy
communion
with
Gods
people
,
is
elected
;
but
whosoever
does
enjoy
it
,
enjoys
that
which
is
the
inheritance
of
Gods
elect
,
such
a
fruit
of
Gods
loving
kindeness
,
as
comes
to
the
elect
by
inheritance
,
though
some
others
do
get
into
it
,
yet
none
should
but
onely
the
elect
ones
;
and
therefore
if
you
have
any
hope
to
be
the
elect
of
God
,
desire
after
this
as
part
of
your
inheritance
;
A
man
would
be
loath
to
lose
part
of
his
inheritance
.
It
is
an
inheritance
promised
to
those
who
trust
in
God
,
and
opposed
to
all
the
vanity
of
the
world
;
Isa.
57.
13.
Vanity
shall
take
them
,
but
he
that
putteth
his
trust
in
me
,
shall
inherit
my
holy
mountain
.
Thirdly
,
it
hath
been
the
onely
desire
of
gracious
This
one
thing
have
I
desired
of
the
Lord
,
that
will
I
seek
after
,
that
I
may
dwell
in
the
house
of
the
Lord
all
the
days
of
my
life
,
to
behold
the
beauty
of
the
Lord
:
as
if
there
were
nothing
were
the
object
of
Davids
desires
,
but
this
one
thing
.
And
in
Psal.
84.
what
abundance
of
expressions
have
we
to
set
out
his
desires
this
way
?
David
was
here
in
his
banishment
;
we
do
not
finde
him
complaining
,
O
my
Kingdom
that
I
am
like
to
lose
!
my
brave
Palaces
,
and
my
brave
Chambers
,
Gardens
and
attendance
that
I
am
like
to
lose
;
but
the
house
of
God
.
And
in
Psal.
42.
As
the
Hart
panteth
after
the
water-brooks
,
so
panteth
my
soul
after
thee
,
O
God!
It
was
not
after
the
enjoyment
of
God
that
he
might
have
in
his
own
soul
privately
,
that
his
heart
so
panted
after
,
but
the
appearing
before
the
Lord
in
his
house
.
Fourthly
,
this
is
the
especial
work
of
wisdom
:
if
have
communion
with
Gods
people
in
his
Ordinances
,
and
so
come
to
enjoy
the
Pearl
.
Yea
fifthly
,
the
reason
why
God
puts
any
light
or
truth
into
the
soul
,
is
to
put
forth
the
soul
to
this
,
to
Sixthly
,
by
joyning
your self
with
the
Saints
,
and
I
will
build
him
a
Tabernacle
,
the
Septuagint
renders
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
glorifie
him
:
and
it
is
very
observable
,
that
as
soon
as
Moses
was
delivered
from
the
Egyptians
,
he
thinks
of
,
and
resolves
,
and
promises
,
the
building
of
Gods
Tabernacle
,
which
was
a
type
of
the
Church
.
If
God
hath
delivered
you
out
of
any
trouble
,
out
of
any
sickness
,
in
testimony
of
thankfulness
to
God
for
his
mercy
,
set
upon
this
work
,
to
further
the
building
of
Gods
Tabernacle
;
Seeing
God
hath
spared
my
life
,
this
shall
be
one
of
the
first
things
I
will
do
,
I
will
put
in
what
I
can
,
to
the
furthering
of
the
building
of
Gods
Tabernacle
.
Seventhly
,
we
finde
in
Scripture
,
that
there
is
a
And
it
shall
be
,
that
whoso
will
not
come
up
of
all
the
families
of
the
earth
,
unto
Jerusalem
,
to
worship
the
King
the
Lord
of
hosts
,
even
upon
them
shall
be
no
rain
;
that
is
,
no
blessing
of
God
.
You
will
say
,
how
does
this
appear
to
be
meant
of
Gods
people
now
?
It
appears
the
holy
Ghost
did
intend
the
estate
of
the
Church
in
the
time
of
the
Gospel
,
and
therefore
it
follows
in
the
20.
ver.
In
that
day
shall
there
be
upon
the
bells
of
the
horses
,
Holiness
unto
the
Lord
,
and
the
pots
in
the
Lords
house
shall
be
like
the
bowls
before
the
Altar
.
Now
these
expressions
are
spiritually
to
be
understood
of
the
glorious
condition
of
the
Church
of
God
in
the
time
of
the
Gospel
,
and
therefore
God
takes
it
ill
at
the
hands
of
any
that
shall
not
come
to
joyn
with
his
people
.
And
further
,
we
have
a
fearful
threat
,
Isaiah
65.
11
,
12.
against
such
as
forsake
,
or
forget
Gods
holy
mountain
,
I
will
number
you
to
the
sword
,
and
ye
shall
bow
down
to
the
slaughter
:
You
may
think
to
provide
for
your selves
,
to
live
securely
,
and
safely
,
at
your
ease
,
enjoying
house
,
lands
,
friends
,
trades
;
you
are
loath
to
hazard
your selves
so
as
others
do
,
to
bring
your selves
into
so
much
trouble
,
but
as
ver.
13
,
14.
Thus
saith
the
Lord
,
My
servants
shall
eat
,
and
ye
shall
be
hungry
,
my
servants
shall
drink
,
and
ye
shall
be
thirsty
,
my
servants
shall
rejoyce
,
and
ye
shall
be
ashamed
.
Eighthly
,
if
any
soul
have
any
desire
to
come
and
Blessed
is
the
man
whose
strength
is
in
thee
,
in
whose
heart
are
the
ways
of
them
.
If
the
ways
of
thy
Ordinances
be
but
in
thy
heart
,
thou
art
blessed
,
and
therefore
be
very
desirous
of
this
blessing
,
be
not
satisfied
that
God
gives
you
outward
blessings
,
and
outward
comforts
in
the
world
,
unless
you
have
this
;
if
you
know
what
communion
with
God
in
his
people
means
,
you
cannot
but
desire
to
be
with
them
,
there
is
so
much
of
God
with
them
.
If
you
have
any
spiritual
life
,
you
cannot
but
desire
this
,
because
spiritual
life
will
desire
to
joyn
with
that
which
is
like
to
its
self
.
If
you
know
what
the
power
of
any
Ordinance
means
,
you
cannot
but
desire
this
;
There
is
a
great
mistake
of
people
,
they
think
if
they
can
but
live
in
a
place
where
they
may
hear
good
Sermons
,
that
is
enough
:
know
therefore
except
you
have
communion
with
the
Saints
this
way
,
though
you
may
hear
many
good
Sermons
,
yet
there
is
a
great
deal
of
difference
between
your
hearing
of
them
,
and
their
hearing
who
are
in
communion
with
the
people
of
God
,
you
only
come
to
be
made
partakers
of
a
mans
gifts
,
you
cannot
depend
upon
the
gift
of
such
a
one
as
being
in
office
by
God
,
set
over
you
,
to
watch
over
your
souls
:
There
is
a
great
deal
of
difference
between
the
dispensing
of
a
gift
by
way
of
gift
,
and
by
way
of
office
:
there
may
be
the
same
thing
done
in
the
exercise
of
gifts
,
and
yet
not
to
be
so
powerful
,
as
when
it
is
done
by
vertue
of
an
office
:
the
ordinary
Officers
are
Pastors
,
and
Teachers
,
for
the
building
up
of
the
Church
;
therefore
if
you
be
acquainted
with
the
way
of
Christ
in
his
Ordinances
,
for
the
building
up
of
the
body
,
and
if
you
believe
your selves
to
be
members
of
his
body
,
you
cannot
but
desire
those
Ordinances
that
he
hath
appointed
for
the
building
of
his
body
.
The
Church
is
set
up
as
a
light
,
or
an
ensign
upon
the
top
of
an
hill
,
to
draw
others
that
are
near
unto
it
,
to
come
under
it
:
And
therefore
as
we
have
it
in
Rev.
22.
17.
The
Spirit
,
and
the
Bride
say
,
Come
;
and
let
him
that
heareth
,
say
,
Come
;
and
let
him
that
is
a
thirst
,
come
;
and
whosoever
will
,
let
him
take
of
the
water
of
life
freely
.
The
Spirit
of
God
covincing
your
consciences
,
says
,
Come
;
and
the
Bride
,
the
Church
says
,
Come
;
and
let
all
that
hear
,
say
,
Come
;
all
that
hear
what
hath
been
said
of
communion
with
Gods
people
,
say
ye
to
all
your
friends
,
Come
,
and
let
us
go
up
to
the
mountain
of
the
Lord
.
We
have
a
Prophesie
,
Isa.
2.
3.
that
the
people
of
God
should
encourage
one
another
,
and
shall
say
,
Let
us
go
up
into
the
house
of
God
,
for
he
will
teach
us
his
ways
,
and
we
will
walk
in
his
pathes
:
O
that
that
Prophesie
might
be
fulfilled
now
,
that
you
might
have
such
a
desire
to
the
ways
of
God
,
as
to
encourage
others
to
come
and
walk
in
them
,
that
your
hearts
may
be
refreshed
with
the
consolations
of
God
in
the
way
of
his
Ordinances
.
And
Isaiah
62.
12.
it
is
prophesied
of
the
Church
,
that
she
should
be
called
,
Sought
out
:
O
that
it
might
be
so
,
that
we
could
see
the
hearts
of
men
so
set
after
it
,
that
we
might
give
it
that
name
(
Sought
out
.
)
The
blessing
that
the
Elders
of
the
City
desired
upon
Ruth
,
cap.
4.
11.
when
she
was
married
to
Boaz
,
was
,
The
Lord
make
the
woman
that
is
come
into
thine
house
,
like
Rachel
,
and
like
Leah
,
which
two
did
build
the
house
of
Israel
:
Why
like
Rachel
and
Leah
,
and
not
like
Rebekah
?
did
not
she
build
the
house
of
Israel
likewise
?
Yes
,
but
all
her
posterity
was
not
of
the
Church
of
God
,
there
came
an
Esau
from
her
,
as
well
a
as
Jacob
;
but
all
the
children
of
Rachel
and
Leah
were
of
the
Church
of
God
,
they
were
Patriarchs
,
and
this
was
a
special
blessing
upon
them
;
it
is
therefore
to
be
accounted
a
special
blessing
to
be
in
the
Church
,
and
to
have
all
our
posterity
to
be
in
it
.
When
you
have
heard
these
glorious
things
of
the
priviledges
of
Gods
people
,
if
you
should
neglect
the
seeking
after
,
the
being
made
partakers
of
such
things
,
how
will
you
free
your selves
from
the
guilt
of
prophaneness
,
that
you
should
prize
outward
accommodations
,
more
then
these
spiritual
things
?
Esau
was
branded
for
a
prophane
wretch
,
because
he
set
no
higher
price
upon
his
birthright
,
but
set
a
mess
of
pottage
before
it
:
This
is
greater
then
the
birth-right
they
had
under
the
Law
,
and
to
prize
any
carnal
thing
before
these
heavenly
priviledges
,
is
to
be
a
prophane
Esau
.
I
meet
with
one
who
interprets
that
place
,
1
Chron.
4.
23.
These
were
potters
,
and
those
that
dwelt
amongst
plants
and
hedges
,
there
they
dwelt
with
the
King
for
his
work
;
to
be
meant
of
some
baser
sort
of
the
Jews
,
who
when
liberty
was
proclaimed
for
their
return
to
Jerusalem
,
where
they
might
enjoy
God
in
his
true
worship
,
yet
because
they
got
their
living
by
making
pots
for
the
King
of
Babylon
,
they
thought
themselves
well
as
they
were
,
and
they
rather
choose
to
stay
under
the
hedges
of
Babylon
,
then
to
go
to
Jerusalem
;
the
holy
Ghost
brands
them
for
base
persons
.
God
loves
the
gates
of
Sion
more
then
all
the
dwellings
of
Jacob
;
take
heed
you
be
not
found
guilty
of
loving
your
contentment
and
gainful
dwellings
,
more
then
the
gates
of
Sion
.
CHAP.
XXI
.
Objections
against
joyning
with
Gods
people
,
answered
.
BUt
you
will
say
,
we
could
be
content
and
should
desire
to
joyn
with
them
,
but
they
are
so
If
any
that
were
in
communion
should
prove
But
there
is
much
difficulty
in
the
way
.
Psal.
84.
6.
The
way
to
Zion
,
it
was
through
the
valley
of
Baca
:
they
might
have
said
,
We
could
They
shall
bring
your
brethren
as
an
offering
to
the
Lord
,
upon
horses
,
in
Chariots
,
and
Litters
.
A
Litter
is
used
especially
for
weak
sickly
people
,
that
are
not
able
to
travel
otherwise
;
although
they
be
weakly
,
and
sickly
,
unfit
to
travel
,
yet
they
whose
hearts
God
moves
,
will
rather
come
in
Litters
,
then
not
at
all
.
What
difficulty
will
superstition
put
a
man
upon
?
It
is
a
note
of
Mr.
Calvins
upon
that
place
,
Seek
ye
my
face
;
that
superstitious
people
will
go
on
pilgrimage
to
the
image
of
such
a
Lady
,
or
such
a
Saint
,
and
they
will
go
over
Mountains
,
and
through
strange
Countries
,
and
though
they
be
used
hardly
,
and
lose
much
of
their
Estate
,
they
satisfie
themselves
in
this
,
I
have
that
I
came
for
:
What
have
they
?
The
sight
of
a
dumb
Idol
;
if
they
will
endure
such
hardship
for
the
sight
of
a
dumb
Idol
,
how
much
hardship
should
we
endure
to
see
God
in
his
Ordinances
?
But
it
may
be
said
thirdly
,
Whither
shall
we
go
to
For
that
there
is
likewise
an
answer
in
the
same
Sermon
But
may
not
a
man
go
to
heaven
without
it
?
It
is
true
,
it
is
possible
for
a
man
to
go
to
Heaven
without
it
,
yet
if
God
does
convince
a
man
of
an
How
did
all
that
never
heard
of
this
way
?
It
is
one
thing
where
there
is
not
that
light
,
and
another
But
how
shall
we
joyn
with
any
?
there
is
no
place
This
is
a
great
stumbling
,
and
I
would
we
Again
,
there
is
no
more
dissention
then
in
other
places
,
for
though
in
other
places
there
seem
to
be
more
union
,
what
is
the
reason
?
First
,
because
they
are
in
the
dark
,
and
all
colours
Secondly
,
because
they
are
chained
together
;
as
the
Papists
will
say
,
there
is
no
such
union
between
Antichristian
chain
:
Popery
does
subject
the
consciences
of
men
to
them
:
they
must
believe
the
infalibility
of
the
Pope
,
and
they
have
no
liberty
to
search
things
by
the
Word
;
and
they
will
not
suffer
them
to
be
reasoning
about
the
points
of
Religion
;
they
are
in
darkness
,
and
when
they
be
chained
up
in
darkness
,
no
wonder
though
they
be
close
together
.
This
is
just
as
if
there
should
be
a
couple
of
men
chained
to
a
block
,
and
as
they
are
chained
together
,
they
see
other
men
go
at
a
distance
from
one
another
;
and
they
that
are
chained
should
cry
out
,
See
what
a
distance
is
between
you
,
we
keep
close
together
all
the
day
long
;
Were
this
a
plea
for
them
?
What
is
that
that
keeps
them
together
?
It
is
but
their
chain
,
and
if
their
chain
were
off
,
they
would
be
at
as
great
a
distance
as
others
;
and
therefore
though
there
be
great
evil
in
the
dissentions
of
Gods
people
,
yet
it
is
not
for
such
as
these
are
to
complain
of
the
evil
.
Thirdly
,
false
Religions
have
more
peace
,
because
they
will
admit
of
mixture
;
but
our
God
is
a
jealous
God
,
he
will
admit
us
of
no
mixture
,
so
of
no
partner
.
But
that
this
might
not
be
an
offence
,
so
as
to
keep
us
from
joyning
in
Communion
with
the
people
of
God
,
let
us
know
if
this
might
have
been
offence
enough
to
keep
men
from
joyning
with
them
,
it
would
have
kept
men
in
all
times
from
joyning
with
the
Churches
since
Christs
time
:
You
know
what
difference
was
between
Paul
and
Barnabas
,
two
Apostles
.
And
so
the
Apostles
do
complain
of
the
dissentions
,
and
divisions
in
the
Church
of
Corinth
,
in
the
Primitive
times
,
and
if
that
had
been
enough
to
keep
out
men
from
joyning
with
them
,
then
there
had
been
no
joyning
with
the
Church
of
Corinth
,
and
other
Churches
.
Basil
complains
,
I
have
lived
now
to
the
age
of
a
man
,
and
I
see
more
union
in
Arts
and
Sciences
,
then
in
Divinity
;
for
in
the
Church
,
I
see
such
dissentions
,
as
do
dissipate
it
,
and
rend
it
asunder
.
And
so
between
Chrysostom
and
Epiphanius
,
the
one
wished
the
other
might
never
dye
a
Bishop
,
and
the
other
wished
that
he
might
never
go
home
alive
.
And
between
Jerome
and
Ruffinus
;
and
Luther
and
Oecolampadius
.
There
is
a
most
sad
story
we
have
of
those
that
fled
to
Frankford
from
England
in
Queen
Maries
time
,
and
when
they
came
there
,
though
they
fled
for
Religion
,
and
for
their
lives
,
yet
there
were
such
grievous
breaches
,
as
they
sought
the
lives
of
one
another
,
picking
out
some
words
against
the
Emperor
,
in
a
Sermon
that
Master
Knox
had
preached
in
England
long
before
,
and
now
accusing
him
for
them
to
the
Magistrates
of
Frankford
,
upon
which
divers
of
them
were
fain
to
flee
.
This
is
through
the
malice
of
the
Devil
,
in
sowing
tares
,
and
therefore
if
you
will
be
offended
in
this
way
of
scandal
,
you
must
be
offended
Yet
we
must
all
take
heed
of
giving
offence
,
for
though
offences
will
come
,
yet
wo
to
them
by
whom
they
come
:
Howsoever
there
fall
out
offences
,
through
the
sinful
distempers
of
mens
hearts
,
let
not
the
Ordinance
of
God
be
challenged
as
the
cause
of
these
offences
.
Joyning
in
Church-fellowship
is
a
special
Ordinance
of
God
,
to
maintain
love
and
peace
amongst
his
people
,
yet
by
the
abuse
of
it
many
times
,
divisions
and
dissentions
are
stronger
,
and
more
bitter
in
the
Church
,
then
elsewhere
;
let
not
Gods
Ordinance
be
accused
as
the
cause
of
it
,
nor
declined
for
this
,
but
let
the
wickedness
of
mens
hearts
be
accused
,
let
us
seek
to
have
it
purged
.
Christ
came
into
the
world
to
dissolve
the
works
of
the
Devil
,
and
yet
the
Devil
never
more
raged
,
then
in
Christs
time
,
and
a
while
after
;
We
never
read
of
men
so
possessed
of
the
Devil
before
Christ
came
,
as
they
were
then
;
Shall
we
therefore
accuse
Christ
for
bringing
the
Devil
into
the
world
,
for
being
the
cause
of
mens
being
possessed
of
the
Devil
?
Those
who
thus
reason
against
the
Ordinance
of
Christ
,
because
of
this
evil
that
falls
out
by
accident
upon
it
,
may
as
well
,
yea
,
and
certainly
would
as
readily
reason
against
Christ
,
if
they
lived
in
his
time
,
because
of
such
possession
of
Devils
,
which
never
was
so
before
he
came
,
as
it
was
then
;
but
as
the
true
reason
why
the
Devil
thus
prevailed
upon
Christs
coming
,
was
the
just
judgement
of
God
against
men
for
contemning
and
rejecting
Christ
,
who
came
amongst
them
:
so
it
is
here
the
judgement
of
God
for
the
evil
of
mens
hearts
in
abusing
such
a
blessed
Ordinance
of
love
and
peace
.
So
likewise
,
the
Sacrament
of
the
Lords
Supper
,
is
a
Sacrament
appointed
by
God
to
maintain
love
and
peace
in
the
Church
,
it
is
an
Ordinance
for
communion
,
it
hath
the
denomination
from
thence
,
it
is
called
communion
;
Yet
what
hath
occasioned
such
dissentions
in
the
Christian
world
,
as
the
controversies
about
the
Sacrament
?
Shall
therefore
this
Ordinance
be
accused
as
the
cause
of
dissention
?
O
let
us
for
ever
learn
this
truth
,
that
whatsoever
evil
falls
There
is
dissention
amongst
Merchants
,
and
other
Trades
,
you
do
not
say
therefore
,
I
will
not
binde
my
childe
to
that
Trade
,
they
dissent
amongst
themselves
:
If
there
be
profit
and
accommodations
in
the
Trade
,
men
will
not
be
hindred
by
this
plea
,
but
joyn
with
them
notwithstanding
;
And
so
come
you
and
joyn
with
the
Saints
,
though
there
be
some
dissentions
,
though
there
may
be
some
rigid
,
distemper'd
,
hot
spirited
men
,
that
may
cause
some
trouble
,
yet
there
is
not
so
much
union
and
love
in
all
the
world
as
with
them
;
set
but
aside
some
,
and
there
are
a
company
,
if
you
be
gracious
,
your
soul
may
take
pleasure
in
,
and
bless
God
for
;
and
therefore
away
with
all
such
stumbling
blocks
,
and
reasonings
against
the
Ordinances
of
God
,
come
you
thirsting
after
the
Ordinances
of
God
,
and
my
soul
for
yours
,
if
you
do
not
finde
that
sweetness
in
communion
with
them
,
as
never
was
found
before
.
There
are
many
objections
against
this
way
,
and
many
are
a
long
time
ensnared
in
them
,
but
Isa.
57.
13.
where
God
promises
the
inheritance
of
his
holy
Mountain
,
ver.
14.
he
promises
to
make
the
way
plain
to
it
.
And
Exod.
15.
13.
God
guides
his
people
in
his
strength
to
his
holy
habitation
;
it
must
be
the
strength
of
God
that
must
carry
through
all
objections
,
all
difficulties
,
over
all
stumbling
blocks
,
to
Gods
habitation
:
Thus
much
to
those
that
yet
are
not
joyned
in
that
nearness
of
communion
with
Gods
people
which
they
may
be
.
CHAP.
XXII
.
Instructions
to
those
who
are
joyned
in
communion
with
Gods
people
.
SEcondly
,
if
it
be
such
a
blessed
thing
to
enjoy
communion
with
Gods
people
,
then
there
are
First
,
labor
to
approve
to
God
and
your
own
souls
,
that
if
a
damsel
having
defiled
her self
before
marriage
,
and
so
deceiving
a
man
,
he
marries
with
her
,
when
this
is
discovered
,
she
is
to
be
stoned
to
death
:
Uncleanness
in
such
as
were
single
,
was
not
by
the
Law
to
be
punished
with
death
,
but
she
must
dye
,
although
her
uncleanness
was
while
she
was
single
,
because
she
deceived
the
man
,
in
marrying
to
him
in
her
defilement
:
So
know
your
filth
in
not
joyning
to
Gods
people
is
not
so
evil
,
and
dangerous
,
as
if
you
being
conscious
to
your self
,
dare
yet
joyn
with
them
;
if
you
deceive
the
Church
herein
,
God
may
justly
avenge
himself
of
you
,
it
may
cost
you
your
life
:
Revel.
2.
9.
I
know
the
blasphemy
of
them
that
say
they
are
Jews
,
and
are
not
.
It
is
by
God
accounted
blasphemy
for
any
to
say
they
are
Jews
,
and
are
not
,
to
make
profession
of
godliness
,
and
not
to
be
godly
,
is
blasphemy
;
Surely
then
,
it
is
not
sufficient
to
be
with
Israel
,
but
we
must
be
of
Israel
,
not
to
be
a
Jew
outwardly
,
but
a
Jew
inwardly
,
so
as
God
may
own
you
in
the
last
day
,
when
there
shall
be
a
narrow
search
,
who
are
the
true
people
of
God
,
that
then
you
may
be
found
to
be
such
indeed
:
it
will
be
a
dreadful
thing
for
any
of
you
,
that
now
seem
to
be
of
Gods
people
,
and
that
have
lived
amongst
the
sheep
,
if
you
should
be
found
amongst
the
goats
,
standing
at
the
left
hand
,
when
you
shall
see
others
of
Gods
people
stand
at
the
right
hand
,
looking
upon
you
,
and
say
,
Yonder
is
one
who
lived
with
us
,
and
we
could
never
discover
him
to
be
an
hypocrite
,
though
sometimes
we
had
jealousies
of
him
,
there
he
stands
,
now
he
is
discovered
;
therefore
approve
your selves
to
be
of
the
true
Israel
of
God
.
Quest.
But
who
is
a
true
Israelite
?
Answ.
Such
a
one
as
can
approve
to
his
own
heart
,
an
inward
effectual
call
of
God
,
calling
him
out
of
the
world
,
as
well
as
an
outward
call
,
by
the
Ordinances
,
such
a
one
as
hath
testimony
to
his
own
spirit
,
that
he
is
separated
,
set
apart
for
God
,
that
he
hath
an
inward
sanctification
of
the
holy
Ghost
,
such
a
one
as
in
whose
spirit
there
is
no
guile
;
this
is
a
true
Israelite
indeed
.
Secondly
,
if
it
be
such
a
great
blessing
to
be
joyned
in
union
,
and
communion
with
the
people
of
God
,
hence
labor
to
bless
God
for
this
great
blessing
,
that
is
such
an
amiable
,
desireable
condition
;
it
is
your
heaven
upon
earth
,
that
mercy
that
should
sweeten
all
other
mercies
,
yea
,
that
should
sweeten
your
afflictions
to
you
.
Gods
holy
mountain
,
Isaiah
57.
13.
is
promised
as
an
inheritance
opposed
to
vanity
,
and
promised
as
the
blessing
upon
trusting
in
the
Lord
,
Vanity
shall
take
them
,
but
he
that
putteth
his
trust
in
me
,
shall
inherit
my
holy
mountain
.
Let
us
not
enjoy
their
vanity
,
but
bless
we
our selves
in
our
God
,
let
us
rejoyce
in
our
inheritance
,
the
mountain
of
the
Lord
.
Though
we
beg
our
bread
,
says
Luther
,
is
it
not
made
up
with
this
,
That
we
are
fed
with
the
bread
of
Angels
,
with
eternal
life
,
Christ
,
and
the
Sacraments
,
&
c
?
We
have
cause
to
bless
God
that
we
might
be
with
Gods
people
,
though
in
caves
,
and
woods
,
and
banished
from
all
;
we
have
much
more
cause
to
bless
God
when
we
can
be
with
them
thus
publiquely
,
and
peaceably
,
and
can
go
from
Gods
house
,
to
our
own
houses
,
and
have
communion
there
;
this
is
the
rest
that
the
Land
of
Canaan
did
typifie
,
for
which
the
name
of
God
is
to
be
mganified
;
God
might
so
have
left
us
,
that
we
should
have
had
communion
onely
with
the
prophane
ones
,
and
drunkards
;
yea
,
we
might
have
been
cast
out
from
God
,
to
have
had
communion
onely
with
reprobates
,
and
that
now
we
may
have
communion
with
the
godly
,
it
is
a
wonderful
mercy
.
Rev.
14.
we
read
of
Christ
standing
upon
the
Mount
Zion
,
and
having
so
many
people
standing
up
,
to
joyn
with
him
in
Church-fellowship
;
for
that
is
the
meaning
of
that
place
,
there
they
were
rejoycing
at
the
mercy
of
the
Lord
,
that
they
were
upon
the
Mount
with
the
Lamb
;
though
there
might
be
time
,
when
our
Harps
hanged
upon
the
Willows
,
yet
if
we
be
called
to
the
Lamb
upon
Mount
Zion
,
Let
us
have
our
Harps
in
our
hands
.
Is
there
nothing
in
the
delight
that
God
hath
in
his
people
,
and
the
presence
of
God
with
his
people
,
and
the
great
priviledges
they
have
,
to
raise
our
hearts
to
praise
the
Lord
,
and
let
it
not
be
verbally
,
but
really
.
As
namely
thus
;
Is
it
that
we
are
Gods
delight
,
let
him
be
our
delight
;
if
we
be
his
treasure
,
let
him
be
our
treasure
;
if
we
be
his
portion
,
let
him
be
our
portion
,
if
he
communicates
choice
mercies
to
us
,
let
us
give
choice
endeavors
to
him
;
if
he
gives
us
protection
,
let
us
protect
his
truths
and
name
;
if
he
honor
us
,
let
us
give
him
his
honor
.
And
so
I
slip
into
a
third
particular
,
which
is
a
third
branch
of
this
exhortation
.
3.
If
there
be
so
much
excellency
in
communion
First
,
if
we
rest
in
any
Church-priviledge
we
have
,
and
make
that
to
be
our
Religion
,
and
the
Saints
communion
is
darkned
strength
of
our
spirits
be
let
out
about
these
things
we
enjoy
,
more
then
others
,
so
as
we
begin
to
decline
in
the
savour
and
power
of
godliness
;
if
others
that
knew
us
before
,
when
we
had
not
those
priviledges
and
mercies
,
that
we
have
now
,
shall
say
,
What
good
is
to
be
had
there
?
I
knew
such
,
and
me
thinks
they
had
more
savour
and
relish
in
the
ways
of
God
then
now
,
more
sweetness
and
warmth
to
be
had
in
their
company
then
now
there
is
;
Take
heed
of
this
,
of
giving
occasion
to
any
to
say
so
.
It
is
a
very
evil
and
a
dangerous
thing
to
rest
in
Church-priviledges
,
to
make
all
our
Religion
to
consist
in
being
in
a
Church-way
,
we
may
have
this
revealed
to
us
,
and
yet
little
of
Heaven
revealed
.
There
were
two
vails
of
the
Tabernacle
,
one
covered
the
Holy
of
Holies
,
the
other
the
place
where
the
Priests
entred
;
it
may
be
we
have
had
the
first
opened
to
us
,
but
yet
the
second
which
leads
to
the
Holy
of
Holies
,
may
still
be
vailed
.
Many
whose
hearts
are
very
carnal
,
may
be
much
for
Church-Ordinances
.
We
have
in
the
24.
of
Ezekiel
,
ver.
21
,
22.
seven
several
expressions
of
carnal
hearts
,
prising
Church-priviledges
.
First
,
they
accounted
them
their
strength
.
Secondly
,
the
excellency
of
their
strength
.
Thirdly
,
the
desire
of
their
eyes
.
Fourthly
,
that
which
their
souls
pitied
.
Fifthly
,
their
glory
.
Sixthly
,
the
joy
of
their
glory
.
Seventhly
,
that
whereupon
they
set
their
mindes
.
What
a
noise
did
they
make
about
the
Temple
of
the
Lord
?
The
Temple
of
the
Lord
,
The
Temple
of
the
Lord
,
Ier.
7.
4.
and
yet
they
were
carnal
:
Take
heed
therefore
you
rest
not
in
the
Church-priviledges
,
by
this
you
will
deceive
your selves
,
and
darken
the
excellency
of
this
blessed
communion
.
Secondly
,
take
heed
of
darkning
this
by
any
scandalous
way
,
as
those
do
who
profess
themselves
to
be
the
people
of
God
,
and
yet
by
their
wretched
ways
of
sensualities
,
or
any
other
ways
,
are
a
scandal
unto
Gods
people
,
this
is
an
evil
,
and
a
bitter
thing
.
Christ
walks
amongst
the
golden
candlesticks
:
Every
Church
should
be
a
golden
candlestick
,
holding
forth
light
in
the
Doctrine
of
it
,
and
golden
in
the
holy
conversation
of
it
.
We
must
take
heed
that
there
be
not
so
much
as
a
dusting
of
this
golden
candlestick
of
the
Lord
,
by
the
least
looseness
,
or
earthliness
of
our
lives
.
By
scandals
in
the
wicked
lives
of
those
that
are
of
Gods
people
,
there
is
a
stain
and
blot
cast
upon
Church
communion
;
here
the
name
of
God
is
polluted
;
others
that
are
prophane
,
pollute
the
creatures
,
and
their
own
consciences
,
but
Gods
name
is
not
so
much
polluted
by
them
;
but
Gods
people
do
not
onely
pollute
their
consciences
,
by
their
scandalous
lives
,
but
pollute
Gods
name
,
and
it
is
worse
to
pollute
Gods
name
,
then
to
pollute
your
consciences
:
And
therefore
know
,
that
joyning
to
the
Saints
is
an
aggravation
to
every
sin
you
commit
afterward
;
and
though
it
be
true
,
that
union
with
the
people
of
God
is
a
mitigation
of
every
cross
and
affliction
,
yet
it
is
an
aggravation
to
every
sin
.
Yea
,
if
men
were
born
for
no
other
end
and
purpose
,
but
to
do
mischief
,
they
could
not
do
more
then
this
,
to
joyn
with
the
people
of
God
,
and
then
live
scandalously
.
O
brethren
,
let
us
pray
to
God
,
that
we
may
never
live
to
that
day
,
to
darken
the
great
excellency
of
the
fellowship
of
the
Saints
:
It
were
better
that
God
should
take
a
thousand
of
us
out
of
the
world
,
then
that
we
should
live
to
darken
the
profession
of
Gods
name
,
in
union
with
his
people
;
this
does
more
mischief
,
then
all
the
persecuters
under
Heaven
can
do
.
The
Church
of
God
hath
never
been
in
a
better
condition
,
then
when
their
persecuters
have
raged
most
;
the
raging
of
persecuters
have
not
darkned
the
excellency
of
the
Church
,
but
the
scandalous
lives
of
members
of
a
Church
have
darkned
the
glory
of
the
Church
:
though
by
persecution
others
may
be
afraid
to
make
profession
of
the
truth
,
yet
all
the
persecution
in
the
world
cannot
take
off
mens
consciences
,
and
cause
them
in
their
consciences
to
think
such
are
not
in
the
truth
,
because
they
are
persecuted
;
but
the
scandalous
lives
of
those
that
are
Professors
,
do
make
men
think
in
their
consciences
that
this
way
is
not
right
,
and
therefore
make
them
think
they
do
God
good
service
in
hating
such
men
,
persecuting
such
men
,
and
there
is
more
evil
in
this
,
to
be
an
occasion
to
make
men
think
this
way
is
not
good
,
then
to
make
men
afraid
to
venture
upon
this
way
.
And
therefore
consider
what
a
great
deal
of
mischief
scandalous
lives
do
,
and
if
you
finde
your
hearts
inclining
to
any
sensual
way
,
that
you
are
like
to
give
scandal
,
take
heed
of
it
,
for
it
is
the
greatest
mischief
that
can
be
devised
.
Those
who
joyn
with
the
Church
of
God
,
should
walk
so
,
as
to
be
an
ornament
to
it
,
not
a
stain
,
a
blot
,
to
cast
filth
upon
it
;
Isa.
49.
18.
Behold
these
that
gather
themselves
to
thee
,
thou
shalt
surely
clothe
thee
with
them
all
,
as
with
an
Ornament
:
Consider
how
far
many
of
you
are
from
being
an
ornament
to
the
Church
;
are
Malo
miserandum
quam
erube
secudum
Tert.
de
fuga
.
pers.
not
your
lives
rather
blemishes
?
This
is
a
sore
evil
.
Better
it
is
to
endure
any
misery
,
then
to
do
that
which
shall
make
Gods
people
ashamed
of
us
.
The
third
thing
that
darkens
the
excellency
of
dissentions
in
judgement
or
affection
,
this
makes
it
appear
to
be
black
in
the
eyes
of
the
world
.
Sozomen
reports
of
a
Devilish
Thine
eyes
shall
see
Jerusalem
a
quiet
habitation
:
And
mark
the
blessing
that
follows
upon
this
quietness
;
A
Tabernacle
that
shall
not
be
taken
down
;
not
one
of
the
stakes
thereof
shall
ever
be
removed
,
neither
shall
any
of
the
cords
thereof
be
broken
;
but
there
the
glorious
Lord
will
be
unto
us
a
place
of
broad
rivers
,
streams
,
&c.
In
Zech.
14.
ver.
9.
there
is
a
Prophesie
,
that
the
Lord
shall
be
King
over
all
the
earth
;
in
that
day
there
shall
be
one
Lord
,
and
his
name
one
:
We
now
profess
one
God
,
but
we
do
as
it
were
call
him
by
several
names
;
but
that
will
be
a
blessed
time
,
when
as
there
shall
be
but
one
Lord
,
so
his
name
shall
be
one
;
there
shall
be
a
blessed
agreement
in
the
profession
of
his
name
,
oneness
of
heart
is
a
blessing
of
the
new
Covenant
.
I
remember
Eusebius
reports
in
the
life
of
Constantine
,
that
he
was
so
much
troubled
for
dissentions
in
the
house
of
God
,
as
he
could
not
sleep
in
the
night
,
and
they
did
more
disquiet
him
,
then
all
his
wars
;
yea
he
says
,
they
caused
him
to
sob
and
sigh
:
and
so
they
should
be
disquietings
to
our
spirits
,
and
we
should
study
to
make
up
breaches
.
S.
Augustine
,
ep.
15.
hath
this
expression
,
speaking
of
the
divisions
of
some
of
the
Church
,
says
he
,
I
would
fall
down
Paul
,
Phil.
2.
1
,
2
,
3.
If
there
be
any
consolation
in
Christ
,
if
any
comfort
of
love
,
if
any
fellowship
of
the
Spirit
,
if
any
bowels
and
mercies
,
fulfil
ye
my
joy
,
that
ye
be
like
minded
,
having
the
same
love
,
&c.
Doves
cannot
endure
to
be
amongst
Ravens
,
but
where
they
see
meekness
and
love
,
there
those
of
Dove-like
dispositions
love
to
be
;
Isaiah
60.
8.
Who
are
they
like
Doves
,
that
flie
to
their
Windows
?
Brethren
,
if
we
would
expect
to
grow
up
in
the
ways
of
godliness
,
it
must
be
by
love
and
union
together
,
Colossians
2.
2.
Being
knit
together
in
love
,
unto
all
riches
of
full
assurance
.
When
hearts
are
knit
together
in
love
,
then
a
Church
thrives
,
and
grows
up
to
all
riches
of
grace
.
As
it
is
in
the
body
of
a
man
,
when
the
members
of
the
body
are
out
of
joynt
,
they
can
neither
receive
strength
from
the
body
,
nor
be
useful
to
the
body
.
And
therefore
the
Apostle
would
have
us
be
careful
,
if
any
were
out
of
joynt
,
to
set
him
in
joynt
again
,
that
is
the
propriety
of
the
word
.
Gal.
6.
1.
If
a
man
be
overtaken
in
a
fault
,
ye
which
are
spiritual
,
restore
such
a
one
;
set
such
a
one
in
joynt
,
that
he
may
thrive
,
as
members
in
joynt
thrive
.
Christ
is
called
the
corner
stone
;
now
a
corner
stone
is
that
which
joyns
both
sides
together
;
now
Christ
loves
to
be
in
the
place
of
joyning
,
where
there
is
a
joyning
in
mutual
fellowship
:
Although
there
be
variety
in
gifts
,
Kings
daughter
,
the
Church
,
be
of
divers
colours
,
yet
why
may
it
not
be
like
Christs
garment
without
seam
?
For
the
Lords
sake
let
us
take
heed
of
divisions
and
quarrels
,
especially
let
us
take
heed
that
under
the
pretence
of
Religion
,
we
do
not
maintain
quarrels
,
for
this
is
to
bring
down
the
holy
Ghost
,
from
appearing
like
a
Dove
,
to
appear
in
the
form
of
a
Vulture
,
or
Raven
;
You
know
what
S.
Paul
says
of
speaking
with
several
tongues
,
will
not
he
that
comes
in
say
you
are
mad
?
When
wicked
men
hear
of
so
many
dissonant
opinions
,
of
so
many
dissentions
among
you
,
will
they
not
think
you
mad
?
And
because
you
all
pretend
Religion
,
will
they
not
think
that
that
kinde
of
Religion
which
you
pretend
is
a
mad
thing
?
So
far
shall
you
be
from
making
the
way
of
Christ
honorable
in
their
eyes
,
which
yet
should
be
the
thing
you
should
more
desire
,
seek
after
,
rejoyce
in
,
then
your
lives
.
Religion
hath
the
name
from
binding
,
and
certainly
The
fourth
exhortation
is
,
that
you
would
walk
and
live
so
,
as
by
your
walking
you
may
draw
others
to
be
in
love
with
this
fellowship
:
as
God
hath
made
it
to
be
glorious
,
so
that
you
would
set
out
the
glory
of
it
to
others
,
that
all
that
go
by
you
should
say
,
Surely
they
are
the
blessed
of
the
Lord
,
certainly
God
is
with
them
,
and
therefore
we
will
likewise
joyn
with
them
;
O
what
a
blessed
thing
were
it
,
if
we
could
by
our
lives
convince
others
,
that
we
are
the
plants
of
the
Lords
own
planting
!
The
lives
of
men
Jubeat
vita
,
persuadeat
liugua
Athā
.
exhort
.
ad
Monachos
convince
more
strongly
then
their
words
:
The
tongue
perswades
,
but
the
life
commands
,
is
the
speech
of
an
Ancient
.
We
read
in
Rev.
14.
Those
that
stood
with
the
Lamb
upon
Mount
Zion
,
enjoying
communion
there
,
they
had
his
Fathers
name
written
upon
their
foreheads
,
the
glory
of
God
shined
in
their
foreheads
;
a
convincing
conversation
is
that
which
God
calls
for
at
your
hands
.
Let
the
name
of
God
be
precious
to
you
:
Is
it
not
a
precious
thing
to
live
so
,
as
to
bring
honor
to
God
?
to
hold
forth
the
honor
of
God
,
is
all
the
glory
we
can
bring
to
God
;
let
us
be
known
to
be
those
we
profess
our selves
to
be
,
separated
from
the
world
,
by
the
holiness
of
our
lives
;
as
Tertullian
says
of
the
Christians
in
his
time
,
they
were
known
to
be
Christians
from
the
amendment
Let
us
walk
so
,
as
to
manifest
and
hold
forth
the
beauty
and
amiableness
of
godliness
in
the
eyes
of
all
,
that
they
may
see
it
whether
they
will
or
no
,
and
to
force
esteem
from
the
consciences
of
men
.
Cant.
6.
4.
it
is
said
of
the
Church
,
She
is
terrible
as
an
army
with
banners
;
A
Church
of
God
that
walks
close
to
the
rule
,
is
terrible
to
guilty
consciences
.
Let
us
walk
so
,
as
when
the
Balaams
of
the
world
look
upon
us
,
they
may
see
our
comely
order
,
so
as
to
be
forced
to
say
,
O
how
goodly
are
thy
tents
,
O
Jacob
,
and
thy
Tabernacles
,
O
Israel
!
as
the
valleys
are
they
spread
forth
,
as
gardens
by
the
Rivers
side
,
as
the
trees
of
Lign-Aloes
which
the
Lord
hath
planted
,
and
as
Cedars
beside
the
waters
,
Numbers
24.
5.
St.
John
Epist.
1.
chap.
1.
3.
expresseth
his
desire
for
those
whom
he
wrote
to
,
that
they
might
have
fellowship
with
him
,
and
the
rest
of
the
Saints
;
and
he
brings
this
as
an
argument
,
Truly
our
fellowship
is
with
the
Father
,
and
with
his
Son
Jesus
Christ
;
this
would
be
a
mighty
prevailing
argument
indeed
,
if
we
walked
so
before
others
,
as
to
manifest
that
we
in
truth
have
fellowship
with
the
Father
,
and
with
his
Son
Jesus
Christ
;
then
our
fellowship
would
be
desireable
indeed
.
CHAP.
XXIII
.
How
should
Gods
people
so
walk
,
as
to
draw
others
in
love
with
their
communion
.
BUt
how
should
Gods
people
so
walk
,
as
to
bring
First
,
in
the
general
,
take
heed
of
those
sins
Who
is
she
that
looketh
forth
as
the
Morning
,
fair
as
the
Moon
,
clear
as
the
Sun
,
and
terrible
as
an
army
with
banners
?
The
Church
of
God
ought
to
be
fair
as
the
Moon
,
but
the
Moon
hath
spots
,
and
therefore
it
follows
,
Clear
as
the
Sun
,
and
then
,
she
is
terrible
as
an
army
with
banners
:
Either
she
will
draw
the
hearts
of
others
to
love
her
,
or
she
will
daunt
their
hearts
.
Yea
,
let
them
not
see
any
defilement
answerwable
to
their
defilement
:
for
wicked
men
,
though
they
cannot
spy
evils
in
the
godly
,
yet
surely
they
think
they
are
guilty
of
the
sins
which
they
live
in
,
as
well
as
themselves
:
as
Nero
,
because
he
was
unchast
,
thought
all
the
world
was
unchast
:
and
therefore
the
godly
should
labor
to
keep
themselves
from
such
sins
as
the
world
is
guilty
of
,
that
they
may
not
spy
such
in
them
.
A
godly
man
should
not
onely
labor
to
be
kept
from
outward
defilement
;
that
may
be
done
by
the
strength
of
a
natural
conscience
,
without
any
sanctifying
grace
:
and
it
should
be
a
shame
to
one
that
hath
grace
,
if
he
should
not
do
that
;
if
he
cannot
do
that
,
how
can
he
purge
himself
from
secret
,
and
spiritual
evils
that
are
in
the
heart
?
Secondly
,
if
you
would
walk
so
as
to
draw
others
in
love
to
communion
with
you
,
walk
in
singleness
and
uprightness
of
heart
.
Acts
2.
46
,
47.
They
did
eat
their
bread
with
gladness
,
and
singleness
of
heart
,
praising
God
:
mark
what
follows
;
having
favor
with
all
the
people
,
and
God
added
to
the
Church
:
Singleness
of
heart
makes
Church-communion
lovely
.
But
what
is
that
uprightness
,
and
singleness
of
heart
By
that
I
mean
this
;
namely
,
to
be
sure
that
there
Ah!
if
it
were
in
truth
,
and
in
sincerity
,
it
were
something
,
but
they
are
hypocrites
:
they
acknowledge
the
principles
are
right
,
but
they
think
the
principles
are
so
strict
,
that
it
is
impossible
to
walk
up
to
them
:
Ah!
say
they
,
give
me
one
that
does
walk
up
to
his
principles
,
and
we
will
say
something
to
you
.
And
therefore
,
you
that
are
godly
,
consider
of
the
many
principles
of
godliness
that
you
profess
:
as
namely
,
that
the
least
sin
is
a
greater
evil
,
then
all
the
evils
in
the
world
;
and
labor
that
all
your
whole
life
the
Word
the
Rule
of
all
our
actions
:
Now
let
your
conversations
hold
out
this
principle
before
others
;
And
that
the
peace
of
conscience
is
of
infinite
more
value
,
then
all
the
delights
of
the
world
:
Hold
out
this
principle
;
That
the
glory
of
God
is
the
thing
to
be
aimed
at
in
all
things
.
Now
the
care
of
Gods
people
,
if
they
would
so
walk
,
as
to
draw
others
in
love
of
communion
with
them
,
is
not
to
talk
of
these
things
,
but
to
hold
them
forth
in
their
lives
,
that
men
that
converse
with
them
,
may
read
them
in
their
lives
;
Gods
people
should
so
walk
,
that
if
there
were
no
talking
of
such
principles
,
yet
they
may
be
found
in
their
conversations
.
Thirdly
,
if
you
would
so
walk
,
as
to
draw
others
in
love
of
communion
with
you
,
then
walk
so
,
that
Fourthly
,
if
you
would
walk
so
,
as
to
draw
others
As
first
,
the
works
of
justice
:
The
men
of
the
-
discipline
,
and
yet
when
they
come
to
deal
with
them
,
they
are
then
so
cunning
,
and
will
fetch
over
men
as
well
as
any
,
as
griping
as
any
,
and
men
know
not
where
to
finde
them
,
these
are
burthensome
Members
to
a
Church
,
that
wrong
Religion
:
your
injustice
in
dealing
with
men
,
is
a
greater
evil
then
the
injustice
of
any
moral
man
,
in
this
regard
,
the
injustice
of
a
moral
man
does
not
make
men
shy
of
dealing
with
all
moral
men
,
but
injustice
in
you
makes
men
shy
of
dealing
with
any
that
make
profession
of
Religion
,
and
to
say
,
none
are
so
deceitful
as
they
;
and
though
that
objection
does
come
usually
from
malice
,
yet
it
cannot
be
denyed
,
but
those
that
make
profession
,
give
too
too
much
advantage
for
it
.
Secondly
,
labor
for
an
eminency
in
performing
the
duties
of
your
relations
,
and
your
callings
.
As
Having
your
conversation
honest
amongst
the
Gentiles
,
that
whereas
they
speak
against
you
as
evil
doers
,
they
may
by
your
good
works
which
they
shall
behold
,
glorifie
God
in
the
day
of
visitation
:
But
what
good
works
must
we
do
,
which
they
beholding
shall
glorifie
God
in
the
day
of
visitation
?
You
shall
finde
he
instances
in
the
duties
of
relation
,
as
between
Magistrates
and
Subjects
,
Masters
and
Servants
,
Husbands
and
Wives
.
And
therefore
,
you
servants
that
are
under
subjection
,
especially
under
carnal
Governors
,
let
them
see
,
since
you
have
joyned
with
Gods
people
,
that
you
are
more
faithful
and
obedient
then
ever
before
,
and
that
they
never
had
any
servant
in
their
lives
,
so
subject
,
and
obedient
,
and
faithful
as
you
are
,
that
did
not
make
that
profession
that
you
do
.
And
so
wives
,
carry
such
respect
,
and
shew
such
humility
towards
your
husbands
,
though
they
be
naught
,
that
they
may
say
,
Since
my
wife
made
this
profession
of
Religion
,
I
finde
it
in
her
carriage
;
and
so
children
.
It
is
a
wonderful
shameful
thing
that
any
servant
or
childe
,
that
is
but
civil
,
should
go
beyond
a
godly
servant
or
childe
in
diligence
,
and
obedience
,
and
faithfulness
;
says
Jerome
,
What
a
shameful
thing
is
That
faith
should
not
enable
to
do
that
,
which
Infidels
are
able
to
do
?
Thirdly
,
The
men
of
the
world
have
skill
in
Blessed
are
the
peacemakers
;
let
them
not
see
rigidness
in
your
ways
.
The
Jews
observe
upon
Exod.
25.
3.
that
there
was
no
iron
amongst
the
stuff
of
the
Tabernacle
:
What
do
rigid
iron
dispositions
in
Gods
Tabernacle
,
in
Gods
Church
?
Fourthly
,
they
have
skill
in
affability
,
and
courteousness
;
Religion
does
not
teach
men
to
be
sowre
,
Fifthly
,
the
men
of
the
world
have
skill
in
love
,
and
therefore
be
eminent
in
that
,
that
they
may
see
your
brotherly
love
;
when
brotherly
love
rules
in
Churches
,
they
grow
to
a
blameless
conversation
before
God
and
man
.
Sixthly
,
be
bountiful
,
and
liberal
:
The
men
of
the
world
having
skill
in
these
things
,
and
they
seeing
no
Fifthly
,
if
you
would
walk
so
,
as
to
draw
others
in
love
to
communion
with
you
,
labor
to
manifest
the
power
of
godliness
,
by
doing
such
things
as
the
men
of
the
world
cannot
do
;
if
the
men
of
the
world
can
see
,
that
men
that
make
profession
of
Religion
are
able
to
do
that
they
cannot
do
,
they
see
now
there
is
some
reality
in
Religion
.
You
know
how
it
was
with
Pharaoh
and
his
Magicians
;
all
the
while
Moses
wrought
such
things
that
Pharaohs
Magicians
could
do
,
Pharaoh
was
not
convinced
;
but
when
Moses
did
such
things
,
that
the
Magicians
could
not
do
,
this
convinced
them
:
and
so
for
you
to
do
that
the
men
of
the
world
do
,
or
can
do
,
this
does
not
convince
them
;
says
Christ
,
If
I
had
not
done
such
things
as
no
man
did
,
you
had
had
no
sin
.
What
is
it
to
do
those
things
which
the
men
of
the
First
,
the
resisting
of
strong
temptations
;
every
in
the
fiery
furnace
,
and
they
were
not
touched
by
the
fire
,
he
was
convinced
;
so
when
the
men
of
the
world
shall
see
you
in
the
midst
of
prevailing
temptations
,
and
you
keep
your selves
untouched
,
they
will
be
convinced
,
and
say
,
Surely
there
is
a
power
with
these
that
we
have
not
.
Secondly
,
the
overcoming
of
strong
passions
,
this
convinces
them
:
When
as
those
you
live
withal
,
shall
at
his
word
,
they
wondred
and
said
,
Who
is
this
,
that
the
winds
and
seas
obey
him
?
And
so
,
when
you
have
storms
and
passions
arise
in
you
,
and
you
by
the
word
of
God
can
make
all
quiet
,
men
will
wonder
,
and
say
,
Who
is
this
?
Thirdly
,
if
you
be
able
to
deny
your selves
in
your
wills
and
ends
,
this
is
a
thing
they
cannot
do
;
but
If
I
had
had
thee
at
an
advantage
,
at
my
own
will
,
I
must
have
had
my
ends
;
And
so
is
there
any
thing
that
the
men
of
the
world
can
see
you
may
have
your
ends
in
,
you
should
rather
deny
your selves
in
them
.
Brethren
,
Gods
people
are
to
strive
,
and
contend
with
the
world
above
all
people
,
and
that
for
God
;
now
then
,
that
we
may
manifest
unto
the
world
,
that
when
we
do
contend
with
them
,
that
it
is
meerly-for
God
,
when
it
comes
to
our selves
,
and
our
own
causes
,
we
should
be
the
most
yieldable
people
in
the
world
.
There
is
a
time
when
we
must
contend
with
the
world
,
our
consciences
put
us
upon
it
,
and
the
cause
of
God
puts
us
upon
it
,
and
then
they
say
we
are
stubborn
proud
spirits
;
now
to
take
off
this
reproach
,
and
to
convince
them
,
it
is
not
self-will
;
therefore
when
it
is
onely
your
own
cause
,
yield
to
the
utmost
you
can
,
and
this
will
convince
them
,
when
you
do
not
yield
,
that
it
is
not
for
self
,
but
for
God
,
and
conscience
.
Fourthly
,
do
good
for
evil
,
this
is
that
which
the
men
of
the
world
cannot
do
.
We
must
labor
to
do
If
they
would
have
Bishop
Cranmer
their
friend
,
let
them
do
him
some
ill
turn
:
Do
you
not
think
how
you
may
be
even
with
them
that
have
done
you
an
ill
turn
,
but
rather
go
home
,
and
all
the
way
you
are
going
,
be
musing
,
and
studying
how
you
may
return
some
good
to
that
man
that
hath
done
you
wrong
,
and
so
you
shall
not
be
even
with
him
,
but
above
him
;
by
this
you
shall
heap
coals
of
fire
upon
his
head
:
This
beseems
the
people
of
God
,
that
are
the
peculiar
of
God
.
It
was
a
notable
speech
that
Balaam
had
in
Numbers
23.
9.
Lo
,
the
people
shall
dwell
alone
,
and
shall
not
be
reckoned
among
the
Nations
:
They
are
a
people
peculiar
amongst
themselves
;
if
they
be
such
a
people
as
are
so
peculiar
,
as
they
must
not
be
reckoned
amongst
the
Nations
,
then
they
must
do
such
things
,
as
cannot
be
reckoned
amongst
the
ways
and
works
of
the
Nations
.
If
we
should
read
all
Authors
of
the
Heathens
,
yet
we
may
finde
such
things
in
Gods
people
,
as
we
cannot
finde
in
all
the
Authors
.
Fifthly
,
be
joyful
in
affliction
,
rejoycing
in
God
and
living
by
faith
on
the
promises
,
and
yet
if
they
be
crost
in
any
thing
in
the
world
,
their
hearts
are
as
low
and
sinking
as
the
hearts
of
any
;
when
men
of
the
world
see
this
,
they
say
,
Where
is
all
their
faith
?
But
if
they
see
when
affliction
comes
,
even
such
as
would
make
their
hearts
sink
,
and
the
people
of
God
carry
them
out
chearfully
,
they
will
say
,
Surely
there
is
some
real
principle
in
them
that
we
cannot
see
.
As
Justin
Martyr
,
when
he
saw
the
Christians
suffer
such
great
things
so
chearfully
,
says
he
,
Surely
these
men
have
more
then
the
men
of
the
world
,
they
have
other
principles
,
and
so
he
enquired
what
maner
of
people
they
were
,
and
so
came
to
embrace
the
truth
.
It
is
not
so
much
to
be
merry
and
joyful
over
their
cups
;
the
people
of
God
cannot
be
merry
and
joyful
in
sensual
delights
,
but
put
them
into
afflictions
and
hardships
,
and
they
can
be
chearful
more
then
you
,
they
are
not
so
dumpish
and
sad
as
the
men
of
the
world
think
they
are
.
Christ
said
,
I
have
meat
to
eat
of
which
you
know
not
of
:
The
light
of
the
candle
is
fed
with
stinking
tallow
,
but
the
light
of
the
Sun
hath
influence
from
Heaven
to
feed
it
,
and
so
is
not
soon
blown
out
:
And
so
the
joys
of
Gods
people
have
other
matter
to
feed
them
,
and
are
not
so
soon
puffed
out
as
the
joys
of
the
world
.
Sixthly
,
in
the
people
of
God
there
should
be
seriousness
mixed
with
chearfulness
,
and
the
mixture
Seventhly
,
the
men
of
the
world
cannot
be
humble
in
the
encrease
of
gifts
;
but
the
more
encrease
of
God
,
is
that
you
should
much
labor
after
in
the
exercise
of
your
gifts
;
let
them
see
that
God
hath
acquainted
you
with
such
divine
mysteries
,
as
should
make
them
admire
;
Gods
people
should
not
onely
labor
to
have
words
that
are
flat
,
but
to
have
such
gifts
,
as
that
they
should
know
the
secrets
of
God
,
and
of
their
own
hearts
,
and
of
the
hearts
of
others
.
You
know
when
he
in
1
Cor.
14.
that
was
ignorant
came
into
the
Church
,
and
saw
gifts
so
exercised
,
as
the
secrets
of
his
heart
were
opened
,
he
said
,
Surely
God
is
there
.
We
should
not
exercise
gifts
so
,
as
to
shew
our
parts
in
them
,
but
exercise
them
in
such
an
humble
maner
,
as
to
convince
the
world
of
the
excellency
in
communion
with
the
Saints
.
O
brethren
,
labor
to
practice
these
things
:
O
what
a
blessed
thing
were
it
that
all
of
us
might
come
to
convert
souls
!
Though
women
may
not
preach
in
the
Church
,
they
may
preach
abroad
in
their
lives
,
and
in
their
families
,
by
their
humble
and
godly
conversations
;
1
Cor.
7.
16.
What
knowest
thou
,
O
wife
,
whether
thou
shalt
save
thy
husband
?
Labor
so
to
walk
,
as
some
soul
may
bless
God
for
you
,
and
bless
God
for
your
joyning
with
his
people
:
Heretofore
I
was
a
poor
ignorant
wretch
,
and
minded
nothing
but
to
satisfie
the
flesh
,
and
heard
many
Sermons
,
and
they
never
wrought
upon
me
,
but
now
I
see
the
holy
conversation
of
such
,
this
works
upon
me
;
No
member
of
a
Church
should
satisfie
himself
,
until
he
have
seen
himself
to
work
upon
some
by
his
conversation
.
The
people
that
God
intends
to
bring
to
joyn
with
his
Church
,
are
said
to
flye
like
Doves
to
their
windows
,
Isaiah
60.
8.
Now
Doves
love
white
,
clean
,
and
lightsome
places
;
wherefore
such
should
be
our
conversations
,
so
white
,
clean
,
and
lightsome
,
as
those
in
whom
God
begins
any
work
of
grace
,
to
be
of
Dove-like
dispositions
,
may
come
flying
to
us
;
and
this
is
the
fourth
branch
of
the
exhortation
.
Fifthly
,
if
there
be
so
much
good
to
be
had
in
this
communion
,
labor
to
walk
so
one
with
another
,
that
They
shall
serve
the
Lord
with
one
consent
,
with
one
shoulder
,
so
the
words
are
:
So
every
one
of
you
should
set
your selves
to
serve
the
Lord
,
quickning
one
anothers
spirits
,
careful
for
one
anothers
good
.
And
when
you
come
together
,
bring
your
living
ends
together
:
When
you
lay
brands
together
,
you
do
not
lay
the
dead
ends
together
,
they
will
never
kindle
,
but
you
lay
the
living
burning
ends
together
,
and
so
they
kindle
:
And
so
when
you
come
together
,
lay
your
living
ends
together
,
that
when
you
go
away
,
you
may
say
,
I
feel
my
heart
warmed
;
you
should
never
meet
together
,
but
that
you
might
bless
God
for
your
meeting
,
and
by
this
you
shall
shew
there
is
a
power
in
this
Ordinance
of
God
.
It
is
observable
,
the
great
strength
that
there
is
in
a
civil
Ordinance
,
one
would
think
there
should
be
more
in
a
spiritual
Ordinance
:
How
comes
it
to
pass
,
that
two
,
that
it
may
be
a
moneth
or
two
before
were
meer
strangers
,
and
yet
they
coming
to
joyn
in
marriage
,
if
it
be
a
true
joyning
,
their
hearts
close
more
together
,
then
to
Father
or
Mother
,
to
their
children
,
that
came
out
of
their
own
bodies
,
or
brother
,
or
sisters
that
lay
in
the
same
womb
,
they
cannot
have
their
hearts
so
knit
together
,
as
these
two
have
:
From
whence
comes
this
?
From
the
vertue
of
Gods
Ordinance
;
if
it
were
not
an
Ordinance
of
God
,
it
could
not
produce
such
an
effect
:
If
marriage
,
which
is
an
Ordinance
of
God
in
civil
things
,
and
so
a
civil
Ordinance
,
have
such
power
to
unite
the
heart
,
how
much
more
spiritual
Ordinances
,
and
communion
,
which
is
the
highest
Ordinance
for
uniting
the
heart
?
and
therefore
we
should
look
for
more
then
a
natural
power
in
it
:
For
people
to
love
one
another
,
and
to
do
good
to
one
another
,
hath
a
natural
power
to
unite
the
heart
;
But
do
you
look
upon
this
communion
as
having
the
greatest
power
to
unite
the
heart
,
by
vertue
of
an
Ordinance
,
that
so
all
who
have
suffered
never
so
much
to
joyn
with
you
,
may
see
all
recompenced
up
to
the
full
,
and
never
have
a
repenting
thought
for
that
they
have
suffered
and
ventured
.
CHAP.
XXIV
.
We
should
satisfie
our selves
in
communion
with
the
Saints
,
and
improve
it
to
the
utmost
advantage
we
can
.
AGain
,
another
branch
of
the
exhortation
is
this
;
if
there
be
so
much
good
to
be
had
in
Not
forsaking
the
assembling
our selves
together
,
as
the
maner
of
some
is
.
Do
not
think
to
go
and
make
up
your
comfort
with
going
,
and
joyning
with
the
world
.
Certainly
,
when
men
that
are
members
of
a
Church
shall
for
form
come
and
joyn
with
Gods
people
,
but
their
consciences
tell
them
,
when
they
are
in
the
world
,
their
hearts
are
more
content
and
satisfied
;
this
is
an
argument
of
a
carnal
heart
,
that
hath
dallied
with
God
.
It
is
a
dishonor
to
godly
men
;
as
men
that
are
raised
to
high
priviledges
,
count
it
a
dishonor
to
company
with
those
that
are
mean
.
Those
who
were
free
of
the
City
of
Rome
,
were
not
to
be
free
of
any
other
place
.
It
is
enough
that
we
are
Citizens
of
the
new
Jerusalem
,
let
us
satisfie
our selves
in
this
.
Godly
men
,
though
never
so
poor
,
are
to
look
upon
those
who
are
carnal
,
as
base
and
vile
,
especially
to
think
to
take
satisfaction
in
eating
,
and
drinking
,
and
playing
with
them
,
when
as
there
are
such
holy
Ordinances
,
and
high
priviledges
with
Gods
people
,
to
satisfie
your selves
in
,
and
in
those
your
hearts
withdraw
from
them
;
Certainly
,
your
hearts
must
needs
be
very
carnal
and
sensual
:
Can
God
take
it
well
at
thy
hands
,
to
go
and
shake
hands
with
his
enemies
?
Job
8.
20.
God
will
not
take
the
wicked
by
the
hand
;
so
it
is
in
some
of
your
books
;
Why
then
will
you
?
Canst
thou
be
in
any
place
where
thou
seest
God
dishonored
,
and
be
merry
?
Certainly
,
the
sight
of
sin
,
wheresoever
it
is
committed
,
should
cause
horror
in
the
heart
;
thus
it
was
with
David
,
Psalm
119.
53.
Horror
hath
taken
hold
upon
me
,
because
of
the
wicked
that
forsake
thy
Law
:
It
should
make
men
forbear
to
come
into
such
company
where
they
see
sin
committed
.
It
is
reported
of
Mezentius
the
Hetrurian
Tyrant
,
that
he
devised
this
torment
,
to
chain
a
live
man
,
and
a
dead
man
together
,
and
so
wheresoever
he
went
,
he
should
have
the
dead
man
to
rot
before
him
,
and
stink
in
his
nostrils
,
till
he
was
poysoned
with
it
:
Surely
this
was
a
great
misery
,
a
most
grievous
death
:
And
Gods
people
should
count
it
as
great
an
evil
to
have
filthy
dead
wretches
,
that
are
unsavoury
in
any
thing
that
is
good
,
to
be
joyned
with
them
:
David
prays
in
Psal.
26.
9.
Gather
not
my
soul
with
sinners
:
Would
you
not
have
your
souls
gathered
with
sinners
hereafter
?
for
the
present
take
heed
of
joyning
with
them
.
It
was
the
prayer
once
that
I
have
heard
of
a
good
Gentlewoman
,
when
she
was
to
dye
,
being
in
much
trouble
of
conscience
,
O
Lord
,
let
me
not
go
to
hell
where
the
wicked
are
,
for
Lord
thou
knowest
,
I
never
loved
their
company
here
:
She
prayed
with
David
,
Lord
gather
not
my
soul
with
sinners
:
If
you
would
have
evidence
that
God
will
not
gather
your
souls
to
sinners
,
but
that
he
will
gather
them
to
the
godly
,
labor
to
satisfie
your
souls
with
Gods
people
.
Seventhly
,
if
there
be
so
much
good
in
this
way
,
labor
to
improve
it
to
the
utmost
:
Wherefore
is
there
a
price
in
the
hand
of
a
fool
?
This
is
a
great
price
;
if
many
had
seen
the
days
that
we
have
seen
,
how
would
they
have
blessed
God
?
what
use
would
they
have
made
of
them
?
Seeing
God
therefore
hath
given
you
this
opportunity
,
improve
it
:
if
you
have
any
advantage
in
your
trading
,
you
will
improve
it
.
Take
heed
of
such
things
as
may
hinder
that
good
you
may
have
in
communion
with
the
Saints
:
What
are
they
?
The
first
thing
that
I
would
forewarn
Christians
sullenness
of
spirit
,
that
makes
them
love
solitariness
rather
then
communion
;
and
this
is
amongst
many
that
have
true
grace
:
and
certainly
it
comes
sometimes
from
abundance
of
pride
,
for
if
they
come
among
others
,
they
think
they
shall
discover
their
weakness
,
and
rather
then
they
will
discover
their
weakness
,
they
will
deprive
themselves
of
all
that
good
which
they
might
have
.
Consider
how
unfaithfully
you
deal
with
God
,
God
hath
given
you
a
talent
,
and
you
are
not
to
wrap
it
up
in
a
napkin
,
but
to
use
it
for
God
.
Again
,
it
is
a
wrong
to
the
Church
,
for
your
gifts
are
not
your
own
,
but
the
Church
hath
an
interest
in
them
,
and
therefore
you
are
to
use
them
for
their
good
.
Again
,
you
do
much
wrong
to
the
Ordinance
of
God
,
when
you
do
prefer
the
contenting
of
a
pettish
humor
,
before
the
Ordinance
of
God
.
God
threatens
it
as
a
judgement
,
Hosea
4.
16.
To
feed
his
people
as
a
Lamb
in
a
large
place
;
that
is
,
to
scatter
them
from
the
fold
,
that
they
should
go
one
and
one
,
as
a
Lamb
bleating
alone
in
the
wilde
wilderness
:
take
heed
you
do
not
bring
it
upon
your selves
.
Again
,
there
is
a
great
deal
of
danger
in
this
solitariness
First
,
there
will
soon
grow
a
wonderful
driness
,
and
barrenness
of
spirit
:
It
is
just
with
God
to
deprive
Again
,
you
will
be
ready
to
run
into
error
,
and
Again
,
you
will
be
lyable
to
the
temptations
of
Satan
;
immoderate
solitariness
,
is
joyned
with
immoderate
And
secondly
,
when
you
do
come
into
communion
,
take
heed
of
pride
;
pride
sometimes
keeps
away
a
proud
heart
,
it
expects
every
one
should
attend
it
,
but
when
it
comes
to
be
serviceable
to
any
,
it
is
unfit
.
Thirdly
,
take
heed
of
envying
at
the
gifts
and
graces
of
one
another
;
the
wicked
men
of
the
world
Fourthly
,
take
heed
of
pettishness
,
and
frowardness
,
or
passions
,
these
do
darken
communion
:
the
meek
the
meekest
man
upon
earth
.
Fifthly
,
take
heed
of
self-ends
in
communion
:
when
men
are
so
politick
,
as
to
wheel
about
their
own
ends
,
and
not
seem
to
aym
at
such
things
,
this
hinders
the
sweetness
of
communion
,
and
though
such
may
carry
things
a
while
,
as
not
to
be
discerned
,
yet
at
last
they
will
be
discerned
to
have
self-ends
,
and
all
will
be
shy
of
them
.
If
you
would
have
sweet
communion
indeed
,
labor
for
open
hearts
to
one
another
,
that
you
may
trust
one
another
.
Sixthly
,
labor
so
to
improve
your
communion
now
,
Abraham
,
Isaac
,
and
Jacob
,
and
all
the
Prophets
,
and
Patriarchs
?
As
Cicero
hath
a
notable
to
the
Lamb
,
and
giving
glory
to
him
that
sitteth
on
the
Throne
for
evermore
,
blessing
God
for
the
great
Mystery
of
the
Gospel
?
And
therefore
improve
your
communion
so
here
,
as
not
onely
to
put
you
in
minde
of
your
communion
hereafter
,
but
to
prepare
and
fit
your
souls
for
it
:
And
thus
is
this
point
finished
;
and
now
we
are
come
to
the
seventh
and
last
Doctrinal
point
,
out
of
Moses
his
Choice
,
which
is
from
the
last
words
of
the
Verse
,
Then
to
enjoy
the
pleasures
of
sin
for
a
season
.
The
Doctrinal
Conclusion
is
this
:
CHAP.
XXV
.
Whatsoever
is
but
for
a
season
,
cannot
satisfie
a
gracious
heart
.
THat
whatsoever
is
but
for
a
season
,
cannot
satisfie
a
gracious
heart
:
Or
,
Nothing
but
that
which
is
eternal
,
can
satisfie
a
gracious
heart
.
Moses
,
if
he
would
have
been
satisfied
with
any
thing
that
abided
but
for
a
season
,
he
might
have
had
satisfaction
enough
;
but
his
heart
was
set
upon
eternity
,
and
therefore
could
have
no
satisfaction
in
things
that
were
but
for
a
season
.
St.
Paul
says
in
2
Cor.
4.
18.
We
look
not
at
things
that
are
seen
,
but
at
the
things
which
are
not
seen
;
for
the
things
which
are
seen
are
temporal
,
but
the
things
which
are
not
seen
are
eternal
.
We
do
not
so
much
as
look
at
things
seen
,
for
they
are
temporal
,
but
there
are
other
things
that
our
hearts
are
upon
,
which
are
eternal
;
we
look
not
at
things
that
are
seen
,
but
at
things
not
seen
:
The
word
notes
these
two
things
especially
,
not
onely
that
we
believe
things
that
are
not
seen
,
eternal
things
,
but
we
look
at
them
,
we
minde
them
;
we
do
not
much
minde
things
that
are
temporal
,
but
eternal
things
are
minded
of
us
.
Secondly
,
we
do
not
make
things
that
are
seen
,
That
nothing
which
is
but
for
a
season
,
can
satisfie
a
heart
rightly
principled
,
appears
:
spiritual
heart
.
First
,
because
there
is
no
proportion
between
an
immortal
soul
,
and
fading
transitory
things
;
indeed
the
sensitive
soul
that
does
depend
upon
the
present
temper
of
the
body
,
that
is
satisfied
onely
with
present
things
,
and
the
reason
is
,
because
it
depends
upon
that
which
is
present
;
but
the
rational
soul
being
immortal
,
and
not
depending
upon
any
such
thing
,
whatsoever
it
be
that
continues
not
for
ever
,
cannot
satisfie
it
.
Secondly
,
a
gracious
heart
knows
the
things
of
Thirdly
,
a
gracious
spirit
hath
received
an
eternal
principle
within
it
,
that
does
work
the
heart
beyond
things
for
a
season
,
that
works
the
heart
all
to
eternity
;
for
the
work
of
Grace
that
is
in
the
soul
,
it
is
begotten
of
the
immortal
seed
of
the
Word
,
and
it
is
an
eternal
principle
,
that
is
infused
by
God
into
it
,
and
therefore
it
works
beyond
things
that
are
for
a
season
;
every
creature
works
according
to
the
nature
of
its
principles
;
as
sensitive
creatures
according
unto
sensitive
principles
,
and
rational
creatures
according
unto
rational
principles
,
but
grace
is
beyond
reason
,
and
is
of
an
everlasting
nature
,
and
therefore
it
works
the
heart
beyond
all
that
is
but
for
a
season
.
Fourthly
,
a
gracious
heart
cannot
be
satisfied
with
things
that
are
but
for
a
season
,
because
God
Fifthly
,
there
is
a
kinde
of
image
of
Gods
infiniteness
in
the
souls
of
men
,
and
according
to
this
Sixthly
,
there
is
nothing
that
is
but
for
a
season
,
eternal
thing
,
because
such
a
one
hath
received
light
from
God
to
understand
the
infinite
consequence
of
eternity
,
to
make
any
good
to
be
infinite
,
or
any
evil
to
be
infinite
:
When
as
one
enjoys
any
good
,
and
knows
it
shall
continue
infinitely
,
it
makes
that
present
good
to
have
a
kinde
of
infiniteness
in
it
;
and
and
so
for
evil
,
if
there
be
any
evil
upon
the
heart
,
though
the
evil
should
be
never
so
little
,
yet
if
it
be
an
evil
,
and
the
soul
knows
it
must
continue
infinitely
,
it
puts
a
kinde
of
infiniteness
to
every
moment
;
and
that
is
the
principal
thing
that
makes
the
misery
of
the
damned
to
be
so
miserable
,
and
the
happiness
of
the
godly
so
happy
;
they
are
not
onely
happy
and
miserable
,
because
they
shall
be
happy
and
miserable
for
ever
,
but
because
they
know
there
is
continance
in
happiness
,
and
in
misery
;
their
knowledge
of
this
is
that
which
puts
infinite
weight
upon
every
moment
.
Suppose
a
beast
should
have
happiness
suitable
to
its
nature
for
eternity
,
that
would
come
infinitely
short
of
the
happiness
of
a
rational
creature
,
that
knows
wherein
happiness
consists
,
and
what
eternity
is
;
for
the
beast
enjoys
nothing
but
the
present
happiness
,
but
a
reasonable
creature
it
hath
happiness
for
the
present
,
and
it
can
by
the
thoughts
of
the
minde
fetch
in
the
infiniteness
of
the
duration
,
and
put
it
upon
the
present
content
it
receives
,
and
so
have
infinite
satisfaction
every
moment
:
And
so
for
misery
;
it
were
not
so
much
if
God
by
his
power
should
hold
a
brute
beast
in
the
fire
eternally
,
as
if
a
man
were
in
misery
;
because
though
it
hath
pains
,
yet
it
hath
no
thought
of
future
pains
,
but
what
it
now
feels
:
But
if
a
rational
creature
be
in
misery
,
by
the
thoughts
of
his
minde
,
he
can
fetch
all
the
pains
that
shall
be
in
hundred
thousands
of
years
,
and
put
them
upon
that
instant
,
and
this
makes
it
to
be
miserable
indeed
,
in
a
kinde
of
infiniteness
,
beyond
that
which
any
other
creature
is
capable
of
.
You
think
to
be
tortured
with
fire
is
miserable
,
and
to
be
so
eternally
is
miserable
;
but
there
is
something
more
,
every
instant
you
shall
be
in
misery
,
there
shall
be
a
kinde
of
infiniteness
,
because
you
shall
by
your
thoughts
bring
whatsoever
is
to
come
,
and
put
it
upon
the
present
moment
,
and
nothing
can
swallow
up
a
mans
spirit
so
much
as
this
,
if
he
understands
eternity
.
Now
then
a
gracious
heart
that
knows
this
,
that
knows
what
the
consequence
of
eternity
is
,
cannot
be
satisfied
,
except
it
hath
made
good
provision
for
eternity
;
whatsoever
it
enjoys
for
the
present
,
cannot
satisfie
the
soul
,
unless
it
hath
made
good
provision
for
that
which
it
understands
,
to
be
of
such
infinite
consequence
as
it
is
.
A
soul
that
understands
the
consequence
of
eternity
,
sees
it
as
an
infinite
Ocean
,
that
it
is
lanching
into
,
and
must
for
ever
swim
in
:
Now
if
a
man
were
to
go
a
voyage
in
the
vast
Ocean
,
that
he
must
go
thousands
of
miles
,
could
he
be
content
that
he
had
made
provision
of
such
a
Vessel
,
that
he
could
make
shift
to
get
over
some
narrow
water
with
?
so
it
is
here
;
yea
,
this
similitude
comes
short
of
the
expression
of
the
folly
of
any
that
knows
any
thing
concerning
eternity
,
to
think
to
satisfie
themselves
in
any
thing
that
is
but
for
a
season
;
for
any
thing
that
is
but
for
a
season
,
let
it
be
for
as
long
a
season
as
you
will
,
if
it
were
for
Methuselahs
season
,
that
is
but
as
some
small
Brook
,
and
what
is
this
to
the
going
of
many
thousand
miles
in
the
infinite
vast
Ocean
?
and
therefore
a
gracious
heart
knowing
the
vastness
of
it
,
except
it
hath
made
some
provision
for
it
,
can
never
be
quieted
with
what
it
can
enjoy
for
a
season
.
Seventhly
,
a
gracious
heart
cannot
be
satisfied
in
Eighthly
,
a
gracious
heart
makes
use
of
all
the
experiences
that
it
hath
had
of
the
vanity
of
the
creature
Lastly
,
that
which
is
but
for
a
season
,
does
want
an
especial
ingredient
in
it
,
which
is
required
for
satisfaction
Hence
we
may
see
the
excellency
of
a
true
gracious
What
are
you
,
temporal
or
eternal
?
If
the
answer
be
given
temporal
,
the
soul
rejects
them
,
and
puts
them
off
as
too
mean
things
to
be
satisfaction
for
it
;
If
you
had
brought
eternity
with
you
,
says
the
soul
,
I
could
have
embraced
you
,
and
closed
with
you
,
and
have
been
satisfied
in
the
enjoyment
of
you
,
but
if
the
inscription
of
eternity
be
not
in
you
,
you
are
too
mean
for
me
,
my
happiness
Give
money
that
may
last
for
ever
,
and
glory
that
may
eternally
flourish
.
CHAP.
XXVI
.
Perswasions
to
take
off
the
heart
from
temporal
things
.
SEcondly
,
hence
let
us
all
make
use
of
this
Argument
,
to
take
off
our
spirits
from
all
earthly
The
fashion
of
this
world
passeth
away
.
When
Alexander
saw
himself
wounded
,
and
in
danger
of
death
,
he
then
saw
the
vanity
of
those
flatterers
that
would
have
perswaded
him
he
was
a
God
:
So
when
we
see
those
things
upon
which
we
set
our
hearts
,
as
if
our
chief
good
,
as
if
a
Deity
were
in
them
,
to
be
wounded
,
and
ready
to
perish
,
let
us
learn
to
alter
our
thoughts
of
them
,
to
take
off
our
hearts
from
them
.
Much
may
be
done
in
the
improving
of
this
argument
,
of
the
fading
vanishing
nature
of
creature-comforts
:
the
Scripture
makes
much
use
of
it
,
to
take
off
the
hearts
of
People
from
them
;
Why
wilt
thou
set
thy
heart
upon
that
which
is
not
?
Riches
have
wings
and
will
fly
away
.
It
charges
them
that
have
riches
,
that
they
trust
not
in
uncertain
riches
:
Man
that
is
made
in
honor
abides
not
;
They
sing
to
the
Tabret
and
Harp
,
and
make
merry
,
and
in
a
moment
they
go
down
to
hell
.
This
Moses
argument
,
is
the
strong
Scripture
argument
:
there
is
nothing
but
uncertainty
,
mutability
,
vanity
,
upon
every
creature
that
is
here
below
.
The
fashion
of
the
world
passeth
away
,
and
the
lustre
of
it
;
there
is
no
enduring
substance
here
:
Those
in
the
Hebrews
were
content
to
part
with
any
thing
that
endured
but
for
a
season
,
so
they
might
have
an
enduring
substance
:
and
so
Abraham
looked
for
a
City
that
had
foundations
,
Heb.
11.
10.
these
cities
have
no
foundations
.
All
earthly
things
are
like
the
earth
it self
,
it
hangs
upon
nothing
,
Job
26.
7.
and
therefore
there
can
be
no
certainty
in
them
,
no
continuance
in
the
enjoyment
of
them
:
neither
will
the
things
of
this
world
Gregory
Nyssen
,
The
things
of
the
world
are
as
if
a
man
were
writing
upon
the
water
with
his
finger
,
as
any
thing
is
written
,
the
impression
vanishes
,
and
nothing
appears
;
not
as
one
were
writing
upon
the
sand
or
dust
,
which
although
any
little
wind
blows
smooth
,
yet
it
stays
a
while
till
the
wind
riseth
:
So
the
creature
is
not
vain
onely
,
because
it
leaves
us
after
a
while
,
but
the
comfort
of
the
creature
leaves
us
in
the
using
.
Seneca
says
,
We
live
amongst
things
that
are
perishing
We
have
lost
eternity
,
for
setting
our
hearts
upon
things
that
were
for
a
season
.
It
is
a
notable
speech
that
Ambrose
hath
;
Why
will
you
make
that
which
cannot
be
eternal
for
use
,
eternal
for
punishment
?
It
is
fading
,
in
regard
of
the
use
,
but
it
proves
to
be
eternal
in
regard
of
the
punishment
.
Therefore
when
any
temptation
comes
,
to
draw
your
hearts
to
any
thing
that
gives
content
to
the
flesh
for
a
season
,
O
that
you
might
improve
this
Argument
to
resist
the
temptation
!
What
,
shall
I
while
away
that
time
I
have
to
improve
for
eternity
to
seek
after
you
,
and
take
content
and
pleasure
in
you
?
you
are
not
onely
temporal
your selves
,
but
you
do
hazard
the
loss
of
eternal
things
,
and
hazard
the
bringing
of
eternal
evils
.
And
therefore
do
not
think
it
much
that
I
press
this
argument
,
because
it
is
ordinary
:
all
that
perish
,
perish
because
they
set
their
hearts
upon
that
which
is
for
a
season
:
and
therefore
though
the
knowledge
of
this
in
some
general
notion
be
ordinary
,
yet
the
truth
is
,
to
know
it
powerfully
indeed
,
and
effectually
,
it
is
a
riddle
to
the
world
.
It
is
a
notable
place
we
have
in
Psalm
49.
3
,
4.
The
whole
scope
of
the
Psalm
,
is
to
shew
the
happy
secure
estate
of
the
godly
in
all
troubles
,
and
the
vanishing
condition
of
all
ungodly
in
prosperity
;
now
mark
how
he
calls
to
us
in
the
beginning
of
this
Psalm
,
to
hearken
to
this
argument
:
We
might
say
,
this
is
an
argument
we
have
heard
a
hundred
times
,
and
know
what
it
is
,
Why
should
we
hearken
so
?
Though
you
think
this
is
an
ordinary
Theam
,
yet
this
is
the
great
wisdom
,
and
understanding
of
a
gracious
heart
to
know
;
this
is
the
dark
saying
that
I
will
open
,
so
says
the
Psalmist
,
My
mouth
shall
speak
of
wisdom
,
and
the
meditation
of
my
heart
shall
be
of
understanding
,
I
will
open
my
dark
saying
:
So
when
you
hear
us
speaking
of
this
argument
,
you
say
,
This
is
an
ordinary
argument
;
but
the
true
knowledge
of
it
is
a
dark
hidden
thing
to
the
men
of
the
world
,
and
it
is
the
work
of
the
Spirit
of
God
,
to
make
men
know
this
truly
:
and
when
God
works
any
saving
work
upon
the
soul
,
he
begins
in
this
way
,
to
settle
upon
the
soul
this
truth
,
That
all
the
things
that
it
hath
satisfied
it self
in
,
are
fading
;
and
what
is
a
year
or
two
,
to
enjoy
all
the
contentments
my
heart
can
desire
,
if
then
I
must
be
gone
,
and
bid
farewel
to
all
?
have
not
I
an
immortal
soul
?
and
when
shall
be
the
time
that
I
shall
provide
for
eternity
?
And
therefore
I
beseech
you
look
into
this
argument
,
and
ponder
it
a
little
more
.
There
are
three
worms
that
are
in
every
thing
of
the
world
,
to
eat
out
the
strength
of
it
,
and
make
it
fading
.
First
,
the
worm
that
is
bred
in
the
natural
principles
;
the
things
that
we
set
our
hearts
upon
,
are
made
of
fading
principles
.
Secondly
,
there
is
the
worm
of
the
general
curse
that
is
come
upon
them
by
mans
sin
.
Thirdly
,
there
is
another
worm
,
and
that
is
the
particular
curse
that
we
bring
upon
the
creatures
,
by
our
own
proper
sins
,
as
especially
when
we
set
our
hearts
upon
any
fading
transitory
things
below
:
all
things
in
the
world
are
subject
to
vanity
by
the
general
curse
,
but
the
particular
curse
makes
them
more
vain
:
and
shall
we
think
to
satisfie
our selves
in
the
things
of
the
world
,
that
have
these
three
worms
,
feeding
upon
them
continually
,
to
eat
out
the
strength
of
them
?
What
are
your
hearts
upon
?
I
urge
it
upon
you
as
in
the
name
of
God
,
and
answer
in
your
secret
thoughts
,
What
are
your
hearts
upon
?
either
upon
Abulenfis
in
2.
Regū
c.
15.
Q
20.
&
in
c.
17.
q.
21
things
that
are
for
a
season
,
or
eternal
?
Things
that
are
eternal
,
you
look
upon
them
as
high
notional
things
,
that
never
took
up
your
thoughts
much
:
but
to
go
into
company
,
and
eat
,
and
drink
,
and
laugh
,
and
get
money
;
these
are
the
things
that
are
but
Chaldaean
,
Persian
,
Graecian
,
Roman
,
how
soon
were
they
gone
?
It
is
a
notable
speech
Augustine
hath
:
Go
,
(
says
he
)
and
mark
and
attend
the
Sepulchres
of
rich
men
,
and
when
you
see
their
rotten
bones
,
consider
who
they
once
were
,
and
know
they
do
cry
unto
you
;
O
you
men
,
why
do
you
seek
so
much
to
satisfie
your selves
in
these
fading
things
,
and
heap
upon
your selves
vexation
,
to
attain
happiness
for
your selves
in
these
things
?
Consider
our
bones
here
,
and
be
struck
with
astonishment
,
to
abhor
your
luxury
and
covetousness
;
for
,
says
he
,
they
cry
thus
to
you
,
You
now
are
,
and
we
were
,
and
time
will
be
,
when
you
shall
be
what
we
are
.
And
then
consider
with
your selves
,
what
a
doleful
condition
that
man
is
in
,
that
hath
set
his
heart
upon
things
that
are
for
a
season
:
When
those
are
at
an
end
,
he
may
say
,
Now
the
thoughts
of
my
heart
,
and
all
my
hopes
are
at
an
end
;
now
I
must
bid
an
eternal
farewel
to
all
my
comforts
,
to
husband
,
and
wife
,
and
neighbors
,
and
friends
,
and
companions
;
I
shall
never
meet
with
you
more
,
and
never
have
mirth
and
jollity
,
and
sporting
,
and
gaming
any
more
,
but
I
must
bid
farewel
to
all
,
the
Sun
is
set
,
and
the
season
is
at
an
end
for
all
my
comfort
,
and
before
me
I
see
an
infinite
vast
Ocean
,
and
I
must
lanch
into
it
;
Lord
,
what
provision
have
I
for
it
?
What
a
dreadful
shreek
will
that
soul
give
,
that
sees
an
infinite
Ocean
it
must
lanch
into
,
and
sees
no
provision
that
it
hath
made
for
it
?
Indeed
those
that
dye
,
and
are
besotted
,
and
know
nothing
of
this
infinite
Ocean
that
they
must
lanch
into
,
they
are
never
troubled
;
but
those
that
dye
,
and
their
consciences
are
enlightned
,
they
have
given
a
most
dreadful
shreek
,
to
see
themselves
lanching
into
an
infinite
Ocean
of
scalding
Lead
,
and
must
swim
naked
in
it
for
ever
.
And
therefore
improve
this
argument
,
to
take
off
your
hearts
from
things
below
,
and
say
,
What
good
will
it
be
to
me
that
I
have
been
merry
,
and
would
have
my
will
?
I
came
to
hear
the
word
,
and
that
was
working
to
pull
my
lust
from
me
,
but
my
heart
was
set
upon
my
lust
,
and
I
would
have
it
:
When
my
lust
shall
be
at
an
end
,
what
good
will
it
be
to
me
,
to
remember
I
had
my
lust
and
pleasure
,
and
delight
?
This
will
afford
little
comfort
after
it
is
gone
:
You
may
live
a
year
or
two
,
and
be
drunk
many
a
time
that
while
,
and
have
pleasure
in
uncleanness
,
and
besot
your selves
;
consider
,
many
have
had
pleasures
in
the
flesh
,
that
now
are
gone
,
and
within
two
or
three
years
it
may
be
said
of
you
,
Such
a
one
was
at
such
a
Sermon
,
and
heard
,
That
all
things
that
endure
but
for
a
season
would
not
satisfie
,
and
now
he
is
gone
;
and
if
you
will
satisfie
your selves
in
these
things
that
are
for
a
season
,
you
may
cry
out
in
the
anguish
of
your
souls
,
and
say
,
Such
a
day
such
an
argument
was
treated
upon
,
and
I
heard
,
Nothing
that
is
but
for
a
season
will
satisfie
the
heart
,
and
how
I
should
hazard
my
eternal
happiness
,
if
I
set
my
heart
upon
them
;
And
I
heard
,
I
had
not
onely
a
little
River
to
swim
over
,
but
an
infinite
Ocean
to
lanch
into
,
and
yet
I
have
sought
after
these
things
that
are
but
for
a
season
,
to
satisfie
my
flesh
in
them
;
now
my
season
is
gone
,
and
I
am
lanching
into
eternity
,
the
Lord
knows
what
shall
become
of
me
.
It
was
the
sad
expression
of
Lysimachus
,
who
had
lost
his
Kingdom
for
one
draught
of
water
,
For
what
a
short
pleasure
have
I
made
my self
a
servant
?
So
consider
what
a
soul-sinking
thought
this
will
be
to
think
hereafter
;
O
God
,
for
how
short
pleasure
have
I
made
my self
a
bond-slave
to
Hell
for
ever
!
One
who
was
made
according
to
the
Image
of
God
,
who
had
means
for
eternal
life
,
yet
now
am
undone
for
ever
!
It
is
reported
of
Pope
Sixtus
the
fifth
,
that
he
sold
his
soul
to
the
Devil
,
to
enjoy
the
glory
and
pleasure
of
the
Popedom
for
seven
years
:
What
infinite
folly
possesseth
the
hearts
of
the
children
of
men
,
who
were
made
for
eternity
,
to
venture
eternal
miscarrying
for
a
few
years
,
yea
,
a
few
hearts
contentment
to
the
flesh
!
The
Lord
keep
us
from
this
desperate
folly
.
Wherefore
when
we
finde
our
hearts
beginning
to
be
let
out
upon
any
temporal
good
,
make
use
of
this
argument
,
and
let
us
muse
with
our selves
,
This
content
and
pleasure
we
have
,
but
will
it
abide
?
I
was
made
to
abide
for
ever
,
I
was
made
for
that
good
that
must
abide
for
ever
.
What
are
a
few
years
here
?
Those
who
abide
longest
in
the
enjoyment
of
health
and
prosperity
,
their
time
is
but
as
a
bubble
,
they
are
gone
,
and
the
memory
of
them
is
perished
.
Pliny
says
,
there
was
a
miraculous
example
of
one
Xenophilus
,
who
lived
a
hundred
and
five
years
without
sickness
:
But
what
is
this
to
eternity
?
lib.
7.
cap.
5.
There
is
a
notabe
story
of
Theodorus
a
yong
man
,
there
being
a
time
of
great
festivity
and
jollity
in
Egypt
,
and
there
was
a
great
deal
of
feasting
and
musick
,
and
delight
in
his
fathers
house
:
The
yong
man
withdrew
himself
from
all
the
company
,
and
got
alone
,
and
fell
a
meditating
thus
,
Here
is
delight
and
content
to
the
flesh
,
I
may
have
what
I
will
desire
,
but
how
long
will
it
last
?
And
upon
this
meditation
,
thinking
with
himself
▪
this
will
not
hold
long
,
he
withdrew
himself
into
a
room
private
,
and
fell
down
upon
the
earth
,
and
with
many
tears
cryed
out
thus
unto
God
in
prayer
;
O
Lord
,
(
says
he
)
my
heart
is
open
unto
thee
,
I
indeed
know
not
what
to
ask
,
but
onely
this
,
Lord
let
me
not
dye
eternally
;
O
Lord
,
thou
knowest
I
love
thee
,
O
let
me
live
eternally
to
praise
thee
!
And
when
his
mother
came
to
him
,
and
would
have
had
him
come
to
the
rest
of
the
company
that
were
bidden
,
he
made
an
excuse
and
would
not
,
onely
upon
this
meditation
,
because
he
saw
this
would
not
hold
.
O
that
God
would
fasten
these
thoughts
upon
you
,
when
you
are
in
the
midst
of
your
delights
;
But
will
this
hold
?
Is
not
this
one
thing
that
is
spoken
of
amongst
the
rest
,
that
is
but
for
a
season
?
Think
also
upon
this
consideration
;
These
things
that
are
in
the
world
,
if
they
were
a
thousand
times
more
then
they
are
,
yet
being
but
for
a
season
,
this
is
enough
to
take
off
our
hearts
;
but
now
when
we
consider
they
are
but
for
a
season
,
and
but
slight
things
,
empty
vanities
besides
,
this
should
take
off
our
hearts
abundantly
more
;
if
they
had
a
great
deal
in
them
,
yet
not
being
eternal
,
they
are
not
very
desireable
.
How
vain
then
is
mans
heart
,
in
being
set
upon
such
vain
things
?
Well
may
man
be
said
to
be
lighter
then
vanity
;
no
vanity
is
so
vain
,
as
the
trusting
in
vanity
;
all
the
vanity
in
the
creature
amounts
not
to
so
much
vanity
as
the
trusting
in
vanity
.
And
yet
again
consider
,
that
the
emptiness
that
is
in
these
things
,
would
make
the
eternity
of
them
to
be
miserable
.
You
will
say
this
is
a
riddle
,
how
can
it
be
made
out
?
Certainly
it
is
so
,
there
is
such
an
emptiness
in
the
things
of
the
world
,
that
they
are
fain
to
borrow
succession
to
make
them
comfortable
,
and
it
is
the
end
of
some
,
and
the
beginning
of
others
that
makes
them
comfortable
,
and
not
the
continuance
of
any
outward
comfort
;
as
now
the
laying
in
a
soft
down
bed
,
is
easie
and
comfortable
,
and
delightful
;
but
if
one
were
condemned
to
this
,
to
lie
there
forty
years
together
,
and
never
to
come
out
,
it
would
be
a
torment
,
but
to
lie
eternally
it
would
be
more
,
so
that
eternity
puts
a
misery
upon
the
comfort
:
And
so
take
any
one
comfort
,
and
to
be
tyed
to
that
,
if
there
were
not
a
ceasing
of
one
,
and
the
beginning
of
another
,
the
comfort
would
be
miserable
;
and
the
reason
is
,
because
the
comfort
is
so
empty
:
But
the
enjoying
of
God
,
the
eternity
of
it
makes
it
comfortable
;
we
shall
as
much
delight
in
the
comforts
we
have
enjoyed
of
God
,
after
we
have
enjoyed
them
hundred
thousands
of
years
,
as
we
did
at
first
moment
we
entred
upon
them
.
Yet
further
,
let
us
turn
the
consideration
of
this
so
far
,
to
take
off
our
hearts
from
the
things
below
,
as
not
to
be
troubled
much
for
any
affliction
and
misery
we
have
here
,
for
they
are
but
for
a
season
;
the
Qui
aeternitaten
mente
concepit
,
nul
los
horret
exercitus
,
non
terretur
turba
,
null
is
ad
timorem
minis
agitur
.
Sen.
ep.
103.
being
for
a
season
,
takes
away
the
comfort
of
the
creature
,
and
the
being
for
a
season
,
takes
away
the
bitterness
of
affliction
:
Is
there
any
affliction
upon
you
?
think
this
is
not
eternally
though
,
this
is
not
hell
.
This
is
the
great
complaint
of
a
soul
in
the
time
of
trouble
,
O
how
long
shall
it
be
?
for
ever
?
But
so
we
cannot
say
of
any
afflictions
here
in
this
world
,
that
they
shall
be
for
ever
.
In
Dan.
11.
25.
speaking
of
the
great
affliction
of
the
Church
,
this
is
brought
to
alleviate
all
,
yet
the
end
shall
be
at
the
time
appointed
;
so
long
as
a
man
can
look
to
the
end
of
an
evil
,
it
is
not
much
,
it
is
for
a
season
;
if
he
can
but
see
banks
,
he
is
well
.
Yea
,
and
the
evils
that
we
do
endure
here
,
as
they
are
but
for
a
little
season
,
so
they
are
but
in
the
due
season
,
they
are
in
this
season
,
and
that
is
that
which
should
comfort
us
;
because
there
is
not
so
much
danger
in
any
thing
we
suffer
here
,
while
we
suffer
it
in
this
season
.
Suppose
any
of
you
had
your
Ship
leak
,
if
it
leaks
when
it
comes
into
harbor
,
though
it
be
an
evil
to
you
,
and
brings
trouble
,
yet
you
comfort
your selves
in
this
,
It
is
not
in
the
main
Ocean
though
:
If
I
had
had
this
leak
in
the
main
sea
,
what
had
become
of
me
?
and
so
for
troubles
and
sorrows
,
you
may
say
,
It
is
upon
me
,
but
blessed
be
God
,
it
is
upon
me
here
;
Indeed
if
it
should
prove
to
be
upon
me
eternally
hereafter
,
it
were
a
great
evil
,
but
it
is
here
.
S.
Augustine
said
,
Here
Lord
cut
me
,
do
what
you
will
with
me
,
but
spare
me
hereafter
;
It
was
the
prayer
of
Fulgentius
,
Lord
grant
patience
here
,
and
pardon
hereafter
:
though
I
have
never
so
much
affliction
here
,
it
is
no
great
matter
,
so
I
shall
have
pardon
hereafter
.
Yea
,
the
enduring
of
affliction
in
this
season
,
shall
be
that
which
may
deliver
us
from
enduring
evils
eternally
hereafter
:
God
ayms
at
it
,
and
he
hath
no
other
end
,
but
onely
to
deliver
from
eternal
sorrows
,
We
are
chastened
,
that
we
might
not
be
condemned
with
the
world
,
1
Cor.
11.
And
that
he
does
by
causing
a
man
or
woman
,
when
any
afflictions
are
upon
them
,
to
think
thus
;
Lord
,
is
this
evil
and
pain
so
grievous
to
me
that
lasts
but
for
a
while
,
what
will
eternal
evils
be
to
me
?
Drexelius
reports
of
a
yong
man
that
was
given
to
his
lust
,
and
pleasure
,
and
could
not
endure
to
be
crossed
,
but
of
all
things
he
could
not
bear
it
,
To
be
kept
from
sleep
,
and
to
awake
in
the
dark
;
and
being
sick
,
he
was
kept
awake
in
the
night
,
and
could
not
sleep
,
and
he
began
to
have
these
thoughts
,
and
think
,
What
,
is
it
so
tedious
for
to
be
kept
from
sleep
one
night
,
and
to
lie
a
few
hours
here
in
the
dark
?
O
what
is
it
to
be
in
torments
,
and
darkness
everlastingly
!
I
am
here
in
my
house
upon
a
soft
bed
in
the
dark
,
kept
from
sleep
but
one
night
;
O
to
lie
in
flames
,
and
in
darkness
for
ever
and
ever
,
how
dreadful
will
that
be
?
And
this
was
the
means
of
the
conversion
of
that
yong
man
,
that
was
given
to
all
maner
of
lusts
before
.
O
that
the
Lord
would
settle
this
argument
upon
you
,
so
as
to
work
it
every
way
to
be
useful
;
for
your
pleasures
,
they
are
but
for
a
season
,
why
should
I
set
my
heart
upon
them
?
And
for
sorrows
,
if
those
be
grievous
,
if
a
fit
of
the
Stone
,
or
of
the
Strangury
,
or
the
Fever
be
so
grievous
,
what
will
that
be
to
be
eternally
scalding
in
the
wrath
of
God
?
Thus
you
see
the
consideration
,
That
things
are
but
for
a
season
,
how
useful
it
is
for
to
take
our
hearts
from
them
,
and
to
uphold
our
hearts
in
any
evils
and
troubles
that
we
should
endure
.
CHAP.
XXVII
.
Exhortation
to
seek
after
eternal
things
.
THe
last
Use
,
is
an
Use
of
Exhortation
,
that
seeing
nothing
that
is
for
a
season
,
can
satisfie
the
heart
,
what
remains
but
that
we
should
seek
after
that
which
is
beyond
a
season
,
for
the
satisfaction
of
our
hearts
?
Look
at
the
things
that
will
satisfie
an
immortal
soul
,
let
it
be
of
the
largest
extent
that
can
be
,
these
cannot
upon
this
ground
,
because
they
are
but
for
a
season
:
Then
let
our
hearts
be
after
eternal
things
.
I
am
this
day
to
speak
to
divers
hundreds
of
you
here
,
that
must
every
one
of
you
live
in
eternity
one
way
or
other
,
yong
and
old
,
you
must
live
in
a
time
beyond
this
season
:
Now
having
to
speak
to
you
that
must
live
eternally
,
this
is
that
which
I
have
to
do
,
To
get
your
hearts
up
,
to
seek
after
eternal
things
;
and
O
that
this
might
be
done
,
if
I
should
never
preach
more
,
and
you
should
never
hear
more
,
yet
if
this
should
be
obtained
,
that
you
should
live
eternally
,
that
you
should
have
your
hearts
got
up
to
eternal
things
,
you
should
be
blessed
,
and
I
should
think
my self
happy
.
Philip
King
of
Macedon
,
would
have
a
man
come
and
cry
to
him
every
morning
,
You
are
mortal
;
this
is
that
which
I
should
rather
choose
,
that
you
might
daily
here
a
voyce
,
that
You
are
immortal
;
The
better
part
of
you
must
live
eternally
:
Were
it
that
eternity
were
presented
to
us
in
the
reality
of
it
,
how
mightily
would
it
work
to
draw
our
hearts
to
eternal
things
?
Certainly
our
thoughts
are
not
upon
eternity
;
the
thoughts
of
eternity
are
mighty
prevailing
thoughts
,
they
are
over-awing
thoughts
,
soul
ballacing
thoughts
,
that
would
ballast
our
hearts
;
they
are
infinite
pertinent
thoughts
,
that
do
infinitely
concern
us
.
You
that
have
had
a
company
of
sleight
thoughts
,
and
have
set
the
strength
of
your
spirits
in
thinking
of
chaffy
things
;
O
this
day
here
is
an
object
presented
to
you
,
to
help
you
against
sleight
thoughts
:
This
one
word
Eternity
,
and
the
thoughts
of
this
word
,
may
be
enough
for
you
,
to
banish
vain
and
chaffy
thoughts
away
for
ever
;
it
concerns
us
to
have
the
strength
of
our
spirits
busied
about
this
.
There
is
a
request
that
I
have
to
every
one
of
you
,
and
I
will
put
it
as
fair
,
and
easie
,
and
low
as
may
be
,
because
I
would
not
have
it
denyed
;
that
is
,
That
every
one
that
God
by
his
providence
hath
brought
this
day
here
into
this
Assembly
,
would
resolve
in
their
own
thoughts
,
and
covenant
with
God
,
to
spend
but
one
half
quarter
of
an
hour
in
meditating
of
eternity
every
day
;
there
is
no
such
great
difficulty
in
it
,
to
have
such
thoughts
as
these
renewed
every
day
:
This
body
of
mine
,
though
frail
and
mortal
,
it
must
live
for
ever
,
and
this
soul
of
mine
,
it
must
live
eternally
;
I
have
spent
a
great
deal
of
time
in
seeking
after
contentment
to
my
flesh
for
the
present
,
but
,
O
Lord
,
what
have
I
done
to
provide
for
eternity
?
The
renewing
of
this
daily
,
and
setling
of
this
daily
upon
the
heart
,
what
might
it
do
?
It
cannot
be
imagined
what
it
might
do
:
Precious
are
the
thoughts
of
eternity
,
so
precious
,
that
there
is
many
a
soul
,
that
would
not
for
a
thousand
worlds
,
but
have
had
those
thoughts
to
be
setled
upon
them
;
so
precious
,
as
many
souls
are
now
in
Heaven
,
magnifying
and
blessing
of
God
,
that
they
had
such
serious
thoughts
of
eternity
,
before
they
left
this
world
.
Certainly
,
until
you
come
to
have
your
thoughts
setled
in
some
measure
upon
this
,
you
do
not
understand
wherefore
you
were
born
,
nor
unto
what
you
were
born
;
you
never
have
done
any
thing
to
purpose
about
the
great
business
that
God
hath
sent
you
into
the
world
for
,
until
you
come
to
have
serious
working
thoughts
about
eternity
:
you
have
had
all
this
while
a
seduced
heart
,
that
hath
deceived
you
,
and
all
your
life
hath
been
a
dream
.
If
God
should
begin
to
dart
thoughts
into
your
hearts
,
and
stick
them
upon
your
minde
,
about
this
argument
,
now
you
begin
to
live
,
and
to
awake
,
it
were
not
possible
that
any
lusts
should
stand
before
these
thoughts
:
you
complain
often
of
weakness
,
and
that
you
meet
with
temptations
that
are
very
strong
,
behold
here
a
means
to
resist
strong
temptations
,
to
strengthen
you
against
the
strongest
temptations
that
you
can
possibly
meet
withal
in
the
world
,
namely
the
serious
thoughts
of
things
that
are
beyond
this
season
.
It
is
reported
of
the
customs
that
have
been
observed
amongst
the
Rites
and
Ceremonies
,
in
making
of
Bishops
,
they
had
this
speech
to
them
,
Have
eternity
in
your
mindes
:
O
that
this
speech
were
renewed
upon
us
,
in
all
our
conditions
and
businesses
,
that
so
it
may
prevail
with
us
,
to
seek
after
that
which
is
eternal
!
And
to
that
end
,
that
what
I
speak
this
way
,
may
not
vanish
,
and
come
to
nothing
,
(
for
it
is
a
serious
argument
that
we
are
about
,
&
I
am
loth
that
it
should
come
to
nothing
)
consider
these
motives
.
First
,
it
is
onely
the
rational
creature
that
knows
a
rational
creature
,
that
it
hath
any
notion
about
any
thing
that
is
eternal
:
Now
that
God
hath
made
us
of
such
a
nature
,
and
no
creature
else
,
but
us
,
and
Angels
,
surely
there
is
something
in
it
:
Mens
hearts
do
naturally
desire
eternity
,
and
think
this
is
good
if
it
might
last
.
That
is
very
observable
therefore
that
we
have
in
Hos.
14.
5.
concerning
Gods
expression
of
himself
to
his
people
;
where
he
would
express
himself
so
as
to
satisfie
his
people
,
he
says
,
I
will
be
as
the
dew
unto
Israel
,
he
shall
grow
as
the
Lilly
,
and
cast
forth
his
roots
as
Lebanon
.
The
dew
and
the
Lilly
are
sweet
things
,
but
the
dew
though
it
be
sweet
is
quickly
gone
,
and
the
Lilly
is
sweet
,
but
it
is
observed
by
the
Naturalists
,
that
the
Lilly
does
not
take
much
root
in
the
earth
,
therefore
mark
what
follows
,
and
he
shall
cast
forth
his
roots
as
Lebanon
;
you
shall
have
the
sweetness
of
the
Lilly
,
but
you
shall
have
the
roots
of
Lebanon
;
Lebanon
was
the
place
of
Cedars
,
and
the
roots
of
Cedars
are
deep
.
They
that
dwell
under
his
shadow
shall
return
,
they
shall
revive
as
the
corn
,
and
grow
as
the
vine
.
It
might
a
year
,
therefore
God
adds
,
and
grow
as
the
vine
;
the
Vine
does
not
onely
bud
,
and
send
forth
his
branches
and
grapes
one
year
,
but
the
next
year
,
and
the
next
year
it
continues
:
therefore
that
God
might
present
his
mercies
fully
to
the
hearts
of
his
people
,
he
does
present
them
in
this
satisfying
way
,
that
his
mercies
shall
be
abiding
mercies
.
Why
should
we
be
as
Children
,
to
run
after
bubbles
?
Men
seek
after
inheritances
,
and
to
have
things
made
sure
for
perpetuity
,
so
it
should
be
with
us
.
Secondly
,
let
us
look
upon
things
that
are
beyond
Thirdly
,
every
one
of
you
as
you
are
born
,
are
born
with
your
backs
upon
Gods
eternity
,
and
your
hells
eternity
,
and
therefore
you
had
need
look
beyond
things
that
are
but
for
a
season
,
and
minde
the
things
of
your
eternal
good
with
all
your
might
.
Fourthly
,
all
your
eternal
good
does
depend
upon
Fifthly
,
know
you
may
be
far
nearer
to
the
Ocean
jollity
,
strength
,
and
health
,
that
is
called
forth
by
God
,
suddenly
to
lanch
into
this
Ocean
;
If
God
call
you
suddenly
before
you
be
ready
,
what
will
become
of
you
?
now
you
may
be
near
it
.
You
that
are
old
are
certainly
near
it
,
within
a
few
years
you
must
know
what
eternity
means
,
you
shall
know
a
great
deal
of
difference
between
things
that
are
for
a
season
,
and
beyond
a
season
:
and
yong
ones
may
,
as
we
have
daily
examples
;
now
you
that
are
yong
,
consider
those
examples
,
and
put
the
case
,
Suppose
I
had
been
called
to
la●●h
into
eternity
,
when
such
a
one
was
called
,
had
I
been
ready
?
what
had
become
of
me
?
O
consider
how
near
you
may
be
unto
it
,
and
therefore
look
not
upon
things
that
are
temporal
,
but
let
your
hearts
be
after
things
that
are
eternal
.
Again
,
consider
how
happy
those
souls
would
for
a
season
?
do
you
think
temptations
would
draw
their
hearts
again
?
If
company
should
come
to
draw
them
to
drinking
,
and
uncleanness
,
would
they
yield
then
?
they
would
with
indignation
cast
away
those
temptations
,
and
say
,
God
forbid
I
should
be
drawn
with
these
things
,
that
are
but
for
a
season
,
I
know
what
eternity
means
.
O
now
you
have
time
,
improve
this
argument
,
and
labor
to
provide
for
eternity
:
now
prayers
and
tears
may
do
you
good
for
eternity
;
within
a
while
,
if
you
could
let
streams
of
blood
issue
from
you
,
it
can
do
you
no
good
,
and
if
this
argument
prevail
to
get
off
your
hearts
beyond
things
that
are
for
a
season
,
there
will
arise
these
two
questions
:
O
that
I
did
but
know
how
it
should
go
with
me
eternally
!
O
how
shall
I
get
eternal
things
to
be
my
portion
!
CHAP.
XXVIII
.
How
we
should
know
how
it
will
be
with
us
for
eternity
,
and
what
we
should
do
that
it
may
be
well
with
us
eternally
.
IF
you
say
,
How
shall
I
know
how
it
shall
be
with
for
eternity
;
but
if
your
consciences
can
testifie
that
this
point
,
the
getting
of
your
hearts
from
things
that
are
but
for
a
season
,
and
setting
them
upon
the
things
that
are
eternal
,
is
that
which
the
Lord
hath
setled
upon
your
hearts
for
many
years
,
when
you
wake
in
the
night
,
or
in
the
morning
,
the
same
thoughts
that
are
presented
to
me
by
the
Word
,
the
Lord
hath
presented
to
me
by
his
Spirit
,
the
strength
and
chief
of
my
thoughts
have
been
busied
about
this
argument
.
It
is
a
good
sign
,
that
God
does
intend
good
for
that
soul
to
eternity
,
whom
he
is
pleased
to
possess
with
the
thoughts
of
it
so
deeply
for
the
present
.
Again
consider
,
could
you
not
wish
in
your
hearts
,
your
portion
;
no
,
there
are
more
glorious
,
more
excellent
things
for
my
soul
to
have
,
and
therefore
God
forbid
I
should
have
my
portion
in
these
things
,
though
they
were
to
endure
.
Augustine
brings
in
Plotinus
,
acknowledging
it
the
mercy
of
God
to
man
,
that
his
soul
is
in
a
mortal
De
civ
.
Dei
lib.
9.
c.
10.
body
,
that
the
body
is
not
immortal
,
but
that
after
a
little
time
the
bodies
of
men
may
be
dissolved
,
and
so
their
souls
be
there
for
ever
where
the
soul
of
the
world
is
;
that
is
his
expression
.
3.
A
third
Argument
that
it
shall
be
well
with
for
eternity
,
is
this
,
To
know
what
seeds
of
eternity
God
hath
begun
to
plant
in
your
hearts
.
This
is
a
certain
truth
,
There
is
no
soul
that
God
intends
eternal
life
unto
,
but
God
begins
eternal
life
in
this
world
.
You
know
what
St.
John
says
,
He
that
hates
his
brother
,
hath
not
eternal
life
abiding
in
him
.
Eternal
life
is
begun
in
this
world
in
all
that
shall
be
saved
;
therefore
think
with
your selves
,
What
seeds
of
eternity
have
I
put
into
my
soul
?
All
common
graces
,
and
moral
vertues
are
not
a
seed
that
will
grow
up
to
eternal
life
,
but
saving
grace
will
;
though
it
be
under
the
clods
for
the
present
,
it
will
grow
up
eternity
.
Fourthly
,
Examine
the
Scriptures
,
look
into
the
book
of
God
,
and
see
whether
the
Scripture
speaks
eternal
counsels
of
his
will
,
and
the
great
things
about
mans
eternal
estate
:
there
is
little
in
all
the
Book
of
the
Creature
,
the
Book
of
Creation
,
revealed
of
the
counsels
of
Gods
will
,
about
bringing
man
to
his
eternal
estate
;
but
in
this
Book
of
the
Scripture
he
hath
revealed
his
will
concerning
this
;
and
therefore
consider
,
does
this
speak
well
of
your
side
?
Thus
by
these
eternal
things
to
be
our
portion
.
arguments
you
may
know
how
it
shall
be
with
you
for
eternity
.
But
what
shall
we
do
to
get
a
portion
in
those
things
First
,
labor
to
bring
all
things
in
subordination
to
eternity
,
do
not
make
other
things
your
scope
,
make
Secondly
,
make
conscience
of
the
little
time
you
Thirdly
,
labor
to
be
exact
in
all
that
you
do
,
for
I
Paint
for
eternity
:
Let
us
in
Fourthly
,
be
sure
all
you
do
,
you
do
upon
divine
and
eternal
grounds
,
take
heed
of
being
carnal
,
and
principles
,
aims
,
grounds
,
and
intentions
be
eternal
.
The
Temple
was
called
Bethgnolam
,
the
house
of
Eternity
;
do
all
you
do
in
the
house
of
God
,
in
his
Ordinances
,
in
order
to
eternity
,
that
it
may
indeed
be
an
house
of
eternity
unto
you
.
Lastly
,
be
sure
you
be
constant
,
abide
constantly
to
the
end
,
do
not
onely
begin
,
and
now
and
then
in
a
good
mood
,
have
some
thoughts
of
a
good
life
,
and
providing
for
your
souls
,
but
abide
,
be
constant
.
And
if
you
take
these
ways
,
by
this
you
shall
come
to
choose
Moses
Choice
.
O
that
now
in
my
winding
up
of
all
,
by
all
that
hath
been
said
,
some
soul
or
other
may
have
cause
to
bless
God
in
being
inclined
to
choose
the
same
Choice
:
If
you
would
choose
Moses
Choice
,
use
Moses
argument
;
and
this
is
the
special
argument
that
moved
Moses
to
make
this
Choice
,
he
looked
upon
all
these
things
as
for
a
season
,
and
he
looked
upon
eternity
:
O
that
you
being
moved
by
Moses
argument
,
you
may
this
day
be
brought
to
choose
Moses
Choice
,
that
you
may
sing
Moses
Song
,
Rev.
15.
3
,
4.
Who
shall
not
fear
thee
,
O
Lord
,
and
glorifie
thy
name
?
for
thou
only
art
holy
.
O
that
that
Choice
by
this
argument
were
made
,
that
so
you
might
sing
hereafter
this
part
of
Moses
Song
;
O
Lord
,
there
was
a
time
that
I
never
saw
thee
in
thy
glory
,
and
never
minded
thee
,
but
now
Lord
I
see
,
worthy
thou
art
to
be
feared
,
and
glorified
for
ever
,
for
thou
art
holy
:
The
Lord
give
us
hearts
upon
this
argument
,
to
make
this
Choice
.
Moses
his
Choice
.
The
third
Part.
Heb.
11.
26.
Esteeming
the
reproach
of
Christ
greater
riches
then
the
treasures
of
Egypt
,
for
he
had
respect
unto
the
recompence
of
the
reward
.
CHAP.
XXIX
.
The
Review
of
Moses
Choice
.
WE
have
finished
the
Choice
of
Moses
,
the
argument
upon
which
Moses
went
in
his
Choice
,
and
now
we
are
come
to
this
26.
verse
,
where
we
have
the
Review
of
Moses
choice
,
looking
back
to
see
what
he
had
chosen
,
to
the
consequent
of
it
.
He
sees
that
while
he
joyns
himself
with
the
people
of
God
,
and
suffers
affliction
,
he
is
like
to
meet
with
nothing
but
reproach
and
scorn
for
his
labor
;
this
he
sees
,
&
yet
he
repents
not
:
his
judgement
still
is
not
onely
for
his
choice
,
but
he
does
esteem
of
it
highly
,
as
accounting
that
reproach
of
Christ
that
he
was
to
suffer
,
great
riches
;
and
the
argument
that
here
he
hath
,
is
the
greatness
of
the
recompence
of
the
reward
,
He
had
an
eye
unto
the
recompence
of
the
reward
.
[
Esteeming
the
reproach
of
Christ
:
]
Reproach
is
taken
either
materially
,
or
formally
;
materially
,
so
it
may
be
taken
for
the
affliction
that
he
did
endure
with
Gods
people
,
that
outward
mean
wretched
condition
that
he
was
like
to
suffer
with
the
people
of
God
,
this
was
the
matter
of
the
reproach
.
Or
otherwise
formally
,
the
scorn
,
contempt
,
reviling
,
railing
,
and
all
the
evil
that
should
be
spoken
of
him
when
he
had
left
the
Court
,
and
joyned
himself
with
Gods
people
;
and
this
formal
kinde
of
reproach
is
that
which
is
especially
meant
.
[
The
reproach
of
Christ
:
]
How
could
that
reproach
of
Christ
?
for
Christ
was
not
then
born
,
it
was
a
long
time
after
before
Christ
came
into
the
world
.
Christ
was
present
unto
Moses
by
the
eye
of
Christ
is
the
same
to
day
,
yesterday
,
and
for
ever
;
he
was
the
same
to
the
Patriarchs
and
Prophets
,
that
he
is
to
us
.
[
Esteeming
the
reproach
of
Christ
greater
riches
then
the
treasures
of
Egypt
]
Moses
was
not
onely
content
to
suffer
patiently
the
reproach
of
Christ
,
but
he
counted
it
his
glory
,
his
riches
,
greater
riches
then
the
Treasures
of
Egypt
.
Egypt
was
a
rich
countrey
,
and
full
of
treasures
;
and
therefore
in
Psal.
87.
Egypt
is
called
by
the
name
of
Rahab
,
and
the
reason
is
,
because
of
the
pride
,
and
power
,
and
insolency
of
Egypt
;
because
Egypt
was
a
fruitful
rich
place
,
therefore
they
had
a
great
deal
of
strength
,
and
power
,
and
were
lift
up
with
pride
;
So
Isa.
51.
9.
vide
Hieronym
.
upon
the
place
.
The
King
of
Egypt
is
called
a
Dragon
in
the
waters
:
and
the
chief
horses
that
Solomon
had
,
in
2
Chron.
9.
they
came
out
of
Egypt
;
and
the
Whore
in
the
Proverbs
,
had
her
fine
linen
out
of
Egypt
.
Egypt
was
a
very
fruitful
greater
riches
then
all
the
treasures
of
Egypt
.
Now
the
points
that
arise
from
these
words
,
are
these
:
First
,
that
the
people
of
God
have
been
,
and
usually
Secondly
,
the
reproach
of
Gods
people
is
the
reproach
of
Christ
.
Thirdly
,
a
gracious
heart
is
not
only
willing
to
bear
reproach
when
God
calls
unto
it
,
but
in
the
cause
of
Fourthly
,
the
strong
argument
that
moves
Gods
people
thus
to
do
,
is
the
eye
that
they
have
unto
the
recompence
of
the
reward
.
To
begin
with
the
first
,
and
that
is
this
:
CHAP.
XXX
.
The
condition
of
Gods
people
is
a
reproached
condition
.
HAving
now
to
handle
this
Doctrine
,
concerning
First
,
if
that
were
enough
to
answer
any
accusation
Secondly
,
such
as
think
to
put
off
just
reprehensions
Thirdly
,
it
is
not
for
all
to
make
use
of
this
that
I
am
speaking
of
,
but
onely
such
,
whose
constant
The
condition
of
Gods
people
is
a
reproached
condition
.
They
have
been
a
people
subject
to
all
maner
of
evil
speaking
of
them
.
This
the
Church
of
God
complains
of
in
Psal.
79.
4.
they
were
not
onely
a
reproach
,
but
God
himself
gave
them
over
to
be
a
son
of
the
promise
,
we
know
how
he
was
reproached
and
contemned
by
Ishmael
:
and
it
is
observable
,
when
the
Apostle
speaks
of
the
reproach
of
Isaac
,
in
Gal.
4.
29.
it
is
said
,
Ishmael
persecuted
Isaac
;
now
that
persecution
was
nothing
but
his
mocking
and
reproaching
of
Isaac
.
We
read
of
Job
,
a
holy
man
,
how
lyable
he
was
to
reproach
and
contempt
,
Job
16.
9
,
10.
there
you
may
read
of
the
bitter
reproaches
he
had
from
the
abjects
,
such
as
he
would
not
set
with
his
dogs
,
that
had
not
bread
to
eat
,
and
were
driven
from
men
to
live
among
bushes
and
nettles
.
In
Psal.
35.
15.
David
complains
,
the
abjects
of
the
people
made
a
scorn
of
him
;
the
basest
wretches
that
are
,
can
finde
a
taunt
,
and
mock
at
Religion
;
reproachers
are
the
most
base
spirits
.
In
Nehemiahs
time
,
those
that
sought
to
build
the
Temple
were
scorned
;
in
Nehem.
2.
19.
it
is
said
,
Tobiah
the
servant
,
one
that
had
been
but
a
slave
,
a
base
wretch
,
he
comes
and
laughs
them
to
scorn
.
And
so
in
great
mens
houses
,
if
the
Masters
do
scorn
at
the
godly
,
the
basest
servants
will
do
so
too
.
David
hath
many
bitter
complaints
of
the
reproach
he
suffered
,
I
was
a
reproach
among
all
my
enemies
,
but
especially
among
my
neighbors
.
Now
the
reproaches
of
professors
one
against
another
,
are
the
bitterest
,
and
most
vile
reproaches
:
and
the
reason
of
it
is
this
,
because
usually
reproach
arises
from
some
contestation
about
excellency
:
for
a
Prince
that
is
I
became
also
a
reproach
unto
them
,
when
they
looked
upon
me
,
they
shaked
their
heads
;
and
in
other
places
the
drunkards
made
songs
of
him
.
David
was
a
man
of
such
an
admirable
spirit
,
the
sweet
singer
of
Israel
,
and
God
had
blest
him
with
all
things
that
might
make
him
honorable
,
and
had
he
not
been
religious
,
it
were
impossible
that
such
a
man
as
he
should
have
endured
such
reproaches
.
And
we
have
the
Church
complaining
in
Lam.
3.
30.
He
giveth
his
cheek
to
him
that
smiteth
him
,
he
is
filled
full
of
reproach
.
So
all
the
Prophets
that
were
the
most
eminent
were
reproached
,
as
Isaiah
;
in
Isa.
28.
Precept
upon
precept
,
line
upon
line
,
that
was
a
scoff
they
put
upon
Isaiah
;
we
have
nothing
but
line
upon
line
,
and
precept
upon
precept
;
the
very
sound
of
the
words
as
they
are
in
the
Original
,
carries
with
them
a
taunting
,
reproachful
expression
,
Zan
la
Zan
,
Kan
la
Kan
,
manda
remanda
,
manda
remanda
;
as
scornful
people
by
the
tone
of
their
voice
,
and
ryming
words
,
scorn
at
such
as
they
despise
.
And
so
Jeremy
complains
in
the
bitterness
of
his
spirit
,
that
And
as
they
did
the
Prophets
,
so
Christ
,
and
the
Apostles
;
when
they
were
filled
with
the
Spirit
of
God
,
they
mocked
them
,
and
said
,
they
were
filled
with
new
Wine
;
And
Christ
tells
them
,
they
shall
revile
them
,
and
speak
all
maner
of
evil
unto
them
.
And
so
St.
Paul
,
a
man
of
most
admirable
parts
,
yet
he
says
of
himself
,
and
of
the
other
Apostles
,
1
Cor.
4.
13.
Being
defamed
,
we
intreat
;
the
word
translated
defamed
,
signifies
blasphemed
.
We
are
made
as
the
filth
of
the
world
,
and
are
the
off-scouring
of
all
things
to
this
day
.
We
are
made
the
filth
of
the
world
,
as
if
we
were
scraped
out
of
the
filth
of
the
filth
of
the
world
;
There
is
an
emphasis
in
that
word
,
the
filth
of
the
world
;
why
the
world
lies
in
filth
,
is
even
nothing
else
but
filth
,
as
in
1
John
5.
19.
the
whole
world
lieth
in
wickedness
,
as
a
carrion
in
the
slime
of
it
;
to
be
accounted
the
filth
of
such
a
filth
,
is
a
most
vile
esteem
of
one
indeed
,
that
filthiness
must
needs
be
great
.
Mundus
hath
the
name
à
munditie
of
cleanness
,
but
as
lucus
à
lucendo
,
as
mons
à
monendo
,
quia
minimè
lucet
,
minimè
monet
,
so
quia
minimè
mundus
est
.
And
further
,
the
off-scouring
of
all
things
;
to
be
the
off-scouring
of
some
things
,
is
not
so
vile
,
but
of
all
things
,
the
most
base
,
and
contemptible
things
,
how
vile
is
that
?
The
word
signifies
the
dung-cart
that
goes
through
the
city
,
into
which
every
one
brings
his
filth
,
and
casts
in
:
every
one
had
some
filth
to
cast
upon
Paul
and
the
rest
of
the
Apostles
.
And
in
the
Primitive
times
,
the
people
of
God
were
then
a
people
under
great
reproach
:
What
strange
things
does
Tertullian
tell
us
they
reproached
them
withal
;
as
that
in
their
meetings
they
made
Thyestes
suppers
,
who
invited
his
brother
to
a
supper
,
and
presented
him
with
a
dish
of
his
own
flesh
;
they
charged
them
with
uncleanness
,
because
they
met
in
the
night
,
(
for
they
durst
not
meet
in
the
day
)
and
said
,
they
blew
out
the
candles
when
they
were
together
,
and
committed
filthiness
:
they
reproached
them
for
ignorance
,
saying
,
they
were
all
unlearned
;
and
therefore
the
Heathens
in
Tertullians
time
used
to
paint
the
God
of
the
Christians
with
an
Asses
head
,
and
a
book
in
his
hand
,
to
signifie
,
that
though
they
pretended
learning
,
yet
they
were
an
unlearned
silly
people
,
rude
and
ignorant
.
Bishop
Jewel
in
his
Sermon
upon
Luke
11.
ver.
15.
cites
this
out
of
Tertullian
,
and
applyes
it
to
his
time
:
Does
not
our
adversaries
do
the
like
,
saith
he
,
at
this
day
,
against
all
those
that
profess
the
Gospel
of
Christ
?
O
say
they
,
who
are
they
that
favor
this
way
?
they
are
none
but
Shoomakers
,
Taylors
,
Weavers
,
and
such
as
never
were
at
the
University
.
They
are
the
Bishops
own
words
.
He
cites
likewise
Tertullian
a
little
after
,
saying
,
that
The
Christians
were
accounted
the
publike
enemy
of
State
.
And
Josephus
tells
us
of
Apollinaris
,
speaking
concerning
the
Jews
and
Christians
,
that
they
were
more
foolish
then
any
Barbarian
.
And
Paulus
Fagius
reports
a
story
of
an
Egyptian
,
concerning
the
Christians
,
who
said
,
They
were
a
gathering
together
of
a
most
filthy
leacherous
people
;
and
for
the
keeping
of
the
Sabbath
,
he
says
,
they
had
a
disease
that
was
upon
them
,
and
they
were
fain
to
rest
the
seventh
day
,
because
of
that
disease
.
And
so
in
St.
Augustines
time
he
hath
this
expression
,
Any
one
that
begins
to
be
godly
,
presently
he
must
prepare
to
suffer
reproach
from
the
tongues
of
adversaries
:
and
this
was
their
usual
maner
of
reproach
;
What
shall
we
have
of
you
,
an
Elias
?
a
Jeremy
?
And
Nazianzen
in
one
of
his
Orations
,
says
,
It
is
so
ordinary
to
reproach
,
that
I
cannot
think
to
go
free
my self
.
And
so
Athanasius
,
they
called
him
Sathanasius
,
because
he
was
a
special
Instrument
against
the
Arrians
.
And
Cyprian
,
they
called
him
And
if
we
look
into
the
ways
of
Gods
permissive
providence
in
these
latter
times
;
what
reproachful
,
and
scornful
blood
hath
run
in
the
veins
of
wicked
men
,
and
what
horrid
things
hath
been
invented
upon
the
most
famous
persons
of
our
latter
times
?
As
Luther
,
this
report
came
to
him
,
he
being
yet
alive
,
That
Luther
upon
his
death-bed
had
recanted
,
and
he
desired
the
Sacrament
,
and
after
he
was
dead
,
there
was
a
fearful
Earthquake
that
shook
the
place
where
he
lay
,
and
they
saw
the
Host
he
had
taken
,
hanging
in
the
Ayr
,
and
when
he
was
put
into
the
Grave
,
they
heard
a
great
noise
,
but
they
saw
nothing
,
but
a
filthy
stink
arose
,
and
his
body
was
taken
away
.
And
so
of
Calvin
;
though
he
had
a
sweet
death
,
yet
was
it
said
by
the
Popish
Party
,
that
he
was
eaten
up
with
worms
,
(
as
those
said
of
David
,
An
evil
disease
cleaves
fast
to
him
:
)
and
then
when
he
was
to
dye
,
he
called
upon
the
Devil
,
and
blasphemed
the
name
of
God
.
And
so
Oecolompadius
,
that
he
slew
himself
;
and
others
reported
,
that
the
Devil
slew
him
.
It
were
endless
to
name
the
reproaches
that
we
finde
of
the
servants
of
God
that
were
most
eminent
.
Yea
,
I
remember
Seneca
hath
to
contemn
being
contemned
.
And
an
other
Philosopher
says
,
If
one
does
but
begin
to
set
himself
to
the
study
of
Philosophy
,
he
must
expect
to
be
scorned
and
derided
.
Now
if
this
be
the
wickedness
of
mens
hearts
,
as
they
cannot
so
much
as
endure
moral
Philosophy
,
much
more
if
a
man
begins
to
walk
according
to
the
rule
of
God
.
This
is
that
which
many
fear
,
and
they
bring
it
to
keep
others
from
Gods
ways
,
and
say
,
If
you
embrace
Religion
,
you
will
be
derided
at
,
and
scorned
:
and
by
this
many
are
kept
from
the
good
ways
of
the
Lord
;
and
therefore
I
being
faln
upon
this
argument
,
I
shall
labor
to
take
away
this
stumbling
block
,
that
it
may
not
hinder
any
.
Thus
you
have
seen
the
thing
it self
,
that
it
is
so
,
that
First
,
because
the
men
of
the
world
look
upon
the
servants
of
God
,
as
having
very
poor
low
spirits
;
now
those
are
men
that
are
liable
to
contempt
and
reproach
.
Gods
people
are
not
for
the
braveries
of
the
world
,
and
the
glory
of
the
world
;
and
when
they
see
their
hearts
are
taken
off
from
that
which
they
count
the
bravery
of
the
world
,
they
contemn
them
.
Secondly
,
they
look
upon
their
ways
as
irrational
:
Again
,
they
think
the
ways
of
Religion
are
but
imaginary
things
,
and
notions
,
and
there
is
no
certainty
Coprian
,
because
he
gathered
such
fables
and
tales
,
(
meaning
the
Gospel
)
as
they
termed
them
,
which
they
saw
no
reason
for
.
But
especially
it
does
proceed
from
the
pride
and
Euseb.
eccl.
hist.
l.
4
c.
13.
envying
one
at
another
;
a
proud
and
envious
man
will
seek
to
cast
disgrace
upon
that
excellency
that
himself
wants
,
as
Licinius
who
was
joyned
with
Galerius
in
the
Empire
,
being
ignorant
himself
,
not
being
able
so
much
as
to
write
his
own
name
,
he
was
an
enemy
to
learning
,
and
as
Eusebius
reports
of
him
,
he
called
the
liberal
Arts
,
A
publike
poyson
and
pestilence
.
What
was
the
reason
that
should
cause
Sanballat
and
Tobiah
to
make
such
a
stir
to
reproach
Nehemiah
?
Certainly
the
ground
was
this
,
Sanballat
and
Tobiah
were
in
Samaria
with
a
mixt
people
,
and
they
had
got
a
Temple
,
and
endeavored
to
magnifie
that
;
Now
they
thought
that
the
Temple
of
Nebemiah
would
darken
the
glory
of
their
Temple
,
and
therefore
they
sought
to
cast
disgrace
upon
them
,
to
bring
them
into
contempt
.
And
the
malice
of
mens
hearts
,
when
it
cannot
vent
its
self
by
open
persecution
,
then
it
will
vent
its
self
by
the
persecution
of
the
tongue
;
malice
makes
men
very
watchful
,
to
observe
any
thing
whereby
it
may
gain
matter
of
reproach
,
and
malice
will
make
men
exceeding
inventive
to
finde
out
strange
ways
of
reproach
,
and
exceeding
bold
in
venturing
upon
reproaches
.
For
the
first
,
that
place
is
remarkable
in
Proverbs
16.
27.
An
ungodly
man
diggeth
up
evil
,
and
in
his
lips
there
is
a
burning
fire
;
if
things
be
not
plain
and
fair
enough
,
because
he
hath
an
evil
spirit
,
he
will
dig
up
evil
,
if
he
can
dig
up
any
old
business
to
reproach
them
for
.
Now
the
ways
of
invention
,
that
malice
hath
to
Malice
is
fruitful
in
inventing
reproaches
.
reproach
upon
the
ways
of
God
,
are
many
:
As
the
straining
of
any
word
to
the
utmost
,
and
putting
glosses
,
and
false
interpretations
upon
words
;
and
thus
it
is
easie
to
make
any
man
a
transgressor
for
a
word
,
yea
,
for
any
word
,
as
it
was
with
those
,
Isa.
29.
21.
They
make
a
man
an
offender
for
a
word
,
and
lay
a
snare
for
him
that
reproveth
in
the
gate
.
A
second
way
is
,
by
casting
out
doubtful
Another
invention
,
is
some
secret
intimations
that
others
may
gather
,
and
it
cannot
be
said
they
spake
Fourthly
,
to
speak
things
as
from
others
,
and
not
I
believe
such
things
are
not
true
,
and
yet
they
spread
the
report
.
Another
way
is
to
speak
evil
,
and
yet
so
,
as
to
manifest
secretly
desire
that
they
may
spread
,
and
take
where
they
come
.
Sixthly
,
when
they
want
apparent
matter
for
reproach
,
Yea
sometimes
,
to
speak
some
truths
with
reproach
,
to
make
it
to
be
believed
the
more
.
It
is
said
,
1
John
there
is
no
lye
of
the
truth
,
these
men
make
the
truth
to
be
serviceable
to
a
lye
,
they
raise
the
strength
of
a
lye
,
even
out
of
the
truth
.
We
might
be
abundant
in
shewing
the
ways
of
invention
that
malice
hath
,
to
cast
dirt
and
shame
upon
those
that
it
hath
an
evil
eye
upon
.
Eighthly
,
if
there
be
any
shew
of
suspition
of
evil
,
to
Ninthly
,
if
there
be
any
thing
conceived
evil
,
that
rebellious
City
,
that
thereby
they
might
free
themselves
from
subjection
to
the
King
.
Thus
while
Gods
people
seek
to
build
the
Temple
,
to
set
up
the
Ordinances
of
Christ
,
they
are
accused
for
disturbing
the
Commonwealth
;
because
they
cannot
do
as
others
do
,
because
they
cannot
subject
their
consciences
to
men
,
therefore
they
are
reproached
and
accused
,
as
disturbers
of
the
State
,
enemies
to
Government
,
&c.
Tenthly
,
Malice
will
teach
men
to
draw
consequences
Certifie
the
King
,
that
if
this
City
be
built
again
,
and
the
walls
thereof
set
up
,
by
this
means
thou
shalt
have
no
portion
on
this
side
the
River
;
It
was
a
consequence
that
they
could
not
conclude
from
what
they
affirmed
of
them
.
Thus
it
is
with
many
in
their
reproaches
and
accusations
of
Religious
men
,
if
they
be
suffered
to
have
their
way
in
that
which
they
pretend
is
for
conscience
,
they
will
grow
Rebels
,
they
will
not
live
under
government
:
surely
there
is
no
dependance
of
rejecting
government
upon
Religion
,
upon
subjection
to
the
truth
in
a
conscientious
way
.
And
as
it
is
inventive
,
so
it
is
bold
to
venture
strangely
upon
such
things
that
men
know
they
may
be
easily
found
in
.
It
was
the
speech
of
the
Jesuit
Campian
,
Reproach
A
fifth
reason
of
the
reproach
of
Gods
people
,
is
from
the
malice
of
the
Devil
,
because
the
Devil
Again
,
God
(
sometimes
)
hath
a
special
hand
in
First
,
for
the
correction
of
his
people
:
there
are
seven
or
eight
sins
punished
in
Gods
people
by
reproaches
that
are
cast
upon
them
.
First
,
that
they
have
not
been
so
tender
of
the
name
of
God
as
they
should
have
been
,
you
have
not
been
Secondly
,
the
inordinate
desire
of
a
name
,
because
in
heaven
,
therefore
God
sometimes
crosseth
his
people
,
and
suffers
filth
and
dirt
to
be
cast
upon
them
,
to
correct
this
sin
.
Thirdly
,
it
may
be
you
have
not
done
that
good
to
others
which
you
might
have
done
,
therefore
God
Fourthly
,
it
may
be
it
is
because
you
have
not
of
others
,
and
therefore
God
suffers
you
to
suffer
in
the
same
kinde
.
Says
Chrysostom
,
When
you
hear
any
reproach
you
,
you
should
think
,
have
not
I
reproached
others
?
Or
,
have
not
I
heard
the
reproaches
of
others
,
and
been
delighted
with
them
?
or
,
not
affected
with
them
,
to
grieve
as
I
ought
?
Fifthly
,
God
suffers
this
,
because
many
times
you
have
taken
ill
the
reprehension
of
your
sins
by
Gods
Ministers
,
and
have
thought
your selves
disgraced
,
and
therefore
God
may
justly
punish
this
,
by
casting
disgrace
Sixthly
,
because
many
times
Gods
people
will
put
Seventhly
,
because
the
people
of
God
have
not
Eighthly
,
though
we
be
conscious
of
a
great
deal
of
Secondly
,
God
intends
good
to
his
people
,
that
they
Again
,
they
may
make
them
watchful
for
time
to
come
;
though
they
be
not
guilty
now
,
they
may
be
guilty
of
that
evil
afterward
.
Now
what
a
mercy
of
God
is
this
to
stop
our
way
,
though
it
be
by
filth
?
If
a
man
be
stopped
from
falling
into
a
dangerous
pit
,
though
it
be
by
a
heap
of
dirt
,
he
accounts
it
a
mercy
.
Thirdly
,
they
recover
them
out
of
much
evil
:
So
that
I
may
compare
the
reproaches
of
Gods
people
by
rags
,
and
so
these
reproaches
of
wicked
men
are
rags
that
may
pull
us
out
of
evil
.
Fourthly
,
God
sanctifies
these
to
his
people
,
to
make
them
more
fruitful
;
they
may
be
compared
CHAP.
XXXI
.
What
use
there
is
to
be
made
of
the
reproaches
the
condition
of
Gods
people
is
liable
to
.
IF
it
be
thus
,
that
the
estate
of
Gods
people
is
an
estate
liable
to
reproaches
,
then
you
that
have
any
ear
bored
,
was
that
he
might
give
an
evident
demonstration
,
that
he
was
indeed
willing
to
be
his
Masters
for
ever
,
if
he
would
be
content
to
endure
such
a
reproach
as
that
was
Boring
the
ear
was
a
note
of
ignominy
;
His
ear
was
bored
,
says
Cajetan
,
to
that
end
,
that
if
he
feared
not
perpetual
servitude
,
be
might
at
least
be
afraid
of
publike
ignominy
,
and
therefore
he
was
brought
to
the
door
,
that
he
might
have
many
to
look
on
him
,
and
be
witnesses
of
this
his
shame
.
Secondly
,
it
should
teach
the
godly
to
be
accurate
in
their
way
:
you
live
amongst
those
that
will
observe
you
,
and
cast
filth
on
your
faces
,
take
heed
you
give
no
just
occasion
;
it
is
enough
we
shall
suffer
without
any
just
cause
,
let
us
take
heed
they
take
no
filth
out
of
our
own
bosoms
,
and
cast
upon
our
faces
,
that
will
be
grievous
indeed
,
when
our
consciences
shall
joyn
with
their
reproaches
.
God
threatens
,
Hos.
7.
ult.
as
a
great
affliction
,
that
his
people
shall
be
derided
by
the
Egyptians
,
this
shall
be
their
derision
in
the
land
of
Egypt
;
to
have
the
wicked
deride
us
,
and
that
for
our
sin
,
is
a
grievous
misery
;
Make
me
not
a
scorn
,
says
David
,
to
fools
:
It
is
a
great
evil
for
a
professor
of
Religion
to
make
himself
a
scorn
to
the
fools
of
the
world
;
if
they
will
reproach
us
,
let
it
be
for
forwardness
in
Gods
ways
,
and
not
for
our
sin
;
sin
is
onely
a
just
reproach
,
and
therefore
when
Joshua
circumcised
the
people
,
it
is
said
,
He
took
away
their
reproach
,
therefore
the
place
was
called
Gilgal
,
because
their
reproach
was
rouled
away
;
bodily
uncircumcision
was
a
reproach
,
much
more
is
spiritual
uncircumcision
:
Let
us
take
heed
we
do
not
manifest
any
filth
to
them
,
being
you
live
among
The
third
Use
of
the
point
is
this
,
Gods
people
are
a
people
lyable
to
reproach
:
Let
those
who
are
such
,
one
another
;
it
is
enough
that
the
servants
of
God
are
lyable
to
reproach
from
the
world
,
and
from
those
that
are
without
,
let
not
this
be
furthered
by
those
that
are
within
,
upon
every
pettish
humor
,
or
every
discontent
,
presently
to
be
casting
filth
one
upon
the
face
of
another
,
this
is
a
thing
unbeseeming
Religion
.
Hereby
you
come
to
deprive
your selves
of
that
evidence
of
the
truth
of
grace
,
from
whence
many
of
Gods
servants
receive
so
much
comfort
,
love
to
Gods
people
:
While
they
are
in
your
way
your
hearts
are
towards
them
,
but
if
they
do
cross
you
,
your
hearts
are
as
perverse
and
froward
,
and
appear
as
malicious
as
the
hearts
of
any
:
So
that
the
love
you
had
to
them
,
was
because
they
were
in
your
way
,
and
not
because
they
were
the
servants
of
God
:
Now
if
you
have
a
heart
,
though
you
becrossed
by
them
,
to
put
it
up
without
casting
dirt
upon
their
faces
,
your
evidence
will
be
strengthned
,
that
you
love
them
though
they
be
opposite
to
you
.
Do
not
you
tear
the
flesh
of
one
another
by
reproaches
?
it
is
enough
that
the
bryers
and
thorns
of
the
wilderness
do
tear
our
flesh
and
our
names
;
let
there
not
be
bryers
and
thorns
amongst
our selves
to
tear
our
flesh
.
If
children
be
casting
mire
and
dirt
upon
the
faces
of
one
another
,
how
unbeseeming
is
it
?
and
if
the
father
sees
them
,
how
provoked
is
he
to
correct
them
both
?
And
so
if
we
upon
some
pettish
mood
,
cast
dirt
upon
one
another
,
expect
some
severe
judgement
from
God
:
If
children
be
casting
dirt
upon
one
another
,
this
is
enough
to
make
them
leave
,
Your
Father
sees
you
:
And
so
you
that
are
brethren
of
a
Church
,
and
are
casting
filth
upon
one
another
,
know
your
Father
sees
you
:
We
should
not
cast
reproaches
upon
an
Enemy
.
It
is
a
notable
speech
reported
of
one
Memon
,
that
was
General
of
Darius
Army
,
when
he
was
fighting
against
Alexander
,
one
of
his
Soldiers
reproached
Alexander
;
the
General
came
to
him
and
smote
him
,
says
he
,
I
did
not
hire
you
to
reproach
Alexander
,
but
to
fight
against
him
:
If
a
Heathen
cannot
endure
the
reproaches
of
his
enemy
,
how
much
less
should
God
endure
his
children
reproaching
one
another
?
It
was
a
brave
speech
of
Calvin
,
Though
Luther
call
me
a
Devil
,
yet
I
will
honor
him
as
a
servant
of
God
:
and
so
though
those
that
are
our
brethren
,
do
cast
reproach
upon
us
,
we
should
honor
the
grace
of
God
in
them
,
and
not
cast
reproach
upon
them
again
,
for
these
reproaches
are
bitterness
.
But
the
main
Use
of
the
point
is
an
Use
of
Direction
,
First
,
labor
to
bear
your
reproaches
Christianly
,
not
Stoically
,
insensibly
;
for
certainly
they
are
afflictions
:
A
good
name
is
a
precious
oyntment
,
and
therefore
reproaches
,
though
never
so
wrongfully
,
are
afflictions
,
and
not
to
be
born
insensibly
.
Secondly
,
not
to
bear
them
desperately
,
not
to
Innocency
is
a
good
bulwark
,
yet
we
are
not
onely
to
care
to
approve
our selves
to
God
,
but
we
are
to
care
to
approve
our selves
to
men
;
and
not
onely
to
have
a
good
esteem
in
Heaven
,
but
to
have
a
good
esteem
in
the
world
,
To
provide
things
honest
before
all
men
,
especially
amongst
the
people
of
God
,
and
the
Churches
of
God
;
for
to
have
an
evil
name
,
is
a
great
judgement
of
God
,
Isa.
65.
15.
Ye
shall
leave
your
name
for
a
curse
.
For
people
to
say
,
they
care
not
what
men
say
of
them
,
it
is
a
great
evil
,
for
by
this
it
appears
they
are
not
affected
with
shame
;
and
those
that
are
not
affected
with
shame
before
others
,
they
are
deprived
of
a
special
bridle
that
should
keep
them
from
evil
,
and
a
special
means
to
further
repentance
.
And
besides
,
it
is
an
argument
there
is
no
worth
,
no
good
in
thee
who
art
so
careless
;
those
who
have
any
true
worth
,
will
be
careful
to
preserve
it
,
but
others
are
desperate
:
As
a
man
that
hath
a
good
garden
,
full
of
good
flowers
and
herbs
,
will
be
careful
to
pull
up
every
weed
,
but
if
the
place
be
a
dunghil
,
or
over-grown
,
he
neglects
it
:
Wherefore
let
us
labor
to
behave
our selves
Christianly
,
not
carelesly
,
desperately
under
reproach
.
Again
,
we
must
not
carry
our selves
passionately
First
,
there
is
a
great
disturbance
to
the
spirit
,
and
Secondly
,
we
are
made
lyable
to
discover
a
great
deal
of
evil
in
us
,
that
though
we
are
unjustly
reproached
,
Thirdly
,
we
do
feed
the
humor
of
those
that
reproach
,
they
have
part
of
their
end
to
see
us
so
disturbed
.
Fourthly
,
we
shew
the
baseness
of
our
spirits
,
to
be
They
are
,
says
he
,
the
complaint
of
squeamish
spirits
.
Fifthly
,
it
is
a
means
to
make
others
to
think
we
are
guilty
:
There
is
no
means
whereby
I
would
think
Fourthly
,
let
us
not
carry
our selves
revengefully
under
our
reproaches
,
not
to
desire
the
reproachers
being
defamed
,
we
intreat
,
and
are
not
glad
if
they
fall
into
any
evil
:
Many
people
if
any
have
spoken
evil
of
them
,
and
they
fall
into
evil
,
how
does
it
please
them
?
Let
us
suffer
never
so
much
,
God
forbid
we
should
think
the
evil
of
our
reproach
so
great
,
as
to
be
glad
to
have
it
wiped
away
with
any
sin
against
God
:
Such
and
such
have
sinned
such
and
such
sins
,
and
by
those
sins
my
reproach
is
wiped
away
,
and
therefore
I
am
glad
:
God
forbid
we
should
have
the
wiping
away
of
our
reproaches
at
so
dear
a
rate
.
We
read
in
Hosea
4.
of
the
great
charge
that
was
laid
upon
the
Priests
,
they
eat
up
the
sin
of
the
people
,
because
the
Priests
had
some
advantage
by
the
sins
that
the
people
committed
,
for
they
brought
Sacrifices
for
their
sin
,
and
the
Priests
had
part
,
upon
this
they
set
their
hearts
,
upon
the
sin
of
the
people
;
this
is
an
abominable
thing
,
to
be
glad
of
the
sin
of
another
,
because
of
any
advantage
that
comes
to
us
by
it
.
True
it
is
,
God
shall
have
a
great
deal
of
glory
by
clearing
the
innocency
of
his
servants
,
but
we
must
not
desire
that
God
may
have
his
glory
this
way
by
the
commission
of
any
sin
,
nor
rejoyce
in
such
a
way
of
Gods
glory
.
But
the
special
and
most
ordinary
revenge
in
the
bearing
of
reproaches
,
is
reviling
again
,
speaking
evil
reviling
again
.
for
evil
,
if
they
call
you
one
ill
name
,
you
will
call
them
another
,
this
is
unbeseeming
Christians
:
And
consider
what
evil
is
in
it
.
First
,
this
is
that
which
is
most
opposite
to
the
Spirit
Who
when
he
was
reviled
,
reviled
not
again
;
if
you
profess
your selves
to
be
Christs
,
you
must
not
revile
again
when
you
are
reviled
:
And
so
the
spirits
of
Gods
servants
,
as
St.
Paul
and
the
Martyrs
,
when
they
were
reviled
,
they
would
not
give
ill
language
again
.
Again
,
by
reviling
you
come
to
harden
those
that
reproach
you
in
their
sin
;
when
they
sin
and
see
the
Thirdly
,
you
by
this
means
stir
up
more
corruption
,
and
more
sin
;
whereas
those
that
know
what
sin
Fourthly
,
you
come
by
this
means
to
adde
your
sin
to
his
sin
:
What
,
is
not
God
dishonored
enough
Again
fithly
,
here
you
shew
your
exceeding
folly
,
evil
of
sin
,
then
in
the
evil
of
suffering
:
for
if
we
did
apprehend
the
evil
of
suffering
to
be
less
then
the
evil
of
sin
,
we
would
never
labor
to
deliver
our selves
from
the
evil
of
suffering
by
the
evil
of
sin
;
let
a
man
come
and
cast
dirt
in
your
face
,
the
worst
that
can
be
in
this
is
an
evil
of
suffering
at
first
,
till
you
make
your selves
guilty
,
but
how
will
you
deliver
your selves
by
the
evil
of
sin
?
what
ignorance
is
this
?
Are
you
acquainted
with
the
ways
of
God
?
Is
this
the
way
to
clear
your selves
,
by
defiling
your selves
more
?
That
filth
that
comes
out
of
you
,
defiles
you
more
then
that
which
is
cast
upon
you
from
without
.
Again
further
,
another
evil
that
comes
from
this
They
shew
that
there
is
no
wisdom
,
nor
no
confidence
of
any
excellency
in
themselves
to
oppose
that
evil
.
Again
,
hereby
you
come
to
be
injurious
to
your selves
,
you
deprive
your selves
from
any
help
of
David
,
Psal.
38.
12
,
13
,
14
,
15.
is
very
observable
,
They
which
seek
my
hurt
,
saith
he
,
speak
mischievous
things
,
and
imagine
deceits
all
the
day
long
,
but
I
as
a
deaf
man
heard
not
;
and
again
,
verse
14.
I
was
as
a
man
that
heareth
not
;
but
mark
verse
15.
In
thee
O
Lord
do
I
hope
,
thou
wilt
hear
:
The
less
he
heard
,
the
more
confidence
he
had
in
God
that
he
would
hear
,
and
could
the
more
comfortably
commit
his
cause
to
him
;
but
if
he
had
been
too
quick
to
hear
himself
,
God
would
not
readily
have
heard
for
him
,
and
what
had
he
got
by
that
?
Now
by
all
this
you
cannot
but
be
convinced
in
your
thoughts
,
that
it
is
a
great
evil
to
revile
again
,
and
you
that
have
been
guilty
of
this
,
let
your
hearts
smite
you
,
and
know
what
cause
you
have
to
be
humbled
before
the
Lord
.
But
is
it
possible
not
to
revile
again
?
Who
can
but
Those
that
have
the
Spirit
of
Christ
can
do
otherwise
.
I
will
not
,
saith
he
,
strive
with
thee
in
this
kinde
of
fight
,
in
which
he
that
is
overcome
is
the
better
man
.
Fiftly
,
take
heed
you
be
not
hindred
in
your
way
,
or
I
remember
a
speech
of
a
Heathen
Philosopher
,
If
any
man
begin
to
embrace
Philosophy
,
he
must
be
reproached
;
They
will
say
,
What
,
we
shall
have
a
Philosopher
of
you
by
and
by
,
what
pride
and
conceitedness
is
this
?
But
do
you
still
go
on
in
your
way
,
and
those
who
reproached
you
before
,
will
after
admire
you
:
But
if
you
fall
off
,
after
you
have
begun
(
not
being
able
to
bear
reproach
)
This
,
says
he
,
deserves
a
double
reproach
:
Your
reproachers
will
reproach
you
much
more
,
they
will
say
,
Here
is
a
time-server
,
who
will
do
any
thing
as
the
times
serve
for
his
turn
.
None
so
much
contemned
as
Apostates
.
Those
that
opposed
Nehemiah
,
and
sought
to
hinder
his
work
,
did
it
to
reproach
him
,
if
he
had
left
his
work
for
reproaching
,
they
would
have
reproached
him
much
more
:
How
would
this
cut
you
to
the
heart
,
that
those
that
did
reproach
you
,
if
you
go
out
of
the
way
,
should
reproach
you
much
more
?
Consider
,
does
this
beseem
the
spirit
of
a
Christian
?
Had
you
ever
any
experimental
knowledge
of
the
evil
of
sin
,
or
any
good
in
the
ways
of
God
?
Will
this
be
an
answer
before
God
,
when
you
come
to
give
an
account
why
you
went
out
of
your
way
?
Lord
,
I
suffered
so
much
reproach
,
I
could
not
bear
it
.
And
again
,
will
it
not
be
just
with
God
,
for
to
suffer
you
to
fall
into
some
vile
scandalous
sin
to
be
reproached
for
,
after
another
maner
?
because
that
you
would
not
suffer
reproach
for
his
name
,
you
should
suffer
reproach
for
your
sin
.
These
are
the
things
we
are
to
be
warned
of
.
CHAP.
XXXI
.
How
we
are
to
bear
Reproaches
.
BUt
how
are
we
to
bear
reproaches
?
We
are
to
bear
our
reproaches
wisely
,
patiently
,
fruitfully
,
joyfully
,
and
to
return
good
for
evil
.
First
,
we
are
to
bear
them
wisely
:
there
is
a
great
deal
of
wisdom
required
in
bearing
of
reproaches
and
evils
I
am
not
derided
,
I
will
not
take
to
my self
that
which
is
cast
upon
me
:
It
is
wisdom
for
people
to
go
away
,
and
take
but
little
notice
of
any
thing
Sapiens
à
nullo
connemnituditem
suamnovit
.
Sen.
in
Sap.
non
cad.
injur
.
that
is
cast
upon
them
,
and
therefore
when
upon
every
idle
reproach
,
there
come
a
company
tatling
,
and
say
,
Such
a
one
says
thus
and
thus
;
such
should
be
sent
away
with
an
angry
countenance
,
it
is
a
dishonor
to
you
to
receive
them
,
as
if
you
would
take
notice
of
every
word
,
and
as
if
you
had
no
other
things
to
take
up
your
thoughts
.
Dionysius
having
not
very
well
used
Plato
at
the
Court
,
when
he
was
gone
,
he
feared
lest
he
should
write
against
him
,
therefore
he
sent
after
him
,
to
bid
him
not
to
write
against
him
,
says
he
,
Tell
Dionysius
,
I
have
not
so
much
leisure
as
to
think
of
him
:
so
we
should
let
those
that
reproach
us
to
know
,
that
we
have
not
leisure
to
think
of
them
;
as
S.
Paul
,
when
the
Viper
came
upon
his
hand
,
he
shaked
it
off
,
some
would
have
swelled
,
and
almost
dyed
at
the
very
sight
of
such
a
thing
but
he
did
but
shake
it
off
:
And
so
should
we
do
by
our
reproaches
;
when
reproaches
are
opposed
they
First
,
by
this
means
they
are
kept
up
in
the
mouthes
Again
,
it
may
occasion
those
that
reproach
us
,
to
Again
,
it
may
occasion
abundance
of
new
matter
,
Again
,
our
making
much
stir
,
does
but
stir
them
the
more
that
do
reproach
us
,
and
by
making
ado
Lastly
,
when
we
do
stir
,
if
we
do
not
clear
every
in
vita
Peric
.
all
the
day
long
;
at
night
when
it
was
dark
,
and
the
meeting
broke
up
,
the
fellow
followed
him
and
railed
at
him
even
to
his
door
,
and
he
took
no
notice
of
him
what
he
said
,
but
when
he
came
at
home
,
this
is
all
he
said
,
It
is
dark
,
I
pray
let
my
man
light
you
home
.
But
men
will
take
me
for
guilty
if
I
let
it
pass
quietly
.
Not
so
,
we
know
many
times
Christ
himself
How
is
it
that
they
lay
these
things
to
your
charge
,
and
you
answer
nothing
?
Again
,
rather
the
other
will
shew
us
guilty
;
it
was
a
speech
of
Ambrose
concerning
those
that
cannot
suffer
reproach
,
while
they
clear
themselves
guilty
,
they
approve
themselves
to
be
more
guilty
of
that
evil
which
is
said
against
them
.
Obj.
But
we
shall
hearten
them
more
in
accusing
of
us
.
Answ.
No
,
it
will
rather
be
a
means
to
hearten
them
by
keeping
a
stir
,
for
then
they
have
something
to
feed
upon
.
Obj.
How
shall
we
stop
their
mouthes
?
Ans.
First
,
walk
innocently
,
innocency
wil
clear
all
,
and
overcome
in
time
;
hence
David
saith
,
that
thou
mayest
be
clear
when
thou
judgest
.
St.
Paul
quoting
this
,
Rom.
3.
4.
he
hath
it
,
That
thou
mayest
overcome
when
thou
judgest
;
he
puts
overcome
for
clear
,
because
those
who
are
clear
will
overcome
.
But
more
then
this
in
the
second
place
,
you
must
labor
to
be
eminent
in
that
which
is
quite
contrary
to
that
which
you
are
reproached
for
:
Perhaps
he
reproaches
you
for
one
that
is
a
dissembler
,
labor
for
the
greatest
eminency
of
plainness
of
heart
and
sincerity
:
If
it
be
for
covetousness
,
labor
to
be
eminent
in
liberality
,
&
doing
good
wisely
,
not
where
they
would
have
you
,
but
in
a
gracious
way
,
ordering
your
affairs
by
discretion
:
If
it
be
for
pride
,
clear
your selves
not
by
yielding
to
their
humor
,
but
labor
for
an
eminency
of
humility
another
way
,
that
those
that
can
judge
right
may
see
there
is
humility
in
you
:
thus
labor
to
entertain
reproaches
with
wisdom
.
Secondly
,
labor
to
bear
reproaches
patiently
.
And
therein
first
I
shall
labor
to
take
away
those
pleas
whereby
men
are
hindred
in
their
patience
.
Secondly
,
I
will
shew
what
powerful
arguments
there
are
for
bearing
reproaches
.
Thirdly
,
give
some
means
how
to
bear
them
patiently
.
First
,
to
take
away
the
pleas
and
objections
that
One
would
wonder
that
ever
there
should
come
But
this
is
that
which
sinks
my
heart
,
it
is
a
reproach
It
is
true
,
Zedekiah
feared
more
to
be
mocked
of
Thirdly
,
some
cannot
tell
how
to
bear
their
reproaches
,
because
it
is
not
onely
a
disgrace
to
their
Let
no
man
lay
so
much
upon
his
service
he
shall
do
,
but
let
God
have
his
work
his
own
way
,
and
God
Secondly
,
the
arguments
that
may
move
us
to
bear
First
,
a
Christian
is
called
to
do
and
suffer
great
things
for
God
,
and
strong
and
glorious
is
the
grace
of
God
that
is
in
a
man
where
it
is
true
;
now
if
Christianity
trouble
some
things
,
concerning
which
we
cannot
say
a
wise
man
overcomes
them
,
but
he
is
so
far
above
them
,
as
he
is
scarce
sensible
of
them
;
if
it
be
not
out
of
stupidity
or
discontentedness
,
but
out
of
true
magnanimity
of
spirit
,
that
one
is
not
sensible
of
such
things
,
this
beseems
a
Christian
well
.
Now
if
a
Christian
having
received
the
grace
of
God
,
should
not
think
much
of
any
misery
that
he
is
capable
of
in
this
world
,
then
surely
he
should
not
have
his
heart
sink
when
there
is
but
a
troublesome
thing
befaln
him
.
It
was
the
speech
of
Xenophon
,
when
one
came
and
reproached
him
,
says
he
,
You
have
learned
how
to
reproach
,
and
I
have
learned
how
to
bear
reproach
.
And
Aristippus
the
Philosopher
said
,
You
are
fit
to
cast
I
am
fit
to
hear
reproaches
.
Secondly
,
what
are
you
?
or
what
is
your
names
that
you
should
think
much
to
bear
reproach
?
when
as
others
that
are
your
betters
,
that
are
not
Yea
,
not
onely
others
that
are
better
then
you
,
but
God
and
Christ
is
reproached
:
How
is
the
majesty
,
soveraignty
,
and
authority
of
God
contemned
in
the
world
?
How
are
the
dreadful
threatnings
of
God
,
and
the
revelation
of
Gods
wrath
scorned
in
the
world
?
When
as
we
hear
out
of
the
word
such
dreadful
manifestations
of
Gods
wrath
against
sin
,
which
calls
for
trembling
hearts
,
yet
how
are
they
slighted
in
the
world
?
thus
God
is
reproached
,
and
Christ
:
No
man
is
able
to
bear
so
much
contempt
as
Christ
beares
daily
,
says
Luther
:
Not
to
speak
of
the
reproaches
that
Christ
endures
in
his
They
blew
their
noses
at
him
:
you
know
how
he
was
called
a
Devil
,
a
Samaritan
,
a
wine-bibber
,
a
friend
of
publicans
and
sinners
;
What
worse
can
be
imagined
then
was
cast
upon
Christ
?
they
spit
on
his
face
,
that
He
that
could
save
others
,
let
him
come
down
and
save
himself
.
Again
,
consider
the
great
mercy
of
God
in
concealing
the
secret
sins
of
your
thoughts
:
there
are
none
,
let
them
be
never
so
innocent
in
the
world
,
yet
there
is
so
much
filth
and
baseness
within
the
heart
,
that
if
God
should
but
turn
the
inside
outward
,
and
discover
all
to
the
world
,
certainly
it
would
make
them
ashamed
of
the
society
of
men
,
make
them
ashamed
to
come
into
the
Congregation
;
what
confusion
,
and
what
matter
of
reproach
would
there
be
then
?
Now
,
seeing
God
in
his
goodness
favors
his
people
so
far
,
as
he
keeps
in
much
secret
evil
that
he
could
discover
before
the
world
:
if
he
should
withdraw
himself
a
little
from
you
,
he
could
let
you
fall
into
such
sins
,
as
your
secret
sins
should
be
discovered
;
but
God
favors
your
names
,
so
as
that
he
hath
kept
in
that
secret
evil
that
you
have
had
secret
inclinations
unto
;
now
the
consideration
of
Gods
goodness
in
tendring
you
so
far
,
may
very
well
quiet
your
hearts
when
you
begin
to
be
troubled
for
every
reproach
that
is
cast
upon
you
:
Now
I
see
my
adversaries
are
fain
to
watch
and
search
,
and
pry
for
occasion
of
reproach
,
God
might
have
given
them
matter
enough
,
and
therefore
its
mercy
they
have
such
little
matter
as
they
have
.
It
is
a
great
work
of
nature
to
keep
the
filth
of
the
body
when
it
is
in
a
man
from
being
unsavory
unto
others
;
so
the
filth
of
the
soul
,
though
it
be
unsavory
to
God
,
yet
it
is
Gods
mercy
that
keeps
it
from
that
unsavoriness
that
it
might
be
to
men
.
Fifthly
,
consider
how
much
reproach
the
name
of
That
for
us
and
for
our
life
our
Lord
should
be
blasphemed
,
is
worse
then
if
we
perished
;
Hath
not
the
name
of
God
been
reproached
for
your
sakes
?
not
onely
in
the
time
of
your
ignorance
,
but
since
;
have
there
not
been
occasion
given
by
you
,
to
cause
others
to
reproach
the
name
of
the
blessed
God
?
and
if
God
comes
to
you
in
your
names
,
do
you
take
it
so
ill
?
Again
,
consider
who
those
are
that
do
reproach
chair
of
scorners
,
they
translate
it
by
a
word
that
signifies
the
plague
,
in
the
chair
of
plagues
,
because
scorners
are
a
plague
to
the
place
where
they
live
,
and
do
infect
many
;
a
second
word
that
they
use
to
express
it
by
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Prov.
20.
1.
which
signifies
incorrigible
,
that
which
cannot
be
tamed
,
because
scorners
are
such
;
Wine
is
a
scorner
,
res
indomita
,
an
unruly
thing
that
cannot
be
tamed
,
because
it
makes
men
to
be
so
,
and
so
are
scorners
,
there
is
little
hope
of
such
:
Thirdly
,
sometimes
they
translate
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Prov.
9.
12.
as
such
as
are
given
up
to
all
kinde
of
vice
,
and
so
are
scorners
:
And
fourthly
,
by
a
word
that
signifies
proud
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Prov.
3.
34.
for
such
likewise
are
scorners
:
Fifthly
,
by
a
word
that
signifies
to
deal
unjustly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
119.
51.
because
scorners
are
injurious
.
Thus
you
see
what
kinde
of
men
those
who
scorn
and
reproach
the
ways
and
professors
of
Religion
are
.
But
besides
,
they
are
especially
such
as
have
been
brought
up
superstitiously
or
prophanely
;
such
as
have
been
bred
in
superstitious
Popish
families
,
are
many
times
bitter
scorners
and
reproachers
of
those
who
are
most
forward
in
the
ways
of
godliness
.
We
read
2
Kings
2.
23.
when
Elisha
went
to
Bethel
,
there
came
forth
little
children
out
of
the
city
and
mocked
him
,
and
said
unto
him
,
Go
up
thou
bald
head
,
go
up
thou
bald
head
;
that
is
observable
,
they
came
out
of
Bethel
,
which
was
that
idolatrous
city
in
Israel
,
where
the
Calf
of
Jeroboam
was
set
up
,
that
place
was
full
of
scorners
at
the
Prophets
of
the
Lord
;
you
may
know
the
temper
of
the
place
,
by
the
disposition
of
the
little
children
,
they
usually
heard
their
parents
and
those
who
were
elder
scorn
at
the
Prophets
of
the
Lord
,
they
were
brought
up
in
that
way
,
and
because
it
was
at
Bethel
,
the
curse
of
God
was
the
rather
upon
their
children
to
destroy
them
,
although
they
were
but
children
,
yet
two
and
forty
of
them
were
presently
destroyed
.
Hosea
7.
5.
we
read
of
those
who
were
elder
,
the
great
ones
in
that
City
,
even
Jeroboam
himself
,
and
his
Courtiers
,
what
scorners
they
were
,
In
the
day
of
our
King
,
the
Princes
have
made
him
sick
with
bottles
of
wine
,
he
stretched
out
his
hand
with
the
scorners
.
The
Princes
,
Nobles
,
Officers
,
great
ones
of
the
Countrey
,
jeered
and
scorned
at
those
,
who
would
not
yield
to
that
way
of
worship
that
Jeroboam
had
set
up
,
namely
of
the
Calves
;
O
they
must
be
so
precise
,
as
no
worship
will
serve
their
turn
,
but
going
up
to
Jerusalem
to
worship
there
;
such
as
ventured
the
loss
of
their
estates
,
their
offices
,
their
liberties
,
they
accounted
them
fools
,
and
reproached
them
as
a
company
of
simple
silly
people
.
And
as
superstition
is
a
cause
of
this
,
so
prophaneness
and
sensuallity
causeth
it
likewise
;
that
is
observable
in
the
forenamed
place
of
Hosea
,
when
he
was
made
sick
with
wine
,
then
he
streched
out
his
hand
with
scorners
;
when
wicked
men
pamper
themselves
with
good
cheer
,
and
their
hearts
are
hot
with
wine
,
then
they
scorn
at
Religion
,
and
reproach
such
as
are
more
strict
and
forward
then
others
,
blessing
themselves
in
the
brave
life
they
live
,
contemning
the
ways
of
godliness
,
and
the
professors
of
them
,
as
such
who
want
those
brave
delights
they
enjoy
,
and
in
regard
of
that
they
scorn
at
,
and
reproach
the
ways
of
God
and
his
people
at
those
times
.
Psalm
35.
16.
with
hypocritical
mockers
,
in
feasts
,
they
gnashed
upon
me
with
their
teeth
;
the
most
cruel
scornful
reproaches
against
the
Saints
are
at
feasts
.
That
place
is
observable
,
Deut.
32.
33
,
34.
Their
wine
is
the
poyson
of
dragons
,
and
the
cruel
venom
of
asps
,
because
of
the
bitterness
of
their
spirits
,
against
those
who
are
godly
,
when
they
are
at
their
cups
:
but
mark
what
follows
,
Is
not
this
laid
up
in
store
,
and
sealed
up
among
my
treasures
?
to
me
belongeth
vengeance
,
and
recompence
,
their
foot
shall
slide
in
due
time
.
God
will
remember
this
,
it
is
laid
up
in
store
with
him
,
it
is
surely
sealed
up
,
and
shall
certainly
be
brought
forth
one
day
.
And
yet
further
,
Who
are
your
reproachers
?
They
are
those
that
are
weak
,
or
ignorant
,
or
such
as
are
malicious
.
Weak
and
ignorant
,
for
any
one
that
hath
wisdom
,
to
be
troubled
at
the
reproaches
of
those
that
are
weak
,
it
is
a
wonderful
disgrace
:
Will
any
man
care
that
is
a
workman
,
to
have
an
unskilful
man
reproach
his
work
?
It
is
a
notable
speech
of
Seneca
,
Some
are
possest
with
such
great
folly
and
madness
,
to
think
they
may
be
reproached
by
a
woman
.
A
malis
vituperari
laudari
est
.
Sen.
And
for
the
malicious
,
alas
!
they
reproach
themselves
a
great
deal
more
then
they
reproach
you
,
they
do
but
discover
their
own
filth
in
it
,
and
therefore
are
compared
to
swine
;
swine
will
leave
other
things
,
and
continually
be
rooting
in
dung
;
and
so
those
that
love
to
be
reproaching
,
leave
the
good
that
is
in
any
,
and
will
always
be
rooting
in
their
filth
,
here
they
shew
their
swinish
dispositions
.
One
compares
a
reproacher
to
the
stone
that
struck
down
Nebuchadnezzars
Image
,
whose
head
was
of
gold
,
and
the
breast
and
upper
parts
of
silver
,
and
the
feet
of
clay
,
the
stone
came
and
struck
the
feet
,
the
clay
,
and
so
struck
it
down
:
so
reproachers
do
not
look
at
the
gold
and
silver
,
the
parts
and
graces
of
Gods
people
,
but
if
there
be
any
clay
,
any
infirmities
or
sins
,
they
strike
at
them
,
and
so
fell
them
down
.
The
godly
had
need
fence
their
feet
of
clay
and
infirmities
,
that
they
do
not
lie
open
to
malicious
men
.
Erasmus
tells
of
one
who
collected
all
the
lame
and
defective
verses
in
Homers
Works
,
but
passed
over
all
that
were
excellent
:
So
these
,
if
they
can
spy
any
thing
defective
and
evil
,
they
observe
it
,
and
gather
all
they
can
together
,
but
will
take
no
notice
of
that
which
is
good
and
praise-worthy
;
like
the
Kite
who
flies
over
the
fair
meadows
and
flowers
,
and
lights
onely
upon
the
carrion
,
or
like
flyes
that
love
onely
to
be
upon
the
sore
galled
places
of
the
horses
back
.
And
what
is
it
you
are
reproached
for
?
it
is
either
good
or
evil
;
if
it
be
good
,
you
have
no
cause
to
be
troubled
,
if
it
be
evil
,
it
is
threefold
,
the
evil
of
sin
,
or
natural
infirmities
,
or
outward
meanness
.
If
it
be
the
evil
of
sin
,
then
either
you
are
guilty
or
not
guilty
;
if
you
be
guilty
,
it
is
not
reproach
,
but
right
judgement
of
thy
condition
,
and
if
there
be
such
a
great
evil
for
others
to
speak
of
it
,
what
a
great
evil
is
it
for
thee
to
be
guilty
of
it
?
and
therefore
you
should
turn
all
the
trouble
that
you
have
for
the
notice
which
is
taken
of
it
,
upon
your
guiltiness
in
it
:
and
many
times
although
the
thing
be
true
they
say
of
you
,
yet
it
is
so
poor
and
mean
a
thing
,
that
you
may
comfort
your self
in
this
,
that
surely
they
cannot
perceive
worse
in
you
,
for
if
they
could
,
they
would
make
use
of
that
.
Latimer
in
his
last
Sermon
before
K.
Edward
,
says
,
He
was
glad
when
any
objected
indiscretion
against
him
in
his
Sermons
,
for
says
he
,
by
that
I
knew
the
matter
was
good
,
else
they
would
soon
have
condemned
that
.
And
if
you
be
not
guilty
,
innocency
is
bulwark
enough
.
Says
Seneca
,
He
is
to
be
ashamed
that
does
unjustly
,
and
shall
you
be
ashamed
that
are
innocent
?
Yes
,
others
think
I
am
guilty
.
But
if
you
go
on
in
an
innocent
way
,
whosoever
of
parts
,
or
the
like
,
then
thou
mayest
comfort
thy self
in
this
,
that
there
is
no
dishonor
in
natural
infirmity
,
it
is
onely
sin
that
brings
shame
,
there
is
a
relation
between
sin
and
shame
,
but
between
nothing
else
and
shame
;
it
is
a
sign
also
they
want
other
things
,
when
they
reproach
thee
for
natural
infirmities
.
Seventhly
,
consider
what
honor
God
hath
put
upon
you
,
and
what
he
intends
to
put
upon
you
:
if
you
be
godly
,
he
hath
put
honor
enough
upon
you
,
and
that
may
be
enough
to
uphold
the
heart
under
all
the
But
I
am
a
green
Olive-tree
in
the
house
of
God
;
Doeg
flourisheth
in
the
Court
,
and
my
name
may
be
blasted
there
,
but
In
the
house
of
God
,
there
my
name
is
precious
;
I
am
there
as
a
green
olive-tree
,
and
that
is
more
to
me
then
flourishing
in
Sauls
Court
.
Now
shall
the
reproach
of
an
evil
tongue
take
away
the
comfort
of
a
godly
heart
that
hath
so
great
honors
?
We
count
it
a
great
evil
,
and
exceeding
was
the
basenes
of
the
spirit
of
Haman
,
when
he
was
so
honored
by
the
King
and
his
Nobles
,
yet
that
he
should
be
vexed
,
because
Mordecai
would
not
bow
to
him
,
that
all
his
honor
should
do
him
no
good
:
so
is
it
not
the
baseness
of
the
spirits
of
Gods
Servants
,
(
truly
it
is
to
be
called
by
no
other
name
)
when
as
God
hath
raised
them
to
such
glory
,
when
as
God
hath
made
them
Members
of
,
and
Coheirs
with
his
Son
,
and
they
are
invited
to
the
Banquet
of
the
Lord
,
to
the
great
Supper
of
the
Lamb
,
and
the
Lord
hath
provided
for
them
all
the
glory
of
Heaven
,
and
there
are
such
glorious
things
spoken
of
them
in
the
word
,
yet
for
all
this
if
they
come
into
wicked
company
,
and
have
but
an
evil
tongue
speak
against
them
,
they
are
so
discouraged
and
cast
down
,
as
if
all
the
honor
that
God
had
put
upon
them
were
nothing
:
What
an
evil
thing
is
this
?
And
how
do
you
derogate
from
the
goodness
of
God
,
to
walk
thus
unbeseeming
Christians
?
If
you
had
never
so
much
filth
upon
you
for
the
present
,
being
there
is
so
much
honor
to
come
,
what
need
you
to
care
?
If
a
man
be
going
to
be
crowned
,
and
to
be
glorified
,
and
those
that
do
not
know
him
,
as
he
goes
contemn
him
,
what
cares
he
?
He
knows
that
within
a
few
days
he
shall
be
honored
by
those
that
do
reproach
him
.
As
David
said
to
Michal
,
2
Samuel
6.
22.
when
she
told
him
of
being
vile
in
the
eyes
of
the
handmaids
,
Of
the
maid-servants
which
thou
hast
spoken
of
,
of
them
shall
I
be
had
in
honor
:
so
even
of
those
men
of
the
world
,
which
now
you
say
do
so
reproach
you
,
even
of
them
hereafter
shall
you
be
had
in
honor
:
If
we
believe
there
are
such
things
to
come
,
that
we
shall
sit
with
Christ
,
and
judge
the
Angels
,
and
judge
the
reproachers
,
why
should
we
be
troubled
?
There
is
a
famous
passage
I
have
met
with
in
Chrysostom
,
to
this
purpose
;
he
brings
in
Christ
comforting
his
Disciples
against
reproaches
,
speaking
thus
unto
them
:
[
*
](A30592-e60770-b)
*
An
gra
vis
injuria
est
quia
seductores
ci
Magos
vos
vocāt
?
certe
non
multo
post
salvatores
vos
benefuctoresque
totius
orbis
praedicabunt
.
Tepus
enim
quod
obum
brata
ōnia
declarat
illorum
adversus
vos
emētittita
verba
redarguet
,
virtutis
vestre
splē
dorem
accendet
;
sic
illi
menda
ces
,
maleduci
falsique
aliorum
accusatores
videbuntur
vos
autem
vel
sole
ipso
clariores
atque
illustriores
testcsque
claritatis
vestrae
universos
habebit
is
homines
.
What
,
is
the
wrong
grievous
unto
you
,
that
now
they
call
you
seducers
and
conjurers
?
it
will
not
be
long
before
they
shall
openly
call
you
the
Saviors
and
blessings
of
the
whole
world
;
that
time
that
shall
declare
all
things
that
are
now
hid
,
shall
rebuke
them
for
their
lying
words
against
you
,
and
shall
kindle
the
splendor
of
your
vertue
;
so
they
shall
be
found
lyars
,
evil
speakers
,
false
accusers
of
others
,
but
you
shall
be
more
clear
and
illustrious
then
the
Sun
,
and
you
shall
have
all
men
witnesses
of
your
glory
.
8.
Again
,
consider
what
abundance
of
reproach
and
contempt
justly
many
do
suffer
for
their
sins
and
wickedness
that
indeed
they
are
guilty
of
,
sin
carries
many
men
through
infinite
shameful
things
:
as
take
one
that
is
given
to
a
base
lust
,
and
so
as
he
may
enjoy
his
lust
,
he
cares
not
what
shame
he
endures
,
though
he
be
counted
the
shame
of
their
friends
,
and
the
scum
of
the
place
where
he
lives
.
Who
are
so
basely
looked
upon
as
base
drunkards
?
they
are
looked
upon
as
more
vile
then
the
filth
and
dung
of
the
earth
,
and
yet
they
go
on
and
bless
themselves
in
the
pleasure
they
have
in
their
lusts
,
notwithstanding
the
reproach
.
If
one
should
be
content
to
go
on
in
his
lusts
,
and
please
himself
therein
,
notwithstanding
all
the
reproach
he
endures
,
what
cause
have
we
to
go
on
in
the
ways
of
God
,
and
keep
close
to
him
,
though
all
the
world
reproach
us
?
9.
Again
,
consider
the
goodness
of
God
in
delivering
of
you
from
everlasting
reproach
.
In
Dan.
12.
2.
Many
of
them
that
sleep
in
the
dust
of
the
earth
shall
awake
,
some
to
everlasting
life
,
and
some
to
shame
and
everlasting
contempt
.
We
might
have
been
amongst
the
company
of
those
that
shall
have
all
their
wickedness
opened
at
the
last
day
of
Judgement
before
God
himself
,
and
might
have
had
the
Lord
himself
mocking
at
us
.
10.
And
yet
futther
,
consider
that
the
greatest
evil
of
reproach
it
is
from
him
that
receives
it
,
it
is
according
as
we
take
it
.
It
is
a
speech
of
Chrysostom
;
As
it
is
with
meat
,
so
it
is
with
reproaches
,
it
is
not
the
goodness
and
sweetness
of
the
meat
in
its
self
that
makes
it
to
be
good
and
sweet
to
me
,
but
according
as
my
stomack
and
body
is
affected
:
And
so
in
all
reproaches
,
it
is
not
as
it
comes
from
him
that
casts
it
,
that
makes
it
evil
,
but
it
is
as
he
that
receives
it
makes
it
:
cast
dirt
upon
dirt
,
and
it
will
stick
,
cast
dirt
upon
Again
,
if
you
consider
that
God
hath
the
care
of
your
names
,
that
may
be
a
great
argument
to
help
you
to
bear
reproach
:
God
hath
taken
the
charge
of
the
names
of
his
people
,
as
truly
as
of
their
souls
,
and
if
God
hath
the
charge
of
your
names
,
why
are
you
troubled
at
any
thing
that
befals
you
in
regard
Pars
major
constat
vitio
interpretantis
.
Senec.
of
your
name
?
If
you
be
in
Gods
way
,
you
are
to
commit
your selves
to
God
,
he
hath
charge
of
you
;
when
Gods
Servants
are
meek
and
quiet
,
and
do
not
hear
reproaches
against
themselves
,
yet
God
They
speak
mischievous
things
,
says
David
,
but
I
as
a
deaf
man
heard
not
;
but
mark
verse
15.
In
thee
O
Lord
do
I
hope
,
thou
wilt
hear
,
O
Lord
my
God
;
What
need
David
hear
,
God
will
hear
:
the
less
we
hear
in
this
case
,
the
more
will
God
hear
,
Job
5.
21.
Thou
shalt
be
hid
from
the
scourge
of
the
tongue
:
Now
there
is
a
twofold
hiding
from
the
scourge
of
the
tongue
,
either
by
delivering
us
wholly
from
it
,
or
otherwise
delivering
us
from
the
evil
of
it
:
As
a
man
may
be
said
to
be
hid
and
delivered
from
a
thing
that
can
do
him
no
hurt
,
and
so
in
this
sense
at
least
thou
shalt
be
delivered
from
the
scourge
of
the
tongue
;
it
may
be
that
God
will
wholly
free
us
from
the
scourge
of
the
tongue
,
or
it
may
be
it
is
fit
thou
shouldst
be
scourged
,
yet
thou
art
hid
from
it
so
as
it
shall
do
thee
no
hurt
,
no
not
to
thy
name
in
the
conclusion
.
And
so
in
Psal.
37.
5
,
6.
Commit
thy
way
to
the
Lord
,
trust
also
in
him
,
and
he
shall
bring
it
to
pass
,
and
he
shall
bring
forth
thy
righteousness
as
the
light
,
and
thy
judgement
as
the
noon
day
.
This
was
the
argument
it
may
be
God
bid
him
;
my
name
is
in
his
hand
,
and
he
may
do
with
my
name
what
he
please
.
Upon
this
Ambrose
hath
this
speech
,
O
the
height
of
the
wisdom
,
prudence
,
patience
of
David
!
what
a
worthy
plot
had
he
to
deliver
himself
from
the
evil
of
reproach
.
Again
,
it
is
a
greater
mercy
that
God
keeps
you
from
the
evil
of
the
hands
of
wicked
men
,
if
God
beat
out
the
teeth
of
wicked
men
,
that
they
onely
can
God
hath
delivered
me
to
the
ungodly
,
and
turned
me
over
into
the
hands
of
the
wicked
;
this
would
have
been
grievous
indeed
.
Although
they
send
a
flood
of
reproaches
after
you
,
as
Rev.
12.
15.
the
Dragon
cast
out
of
his
mouth
a
flood
after
the
Church
,
yet
thou
art
far
from
their
reach
as
she
was
,
therefore
be
patient
under
reproaches
.
It
is
Yet
further
,
consider
what
a
great
deal
of
good
there
is
in
bearing
reproaches
patiently
.
First
,
there
is
a
great
deal
of
honor
in
it
:
There
is
Every
fool
can
cast
reproach
,
but
it
is
the
part
of
a
wise
man
to
bear
it
well
.
Again
,
if
we
can
bear
reproaches
patiently
,
what
Thirdly
,
the
bearing
of
reproaches
patiently
is
a
mighty
help
to
the
progress
of
godliness
in
us
:
As
Lastly
,
consider
there
is
much
danger
in
being
honored
by
men
,
and
in
many
regards
,
the
honors
of
men
are
as
much
,
if
not
more
to
be
feared
then
their
contempts
and
dishonors
.
Luther
writing
to
a
friend
of
his
,
says
,
He
would
not
have
the
glory
and
fame
of
Erasmus
;
my
greatest
fear
is
the
praises
of
men
,
but
my
joy
is
in
their
reproaches
and
evil
speeches
.
CHAP.
XXXIII
.
What
we
should
do
,
that
we
may
be
able
to
bear
reproach
.
BUt
you
will
say
,
these
arguments
may
move
us
to
do
it
,
and
convince
us
we
should
do
it
,
but
how
shall
we
do
it
?
First
,
be
sure
to
keep
conscience
clear
,
that
that
Job
,
Chap.
27.
6.
My
heart
shall
not
reproach
me
as
long
as
I
live
,
thou
art
safe
enough
from
the
evil
of
reproach
.
Secondly
,
if
you
be
failing
in
any
thing
,
begin
with
your selves
before
any
begin
with
you
,
accuse
your selves
before
God
first
,
so
some
interpret
that
place
in
Psal.
119.
I
am
wiser
then
my
enemies
;
though
my
enemies
are
witty
,
and
do
plot
,
and
their
malice
Thirdly
,
Christians
should
exercise
themselves
in
great
things
,
in
the
things
of
God
,
and
Christ
,
and
Diotrephes
,
Ep.
3.
ver.
10.
He
prates
against
us
with
malicious
words
,
in
the
Original
it
is
,
he
trifles
,
although
his
words
were
malicious
,
and
Diotrephes
a
great
man
,
yet
all
was
but
trifles
,
so
high
was
St.
Johns
spirit
above
them
.
Aquinas
gives
two
figns
of
a
weak
spirited
man
;
one
,
that
he
delights
in
light
and
foolish
words
;
a
second
,
that
he
cannot
endure
contempt
;
such
a
man
,
says
he
,
although
he
should
work
miracles
,
yet
he
is
beneath
the
perfection
of
vertue
,
his
spirit
hath
no
true
greatness
in
it
.
The
sinking
of
the
heart
under
reproaches
,
or
to
be
put
out
of
the
way
by
them
,
argues
too
vile
a
pusillanimity
,
such
a
poor
low
spirit
as
is
not
consistent
with
the
true
magnanimity
of
a
Christian
.
[
*
](A30592-e61890-b)
*
Non
solum
magna
,
sed
etiam
modica
,
interdū
&
nihila
(
ut
ita
dicam
)
dejiciunt
:
Modica
enim
in
rebus
sunt
vani
loquorum
hominum
,
qui
ergo
hujusmodi
verba
timent
metu
eorum
vel
mala
facientes
,
vel
bona
facere
dimittentes
,
omnium
hominum
imbecilliores
sunt
.
Hi
sunt
milites
,
qui
non
vento
valido
,
sed
levi
sibilo
tenuissimoque
susurro
dejiciuntur
atque
vincuntur
.
Hi
ridiculofiores
sunt
&
in
numero
bellatorum
nullatenus
habendi
,
nec
hominum
nomine
censendi
,
qui
vorbis
quae
Hecdum
dicta
sunt
,
quasi
vento
qui
nondum
flavit
,
depulsi
cadunt
,
bona
facere
,
vel
mala
dimittere
metu
hujusmodi
non
audentes
.
Guliel
.
Paris
.
de
virtutibus
.
Gulielmus
Parisiensis
in
his
Treatise
De
virtutibus
,
hath
notable
Expressions
to
this
purpose
,
Little
things
,
saith
he
,
yea
meer
nothings
cast
down
poor
weak
spirited
men
.
The
words
of
vain
men
are
small
things
,
whosoever
fears
such
words
so
as
to
do
evil
,
or
to
leave
off
good
,
are
the
weakest
of
men
;
these
are
like
unto
Soldiers
who
are
cast
down
and
overcome
,
not
with
some
violent
strong
tempest
,
but
with
some
small
weak
puff
of
winde
,
these
are
the
more
ridiculous
and
not
to
be
reckoned
amongst
Warriers
;
nay
,
they
are
not
to
be
reckoned
amongst
men
,
who
fall
off
for
fear
of
words
,
which
yet
have
not
been
spoken
,
as
if
a
man
should
fall
for
fear
of
the
wind
which
yet
blows
not
,
such
are
those
who
dare
not
do
good
,
or
leave
evil
,
for
fear
of
reproaches
.
Fourthly
,
another
means
is
to
make
your
moan
to
God
,
and
lay
your
case
before
him
,
as
Hezekiah
,
when
Rabshekah
came
and
reviled
God
,
and
the
people
of
God
,
he
went
and
spread
the
letter
before
God
,
and
made
his
moan
before
God
;
If
we
can
do
so
,
there
will
be
that
satisfaction
to
our
souls
that
is
unspeakable
,
and
that
will
be
a
great
argument
of
our
innocency
;
Many
will
say
,
Oh
they
are
innocent
,
and
God
knows
their
hearts
,
but
can
you
go
and
make
your
moan
before
God
when
you
are
reproached
,
and
acquaint
God
with
the
cause
,
and
receive
refreshment
that
way
,
as
Job
16.
20.
My
friends
scorn
me
,
but
mine
eyes
pour
out
tears
to
God
:
And
David
,
Psal.
109.
1
,
2.
Hold
not
thy
peace
,
O
God
of
my
praise
,
for
the
mouth
of
the
wicked
,
and
the
mouth
of
the
deceitfal
are
opened
against
me
,
they
have
spoken
against
me
with
a
lying
tongue
;
they
have
compassed
me
about
with
words
of
hatred
,
they
are
mine
adversaries
,
but
I
prayer
;
for
so
the
words
are
in
the
Original
,
not
I
give
my self
,
but
onely
thus
,
but
I
prayer
;
as
if
he
should
say
,
as
for
my
part
,
all
that
I
do
to
help
my self
withal
,
is
to
pray
to
God
,
and
make
my
moan
:
Others
have
their
evil
tongues
to
help
them
,
and
run
to
this
witness
and
that
witness
,
to
seek
to
help
themselves
,
but
I
prayer
,
Psal.
57.
2
,
3.
I
cry
unto
God
most
high
,
he
shall
send
from
heaven
and
save
me
from
reproach
of
him
that
would
swallow
me
up
,
Selah
;
God
shall
send
forth
his
mercy
and
truth
:
A
carnal
heart
hath
no
way
to
deliver
it self
,
but
by
reproaches
again
,
by
running
up
and
down
from
one
witness
to
another
,
but
a
gracious
heart
hath
other
ways
to
help
it self
,
it
cryes
to
God
most
high
,
and
looks
for
help
from
Heaven
;
God
sends
forth
his
mercy
and
truth
to
help
,
and
there
is
help
indeed
.
Fifthly
,
another
help
is
this
,
if
you
can
but
get
your
If
we
should
meet
one
,
says
he
,
whose
body
were
more
unsound
then
ours
,
should
we
be
angry
with
him
,
and
not
rather
pity
him
?
why
then
should
we
not
do
the
like
to
him
whose
soul
is
more
diseased
then
ours
?
The
folly
of
our
reproachers
should
cause
us
to
pity
them
,
to
be
patient
towards
them
,
and
pass
by
the
wrong
they
do
unto
us
;
this
was
one
of
the
arguments
that
Abigail
brought
to
David
,
to
quiet
his
spirit
that
was
so
stirred
against
Nabal
,
because
of
that
reproach
he
cast
upon
him
;
Nabal
,
saith
she
,
is
his
name
,
and
folly
is
with
him
,
it
is
his
folly
,
rather
pity
him
,
it
is
too
low
a
thing
for
such
a
spirit
as
Davids
is
to
be
stirred
with
it
.
Instead
of
being
troubled
with
the
reproaches
that
are
upon
you
,
your
spirits
should
be
most
troubled
for
their
sin
:
Now
there
is
infinite
cause
we
have
to
be
troubled
for
their
sin
more
then
for
any
evil
that
befals
us
.
An
evil
tongue
devours
,
and
is
an
abomination
,
and
in
Prov.
8.
13.
God
says
,
The
froward
mouth
he
hates
:
Now
if
you
have
any
love
you
should
think
thus
,
This
poor
man
what
hath
he
done
?
he
hath
brought
himself
under
the
hatred
of
God
;
now
this
should
mightily
affect
the
hearts
of
the
godly
.
As
he
is
an
abomination
to
God
,
so
he
is
an
abomination
to
men
,
Prov.
24.
9.
The
scorner
is
an
abomination
to
men
;
scornful
spirits
love
to
cast
shame
and
ignominy
upon
others
.
And
in
Prov.
18.
7.
A
fools
mouth
is
his
destruction
,
and
his
lips
are
the
snare
of
his
soul
;
we
should
think
,
he
hath
but
ensnared
his
own
soul
,
and
so
fall
a
lamenting
of
his
wretched
condition
.
And
so
in
Isa.
33.
10.
Your
breath
as
fire
shall
devour
you
:
If
the
breath
of
any
man
devours
him
,
the
breath
of
revilers
,
and
reproachers
,
and
slanderers
does
.
The
Heathens
called
a
reproacher
A
three
tongued
man
,
because
he
hurts
three
at
once
,
he
hurts
him
that
he
reproaches
,
and
him
that
heard
the
reproach
,
and
himself
worst
of
all
;
do
but
get
power
over
your
hearts
to
bewail
this
sin
,
and
your
reproach
will
not
be
so
troublesom
.
Trilinguis
Gallesius
a
writer
upon
Exod.
22.
ver.
28.
observes
the
exceeding
patience
of
those
three
Emperors
,
Theodosius
,
Honorius
,
Arcadius
,
towards
those
who
spake
Again
,
labor
to
possess
your
souls
with
the
reality
of
the
sweet
of
,
and
the
honor
there
is
in
the
ways
I
rejoyce
in
what
I
have
at
home
,
that
I
have
so
much
money
in
my
chest
:
So
it
should
be
with
a
gracious
heart
,
he
should
say
,
I
have
sweet
enough
in
my
own
heart
,
what
need
I
trouble
my self
with
what
others
think
or
say
?
Seventhly
,
labor
to
satisfie
your
souls
in
the
glory
of
God
and
Christ
:
Though
my
name
be
cast
out
as
Thirdly
,
it
is
not
enough
to
bear
reproaches
patiently
,
but
we
must
bear
them
fruitfully
:
a
christian
should
think
he
hath
not
done
that
which
belongs
to
First
,
consider
what
ends
God
aims
at
by
it
,
and
labor
to
work
them
upon
your selves
,
that
you
may
Secondly
,
labor
to
draw
what
good
instructions
you
can
from
the
reproaches
of
others
:
As
namely
Lastly
,
to
be
fruitful
,
that
is
,
set
upon
what
duty
God
calls
for
at
the
present
;
surely
this
is
one
great
general
4.
And
then
they
must
be
born
joyfully
,
but
we
shall
speak
of
that
afterwards
in
the
third
point
,
that
a
gracious
heart
is
not
onely
willing
to
bear
reproach
when
God
calls
unto
it
,
but
in
the
cause
of
CHRIST
to
triumph
and
rejoyce
in
his
reproaches
.
5.
Lastly
,
we
should
return
good
for
evil
;
then
you
come
to
the
top
of
Christianity
.
This
is
a
sign
of
Paul
,
Being
reviled
,
we
bless
.
If
you
can
do
thus
,
if
you
can
heartily
pray
for
your
reproachers
,
and
desire
good
to
them
,
and
be
willing
to
take
notice
of
any
good
in
them
,
to
clear
up
their
innocency
where
there
is
iust
cause
,
if
you
can
be
ready
to
offer
any
offices
of
love
,
and
respect
,
and
kindeness
to
them
,
and
so
heap
coals
of
fire
upon
them
;
this
is
a
great
sign
of
grace
,
you
have
made
a
good
progress
indeed
in
Gods
way
:
Mat.
5.
44
,
45.
Bless
them
,
says
Christ
,
that
curse
you
,
pray
for
them
that
despitely
use
you
,
that
ye
may
be
the
children
of
your
Father
,
&c.
Why
,
were
they
not
children
before
?
Yes
,
but
this
declares
it
,
now
God
owns
them
for
his
children
:
If
we
behave
our selves
thus
,
we
shall
have
the
comfort
of
this
,
that
our
reproaches
come
to
us
as
to
Gods
people
,
whereas
others
cannot
have
the
comfort
of
this
,
you
cannot
have
any
comfort
from
this
argument
,
unless
you
behave
your selves
under
reproaches
after
this
maner
:
Now
what
a
great
evilis
this
to
cut
a
man
off
from
that
comfort
which
hath
been
spoken
of
in
this
argument
?
and
if
you
do
behave
your selves
christianly
under
reproaches
,
God
is
more
and
more
engaged
to
stand
for
your
names
,
and
you
are
more
prepared
for
glory
.
As
he
is
not
fit
to
govern
,
that
is
not
fit
to
serve
,
but
he
that
is
fit
to
serve
,
is
so
much
the
fitter
to
govern
;
so
those
that
can
bear
disgrace
are
fit
to
be
honored
,
and
the
greater
glory
will
be
afterwards
;
As
the
Sun
that
shines
through
the
clouds
shines
the
brightest
,
so
when
honor
shall
come
through
dishonor
,
it
shall
be
the
greatest
honor
.
And
then
you
shall
come
to
know
that
honor
is
sanctified
to
you
,
and
that
it
is
in
love
,
and
you
shall
be
more
able
to
rejoyce
in
the
honor
that
God
shall
bring
to
your
names
then
you
would
have
done
,
and
so
your
reproachers
shall
be
servants
to
you
.
There
is
onely
one
place
of
Scripture
that
I
shall
adde
,
and
so
I
have
done
with
this
point
:
Job
17.
compare
the
6.
verse
with
the
8.
and
9.
verses
;
ver.
6.
He
hath
made
me
also
a
by-word
of
the
people
:
Job
was
a
godly
man
,
and
yet
he
was
made
a
by-word
:
What
then
?
at
the
8.
verse
,
Upright
men
shall
be
astonied
at
this
:
How
?
Two
ways
,
either
they
shall
be
astonished
at
the
horrible
wickedness
of
men
that
shall
contemn
so
godly
a
man
as
Job
was
,
and
say
,
Lord
,
what
boldness
is
in
the
hearts
of
the
wicked
,
that
shall
presume
to
dare
to
contemn
such
a
servant
of
thine
?
or
the
upright
shall
be
astonished
,
they
shall
admire
at
the
wonderful
way
of
God
towards
his
people
,
that
the
Lord
shall
suffer
wicked
men
so
far
to
go
on
in
wickedness
,
as
to
reproach
his
people
:
The
innocent
,
the
godly
man
shall
see
those
that
are
hypocrites
,
for
not
onely
gross
prophane
ones
are
reproachers
often
times
,
but
hypocrites
:
The
innocent
shall
stir
up
himself
against
the
hypocrite
,
he
shall
not
be
damped
,
but
stir
up
his
thoughts
against
the
hypocrite
:
The
righteous
also
shall
hold
on
his
way
,
shall
not
decline
;
and
not
onely
so
,
but
he
that
hath
clean
hands
shall
be
stronger
and
stronger
:
And
so
I
pass
to
the
next
point
.
CHAP.
XXXIV
.
The
reproaches
of
Gods
people
are
the
reproaches
of
Christ
.
IF
you
take
the
reproaches
either
materially
or
formally
The
reproaches
of
them
that
have
reproached
thee
,
have
fallen
upon
me
:
But
we
may
say
,
Lord
and
blessed
Savior
,
the
reproaches
of
them
that
have
reproached
us
,
are
fallen
upon
thee
;
and
mark
therefore
in
Heb.
13.
13.
the
reproaches
of
Christs
people
are
called
the
reproach
of
Christ
,
Let
us
go
forth
unto
him
without
the
camp
,
bearing
his
reproach
:
And
the
sufferings
of
Gods
servants
are
called
the
sufferings
of
Christ
.
Colloss.
1.
24.
and
fill
up
that
which
is
behinde
of
the
afflictions
of
CHIST
,
they
are
the
afflictions
of
Christ
,
and
every
one
must
make
account
to
fill
them
up
;
not
the
satisfactory
sufferings
of
Christ
,
but
the
sufferings
of
Christ
in
his
mystical
body
,
in
his
members
:
And
so
every
member
is
to
fill
up
a
share
in
his
sufferings
.
And
so
Isa.
63.
9.
In
all
their
afflictions
he
was
afflicted
:
The
sufferings
and
troubles
of
Gods
people
are
the
sufferings
and
troubles
of
Christ
,
he
is
sensible
of
them
;
and
therefore
in
Acts
9.
4.
Christ
cryes
out
,
Saul
,
Saul
,
why
persecutest
thou
me
?
Further
,
compare
two
places
together
in
one
,
Psal.
79.
ver.
4
,
12.
at
the
4.
verse
,
says
the
Text
,
We
are
become
a
reproach
to
our
neighbors
;
a
scorn
and
derision
to
those
that
are
round
about
us
:
And
at
the
twelfth
verse
it
is
,
Render
unto
our
neighbors
sevenfold
into
their
bosom
,
their
reproach
wherewith
they
have
reproached
thee
,
O
Lord
:
He
goes
on
in
the
same
argument
,
and
first
he
calls
them
the
reproach
of
the
Church
,
and
then
the
reproach
of
God
.
But
is
it
said
here
the
reproach
of
Christ
?
It
may
be
asked
,
Why
not
the
reproach
of
God
the
Father
,
or
the
reproach
of
the
Holy
Ghost
?
The
reproaches
of
Gods
people
are
the
reproaches
of
Christ
in
a
special
maner
;
because
Christ
is
the
head
of
the
Church
,
and
it
is
from
the
fulness
of
Christ
,
that
they
have
that
grace
conveyed
which
is
reproached
;
and
the
union
they
have
with
God
,
and
with
the
Spirit
,
is
by
Christ
;
and
therefore
it
is
the
reproach
of
Christ
here
named
,
according
to
the
several
workings
of
the
Father
,
and
Son
,
and
Holy
Ghost
:
so
the
three
persons
are
reproached
by
mans
sin
:
There
is
a
reproach
unto
God
as
God
,
and
unto
Christ
as
Christ
,
and
unto
the
Spirit
as
the
Spirit
.
There
is
a
reproach
unto
God
as
he
is
Creator
,
the
preserver
of
the
world
,
and
governor
of
all
things
:
When
the
work
of
God
,
the
first
Person
of
the
Trinity
,
is
reproached
,
then
he
is
reproached
,
Prov.
14.
31.
He
that
oppresseth
the
poor
,
reproacheth
his
maker
:
It
is
a
work
of
the
Father
to
order
things
so
,
as
to
make
one
poor
,
and
one
rich
:
And
you
take
an
advantage
to
mock
at
the
poor
upon
this
difference
which
God
hath
made
in
the
world
,
when
as
you
should
honor
the
work
of
God
in
making
any
difference
between
you
and
others
:
but
in
stead
of
honoring
of
it
,
you
cast
an
aspersion
upon
his
work
,
and
despise
others
,
because
God
hath
put
them
in
a
low
condition
;
you
reproach
your
Creator
in
this
.
And
when
the
work
of
Redemption
is
despised
,
when
that
is
opposed
,
and
when
the
profession
of
the
Gospel
hath
dishonor
put
upon
it
,
then
Christ
is
reproached
:
Heb.
6.
6.
the
Apostle
says
,
Those
that
fall
off
after
they
have
tasted
of
the
heavenly
gift
,
and
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
,
they
put
the
Son
of
God
to
an
open
shame
.
And
when
enlightning
,
and
drawing
,
and
the
quickening
and
comforting
work
of
the
Spirit
is
reproached
and
vilified
,
then
the
Spirit
is
reproached
,
Heb.
10.
29.
They
do
despite
to
the
Spirit
of
grace
:
So
that
you
see
both
Father
,
Son
and
Holy
Ghost
,
all
three
are
reproached
by
mans
sin
;
not
that
the
sin
of
man
is
able
to
cast
the
least
stain
upon
the
glory
of
the
blessed
God
,
or
make
God
to
be
less
glorious
,
no
more
then
a
little
dust
cast
up
into
the
air
can
darken
the
brightness
of
the
Sun
shining
in
its
strength
;
but
it
keeps
the
glory
of
God
from
shining
upon
others
,
and
upon
himself
,
so
as
he
and
others
shall
not
see
it
,
and
admire
it
,
and
adore
it
as
they
ought
.
If
you
ask
why
the
reproaches
of
Gods
people
are
I
answer
,
First
,
as
Chrysostome
,
because
they
do
I
am
a
worm
and
no
man
,
so
the
outward
,
mean
and
low
condition
of
Gods
people
subjects
them
to
reproach
.
Secondly
,
Christ
bore
the
world
Let
us
see
whether
he
will
deliver
him
,
being
he
trusted
in
him
;
so
the
men
of
the
world
scorn
at
Gods
people
,
because
they
speak
so
much
of
God
,
and
trusting
in
God
.
Thirdly
,
they
reproached
him
,
because
he
said
,
God
delighted
in
him
;
so
because
the
Saints
of
God
do
profess
their
relations
to
God
,
and
do
expect
an
especial
love
of
God
,
therefore
the
world
reproaches
them
.
Secondly
,
it
is
the
reproach
of
Christ
,
in
regard
of
the
near
relation
,
and
close
union
that
is
between
the
woman
,
the
glory
of
the
man
:
Either
in
regard
that
the
man
may
glory
in
her
if
she
be
godly
and
good
,
or
else
because
the
woman
does
honor
the
man
,
the
Wife
is
to
honor
her
Husband
,
and
to
give
glory
to
him
;
as
the
people
of
God
are
called
The
glory
of
God
,
partly
because
God
does
glory
in
them
,
and
partly
because
they
do
give
glory
to
God
:
so
the
woman
should
be
such
a
one
as
the
man
may
glory
in
her
,
and
such
a
one
as
may
give
glory
to
her
husband
:
Now
the
Church
is
the
glory
of
Christ
,
as
the
wife
is
the
glory
of
the
man
;
and
therefore
it
is
said
in
2
Cor.
8.
23.
speaking
of
Titus
and
others
which
were
messengers
of
the
Church
,
he
says
,
they
are
the
glory
of
Christ
,
then
certainly
their
reproaches
must
be
the
reproaches
of
Christ
.
Nay
,
there
is
a
nearer
union
then
this
,
for
this
is
onely
by
convenant
,
but
there
is
a
union
between
the
head
and
the
members
,
that
is
a
nearer
union
;
the
Church
is
not
onely
flesh
of
Christs
flesh
,
and
bone
of
Christs
bone
,
but
it
is
the
flesh
of
Christ
,
and
the
bone
of
Christ
,
it
is
the
very
fulness
of
the
body
of
Christ
,
Eph.
1.
23.
it
is
a
high
expression
:
Yea
,
and
besides
this
,
the
Church
is
called
Christ
,
mystical
Christ
:
1
Cor.
12.
12.
For
as
the
body
is
one
,
and
hath
many
members
,
&
all
the
members
of
that
one
body
being
many
,
are
one
body
,
so
also
is
Christ
;
that
is
,
The
Church
having
many
members
,
ought
to
be
joyned
in
union
as
the
body
;
yea
,
there
is
yet
anearer
union
between
Christ
and
his
people
,
the
in-being
is
mutual
,
Christ
is
in
them
,
and
they
are
in
Christ
,
John
14.
20.
You
in
me
,
and
in
you
:
The
arm
is
in
the
body
,
but
the
body
is
not
in
the
arm
;
the
branch
is
in
the
vine
,
but
the
vine
is
not
in
the
branch
;
but
here
as
the
Saints
are
in
Christ
,
so
Christ
is
in
them
:
and
in
regard
of
this
near
union
between
them
,
their
reproaches
may
well
be
esteemed
the
reproaches
of
Christ
.
Thirdly
,
because
they
are
reproached
for
the
sake
of
Christ
:
if
a
dog
be
abused
for
the
sake
of
his
master
,
for
thy
sake
have
we
been
killed
all
the
day
long
;
it
was
for
Christs
sake
rather
then
any
evil
in
themselves
.
And
therefore
though
they
be
reproached
for
their
sins
,
it
may
come
to
be
the
reproach
of
Christ
,
namely
thus
,
When
as
men
shall
take
advantage
the
rather
against
them
,
because
they
are
professors
of
Religion
;
and
were
it
not
for
this
reason
,
they
might
justly
reproach
them
;
yet
when
as
they
put
in
this
reason
,
They
could
bear
well
enough
with
the
sin
,
were
it
not
they
were
professors
of
Religion
,
then
the
reproaches
that
they
justly
might
suffer
for
their
sins
,
do
come
to
be
the
reproaches
of
Christ
.
And
further
,
when
in
these
they
will
take
advantage
to
reproach
the
shews
of
Religion
,
which
in
others
they
cannot
bear
well
enough
;
as
when
one
that
is
a
Professor
expresses
devotion
in
lifting
up
his
eyes
,
or
his
hands
to
Heaven
,
they
will
reproach
him
for
making
shews
of
Religion
,
and
presently
they
are
Hypocrites
:
and
yet
there
are
others
can
make
mighty
shews
,
and
they
are
commended
.
Again
,
they
are
the
reproaches
of
Christ
,
because
they
are
reproached
in
the
work
of
Christ
:
their
garments
half
way
,
and
cut
off
half
of
their
beards
,
David
presently
counted
it
his
reproach
;
and
so
when
Gods
people
are
in
Gods
work
,
and
reproached
,
surely
it
Christs
reproach
.
So
Nehemiah
was
in
Gods
work
,
and
he
suffered
a
great
deal
of
reproach
;
and
mark
how
God
is
more
provoked
then
Nehemiah
,
Nehem.
4.
compare
the
third
verse
with
the
fifth
.
Lastly
,
it
is
the
Spirit
of
Christ
that
is
in
them
that
is
reproached
:
As
if
so
be
that
the
skill
or
influence
we
have
not
received
the
spirit
of
the
world
,
but
the
Spirit
of
God
,
says
the
Apōstle
:
this
is
the
reason
of
all
opposition
,
because
of
the
difference
of
spirits
;
now
the
spirit
of
God
and
the
Spirit
of
the
world
are
opposite
.
But
to
come
to
the
application
of
the
point
.
First
,
if
the
reproaches
of
Gods
people
be
the
reproaches
He
is
altogether
lovely
,
as
the
Apostle
Peter
says
,
1
Pet.
2.
7
,
8.
He
is
a
rock
,
and
a
stone
of
offence
to
those
that
do
not
believe
,
but
to
you
precious
;
and
so
Christ
,
though
he
be
a
reproached
Christ
,
yet
to
you
he
is
precious
;
to
a
godly
and
gracious
heart
how
precious
is
Jesus
Christ
?
There
is
a
notable
place
concerning
the
reproaches
of
Christ
,
and
yet
of
the
high
esteem
that
Gods
people
have
of
him
,
notwithstanding
he
is
reproached
,
Isa.
52.
14
,
15.
His
visage
was
so
marred
more
then
any
mans
,
and
his
form
more
then
the
sons
of
men
:
what
then
,
is
there
none
therefore
that
shall
prize
him
?
yes
;
at
the
fifteenth
verse
,
So
shall
he
sprinkle
many
Nations
:
the
Kings
shall
shut
their
mouthes
at
him
,
for
that
which
had
not
been
told
them
shall
they
see
,
and
that
which
they
had
not
heard
shall
they
consider
;
that
is
,
there
shall
yet
come
a
time
when
as
the
Lord
shall
sprinkle
many
nations
by
the
work
of
his
Spirit
,
and
draw
many
Kings
,
so
as
they
shall
shut
their
mouthes
;
whereas
they
contemned
him
,
and
despised
him
,
now
they
shall
shut
their
mouthes
in
a
way
of
admiration
,
that
that
had
not
been
told
them
which
they
see
:
as
St.
Paul
,
he
knew
Christ
onely
after
the
flesh
,
but
when
he
came
to
know
him
after
another
maner
,
he
thought
otherwise
of
him
:
So
when
God
does
sprinkle
any
with
his
Spirit
,
that
they
know
Christ
,
though
his
visage
he
marred
more
then
any
mans
,
and
he
is
reproached
more
then
any
man
,
yet
they
shall
prize
him
,
and
delight
in
him
,
and
the
more
he
is
reproached
,
the
more
they
shall
delight
in
him
:
It
is
a
notable
Bernard
,
By
so
much
the
more
Christ
is
vile
for
me
,
by
so
much
the
more
he
is
dearer
to
me
.
CHAP.
XXXV
.
Sixteen
several
Consolatións
arising
to
the
Saints
from
this
consideration
,
That
their
sufferings
are
Christs
sufferings
.
SEcondly
,
the
consideration
of
this
point
is
of
First
,
it
is
a
great
deal
of
comfort
,
that
God
does
Thou
hast
known
my
reproach
,
and
my
shame
,
and
my
dishonor
,
my
adversaries
are
all
before
thee
▪
If
a
man
suffer
reproach
,
and
disgrace
,
and
trouble
for
his
friends
,
while
he
is
abroad
from
them
;
O
says
he
,
Did
but
my
friends
know
what
I
suffer
,
and
suffer
for
them
,
it
would
comfort
me
:
If
it
be
comfort
to
be
known
,
much
more
when
they
shall
be
accounted
their
own
;
Christ
is
acquainted
with
all
the
sufferings
of
every
member
:
and
therefore
do
not
say
,
I
am
a
poor
creature
,
who
takes
notice
of
my
sufferings
?
Heaven
takes
notice
of
your
sufferings
,
Christ
takes
notice
of
them
better
then
your selves
.
Secondly
,
if
they
be
the
sufferings
of
Christ
,
they
are
no
other
but
such
as
are
predetermined
for
They
are
by
the
determinate
counsel
&
foreknowledge
of
God
:
&
therefore
it
is
not
in
the
liberty
of
man
to
reproach
you
as
he
pleases
,
but
all
is
by
the
fore-determinate
counsel
of
God
.
Thirdly
,
certainly
you
do
not
want
compassion
in
Fourthly
,
all
these
reproaches
and
sufferings
do
not
Fifthly
,
they
must
needs
be
sanctified
to
you
:
those
that
are
the
sufferings
of
Christ
,
are
fanctified
sufferings
;
Sixthly
,
if
they
be
the
reproaches
of
Christ
,
then
Seventhly
,
if
they
be
the
reproaches
of
Christ
,
then
for
that
part
you
do
bear
,
although
it
be
but
little
,
Again
,
this
is
an
eighth
stream
of
comfort
,
if
they
Ninthly
,
it
may
be
comfort
that
your
names
shall
your
names
as
to
vindicate
his
own
.
Again
,
if
our
reproaches
be
Christs
reproaches
,
He
was
made
sin
;
what
abundance
of
consolation
is
this
,
that
Christ
is
willing
both
to
take
off
our
sins
and
sufferings
?
there
are
nothing
but
these
two
that
should
trouble
us
in
the
world
,
our
sins
and
sufferings
,
and
Christ
takes
them
off
both
.
11.
And
yet
further
,
if
Christ
will
own
our
reproaches
,
Blessed
Savior
,
wilt
thou
own
upon
thy self
,
the
dirt
cast
upon
our
faces
,
and
wilt
not
own
the
work
of
thine
own
Spirit
?
though
we
may
stain
the
work
of
Gods
grace
by
our
sin
,
yet
Christ
that
is
so
indulgent
to
take
reproaches
,
will
surely
own
our
services
;
he
will
own
our
active
obedience
,
as
well
as
our
passive
obedience
.
Again
,
then
we
may
be
assured
there
will
come
good
of
them
,
and
that
we
shall
be
carried
through
it
is
Gods
own
case
,
we
have
further
assurance
by
this
:
If
a
man
love
me
,
I
hope
it
will
be
well
with
me
;
if
he
promise
me
,
that
is
more
;
if
others
have
had
experience
,
I
am
more
assured
:
but
if
it
be
his
own
cause
,
I
am
sure
enough
.
If
a
man
go
to
sea
,
and
he
knows
the
Mariner
hath
skill
,
and
he
loves
me
,
and
the
Mariner
promises
he
will
have
care
,
and
others
have
had
experience
of
his
care
,
this
is
much
:
but
when
I
consider
,
my
life
is
the
Mariners
life
,
if
I
perish
,
he
perishes
;
this
assures
me
,
that
as
far
as
the
Mariner
can
do
it
,
it
shall
be
well
with
me
.
Luther
writing
to
Melancton
troubled
with
fears
;
If
we
fall
,
saith
he
,
Christ
Again
,
here
we
have
a
notable
ground
to
go
to
God
in
prayer
in
all
sufferings
,
because
we
can
go
with
Lord
it
is
thy
own
Name
:
that
was
the
plea
of
Moses
,
Lord
,
if
thou
destroyest
thy
people
,
what
will
become
of
thy
Name
?
our
names
are
nothing
,
what
though
ten
thousand
such
as
we
are
come
to
nought
,
and
rot
?
but
if
God
put
his
name
to
ours
,
and
twist
them
together
,
there
is
abundance
of
safety
,
then
our
names
are
a
strong
argument
.
Yea
,
suppose
we
be
in
such
a
condition
as
we
cannot
And
yet
further
,
if
so
be
our
sufferings
be
the
Lastly
,
there
will
be
an
end
of
sufferings
,
they
cannot
last
always
,
for
they
are
the
sufferings
of
Christ
And
these
are
the
consolations
that
arise
from
this
point
,
that
our
sufferings
and
reproaches
are
Christs
:
and
these
considerations
being
put
together
,
why
should
we
distract
our selves
,
and
take
immoderate
care
what
shall
become
of
us
;
if
we
be
unbelieving
,
Christ
will
count
it
a
dishonor
to
him
,
and
say
,
Is
it
not
my
case
?
we
need
not
take
any
shifting
courses
to
help
our selves
;
a
man
that
hath
an
enemy
surprize
him
,
if
he
have
no
weapon
in
his
hand
,
it
may
be
he
will
take
up
stones
and
dirt
,
but
if
he
have
his
weapon
,
he
useth
that
,
and
scorns
to
take
up
stones
and
dirt
:
when
people
are
reproached
,
that
have
no
interest
in
Christ
,
reproaches
come
upon
them
and
take
them
unarmed
,
and
they
take
up
any
thing
near
hand
,
and
reproach
and
revile
again
:
but
those
that
have
interest
in
Christ
,
have
this
weapon
;
they
know
all
their
reproaches
are
the
reproaches
of
Christ
,
and
we
shall
not
need
to
depend
upon
any
outward
comfort
for
to
comfort
us
;
much
less
have
we
need
to
help
our selves
by
reviling
again
.
The
comfort
of
a
Christian
,
is
this
,
That
his
reproaches
are
the
reproaches
of
Christ
;
this
is
enough
to
quiet
his
heart
:
you
need
not
comfort
your selves
in
your
parts
,
or
estates
;
this
is
enough
alone
:
do
but
answer
all
your
distractions
and
troublesome
workings
of
your
hearts
with
this
,
and
this
will
quiet
them
.
Quest.
But
how
shall
I
know
that
my
reproaches
our
reproaches
are
the
reproaches
of
Christ
.
are
the
reproaches
of
Christ
?
Answ.
First
,
if
you
be
reproached
for
the
sake
of
Christ
;
though
you
be
not
a
member
of
Christ
,
yet
if
your
adversaries
reproach
you
,
because
they
take
you
for
a
member
of
Christ
,
there
is
some
comfort
God
promises
much
mercy
,
to
such
to
whom
the
reproach
of
the
solemn
assemblies
were
a
burthen
.
That
heart
that
is
burthened
with
the
reproaches
of
Gods
ways
,
shall
finde
ease
in
the
comforts
of
Gods
Spirit
.
If
these
things
be
in
you
,
certainly
these
come
from
the
Spirit
of
Christ
;
and
if
from
the
Spirit
of
Christ
,
then
you
are
Christs
;
and
if
you
be
Christs
,
then
your
reproaches
are
Christs
.
A
third
Use
is
this
:
Seeing
Christ
suffers
for
us
,
and
First
,
if
we
cause
Christ
or
his
people
to
be
spoken
evil
of
by
any
sinful
,
way
of
ours
,
this
is
the
reproach
of
Christ
(
but
not
in
that
sense
I
spoke
of
before
.
)
Christ
does
not
onely
suffer
in
you
,
but
he
suffers
by
you
.
This
is
the
charge
that
the
Apostles
lays
upon
the
Romans
,
For
your
sake
is
the
name
of
God
blasphemed
:
we
had
need
look
to
our selves
in
this
.
Mark
take
heed
of
tatling
,
and
carrying
themselves
unchristianly
;
and
that
they
give
none
occasion
to
the
adversary
to
speak
reproachfully
.
That
was
the
reason
why
Nehemiah
was
so
careful
in
his
business
,
in
Neh.
5.
9.
Because
of
the
reproach
of
the
Heathen
.
And
so
I
say
to
you
that
are
Gods
people
,
Is
it
not
enough
that
Christ
hath
suffered
for
you
and
in
you
,
but
must
he
suffer
by
you
?
O
that
the
fear
of
God
might
be
upon
you
,
because
of
the
reproach
of
your
adversaries
:
Is
Christ
dear
to
you
?
did
Christ
ever
do
any
thing
for
you
?
Is
it
not
better
a
thousand
times
that
you
were
crost
,
and
your
lives
were
taken
away
,
and
you
laid
rotting
in
the
grave
,
if
your
names
could
wash
away
any
stain
that
is
upon
the
name
of
Christ
?
know
there
are
many
that
Christ
have
suffered
reproach
by
,
and
you
cannot
clear
your selves
of
it
,
and
know
what
an
evil
and
bitter
thing
it
is
,
that
after
all
the
goodness
and
mercy
of
Christ
to
you
,
and
the
near
relation
that
he
hath
taken
you
into
;
will
you
abuse
all
this
mercy
,
and
this
near
relation
?
if
Christ
had
never
taken
you
for
his
own
,
had
you
been
never
so
vile
,
Christ
had
not
suffered
reproach
by
you
;
but
now
in
regard
of
your
near
relation
to
him
,
he
suffers
reproach
by
you
;
and
is
this
the
use
you
make
of
your
near
relation
?
When
therefore
you
finde
your
hearts
begin
to
stir
,
You
shall
tread
upon
the
bowels
out
of
which
you
came
,
upon
the
loyns
that
begat
you
;
this
would
be
a
great
stop
:
and
so
you
that
are
Professors
of
the
Gospel
,
if
you
have
a
temptation
to
a
lust
,
the
name
of
Christ
calls
Stay
,
and
says
,
If
you
go
you
shall
trample
upon
me
,
and
my
blood
,
and
bring
reproach
upon
me
;
will
not
this
stop
you
?
Never
think
that
gain
that
you
get
by
the
reproach
of
Christ
.
It
is
true
indeed
,
if
we
be
going
on
in
our
duty
,
and
do
that
we
should
,
though
men
say
the
name
of
Christ
shall
be
reproached
,
we
are
to
go
on
,
and
do
our
duty
,
and
let
Christ
vindicate
his
name
if
he
will
:
but
if
it
be
any
thing
that
concern
out
selves
,
and
the
satisfaction
of
our
own
wills
and
desires
,
whereby
Christ
may
be
reproached
,
this
is
a
mighty
argument
to
keep
us
from
it
:
the
word
hath
scarce
a
stronger
argument
to
keep
us
from
an
evil
way
,
then
this
,
The
name
of
Christ
shal
suffer
by
it
:
for
the
people
of
God
to
suffer
reproach
by
you
,
is
an
evil
thing
:
for
a
man
to
have
but
his
kindred
ashamed
of
him
,
what
an
evil
thing
is
it
;
but
that
it
may
be
said
of
one
that
is
a
Professor
of
Religion
,
that
he
is
not
onely
a
reproach
to
the
Church
of
God
,
but
a
reproach
to
Jesus
Christ
,
if
you
have
any
ingenuity
in
you
,
this
might
strike
to
your
hearts
.
It
is
reported
of
Alexander
,
having
a
Soldier
of
his
name
,
and
his
Soldier
being
a
coward
,
he
came
to
him
,
and
said
,
Either
leave
off
the
name
of
Alexander
,
or
be
a
Soldier
:
and
so
we
have
the
name
of
Christians
,
but
when
we
are
vile
in
our
lives
,
Christ
says
,
Either
leave
off
your
profession
,
your
name
,
or
be
a
Christian
indeed
:
do
not
come
in
amongst
the
number
of
Professors
,
to
let
profession
suffer
by
you
.
And
so
Alexander
Severus
the
Emperor
,
seeing
a
company
of
Christians
fighting
together
,
he
commanded
them
to
leave
off
the
name
of
Christians
;
for
says
he
,
You
profess
your selves
to
be
Christians
,
and
yet
you
are
thus
contending
:
this
is
not
the
spirit
of
him
whom
you
do
profess
.
It
is
a
lamentable
thing
that
we
should
profess
such
a
glorious
name
as
we
do
,
and
that
we
should
handle
the
matter
so
as
that
it
should
suffer
so
much
by
us
.
It
is
said
of
the
high
Priest
,
Numb.
6.
7.
He
shall
not
make
himself
unclean
for
his
father
,
or
for
his
mother
,
or
for
his
brother
,
or
for
his
sister
,
because
he
had
the
holy
oyl
upon
him
,
the
consecration
of
his
God
was
upon
him
:
So
I
may
say
unto
you
,
You
have
the
holy
oyl
of
the
profession
of
the
name
of
Christ
upon
you
;
and
therefore
take
heed
what
you
do
,
says
St.
Paul
,
It
were
better
for
me
to
dye
,
then
to
lose
my
glorying
:
were
it
then
not
better
for
us
to
dye
,
then
to
have
the
glory
of
Christ
suffer
by
us
.
Know
,
though
the
name
of
Christ
be
not
dear
to
you
,
he
will
defend
his
name
when
you
shall
rot
and
perish
for
ever
;
and
though
it
be
defiled
by
you
for
the
present
,
he
can
clear
it
otherwise
:
but
wo
to
them
that
be
the
causes
of
reproaches
that
come
thus
upon
Christ
.
But
as
we
must
take
heed
that
Christ
be
not
reproached
by
us
in
this
regard
,
much
more
that
he
be
not
reproached
by
our selves
,
so
as
to
speak
evil
of
the
ways
of
God
:
as
we
may
hear
it
of
those
that
have
been
forward
in
profession
of
Religion
,
if
profession
of
Religion
do
not
come
to
serve
their
turns
,
they
are
ready
to
speak
evil
of
that
way
,
and
all
the
professors
of
it
.
Take
heed
what
you
do
in
reproaching
of
a
member
of
Christ
,
the
name
of
Christ
is
upon
him
;
take
heed
you
do
not
reproach
him
that
the
name
Christ
is
upon
;
the
people
of
God
do
bear
the
name
of
Christ
upon
their
foreheads
;
take
heed
you
do
not
spit
upon
their
faces
,
for
it
may
be
you
may
spit
upon
the
name
of
Christ
:
as
many
unskilful
hunters
will
shoot
at
wilde
beasts
,
and
shooting
at
random
may
kill
a
man
;
and
so
many
shoot
at
Christians
,
but
they
hit
Christ
,
they
reproach
Christ
.
CHAP.
XXXVI
.
The
dreadful
evil
there
is
in
reproaching
the
Saints
.
FOurthly
,
the
consideration
of
this
calls
for
a
trembling
heart
unto
all
those
that
have
been
The
Lord
will
be
terrible
to
them
:
there
are
some
of
you
,
that
howsoever
God
have
shewn
you
better
things
now
,
yet
heretofore
you
have
been
guilty
,
and
it
may
be
some
of
you
are
guilty
of
this
still
;
and
if
you
be
guilty
,
the
Lord
will
be
terrible
to
you
.
God
hath
contempt
and
dishonor
for
you
,
as
you
have
cast
contempt
and
dishonor
upon
Christ
:
suitable
to
your
sin
shall
be
your
punishment
.
That
is
observable
that
we
have
in
Psalm
59.
verse
6.
their
sin
is
,
They
return
at
evening
,
they
make
a
noise
like
a
dog
,
and
go
round
about
the
City
:
thus
is
their
sin
,
and
it
is
their
sin
of
reproach
and
scorn
,
as
appears
in
the
following
words
,
verse
7.
They
belch
out
with
their
mouth
:
and
observe
ver.
14.
their
judgement
is
expressed
in
the
same
words
,
And
at
the
evening
let
them
return
,
and
let
them
make
a
noise
like
a
dog
,
and
go
round
about
the
City
.
Did
your
reproaches
reach
no
further
then
the
Saints
themselves
,
yet
in
regard
of
that
excellency
there
is
in
them
,
it
is
an
abominable
wickedness
.
Mark
with
what
indignation
the
Spirit
of
God
speaks
against
such
as
are
guilty
herein
,
Isa.
57.
3
,
4.
Draw
near
hither
ye
sons
of
the
sorceress
,
the
seed
of
the
adulterer
,
and
the
whore
,
against
whom
do
ye
sport
your selves
?
against
whom
do
ye
make
a
wide
mouth
,
and
draw
out
the
tongue
?
are
ye
not
children
of
transgression
,
a
seed
of
falshood
?
What
,
you
who
are
so
vile
and
filthy
your selves
,
will
you
presume
to
reproach
the
Saints
of
God
,
such
as
are
so
precious
in
the
eyes
of
God
,
and
so
near
to
Christ
?
Know
,
you
have
not
to
deal
with
them
onely
,
but
with
Christ
in
them
.
You
think
you
have
to
do
onely
with
a
company
of
poor
weak
creatures
that
are
not
able
to
right
themselves
;
but
know
,
you
have
to
do
with
Christ
himself
.
Mark
that
expression
we
have
in
Isa.
37.
23.
it
is
spoken
concerning
Rabshekah
,
Whom
hast
thou
reproached
?
it
is
not
against
Hezekiah
,
it
is
against
the
holy
One
of
Israel
:
Those
that
have
done
thus
,
have
lifted
up
their
mouthes
against
heaven
it self
:
They
set
their
mouthes
against
the
heavens
:
Thou
hast
reproached
the
brightness
of
the
glory
of
the
Father
;
The
character
,
The
engraven
image
of
the
Father
;
he
that
is
the
glory
of
heaven
,
that
hath
all
the
treasures
of
all
good
in
him
;
Thou
hast
cast
reproach
upon
him
that
must
be
thy
Judge
;
At
whose
mercy
thou
lyest
for
thy
present
and
eternal
estate
;
Him
that
is
God
blessed
for
ever
,
that
is
the
infinite
delight
of
the
Father
.
You
mistake
,
you
have
shot
at
Christ
all
this
while
:
As
we
read
of
Oedepus
,
he
killed
his
father
Laius
King
of
Thebes
,
taking
him
for
his
enemy
;
your
mistake
is
worse
you
strike
at
,
you
reproach
Christ
,
while
you
think
it
is
but
a
poor
man
,
yea
your
enemy
.
O
that
ever
you
should
be
born
to
do
so
much
mischief
as
to
cast
dirt
upon
the
face
of
Christ
;
surely
you
kick
against
the
pricks
:
It
is
an
argument
that
you
are
not
a
son
of
the
promise
,
that
you
are
a
successor
of
Ishmael
:
Thou
hast
cause
to
fear
that
God
will
laugh
at
thy
destruction
,
and
mock
when
thy
fear
cometh
:
Thou
hast
cause
to
fear
that
thou
art
reserved
for
everlasting
shame
and
contempt
,
unless
God
does
humble
thee
for
this
dreadful
guilt
that
is
upon
thee
.
When
you
take
advantage
upon
the
meanness
of
Gods
people
for
to
reproach
them
,
you
are
the
men
and
women
that
are
found
guilty
in
heaven
for
to
reproach
Christ
.
But
you
will
say
,
There
are
none
so
vile
as
to
reproach
Let
no
man
deceive
himself
thus
;
for
there
never
He
casts
them
out
by
Beelzebub
the
Prince
of
devils
:
well
says
Christ
,
All
sins
shall
be
forgiven
unto
the
sons
of
men
,
and
blasphemies
wherewith
soever
they
shall
blaspheme
,
but
he
that
shall
blaspheme
against
the
Holy
Ghost
,
hath
never
forgiveness
,
but
is
in
danger
of
eternal
damnation
:
So
that
it
seems
these
Pharisees
had
sinned
the
sin
against
the
Holy
Ghost
,
in
that
they
said
,
He
had
an
unclean
spirit
,
because
they
attributed
that
to
an
unclean
spirit
,
which
was
done
by
the
Spirit
of
Christ
;
onely
they
did
this
against
knowledge
,
and
in
malice
:
I
do
not
say
that
all
reproachers
do
sin
against
the
Holy
Ghost
;
but
if
it
be
against
knowledge
,
and
in
malice
,
consider
how
near
it
comes
:
as
their
attributing
that
to
an
unclean
spirit
which
came
from
the
spirit
of
God
was
it
;
so
does
not
thy
attributing
that
to
hypocrisie
which
comes
from
the
Spirit
of
God
in
sincerity
come
near
it
.
But
lastly
,
if
it
be
for
hypocrisie
that
thou
reproach
,
and
not
for
godliness
,
then
it
is
for
an
evil
;
if
it
be
for
an
evil
that
thou
doest
reproach
them
,
then
the
better
thou
art
,
and
the
better
mood
thou
art
in
,
the
more
thou
wilt
reproach
them
.
But
we
see
the
contrary
evident
:
Wicked
men
they
reproach
the
godly
for
hypocrisie
,
as
they
say
,
but
they
do
it
when
they
are
in
the
height
of
their
lusts
;
but
if
they
be
in
a
good
mood
,
when
they
are
on
their
sick
beds
or
death
beds
,
and
in
their
best
condition
,
they
reproach
them
least
;
therefore
sure
it
was
the
good
they
reproached
,
and
not
the
evil
.
But
thus
much
concerning
the
first
branch
.
The
second
is
this
,
it
calls
for
a
trembling
heart
from
those
that
shall
rejoyce
at
the
reproaches
of
The
words
of
a
tale-bearer
are
as
wounds
,
and
they
go
down
into
the
innermost
parts
of
the
belly
:
It
may
be
translated
,
The
words
of
a
tale-bearer
are
as
the
words
of
them
that
are
wounded
:
That
is
,
The
tale-bearers
that
come
and
tell
you
things
,
they
come
with
expressions
of
a
great
deal
of
brokenness
of
heart
,
as
if
their
spirits
were
grieved
at
that
they
hear
,
and
they
speak
as
if
they
spoke
in
the
defence
of
them
,
and
then
they
are
as
wounds
;
not
the
wounds
of
them
they
speak
of
,
but
the
wounds
of
the
wounded
:
And
if
any
come
in
this
way
to
cast
reproaches
upon
Gods
people
,
they
are
taken
down
into
the
belly
,
and
they
go
glib
down
:
This
is
a
slight
of
the
Devil
to
make
them
pass
without
the
least
questioning
;
for
those
that
reproach
,
seem
to
speak
out
of
wounded
troubled
hearts
.
But
we
do
not
rejoyce
in
this
,
that
we
hear
any
evil
1.
If
so
be
thy
conscience
be
convinced
,
that
through
Secondly
,
I
appeal
to
conscience
:
Suppose
the
discovery
do
a
great
deal
of
hurt
,
Gods
name
does
But
thirdly
,
suppose
it
were
one
that
were
near
to
you
;
suppose
it
were
your
Father
or
Brother
,
the
Fourthly
,
yea
,
suppose
you
did
suffer
much
by
this
Fifthly
,
if
so
be
that
it
were
for
the
discovery
that
The
third
branch
is
to
those
that
are
divulgers
of
the
reproaches
of
Gods
people
.
Consider
what
That
they
must
be
grave
,
not
slanderers
;
The
word
in
the
Original
is
,
that
they
must
not
be
Devils
:
So
that
to
carry
slanders
and
evil
reports
up
and
down
,
is
the
work
of
the
devil
.
Again
,
wilt
thou
spread
the
reproaches
of
Gods
people
,
when
as
it
is
the
great
work
of
God
to
cover
the
sins
of
his
people
?
And
further
,
consider
,
doest
thou
stand
in
need
of
so
much
covering
of
thy
own
sins
,
and
wilt
thou
have
a
hand
in
spreading
abroad
the
sins
of
others
?
How
just
will
it
be
with
God
to
let
thee
fall
into
some
gross
sin
,
and
spread
abroad
thy
shame
,
seeing
his
name
and
the
names
of
his
people
are
not
dear
in
thine
eyes
?
CHAP.
XXXVII
.
Seeing
Christ
makes
our
sufferings
his
,
we
should
make
his
sufferings
ours
.
FIfthly
,
if
Christ
will
take
our
sufferings
and
our
reproaches
,
and
make
them
his
;
then
we
are
When
you
put
a
reed
into
the
hand
of
Christ
,
and
bow
to
him
,
and
say
,
Hail
King
of
the
Jews
:
when
you
shall
profess
obedience
and
subjection
unto
Christ
,
and
in
stead
of
a
Scepter
,
put
a
reed
into
his
hand
,
then
he
is
reproached
.
Again
,
when
Gods
people
walk
unworthy
of
Christ
,
then
Christ
is
reproached
.
And
when
Christ
is
reproached
in
any
of
these
,
let
us
take
them
to
heart
,
as
throughly
,
as
if
we
were
reproached
;
yea
,
take
them
more
to
heart
,
because
the
reproaches
of
Christ
are
far
worse
then
our
reproaches
:
Those
that
are
first
upon
Christ
,
and
then
upon
us
,
are
worser
then
those
that
are
first
upon
us
,
and
then
upon
Christ
:
To
spit
upon
the
face
of
a
man
,
is
more
reproach
to
the
body
,
then
to
spit
upon
some
other
member
of
the
body
is
a
reproach
to
the
face
;
and
so
the
reproach
of
Christ
that
is
the
face
of
the
Church
,
is
more
then
the
reproach
of
any
other
member
:
And
therefore
consider
,
whether
your
hearts
be
more
broken
when
Christ
is
reproached
,
then
when
you
your selves
are
reproached
,
this
is
a
good
sign
of
grace
.
And
if
you
demand
what
should
be
the
behavior
of
a
gracious
heart
,
when
he
is
in
any
company
that
he
hears
Christ
reproached
in
;
I
answer
,
First
,
thy
spirit
should
rise
in
indignation
against
such
desperate
evils
and
wickedness
as
Let
our
Zeal
be
hot
and
burning
,
not
when
scorns
and
reproaches
are
cast
upon
us
,
but
when
the
truth
is
endangered
,
and
the
name
of
God
is
blasphemed
.
Ye
have
heard
that
of
King
Croesus
his
son
,
who
though
he
were
dumb
all
his
life
,
yet
when
one
would
have
struck
at
his
Father
,
the
affection
to
his
Father
broke
the
bars
of
his
speech
,
and
he
said
,
Take
heed
of
killing
the
King
:
And
so
though
we
be
dumb
in
things
that
concern
our selves
,
yet
when
Christ
comes
to
be
reproached
,
let
our
hearts
swell
in
us
and
break
out
.
Again
,
look
upon
them
with
trembling
hearts
,
that
ever
the
patience
of
God
should
suffer
such
and
wondered
what
would
become
of
that
matter
.
Yea
,
we
should
,
if
it
were
possible
,
labor
to
wipe
off
all
the
reproach
of
Christ
,
and
take
it
upon
our selves
turn
all
the
adversaries
from
the
Church
upon
himself
,
and
let
them
satisfie
their
thirst
with
his
blood
:
This
is
a
true
christian
heart
.
And
therefore
if
it
be
for
our
sakes
,
and
we
have
any
thing
in
the
business
by
which
Christ
is
reproached
,
we
should
be
willing
rather
to
sacrifice
our selves
,
then
that
Christ
should
be
reproached
:
And
as
Jonah
,
when
he
knew
that
the
tempest
rose
for
his
sake
,
says
he
,
Cast
me
into
the
sea
:
And
so
Nazianzen
,
when
contention
rose
about
him
,
says
he
,
Cast
me
into
the
sea
,
let
me
lose
my
place
,
rather
then
the
name
of
Christ
should
suffer
for
me
.
Again
,
the
behaving
of
a
Christian
should
be
this
,
it
should
take
his
heart
from
his
own
name
,
so
long
And
further
,
we
should
be
willing
to
interest
our
What
have
we
to
do
with
them
,
let
them
clear
themselves
?
but
be
willing
to
interest
our selves
in
it
,
and
take
it
upon
our selves
,
as
if
our
own
name
were
to
be
cleared
.
And
lastly
,
we
should
labor
to
wipe
away
the
reproach
of
Christ
,
in
laboring
to
express
the
convincing
what
say
you
to
such
an
one
?
is
not
the
breach
made
up
in
those
?
And
so
much
for
that
Use
.
Sixthly
,
we
must
not
onely
labor
to
wipe
away
in
us
and
for
us
,
let
us
labor
to
honor
Christ
as
much
as
we
can
in
the
world
,
and
set
up
the
name
of
Christ
,
as
much
as
others
pull
it
down
.
How
are
we
to
set
up
the
name
of
Christ
?
First
,
in
holding
forth
the
beauty
and
glory
of
Blessed
be
God
that
ever
I
saw
such
men
:
I
never
saw
the
graces
of
Christ
shine
more
brightly
in
any
,
then
in
them
.
And
then
set
up
Christ
,
in
speaking
What
is
thy
beloved
more
then
another
beloved
?
says
she
,
My
beloved
is
the
chiefest
among
ten
thousands
.
Again
,
let
us
set
up
the
Ordinances
of
Christ
,
Blessed
are
the
people
that
are
in
such
a
case
.
Fourthly
,
let
Christ
have
the
honor
of
our
Seventhly
,
If
Christ
suffers
in
all
our
sufferings
,
My
time
is
not
yet
come
;
because
it
is
in
a
good
cause
you
think
you
may
suffer
in
it
,
but
consider
,
is
Christs
time
come
?
In
Proverbs
10.
10.
it
is
said
,
He
that
winketh
with
the
eye
causeth
sorrow
,
but
a
prating
fool
shall
fall
.
when
a
man
is
loth
to
stand
for
those
truths
of
God
that
shall
bring
him
into
suffering
,
he
winks
:
He
that
winketh
with
the
eye
,
causeth
sorrow
,
he
will
bring
sorrow
to
his
heart
.
But
others
will
say
,
We
will
not
wink
with
the
eye
,
it
is
the
cause
of
God
,
and
we
will
stand
for
it
,
but
a
prating
fool
shall
fall
.
A
true
man
may
ride
in
the
rode
,
and
fear
no
danger
,
yet
he
will
not
willingly
ride
into
dangerous
places
,
and
so
a
man
is
not
to
ride
into
danger
.
As
now
if
you
be
partners
with
another
,
you
cannot
give
what
you
will
,
because
it
is
not
your
own
,
but
it
is
your
partners
too
.
If
a
man
have
a
cottage
of
his
own
alone
in
a
field
,
he
may
set
it
on
fire
,
but
if
he
set
his
own
house
on
fire
in
the
town
,
it
may
cost
him
his
life
,
because
others
are
interessed
in
the
damage
as
well
as
himself
.
Again
,
if
Christ
do
call
,
we
must
go
freely
,
because
they
are
the
sufferings
of
Christ
,
It
is
reported
of
Peter
in
Ecclesiastical
Story
,
that
he
was
coming
out
of
Rome
for
fear
of
suffering
;
and
as
he
was
coming
out
of
the
gates
,
he
met
Christ
,
and
he
asked
Christ
wherefore
he
came
;
says
he
,
I
come
to
be
crucified
,
then
he
thought
Christ
came
to
be
crucified
in
him
,
and
therefore
he
went
back
and
resolved
to
suffer
,
and
so
he
was
crucified
.
And
so
though
we
be
shy
of
suffering
,
yet
if
we
know
Christ
calls
to
it
,
we
must
yield
,
as
being
willing
to
suffer
in
us
.
But
when
are
we
called
?
There
is
an
ordinary
call
,
and
an
extraordinary
call
.
The
extraordinary
call
is
by
the
Spirit
:
And
that
is
But
for
an
ordinary
call
▪
First
,
then
we
are
called
when
if
we
do
not
suffer
,
Gods
cause
will
suffer
.
Secondly
,
when
God
does
take
away
the
means
and
helps
of
delivering
us
from
suffering
.
Thirdly
,
the
more
helps
are
taken
from
us
,
the
more
we
finde
the
consolation
of
Gods
Spirit
come
into
us
.
But
when
helps
are
taken
away
,
and
the
Spirit
of
God
does
absent
it self
,
shall
we
fear
then
that
we
are
Some
think
,
surely
they
must
not
suffer
,
then
they
shall
betray
Gods
cause
:
If
they
do
,
because
they
do
not
finde
God
present
with
them
:
If
God
do
give
you
a
fair
way
to
escape
when
his
presence
is
gone
,
you
may
take
it
;
but
if
he
shut
you
up
that
you
cannot
escape
,
you
may
comfortably
go
on
;
though
now
he
be
gone
,
he
will
return
again
;
as
it
was
with
Mr.
Glover
,
who
wanted
the
presence
of
God
even
till
he
came
to
the
Stake
,
and
then
he
clapt
his
hands
and
cryed
,
He
is
come
,
he
is
come
.
The
last
Use
of
the
point
is
this
,
If
Christ
suffer
Relieve
all
strangers
,
for
some
unawares
have
done
good
to
Angels
;
So
now
,
do
all
the
good
you
can
to
Gods
people
,
for
unawares
you
may
do
much
good
to
Christ
.
And
thus
I
have
finished
the
second
point
from
this
Verse
,
That
the
reproaches
of
Gods
people
are
the
reproaches
of
Christ
.
Now
we
are
to
proceed
to
the
third
.
CHAP.
XXXVIII
.
A
gracious
heart
hath
a
high
esteem
of
reproaches
in
the
cause
of
Christ
.
THat
a
gracious
heart
hath
a
high
esteem
of
Sufferings
,
Troubles
,
Miseries
and
Reproaches
should
be
rejoyced
in
,
and
esteemed
highly
of
.
We
are
to
understand
by
reproaches
is
this
point
likewise
,
not
onely
slanders
,
and
mocks
,
and
scorns
,
the
sufferings
of
Gods
people
in
their
names
formally
,
but
materially
their
sufferings
,
they
suffer
for
Christ
,
upon
which
they
come
to
be
contemned
:
So
that
whatsoever
Gods
people
do
suffer
in
the
cause
of
God
,
and
for
Christ
,
they
have
high
thoughts
of
it
:
If
God
should
give
unto
them
all
the
riches
and
honors
of
the
world
,
they
could
not
count
themselves
so
enriched
as
they
do
by
their
sufferings
.
For
men
to
be
enriched
by
the
glorious
things
of
heaven
,
this
is
no
wonder
;
but
to
be
enriched
by
their
sufferings
and
reproaches
,
this
is
the
great
wonder
of
the
world
,
that
onely
those
that
have
the
Spirit
of
God
are
acquainted
withal
.
Says
St.
Paul
in
Rom.
5.
3.
We
glory
in
tribulations
:
There
is
a
patient
bearing
of
tribulation
,
and
a
rejoycing
in
tribulation
,
and
glorying
in
tribulation
;
now
they
did
not
onely
bear
them
patiently
,
and
rejoyce
in
them
,
but
they
did
esteem
them
their
glory
.
It
is
a
notable
speech
in
Acts
5.
41.
It
is
said
of
the
Apostles
when
they
were
called
before
the
Councel
,
and
were
very
ill
handled
,
They
departed
from
the
Councel
,
rejoycing
that
they
were
counted
worthy
to
suffer
shame
for
his
name
;
to
be
worthy
of
shame
,
is
a
strange
kinde
of
phrase
:
But
in
the
Original
it
is
,
They
counted
it
honor
to
be
dishonored
.
In
Luke
6.
22
,
23.
you
have
another
Text
to
shew
forth
unto
us
this
truth
clearly
,
Blessed
are
you
when
men
shall
hate
you
,
and
when
they
shall
separate
you
from
their
company
,
and
shall
reproach
you
,
and
cast
out
your
name
as
evil
,
for
the
Son
of
mans
sake
:
Here
is
an
expression
of
the
greatest
dishonor
that
can
be
to
Gods
people
:
What
should
they
do
then
?
Rejoyce
in
that
day
,
and
leap
for
joy
,
for
,
behold
your
reward
is
great
in
heaven
:
As
if
Christ
should
say
,
I
do
not
bid
you
bear
it
patiently
,
but
joyfully
,
and
more
then
an
ordinary
joy
,
leap
for
joy
.
And
that
is
remarkable
of
St.
Paul
,
in
2
Cor.
11.
where
he
reckons
up
many
things
to
vindicate
his
Apostleship
,
wherein
he
was
equal
and
above
others
;
you
shall
finde
they
are
his
sufferings
principally
he
endured
for
Christ
,
at
verse
23.
Are
they
the
Ministers
of
Christ
,
I
speak
as
a
fool
,
I
am
more
:
in
labors
more
abundant
,
in
stripes
above
measure
,
in
prisons
more
frequent
,
in
deaths
oft
:
now
this
is
brought
to
shew
the
dignity
of
his
Apostleship
;
and
therefore
in
the
conclusion
at
verse
30.
when
he
was
put
upon
glorying
,
he
shews
what
he
most
gloried
in
:
If
I
must
needs
glory
,
I
will
glory
in
things
that
concern
mine
infirmities
:
by
infirmities
we
are
not
to
understand
the
infirmities
of
sin
,
but
his
weakness
,
and
evils
that
he
endured
for
Christ
.
And
so
in
chap.
12.
ver.
10.
Therefore
I
take
pleasure
in
infirmities
,
in
reproaches
,
in
persecutions
,
in
distresses
for
Christs
sake
.
And
thus
the
people
of
God
in
former
times
Crudelit
as
vestra
,
glorea
nostra
,
Tertul.
ad
Scapul
.
Spectabat
laeta
fileorū
funera
tot
trophia
&
morientium
vocibus
tanquam
psallentium
cantibus
delectabatur
.
&
pietatis
barmoniam
pulcherimā
veutris
sui
either
am
in
filiis
cernens
omni
lyrae
numero
dulciorem
.
Ambros
.
offic.
l.
1.
c.
36.
have
much
gloryed
in
that
they
have
suffered
in
the
cause
of
Christ
.
It
is
the
speech
of
Tertullian
,
Your
cruelty
is
our
glory
.
We
read
of
tender
mothers
beholding
their
childrens
suffering
death
for
Christ
as
their
Trophees
and
Triumphs
,
and
delighting
in
their
last
breathings
,
as
in
most
melodious
musick
.
And
it
is
reported
of
Balilas
,
when
he
was
to
dye
,
he
required
this
favor
,
to
have
his
chains
to
be
buried
with
him
as
the
ensigns
of
his
honor
.
It
was
the
maner
of
the
Romans
,
when
any
had
received
any
wounds
for
their
countrey
,
they
would
shew
the
scars
and
places
of
their
wounds
for
their
glory
.
Pliny
tells
us
of
one
,
because
he
got
forty
five
wounds
for
his
countrey
,
by
that
he
got
immortal
honor
amongst
the
Romans
.
Thus
Saint
Paul
seems
to
argue
,
Let
no
man
put
me
to
business
,
I
bear
about
me
the
marks
of
the
Lord
Jesus
.
And
Ignatius
professed
,
he
had
rather
be
a
Martyr
then
a
Monarch
.
And
Prudentius
tells
us
of
the
Martyrs
in
his
time
,
and
especially
of
Vincentius
,
that
the
great
[
*
](A30592-e67790-b)
*
Tormenta
carcer
ungulae
stridcnsque
flā
mis
Lumina
atque
ipsa
paenarū
ultima
mors
Christianis
Lu
dus
est
.
Prudentius
hymno
in
laudem
Vincentii
Sanctus
Vincentius
ridens
occisores
suos
dixit
nortem
&
cruces
esse
Christianis
quaedam
jocularia
&
ludicra
&
super
prunas
incidēs
gloriabatur
se
super
Rosas
ire
.
S
Agatha
ad
epulas
&
●●p●ias
ire
se
dixit
cum
id
carceres
&
torment●
iret
,
Lutherus
To.
4.
p.
315.
"
Corona
Martyrii
.
torments
that
were
presented
to
them
,
were
but
sports
and
plays
to
them
,
they
delighted
themselves
in
those
things
they
suffered
for
Christ
,
they
trod
upon
burning
coals
as
if
they
had
trod
upon
roses
.
And
so
in
the
Primitive
time
they
were
wont
to
call
Martyrdom
by
that
name
,
The
"
crown
of
Martyrdom
.
I
desire
to
know
nothing
,
says
St.
Paul
,
but
Christ
and
him
crucified
.
And
we
know
how
superstitiously
they
did
use
the
Cross
of
Christ
in
former
times
,
and
how
high
respect
they
would
give
unto
a
piece
of
wood
that
Christ
was
crucified
upon
;
yea
,
if
they
had
but
that
piece
of
wood
in
imagination
:
what
a
deal
of
business
was
there
made
by
Constantines
mother
about
the
Cross
of
Christ
?
Certainly
it
grew
upon
this
,
it
was
but
the
abuse
of
the
high
esteem
that
the
people
of
God
had
of
sufferings
.
The
Emperor
Baldwyn
thought
himself
blest
,
if
he
had
but
a
piece
of
the
Cross
of
Christ
;
that
he
would
carry
about
with
him
in
his
arms
.
It
is
reported
of
one
King
of
England
,
that
he
bestowed
as
much
upon
a
Cross
,
as
the
Revenues
of
his
Kingdom
came
to
in
a
year
.
And
that
esteem
which
they
had
of
a
piece
of
wood
,
the
Martyrs
in
the
Primitive
times
had
of
the
Cross
of
Christ
;
namely
,
of
the
sufferings
they
endured
for
Christ
.
Quest.
But
you
will
say
,
wherein
does
it
appear
,
and
how
comes
it
to
pass
,
that
Gods
people
do
so
esteem
of
their
sufferings
for
Christ
?
Ans.
There
are
great
riches
in
them
:
First
,
the
riches
of
evidence
:
Secondly
,
the
riches
of
preferment
:
Thirdly
,
the
riches
of
employment
:
Fourthly
,
riches
of
improvement
:
Fifthly
,
riches
of
experience
:
Sixthly
,
riches
of
promises
:
Seventhly
,
riches
of
comforts
:
Eighthly
,
riches
of
glory
.
First
,
they
are
great
riches
,
because
they
have
rich
evidences
from
them
,
and
that
in
these
four
or
five
First
,
by
the
sufferings
they
suffer
for
Christ
,
they
have
an
evidence
to
themselves
,
that
the
way
they
are
They
have
reproached
the
footsteps
of
thine
anointed
:
there
was
a
time
when
they
walked
in
the
ways
of
sin
in
their
footsteps
,
and
then
they
were
never
reproached
;
but
now
they
have
changed
their
way
,
and
walk
in
the
footsteps
of
the
anointed
,
now
they
are
reproached
.
If
a
man
being
Straight
is
the
gate
,
and
narrow
is
the
way
that
leads
to
life
.
Master
Bradford
made
use
of
that
place
when
he
came
to
the
Stake
,
and
looked
upon
his
sufferings
as
an
evidence
to
him
that
he
was
in
the
right
way
.
Secondly
,
they
are
an
evidence
to
him
of
that
difference
that
God
hath
made
between
others
and
him
:
[
*
](A30592-e68200-b)
*
Quod
signum
major
is
gloria
est
omnes
Haretici
letestantur
Hyeron
.
ad
August
Epist.
25
inter
Epistolas
Augustini
.
writ
to
Augustine
,
that
it
was
a
great
sign
of
glory
to
him
,
that
all
Hereticks
did
hate
him
.
Thirdly
,
it
is
an
evidence
of
the
sincerity
,
and
the
power
of
his
grace
,
and
his
love
that
he
bears
to
Christ
:
and
this
is
great
riches
;
for
a
gracious
heart
says
,
Lord
try
me
,
Lord
prove
me
:
he
would
fain
have
an
opportunity
to
manifest
the
truth
of
his
love
to
Christ
:
all
the
while
I
go
on
in
a
way
of
prosperity
,
The
tryal
of
your
grace
,
he
speaks
of
faith
,
is
more
precious
then
silver
and
gold
:
and
not
onely
your
grace
is
more
precious
,
but
the
tryal
of
grace
is
more
precious
then
gold
and
silver
.
A
gracious
heart
does
rejoyce
much
in
evidencing
love
to
Christ
;
as
any
dear
friend
rejoyces
much
in
any
opportunity
of
manifesting
his
love
to
another
friend
,
and
the
greater
the
opportunity
is
,
the
more
does
he
rejoyce
.
And
likewise
the
power
of
grace
is
manifested
:
as
David
said
to
the
King
Achish
,
Thou
shalt
know
what
thy
servant
can
do
;
and
so
a
gracious
heart
thinks
here
is
an
opportunity
to
manifest
the
strength
and
power
that
is
in
grace
.
Fourthly
,
they
are
an
evidence
that
much
good
is
done
,
I
rejoyce
,
says
Luther
,
[
"
](A30592-e68410-b)
"
Gaudeo
sic
Satana
indignari
&
blasphemare
quoties
à
me
tangitur
.
Luther
2.
Epist.
ad
Amsdorsium
.
That
Satan
does
so
rage
and
blaspheme
,
as
often
as
I
do
but
touch
him
:
he
took
it
as
an
argument
that
much
good
was
done
,
otherwise
the
Devil
would
not
have
been
so
vexed
,
he
would
not
have
raged
so
much
.
Fifthly
,
a
gracious
heart
hath
an
evidence
to
it self
,
that
God
will
spare
him
when
others
shall
suffer
from
Remember
Lord
,
the
reproach
of
thy
servants
;
how
I
do
bear
in
my
bosom
the
reproach
of
the
mighty
people
.
I
read
of
one
Escelus
,
being
condemned
to
be
stoned
to
death
,
and
all
the
people
were
ready
to
cast
stones
at
him
;
and
his
brother
came
,
and
run
in
,
and
shewed
that
he
had
but
one
hand
,
and
the
other
hand
he
had
lost
for
the
defence
of
his
countrey
,
and
then
none
would
stone
him
:
and
so
the
marks
of
the
Lord
Jesus
,
are
notable
marks
to
safeguard
thee
in
the
time
of
trouble
:
when
the
Lord
goes
out
in
his
wrath
,
he
will
set
his
mark
upon
those
that
he
will
save
;
and
none
more
notable
marks
,
then
the
reproaches
and
sufferings
they
bear
for
Christ
.
This
was
Jeremiahs
plea
before
the
Lord
,
chap.
15.
ver.
5.
O
Lord
thou
knowest
,
remember
me
and
visit
me
;
know
that
for
thy
sake
I
have
suffered
rebuke
.
Lastly
,
it
is
an
evidence
of
salvation
,
Phil.
1.
28.
not
that
all
that
suffer
shall
be
saved
:
but
a
gracious
the
reproaches
of
Christ
great
riches
,
yea
,
this
is
greater
riches
then
the
riches
of
Secondly
,
the
reproaches
and
sufferings
which
we
endure
for
Christ
,
are
riches
of
preferment
.
It
was
a
speech
of
Ignatius
,
when
he
was
to
suffer
,
It
is
better
for
me
to
be
a
Martyr
,
then
a
Monarch
.
Epist.
12.
ad
Romanos
,
Euseb.
l.
8.
c.
7.
To
be
preferred
to
honor
,
is
counted
great
riches
:
now
there
is
a
preferment
of
Gods
people
here
,
these
three
or
four
ways
:
Basil
upon
that
famous
Martyr
Bar-aam
,
says
,
he
rejoyced
in
stripes
as
in
honors
,
he
exulted
in
the
severest
punishments
,
as
if
praeclara
bravia
acceperet
.
First
,
the
Saints
look
upon
this
as
high
preferment
,
because
it
is
a
testimony
that
God
hath
a
high
esteem
of
them
:
God
does
not
use
to
call
those
that
are
weak
and
mean
to
great
sufferings
,
but
his
servants
that
are
most
eminent
;
God
will
dispose
of
the
conditions
of
his
people
,
suitable
to
their
dispositions
,
therefore
he
will
not
call
those
to
the
strongest
work
that
are
weakest
.
A
Captain
does
not
call
out
his
mean
Soldiers
to
a
notable
enterprize
,
but
he
calls
out
his
most
able
couragious
Soldiers
;
and
the
more
desperate
the
enterprize
is
,
the
more
honor
the
Soldier
thinks
it
to
be
called
out
:
so
the
greater
work
God
calls
one
to
,
the
more
preferment
is
in
it
;
and
we
have
cause
to
admire
that
God
should
deal
so
with
us
his
poor
creatures
,
rather
then
others
;
as
if
we
were
fitter
then
'
others
:
though
we
cannot
say
we
are
fitter
,
because
we
are
conscious
to
our selves
of
so
much
weakness
;
but
God
honors
us
as
if
it
were
so
.
Secondly
,
by
this
we
come
to
be
honorable
in
the
eyes
of
the
Churches
,
and
the
Saints
of
God
:
nothing
makes
Gods
people
more
honorable
in
the
eyes
of
the
Saints
,
then
when
they
are
called
to
suffer
much
for
God
.
And
so
in
the
Primitive
times
,
they
esteemed
much
of
the
Martyrs
,
even
too
much
.
Chrysostom
[
a
](A30592-e68720-b)
a
Magnus
atque
admirabil
is
vir
si
modo
viri
nominc
disignare
●llum
fas
●st
Chris
.
Oratione
contra
gentiles
.
speaking
of
Babylas
the
Martyr
,
calls
him
a
great
man
,
a
man
to
be
admired
,
and
says
,
if
I
may
call
him
a
man
:
and
Tertullian
[
b
](A30592-e68790-b)
b
Non
●antus
sum
●t
vos
alloquar
.
writing
to
some
of
the
Martyrs
,
says
,
I
am
not
worthy
to
speak
to
you
:
he
writes
that
it
was
a
custom
of
some
in
those
times
to
creep
to
the
Chains
[
c
](A30592-e68820-b)
c
Reptare
ad
vincula
of
the
Martyrs
,
in
a
way
of
honor
to
them
.
Basil
[
*
](A30592-e68860-b)
*
O
Beatus
linquas
que
sacrā
vocē
istam
imiserunt
quā●er
quidem
●ecipiens
,
sacer
fictus
est
.
Basil
Hom
in
40
Marty●
Thirdly
,
the
honor
they
have
in
conformity
to
Christ
.
speaking
of
the
forty
Martyrs
,
breaks
out
into
this
expression
,
O
blessed
tongues
which
put
forth
such
a
confession
,
as
the
ayr
receiving
it
was
even
made
holy
by
it
.
You
must
suppose
the
expression
to
be
hyperbolical
,
yet
so
as
shews
how
honorable
the
Martyrs
were
in
their
professions
of
Christ
.
Thirdly
,
it
is
a
greater
dignity
in
some
degree
then
God
puts
upon
the
Angels
in
Heaven
;
the
Angels
glorified
God
in
a
way
of
service
,
but
the
Angels
and
Saints
in
Heaven
have
not
this
way
to
glorifie
God
,
they
are
not
called
to
suffer
in
the
cause
of
God
▪
Thirdly
,
the
reproaches
we
suffer
for
Christ
,
are
riches
of
imployment
:
in
this
they
are
called
to
be
imployed
in
the
greatest
work
that
God
hath
to
do
in
the
world
:
there
are
no
people
in
the
world
imployed
so
to
set
out
Gods
praise
,
as
they
are
that
are
called
to
suffer
;
this
is
the
lowest
subjection
that
can
be
to
God
,
but
the
highest
honor
.
And
they
are
called
to
be
maintainers
of
the
truth
of
God
.
Says
Calvin
upon
this
argument
,
What
are
we
poor
worms
,
full
of
vanities
and
lyes
,
that
we
should
be
called
to
be
maintainers
of
the
truth
?
The
great
cause
of
Gods
truth
,
is
maintained
especially
in
Those
who
are
in
Prison
,
says
Cyprian
[
*
](A30592-e69020-b)
*
Gloriosa
voce
Deum
confessi
qui
in
carcere
,
Cypr.
Ep.
5.
,
Confess
God
with
a
glorious
voyce
.
Again
,
they
are
imployed
in
bringing
credit
to
the
Church
of
God
;
Gods
people
that
suffer
,
are
a
great
honor
to
the
Church
of
God
:
whereas
Apostates
do
disgrace
the
Church
of
God
;
those
that
stand
out
in
the
defence
of
the
truth
in
suffering
,
make
up
that
honor
that
the
Church
hath
lost
:
these
are
great
employments
.
A
gracious
heart
accounts
it
as
great
riches
to
bring
honor
to
the
Church
,
as
to
have
honor
himself
:
of
which
before
.
It
is
a
notable
expression
that
Cyprian
hath
,
to
set
out
the
honor
the
Church
hath
by
such
who
suffer
for
the
truth
;
O
blessed
Church
,
which
in
our
times
is
made
glorious
,
by
the
glorious
blood
of
the
Martyrs
;
it
was
white
by
the
works
of
the
brethren
,
now
it
is
purple
by
the
blood
of
Martyrs
;
there
are
neither
Lillies
nor
Roses
wanting
in
her
flowers
;
white
garlands
from
their
works
,
and
purple
from
their
sufferings
.
Fourthly
,
they
are
riches
of
improvement
:
First
,
grace
is
improved
;
grace
is
never
so
improved
,
as
it
is
at
that
time
when
a
soul
suffers
for
Christ
;
[
*
](A30592-e69110-b)
*
Mihi
maximè
prosunt
,
qui
mei
possime
miminerūt
.
Luth.
Ep
ad
Spalatinum
.
they
most
profit
me
,
says
Luther
,
who
speak
worst
of
me
?
as
opposition
of
sin
in
the
wicked
improves
their
sin
,
so
opposition
of
grace
in
the
godly
improves
their
grace
:
Lutherus
pascitur
convitiis
,
Luther
made
reproaches
his
food
,
he
was
nourished
by
them
:
virtutem
intelligo
animosam
&
excelsam
quam
incitat
quicquid
infestat
,
Sen.
Ep.
72.
Secondly
,
here
is
improved
whatsoever
Gods
people
do
enjoy
,
that
they
are
willing
to
lose
;
no
such
improvement
of
a
mans
credit
or
estate
,
as
the
loss
of
it
for
Christ
:
if
we
would
devise
how
we
should
improve
and
lay
out
all
our
talents
for
God
,
we
cannot
lay
them
out
better
;
we
shall
quickly
gain
from
five
to
ten
here
:
If
men
know
how
to
improve
their
stocks
to
the
utmost
,
they
count
the
knowledge
of
that
way
,
more
then
if
a
man
had
given
them
many
hundred
pounds
:
we
come
to
improve
all
that
we
have
in
a
glorious
maner
,
when
God
calls
unto
suffering
.
Thirdly
,
by
Never
any
man
did
serve
me
better
then
you
serve
me
;
and
he
told
them
what
a
great
deal
he
did
get
by
their
malice
in
persecuting
of
him
:
if
a
man
were
able
to
turn
dirt
into
riches
,
how
would
that
enrich
a
man
?
but
to
have
that
which
can
turn
the
dirt
of
wicked
men
and
the
Devil
into
our
riches
,
that
must
be
a
rich
thing
.
Again
,
a
childe
of
God
Fifthly
,
sufferings
and
reproaches
are
riches
of
experiences
.
I
never
knew
what
a
prison
meant
,
and
what
reproaches
meant
till
now
,
I
do
not
finde
that
in
them
that
I
was
afraid
of
;
and
these
experiences
are
great
riches
.
Sixthly
,
reproaches
and
sufferings
bring
in
rich
promises
,
and
they
bring
in
a
great
deal
:
O
that
Christians
Gods
presence
with
them
,
and
they
count
those
promises
to
be
rich
things
:
as
the
promise
of
Gods
gracious
presence
,
glorious
presence
,
and
the
promise
of
his
abiding
presence
.
For
his
gracious
promise
,
in
Isa.
43.
2.
When
thou
passest
thorow
the
waters
,
I
will
be
with
thee
,
and
thorow
the
rivers
,
they
shall
not
overflow
thee
;
when
thou
walkest
thorow
the
fire
thou
shalt
not
be
burnt
,
neither
shall
the
flame
kindle
upon
thee
.
Again
,
his
glorious
presence
and
his
abiding
presence
,
for
that
you
have
one
promise
take
in
both
together
,
1
Pet.
4.
14.
If
you
be
reproached
for
the
name
of
Christ
,
happy
are
ye
,
for
the
Spirit
of
glory
and
of
God
resteth
upon
you
;
there
is
the
Spirit
of
God
in
all
the
Saints
,
but
there
is
the
Spirit
of
God
,
and
the
Spirit
of
glory
on
those
that
are
reproached
for
Christ
,
that
is
,
The
glorious
Spirit
of
God
,
the
Spirit
of
God
in
a
glorious
maner
.
Secondly
,
the
Spirit
of
God
and
of
glory
rests
upon
you
,
it
does
not
pass
away
,
but
rests
upon
you
:
now
what
a
rich
promise
is
here
;
and
what
is
in
all
the
world
that
may
be
named
with
this
promise
.
Secondly
,
promises
of
direction
:
says
Christ
,
Take
no
thought
when
you
are
called
before
rulers
for
my
names
sake
,
how
or
what
you
shall
speak
,
for
it
shall
be
given
you
in
that
same
hour
what
you
shall
speak
.
Thirdly
,
there
are
promises
of
assistance
;
I
will
be
with
you
to
the
end
of
the
world
.
Fourthly
,
there
is
acceptance
;
He
that
forsaketh
houses
,
or
brethren
,
or
sisters
,
or
father
,
or
mother
,
or
wife
,
or
children
,
or
lands
for
my
names
sake
,
shall
receive
a
hundred
fold
,
and
inherit
eternal
life
.
Fifthly
,
a
blessing
;
Blessed
are
you
when
men
revile
you
and
persecute
you
,
and
say
all
maner
of
evil
falsly
on
you
for
my
sake
.
Sixthly
,
a
promise
of
a
Kingdom
;
If
we
suffer
with
him
,
we
shall
likewise
reign
with
him
,
Luke
22.
28
,
29.
Ye
are
they
which
have
continued
with
me
in
my
temptations
;
and
,
I
appoint
unto
you
a
Kingdom
,
as
my
father
hath
appointed
unto
me
:
the
appointing
of
a
Kingdom
follows
upon
their
continuing
with
Christ
in
temptation
.
Brethren
,
God
promises
much
to
those
that
shall
be
sensible
of
the
reproaches
of
others
,
much
more
when
thou
thy self
sufferest
in
the
cause
of
Christ
.
In
Zeph.
3.
18.
I
will
gather
them
that
are
sorrowful
for
the
solemn
Assembly
;
time
was
,
when
the
solemn
Assemblies
of
Gods
people
,
their
gathering
together
to
hear
a
Sermon
was
their
reproach
,
and
they
were
contemned
by
many
:
were
you
ever
in
any
place
where
the
Assemblies
of
Gods
people
were
reproachful
,
and
was
this
a
burthen
to
your
souls
,
and
grievous
to
you
?
mark
the
blessed
promise
,
I
will
gather
them
together
:
but
to
be
reproached
our selves
,
and
to
bear
our
reproaches
in
a
Christian
maner
,
great
and
rich
promises
are
made
unto
it
.
Seventhly
,
in
reproaches
and
sufferings
for
Has
epulas
ego
semper
desideravi
,
Guliel
.
Paris
.
de
moribus
.
Ad
epulas
&
nuptias
ire
se
dixit
,
cum
ad
carceres
&
tormenta
iret
,
apud
Lutherum
T.
4.
315.
in
his
Oration
for
Barlaam
that
famous
Martyr
,
says
,
He
delighted
in
the
close
Prison
,
as
in
a
pleasant
green
meadow
,
and
he
took
pleasure
in
the
several
inventions
of
tortures
,
as
in
several
sweet
flowers
.
And
Vincentius
the
Martyr
speaking
of
the
great
things
he
suffered
for
Christ
,
hath
this
expression
,
I
have
always
desired
these
dainties
.
Luther
reports
of
that
Martyr
,
St.
Agatha
,
that
as
she
went
to
Prisons
and
Tortures
,
she
said
,
she
went
to
Banquets
and
Nuptails
.
And
Iames
Bainham
said
when
they
kindled
the
fire
at
his
feet
,
Me
thinks
you
strew
roses
before
me
.
And
Mr.
Saunders
hath
a
most
full
expression
of
his
consolation
,
he
felt
a
wonderful
sweet
refreshment
flow
from
his
heart
unto
all
the
members
of
his
body
,
and
from
all
the
parts
of
his
body
to
his
heart
again
.
And
that
Martyr
Hawks
,
lifts
up
his
hands
above
his
head
,
and
claps
them
together
when
he
was
in
the
fire
,
as
if
he
had
been
in
a
triumph
:
this
is
a
special
fruit
of
the
Spirit
of
God
,
and
of
glory
,
of
which
St.
Peter
speaks
,
1
Pet.
4.
14.
If
ye
suffer
reproaches
,
happy
are
ye
,
the
Spirit
of
God
and
glory
rests
upon
you
,
and
one
consolation
,
one
beam
of
Gods
face
is
worth
all
the
riches
of
the
world
.
The
Sun
enlightens
the
world
,
says
Cyprian
,
but
he
that
made
the
Sun
is
a
greater
light
to
you
in
prison
;
that
darkness
which
is
the
horrible
deadly
darkness
of
the
place
of
punishment
to
others
,
he
irradiates
to
you
with
his
bright
and
eternal
light
.
Vobis
idem
qui
Solem
fecit
majus
in
carcere
lumen
fuit
horribiles
caeteris
atque
funest
as
paenalis
loci
tenebr
as
aeterna
illa
&
candida
luce
radiante
,
Cyp.
Ep.
16.
Eighthly
,
in
reproaches
and
sufferings
there
are
riches
of
glory
both
before
the
day
of
Judgement
and
after
:
riches
of
glory
before
;
if
so
be
that
opinion
of
some
be
true
(
which
I
dare
not
altogether
deny
)
of
Christs
coming
to
reign
in
the
world
here
before
the
day
of
Judgement
;
though
I
will
not
affirm
it
as
a
truth
,
yet
if
there
be
not
a
truth
in
it
,
I
confess
I
cannot
make
any
thing
of
many
places
of
Scripture
,
Rev.
20.
5.
But
the
rest
of
the
dead
lived
not
again
till
the
thousand
years
were
finished
.
This
is
the
first
resurrection
.
Blessed
&
holy
is
he
that
hath
part
in
the
first
resurrection
;
on
such
the
second
death
hath
no
power
,
but
they
shall
be
Priests
of
God
,
and
of
Christ
,
and
shall
reign
with
him
a
thousand
years
.
I
know
this
is
ordinarily
interpreted
of
the
resurrection
from
sin
to
grace
,
and
reigning
with
Christ
a
thousand
years
,
that
is
,
reigning
with
him
in
Heaven
:
but
this
cannot
be
the
meaning
of
the
Text
;
this
thousand
years
must
be
before
the
day
of
Judgement
,
because
Satan
must
be
loosed
after
:
now
if
this
prove
to
be
true
,
O
the
riches
of
glory
,
that
those
that
suffer
for
Christ
shall
have
!
all
those
that
have
suffered
for
Christ
,
they
especially
shall
be
raised
up
to
reign
with
Christ
on
the
earth
;
and
therefore
you
have
it
in
ver.
4.
And
I
saw
thrones
,
and
they
sate
upon
them
,
and
judgement
was
given
unto
them
:
and
I
saw
the
souls
of
them
that
were
beheaded
for
the
witness
of
Iesus
,
and
for
the
word
of
God
,
and
which
had
not
worshipped
the
beast
,
neither
his
image
,
neither
had
received
his
mark
upon
their
foreheads
,
or
in
their
hands
,
and
reigned
with
Christ
a
thousand
years
.
Suppose
it
to
be
so
,
then
the
more
any
do
suffer
for
withdrawing
himself
from
Antichrist
,
the
more
glory
they
shall
have
when
Christ
comes
to
reign
upon
the
earth
.
Some
are
loth
to
receive
the
mark
of
the
Beast
upon
their
foreheads
,
openly
to
appear
for
Antichrist
;
yet
they
will
have
the
mark
of
the
Beast
in
their
hands
;
but
here
is
a
promise
to
them
that
shall
refuse
both
:
and
it
is
not
meant
onely
of
those
that
suffer
death
in
their
lives
;
the
death
in
our
liberties
,
and
death
in
our
estates
,
and
other
kinde
of
deaths
shall
not
go
unrewarded
;
it
is
a
point
that
was
spoken
of
in
the
Primitive
times
,
and
afterward
it
was
condemned
upon
this
ground
,
because
many
grew
to
be
sensual
,
and
thought
the
Kingdom
of
Christ
should
be
for
a
thousand
years
in
pleasure
to
the
flesh
:
but
take
the
Kingdom
of
Christ
to
be
spiritual
in
the
glory
of
his
Ordinances
,
as
I
am
confident
that
Christ
shall
reign
Personally
,
in
his
flesh
I
will
not
say
,
but
Spiritually
,
farre
more
gloriously
then
he
hath
done
.
But
then
at
the
day
of
Judgement
,
O
the
glory
of
those
that
suffer
for
Christ
,
they
shall
have
Crowns
upon
their
heads
,
and
Palms
in
their
hands
,
and
all
their
persecutors
stand
as
base
creatures
before
them
!
O
the
imbracings
that
there
shall
be
then
.
If
a
father
send
his
childe
abroad
about
business
,
and
the
childe
meet
with
much
difficulty
,
and
comes
home
in
a
rainy
tempestuous
day
,
how
gladly
his
father
receives
him
,
and
all
are
busie
to
tend
on
him
,
and
to
make
a
fire
,
and
get
him
dry
cloathes
!
So
when
the
people
of
God
meet
with
such
hardship
in
the
world
,
when
they
shal
come
and
meet
with
Christ
for
whom
they
have
suffered
,
how
shall
they
be
entertained
?
What
riches
of
glory
shall
they
enjoy
in
the
highest
heavens
for
ever
hereafter
?
our
sufferings
are
but
the
seeds
of
our
glory
;
and
the
deeper
the
furrows
are
,
the
more
plentiful
will
the
Harvest
be
:
and
therefore
Gordius
[
*
](A30592-e70250-b)
*
Majora
certamina
majora
scqu
untur
premiae
,
Tertul.
ad
S●●pulam
the
Martyr
said
,
It
is
to
my
loss
,
if
you
bate
me
any
thing
in
my
sufferings
.
Are
you
reproached
for
Christ
?
Blessed
are
you
;
for
the
Brand
of
reproach
(
says
Basil
[
*
](A30592-e70300-b)
*
Propter-Christ
no
nen
afficeris
ignominia
,
Bea●us
es
,
quouiam
injusta
tibi
●gnominiae
labes
in
Augeli
gloriam
cōmutabitur
,
Basil
.
orat
de
pat.
)
shall
be
turned
into
the
glory
of
an
Angel
.
A
gracious
heart
counts
it
more
riches
to
be
conformable
to
Christ
,
then
to
have
Crowns
upon
his
head
:
As
in
Phil.
3.
8.
he
counted
all
the
things
of
the
world
dogs
meat
,
for
the
fellowship
of
Christs
sufferings
;
he
did
not
count
all
the
world
dogs
meat
,
for
the
glory
he
should
have
by
Christ
onely
;
but
for
the
fellowship
he
should
have
in
the
sufferings
of
Christ
.
Truly
happy
is
that
In
the
first
place
,
hence
we
see
the
excellency
of
grace
,
what
an
excellent
and
glorious
thing
it
is
,
Divine
nature
;
for
as
God
brings
light
out
of
darkness
,
and
comfort
out
of
sorrow
,
and
riches
out
of
poverty
,
and
glory
out
of
shame
,
so
does
grace
.
How
does
grace
conduce
to
the
comfortable
life
of
Gods
people
?
as
for
the
service
that
God
employs
them
in
,
they
count
that
honorable
;
and
the
sufferings
that
God
calls
them
to
,
they
count
them
comfortable
;
we
need
not
therefore
be
so
afraid
of
sufferings
;
indeed
,
if
we
have
not
a
principle
to
change
the
nature
of
them
,
we
may
be
afraid
,
but
if
God
do
put
a
principle
into
us
,
to
turn
our
shame
into
glory
,
and
sufferings
into
riches
,
we
need
not
be
afraid
:
If
any
did
see
Moses
his
Serpent
,
he
would
be
afraid
;
but
if
he
had
Moses
hand
,
he
would
not
be
afraid
,
because
Moses
hand
had
a
divine
vertue
with
it
to
turn
the
Serpent
into
a
rod
;
and
so
if
we
look
upon
sufferings
as
a
Serpent
ready
to
devour
us
,
we
may
be
afraid
,
but
when
we
consider
the
excellency
of
grace
,
that
it
hath
a
divine
power
to
turn
the
Serpent
into
a
rod
,
you
need
not
be
afraid
;
labor
to
prize
this
jewel
of
grace
,
that
can
do
such
great
things
:
It
was
the
curse
upon
the
wicked
,
that
God
would
turn
their
glory
into
shame
;
It
is
the
blessing
of
grace
,
that
it
will
turn
shame
into
glory
.
Secondly
,
we
see
a
reason
of
the
meekness
and
quiet
behavior
of
Gods
people
in
sufferings
:
Though
they
are
persecuted
,
they
carry
themselves
meekly
,
and
are
ready
to
forgive
,
they
are
not
discouraged
,
and
sink
in
their
sufferings
,
because
they
look
upon
sufferings
with
another
eye
then
the
men
of
the
world
do
,
they
look
upon
their
sufferings
as
their
glory
and
riches
:
When
a
man
hath
riches
coming
in
,
he
is
quiet
;
and
though
he
were
angry
,
passionate
,
and
vexing
before
,
yet
when
riches
come
in
,
that
quiets
his
heart
,
and
he
is
ready
to
do
any
office
of
love
then
;
this
is
the
reason
why
Gods
people
are
ready
to
do
any
office
of
love
to
them
that
do
persecute
them
,
because
they
look
upon
them
as
their
glory
.
St.
Paul
was
a
man
that
had
a
high
esteem
of
his
sufferings
,
and
therefore
when
he
suffered
much
,
and
from
those
that
were
his
friends
,
in
Gal.
4.
12.
see
his
behavior
,
Brethren
,
I
beseech
you
,
be
as
I
am
,
for
I
am
as
you
are
,
ye
have
not
injured
me
at
all
;
As
if
he
should
say
,
How
soever
you
have
carried
your selves
,
yet
be
as
I
am
,
I
am
as
you
are
,
let
our
hearts
close
and
joyn
together
;
you
have
not
injured
me
at
all
:
Thus
his
spirit
was
carryed
in
this
quiet
and
meek
frame
,
because
he
had
a
right
understanding
of
the
nature
of
sufferings
.
And
so
we
read
of
Stephen
,
when
they
were
stoning
him
,
says
he
,
Lord
forgive
them
:
What
was
the
ground
of
this
?
He
saw
the
heavens
opened
,
and
Christ
stand
at
the
right
hand
of
his
Father
,
he
saw
a
great
deal
of
glory
that
was
in
his
sufferings
when
he
suffered
thus
for
Christ
;
he
could
pray
for
his
persecutors
:
What
was
the
reason
Christ
endured
all
so
quietly
?
he
knew
the
good
that
was
in
his
sufferings
.
Indeed
,
as
for
those
that
see
no
good
in
them
,
that
finde
nothing
but
trouble
and
vexation
,
no
marvel
though
their
hearts
fret
and
revile
again
;
but
where
a
gracious
heart
findes
sweetness
and
good
in
suffering
,
surely
there
need
not
be
that
fretting
and
vexation
of
spirit
in
them
as
in
others
.
And
why
should
we
vex
and
fret
,
when
we
suffer
any
thing
for
God
?
it
must
be
upon
one
of
these
two
grounds
;
either
because
of
the
evil
that
we
do
endure
,
or
the
evil
of
those
from
whom
we
do
endure
.
The
evil
that
we
do
endure
cannot
cause
fretting
,
because
it
is
turned
to
such
great
riches
.
But
you
will
say
,
The
suffering
it self
I
do
not
care
for
,
but
the
base
malicious
hearts
of
those
from
whom
I
suffer
,
that
troubles
me
.
To
that
I
answer
,
It
is
reported
concerning
Socrates
,
being
once
reproached
,
and
yet
behaving
himself
meekly
and
quietly
,
one
came
and
asked
him
how
he
could
be
so
meek
and
quiet
,
when
he
was
reproached
by
such
a
one
as
he
was
that
did
reproach
him
?
Socrates
answered
,
If
as
we
go
along
we
should
meet
with
a
man
that
had
a
diseased
body
,
more
diseased
then
our
bodies
,
more
weak
then
ours
,
should
we
fret
at
him
because
we
see
the
disease
of
his
body
more
grievous
then
ours
:
No
,
this
should
make
us
pity
him
;
then
says
he
,
if
as
we
go
along
,
we
see
the
spirit
of
one
more
diseased
,
and
more
distempered
then
ours
,
should
this
make
us
fret
at
him
?
it
rather
calls
for
pity
and
commiseration
:
so
if
that
be
the
thing
that
makes
thee
fret
;
namely
,
the
malice
of
them
from
whom
you
suffer
,
it
should
rather
turn
your
vexation
into
commiseration
,
and
look
upon
his
spirit
as
diseased
,
and
sickly
,
and
weak
,
and
bless
God
that
hath
given
you
a
more
strong
and
hail
spirit
.
Thirdly
,
if
Gods
people
account
sufferings
and
reproaches
The
head
of
a
worldly
man
,
that
is
,
the
chief
of
his
desires
,
and
joys
,
and
endeavors
,
it
is
in
the
riches
of
the
world
,
and
there
a
godly
mans
feet
stand
,
and
he
counts
them
so
low
,
as
he
counts
the
dirt
of
his
feet
better
:
Surely
it
is
but
a
little
room
that
riches
have
in
the
heart
of
a
godly
man
,
when
as
the
very
reproaches
of
Christ
are
more
to
him
then
all
the
riches
of
the
world
:
The
very
filth
that
is
cast
upon
him
while
he
is
in
his
way
,
he
does
count
better
.
When
we
would
express
our
most
vile
esteem
of
any
thing
,
we
use
to
say
,
We
prize
it
no
more
then
the
dirt
under
our
feet
;
then
surely
a
godly
man
must
have
a
vile
esteem
of
the
things
of
the
world
,
for
he
does
not
so
much
prize
it
as
the
dirt
that
is
cast
upon
him
.
And
so
the
Psalmist
in
Psal.
119
,
118.
speaking
of
the
vile
esteem
that
God
hath
of
the
wicked
,
says
he
,
He
treads
them
down
under
his
feet
,
and
puts
them
away
as
dross
:
Gods
servants
are
compared
in
Mal.
3.
17.
to
jewels
that
are
scattered
up
and
down
in
the
dirt
,
for
so
the
phrase
does
intimate
,
but
the
dirt
that
is
upon
his
jewels
,
is
highlier
esteemed
by
Gods
people
,
then
all
the
jewels
of
the
world
:
The
scrapings
and
washings
that
come
from
the
trenchers
of
men
,
is
the
sweetest
food
unto
a
Swine
;
so
that
which
is
the
sweetest
and
most
delightful
things
of
the
men
of
the
world
,
it
is
meaner
then
the
basest
thing
that
does
belong
unto
the
sufferings
of
Gods
people
.
O
the
advantage
that
the
Saints
have
above
the
men
of
the
world
!
Were
there
any
great
matter
in
the
things
of
the
world
,
howsoever
esteemed
by
men
,
it
could
not
be
that
the
very
reproaches
of
Gods
people
could
be
counted
better
;
but
whatsoever
esteem
the
men
of
the
world
have
of
them
,
it
appears
by
this
there
is
no
great
matter
in
them
.
Riches
in
Scripture
are
compared
to
thorns
,
there
of
their
passing
away
,
if
the
fire
do
but
touch
them
,
They
have
wings
and
fly
away
.
Thirdly
,
in
regard
among
thorns
it
was
choaked
,
they
will
not
let
better
things
grow
by
them
;
so
the
riches
of
the
world
and
cares
about
them
,
choak
up
all
,
and
hinder
other
things
that
are
good
.
Fifthly
,
they
are
compared
to
thorns
,
in
regard
They
pierce
themselves
through
with
many
sorrows
:
It
is
hard
for
a
man
to
go
through
thorns
,
and
not
to
pierce
himself
;
he
may
be
in
the
outside
of
them
,
and
not
pierce
himself
;
so
though
a
man
be
busie
in
the
world
,
he
may
keep
himself
from
pricking
,
but
if
he
be
over
head
and
ears
in
the
world
,
he
will
be
pricked
;
as
the
sheep
that
is
got
into
the
thorns
will
lose
part
of
her
fleece
,
so
Gods
people
will
lose
part
of
their
good
amongst
the
world
.
Lastly
,
many
venomous
creatures
,
as
Fourthly
,
if
sufferings
and
reproaches
for
Christ
be
peace
of
conscience
a
rich
jewel
,
more
then
all
the
riches
of
the
world
;
and
yet
how
many
are
there
that
will
lose
the
rich
jewel
of
peace
of
conscience
,
rather
then
endure
reproaches
,
rather
then
be
enriched
by
reproaches
?
though
they
be
convinced
in
their
conscience
,
such
ways
are
according
to
Gods
minde
,
that
they
are
bound
to
do
them
,
such
things
ought
to
be
done
,
and
such
things
ought
to
be
left
undone
;
yet
rather
then
they
will
endure
reproaches
,
they
are
content
to
part
with
the
riches
of
the
peace
of
conscience
.
Secondly
,
is
not
the
truth
of
God
a
rich
jewel
,
a
precious
jewel
?
O
any
one
truth
is
rich
,
we
should
prize
that
was
once
delivered
to
the
Saints
,
how
should
we
prize
it
!
Buy
the
truth
,
sell
it
not
:
Buy
it
at
any
rate
,
sell
it
not
upon
any
terms
.
The
truth
is
that
,
that
the
blood
,
the
lives
of
so
many
dear
and
precious
Saints
of
God
that
were
the
glory
of
the
world
,
have
been
laid
out
for
the
maintenance
of
,
and
well
laid
out
too
:
For
though
God
does
esteem
of
the
blood
of
his
Saints
,
and
precious
in
his
eyes
is
the
death
of
the
Saints
,
yet
God
esteems
highlier
of
his
truth
,
that
is
worth
the
blood
of
all
that
have
been
spilt
for
the
defence
of
it
.
The
truth
of
God
is
the
especial
end
for
which
the
Son
of
God
came
into
the
world
,
and
took
mans
nature
upon
him
,
to
testifie
to
the
truth
.
The
truth
is
more
worth
then
rubies
and
all
precious
stones
,
then
gold
and
silver
:
Whatsoever
thou
canst
desire
,
is
not
to
be
compared
to
it
;
and
though
there
be
so
many
riches
in
the
truth
of
God
,
yet
how
many
are
there
that
will
rather
betray
the
truth
of
God
,
lose
the
truth
of
God
,
rather
then
suffer
reproaches
.
Thirdly
,
is
it
not
a
rich
thing
to
enjoy
communion
with
God
?
It
was
an
expression
of
that
truly
noble
Cursed
is
that
man
that
counts
all
the
gold
and
silver
in
the
world
,
worth
the
enjoyment
of
communion
with
Jesus
Christ
:
This
is
riches
,
yet
some
had
rather
lose
this
then
endure
reproaches
.
Fourthly
,
is
not
the
blessing
of
God
upon
us
,
the
protection
of
God
over
us
,
the
love
of
God
unto
us
,
the
Fifthly
,
is
not
the
inheritance
of
the
Saints
,
that
Lastly
,
are
not
the
Ordinances
of
God
riches
,
that
Ordinances
of
God
,
rather
then
they
will
endure
them
:
Like
unto
Asa
,
in
1
Kings
15.
18.
he
took
all
the
gold
,
and
silver
,
and
riches
of
the
treasure
of
God
,
to
send
them
unto
Benhadad
,
that
he
might
free
him
from
the
King
of
Israel
:
So
men
are
willing
to
part
with
the
gold
and
silver
,
and
all
the
riches
of
Gods
house
,
and
of
Gods
Ordinances
,
so
they
may
be
freed
from
reproaches
and
sufferings
,
and
from
enduring
trouble
;
was
there
ever
delusion
like
this
delusion
,
to
lose
such
riches
,
rather
then
endure
that
which
in
it self
is
riches
?
were
it
that
reproaches
were
as
great
evils
as
you
can
imagine
,
suppose
you
might
go
to
live
where
you
might
enjoy
the
Ordinances
,
though
it
were
in
such
a
place
as
Job
speaks
of
,
in
Job
22.
10.
A
land
of
darkness
,
as
darkness
it self
,
and
of
the
shadows
of
death
,
without
any
order
,
and
where
the
light
is
as
darkness
;
yet
that
subjection
that
your
souls
do
owe
to
God
,
does
call
for
a
willingness
to
yield
to
that
,
and
to
yield
to
reproaches
and
sufferings
,
though
there
were
no
good
in
them
:
but
now
,
when
there
is
so
much
good
,
such
glorious
things
mingled
together
with
reproaches
,
for
you
now
to
be
so
afraid
of
reproaches
,
as
to
be
willing
to
lose
so
much
riches
rather
then
to
endure
them
,
how
is
your
heart
besotted
?
Suppose
reproaches
had
such
shame
in
them
as
you
think
they
have
,
cannot
God
put
honor
upon
them
?
man
can
put
honor
upon
mean
things
:
As
the
Garter
that
is
counted
an
ornament
of
the
highest
Nobility
,
that
Kings
wear
about
their
necks
as
an
ensign
of
their
princely
order
:
A
Garter
fell
from
a
Lady
,
and
she
blushed
for
shame
,
the
King
took
it
up
,
Well
,
says
he
,
I
will
make
this
an
honorable
ornament
ere
long
;
and
upon
that
came
the
Order
of
the
Garter
.
If
man
can
put
an
honor
upon
that
which
is
mean
,
surely
God
can
do
it
:
And
therefore
Calvin
speaking
of
sufferings
and
reproaches
,
says
,
They
are
the
ensigns
of
heavenly
nobility
;
and
if
God
hath
put
this
honor
upon
them
,
shall
you
be
so
shy
of
them
,
as
to
lose
so
much
,
rather
then
to
endure
them
?
First
,
if
they
were
evil
,
you
are
to
endure
them
,
in
Secondly
,
if
there
were
nothing
lost
by
your
drawing
so
much
lost
by
your
unwillingness
to
endure
them
,
what
folly
is
here
?
there
is
an
art
and
skill
in
Christian
Religion
,
that
would
shew
you
other
things
then
you
see
:
You
would
never
have
such
low
esteem
of
reproaches
,
if
you
had
the
skill
of
Christianity
:
If
a
man
did
fling
bags
of
pearls
and
gold
at
a
dog
,
he
would
be
afraid
of
them
,
and
run
away
,
but
a
man
would
not
,
but
be
ready
to
catch
them
;
and
so
men
of
the
world
and
base
hearts
,
that
are
not
acquainted
with
this
skill
of
Christianity
,
they
will
run
way
at
reproaches
and
sufferings
,
but
a
heart
that
knows
what
they
are
,
does
not
run
away
.
But
are
you
shy
of
sufferings
,
and
run
away
?
what
a
difference
is
there
between
the
disposition
of
your
hearts
,
and
the
disposition
of
the
most
worthy
servants
of
God
in
all
ages
?
you
are
afraid
of
them
,
as
if
they
were
evil
like
hell
it self
;
Gods
people
earnestly
desire
them
.
I
remember
a
speech
of
Jerome
upon
Blessed
are
you
when
men
speak
evil
of
you
,
and
revile
you
;
says
he
,
Who
would
not
be
willing
to
suffer
?
who
would
not
wish
to
be
persecuted
for
righteousness
sake
?
who
would
not
desire
to
be
reviled
?
O
would
all
the
rout
of
unbelievers
did
persecute
and
trouble
me
for
the
name
of
my
Lord
,
and
for
righteousness
sake
;
I
would
this
foolish
world
would
all
rise
up
against
me
to
reproach
me
.
Secondly
,
Gods
people
have
been
greedy
of
them
.
Origen
was
so
earnest
to
suffer
with
his
father
,
when
he
was
a
youth
of
sixteen
years
of
age
,
that
if
his
mother
had
not
kept
his
clothes
from
him
,
he
would
have
run
to
the
place
where
his
father
suffered
,
to
profess
himself
a
Christian
,
and
to
have
suffered
with
him
.
And
so
the
story
of
the
poor
Woman
in
the
book
of
Martyrs
,
that
made
haste
to
the
place
where
many
Christians
were
to
be
burned
,
and
meeting
with
the
Persecutor
,
says
he
,
What
need
you
make
such
haste
to
that
place
,
there
are
many
to
be
burned
?
Ah
,
says
she
,
that
I
know
,
and
I
am
afraid
all
will
be
done
before
I
come
;
I
and
my
childe
would
fain
suffer
with
them
:
And
many
blessed
the
day
of
their
suffering
.
Alice
Drivers
expression
was
,
That
never
neckerchief
became
her
so
well
,
as
that
chain
did
:
and
are
you
so
shy
of
them
?
what
difference
is
between
you
and
their
spirits
.
Again
,
what
unthankfulness
and
dishonor
is
this
to
Christ
,
that
hath
suffered
so
much
for
you
.
Christ
hath
gloried
in
the
sufferings
he
suffered
for
you
,
and
why
should
you
be
afraid
of
sufferings
for
him
?
it
was
a
notable
speech
of
an
Ancient
,
Acceptable
is
the
reproach
of
the
Cross
to
him
that
is
not
unthankful
to
him
that
was
crucified
upon
the
Cross
.
And
what
confusion
will
it
be
upon
Fifthly
,
let
us
labor
to
get
this
Christian
magnanimity
of
spirit
,
namely
,
for
to
glory
in
all
that
we
suffer
for
Christ
:
Heathens
can
be
patient
in
sufferings
,
but
Christians
must
go
beyond
them
,
and
glory
in
their
sufferings
.
You
have
been
bold
in
suffering
for
sin
,
if
you
might
have
your
minde
and
will
:
now
if
you
may
have
your
minde
and
will
for
Gods
glory
in
suffering
in
a
good
way
,
why
should
you
not
suffer
?
Mark
the
expressions
that
we
have
of
Job
,
Did
I
fear
a
great
multitude
,
or
did
the
contempt
of
families
terrifie
me
,
that
I
kept
silence
,
and
went
not
out
of
the
door
.
O
that
one
would
hear
me
,
behold
my
desire
is
,
that
the
Almighty
would
answer
me
,
and
that
mine
adversary
had
written
a
book
:
let
them
say
what
they
can
against
me
,
&
write
a
book
against
me
,
Surely
,
I
would
take
it
upon
my
shoulder
,
and
binde
it
as
a
crown
to
me
:
Thus
it
should
be
with
the
people
of
God
,
they
should
take
their
reproaches
as
an
ensign
of
honor
:
This
indeed
is
truly
in
a
spiritual
sense
to
tread
upon
the
Asp
and
the
Adder
,
that
when
the
Asp
,
and
Adder
,
and
the
old
Serpent
does
spit
out
her
venomous
poyson
,
a
gracious
heart
should
tread
upon
them
.
There
a
suffering
spirit
;
and
these
three
things
will
put
a
suffering
spirit
in
us
.
First
,
if
you
had
a
full
satisfaction
of
your
own
spirits
in
the
cause
of
God
you
maintain
,
and
the
ways
of
God
,
you
walk
from
your
own
experience
you
have
in
them
;
if
you
take
upon
you
the
profession
of
Religion
by
the
reports
of
others
,
and
be
carried
by
the
example
of
others
,
that
will
not
do
it
;
but
if
in
your
own
experiences
you
finde
that
sweet
and
onely
satisfying
content
in
the
truths
and
ways
of
God
,
this
will
do
it
.
It
was
a
notable
resolution
of
Luther
,
My
purpose
is
not
,
says
he
,
to
maintain
my
life
or
name
in
respect
what
men
say
,
or
can
say
of
me
for
my
maners
,
but
my
purpose
is
to
maintain
the
cause
of
God
;
let
whosoever
will
tear
my
life
and
name
in
this
regard
:
Propositum
est
mihi
neque
vitam
neque
mores
tueri
,
sed
solam
causam
;
lacerent
mores
meos
quicunque
velint
.
Luth.
ad
Nicolaū
Hansman
.
Secondly
,
if
you
get
your
hearts
inflamed
with
love
Thirdly
,
if
you
have
an
eye
of
faith
,
and
can
behold
Sixthly
,
if
there
be
so
much
glory
,
and
such
riches
Gulielmus
Parisiensis
,
O
happy
pallat
that
can
taste
such
delicates
!
O
it
is
a
blessed
thing
that
God
hath
given
you
such
a
taste
!
Again
,
know
,
if
you
glory
own
you
,
when
he
shall
be
glorified
,
his
glory
shall
be
yours
:
Those
that
are
ashamed
of
me
,
I
will
be
ashamed
of
them
(
says
Christ
)
before
my
Father
and
the
Angels
:
But
those
that
glory
in
Christ
,
Christ
shall
be
their
glory
.
Lastly
,
now
you
glory
in
Seventhly
,
if
so
be
that
Gods
people
account
God
will
not
withdraw
himself
from
the
righteous
,
however
others
do
withdraw
themselves
;
(
that
is
)
let
the
righteous
be
inany
condition
,
though
in
the
poorest
meanest
condition
,
God
withdraws
not
himself
from
him
,
and
shall
you
withdraw
your
hearts
from
him
?
you
should
embrace
them
,
and
the
more
they
suffer
for
God
,
the
more
you
should
delight
in
them
,
and
be
in
their
company
the
more
,
and
not
be
shy
of
their
company
,
and
ashamed
to
own
them
.
In
Rev.
1.
9.
you
see
how
St.
John
does
boast
in
his
tribulation
;
he
does
not
say
,
I
John
that
am
an
Evangelist
,
who
am
an
Apostle
,
who
have
revelations
revealed
unto
me
,
but
,
I
John
,
who
am
also
your
brother
and
companion
in
tribulation
:
This
he
rejoyces
in
,
that
there
is
a
company
of
Gods
people
that
I
may
joyn
with
in
tribulation
for
Christ
.
And
so
it
is
spoken
of
the
honor
of
those
Christians
in
Heb.
10.
33.
that
they
were
companions
of
those
that
were
reproached
and
persecuted
:
It
is
therefore
well
taken
at
Gods
hand
,
when
any
of
Gods
people
are
in
trouble
,
that
others
are
willing
to
be
their
companions
,
and
not
to
despise
them
,
but
to
embrace
them
.
And
Constantine
the
Emperor
,
when
he
came
to
Pagnutius
,
that
had
lost
his
eye
for
Christ
,
he
embraced
him
,
and
kissed
that
eye
.
Eighthly
,
if
Gods
people
do
so
glory
in
their
sufferings
:
Losses
of
goods
,
Banishment
,
Tortures
,
Death
:
then
,
says
Basil
,
if
you
have
any
thing
else
,
threaten
it
,
for
these
things
are
nothing
.
How
is
that
,
says
he
?
Basil
answers
,
for
loss
of
goods
,
I
have
nothing
but
a
few
torn
cloathes
,
and
a
few
books
;
for
Banishment
,
I
account
the
whole
earth
mine
;
for
Death
,
that
will
be
a
benefit
to
me
,
you
will
send
me
sooner
to
God
,
to
whom
I
live
,
and
to
whom
I
hasten
;
and
a
little
after
he
saith
,
Fire
,
Sword
,
Prison
,
Famine
,
are
all
a
pleasure
,
they
are
delightful
to
me
.
We
read
likewise
of
a
notable
speech
of
this
Lieutenant
to
the
Emperor
Julian
:
While
they
suffer
,
they
deride
us
(
saith
he
)
and
the
torments
are
more
fearful
to
them
that
stand
by
,
then
to
the
tormented
.
Gulielmus
Parisiensis
[
"
](A30592-e72840-b)
"
Coqui
mei
sunt
omnes
Tyranni
,
sive
Imperatores
,
sive
Reges
sive
,
Principes
in
his
apparet
gloria
mea
&
magnificētia
&
sublimitas
meorum
in
eujus
coquina
servierunt
:
servire
non
cessant
toto
to
studio
&
viribus
qui
toto
mundo
imperare
&
dominari
videantur
.
in
his
Tractate
de
moribus
,
brings
in
the
patience
of
the
Saints
triumphing
over
Persecutors
,
saying
,
The
Emperors
,
and
Kings
,
and
Princes
of
the
world
are
but
Cooks
to
prepare
dainties
for
me
,
in
whose
rage
appears
my
glory
;
the
magnificence
and
sublimity
of
those
who
are
mine
,
and
those
that
seem
to
dominier
in
the
world
,
do
serve
in
my
kitchin
to
prepare
food
for
me
.
And
Tertullian
speaking
of
the
patience
of
Job
,
and
The
Devil
with
his
own
hands
did
but
make
a
crown
for
Job
.
And
(
says
he
)
here
is
the
glory
,
and
magnanimity
,
and
sublimity
of
patience
,
that
it
does
glory
in
those
things
that
the
world
think
to
get
them
off
from
the
ways
of
godliness
by
.
Hereticks
,
says
Cyprian
,
do
arm
us
,
when
they
think
by
their
threatnings
to
terrifie
us
.
Do
you
think
reproaches
from
you
will
take
off
their
hearts
from
all
the
good
they
had
experience
of
Gods
ways
?
you
know
not
their
hearts
.
In
Jeremy
23.
7.
says
God
,
They
think
to
cause
my
people
to
forget
my
name
by
their
dreams
,
which
they
tell
every
man
to
his
neighbor
,
as
their
fathers
have
forgotten
my
name
for
Baal
:
because
a
company
of
base
Hypocrites
are
taken
from
the
ways
of
godliness
,
and
from
the
profession
of
truth
by
scorns
and
reproaches
,
the
men
of
the
world
think
to
get
Gods
people
to
forget
his
Name
,
but
they
are
infinitely
mistaken
:
although
you
prevail
with
hypocrites
,
do
not
think
to
prevail
in
like
maner
with
gracious
hearts
.
The
answer
of
Basil
to
Modestus
,
that
Nazianzen
in
his
former
Oration
mentions
,
is
very
remarkable
;
When
Modestus
heard
his
bold
answers
,
says
he
to
him
,
Never
any
man
answered
me
thus
,
thus
boldly
as
you
do
:
It
may
be
,
says
Basil
,
you
never
had
to
deal
with
a
Bishop
before
.
So
although
perhaps
others
who
make
shews
of
Religion
,
yet
not
well
grounded
,
will
yield
to
you
;
yet
if
you
meet
with
a
true
gracious
heart
,
you
shall
finde
another
maner
of
power
there
to
resist
whatsoever
you
can
do
.
Do
what
you
can
,
those
who
are
truly
godly
,
will
be
above
you
in
whatsoever
sufferings
they
endure
from
you
.
It
was
a
notable
speech
I
have
read
of
one
Cyrus
Theodorus
,
to
the
former
Modestus
,
concerning
Basil
:
O
Modestus
,
Basil
is
above
you
,
you
are
but
a
poor
Pismire
to
him
,
though
you
roar
as
a
Lyon
!
Luther
likewise
reports
of
Vincentius
,
that
he
laughed
[
*
](A30592-e73190-b)
*
Ridens
Occisores
suos
dixit
mortem
&
cruces
effe
Christianis
quaedam
jocularia
&
ludiera
,
&
super
prunas
incedens
gloriabatur
se
super
Rosas
ire
,
apud
Luther
.
T.
4.
315.
at
those
that
slew
him
;
saying
,
that
to
Christians
tortures
and
deaths
were
as
sports
,
and
he
gloryed
when
he
went
upon
hot
burning
coals
,
as
if
he
trod
upon
Roses
.
Ninthly
,
If
we
are
to
glory
so
much
in
the
sufferings
we
endure
for
Christ
,
then
certainly
we
are
to
glory
in
the
sufferings
that
Christ
hath
indured
for
us
:
if
there
be
riches
in
our
sufferings
for
Christ
,
what
riches
are
in
Christs
suffering
for
us
?
I
have
shewn
in
eight
particulars
the
riches
of
sufferings
for
Christ
;
I
might
in
as
many
particulars
shew
the
riches
of
Christs
sufferings
for
us
.
First
,
riches
of
the
infinite
deep
wisdom
of
God
.
Secondly
,
the
riches
of
the
infinite
love
of
God
to
mankinde
.
Thirdly
,
the
rich
patern
of
humility
.
Fourthly
,
there
is
riches
of
honor
that
is
put
upon
the
Children
of
men
,
such
a
price
is
paid
for
them
,
and
such
great
things
are
done
by
the
Lord
for
them
.
Fifthly
,
there
is
a
rich
fountain
of
mercy
,
cleansing
of
all
pollution
,
and
the
healing
of
all
souls
in
Christ
.
Sixthly
,
there
are
the
riches
of
the
springs
of
all
graces
.
Seventhly
,
there
are
the
riches
of
the
rich
treasure
of
all
consolations
.
Eighthly
,
a
rich
purchase
;
thus
our
sufferings
for
Christ
are
riches
,
and
Christs
sufferings
for
us
are
riches
.
Chrysostom
[
*
](A30592-e73350-b)
*
Haec
pul
cherima
&
gloricsissima
sunt
,
in
his
ego
summopere
glorior
nec
minus
me
hi
sui
dolores
.
sublimem
efferunt
,
quam
mille
mortui
quos
excitavit
,
Chrysost.
Hom.
86.
in
cap.
26.
Mat.
speaking
of
Christs
reproaches
,
hath
this
expression
,
These
things
which
we
suffered
,
are
most
beautiful
and
glorious
to
me
,
in
these
I
do
principally
glory
;
neither
is
my
spirit
less
raised
by
the
thousands
that
be
raised
from
the
dead
,
then
by
the
dolours
that
suffered
.
How
rich
is
a
Christian
in
regard
of
sufferings
;
as
men
use
to
look
at
their
riches
,
and
be
thinking
of
their
riches
,
so
let
us
be
viewing
and
looking
at
our
riches
,
the
riches
of
our
sufferings
;
and
Christ
makes
us
to
glory
in
our
riches
.
It
is
an
expression
of
Chrysostom
upon
the
Sermon
in
Matthew
26.
speaking
of
the
sufferings
of
Christ
,
says
he
,
They
are
glorious
things
,
he
glories
more
in
them
,
then
in
raising
thousands
from
the
dead
,
Christ
glories
in
them
;
And
that
is
observable
in
the
ninth
of
the
Acts
,
where
Christ
appears
to
Saul
,
says
he
,
Saul
,
Saul
,
why
persecutest
thou
me
?
says
Paul
,
Who
art
thou
?
I
am
Jesus
of
Nazareth
;
why
does
he
say
,
Jesus
of
Nazareth
?
does
any
good
come
out
of
Nazareth
?
he
does
not
say
,
I
am
the
second
person
of
the
Trinity
,
the
Son
of
God
,
the
King
of
the
Church
;
no
,
but
I
am
Jesus
of
Nazareth
,
that
was
a
reproach
that
was
cast
upon
Christ
,
and
Christ
glories
in
that
,
surely
we
should
glory
in
it
then
.
Lastly
,
if
there
be
so
many
riches
in
suffering
CHAP.
XXXIX
.
There
is
glorious
reward
for
the
people
of
God
.
BUt
what
was
the
ground
that
made
Moses
thus
esteem
reproaches
?
He
had
respect
unto
the
recompence
of
reward
:
From
whence
the
point
of
Doctrine
is
this
,
That
There
is
a
glorious
reward
for
the
people
of
God
,
the
respect
unto
which
is
a
great
encouragement
to
Gods
servants
,
to
go
on
in
a
way
of
suffering
and
hardship
for
him
.
It
was
this
that
helped
David
in
the
midst
of
his
sore
temptation
,
that
did
arise
from
his
affliction
in
the
way
of
God
,
Psalm
37.
24.
Thou
shalt
guide
me
mith
thy
counsel
,
and
afterward
receive
me
to
glory
:
as
if
he
should
say
,
Howsoever
it
be
with
the
men
of
the
world
,
who
enjoy
their
prosperity
according
to
their
desires
;
and
howsoever
it
be
with
me
,
that
I
am
afflicted
,
and
must
endure
hard
things
here
,
yet
this
is
that
which
upholds
me
through
all
,
Thou
shalt
afterward
receive
me
to
glory
.
This
is
that
which
upheld
the
Spirit
of
Saint
Paul
,
2
Cor.
4.
17.
where
he
brings
in
a
most
notable
and
high
expression
of
the
glory
that
is
to
come
,
for
the
upholding
his
spirit
in
his
suffering
;
For
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
This
is
that
which
Saint
Paul
propounded
unto
Timothy
,
to
uphold
his
heart
in
all
his
sufferings
,
2
Timothy
2.
12.
If
we
suffer
,
we
shall
also
reign
with
him
.
This
is
that
which
strengthned
the
Spirits
of
the
Christians
,
that
suffered
in
the
times
of
the
Maccabees
,
Heb.
10.
34.
As
those
clusters
of
Grapes
that
were
brought
from
the
land
of
Canaan
,
that
shewed
to
the
people
,
what
the
fruitfulness
of
that
land
was
,
was
an
encouragement
to
them
,
to
pass
through
all
difficulties
that
they
were
like
to
meet
withalin
the
possession
of
the
land
,
to
fight
against
the
children
of
Anak
;
so
that
which
God
hath
revealed
of
Heaven
,
is
like
those
clusters
of
grapes
,
those
little
things
that
we
have
made
known
to
us
(
in
comparison
of
the
glory
that
is
to
come
)
are
to
that
end
revealed
to
encourage
us
in
our
way
here
.
In
the
handling
of
this
point
,
there
are
these
five
things
we
shall
endeavor
to
do
:
First
,
to
shew
that
there
is
a
reward
for
the
righteous
.
Secondly
,
how
far
a
Christian
may
have
an
eye
unto
this
reward
.
Thirdly
,
shew
somewhat
what
this
reward
is
.
Fourthly
,
wherein
lies
the
power
of
the
believing
of
this
,
to
help
us
to
endure
any
hardship
.
Lastly
,
make
Application
of
all
.
That
there
is
a
reward
.
Certainly
,
there
is
a
more
blessed
condition
for
Gods
people
hereafter
,
they
have
Verily
there
is
a
reward
for
the
righteous
;
surely
it
is
so
:
notwithstanding
a
carnal
sensual
heart
doth
not
see
it
,
yet
verily
there
is
a
reward
;
though
the
ways
of
Gods
providence
do
seem
outwardly
to
work
otherwise
,
yet
surely
there
is
a
reward
:
notwithstanding
our
unbelieving
hearts
are
ready
to
question
it
,
yet
surely
there
is
a
reward
,
verily
there
is
a
reward
for
the
righteous
.
There
is
a
great
deal
of
power
in
this
one
thing
to
raise
up
our
hearts
from
the
creature
,
from
grovelling
here
below
,
to
make
us
at
least
to
look
upward
to
know
our
happiness
is
not
here
,
to
know
that
there
are
glorious
things
to
be
expected
,
and
that
appears
:
First
,
God
hath
infinite
riches
of
glory
,
infinite
treasures
of
happiness
,
there
are
infinite
great
things
in
God
,
and
God
takes
infinite
delight
to
communicate
himself
,
and
let
out
himself
unto
the
creature
:
now
if
there
be
such
infinite
riches
with
God
,
such
glorious
treasures
of
happiness
,
and
he
delights
to
communicate
himself
,
certainly
there
are
great
things
to
be
communicated
then
;
for
wherefore
is
it
that
God
hath
such
infinite
riches
in
him
,
but
that
in
due
time
he
will
make
them
known
,
and
reveal
them
,
and
communicate
them
?
it
is
but
little
that
is
revealed
and
communicated
for
the
present
;
therefore
there
are
other
things
to
be
revealed
and
communicated
from
God
.
Secondly
,
God
hath
made
mankinde
to
be
of
such
a
nature
,
as
to
have
a
kinde
of
infinite
capacity
,
whereby
it
is
made
capable
of
happiness
,
beyond
that
which
any
creature
,
besides
Angels
,
is
capable
of
:
Properly
no
creature
but
the
rational
creature
is
capable
of
happiness
at
all
,
but
besides
it
hath
a
kinde
of
infinite
capacity
,
whereby
it
is
made
capable
of
the
highest
happiness
that
belongs
to
the
capacity
of
a
Creature
:
and
certainly
God
hath
not
made
this
in
vain
,
God
does
intend
to
fill
this
capacity
.
You
will
say
,
An
infinite
capacity
of
happiness
,
how
is
that
?
Thus
;
for
there
are
two
things
in
the
rational
part
of
man
,
his
understanding
,
and
his
will
:
now
the
capacity
of
this
part
,
must
be
judged
according
to
the
objects
that
are
suitable
unto
these
two
faculties
in
mans
soul
:
For
the
understanding
,
it
is
not
any
particular
thing
that
is
the
object
of
it
,
but
truth
in
general
:
take
truth
in
the
utmost
latitude
of
it
,
in
the
universality
of
it
,
that
is
the
object
of
mans
understanding
;
and
therefore
the
understanding
is
infinite
,
because
it
is
not
satisfied
in
this
or
that
particular
,
but
truth
in
the
utmost
extent
.
And
for
the
object
of
the
will
,
it
is
good
in
the
general
,
it
is
not
this
or
that
particular
good
,
but
good
in
the
universality
of
its
nature
;
and
therefore
till
it
come
to
enjoy
God
,
that
does
eminently
contain
all
good
in
him
,
it
can
never
come
to
have
full
satisfaction
.
And
here
observe
the
difference
between
the
capacity
of
mans
nature
,
and
the
capacity
of
other
Creatures
:
as
for
other
Creatures
,
their
faculties
can
extend
no
further
then
some
particular
good
,
and
they
are
limited
within
the
narrow
bounds
of
their
own
nature
;
and
therefore
if
so
be
the
eye
have
colour
,
it
goes
no
further
;
and
if
the
ear
have
sound
,
it
goes
no
further
;
and
so
taste
,
it
goes
no
further
then
some
particular
good
;
but
the
intelligent
soul
,
the
rational
soul
goes
beyond
all
particulars
.
Now
God
having
made
mans
nature
of
such
a
capacity
for
good
and
happiness
,
certainly
God
intends
great
things
for
the
children
of
men
,
other
maner
of
things
,
then
there
are
in
this
world
;
and
if
for
any
,
surely
for
the
righteous
.
Thirdly
,
surely
there
is
a
reward
,
because
it
is
the
Fourthly
,
the
chief
of
the
deep
infinite
counsels
of
God
,
and
the
works
of
his
wisdom
,
that
have
been
Fifthly
,
the
power
of
God
hath
been
already
exercised
,
in
subserviency
to
other
attributes
of
his
,
to
Sixthly
,
certainly
there
are
glorious
and
great
things
that
nature
,
that
is
one
person
with
the
Divine
nature
.
This
is
such
a
great
work
of
God
,
as
all
other
of
the
works
of
God
are
darkned
in
the
honor
of
this
great
work
.
Seventhly
,
the
great
purchase
that
Jesus
Christ
hath
made
,
in
that
he
hath
been
content
to
leave
so
much
Eighthly
,
there
are
in
Scripture
many
glorious
promises
which
yet
are
not
fulfilled
,
abundant
rich
and
glorious
promises
,
that
have
infinite
treasures
of
good
in
them
,
there
must
be
a
time
of
fulfilling
of
them
all
,
to
the
utmost
extent
of
them
:
and
therefore
certainly
there
are
great
things
to
be
revealed
hereafter
.
Thy
word
O
Lord
is
setled
for
ever
in
Heaven
,
Psal.
119.
89.
Ninthly
,
the
great
things
that
God
hath
done
for
his
enemies
,
is
a
demonstration
that
there
is
a
glorious
Gods
people
afterward
,
in
that
God
hath
filled
their
bellies
with
his
hid
treasure
:
what
treasures
hath
God
to
fill
the
souls
of
his
own
people
with
,
when
as
he
does
fill
the
bellies
of
the
wicked
,
whom
he
does
intend
to
cast
out
as
accursed
?
Tenthly
,
it
appears
there
are
great
things
for
the
people
of
God
hereafter
,
because
of
the
great
hopes
Now
the
God
of
hope
,
fill
you
with
all
joy
and
peace
in
believing
,
that
you
may
abound
in
hope
,
through
the
power
of
the
Holy
Ghost
:
the
hope
of
Gods
people
is
that
which
is
not
onely
wrought
by
the
Holy
Ghost
,
but
by
the
power
of
the
Holy
Ghost
;
and
such
an
hope
,
as
God
is
pleased
to
stile
himself
the
God
of
this
hope
;
and
therefore
certainly
glorious
things
are
to
be
revealed
.
Another
demonstration
is
this
,
the
very
natures
and
The
last
demonstration
is
this
,
because
there
are
first
fruits
of
that
which
is
to
come
,
that
Gods
people
do
finde
for
the
present
;
those
blessed
rays
of
heavenly
consolations
,
and
those
beginnings
of
Heaven
that
they
finde
here
:
if
there
were
a
thousand
worlds
filled
with
that
glory
that
this
is
filled
with
,
they
would
not
take
it
for
one
ray
,
one
beam
,
that
is
made
known
unto
them
,
as
the
first
fruits
of
that
glory
they
shall
have
hereafter
:
now
put
all
these
together
,
and
we
may
conclude
,
Verily
there
is
a
reward
for
the
righteous
;
verily
there
is
a
glorious
condition
for
Gods
servants
;
happy
are
they
that
shall
be
made
partakers
of
these
things
,
certainly
there
are
great
things
to
come
.
Before
we
go
any
further
,
me
thinks
the
thoughts
of
these
should
raise
our
hearts
:
what
do
we
here
minding
such
poor
empty
things
?
are
these
the
things
that
God
hath
made
us
for
?
are
not
the
thoughrs
of
God
concerning
the
children
of
men
,
higher
and
more
glorious
then
these
outward
things
?
surely
there
is
something
else
,
that
God
hath
made
mans
immortal
soul
for
,
above
any
thing
that
it
hath
seen
in
the
world
:
men
do
live
for
the
present
,
as
if
there
were
no
other
condition
for
them
,
no
greater
good
,
but
onely
to
cat
and
drink
,
and
have
money
,
and
brave
cloathes
,
and
the
like
:
O
know
there
are
better
things
for
us
to
look
after
!
but
thus
we
pass
from
the
first
thing
,
that
there
are
blessed
things
for
the
children
of
men
hereafter
.
CHAP.
XL.
How
far
we
may
aym
at
the
recompence
of
reward
in
what
we
do
.
IT
is
true
,
will
some
say
,
there
are
glorious
things
prepared
for
some
of
the
children
of
men
;
but
whether
may
we
look
after
them
?
may
we
have
a
respect
to
the
reward
?
Is
not
this
a
mercenary
thing
,
and
hypocrisie
?
we
are
not
to
serve
God
for
reward
,
but
for
himself
:
and
therefore
how
is
this
that
Moses
had
a
respect
unto
the
recompence
of
reward
,
and
how
is
this
a
thing
that
should
help
us
on
in
our
way
?
First
,
this
is
granted
,
that
we
are
bound
to
serve
the
In
the
keeping
of
thy
Commandments
there
is
great
reward
,
Psalm
19.
11.
Not
onely
for
keeping
them
,
but
in
keeping
them
there
is
great
reward
,
and
the
excellency
of
our
work
would
be
sufficient
reward
for
our
work
;
though
there
were
no
reward
that
were
to
come
hereafter
,
we
are
bound
to
do
all
we
do
.
But
yet
secondly
,
notwithstanding
this
,
God
is
the
highest
aim
)
for
so
the
word
signifies
in
2
Cor.
4.
18.
While
we
look
not
at
things
which
are
seen
,
but
at
the
things
which
are
not
seen
;
the
word
signifies
,
While
we
make
things
that
our
scope
and
aym
,
so
that
God
gives
us
leave
to
have
such
respect
unto
them
,
as
to
make
them
our
aym
:
and
so
the
people
of
God
have
looked
at
the
recompence
of
reward
,
as
a
great
encouragement
to
them
in
their
way
,
Psal.
119.
112.
I
have
enclined
my
heart
to
perform
thy
statutes
alway
,
even
to
the
end
:
the
same
word
that
signifies
end
,
signifies
reward
also
,
because
reward
is
to
come
at
the
end
of
all
our
works
,
and
therefore
the
same
word
is
translated
reward
in
Psal.
19.
11.
and
so
the
word
seems
to
carry
more
,
then
to
the
end
:
as
if
David
should
say
,
I
have
enclined
my
heart
to
perform
thy
Statutes
alway
,
looking
unto
the
reward
.
In
Heb.
12.
3.
it
is
said
of
Christ
himself
,
That
for
the
joy
that
was
set
before
him
,
he
endured
the
Cross
,
and
despised
the
shame
:
Now
if
Christ
made
use
of
the
joy
that
was
set
before
him
,
and
that
was
a
help
to
him
to
endure
the
Cross
,
and
despise
the
shame
,
much
more
may
we
make
use
of
it
,
and
it
may
be
a
help
to
us
;
so
that
we
have
leave
to
look
at
it
.
Yea
thirdly
,
we
have
not
onely
leave
to
look
at
it
,
in
eying
the
reward
;
we
sin
against
God
if
we
do
it
not
:
and
the
reason
is
,
because
we
are
bound
to
make
use
of
the
word
,
in
that
way
that
God
hath
revealed
it
to
us
:
now
God
hath
revealed
the
glorious
things
of
the
recompence
of
the
reward
in
a
way
of
encouragement
;
and
therefore
we
sin
against
God
if
we
do
not
encourage
our selves
in
it
.
Some
think
,
why
should
we
look
at
the
reward
,
we
must
look
to
the
rule
,
and
see
that
our
obedience
be
accordingly
:
but
know
,
if
you
do
not
look
to
the
reward
,
you
do
not
only
hinder
your selves
of
the
good
you
might
have
,
but
do
sin
against
God
in
it
.
Here
you
deceive
your selves
,
as
Ahaz
did
deceive
himself
in
Isaiah
7.
11.
where
God
bid
him
ask
a
sign
;
he
was
modest
,
and
bashful
,
and
would
not
ask
a
sign
,
he
would
not
tempt
God
,
he
would
believe
the
Lord
without
a
sign
,
see
how
the
Lord
is
angry
:
Is
it
a
small
thing
to
weary
man
,
but
will
you
weary
God
also
?
When
as
the
Lord
in
favor
towards
you
will
vouchsafe
you
a
sign
,
and
you
refuse
it
,
as
if
you
had
no
need
,
why
will
you
weary
God
?
so
as
when
God
for
the
help
of
our
weakness
,
will
grant
us
an
argument
to
help
us
in
our
way
,
and
we
think
it
is
modesty
,
or
what
you
will
to
leave
it
,
in
this
we
sin
against
the
Lord
our
God
.
Fourthly
,
I
never
finde
that
the
Scripture
does
accuse
any
of
Hypocrisie
,
of
unsoundness
,
and
not
are
seen
,
and
to
look
at
eternal
things
that
were
not
seen
.
Fifthly
,
yet
we
ought
to
look
at
God
,
and
to
lift
up
But
yet
further
,
though
we
are
to
aym
at
God
beyond
as
spiritual
,
you
may
so
far
look
at
it
,
as
not
to
be
willing
to
part
with
it
,
for
any
glory
that
you
conceive
may
come
to
God
:
by
spiritual
good
,
I
mean
grace
.
Now
if
it
could
be
supposed
that
God
should
have
never
so
much
glory
by
my
abating
the
least
degree
in
grace
,
yet
I
am
so
bound
to
the
work
of
grace
,
as
I
must
not
abate
the
least
degree
for
the
highest
glory
that
can
come
to
God
;
yea
,
though
it
is
true
I
am
to
desire
the
glory
of
God
,
and
that
others
should
glorifie
God
:
yet
I
should
more
desire
the
furtherance
of
grace
in
my
own
soul
,
so
as
I
should
not
be
willing
to
part
with
the
least
degree
of
grace
,
though
thereby
all
the
world
should
glorifie
God
.
But
here
lies
one
objection
:
Paul
seems
to
go
he
wished
himself
accursed
,
or
anathamized
from
Christ
for
his
brethren
,
his
kinsmen
after
the
flesh
,
so
that
it
seems
St.
Paul
did
wish
the
glory
of
God
in
others
,
more
then
any
grace
in
himself
.
To
this
I
answer
,
That
separation
from
Christ
we
must
understand
rightly
;
we
are
not
to
understand
by
the
comforts
of
Christ
,
that
he
might
not
have
that
comfort
and
that
happiness
that
comes
in
by
Christ
:
If
he
had
desired
to
be
separated
from
the
grace
of
Christ
,
he
should
have
sinned
in
it
;
Gods
glory
and
our
good
are
so
annexed
together
,
that
though
we
may
suffer
much
for
the
good
of
others
,
yet
we
are
not
to
desire
to
be
in
any
sinful
condition
,
though
it
could
save
all
the
world
:
If
it
could
be
conceived
,
unless
I
sin
the
least
sin
in
thought
,
all
the
men
of
the
world
should
be
damned
,
I
should
suffer
them
all
to
be
damned
,
rather
then
to
sin
the
least
sin
.
I
remember
St.
Augustine
hath
a
tractate
about
an
officious
lye
,
to
tell
a
lye
for
no
hurt
,
but
for
good
;
says
he
,
We
are
not
to
tell
such
a
lye
,
though
it
were
to
save
all
the
world
:
Christ
had
rather
all
the
world
should
have
been
damned
,
then
that
he
should
have
committed
the
least
sin
.
In
the
next
place
,
whosoever
does
understand
what
And
yet
lastly
,
there
is
a
great
difference
between
a
gracious
heart
looking
to
the
reward
,
and
a
carnal
heart
looking
to
the
reward
:
As
First
,
the
difference
lies
here
,
a
gracious
heart
does
the
works
sake
;
a
carnal
heart
does
onely
love
the
work
for
the
rewards
sake
:
As
a
gracious
heart
loves
heaven
,
and
loves
the
glory
of
heaven
;
but
it
loves
heaven
,
and
the
glory
of
heaven
the
better
,
because
there
is
such
a
blessed
way
to
it
.
If
a
man
were
to
go
home
,
and
had
an
ill
way
,
he
would
love
his
home
;
but
if
he
have
a
fair
smooth
way
home
,
he
loves
his
home
the
better
for
the
ways
sake
;
therefore
many
men
are
at
great
cost
to
have
a
fair
going
to
their
houses
:
And
so
a
gracious
heart
loves
the
way
,
that
God
does
reveal
to
come
to
heaven
by
,
and
loves
heaven
the
better
because
of
the
way
:
A
carnal
heart
may
love
heaven
,
but
he
does
not
love
heaven
the
better
for
the
way
,
but
wishes
the
way
to
heaven
were
otherwise
;
he
looks
upon
the
way
to
heaven
as
a
necessary
burthen
to
him
:
As
a
man
that
is
going
out
a
journey
,
and
must
go
through
a
dirty
lane
,
he
goes
through
it
,
but
complaining
;
and
so
,
though
they
desire
heaven
,
yet
all
the
while
they
are
complaining
of
the
way
:
Certainly
there
is
a
great
deal
of
difference
between
the
desires
of
heaven
in
a
carnal
heart
,
and
the
desires
of
it
in
a
gracious
heart
.
Secondly
,
the
eye
that
a
gracious
heaat
hath
to
carnal
heart
can
have
.
What
kinde
of
eye
is
it
?
First
,
the
eye
that
a
gracious
heart
hath
to
the
a
clear
discerning
eye
;
he
does
not
take
the
things
of
heaven
as
guesses
,
and
imaginary
things
,
but
looks
upon
them
as
certain
substantial
realties
:
For
my
own
part
,
I
much
doubt
whether
any
man
in
the
world
be
able
to
see
the
glorious
things
in
heaven
,
as
certain
substantial
things
,
that
hath
not
the
truth
of
grace
:
The
truth
of
grace
it
is
partly
in
this
thing
,
in
having
that
principle
in
the
soul
,
that
makes
the
soul
able
to
look
at
the
things
of
heaven
as
the
onely
real
,
substantial
,
excellent
things
,
so
as
to
darken
all
the
glory
of
the
things
of
the
world
;
so
that
when
you
come
thus
far
,
whereas
before
you
heard
something
of
heaven
,
and
they
were
but
imaginary
things
;
and
now
there
is
such
a
light
set
up
in
your
souls
,
as
you
see
the
things
of
heaven
as
the
onely
real
,
substantial
,
glorious
things
;
certainly
there
is
the
work
of
grace
:
The
ground
of
it
is
that
of
Heb.
11.
1.
Faith
is
the
evidence
of
things
not
seen
,
so
that
the
work
of
faith
is
there
seen
:
Whosoever
speaks
of
the
reward
that
is
in
heaven
,
if
the
glory
of
the
world
be
not
darkned
in
their
eyes
,
it
argues
there
is
no
true
saving
faith
.
A
second
difference
is
,
a
gracious
heart
looks
upon
experimental
sweet
,
and
good
that
he
findes
in
himself
,
as
the
beginning
of
that
eternal
good
he
expects
;
whereas
others
look
upon
the
reward
as
a
thing
onely
to
come
unto
them
hereafter
:
He
reads
in
the
word
,
and
hears
Preachers
say
so
,
and
so
he
can
speak
of
them
,
but
it
is
not
from
any
experimental
sweetness
that
he
findes
of
the
beginning
of
eternal
life
wrought
in
him
:
That
place
is
very
remarkable
for
this
,
in
Heb.
10.
34.
Knowing
in
your selves
that
ye
have
in
heaven
a
better
and
enduring
substance
:
Other
men
may
know
in
others
,
in
books
,
that
there
is
a
reward
;
but
a
gracious
heart
knows
in
himself
,
by
that
experimental
sweetness
of
the
beginning
of
eternal
life
that
he
findes
in
himself
.
A
third
difference
is
,
The
eye
that
a
gracious
heart
fixed
eye
,
a
setled
constant
eye
:
Another
man
that
is
an
hypocrite
may
have
a
flash
of
lightning
,
even
from
heaven
it self
,
that
may
discover
something
unto
him
of
the
glorious
condition
of
the
people
of
God
;
as
Balaam
,
Let
me
dye
the
death
of
the
righteous
,
and
let
my
last
end
be
like
his
:
This
was
more
then
natural
,
I
may
call
it
a
supernatural
work
that
was
upon
Balaam
,
yet
not
saving
and
gracious
:
It
appeared
not
to
be
saving
,
because
it
had
not
a
saving
power
went
with
it
,
and
it
was
not
constant
;
and
so
many
hypocrites
that
are
unfound
,
when
they
have
enlargement
in
prayer
,
they
may
have
some
flashes
of
lightning
let
into
their
hearts
,
they
may
have
some
glimmerings
of
the
glorious
things
of
heaven
;
and
as
the
Holy
Ghost
speaks
in
Heb.
6.
5.
they
may
have
a
taste
of
the
powers
of
the
world
to
come
;
but
a
gracious
heart
hath
it
not
as
a
flash
of
lightning
,
but
as
a
constant
light
that
is
set
up
in
his
soul
,
and
as
that
light
which
does
transform
his
spirit
into
light
,
and
makes
him
to
be
a
childe
of
light
.
Fourthly
,
there
is
a
great
deal
of
difference
in
this
,
spiritual
thing
,
a
carnal
heart
looks
at
it
carnally
:
O
the
flashes
of
joy
to
have
a
crown
and
a
kingdom
!
but
a
spiritual
heart
looks
at
the
reward
spiritually
;
time
is
coming
when
I
shall
be
wholly
free
from
the
body
of
sin
and
death
;
time
is
coming
,
when
as
the
image
of
God
shall
be
made
perfect
in
my
soul
;
time
is
coming
,
when
I
shall
behold
the
blessed
face
of
God
,
and
live
to
the
praise
of
that
blessed
God
,
without
any
intermission
,
joyning
with
those
blessed
creatures
that
are
eternally
blessing
God
:
Now
the
heart
that
looks
at
it
thus
spiritually
,
and
looks
at
the
top
of
it
to
be
a
spiritual
good
;
such
an
one
sees
the
reward
after
another
maner
then
any
carnal
heart
doth
.
The
last
difference
is
,
the
eye
of
the
gracious
heart
is
a
believing
eye
,
such
an
eye
,
as
he
looks
upon
CHAP.
XLI
.
What
is
this
recompence
of
reward
.
NOw
the
third
thing
that
we
are
to
come
to
is
,
discerning
,
experimental
,
spiritual
,
fixed
,
believing
eye
,
unto
the
glorious
recompence
of
reward
.
First
,
take
all
the
beauty
,
excellency
,
the
sweet
and
Secondly
,
this
reward
,
certainly
it
is
that
which
is
For
since
the
beginning
of
the
world
,
men
have
not
heard
,
nor
perceived
by
the
ear
,
neither
hath
the
eye
seen
,
O
God
,
besides
thee
,
what
he
hath
prepared
for
him
that
waiteth
for
him
.
And
therefore
in
2
Thess.
1.
10.
it
is
said
,
Christ
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
believe
:
Now
the
cause
of
admiration
,
it
is
the
sight
of
something
more
then
was
known
before
,
that
was
not
thought
of
,
and
was
not
understood
;
even
then
at
the
first
coming
of
Christ
,
he
shall
appear
in
so
much
glory
,
as
he
shall
be
admired
;
as
if
the
Saints
should
say
,
We
heard
much
concerning
Christ
and
his
glory
,
but
we
never
thought
that
there
was
so
much
glory
in
Jesus
Christ
,
as
now
we
finde
;
and
therefore
we
stand
admiring
at
the
glory
of
Christ
.
Thirdly
,
all
those
consolations
,
those
admirable
Clusters
of
grapes
that
that
blessed
Land
of
Canaan
is
so
full
of
.
Fourthly
,
then
all
the
expressions
that
man
can
give
of
those
things
that
are
to
be
hereafter
,
must
It
is
but
as
a
little
drop
of
the
sea
,
and
a
little
spark
of
the
great
furnace
:
Those
good
things
of
eternal
life
are
so
many
,
that
they
exceed
number
;
so
great
,
that
they
exceed
measure
;
so
precious
,
that
they
are
above
all
estimation
.
Augustine
in
one
of
his
Epistles
hath
this
relation
,
That
the
very
same
day
wherein
Jerome
dyed
,
he
was
in
his
study
,
and
had
got
pen
,
ink
and
paper
to
write
something
of
the
glory
of
heaven
to
Jerome
,
suddenly
he
saw
a
light
breaking
into
his
study
,
and
a
sweet
swell
that
came
unto
him
,
and
this
voyce
he
thought
he
heard
,
O
Augustine
,
what
doest
thou
?
doest
think
to
put
the
sea
into
a
little
vessel
?
when
the
heavens
shall
cease
from
their
continual
motion
,
then
shalt
thou
be
able
to
understand
what
the
glory
of
heaven
is
,
and
not
before
,
except
you
come
to
feel
it
as
I
now
do
,
this
therefore
is
beyond
the
expression
of
man
.
Fifthly
,
all
the
desires
of
all
the
souls
of
Gods
straight
desires
,
as
the
Prophet
did
to
Joash
,
2
Kings
13.
18
,
19.
where
the
Prophet
bade
him
strike
upon
the
earth
,
and
he
struck
thrice
;
the
Prophet
was
angry
,
and
said
,
You
should
have
struck
five
or
six
times
,
and
so
often
shouldst
thou
have
smitten
thy
enemies
:
So
according
to
the
truth
and
spiritual
working
of
our
desires
here
,
shall
we
be
made
capable
of
glory
hereafter
;
but
now
if
we
be
straightened
in
our
hearts
,
and
we
desire
to
be
in
heaven
,
and
to
have
some
good
thing
there
,
but
our
hearts
are
not
after
great
things
,
not
enlarged
in
our
desires
,
it
will
be
in
some
measure
,
in
some
proportion
according
to
our
desires
,
and
therefore
it
is
an
evil
thing
for
Christians
to
have
their
desires
straightned
here
.
There
are
glorious
things
to
be
had
in
God
,
and
therefore
our
desires
should
be
more
enlarged
then
they
are
.
It
is
an
excellent
expression
of
Basil
,
[
*
](A30592-e76250-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basil
Coust
.
Mon.
c.
1.
It
grieves
,
it
irks
,
it
is
tedious
to
our
most
munificent
,
great
,
glorious
King
(
he
hath
one
word
that
expresses
as
much
as
all
these
)
if
we
ask
any
thing
little
of
him
;
he
would
have
us
ask
great
things
of
him
.
Again
,
they
are
beyond
all
our
hopes
:
It
is
said
of
Abraham
,
He
believed
above
hope
;
we
cannot
believe
above
hope
in
this
sense
,
that
is
above
the
great
things
that
are
hoped
for
,
and
yet
God
loves
to
have
his
people
raise
their
hopes
high
.
Yea
lastly
,
it
is
beyond
all
imagination
;
if
men
and
Angels
should
set
themselves
to
imagine
what
But
then
if
it
be
thus
,
that
all
the
world
be
but
a
dark
shadow
,
if
that
which
is
revealed
in
the
word
be
but
a
glimpse
,
if
all
the
comforts
of
the
Saints
here
be
but
the
first-fruits
,
if
all
the
expressions
of
men
come
beneath
,
if
all
our
desires
come
short
,
if
all
our
hopes
reach
not
to
it
,
if
all
be
above
the
imagination
of
men
and
Angels
,
what
is
it
then
?
what
is
that
which
is
thus
great
?
we
can
tell
you
somewhat
of
this
recompence
of
reward
negatively
,
and
somewhat
comparatively
,
but
very
little
of
it
positively
;
yet
somewhat
that
way
too
.
First
,
negatively
:
There
shall
be
no
evil
,
there
recompence
of
reward
is
.
they
shall
be
fully
,
absolutely
,
everlastingly
free
from
all
kinde
of
evil
;
in
this
world
evil
sticks
to
every
Christian
,
but
there
they
shall
be
in
an
estate
beyond
all
evil
.
When
the
Sun
is
got
to
the
heighth
,
there
is
no
shadow
;
so
when
Gods
people
come
to
the
top
of
their
blessedness
,
there
shall
be
no
shadow
of
any
evil
at
all
:
that
God
that
is
infinite
in
good
,
certainly
will
not
suffer
evil
to
be
always
in
his
people
:
Freed
from
all
evil
of
sin
,
and
that
is
the
greatest
evil
of
all
;
never
troubled
with
any
hard
heart
any
more
,
never
pestered
with
an
unbelieving
straightned
heart
any
more
,
never
dull
and
heavy
in
Gods
service
any
more
;
there
shall
never
be
any
more
blindeness
and
ignorances
,
any
unconstancy
,
any
mistake
,
any
weariness
in
Gods
service
,
delivered
wholly
from
sin
;
yea
,
delivered
not
onely
from
the
sin
that
we
have
,
but
from
the
very
savor
of
sin
,
and
from
all
the
remainders
of
sin
:
A
man
may
be
delivered
out
of
prison
,
but
he
may
smell
of
the
prison
;
men
may
be
healed
of
a
wound
,
and
yet
have
a
scar
remain
;
so
it
is
with
Gods
people
here
,
they
are
delivered
from
the
guilt
and
power
of
their
sin
,
but
they
smell
of
their
prison
garments
,
and
there
are
some
scars
upon
them
,
but
all
the
smells
and
scars
of
our
sin
shall
be
taken
from
us
;
yea
,
delivered
from
the
very
possibility
of
sin
:
To
be
in
an
estate
without
sin
,
is
a
blessed
estate
,
but
to
be
in
an
estate
wherein
there
shall
be
no
possibility
to
sin
,
that
is
a
blessed
condition
indeed
:
It
is
a
kinde
of
misery
that
a
godly
man
counts
himself
to
be
in
,
not
onely
that
he
does
sin
,
but
that
he
may
sin
,
that
he
hath
a
possibility
to
sin
;
but
to
be
free
from
that
,
that
is
a
blessed
condition
:
And
this
is
the
happiness
of
God
himself
,
that
there
is
no
possibility
that
he
should
do
any
thing
in
the
least
degree
to
sin
.
And
as
they
are
delivered
from
sin
,
so
from
sorrow
,
for
that
is
the
immediate
consequent
of
sin
:
All
tears
shall
be
wiped
from
their
eyes
.
And
as
from
moral
evil
,
so
from
natural
evil
;
from
external
and
internal
evil
,
from
all
weakness
of
parts
,
and
from
all
pains
,
and
sickness
,
and
deformities
,
from
all
labors
,
all
incumbrances
here
in
the
world
;
freed
from
the
company
,
and
madness
,
and
opposition
,
and
tyranny
,
and
injustice
of
wicked
men
;
they
shall
be
above
Satan
,
and
above
the
men
of
the
world
.
Gal.
1.
4.
It
is
said
,
that
Christ
hath
given
himself
to
deliver
us
from
this
present
evil
world
;
it
is
a
part
of
the
purchase
of
Christ
,
to
be
wholly
freed
from
all
the
evils
of
this
present
world
;
and
this
purchase
of
Christ
we
shall
have
.
Under
the
highest
regions
are
the
tempests
and
storms
,
but
above
there
are
none
;
so
in
this
world
the
Saints
meet
with
tempests
and
storms
,
but
above
are
none
.
As
the
Psalmist
says
,
In
thy
light
O
God
we
shall
see
light
:
so
in
the
light
of
God
we
shall
see
nothing
but
light
:
now
when
Gods
light
does
shine
into
us
,
it
does
discover
darkness
;
but
time
will
come
,
though
Gods
light
shall
shine
never
so
brightly
,
we
shall
see
no
darkness
,
but
altogether
light
.
We
read
concerning
Moses
and
Elias
in
Luke
9.
in
the
transfiguration
of
Christ
,
the
Text
says
,
They
did
confer
about
his
decease
that
should
be
accomplished
at
Jerusalem
:
the
Saints
of
God
shall
meet
together
,
and
Moses
,
and
Elias
,
and
the
Patriarchs
,
and
shall
confer
no
more
about
deceases
,
about
troubles
and
sufferings
that
shall
be
accomplished
;
all
those
evils
shall
be
done
away
.
We
may
say
of
evils
all
,
as
Moses
did
to
the
people
of
Israel
concerning
the
Egyptians
,
Those
your
enemies
that
now
you
see
,
you
shall
never
see
any
more
:
So
we
may
say
to
Gods
people
that
go
out
of
the
world
to
partake
of
the
recompence
of
reward
;
be
quiet
,
be
still
:
those
evils
of
sin
,
of
sorrow
that
now
you
see
,
and
feel
,
you
shall
never
see
,
never
feel
any
more
;
that
is
something
though
it
be
negatively
.
Secondly
,
comparatively
,
and
herein
are
three
of
the
Angels
.
CHAP.
XLII
.
The
differences
between
that
good
we
receive
here
from
God
,
and
that
we
shall
have
hereafter
.
FIrst
,
we
will
compare
that
we
have
here
,
with
that
we
shall
have
hereafter
:
Brethren
,
though
First
,
here
we
receive
good
from
without
:
First
Secondly
,
here
the
excellency
and
eminency
of
an
We
shall
know
as
we
are
known
,
1
Cor.
13.
12.
Upon
this
a
learned
man
hath
this
note
,
We
shall
know
as
we
are
known
;
now
God
knows
all
his
works
,
by
knowing
himself
,
by
knowing
his
own
power
,
and
will
,
and
nature
,
and
so
we
shall
know
as
we
are
known
,
because
we
shall
know
the
creatures
by
knowing
God
.
Fourthly
,
here
the
mercies
and
good
that
we
have
from
God
are
sweetned
unto
us
by
the
sense
of
our
wants
:
But
hereafter
we
shall
prize
them
,
and
have
the
sweetness
of
them
in
regard
of
their
own
fulness
:
not
from
such
a
low
relation
,
as
our
wants
and
our
necessities
;
when
God
would
have
us
prize
any
mercy
here
,
he
first
makes
us
sensible
of
the
want
of
the
mercy
,
and
so
it
comes
to
be
sweet
to
us
,
and
scarce
any
mercy
comes
to
be
sweet
,
unless
we
feel
the
want
of
it
first
,
for
else
we
would
prize
the
mercy
at
any
time
,
but
in
that
we
do
not
prize
all
mercies
always
alike
,
it
appears
the
great
commendation
of
Gods
mercy
is
from
our
wants
:
but
hereafter
the
prizings
,
and
the
relish
,
and
the
sweet
of
all
shall
be
from
the
fulness
of
the
goodness
that
we
finde
in
God
:
Gods
goodness
to
us
here
,
is
but
the
supplying
of
some
defect
,
but
hereafter
Gods
goodness
shall
be
the
glorifying
of
perfect
nature
.
Fifthly
,
here
when
we
do
enjoy
any
comfort
from
God
,
we
are
much
sensible
of
it
at
the
present
enjoyment
,
mean
fare
,
as
rich
men
in
their
delicious
fare
,
because
rich
men
are
used
to
such
delicious
things
;
but
this
is
the
excellency
of
Gods
maner
of
communication
of
himself
to
his
people
hereafter
,
they
shall
be
to
all
eternity
as
exactly
and
fully
sensible
of
the
glory
of
heaven
,
as
they
were
in
the
first
moment
they
came
into
it
.
The
sixth
difference
between
Gods
communication
Again
,
here
we
are
not
able
to
exercise
our selves
in
the
works
of
God
without
some
difficulty
:
there
is
Again
,
here
in
this
world
there
cannot
be
an
intention
in
one
faculty
,
but
it
does
hinder
the
intention
Again
,
the
good
we
receive
here
is
in
the
root
,
in
Again
,
here
we
receive
many
mercies
from
God
,
Again
,
here
we
receive
great
mercies
from
God
,
and
we
know
not
how
to
manage
them
;
Gods
mercies
Again
,
here
we
see
and
desire
many
good
things
Every
place
whereon
the
soles
of
your
feet
shall
tread
,
shall
be
yours
;
so
in
heaven
,
whatsoever
the
Saints
see
they
shall
have
:
Here
we
may
will
a
thing
,
and
will
it
lawfully
,
and
yet
it
may
be
cross
unto
Gods
secret
will
,
and
it
shall
never
come
to
pass
;
the
reason
is
,
because
the
rule
of
our
wills
is
Gods
Commandment
,
and
not
his
secret
will
;
as
David
did
will
to
build
God
a
house
,
and
God
commends
him
for
it
,
and
yet
God
did
not
will
it
:
And
a
childe
may
will
the
life
of
his
parent
,
and
yet
God
may
will
his
parent
shall
not
live
,
and
yet
he
is
not
to
be
blamed
,
because
he
wills
according
to
the
rule
;
but
hereafter
God
shall
so
far
reveal
his
will
to
us
,
and
our
wills
shall
be
so
fully
united
to
God
,
that
there
shall
not
be
the
least
crossing
between
any
thing
that
we
will
,
and
that
God
wills
.
Again
,
here
it
is
one
especial
excellency
of
the
Object
.
But
we
may
not
let
out
our
hearts
too
much
upon
the
Saints
,
to
love
them
above
God
.
Ans.
Then
we
shall
love
nothing
but
in
God
,
all
shall
be
swallowed
up
in
God
himself
,
that
we
shal
not
need
fear
the
letting
out
of
our
hearts
to
the
utmost
:
Though
I
may
love
the
creature
,
yet
I
may
let
out
my
heart
fully
upon
it
,
because
I
love
it
onely
in
God
.
Here
many
times
a
thing
is
more
prized
before
we
have
it
,
and
when
we
come
to
enjoy
it
,
we
do
not
see
so
much
excellency
upon
it
,
and
so
do
less
prize
it
;
but
though
we
may
set
a
prize
upon
Heaven
,
and
say
,
O
the
blessed
time
,
when
we
come
there
,
we
shall
infinitely
more
prize
it
and
rejoyce
in
it
then
we
can
here
.
Yet
further
,
here
we
can
enjoy
nothing
that
we
Lastly
,
that
we
have
from
God
here
,
is
mediately
And
thus
you
may
see
the
blessed
condition
of
Gods
people
,
when
they
come
to
the
recompence
of
reward
.
We
have
something
here
,
and
we
rejoyce
in
it
,
and
bless
God
for
it
;
but
those
ways
that
God
hath
to
communicate
himself
to
his
people
hereafter
,
are
glorious
ways
.
O
that
our
hearts
were
raised
to
look
after
that
communication
of
God
that
we
shall
have
hereafter
!
O
those
base
and
drossie
spirits
that
we
have
!
Because
we
receive
some
goodness
of
God
here
,
we
are
ready
to
be
quieted
here
,
and
rest
here
,
as
if
God
had
nothing
to
communicate
to
the
Children
of
men
,
but
that
we
have
here
.
See
the
vileness
of
our
hearts
,
we
are
here
ready
to
rest
upon
the
lowest
things
that
God
communicates
,
and
do
not
so
much
as
rise
in
our
hearts
to
the
highest
things
that
are
communicated
here
;
but
a
christian
heart
should
rise
higher
then
the
most
excellent
things
that
are
here
in
the
world
;
namely
,
to
the
most
blessed
things
that
are
hereafter
;
let
us
shew
our selves
that
we
are
men
of
hopes
to
enjoy
God
after
another
maner
then
here
.
Many
do
not
desire
enjoyment
of
God
;
let
them
have
the
creature
,
they
never
think
of
any
communication
of
God
so
much
as
through
the
creature
,
whereas
a
true
Christian
that
hath
grace
,
he
receives
nothing
in
the
world
,
but
he
thinks
with
himself
,
how
have
I
God
here
?
how
does
God
communicate
himself
to
me
in
meat
and
drink
,
and
cloathes
,
and
friends
,
and
the
like
?
it
is
well
if
you
go
thus
far
,
but
you
must
go
higher
;
are
there
not
choyce
mercies
?
O
yes
,
there
are
blessed
things
communicated
through
the
ordinances
,
through
prayer
,
and
the
word
,
and
sacraments
,
there
are
blessed
things
;
few
mens
hearts
look
so
high
as
to
look
to
the
communication
of
Gods
choyce
mercies
in
this
world
;
but
a
gracious
heart
rises
higher
,
&
does
as
it
were
bathe
it self
with
those
refreshments
that
are
to
come
:
through
Gods
mercy
I
have
the
creature
,
and
the
communication
of
God
through
that
;
and
I
have
the
ordinances
,
and
Gods
choyce
mercies
communicated
through
them
;
but
there
are
glorious
things
to
be
communicated
hereafter
,
and
those
my
soul
rejoyces
in
.
Now
God
does
communicate
himself
onely
in
that
way
which
is
suitable
to
our
condition
;
now
we
are
but
narrow
vessels
,
and
have
but
narrow
mouthes
,
and
are
not
capable
of
that
greatness
of
Gods
communication
;
but
time
will
come
when
as
God
will
communicate
himself
in
a
more
glorious
maner
,
and
in
that
I
bless
my self
;
and
therefore
I
will
not
regard
any
of
Gods
communication
of
himself
to
me
here
,
but
in
order
unto
that
glorious
communication
of
God
to
me
hereafter
.
And
thus
we
have
seen
something
of
the
recompence
of
reward
,
comparing
it
with
what
we
have
here
.
Now
secondly
,
we
are
to
compare
it
with
the
condition
of
Adam
in
the
estate
of
Innocency
.
As
for
the
estate
of
Adam
in
Paradise
,
it
was
a
recompence
of
the
reward
.
For
Adams
body
was
but
natural
,
and
his
Paradise
was
but
a
natural
Paradise
;
and
a
possibility
there
was
he
might
lose
his
happiness
:
and
if
he
should
have
stood
,
there
should
not
have
been
that
glorious
distinct
working
of
the
three
Persons
of
the
Trinity
about
mans
happiness
,
that
there
now
is
:
and
therein
especially
lies
the
difference
.
Thirdly
,
compare
it
with
the
Angels
,
and
you
shall
First
,
the
union
that
the
Saints
have
with
the
Deity
,
friends
of
Christ
;
They
are
said
to
have
fellowship
with
Iesus
Christ
,
1
Cor.
1.
9.
They
are
the
Brethren
of
Christ
,
They
are
Co-heirs
with
Jesus
Christ
;
There
are
no
such
expressions
of
the
Angels
.
And
yet
,
there
are
nearer
expressions
of
their
union
;
they
are
the
Spouse
of
Christ
,
the
Bride
;
the
Angels
are
but
as
the
servants
.
They
are
the
members
of
Christ
,
and
are
made
one
with
Christ
:
They
are
those
that
are
to
be
one
with
the
Father
,
as
the
Father
and
the
Son
are
one
:
Iohn
17.
21.
Christ
there
prays
,
As
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
:
he
never
prayed
so
for
the
Angels
.
Lastly
,
they
are
said
to
be
loved
of
the
Father
,
with
the
very
same
love
wherewith
he
loved
the
Son
:
now
though
God
loves
the
Angels
,
yet
it
is
not
said
that
he
loved
them
with
the
same
love
that
he
loved
his
Son
:
These
are
the
expressions
we
finde
in
Scripture
,
concerning
the
near
union
that
the
Saints
have
with
the
Deity
in
some
respects
beyond
the
Angels
;
but
of
the
union
of
the
Saints
with
the
Deity
,
we
shall
speak
of
more
when
we
come
to
speak
of
the
reward
positively
.
And
then
the
righteousness
wherewith
they
stand
righteous
before
God
,
is
greater
then
the
righteousness
of
Adam
in
Paradise
,
or
the
Angels
;
because
it
is
the
righteousness
of
the
second
Person
of
the
Trinity
;
and
that
is
of
an
higher
nature
,
and
a
more
glorious
righteousness
,
then
the
righteousness
of
any
meer
creature
.
Now
the
righteousness
of
the
Angels
,
though
it
be
perfect
in
its
kinde
,
yet
it
is
not
a
righteousness
of
such
an
high
nature
,
as
that
righteousness
which
is
the
Son
of
God
.
And
thus
of
this
recompence
of
reward
comparatively
.
CHAP.
XLIII
.
The
perfection
of
the
bodies
and
souls
of
the
Saints
in
glory
.
NOw
thirdly
,
let
us
consider
it
positively
;
now
in
this
positive
consideration
,
these
things
are
to
be
followed
:
First
,
the
perfection
of
their
natures
that
they
shall
be
raised
to
:
Secondly
,
the
glory
that
shall
be
put
upon
them
at
the
day
of
Judgement
:
Thirdly
,
the
possession
of
Heaven
:
Fourthly
,
the
having
God
to
be
their
Portion
:
Fifthly
,
their
blessed
communion
with
Jesus
Christ
:
Sixthly
,
their
communion
with
the
Saints
and
Angels
:
Lastly
,
the
eternal
Sabbath
that
they
are
to
keep
in
Heaven
.
Under
these
seven
heads
,
all
that
we
have
to
say
concerning
the
positive
reward
of
the
Saints
,
may
be
contained
;
First
,
the
perfection
that
their
natures
shall
be
raised
unto
;
and
in
that
consider
these
three
things
:
First
,
the
perfection
of
their
bodies
:
Secondly
,
the
perfection
of
their
souls
:
Thirdly
,
the
perfection
of
the
whole
man
.
First
,
the
perfection
of
the
bodies
of
the
Saints
is
no
little
matter
;
and
because
so
long
as
we
are
in
the
flesh
and
live
by
sense
,
they
are
bodily
things
that
do
affect
us
;
therefore
I
will
shew
a
little
the
perfection
of
the
bodies
of
the
Saints
:
they
shall
have
much
of
the
recompence
of
the
reward
in
their
bodies
.
In
the
general
,
their
bodies
shall
be
made
like
the
glorious
body
of
Jesus
Christ
,
Phil.
3.
21.
Certainly
the
body
of
Christ
is
very
glorious
;
in
the
transfiguration
of
Christ
,
which
was
but
a
little
glimpse
of
his
glory
,
how
glorious
was
the
body
of
Christ
?
In
Rev.
1.
Saint
John
had
a
little
glimpse
of
the
representation
of
Christ
,
and
how
glorious
is
it
set
forth
?
the
body
of
the
meanest
Saint
shall
be
like
the
glorious
body
of
Christ
:
What
is
that
?
I
will
go
no
further
then
that
I
finde
in
1
Cor.
15.
42
,
43
,
44.
and
there
are
four
things
that
set
forth
the
glory
of
the
bodies
of
the
Saints
,
when
they
come
to
attain
the
recompence
of
reward
:
First
,
it
is
raised
in
incorruption
:
Secondly
,
it
is
raised
in
glory
:
Thirdly
,
it
is
raised
in
power
:
Fourthly
,
it
is
raised
a
spiritual
body
.
First
,
every
Saint
of
God
shall
have
an
incorruptible
body
,
there
shall
be
no
more
death
:
it
shall
be
made
incorruptible
in
regard
of
that
fulness
of
the
presence
of
God
with
it
:
If
spices
,
&
enbalming
of
dead
bodies
can
keep
them
so
long
as
they
do
sometime
from
smelling
;
surely
the
glorious
presence
of
God
with
the
body
,
shall
have
infinite
more
power
to
keep
the
bodies
of
the
Saints
incorruptible
.
What
would
we
give
if
a
Physitian
were
able
to
give
us
a
potion
to
make
our
bodies
incorruptible
,
that
they
should
never
dye
?
yet
as
they
are
now
,
it
is
hardly
worth
the
desiring
to
have
them
incorruptible
;
but
when
they
shall
be
glorified
,
and
incorruptible
too
,
that
is
glorious
.
They
shall
be
incorruptible
,
not
subject
to
any
suffering
:
as
God
is
able
to
binde
up
the
active
power
of
a
creature
that
it
shall
not
be
able
to
act
,
so
he
can
binde
up
the
corruptible
power
,
that
it
shall
not
work
to
corruption
:
as
in
fire
God
can
binde
up
the
power
of
fire
,
that
it
cannot
burn
;
so
God
can
binde
up
the
power
of
any
creature
that
hath
any
corruptible
power
,
that
there
should
not
be
the
least
passion
that
tends
to
corruption
.
[
*
](A30592-e78250-b)
*
Omnis
passio
fit
per
victoriam
agentis
super
patiens
,
impossibile
est
autem
,
ut
quid
dominetur
super
patiens
,
nisi
in
quantum
debi
itatur
Dominium
formae
pro
priae
super
materiam
patientis
:
Corpus
autem
humanum
&
quicquid
in
eo
est
,
erit
perfectè
subjectum
animae
rationale
sicut
anima
per
fectè
subjecta
crit
Deo
.
&
i
deo
in
corpore
glorioso
non
poterit
esse
aliqua
mutatio
contia
dispositionē
illam
quâ
perficitur
ab
anima
;
&
hac
ratione
corpora
erunt
impassibilia
,
Thom.
in
Add.
q.
82.
Art.
1.
All
sufferings
come
from
the
prevailing
of
the
stronger
agent
over
the
patient
;
and
when
any
suffer
,
it
comes
from
some
kinde
of
inability
of
the
form
of
the
patient
,
whereby
it
begins
to
leave
the
matter
in
some
degree
:
now
the
bodies
of
the
Saints
shall
be
so
formed
with
such
an
excellent
form
,
and
so
filled
with
the
glory
of
it
,
as
that
there
can
be
no
power
external
or
internal
,
that
shall
prevail
against
this
form
to
weaken
it
.
And
besides
,
the
reason
that
is
given
why
the
Heavens
are
incorruptible
,
may
be
given
why
the
bodies
of
the
Saints
shall
be
incorruptible
:
the
Heavens
are
of
so
excellent
a
form
,
that
the
capacity
of
the
matter
is
fully
filled
up
;
and
there
may
be
truth
in
that
reason
:
so
the
bodies
of
the
Saints
being
in
their
blessed
estate
into
which
they
shall
be
raised
,
they
shal
have
such
full
satisfaction
with
the
form
wherewith
they
are
informed
,
that
there
shall
not
be
the
least
propension
to
receive
any
other
from
.
Secondly
,
it
is
raised
in
glory
,
and
that
consists
in
these
two
things
:
First
,
in
the
admirable
beauty
of
it
:
Secondly
,
in
the
wonderful
lustre
and
splendor
of
it
:
First
,
in
the
admirable
beauty
of
it
,
having
all
parts
in
proportion
and
exact
temper
,
whatsoever
can
make
one
beautiful
shall
be
in
the
bodies
of
the
Saints
;
if
we
could
extract
all
the
beauty
of
all
the
men
and
women
in
the
world
,
and
put
them
into
one
,
it
were
but
as
a
deformed
thing
in
regard
of
the
meanest
of
the
bodies
of
the
Saints
in
Heaven
;
and
much
of
the
beauty
will
be
not
onely
from
their
exact
temper
and
comeliness
that
God
shall
put
upon
them
;
but
likewise
from
the
excellency
of
their
souls
within
them
,
and
from
the
unspeakable
joy
,
and
cheerfulness
of
the
heart
;
And
then
the
splendor
and
the
lustre
of
their
bodies
,
says
They
shall
shine
as
the
stars
in
the
Firmament
:
look
what
splendor
is
in
the
stars
,
such
shall
be
in
these
clay
bodies
of
ours
,
Daniel
12.
3.
Yea
,
they
shall
be
in
greater
splendor
then
the
stars
,
they
shall
be
as
the
Sun
,
Matthew
13.
43.
He
that
hath
ears
to
hear
let
him
hear
,
and
believe
this
,
that
it
shall
be
so
,
that
the
bodies
of
the
Saints
shall
shine
more
glorious
then
the
Sun
in
its
strength
.
You
will
say
,
How
is
it
possible
that
this
should
be
?
yes
,
this
is
but
according
to
that
expression
in
Phil.
3.
21.
Who
shall
change
our
vile
bodies
,
that
it
may
be
fashioned
according
to
his
glorious
body
,
according
to
the
working
whereby
he
is
able
to
subdue
all
things
unto
himself
.
It
does
not
require
a
greater
power
to
raise
from
the
least
degree
of
glory
to
the
highest
possibility
,
as
it
is
to
make
a
thing
out
of
nothing
;
and
therefore
the
making
of
the
least
creature
out
of
nothing
,
will
argue
more
power
,
then
making
the
bodies
of
the
Saints
to
shine
brighter
then
the
Sun
in
the
Firmament
.
Now
certainly
,
God
in
the
glorifying
of
the
Saints
,
will
manifest
that
power
that
he
did
in
the
creating
of
the
world
;
and
if
it
does
not
require
so
much
power
to
raise
their
bodies
into
such
a
glorious
condition
,
as
to
create
a
creature
out
of
nothing
;
then
there
is
no
reason
why
we
should
not
believe
this
.
We
know
when
Moses
had
been
but
forty
days
on
the
Mount
with
God
,
when
he
came
down
among
the
Israelites
,
his
face
did
so
shine
,
that
they
were
not
able
to
behold
it
:
surely
the
glorified
bodies
of
the
Saints
,
being
eternally
present
with
God
,
shall
shine
far
more
gloriously
then
Moses
face
did
:
and
that
is
for
the
splendor
of
them
.
Thirdly
,
it
is
sown
in
weakness
,
and
raised
in
power
:
now
the
strength
and
power
of
them
appears
in
these
He
fainted
,
and
was
many
days
sick
,
Dan.
8.
27.
But
there
shall
be
that
power
in
the
body
,
as
it
shall
be
serviceable
to
the
soul
in
the
most
high
and
glorious
operations
that
it
shall
have
,
when
God
shall
manifest
himself
in
the
fullest
way
that
possibly
can
be
.
Secondly
,
in
that
it
it
shall
every
moment
to
all
eternity
,
without
any
intermission
,
be
exercised
in
the
Thirdly
,
there
must
be
a
great
deal
of
power
to
be
able
to
bear
the
weight
of
glory
that
shall
be
put
upon
Our
light
affliction
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
,
and
eternal
weight
of
glory
;
such
a
weight
,
as
certainly
if
the
body
were
not
by
the
power
of
God
upheld
,
it
were
impossible
it
should
bear
it
:
here
we
finde
,
when
there
is
great
joy
in
the
heart
,
the
body
is
not
able
to
bear
it
;
but
then
there
shall
be
a
power
to
bear
the
weight
of
glory
they
shall
have
.
And
the
last
,
is
that
which
I
finde
expressed
in
Luther
,
namely
,
The
bodies
of
the
Saints
shall
have
that
power
,
as
to
toss
the
greatest
mountains
in
the
world
like
a
Ball.
And
I
finde
it
in
an
expression
of
Anselem
,
It
shall
be
such
power
,
as
they
shall
be
able
to
shake
the
whole
earth
at
their
pleasure
:
and
we
cannot
think
this
incredible
upon
that
ground
that
was
named
before
:
there
is
not
so
much
difference
between
the
raising
a
thing
from
the
lowest
degree
of
power
,
to
the
highest
possibility
;
as
in
raising
a
thing
from
nothing
to
the
lowest
degree
of
power
.
Suppose
a
creature
had
but
so
much
power
now
,
as
to
stir
the
least
mote
that
is
in
the
Sun
;
to
raise
this
power
so
high
as
to
stir
the
whole
earth
,
does
not
require
so
much
power
as
to
make
a
thing
out
of
nothing
:
and
if
God
do
intend
to
manifest
his
power
in
glorifying
the
Saints
,
and
in
making
of
them
powerful
;
why
should
we
not
think
,
that
God
will
extend
that
possibility
of
power
that
is
in
the
body
to
that
heighth
?
certainly
,
glorious
shall
be
the
power
of
the
bodies
of
the
Saints
:
and
that
is
the
third
thing
.
Fourthly
,
it
is
sowen
a
natural
body
,
and
it
shall
be
raised
a
spiritual
body
;
not
that
it
shall
be
turned
into
First
,
that
it
shall
be
in
a
spiritual
condition
;
they
shall
have
no
more
need
of
meat
,
or
drink
,
or
clothes
,
They
shall
not
be
married
,
nor
given
in
marriage
,
but
they
shall
be
as
the
Angels
in
Heaven
.
Secondly
,
the
spiritualness
of
the
body
consists
Thirdly
,
the
spiritualness
of
the
body
consists
in
the
body
shall
move
up
and
down
like
a
thought
.
And
Augustine
saith
,
They
shall
move
to
any
place
they
will
,
as
soon
as
they
will
.
These
words
we
do
not
finde
in
Scripture
;
but
lay
this
for
a
ground
,
that
whatsoever
we
can
expect
for
the
excellency
of
a
body
,
it
is
that
we
speak
of
,
or
beyond
it
;
and
then
we
have
a
great
deal
of
liberty
to
invent
what
expressions
we
can
for
our
comfort
:
certainly
there
shall
be
that
happiness
of
the
body
that
shall
come
to
that
we
speak
of
,
or
to
more
.
Fourthly
,
some
make
the
spiritualness
of
the
body
to
consist
in
the
transparency
of
it
;
Aquinas
says
,
It
shall
be
so
clear
and
transparent
,
that
all
the
veins
,
and
humors
,
and
nerves
,
and
bowels
shall
be
seen
,
as
in
a
glass
.
Now
brethren
,
the
reasons
why
God
will
reward
the
Saints
in
this
part
,
are
,
First
,
because
humane
bodies
,
as
well
as
humane
souls
,
have
an
hypostatical
union
with
the
second
person
of
the
Trinity
;
and
therefore
God
rejoyces
to
raise
humane
bodies
,
as
well
as
humane
souls
unto
happiness
.
Secondly
,
Christ
suffered
so
much
in
his
body
;
therefore
God
will
glorifie
the
bodies
of
the
Saints
.
Thirdly
,
our
bodies
are
part
of
the
members
of
Christ
;
our
bodies
are
joyned
in
a
mystical
union
with
Jesus
Christ
.
Fourthly
,
our
bodies
are
the
temples
of
the
Holy
Ghost
,
and
God
will
glorifie
his
own
temples
.
Fifthly
,
our
bodies
are
in
part
sanctified
as
well
as
our
souls
,
and
therefore
shall
also
be
glorified
.
Lastly
,
our
bodies
shall
be
glorified
,
for
the
further
terror
and
when
they
cut
off
his
members
,
says
he
,
I
have
received
these
from
Heaven
,
and
now
I
do
give
them
unto
the
God
of
Heaven
,
and
I
hope
I
shall
have
them
again
:
Let
us
be
willing
to
put
our
bodies
to
pain
;
if
our
bodies
suffer
hunger
,
or
thirst
,
or
nakedness
,
or
be
tyred
,
or
suffer
Imprisonment
,
or
any
violence
be
offered
to
our
bodies
in
the
cause
of
God
,
What
great
matter
When
we
speak
of
the
happiness
of
our
souls
,
we
are
not
so
capable
of
it
;
but
when
we
speak
of
the
happiness
of
our
bodies
,
we
are
sensible
of
that
.
Now
certainly
,
there
shall
be
much
more
for
our
bodies
,
here
is
a
way
to
provide
for
your
bodies
:
Lay
up
provision
for
your
flesh
,
is
spoken
as
an
argument
of
a
carnal
heart
,
in
Rom.
13.
14.
the
Apostle
exhorts
them
,
not
to
make
provision
for
the
flesh
,
to
fulfil
the
lusts
thereof
:
but
there
is
a
way
of
laying
up
provision
for
the
flesh
that
is
lawful
,
and
that
this
day
I
exhort
you
too
.
If
you
love
your
bodies
,
be
godly
:
if
you
did
believe
these
things
were
so
,
would
not
these
make
you
love
godliness
?
if
I
should
come
unto
you
,
and
shew
you
how
you
might
get
some
good
for
your
bodies
,
then
I
should
prevail
with
you
:
give
some
credit
to
that
we
say
now
,
if
you
will
not
believe
these
things
,
I
may
say
unto
you
as
the
Prophet
said
unto
the
Noble
man
that
would
not
believe
there
could
be
great
plenty
,
says
he
,
Thou
shalt
see
the
great
plenty
with
thine
eyes
,
but
thou
shalt
not
eat
of
it
;
so
if
you
will
not
believe
the
great
things
that
the
Ministers
of
God
speak
of
in
his
name
to
you
,
your
eyes
shall
one
day
see
those
despicable
,
contemptible
bodies
of
the
Saints
in
this
glory
,
though
you
shall
not
be
partakers
of
any
of
it
.
Now
for
the
perfection
of
the
soul
:
As
the
soul
is
of
a
far
larger
extent
then
the
body
,
so
it
is
more
What
splendor
shall
the
soul
have
Bernard
)
when
the
body
shall
shine
gloriously
as
the
Sun
?
All
that
we
can
say
for
the
soul
for
the
present
,
because
we
understand
so
little
of
the
soul
,
is
,
That
the
soul
shall
not
depend
upon
the
body
,
as
it
does
now
for
its
operation
.
And
the
soul
shall
no
way
be
hindred
by
the
body
,
as
now
it
is
hindred
here
.
And
all
the
faculties
of
the
soul
shall
be
extended
to
the
utmost
:
Now
if
an
infinite
power
can
extend
the
least
degree
of
power
to
such
an
heighth
in
the
members
of
the
body
;
much
more
can
an
infinite
power
extend
the
faculties
of
an
immortal
soul
,
that
is
capable
of
a
great
deal
more
power
then
the
body
is
.
Besides
,
as
the
faculties
are
extended
,
so
all
the
graces
of
Gods
Spirit
,
that
the
Saints
of
God
have
here
,
shall
be
extended
to
the
heighth
,
and
they
are
capable
of
a
higher
extention
then
any
thing
that
is
natural
;
for
the
more
spiritual
a
thing
is
,
the
more
capable
it
is
of
extention
.
As
the
plant
is
more
capable
to
be
drawn
out
to
an
higher
excellency
then
a
stone
,
and
the
sensitive
creature
to
an
higher
excellency
then
the
plant
;
and
the
rational
creature
to
an
higher
excellency
then
the
sensitive
,
and
grace
,
which
is
supernatural
,
can
be
extended
to
an
higher
excellency
then
the
natural
:
Besides
,
what
increated
excellency
we
might
imagine
could
possibly
be
put
upon
it
shall
be
;
who
could
have
thought
that
the
humane
nature
should
have
had
an
hypostatical
union
with
the
body
of
Christ
?
and
as
God
hath
done
for
the
bodies
of
men
,
more
then
all
the
Angels
could
have
invented
:
so
there
is
to
be
communicated
to
the
soul
more
then
can
be
invented
.
Thirdly
,
the
perfection
of
body
and
soul
,
does
consist
in
the
majesty
of
the
person
being
united
together
:
you
know
when
Christ
was
here
in
the
flesh
,
in
the
estate
of
his
humility
,
when
he
did
let
out
but
one
beam
of
his
majesty
,
those
who
came
to
apprehend
him
were
not
able
to
stand
,
but
fell
backward
;
if
Christ
by
letting
out
some
small
beams
of
his
majesty
,
could
make
men
fall
backward
,
how
glorious
must
he
needs
be
,
when
those
full
beams
of
his
majesty
shall
be
let
out
?
the
majesty
of
the
Saints
shall
have
some
proportion
with
his
,
and
that
very
great
,
which
must
needs
follow
from
that
which
hath
been
said
.
We
read
of
Stephen
,
that
when
he
stood
before
the
Councel
arraigned
as
a
malefactor
,
it
is
said
,
They
looked
upon
his
countenance
,
and
it
was
as
the
face
of
an
Angel
:
O
what
majesty
will
appear
in
the
countenances
of
the
Saints
hereafter
!
And
as
in
Adam
in
the
estate
of
Innocency
,
there
was
such
majesty
in
his
countenance
,
that
all
the
beasts
were
afraid
of
him
,
what
will
be
the
majesty
of
God
in
his
Saints
then
,
as
they
shall
be
hereafter
?
It
is
said
of
Basil
,
when
he
was
sent
for
to
be
taken
by
his
Persecutors
,
being
in
holy
exercises
,
there
appeared
such
a
majesty
in
his
countenance
,
that
those
that
came
to
take
him
,
were
not
able
to
stand
before
him
.
There
is
a
majesty
in
the
countenance
of
Gods
people
,
when
they
walk
close
with
God
;
but
how
much
more
will
there
be
majesty
in
their
countenances
hereafter
?
So
that
you
see
Gods
people
shall
not
onely
be
glorious
within
,
as
the
Kings
daughter
is
glorious
within
;
but
CHAP.
XLIV
.
The
glory
that
shall
be
put
upon
the
Saints
at
the
Great
Day
.
SEcondly
,
the
glory
that
shall
be
put
upon
them
at
the
day
of
Judgement
.
First
,
the
glory
of
the
day
it self
shall
be
their
glory
;
for
it
shall
be
nothing
else
,
but
the
solemnity
of
the
marriage
of
the
Lamb
:
Here
there
is
a
contract
between
the
Lamb
and
his
Bride
,
but
the
solemnity
of
the
marriage
is
reserved
to
that
great
day
,
and
all
the
glory
of
the
day
shall
be
to
set
out
the
solemnity
of
it
;
and
God
himself
shall
appear
in
his
glory
to
make
the
day
glorious
.
As
the
Parents
upon
the
marriage
day
,
appear
in
as
much
glory
as
they
can
,
that
they
may
honor
the
day
;
so
God
shall
appear
in
his
glory
in
the
solemnizing
of
the
marriage
between
Christ
and
his
Spouse
:
And
as
the
Bridegroom
comes
forth
in
his
glory
,
so
Christ
will
come
in
his
glory
,
with
all
his
Angels
in
their
glory
.
As
all
the
servants
of
the
Bridegroom
put
on
their
best
array
upon
the
marriage
day
,
so
all
the
Angels
shall
appear
in
their
lustre
and
beauty
;
and
this
sets
out
the
wonderful
glory
of
the
Saints
that
shall
be
at
that
day
,
notwithstanding
all
the
glory
of
the
Father
,
and
Christ
,
and
the
Angels
that
shall
be
then
,
yet
they
shall
not
lose
their
glory
.
The
Stars
lose
their
shining
lustre
when
the
Sun
rises
,
because
their
light
is
nothing
in
comparison
of
the
great
light
;
but
the
lustre
of
the
Saints
shall
be
bright
shining
and
glorious
,
even
in
the
presence
of
the
glory
of
the
Father
,
and
of
Jesus
Christ
,
and
of
all
the
blessed
Angels
.
Great
things
will
be
done
that
day
;
there
will
be
the
Great
Supper
that
God
will
make
for
the
solemnizing
of
the
Marriage
,
and
the
great
meeting
of
the
Saints
with
Christ
:
O
what
salutations
can
you
imagine
will
there
be
between
Christ
and
his
members
!
and
being
met
,
the
sentence
of
Absolution
shall
be
pronounced
before
men
and
Angels
:
Christ
shall
honor
the
Saints
before
all
the
world
,
and
say
,
These
are
they
,
these
are
the
men
for
whom
the
eternal
counsels
of
my
Father
did
work
to
make
them
glorious
;
these
are
they
for
whom
I
came
into
the
world
,
and
shed
my
blood
,
and
laid
down
my
life
;
these
are
they
in
whom
I
am
to
be
glorified
for
ever
.
Again
,
the
glory
of
the
day
shall
be
in
setting
of
the
Saints
with
Christ
upon
thrones
,
in
judgement
,
to
judge
the
whole
world
,
the
Monarchs
and
great
ones
of
the
earth
;
and
so
to
be
honored
in
the
eyes
of
those
that
were
their
enemies
,
and
contemned
,
and
reproached
them
,
and
vilified
them
before
;
and
likewise
their
glory
shall
be
in
this
,
to
rejoyce
in
the
execution
of
the
sentence
that
is
pronounced
upon
those
that
are
condemned
.
Lastly
,
their
glory
shall
be
in
their
glorious
ascension
with
Christ
into
the
highest
heavens
,
ranked
in
their
comely
order
,
with
triumph
and
joy
,
singing
,
Stand
open
ye
gates
,
and
be
ye
open
ye
everlasting
doors
,
that
the
King
of
glory
and
all
his
redeemed
ones
may
come
in
.
Thirdly
,
the
possession
of
heaven
,
the
Kingdom
of
heaven
shall
be
theirs
,
the
heaven
of
heavens
;
great
First
,
it
is
the
third
heaven
;
there
is
the
heaven
,
that
is
the
space
between
the
visible
firmament
Secondly
,
it
is
called
our
Fathers
house
:
This
is
In
my
Fathers
house
there
are
many
Mansions
:
God
was
from
all
eternity
a
heaven
to
himself
,
before
the
world
was
;
then
he
created
the
highest
heavens
to
be
the
place
of
his
presence
,
not
that
he
is
comprehended
there
,
but
that
he
would
have
a
place
for
his
glory
more
fully
to
shine
in
.
Again
,
it
is
a
place
prepared
from
the
beginning
of
the
world
,
and
Christ
is
gone
to
prepare
it
for
us
:
If
The
light
of
that
shall
be
of
another
nature
then
Sun
,
Moon
and
Stars
to
enlighten
it
;
and
then
with
the
brightness
of
the
body
of
Christ
,
and
the
brightness
of
the
bodies
of
the
Saints
,
there
shall
be
a
glorious
lustre
.
And
for
the
large
extent
of
it
:
the
lowest
heavens
lowest
heaven
is
but
as
a
prick
to
the
starry
heaven
,
and
the
starry
heaven
is
but
as
a
prick
to
the
highest
heaven
,
and
the
Saints
shall
possess
all
that
.
You
that
have
no
possessions
here
,
know
there
is
a
possession
hereafter
,
that
is
more
then
if
you
had
all
the
Lands
in
the
world
.
Besides
,
it
is
of
an
incorruptible
nature
,
it
is
an
inheritance
Land
of
Canaan
was
but
a
Type
of
it
,
and
Paradise
was
but
a
Type
of
this
glorious
place
,
that
is
provided
for
the
Saints
of
God
.
Let
us
therefore
raise
up
our
hearts
to
consider
of
this
.
And
as
we
read
in
Gen.
13.
14
,
15.
where
God
shewed
to
Abraham
the
Land
of
Canaan
,
says
God
,
look
Northward
,
and
Southward
,
and
Eastward
,
and
Westward
;
for
all
the
land
which
thou
seest
,
to
thee
will
I
give
it
,
and
to
thy
seed
:
So
consider
the
vastness
of
the
Heavens
,
and
the
exceeding
extent
of
them
,
and
consider
this
is
the
Inheritance
of
the
Saints
.
We
know
we
have
an
abiding
,
eternal
inheritance
;
our
bodies
shall
abide
eternally
,
and
the
Heavens
themselves
are
eternal
:
this
should
quiet
our
hearts
,
when
we
finde
any
discontent
in
our
habitations
:
it
is
no
matter
in
what
Countrey
we
are
here
,
there
is
a
glorious
Countrey
we
are
going
to
;
Christ
our
elder
Brother
is
already
gone
,
and
hath
taken
possession
of
Heaven
for
us
:
as
if
so
be
there
were
some
great
inheritance
did
befal
you
here
,
and
you
cannot
go
to
possess
it
;
and
if
you
hear
one
is
there
for
you
,
who
hath
taken
quiet
possession
for
you
,
and
you
shall
be
sent
for
in
time
convenient
;
will
you
not
be
content
?
So
we
are
not
fitted
for
Heaven
,
but
Christ
is
gone
before
to
take
possession
;
and
within
a
while
we
shall
go
and
live
with
him
.
The
earth
is
too
mean
a
place
for
the
Saints
,
and
yet
the
world
is
not
worthy
of
the
Saints
of
God
in
a
mean
condition
;
then
the
world
shall
not
be
worthy
of
the
Saints
in
their
glorious
condition
;
and
therefore
there
must
be
a
place
above
the
world
.
Yet
know
,
Heaven
is
not
enough
for
the
Saints
:
the
Saints
of
God
are
of
such
spiritual
raised
spirits
,
as
that
they
cannot
be
satisfied
with
any
thing
,
but
God
himself
.
Suppose
God
should
cause
all
the
Emperors
and
Kings
of
the
world
,
to
come
and
cast
down
their
Crowns
before
the
Saints
,
and
say
,
All
these
are
yours
:
An
heart
that
is
truly
raised
,
would
say
,
This
is
not
enough
,
this
is
not
God
himself
.
Suppose
God
should
bring
all
the
splendors
of
all
the
creatures
in
heaven
and
earth
,
and
they
should
be
cast
at
the
feet
of
the
Saints
,
they
would
say
,
This
is
not
enough
,
for
this
is
not
God
.
Suppose
God
should
cause
all
the
glory
of
heaven
,
not
onely
of
Sun
,
Moon
and
Stars
,
but
of
the
highest
heaven
,
to
be
laid
before
the
Saints
,
they
would
say
,
This
is
not
enough
,
this
is
not
God
.
If
all
the
Angels
should
come
,
and
say
,
We
are
sent
to
put
all
our
glory
upon
you
,
they
would
say
,
This
is
not
enough
,
this
is
not
God
;
and
therefore
when
God
hath
given
them
heaven
,
he
must
give
them
himself
to
,
or
else
they
are
not
happy
:
And
that
is
the
fourth
thing
.
CHAP.
XLV
.
The
Saints
enjoyment
of
God
to
be
their
portion
,
their
happiness
in
having
his
presence
.
GOd
himself
will
be
the
portion
of
the
Saints
.
Augustine
says
of
the
happiness
of
the
Saints
,
If
God
gives
such
good
things
to
wicked
men
,
does
he
keep
nothing
for
the
Saints
?
Yes
,
he
keeps
heaven
it self
;
but
says
he
,
Surely
I
speak
of
too
low
a
thing
,
when
I
speak
of
heaven
,
he
will
give
himself
to
them
.
Heaven
is
beautiful
,
but
more
beautiful
is
God
himself
,
the
God
of
heaven
:
Therefore
God
must
give
himself
to
them
,
or
else
their
souls
are
not
satisfied
.
It
is
a
sweet
and
excellent
expression
that
Bernard
hath
,
Lord
,
as
whatsoever
we
give
unto
thee
,
unless
we
give
our selves
,
cannot
satisfie
thee
;
so
Lord
,
Whatsoever
thou
givest
to
us
,
unless
thou
givest
thy self
,
we
cannot
be
satisfied
.
The
Lord
said
to
Abraham
,
Fear
not
,
I
am
thy
exceeding
great
reward
;
but
says
Abraham
,
What
wilt
thou
give
me
,
seeing
I
go
childeless
.
Surely
he
had
respect
to
Christ
,
or
Guliel
.
Paris
.
exhorting
to
sobriety
,
if
we
would
understand
the
happiness
of
the
Saints
in
heaven
;
and
inweighing
against
the
pleasures
of
the
flesh
,
saith
,
Ista
enim
sunt
quae
subvertunt
,
inebriant
,
captivant
,
maculant
,
obtenebrant
,
deprimunt
&
absorbent
mentem
humanam
&
palatum
ejus
inficiunt
,
&
transvertunt
.
Tractat.
de
retributionibus
Sancto
rum
.
else
it
could
not
but
be
a
fault
,
that
Abraham
should
not
be
fully
satisfied
in
what
God
said
;
for
as
God
does
make
the
Saints
to
be
his
portion
,
so
God
is
the
portion
,
and
the
inheritance
of
the
Saints
.
The
enjoyment
of
God
is
Heaven
it self
,
and
therefore
in
Scripture
God
is
called
heaven
:
I
have
sinned
against
heaven
.
In
this
there
are
these
seven
things
:
First
,
the
presence
of
God
.
Secondly
,
the
blessed
vision
of
God
.
Thirdly
,
the
happy
union
with
God
.
Fourthly
,
the
glorious
communion
with
God
.
Fifthly
,
the
fruition
of
God
.
Sixthly
,
the
rest
that
their
souls
shal
have
in
God
.
Seventhly
,
the
enjoyment
of
themselves
in
God
.
O
beloved
!
for
preparation
to
hear
these
things
,
that
we
had
spiritual
hearts
,
says
one
,
It
is
not
for
your
carnal
,
base
,
sensual
,
voluptuous
spirits
to
hear
of
those
things
:
For
those
that
know
no
better
things
,
then
to
eat
,
and
drink
,
and
to
be
unclean
,
what
is
it
for
them
to
hear
of
such
excellent
things
?
As
for
the
pleasures
of
the
flesh
,
they
do
infect
and
defile
the
soul
,
and
make
it
unfit
for
the
hearing
of
such
things
,
we
had
need
of
spiritual
ears
to
hear
them
.
God
says
to
Abraham
in
Genes.
13.
16.
I
will
make
thy
seed
to
be
as
the
dust
of
the
earth
:
afterward
in
Gen.
15.
5.
he
says
,
He
will
make
his
seed
as
the
stars
of
heaven
:
The
seed
of
Abraham
are
of
two
sorts
.
Some
are
of
the
seed
of
Abraham
that
are
visible
members
of
a
Church
,
and
yet
have
earthly
hearts
:
but
there
are
others
of
his
seed
,
and
they
are
as
the
stars
of
Heaven
,
of
spiritual
hearts
:
now
as
we
are
of
the
seed
of
Abraham
outwardly
in
profession
,
let
us
not
be
of
that
seed
that
are
of
the
dust
of
the
earth
,
onely
fit
to
hear
of
earthly
things
;
but
let
us
shew
that
we
are
of
the
seed
of
Abraham
,
that
are
as
the
stars
of
Heaven
,
and
shall
hereafter
come
to
enjoy
the
God
of
Heaven
.
For
the
first
,
the
presence
of
God
,
that
glorious
presence
that
the
Saints
shal
have
of
God
in
Heaven
,
is
a
great
part
of
their
happiness
:
Heaven
,
it
were
not
Heaven
without
the
presence
of
God
:
The
presence
of
God
in
the
most
miserable
place
that
can
be
,
were
a
greater
happiness
then
the
absence
of
God
in
the
most
glorious
place
that
can
be
.
David
would
not
be
afraid
,
though
he
walked
in
the
valley
of
the
shadow
of
death
,
so
that
God
were
with
him
,
Psal.
23.
Luther
would
rather
be
in
Hell
with
Gods
presence
,
David
,
Psal.
51.
ver.
9.
he
cryes
to
God
to
hide
his
face
from
his
sins
,
for
Gods
face
was
then
an
angry
face
against
him
:
yet
ver.
11.
he
cryes
again
,
Cast
me
not
away
from
thy
presence
;
he
was
not
willing
to
be
out
of
Gods
presence
howsoever
,
upon
which
St.
Auguhath
this
expression
,
Whose
face
he
fears
,
even
his
face
he
invocates
.
God
made
rich
promises
to
If
thy
presence
be
not
with
us
,
bring
us
not
hence
.
And
the
Apostle
,
when
he
would
set
out
the
misery
of
those
that
are
damned
,
in
2
Thess.
1.
9.
says
the
Text
,
They
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
;
now
the
presence
of
God
must
needs
be
the
happiness
of
the
Saints
.
First
,
because
this
must
needs
draw
out
all
their
While
the
King
sitteth
at
his
table
,
my
spikenard
sendeth
forth
the
smell
thereof
:
As
it
is
with
the
Sun
,
it
draws
forth
all
the
vertue
that
there
is
in
the
plant
,
and
makes
a
sweet
savor
in
things
;
so
the
presence
of
God
must
much
more
draw
forth
the
fragrancy
of
all
the
graces
of
his
Spirit
,
in
the
souls
of
his
Saints
.
Secondly
,
the
presence
of
God
must
needs
quicken
exceeding
joy
,
Jude
24.
the
word
there
signifies
,
leaping
,
springing
,
exalting
joy
.
Thirdly
,
the
presence
of
God
in
heaven
shall
be
Fourthly
,
the
presence
of
God
must
needs
fill
their
souls
and
bodies
with
glory
,
for
it
fills
the
heaven
Further
,
the
presence
of
God
must
needs
be
very
glorious
unto
the
souls
of
the
Saints
,
in
regard
of
In
whom
we
have
boldness
and
access
;
the
word
signifies
,
A
leading
by
the
hand
:
and
in
Canticles
1.
4.
it
is
said
of
Christ
,
That
he
brings
the
Spouse
into
the
Chambers
:
He
brings
the
Church
,
the
souls
of
his
people
into
the
Presence-Chamber
,
and
that
makes
the
presence
of
God
sweet
unto
the
Church
:
but
hereafter
there
shall
be
a
more
glorious
leading
of
the
Saints
unto
God
by
Christ
,
how
much
more
shall
the
presence
of
God
be
sweet
unto
them
then
?
Sixthly
,
what
a
blessed
security
must
there
needs
Lastly
,
hence
will
follow
an
holy
boldness
:
the
Saints
of
God
shall
stand
in
the
presence
of
God
They
shall
stand
before
Kings
:
Those
that
are
now
diligent
in
making
their
calling
and
election
sure
,
in
providing
for
their
eternal
estate
,
this
is
the
blessing
of
them
,
they
shal
stand
before
the
King
of
glory
,
before
the
King
of
heaven
with
an
holy
boldness
:
And
this
is
the
first
thing
which
the
Saints
shall
have
in
having
God
to
be
their
portion
,
The
presence
of
God
.
CHAP.
XLVI
.
The
happiness
of
the
beatifical
vision
discovered
.
SEcondly
,
they
shall
have
the
Beatifical
Vision
of
God
,
we
shall
be
where
he
is
,
and
we
shall
see
his
face
.
Says
Christ
,
Father
,
I
will
,
that
those
which
thou
hast
given
me
,
be
where
I
am
,
that
is
a
blessing
;
but
in
Rev.
22.
4.
it
is
said
,
They
shall
see
his
face
,
and
that
is
more
,
They
shall
know
as
they
are
known
,
1
Cor.
13.
12.
It
is
the
promise
of
the
pure
in
heart
,
that
they
shall
see
God
:
1
Iohn
3.
2.
Behold
,
now
we
are
the
sons
of
God
,
and
it
doth
not
yet
appear
what
we
shall
be
,
but
we
know
,
that
when
he
shall
appear
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
It
is
the
happiness
of
the
Angels
that
As
for
me
,
I
will
behold
thy
face
in
righteousness
,
I
shall
be
satisfied
when
I
awake
with
thy
likeness
,
Psal.
17.
15.
and
so
we
may
have
the
help
of
divers
Scriptures
to
shew
,
that
this
is
the
happiness
of
the
Saints
.
The
glory
of
this
may
appear
in
these
particulars
:
First
,
to
see
God
as
the
first
being
of
all
,
or
the
principle
of
all
good
,
is
a
most
blessed
thing
,
to
see
Shew
us
the
Father
,
and
it
sufficeth
.
Secondly
,
they
shall
see
God
in
his
unity
;
whereas
now
we
understand
God
onely
according
to
his
Infinite
Simple
:
First
,
being
in
one
way
we
call
Power
,
in
another
way
we
call
Mercy
and
Bounty
,
in
another
way
Justice
,
and
so
we
apprehend
God
according
unto
the
several
Attributes
that
God
hath
manifested
himself
in
;
whereas
there
are
not
many
things
in
God
,
but
all
those
several
Attributes
that
we
apprehend
diversly
,
are
but
one
excellency
in
God
:
as
one
beam
of
the
Sun
shining
through
a
red
glass
,
causes
a
red
reflection
;
and
the
same
Sun
shining
through
a
blue
glass
,
causes
a
blue
reflection
;
and
so
the
same
excellency
of
God
shining
one
way
,
and
working
after
one
maner
,
we
call
by
one
name
;
and
the
same
excellency
of
God
working
another
way
,
we
call
by
another
name
,
and
yet
it
is
all
one
in
God
;
and
though
we
cannot
apprehend
it
now
,
yet
we
shall
see
God
in
his
unity
afterward
.
Thirdly
,
we
shall
see
God
in
the
Trinity
:
though
Fourthly
,
we
shall
see
God
in
his
glory
,
in
Isa.
33.
They
shall
see
the
King
in
his
beauty
,
or
in
his
glory
;
there
is
a
great
deal
of
difference
between
seeing
the
King
at
an
ordinary
time
,
and
seeing
of
him
when
he
is
in
his
Robes
,
with
his
Crown
upon
his
head
,
and
his
Scepter
in
his
hand
,
and
set
upon
his
Throne
,
with
all
his
Nobles
about
him
in
all
his
glory
:
so
God
does
manifest
himself
a
little
now
,
but
this
is
not
all
that
he
does
intend
:
and
for
to
see
God
now
as
he
does
manifest
himself
,
is
somewhat
,
but
to
see
God
in
his
greatest
glory
that
ever
he
shall
manifest
himself
in
,
that
must
be
a
great
happiness
.
Fifthly
,
to
see
God
in
his
eminency
;
that
is
,
they
Sixthly
,
they
shall
see
God
as
he
is
,
1
John
3.
2.
now
there
is
a
great
deal
in
that
to
see
God
as
he
is
;
That
is
first
not
to
see
him
onely
negatively
,
that
is
,
not
to
see
him
as
he
is
:
the
most
that
we
see
of
Secondly
,
we
see
God
much
by
relation
unto
other
Thirdly
,
you
shall
see
God
as
he
is
,
not
by
framing
Fourthly
,
we
shall
see
him
,
not
in
his
effects
in
the
creature
;
the
greatest
part
that
we
see
of
God
now
,
Fifthly
,
we
shall
see
God
as
he
is
distinguished
Sixthly
,
the
Saints
shall
see
the
counsels
of
God
,
Six
thousand
years
,
what
may
God
do
in
the
next
Six
thousand
years
,
and
so
in
the
next
,
who
now
can
tell
?
A
Workman
doth
his
meanest
works
at
first
,
and
this
world
is
but
the
beginning
of
Gods
works
,
and
for
a
creature
to
see
what
God
shall
thus
work
for
ever
,
is
an
infinite
blessed
thing
.
The
seventh
thing
,
wherein
this
blessed
vision
of
the
Saints
appears
,
is
,
that
they
shall
look
upon
all
Eighthly
,
the
blessedness
of
the
sight
of
God
consists
in
this
,
that
it
shall
be
a
transforming
sight
,
We
shall
be
like
him
:
what
is
the
ground
?
We
shall
see
him
as
he
is
.
Ninthly
,
the
sight
of
God
will
be
a
full
sight
,
a
sight
whereby
the
minde
shal
be
raised
to
that
heighth
Again
,
it
shall
be
such
a
sight
of
God
,
as
shall
be
Again
,
to
have
the
sight
of
God
so
,
as
never
to
lose
it
,
that
addes
much
to
the
happiness
of
the
Further
,
in
the
sight
of
God
you
shall
see
all
things
that
do
any
way
concern
your selves
in
ordering
of
[
*
](A30592-e81510-b)
*
Beatus
sēper
videt
in
Deo
omnes
res
&
●ctiones
ad
se
pertinentes
;
&
omnes
circumstantias
quae
possunt
voluntatem
rectam
officere
,
&
ad
malum
inclinare
,
est
enim
principium
Phylosophiae
,
non
posse
voluntatem
peccare
nisi
praecedente
aliquo
defectu
in
intellectu
practico
,
vel
speculativo
errore
,
vel
inconsideratione
.
Quia
ergo
illa
viso
excludit
omnem
defectum
,
tum
erroris
,
tum
considerationis
circa
res
agend
as
ideo
facit
voluntatem
impeccabilem
.
Suarez
.
de
Bear
.
Disp.
10.
Sect.
1.
N.
6.
error
in
the
theoretical
or
practical
work
of
the
understanding
,
or
in
some
inconsiderateness
;
but
there
cannot
be
the
least
error
in
the
minde
,
or
the
least
inconsiderateness
;
because
the
soul
shall
be
so
fully
taken
up
with
the
sight
of
God
:
what
an
infinite
delight
must
this
needs
be
?
It
was
the
desire
of
a
Philosopher
to
see
the
nature
of
the
Sun
,
though
it
were
to
be
burnt
by
it
,
he
could
be
content
;
so
if
God
should
grant
us
this
happiness
,
You
shall
come
to
see
me
,
but
the
sight
of
me
shall
destroy
you
,
this
were
a
desireable
thing
;
but
to
have
a
sight
of
God
that
is
a
perfecting
sight
,
and
such
an
excellent
and
glorious
sight
,
in
which
our
happiness
shall
consist
for
ever
,
how
glorious
must
this
needs
be
?
Lastly
,
to
see
God
in
our selves
:
It
is
an
happiness
to
see
God
in
the
Creature
,
but
much
more
to
see
God
in
our selves
:
the
chiefest
of
the
glory
of
God
,
next
to
that
which
appears
in
Jesus
Christ
,
shall
appear
in
the
Saints
,
and
the
chief
excellency
of
God
that
the
Saints
shall
see
,
shall
be
within
themselves
:
they
shall
see
more
of
the
glory
of
God
within
themselves
,
then
in
all
the
Heavens
besides
.
The
Heavens
are
glorious
now
,
the
Sun
,
Moon
,
and
Stars
are
glorious
;
but
to
see
the
highest
Heaven
,
that
were
more
glorious
.
But
the
meanest
Saint
of
God
in
Heaven
,
shall
see
more
of
God
,
and
of
his
glory
in
himself
,
then
does
appear
in
all
the
Heavens
beside
,
and
then
much
more
then
does
appear
in
all
the
World
.
We
might
make
it
out
,
there
is
more
of
the
glory
of
God
in
one
Saint
,
then
in
all
the
Heavens
and
Earth
besides
;
for
the
Heavens
and
the
Earth
are
but
Gods
foot-stool
,
not
his
image
,
but
the
Saints
of
God
are
are
his
image
,
and
this
shall
be
their
happiness
,
to
see
the
glory
of
God
in
themselves
.
A
man
may
delight
to
see
beautiful
colours
,
but
you
take
more
delight
,
if
you
can
by
looking
in
a
glass
see
your selves
beautiful
,
and
see
those
beautiful
colours
in
your
own
clothes
;
but
if
we
could
have
the
glory
of
the
Sun
,
and
the
Moon
,
and
all
the
creatures
in
heaven
shining
within
our
bodies
,
that
would
be
counted
glorious
indeed
;
but
to
see
the
divine
excellency
,
and
the
top
of
the
divine
excellency
of
the
infinite
God
shining
within
us
,
this
will
be
a
mighty
happiness
.
Base
sensual
carnal
hearts
think
there
is
no
content
but
in
satisfying
the
flesh
.
What
sweet
and
content
have
many
,
but
in
their
eating
and
drinking
?
and
their
pallate
is
pleased
,
and
in
that
their
other
senses
are
satisfied
,
and
they
think
this
is
the
excellency
of
man
:
But
take
a
schollar
,
that
hath
but
the
exercise
of
his
understanding
to
finde
out
truths
,
and
those
things
that
are
suitable
to
the
rational
part
,
and
he
sees
more
excellency
there
,
then
in
any
sensual
thing
,
and
he
can
scorn
sensual
delights
.
If
there
be
so
much
content
to
the
minde
in
viewing
the
things
here
,
what
content
will
there
be
to
the
minde
in
beholding
God
,
and
his
glory
?
There
are
two
reasons
of
content
in
seeing
things
;
In
regard
of
the
[
*
](A30592-e81570-b)
*
Visio
est
delectabilis
dupliciter
;
uno
modo
ex
parte
objecti
in
quantum
id
quod
videtur
delectabile
est
,
alio
modo
ex
parte
visionis
in
quantum
ipsum
videre
delectabile
est
:
delectamur
enim
cognosendo
,
mala
,
quam
vis
ipsamala
nos
non
delect
ent
:
quia
ergo
visio
beati
fica
est
perfectissima
,
ideò
utroque
modo
delectabilis
.
est
.
Tom.
Aquin.
object
,
or
in
regard
of
the
act
of
seeing
it self
.
Let
the
object
be
what
it
will
,
there
is
delight
in
the
act
of
seeing
and
understanding
:
For
a
man
to
understand
that
which
is
evil
,
it
gives
delight
to
the
minde
,
and
it
is
one
of
the
perfections
of
God
that
he
understands
evil
as
well
as
good
,
so
that
there
is
content
and
delight
in
the
act
of
seeing
,
though
there
be
no
delight
in
the
object
:
but
when
the
object
is
pleasing
too
,
that
addes
much
to
comfort
and
delight
,
therefore
content
in
the
sight
of
God
must
be
the
highest
content
,
because
there
is
the
highest
act
of
understanding
,
and
the
highest
object
to
see
that
can
be
.
And
thus
I
have
endeavored
to
open
unto
you
the
second
blessed
thing
that
the
Saints
shall
have
in
Gods
being
their
portion
,
they
shall
see
God
.
Blessed
are
your
eyes
,
says
Christ
,
That
you
see
those
things
that
you
see
;
and
blessed
are
your
ears
,
that
heard
those
things
you
hear
:
So
,
blessed
are
the
eyes
of
Gods
people
that
do
see
any
thing
of
God
here
,
and
hear
any
thing
of
God
here
;
but
blessed
are
the
eyes
that
shall
see
God
hereafter
.
That
which
I
labor
for
in
pressing
these
things
,
is
to
take
off
your
hearts
from
these
things
below
,
and
that
you
may
see
what
you
are
capable
of
;
and
if
your
hearts
be
mad
upon
your
sins
,
and
you
will
perish
,
you
shall
know
what
you
lose
:
me-thinks
if
men
did
know
what
they
lose
by
their
sin
,
they
would
cast
it
off
with
indignation
,
and
therefore
when
your
sin
comes
and
tempts
you
,
say
,
What
,
shall
I
lose
all
this
for
such
a
way
of
sin
?
CHAP.
XLVII
.
The
blessedness
of
Union
with
God
.
THirdly
,
they
shall
have
union
with
God
.
Sight
is
higher
then
presence
,
and
union
is
higher
That
they
may
be
one
in
us
,
as
thou
art
in
me
,
and
I
in
thee
.
For
the
opening
of
this
union
with
God
,
you
are
to
know
that
there
is
first
an
union
that
God
hath
with
all
creatures
in
general
.
Secondly
,
an
union
that
he
hath
with
the
humane
nature
of
Christ
.
Thirdly
,
the
union
that
he
hath
with
the
Saints
.
First
,
the
union
that
God
hath
with
all
creatures
in
general
,
and
that
union
is
twofold
:
An
union
Thirdly
,
there
is
an
union
of
God
with
the
Saints
,
Again
,
in
this
life
there
is
a
mystical
Union
,
and
that
is
an
union
higher
then
any
other
;
an
union
with
Christ
,
being
made
members
of
the
Son
of
God
,
and
so
they
come
to
have
union
with
the
Son
of
God
,
according
to
that
expression
,
in
1
John
1.
3.
That
which
we
have
seen
and
heard
,
declare
we
unto
you
,
that
ye
also
may
have
fellowship
with
us
;
and
truly
our
fellowship
is
with
the
Father
,
and
with
his
Son
Iesus
Christ
.
There
is
a
mystical
union
between
us
and
Christ
,
and
so
we
come
to
have
union
with
God
the
Father
also
,
and
to
be
joyned
to
the
Lord
,
we
are
one
Spirit
with
him
.
[
*
](A30592-e81810-b)
*
Impossibile
est
Deum
uniri
speciali
modo
substantiae
animae
nostrae
nullo
interveniente
domo
,
vel
effectu
ereate
,
quem
Deus
in
anim
â
efficiat
,
ratione
cujus
dicitur
specialitèr
esse
in
illà
,
essentiâ
Divinitatis
intimè
.
Est
in
essentiâ
animae
vi
immensitatis
,
now
this
presence
of
God
cannot
be
greater
or
less
,
sed
so
lum
ratione
alicujus
novi
effectus
,
Suar.
tract
.
de
beat
.
Sect
1.
Now
for
the
union
that
the
Saints
have
with
God
in
Heaven
,
there
are
many
intricate
notions
that
some
of
the
Schoolmen
have
about
this
;
as
,
that
the
soul
shall
be
turned
into
the
same
Idea
that
God
made
it
of
;
and
that
there
shall
be
an
Illapsus
of
God
into
the
soul
;
but
we
must
know
there
can
be
no
union
with
God
,
but
it
must
be
by
vertue
of
the
influence
of
some
good
from
God
;
for
speak
of
what
union
you
will
,
God
cannot
in
his
Essence
be
more
present
with
the
creature
then
he
is
here
,
but
onely
in
regard
of
some
manifestation
,
or
communication
of
himself
,
in
some
gift
or
good
thing
;
but
certainly
,
there
will
be
a
wonderful
glorious
union
between
God
and
the
soul
in
Heaven
,
and
that
upon
these
four
grounds
.
First
,
there
is
not
such
distance
between
God
and
the
soul
,
but
that
it
is
capable
of
union
with
God
.
One
would
think
how
is
it
possible
that
God
should
be
so
united
to
the
soul
,
being
there
is
such
an
infinite
distance
between
God
and
it
:
but
there
is
not
such
an
infinite
distance
between
God
and
the
soul
of
man
,
as
that
there
should
not
be
a
glorious
union
between
them
:
there
is
a
great
deal
of
likeness
between
God
and
the
soul
;
First
,
in
the
spirituality
,
[
*
](A30592-e81910-b)
*
Impossibile
est
sensum
corporeum
elevari
ad
Deum
,
prout
in
se
est
,
quia
nullo
modo
comprehenditur
Deus
sub
objecto
ejus
;
hâc
enim
ratione
non
potest
visus
elevari
ad
percipiendum
sonum
,
nec
auditus
ad
percipiendū
colorem
&
sic
de
aliis
potentiis
,
in
quo
multum
differt
intellectus
à
sensu
;
nam
intellectus
absolutè
continet
Deum
sub
objecto
suo
;
&
ideò
elevare
potest
ad
percipiendum
illum
perfectius
,
quàm
naturalitèr
posset
;
quia
tota
illa
elevatio
est
intra
latitudinem
objecti
intellectus
,
Suarez
.
de
Beat.
Disp.
6.
Sect.
3.
the
sense
have
some
particular
object
before
it
,
suitable
to
sense
,
it
looks
no
further
;
as
if
the
eye
have
colour
,
it
goes
no
further
,
nor
the
ear
goes
no
further
then
sound
,
but
the
understanding
hath
desire
to
all
truth
:
And
so
for
good
,
the
sensitive
creature
hath
no
desire
of
good
,
but
onely
that
which
does
preserve
sense
,
but
the
will
of
man
is
for
good
in
general
:
and
this
shews
how
capable
the
soul
is
to
be
raised
to
such
an
excellency
,
as
to
have
communion
with
God
:
if
we
knew
what
our
souls
were
capable
of
,
we
would
not
think
we
could
satisfie
them
with
such
things
as
bruit
beasts
are
satisfied
with
.
Secondly
,
there
may
well
be
a
glorious
union
between
God
and
and
the
souls
of
the
Saints
,
because
God
shall
see
nothing
but
himself
in
the
souls
of
the
Saints
:
now
when
God
shall
see
nothing
but
his
own
in
such
a
creature
,
this
is
a
full
ground
of
Gods
near
and
most
glorious
union
with
it
:
as
when
a
man
comes
to
see
in
another
much
of
his
own
,
his
heart
is
united
to
him
;
things
that
are
of
a
like
nature
do
unite
:
Bring
an
hot
fire-brand
to
the
fire
,
and
it
does
unite
presently
,
because
the
fire
does
finde
something
of
it self
there
;
if
there
were
some
moisture
in
the
brand
,
it
would
not
so
fully
unite
:
And
so
here
we
cannot
have
full
union
with
God
,
because
though
God
sees
somewhat
of
his
own
in
us
,
yet
there
is
a
great
deal
in
us
,
that
is
not
Gods
:
but
when
we
shall
be
wholly
free
from
sin
,
and
God
shall
see
nothing
but
his
own
in
us
,
that
must
needs
be
a
ground
of
a
most
glorious
union
.
Thirdly
,
in
Heaven
there
shall
be
nothing
in
God
,
but
shall
be
suitable
to
the
nature
of
a
glorified
Fifthly
,
if
you
consider
what
the
bond
of
connexion
CHAP.
XLVIII
.
The
blessedness
of
communion
with
God
.
NOw
we
come
to
the
fourth
thing
,
Communion
with
God
,
and
this
is
more
then
the
other
three
things
.
Union
is
the
ground
of
communion
;
communion
is
that
which
riseth
from
both
parts
being
united
,
and
the
Saints
shall
have
a
glorious
communion
with
God
and
the
Trinity
;
in
this
life
there
is
a
communion
that
the
Scripture
speaks
of
,
that
we
have
with
God
the
Father
,
and
the
Son
,
and
the
Spirit
,
1
John
1.
3.
Our
fellowship
is
with
the
Father
,
and
his
Son
Jesus
Christ
;
and
in
1
Cor.
13.
14.
The
communion
of
the
Holy
Ghost
be
with
you
,
says
the
Apostle
;
so
that
there
is
a
fellowship
with
the
Father
and
the
Son
,
and
communion
with
the
Holy
Ghost
;
but
certainly
,
it
shall
be
another
maner
of
communion
that
the
Saints
shall
have
with
God
in
the
world
to
come
.
Now
this
communion
,
it
stands
either
in
regard
of
the
work
of
God
,
upon
and
towards
the
Saints
,
or
the
work
of
the
Saints
upon
and
towards
God
;
for
communion
is
on
both
sides
,
and
that
in
these
four
things
:
First
,
in
the
delight
they
have
one
in
another
.
Secondly
,
in
wishing
all
good
to
one
another
.
Thirdly
,
in
the
communication
of
themselves
one
to
another
.
Fourthly
,
in
the
blessed
familiar
converse
that
they
have
one
with
another
.
First
,
communion
consists
in
the
delight
they
have
First
,
there
is
a
delight
:
God
here
rejoyces
in
them
,
the
Scripture
says
,
He
rejoyces
in
the
habitable
parts
of
the
earth
,
and
his
delight
is
with
the
sons
of
men
,
Prov.
8.
31.
why
does
God
delight
in
the
habitable
parts
of
the
earth
?
there
are
other
glorious
works
of
God
that
are
not
in
the
habitable
parts
of
the
world
;
but
God
delights
in
the
habitable
parts
of
the
world
,
because
there
are
rational
creatures
there
;
but
he
hath
more
delight
in
his
Church
in
this
world
,
then
in
any
other
part
of
the
habitable
parts
of
the
world
;
as
Isa.
19.
25.
Assyria
is
the
work
of
Gods
hands
,
but
Israel
is
his
inheritance
;
but
there
will
be
a
delight
far
higher
:
The
delight
that
God
hath
in
heaven
it self
,
is
in
regard
of
the
Saints
that
are
there
,
without
which
heaven
were
not
heaven
.
First
,
it
is
delight
in
their
persons
,
God
takes
infinite
delight
and
content
in
the
persons
of
the
Saints
;
Secondly
,
it
is
a
full
delight
that
God
takes
in
his
people
:
It
is
said
of
his
people
in
this
world
,
in
Zeph.
17.
3.
Thirdly
,
this
delight
shall
be
actual
;
and
that
is
necessary
to
communion
;
for
though
there
be
delight
,
the
Father
of
the
Lord
Jesus
Christ
,
and
because
they
see
their
likeness
in
God
;
what
ever
excellency
they
have
in
themselves
,
they
see
it
to
be
infinitely
in
God
;
and
as
God
delights
in
them
,
because
of
his
works
he
sees
in
them
,
so
the
Saints
shall
see
all
the
good
that
ever
they
have
done
,
does
redound
to
the
glory
of
God
;
howsoever
,
the
works
of
Gods
people
for
the
present
seem
to
be
mean
,
yet
it
shall
appear
,
all
the
gracious
works
of
the
people
of
God
shall
be
the
most
glorious
things
in
the
world
:
For
God
shall
own
them
for
the
setting
out
of
his
glory
,
as
the
greatest
things
in
the
world
;
and
this
should
be
an
infinite
encouragement
to
us
,
to
be
abundant
in
good
works
,
because
God
will
glorifie
our
good
works
:
and
as
the
fulness
of
the
delight
of
God
in
the
Saints
is
,
because
God
attains
his
end
in
them
,
how
full
must
the
delight
of
the
Saints
in
God
be
,
because
the
Saints
do
attain
their
end
in
God
,
the
end
of
all
their
thoughts
,
and
ways
,
and
performances
?
and
they
shall
have
no
other
object
to
let
out
their
delight
to
,
but
onely
God
:
here
,
though
we
have
some
grace
,
yet
the
stream
is
divided
,
we
let
out
so
much
to
one
creature
,
and
so
much
to
another
;
the
children
so
much
to
the
Parents
,
and
the
Parents
so
much
to
the
children
;
and
husband
so
much
to
the
wife
,
and
the
wife
so
much
to
the
husband
,
and
so
much
to
our
friends
,
that
the
stream
we
let
out
to
God
is
but
little
:
but
when
all
the
delight
that
we
let
out
to
the
creatures
,
shall
be
taken
away
,
and
God
shall
be
the
onely
object
of
our
delight
,
then
our
delight
must
be
full
.
And
as
this
delight
is
mutual
,
so
it
shall
be
continual
:
for
being
withdrawn
from
all
other
objects
,
Secondly
,
in
communion
there
is
a
mutual
wishing
Thirdly
,
in
communion
,
there
is
the
communication
of
what
one
have
unto
another
;
where
there
is
Secondly
,
the
fulness
of
Gods
communication
:
There
is
more
glory
in
the
life
of
a
flie
,
then
in
the
Sun
in
the
Firmament
:
Now
if
the
Sun
have
such
power
to
produce
life
from
a
piece
of
dirt
,
what
power
shall
the
influence
of
an
infinite
God
have
upon
a
glorified
soul
?
No
marvel
though
the
Scripture
says
.
That
eye
hath
not
seen
,
neither
ear
hath
heard
,
neither
hath
it
entred
into
the
heart
of
man
,
to
conceive
what
God
hath
prepared
for
them
that
love
him
.
Thirdly
,
it
is
free
,
as
free
as
the
Sun
lets
out
its
Fourthly
,
it
is
everlasting
;
the
letting
out
of
himself
Fourthly
,
in
communion
with
God
,
there
is
a
familiar
First
,
God
manifesting
himself
in
a
suitable
way
to
the
conditions
of
his
people
,
so
as
it
were
condescending
The
friend
of
God
,
and
the
Disciples
were
called
friends
,
but
hereafter
the
friendship
shall
be
much
more
full
and
sweet
;
Job
shall
have
his
desire
,
O
that
the
terror
of
God
may
not
fall
upon
me
:
Here
when
God
spake
by
himself
,
many
of
the
dearest
of
his
Saints
have
been
afraid
;
but
when
we
come
to
be
made
partakers
of
this
blessed
Recompence
of
reward
,
all
such
fear
shall
be
done
away
.
Again
,
another
thing
in
familiar
converse
,
is
the
The
Prophet
that
is
in
Israel
,
does
reveal
whatsoever
thou
doest
in
thy
bed-chamber
,
because
in
them
Kings
reveal
their
secrets
:
The
mysteries
of
the
Kingdom
are
revealed
to
the
Saints
here
,
much
more
in
heaven
,
there
are
many
secret
things
that
God
hath
to
tell
his
people
,
when
they
come
to
have
familiarity
with
him
.
When
a
man
comes
to
a
woman
a
stranger
,
he
does
not
tell
her
his
secrets
;
but
when
she
is
marryed
to
him
,
then
he
tells
her
his
secrets
;
so
in
heaven
,
God
will
reveal
his
secrets
,
and
they
shall
not
onely
see
his
face
,
but
they
shall
see
Gods
heart
.
And
they
shall
open
their
hearts
to
God
,
for
they
shall
have
nothing
in
their
hearts
that
they
shall
be
ashamed
of
.
As
the
Sun-flower
,
when
the
Sun
shines
,
the
flower
is
open
,
but
when
the
Sun
is
down
,
it
shuts
:
So
here
when
Gods
face
shines
,
their
hearts
are
open
to
God
,
but
often
they
lose
the
shine
of
Gods
face
,
but
in
Heaven
Gods
shine
shall
be
always
upon
them
,
and
their
hearts
shall
always
be
open
to
God
.
Again
,
in
converse
there
is
discoursing
one
with
another
,
I
will
dwell
in
them
,
and
walk
in
them
:
walks
of
friends
are
for
discourse
,
in
Canticles
7.
5.
The
King
is
held
in
the
Galleries
:
Galleries
are
made
for
converse
,
and
walking
;
so
the
Church
is
compared
to
the
Galleries
in
which
Christ
is
held
:
There
is
converse
with
God
here
,
but
much
more
in
Heaven
.
And
then
in
familiarity
there
is
abundance
of
delight
,
not
onely
in
one
another
,
but
in
receiving
Awake
,
O
Sword
,
against
my
Shepherd
,
and
against
the
man
that
is
my
fellow
;
it
is
the
voice
of
God
concerning
Christ
:
now
because
there
is
this
familiarity
between
Christ
and
his
Father
;
this
is
the
ground
why
the
Father
hath
such
a
sweet
familiar
converse
with
the
Saints
.
And
from
all
this
communion
that
is
between
the
Saints
of
God
,
and
God
himself
;
hence
it
is
that
the
Saints
are
carried
to
God
,
as
the
universal
latitude
of
good
;
it
is
as
natural
for
the
will
to
will
good
in
general
,
as
it
is
for
the
fire
to
burn
,
or
for
the
Sun
to
shine
;
but
here
is
the
mistake
,
some
mistake
good
,
they
will
good
in
general
,
but
they
look
for
good
in
this
creature
and
that
creature
,
or
in
this
lust
or
that
lust
:
but
here
is
the
happiness
of
the
Saints
;
as
it
is
natural
for
their
wills
to
will
good
,
so
it
shall
be
as
natural
for
their
wills
to
will
God
as
an
universal
good
!
this
is
the
blessed
communion
that
the
Saints
shall
have
with
God
,
and
this
is
the
accomplishment
and
issue
of
all
the
communion
we
have
with
God
here
.
CHAP.
XLIX
.
The
happiness
of
the
Saints
in
their
fruition
of
God
,
and
their
perfect
rest
in
him
.
THe
fifth
thing
in
the
Saints
having
God
to
be
their
portion
,
is
fruition
of
God
,
enjoyment
The
first
is
,
The
reflect
act
of
the
soul
,
whereby
it
comes
to
know
what
it
hath
;
it
hath
a
God
,
and
it
Secondly
,
there
is
in
fruition
the
having
use
of
all
The
third
thing
in
fruition
,
is
to
have
the
sweet
and
comfort
of
all
that
we
do
use
,
or
else
we
do
not
enjoy
Fourthly
,
it
is
such
an
enjoyment
,
as
the
having
of
it
does
perfect
that
which
does
enjoy
it
,
and
by
6.
The
sixth
particular
,
in
having
God
to
be
their
My
heart
panteth
;
the
word
in
the
Original
signifies
,
such
a
kinde
of
motion
,
running
up
and
down
,
as
Merchants
run
up
and
down
,
from
one
Countrey
to
another
;
and
it
is
observable
,
there
is
the
two
last
radical
letters
double
;
and
that
is
to
The
wicked
walk
on
every
side
;
the
wicked
move
up
and
down
in
a
circle
,
but
never
unto
the
center
,
onely
keep
their
round
from
one
creature
to
another
,
but
never
have
any
direct
motion
unto
God
,
to
come
to
him
as
their
center
,
and
so
to
finde
true
rest
in
him
:
Return
,
O
my
soul
,
unto
thy
rest
,
Psal.
116.
7.
The
word
translated
Rest
,
is
in
the
plural
number
,
Return
,
O
my
soul
,
unto
thy
rests
:
God
is
the
rest
of
the
souls
of
the
Saints
.
Rest
and
glory
seldom
meets
in
this
world
;
they
who
are
in
glory
have
not
the
quietest
life
,
and
they
who
have
most
rest
,
are
furthest
off
from
being
glorious
:
Issachars
condition
likes
some
,
Gen.
49.
14.
Rest
was
good
to
him
,
though
under
burthens
;
and
if
a
man
will
have
a
name
amongst
the
great
ones
of
the
earth
,
farewel
rest
;
but
in
heaven
rest
and
glory
do
both
happily
and
perfectly
meet
together
.
The
Rabbies
have
a
note
from
the
name
Jehovah
,
that
all
the
letters
of
that
name
are
quiescentes
,
and
they
say
,
There
is
a
mystery
in
it
,
to
shew
that
all
our
rest
is
in
God
.
Some
creatures
God
hath
made
so
,
as
there
is
no
other
good
they
are
capable
of
,
but
to
continue
in
their
beings
;
and
therefore
they
onely
seek
for
their
place
,
and
no
more
,
and
there
they
rest
;
as
the
Fire
,
and
Ayr
,
and
the
Earth
,
these
creatures
have
no
other
good
,
but
to
continue
in
their
beings
:
and
you
shall
observe
,
if
they
be
out
of
their
places
,
with
what
violence
will
they
move
to
their
proper
place
:
As
if
there
be
fire
or
ayr
got
into
the
earth
,
it
causeth
earthquakes
,
it
moves
there
with
that
violence
,
that
it
shakes
the
whole
earth
,
that
it
may
come
to
its
proper
place
,
because
it
hath
no
other
good
but
that
.
Then
I
would
reason
thus
;
If
those
creatures
that
have
no
other
good
,
but
onely
to
be
in
their
proper
place
,
if
they
be
out
,
to
get
that
good
shall
move
with
such
violence
;
then
considering
what
a
good
mans
soul
is
capable
of
,
if
he
have
not
obtained
that
good
,
with
what
violence
should
he
move
?
how
should
the
kingdom
of
heaven
suffer
violence
?
how
should
we
work
toward
God
,
who
is
our
proper
place
and
center
,
in
whom
is
so
much
good
?
But
there
are
other
creatures
that
have
an
higher
good
then
being
in
their
place
;
as
the
plants
have
a
Vegetative
place
,
and
therefore
they
grow
to
it
,
and
if
they
have
attained
that
there
,
they
rest
;
then
the
sensitive
creature
hath
an
higher
good
,
and
that
moves
till
it
hath
got
its
end
;
namely
,
to
all
things
that
are
agreeable
to
sense
,
and
they
go
no
further
.
The
rational
creature
looks
to
that
which
is
suitable
to
reason
.
And
where
there
is
grace
,
grace
looks
to
attain
that
which
is
the
proper
perfection
of
the
life
The
seventh
and
last
thing
in
having
God
to
be
their
portion
,
is
the
enjoyment
of
themselves
in
God
:
Your
life
is
hid
with
Christ
in
God
:
the
life
of
Saints
here
is
an
hidden
life
,
and
it
is
hidden
in
God
,
but
then
it
shall
be
a
revealed
life
,
and
revealed
in
God
,
and
enjoyed
in
God
.
Hence
is
that
Phrase
,
Enter
into
your
masters
joy
;
that
enters
not
into
you
,
but
you
must
enter
into
it
:
it
is
your
masters
joy
,
not
onely
that
joy
that
your
master
gives
,
but
the
same
joy
your
master
hath
,
that
you
shall
enter
into
and
live
in
.
It
is
said
of
Saint
John
,
in
Rev.
1.
that
he
was
on
the
Lords
day
in
the
Spirit
;
it
is
not
said
that
the
Spirit
was
in
him
,
but
it
is
said
,
he
was
in
the
Spirit
;
that
was
as
a
beginning
of
the
glorious
condition
of
the
Saints
of
God
,
that
they
shall
be
in
the
Spirit
of
God
,
not
onely
God
in
them
,
but
they
in
God
,
as
a
drop
of
water
in
the
Sea
,
swallowed
up
in
it
.
Put
a
drop
of
wine
into
the
Sea
,
it
is
changed
into
the
nature
of
the
Sea
;
and
so
though
we
cannot
be
changed
into
the
Divine
Nature
,
yet
we
shall
be
swallowed
up
in
God
,
so
as
we
shal
not
any
further
minde
our selves
,
our
own
good
as
a
created
thing
,
nor
our selves
as
creatures
,
but
altogether
God
:
our
mindes
shall
be
so
wholly
upon
God
,
as
if
they
were
wholly
emptyed
of
any
created
good
,
and
had
nothing
to
do
but
with
an
increated
good
;
it
shall
not
will
any
thing
to
it self
,
nor
to
any
other
creature
,
but
all
to
God
,
and
so
wholly
taken
upon
with
God
,
and
upon
that
ground
,
because
they
have
that
likeness
unto
God
,
and
partake
of
the
Divine
Nature
:
Here
we
do
good
to
others
,
because
of
their
likeness
to
our selves
;
But
the
Saints
shall
will
all
good
to
God
,
not
because
God
is
like
them
,
but
because
they
are
like
to
God
,
so
that
they
shall
love
themselves
for
God
.
There
are
three
degrees
of
love
to
God
,
loving
for
God
:
the
one
is
but
a
natural
love
,
the
second
is
a
gracious
love
,
the
third
is
a
love
of
the
glorified
Saints
:
First
,
to
love
God
for
our selves
,
so
an
hypocrite
may
love
God
,
because
he
hath
gifts
and
many
blessings
from
God
,
this
is
but
a
natural
love
.
But
grace
goes
further
then
nature
,
that
is
to
love
God
for
himself
;
though
we
should
never
have
any
thing
,
yet
if
we
be
gracious
,
we
love
God
for
himself
:
but
the
glorified
Saints
go
further
then
grace
,
and
that
is
to
love
themselves
for
God
,
whereas
heretofore
we
did
onely
love
God
for
our selves
,
or
for
himself
,
now
we
come
to
love
our selves
for
God
:
and
in
this
kinde
of
love
of
God
,
and
enjoyment
of
our selves
in
him
,
the
soul
shall
be
ravished
with
God
,
and
be
in
a
kinde
of
extasie
eternally
.
Now
there
is
a
twofold
extasie
,
one
that
is
through
the
weakness
of
the
inferior
faculties
of
the
soul
;
when
the
minde
of
a
man
is
taken
up
about
an
high
object
seriously
,
the
other
faculties
being
weak
they
fail
,
and
so
men
come
to
be
in
a
trance
and
extasie
;
many
have
had
great
joy
,
that
they
have
even
dyed
How
can
this
be
?
as
when
Christ
was
speaking
of
the
new
birth
,
says
Nicodemus
,
How
can
this
be
?
let
but
faith
get
as
far
above
reason
,
as
reason
hath
got
above
sense
,
and
we
may
easily
see
how
they
can
be
by
sense
.
If
a
man
look
up
to
the
Firmament
,
and
see
the
Sun
shine
,
he
would
think
it
were
little
bigger
then
a
Bushel
,
or
the
like
,
now
reason
will
tell
men
otherwise
;
reason
that
tells
men
that
this
creature
,
that
appears
to
be
but
in
this
bigness
,
it
is
many
hundred
times
bigger
then
the
Earth
;
now
if
reason
can
rectifie
sense
so
far
,
Why
should
not
faith
go
beyond
reason
as
far
?
Now
reason
will
tell
us
of
much
happiness
that
may
be
had
:
We
may
conceive
by
reason
,
by
understanding
,
that
the
rational
creature
is
capable
of
abundance
of
glory
:
but
when
you
hear
things
delivered
by
the
word
,
which
are
more
then
reason
can
conceive
,
let
us
get
faith
to
rectifie
reason
,
and
we
shall
not
call
those
truths
into
question
,
and
yet
know
that
our
glory
will
be
beyond
our
faith
,
as
our
faith
is
beyond
our
reason
.
Here
you
may
see
that
most
people
in
the
world
CHAP.
L.
The
Saints
happiness
in
Communion
with
Christ
.
NOw
the
fifth
particular
in
the
reward
of
the
Saints
,
is
the
communion
that
they
shall
have
To
see
Christ
in
the
flesh
:
It
would
be
a
great
delight
to
you
to
see
Christ
in
the
flesh
.
Many
make
much
of
the
Picture
of
Christ
,
and
if
they
had
it
right
,
they
would
make
more
of
it
;
but
if
Christ
should
come
to
any
of
your
houses
,
as
he
did
when
he
lived
upon
the
Earth
,
in
his
mean
condition
,
would
it
not
greatly
delight
you
?
but
when
we
come
to
enjoy
communion
with
Christ
in
Heaven
,
it
will
be
another
maner
of
communion
,
then
that
upon
Earth
:
We
accounted
the
Apostles
blessed
men
,
that
lived
with
Christ
upon
the
Earth
;
what
a
blessed
condition
will
it
be
,
to
live
with
Christ
in
Heaven
?
If
there
were
such
vertue
in
Christ
upon
Earth
,
that
there
came
such
vertue
from
the
hem
of
his
garment
,
what
glory
will
there
be
in
Christ
,
in
his
full
glory
?
If
Christ
were
so
glorious
when
he
was
in
his
transfiguration
,
how
glorious
is
he
,
being
glorified
before
men
and
Angels
eternally
in
Heaven
,
With
the
glory
that
he
had
with
his
Father
,
before
the
beginning
of
the
World
!
If
there
was
so
much
vertue
in
the
Apostles
of
Christ
,
in
regard
of
the
reference
they
had
to
Christ
,
as
from
the
shadow
of
Peter
,
and
the
Napkins
that
were
taken
from
Pauls
body
,
there
was
such
power
as
to
heal
diseases
,
what
vertue
must
needs
come
from
Christ
,
when
we
shall
come
to
enjoy
him
,
when
we
come
to
see
Christ
that
was
the
author
of
all
our
good
?
We
read
of
the
poor
Cripple
,
when
he
was
healed
by
the
two
Disciples
,
he
ran
and
catched
hold
on
them
,
and
was
loth
to
go
from
them
,
who
had
been
the
instruments
of
so
great
good
to
him
;
but
for
the
Saints
to
come
and
be
with
Christ
,
who
hath
been
the
instrument
of
so
great
good
to
them
,
as
Christ
hath
been
,
what
an
infinite
happiness
will
this
be
?
we
read
of
many
that
would
go
long
journeys
,
to
see
those
men
that
had
any
excellency
in
them
;
as
some
would
go
from
the
utmost
parts
of
Greece
to
Rome
,
to
see
Livie
,
Themistocles
:
to
see
Christ
then
,
in
whom
is
so
much
excellency
,
will
be
glorious
.
And
then
to
have
communion
with
him
:
it
is
he
in
whom
God
the
Father
takes
full
satisfaction
;
surely
he
must
be
the
full
satisfaction
of
the
Saints
:
this
is
that
which
Christ
prays
for
;
First
,
he
prays
for
his
own
glory
,
and
then
he
prays
for
the
Disciples
,
and
all
Believers
,
That
they
might
be
with
him
to
see
his
glory
.
O
to
see
the
Lord
Jesus
glorified
as
he
shall
be
glorified
,
must
be
a
glorious
thing
!
As
to
see
his
glory
in
regard
of
the
lustre
of
his
Divinity
,
through
his
humanity
;
when
Christ
pleased
to
let
out
any
lustre
of
his
Divinity
,
through
his
humanity
here
,
men
were
not
able
to
bear
it
;
as
those
that
came
to
apprehend
him
,
when
he
said
,
I
am
he
,
they
fell
down
backward
:
now
in
Heaven
the
lustre
of
Christs
Divinity
,
shall
shine
mightily
through
his
humanity
;
so
in
him
our
bodily
eyes
shall
come
to
see
God
as
much
as
it
is
possible
for
any
creature
to
see
him
;
because
God
shall
be
let
out
through
the
humanity
of
Christ
,
as
much
as
it
is
possible
for
the
Divinity
to
appear
in
any
corporeal
substance
,
or
in
any
creature
:
We
shall
see
him
with
these
our
eyes
,
as
Iob
says
.
We
shall
see
how
the
power
of
an
infinite
God
can
convey
the
lustre
of
a
Deity
into
a
creature
.
Certainly
,
Angels
and
men
will
be
continually
viewing
of
Christ
,
he
shall
come
to
be
admired
of
the
Saints
,
he
shall
be
admired
at
the
day
of
Judgement
in
the
Saints
,
but
in
Heaven
they
shall
see
such
excellency
in
Christ
,
God
and
Man
,
as
they
shall
be
admiring
at
him
to
all
eternity
,
as
much
as
they
did
at
the
first
moment
;
here
if
we
see
any
thing
that
is
excellent
,
we
admire
at
first
,
but
after
a
while
we
do
not
so
:
but
there
will
be
so
much
excellency
in
Christ
,
as
we
shall
so
admire
at
it
,
to
all
eternity
,
as
we
did
at
the
first
moment
;
for
there
shall
be
no
abatement
of
our
being
taken
with
the
glory
of
the
sight
of
Christ
.
Blessed
are
your
eyes
,
says
Christ
,
that
see
those
things
you
see
;
and
blessed
are
your
ears
that
hear
those
things
you
hear
:
It
is
a
blessed
thing
to
see
the
things
we
may
see
here
;
but
to
see
the
Divinity
shine
through
the
humanity
,
this
will
be
a
great
blessing
.
And
we
shall
see
him
in
the
glory
that
the
Father
will
put
upon
him
;
Certainly
,
God
will
put
an
infinite
glory
upon
his
Son
,
because
the
Lord
was
so
infinitely
well
pleased
with
the
satisfaction
of
his
Son
:
Because
he
subjected
himself
to
the
death
of
the
Cross
,
therefore
He
hath
given
him
a
name
above
all
names
.
And
we
shall
see
the
glory
of
Christ
,
when
all
the
Angels
shall
be
worshipping
of
him
,
and
all
the
Saints
shall
be
singing
with
Praises
and
Hallalujahs
to
him
.
And
this
shall
be
the
business
in
Heaven
,
eternally
to
be
admiring
Christ
,
and
praising
God
for
Christ
.
And
then
we
shall
see
him
in
his
glory
triumphing
over
all
his
enemies
,
in
bringing
them
down
;
and
in
his
glory
when
he
shall
have
brought
to
perfection
that
great
work
that
he
did
undertake
:
Now
to
see
Christ
thus
glorified
,
and
for
us
to
enjoy
communion
with
Christ
thus
in
his
glory
,
this
will
be
a
glorious
reward
for
Gods
people
.
This
glory
of
Christ
,
will
be
made
the
glory
of
the
Saints
:
as
a
Queen
that
sees
the
Prince
in
his
glory
,
she
delights
in
it
,
because
it
is
her
glory
:
and
so
the
Church
,
when
she
shall
see
Christ
her
husband
in
his
glory
,
she
shall
rejoyce
in
it
,
because
she
looks
upon
it
as
her
own
,
I
speak
of
the
Triumphant
Church
:
The
Angels
shall
admire
at
it
;
O
that
these
poor
worms
should
be
raised
from
this
low
estate
to
such
a
glorious
condition
!
they
pry
into
the
mystery
of
Salvation
.
Then
the
love
of
Christ
shall
be
enflamed
to
his
people
,
that
love
which
caused
him
to
plead
with
God
for
his
people
from
all
eternity
,
that
caused
him
to
undertake
this
great
work
for
his
people
;
from
this
love
,
there
will
be
most
glorious
embracements
.
If
at
one
salutation
of
the
mother
of
our
Lord
,
John
Baptist
springs
in
the
Womb
for
joy
,
how
shall
the
heart
of
a
glorified
Saint
spring
at
the
glorious
embracements
of
Christ
himself
,
when
he
is
in
his
glory
?
And
when
we
shall
be
in
such
a
condition
as
we
shall
be
fitted
for
communion
with
him
,
we
shall
be
able
to
understand
Christ
in
another
way
;
we
shall
know
the
hypostatical
union
of
his
two
natures
,
and
know
Christ
fully
,
and
be
fitter
to
entertain
the
manifestation
of
his
love
,
whereas
here
we
are
not
able
to
entertain
much
;
Christ
looks
through
the
lattess
,
and
we
have
but
some
few
drops
of
his
love
,
but
then
when
his
love
shall
be
enflamed
and
fully
let
out
,
we
shall
be
fitted
for
it
.
And
it
shall
be
such
a
communion
with
Christ
,
as
we
shall
never
leave
,
but
follow
the
Lamb
wheresoever
he
goes
:
There
shall
be
no
moment
to
all
eternity
,
wherein
Christ
shall
be
out
of
the
sight
of
so
many
thousand
thousands
of
Saints
:
And
though
that
Text
in
the
Revelations
be
meant
of
the
Church
in
this
world
,
and
the
following
of
Christ
wheresoever
he
goeth
here
,
following
of
him
in
the
ordinances
;
but
if
it
be
an
happiness
here
to
follow
the
Lamb
wheresoever
he
goes
,
much
more
in
heaven
:
You
that
are
willing
to
suffer
any
thing
,
to
follow
the
Lamb
in
his
ordinances
here
,
know
there
is
enough
to
pay
for
all
,
you
shall
be
always
following
the
Lamb
in
heaven
,
and
you
shall
always
be
in
the
company
of
Christ
;
and
this
is
the
fifth
particular
,
namely
,
The
communion
that
the
souls
of
Gods
people
shall
have
with
Christ
.
There
are
yet
two
things
to
be
opened
in
this
branch
,
to
shew
what
the
recompence
of
reward
of
Gods
people
is
;
and
they
are
the
enjoyment
of
communion
with
the
Angels
and
Saints
,
and
the
keeping
a
perpetual
Sabbath
in
Heaven
.
The
enjoyment
of
communion
with
the
Angels
and
Saints
:
The
Angels
and
Saints
are
joyned
together
ministring
spirits
unto
the
Saints
;
O
what
rejoycing
will
there
be
then
in
communion
with
them
!
the
Saints
of
God
shall
enjoy
communion
with
the
Angels
in
a
familiar
way
,
they
shall
be
fitted
for
communion
with
God
and
Christ
himself
,
much
more
fitted
for
communion
with
Angels
;
yea
,
the
Angels
shall
account
it
part
of
their
happiness
to
have
communion
with
the
Saints
:
The
sight
of
an
Angel
to
us
now
in
the
flesh
,
though
he
comes
to
bring
good
tidings
,
is
a
great
amazement
;
but
then
the
sight
of
the
Angels
shall
be
no
amazement
,
but
we
shall
look
upon
them
as
our
fellow
creatures
,
to
have
communion
with
them
,
Heb.
12.
23.
Ye
are
come
vnto
Mount
Sion
,
and
to
the
City
of
the
living
God
,
the
heavenly
Jerusalem
,
and
to
the
company
of
innumerable
Angels
:
This
is
spoken
of
the
priviledge
of
the
Gospel
;
before
by
the
Law
there
was
nothing
but
terror
,
that
made
Moses
to
fear
and
quake
;
now
we
are
not
to
come
to
Mount
Sinai
,
but
to
Mount
Zion
,
and
unto
the
City
of
the
living
God
:
Before
,
without
Christ
we
were
vagabonds
,
wandring
up
and
down
in
the
wilderness
of
the
Word
,
but
by
Christ
we
are
gathered
unto
the
City
of
the
living
God
,
and
the
heavenly
Ierusalem
;
there
were
nothing
but
troubles
before
,
but
now
they
are
gathered
to
Ierusalem
into
peace
,
and
to
an
innumerable
company
of
Angels
:
Before
the
Angels
were
as
Gods
Host
,
ready
to
revenge
the
quarrel
of
God
upon
us
,
but
now
we
are
come
to
the
innumerable
company
of
Angels
,
who
are
ministring
spirits
to
us
here
,
and
we
shall
enjoy
communion
with
them
:
The
Angels
are
full
of
wisdom
,
and
therefore
when
the
Scripture
would
set
forth
the
excellency
of
wisdom
,
it
sets
it
forth
by
the
wisdom
of
the
Angels
.
Doctor
Taylor
the
Martyr
,
rejoyced
that
he
came
into
prison
with
Master
Bradford
,
that
Angel
Bradford
,
though
he
was
but
one
that
had
the
likeness
of
an
Angel
,
and
in
prison
,
yet
he
rejoyced
in
being
with
him
:
What
rejoycing
will
there
be
to
be
with
all
the
Angels
that
are
Angels
indeed
,
and
that
in
our
Fathers
house
?
The
way
and
maner
of
the
converse
of
Saints
with
Angels
is
very
obscure
;
how
spirits
do
converse
one
with
another
,
we
know
but
little
;
we
converse
one
with
another
by
speaking
,
there
can
be
no
such
way
of
converse
with
Spirits
.
The
Schoolmen
say
,
By
the
act
of
their
wills
,
they
come
to
make
known
what
is
in
their
mindes
,
but
we
shall
know
more
of
the
maner
of
converse
with
them
afterwards
.
CHAP.
LI.
The
happiness
of
enjoying
communion
with
the
Saints
in
glory
.
BUt
it
is
more
familiar
to
us
,
to
know
our
excellency
in
the
converse
with
the
Saints
,
Heb.
12.
23.
To
the
general
Assembly
,
and
Church
of
the
first-born
,
which
are
written
in
heaven
,
&c.
To
enjoy
communion
with
the
Saints
here
is
sweet
,
to
enjoy
communion
with
all
the
Saints
,
with
all
the
Patriarchs
,
Abraham
,
Isaac
and
Iacob
,
and
Moses
,
and
Aaron
,
and
Ioshua
,
and
all
the
good
Prophets
,
and
the
good
Kings
,
and
all
Martyrs
,
and
Worthies
of
the
Lord
:
If
to
have
communion
with
one
or
two
be
sweet
,
then
to
have
communion
with
all
at
once
must
needs
be
sweet
;
it
is
worth
the
enduring
much
to
get
to
heaven
,
if
it
were
onely
to
have
communion
with
the
Saints
.
Secondly
,
to
have
communion
with
none
but
them
:
to
have
communion
with
the
Saints
is
sweet
,
Thirdly
,
to
have
communion
with
them
made
perfect
:
The
best
now
have
many
weaknesses
,
and
many
The
life
of
my
Lord
shall
be
bound
up
in
the
bundle
of
life
;
it
is
the
blessing
of
Abigail
to
David
:
Now
Interpreters
expound
it
thus
,
It
is
a
Metaphor
,
taken
from
binding
up
of
yong
plants
that
are
removed
from
one
place
to
be
set
in
another
:
Now
there
is
a
great
deal
of
difference
between
a
bundle
of
plants
laid
in
the
water
,
to
preserve
them
till
they
be
set
in
the
garden
,
and
those
plants
growing
and
flourishing
in
the
garden
:
It
is
a
great
blessing
to
be
bound
up
amongst
Gods
people
here
,
that
are
plants
that
have
life
;
but
we
are
here
but
as
plants
,
bound
up
and
laid
in
water
,
reserved
till
we
shall
come
to
be
planted
in
Heaven
,
and
there
to
flourish
:
There
is
much
difference
between
Gods
people
,
what
they
are
here
,
and
what
they
shall
be
in
Heaven
,
as
there
is
between
a
plant
that
is
bound
up
,
and
laid
in
water
to
be
kept
alive
,
and
when
it
is
in
the
Orchard
,
green
and
flourishing
,
and
bringing
forth
fruit
.
Fourthly
,
to
have
communion
with
them
,
when
we
shall
know
one
another
perfectly
:
It
is
an
opinion
That
the
bodies
of
the
Saints
shall
be
so
transparent
,
that
they
shall
be
able
to
see
through
one
anothers
bodies
,
as
through
a
glass
:
Howsoever
that
be
,
yet
the
souls
of
one
another
,
and
the
graces
,
and
goodness
of
one
another
,
shall
be
fully
made
known
to
one
another
:
If
now
we
did
converse
with
a
company
of
people
,
that
we
knew
certainly
had
all
true
grace
,
and
were
all
elected
from
all
eternity
,
what
an
admirable
comfort
would
this
be
?
our
communion
is
comfortable
,
because
we
have
some
hopes
of
their
election
,
and
we
see
some
signs
of
grace
;
but
if
we
were
certain
of
this
,
if
God
should
speak
from
Heaven
concerning
the
poorest
member
of
a
Church
,
and
say
,
This
man
,
or
woman
,
is
the
man
or
woman
that
I
have
had
thoughts
upon
from
all
eternity
,
and
have
elected
to
everlasting
glory
;
would
we
not
prize
such
a
one
,
and
rejoyce
to
have
such
a
one
in
our
families
and
houses
?
Now
when
we
come
to
Heaven
,
we
shall
certainly
know
every
one
was
elected
from
all
eternity
,
and
so
shall
live
with
us
to
eternity
;
we
shall
never
have
any
fears
or
suspitions
of
them
,
lest
they
should
be
hypocrites
,
as
there
are
fears
and
suspitions
given
of
one
another
now
.
And
then
to
have
communion
with
them
,
when
Anselm
,
Every
Saint
shall
love
God
above
himself
,
and
love
one
another
as
himself
,
and
God
shall
love
them
all
,
more
then
they
either
love
themselves
or
one
another
;
and
he
gives
the
reason
of
it
,
says
he
,
They
love
both
themselves
and
one
another
for
God
,
and
by
God
,
and
God
loves
himself
and
them
for
himself
,
and
by
himself
;
and
therefore
as
they
shall
love
God
above
themselves
,
so
they
shall
love
one
another
like
themselves
,
and
rejoyce
in
the
happiness
of
another
,
as
in
their
own
happiness
:
Now
what
an
heaven
upon
earth
is
it
to
have
brethren
live
together
in
unity
?
if
it
be
in
family
communion
,
or
in
Church
communion
,
to
have
entire
love
without
any
breaches
,
this
is
a
blessing
;
but
howsoever
,
while
we
are
in
this
world
,
there
will
be
breaches
,
yet
there
is
an
heavenly
Jerusalem
coming
,
where
we
shall
live
without
breaches
.
And
then
likewise
to
have
communion
one
with
another
always
in
holy
exercises
:
To
have
communion
one
with
another
in
our
civil
converse
,
to
eat
,
and
drink
at
one
anothers
tables
,
and
in
recreating
our selves
,
this
is
sweet
;
but
communion
in
holy
ordinances
,
and
holy
duties
,
that
is
sweetest
.
Men
love
communion
and
society
here
,
that
they
may
play
together
,
and
eat
and
drink
together
;
indeed
,
if
it
be
in
a
moderate
Christian
way
,
there
may
be
some
delight
in
it
;
but
know
,
it
is
an
evident
sign
of
a
carnal
heart
,
when
as
thy
chief
affections
shall
be
let
out
in
the
exercising
thy self
that
way
:
If
the
chief
joy
of
your
hearts
be
not
in
exercising
your selves
in
holy
duties
,
your
hearts
are
carnal
:
There
is
a
great
deal
of
difference
between
that
day
,
in
which
a
company
of
gracious
men
have
communion
with
one
another
in
recreating
themselves
,
and
that
day
wherein
they
shall
have
communion
with
one
another
in
exercising
themselves
in
holy
ordinances
,
in
praying
together
,
and
hearing
the
Word
together
;
and
therefore
examine
whether
you
finde
a
day
of
communion
with
Gods
people
in
holy
exercises
,
better
then
a
day
of
communion
in
outward
society
.
Again
,
it
is
such
a
communion
as
we
shall
never
Abraham
,
Isaac
and
Iacob
;
we
shall
have
communion
with
them
,
not
onely
as
godly
men
,
but
as
with
Abraham
,
Isaac
and
Jacob
,
and
if
with
them
,
why
not
with
others
?
This
we
have
in
Scripture
,
that
spiritual
relations
shall
adde
much
to
the
glory
of
the
people
of
God
in
Heaven
,
though
natural
relations
shall
be
taken
away
;
as
the
Father
,
if
he
know
the
childe
,
there
shall
not
be
that
natural
affection
to
the
childe
as
is
now
;
yet
the
Scripture
seems
to
speak
of
spiritual
relations
,
that
they
shall
continue
even
in
Heaven
for
the
glory
of
the
Saints
;
and
therefore
St.
Paul
says
to
the
Philippians
,
You
are
our
crown
,
and
our
rejoycing
in
the
day
of
Christ
:
It
shall
be
known
,
who
were
converted
by
such
a
Ministery
,
and
it
shall
be
a
crown
to
a
Minister
,
that
such
were
converted
,
and
edified
,
and
built
up
by
him
.
But
we
need
not
trouble
our selves
about
this
question
,
because
we
have
one
thing
that
will
satisfie
us
,
about
all
questions
that
are
not
clear
:
Either
we
shall
have
all
that
happiness
we
do
think
in
our
thoughts
,
or
can
think
,
or
else
we
shall
have
that
(
we
being
our
own
judges
and
choosers
)
that
shall
be
as
good
or
better
:
so
that
if
a
Parent
thinks
what
an
happiness
were
it
for
me
to
see
my
childe
in
heaven
;
and
the
childe
shall
think
,
what
an
happiness
were
it
for
me
to
see
my
Parents
in
Heaven
,
you
think
so
here
:
We
guess
at
things
thus
childishly
,
but
yet
either
this
shall
be
,
or
that
which
is
as
good
or
better
then
this
.
As
suppose
I
should
think
,
how
glad
should
I
be
if
such
a
one
would
give
me
a
shilling
,
if
after
I
come
to
know
he
will
give
me
this
,
or
a
Twenty
shilling
piece
,
I
do
not
trouble
my self
to
know
whether
he
will
give
me
a
shilling
or
no.
And
so
much
for
Communion
with
the
Angels
and
Saints
.
CHAP.
LII
.
The
happiness
of
Gods
people
in
the
Perpetual
Sabbath
that
they
shall
enjoy
.
NOw
the
last
thing
in
the
Explication
is
,
to
Perpetual
Sabbath
that
they
shall
keep
with
God
,
whereof
this
Sabbath
is
but
a
Type
,
Heb.
4.
9.
Sabbaths
here
are
comfortable
,
and
we
have
felt
some
sweet
,
and
some
comfort
in
some
Sabbaths
;
but
take
all
the
comfort
that
ever
you
had
in
all
the
Sabbaths
you
have
had
here
,
and
put
all
into
one
,
that
would
be
a
comfortable
Sabbath
;
but
that
perpetual
Sabbath
that
shall
be
hereafter
,
will
be
the
accomplishment
of
all
those
Sabbaths
,
and
that
will
be
sweet
.
Now
I
shall
express
my self
in
these
six
or
seven
particulars
,
to
shew
the
happiness
of
Gods
people
in
that
perpetual
Sabbath
.
First
,
they
shall
be
exercised
in
the
highest
employments
The
high
praises
of
God
shall
be
in
their
mouthes
:
They
shall
be
always
busied
in
the
high
contemplations
of
God
,
and
of
the
Trinity
;
and
they
shall
be
always
singing
praises
to
God
,
and
to
him
that
sits
upon
the
throne
,
and
to
every
Verse
of
the
Song
that
they
shall
sing
to
the
Lamb
,
there
shall
be
a
Selah
put
to
it
;
it
must
be
glorious
,
because
this
is
the
highest
glory
that
God
hath
,
not
onely
from
his
works
here
,
but
from
all
the
counsels
of
his
wisdom
about
the
great
mystery
of
redemption
,
from
all
his
works
in
Heaven
,
and
the
highest
glory
,
that
he
hath
from
all
the
communications
of
himself
to
the
Saints
in
Heaven
,
in
his
praises
that
they
shall
be
exercised
in
:
all
the
happiness
that
we
have
from
God
here
,
is
a
way
of
subserviency
unto
the
actual
praising
of
God
;
there
whatsoever
God
communicates
to
his
creature
,
the
top
of
all
is
not
that
the
creature
should
have
it
,
but
that
it
should
reflect
the
praise
of
all
upon
God
.
The
end
of
all
that
God
does
in
the
world
is
his
glory
that
he
shall
have
in
Heaven
,
and
the
end
of
all
he
does
in
Heaven
,
is
the
actual
working
of
the
souls
of
his
Saints
upon
himself
.
Secondly
,
the
happiness
of
the
perpetual
Sabbath
,
This
is
my
condition
,
says
he
,
though
sometimes
I
would
fain
get
up
in
holy
exercises
with
God
,
O
but
this
burthen
of
sin
,
and
weight
of
sin
,
is
like
a
stone
,
and
presses
me
down
,
when
I
am
got
up
a
little
way
,
I
am
pull'd
down
again
,
my
heart
is
seldom
fitted
for
holy
exercises
:
So
it
is
with
us
usually
,
though
through
Gods
grace
there
are
some
wings
to
move
up
a
little
,
yet
this
weight
and
burthen
of
sins
presses
us
down
,
and
makes
us
unfit
for
holy
duties
;
let
us
go
humbly
a
while
under
that
sore
burthen
,
but
know
we
shall
be
freed
from
it
ere
long
.
Thirdly
,
the
happiness
of
the
Sabbath
consists
in
this
,
there
shall
be
no
intermission
,
but
they
shall
continue
Fourthly
,
there
shall
be
no
weariness
;
though
we
do
spend
some
time
in
holy
exercises
here
,
we
are
Though
the
spirit
be
willing
,
the
flesh
is
weak
;
but
when
we
shall
have
been
praising
of
God
millions
of
years
,
we
shall
be
as
fresh
at
the
end
of
them
,
as
at
the
first
moment
;
when
we
are
exercised
in
holy
duties
with
others
,
it
is
good
to
consider
of
their
weakness
,
whether
they
be
able
to
hold
out
,
and
joyn
with
us
;
but
there
we
shall
not
need
fear
weariness
in
our selves
,
or
any
others
.
Again
,
we
shall
see
nothing
else
done
by
no
body
else
:
Here
we
get
together
,
and
sing
,
and
pray
,
and
Again
,
the
happiness
of
the
Sabbath
consists
in
this
,
to
keep
this
Sabbath
in
these
high
exercises
,
Without
shall
be
dogs
:
That
expression
is
taken
from
the
maner
of
the
Iews
marriages
,
usually
they
were
in
the
night
,
and
the
Bridegroom
and
his
Bride
and
their
company
were
taken
in
with
torches
and
delight
into
the
Bride-chamber
,
others
were
without
without
light
,
&
not
taken
into
the
chamber
:
so
in
Heaven
,
some
shall
be
taken
to
be
exercised
in
these
glorious
things
,
and
others
are
cast
out
:
as
would
it
not
adde
much
to
ones
happiness
,
to
think
thus
with
ones
self
;
I
am
now
going
into
a
place
where
I
shall
have
abundance
of
mirth
and
joy
with
my
friends
;
and
others
in
the
mean
time
lie
in
the
cold
,
starving
in
the
dungeon
,
and
I
might
have
been
there
as
well
as
they
:
if
a
man
should
go
along
with
the
King
in
triumph
,
and
be
at
the
right
hand
of
the
King
in
glory
,
and
as
he
goes
by
,
he
should
hear
a
company
of
poor
wretches
out
of
a
dungeon
,
crying
,
yelling
,
this
sets
out
his
glory
:
so
to
be
at
that
time
,
thus
exercised
in
those
heavenly
employments
,
when
as
others
shall
be
cursing
themselves
,
and
the
time
that
they
were
born
,
and
blaspheme
the
name
of
God
:
it
is
a
comfort
to
a
company
of
gracious
hearts
when
they
are
got
together
in
holy
exercises
,
to
think
there
are
others
in
the
Tavern
,
drinking
and
swilling
,
and
blaspheming
:
what
difference
is
between
our
condition
this
day
,
and
their
condition
?
this
does
mightily
refresh
ones
heart
,
and
enlarge
it
to
praise
God
for
his
mercy
;
and
so
in
Heaven
the
Saints
shall
know
every
instant
when
they
are
keeping
this
Sabbath
;
others
are
howling
under
the
wrath
of
God
,
and
cursing
the
time
they
were
born
.
Lastly
,
this
Sabbath
is
to
be
kept
in
our
Fathers
house
:
we
shall
not
sing
the
songs
of
Zion
in
a
strange
Land
,
but
in
our
Fathers
house
.
Those
godly
persons
in
the
times
of
the
Maccabees
,
accounted
themselves
happy
,
that
they
might
worship
and
serve
God
though
in
the
Dens
,
and
Caves
of
the
Earth
;
it
will
be
more
happiness
to
serve
God
in
Heaven
,
and
in
our
Fathers
House
.
I
remember
I
read
of
one
Marcellus
a
godly
man
,
being
cast
into
a
stinking
place
,
he
did
make
that
his
Temple
to
God
,
and
perfumed
it
with
his
prayers
,
and
after
the
Christians
built
a
Temple
in
that
place
;
and
so
we
may
make
a
filthy
dungeon
a
Temple
;
but
if
it
be
comfortable
to
be
exercised
in
holy
duties
in
the
most
filthy
and
vile
places
,
much
more
comfortable
shall
it
be
when
we
come
to
Heaven
,
in
our
Fathers
house
.
In
Rev.
15.
we
read
of
those
that
sung
the
song
of
Moses
,
they
stood
upon
the
sea
of
glass
mingled
with
fire
;
to
sing
the
song
of
Moses
,
though
it
be
upon
the
sea
of
glass
,
this
uncertain
life
of
ours
full
of
trouble
,
it
is
comfortable
,
but
to
sing
it
in
our
Fathers
house
,
will
be
comfortable
indeed
;
though
we
do
meet
with
troubles
here
,
yet
if
we
can
enjoy
the
Sabbath
,
we
comfort
our selves
,
but
we
shall
have
a
better
Sabbath
then
these
,
even
a
perpetual
Sabbath
in
our
Fathers
house
;
put
these
together
,
and
you
shall
see
what
this
perpetual
Sabbath
is
that
Gods
people
shall
have
First
,
pure
;
that
is
,
not
onely
free
from
any
mixture
And
spiritual
:
If
it
were
to
rejoyce
in
the
good
that
our
bodies
shall
have
,
it
were
admirable
joy
,
but
the
joy
shall
not
be
so
much
in
regard
of
the
happiness
of
our
bodies
,
but
in
regard
that
God
is
our
portion
,
it
shall
be
spiritual
;
yea
,
the
happiness
of
our
And
it
shall
be
full
:
How
full
must
it
needs
be
,
We
rejoyce
in
believing
with
joy
unspeakable
and
glorious
:
If
the
seed
time
be
so
glorious
,
how
glorious
will
the
harvest
be
?
says
Cyprian
,
They
shall
not
taste
,
but
they
shall
be
abundantly
satisfied
with
the
fatness
of
thy
house
:
The
fatness
of
Gods
house
in
the
world
does
abundantly
satisfie
the
souls
of
Gods
people
,
but
the
fatness
of
Gods
house
hereafter
,
how
will
that
satisfie
them
?
The
people
of
God
shall
have
such
objects
to
rejoyce
in
,
as
is
the
essential
glory
of
God
,
and
all
the
glory
that
is
put
upon
him
by
all
his
creatures
,
and
all
the
good
they
have
by
Gods
communication
of
himself
to
them
,
and
all
the
glory
of
one
another
:
Look
how
many
Saints
shall
be
in
heaven
,
they
shall
rejoyce
in
every
ones
happiness
as
in
their
own
;
their
own
happiness
will
cause
joy
,
but
so
many
Saints
as
shall
be
happy
,
so
many
times
shall
their
joy
be
double
,
and
therefore
it
must
be
full
joy
:
Comfort
proceeds
from
the
suitableness
between
the
faculty
and
the
object
;
now
here
is
the
greatest
suitableness
between
the
faculty
and
the
object
that
can
be
,
because
here
is
not
onely
good
in
the
Concreat
,
but
goodness
in
the
Abstract
;
and
union
with
goodness
it self
,
is
more
then
union
with
a
good
thing
.
Surely
the
joys
of
heaven
must
needs
be
great
,
because
a
little
taste
of
them
here
that
the
Martyrs
have
had
,
hath
made
exquisite
tortures
,
grievous
and
dreadful
pains
,
not
onely
tolerable
,
but
comfortable
.
And
it
is
Divine
joy
:
It
may
be
said
to
be
Divine
in
three
respects
:
First
,
it
comes
from
God
:
Secondly
,
And
besides
all
this
,
there
are
some
circumstances
that
serve
to
set
out
all
that
I
have
said
yet
further
,
and
to
make
the
happiness
of
Gods
people
yet
more
glorious
.
First
,
it
is
a
prepared
happiness
,
that
happiness
that
God
hath
had
his
thoughts
upon
from
all
eternity
,
and
laid
the
ground
of
it
from
all
eternity
,
God
hath
been
working
from
all
eternity
to
provide
this
.
Secondly
,
in
that
it
comes
to
the
people
of
God
,
by
such
a
glorious
way
,
as
the
purchase
of
Jesus
Christ
,
that
I
have
it
,
and
that
I
have
it
by
such
a
glorious
way
,
that
will
be
exceeding
comfortable
.
Thirdly
,
that
we
who
are
so
vile
,
and
so
wretched
,
and
so
abominable
as
we
are
in
our selves
,
that
we
who
by
nature
are
but
firebrands
of
hell
and
fuel
for
eternal
wrath
,
that
we
should
be
raised
to
such
a
height
of
happiness
.
Fourthly
,
that
we
are
so
few
:
Not
many
wise
,
nor
rich
,
nor
noble
,
but
the
mean
ones
of
the
world
,
that
there
should
be
so
many
of
the
world
,
and
the
great
ones
of
the
world
cast
out
,
and
a
handful
of
poor
contemptible
people
should
be
raised
to
this
glory
,
this
is
a
mighty
aggravation
of
the
happiness
of
Gods
people
.
Fifthly
,
that
this
should
be
a
reward
for
that
which
When
we
have
done
all
,
we
are
unprofitable
Servants
;
and
that
we
do
,
we
are
bound
to
do
as
creatures
,
and
yet
that
God
should
reward
that
which
we
owe
to
him
in
a
way
of
obedience
,
this
aggravates
the
happiness
of
the
Saints
:
as
if
a
Master
should
give
his
Servant
all
his
estate
for
doing
that
which
he
is
bound
to
do
:
We
have
more
then
wages
here
,
then
how
much
more
is
that
we
shall
have
hereafter
?
Again
,
that
which
God
is
pleased
to
reward
,
it
is
Again
,
that
the
Lord
is
pleased
to
make
this
sure
to
us
:
if
God
had
left
it
to
uncertainty
,
and
bidden
Again
,
all
things
that
do
befal
us
in
this
world
,
Again
,
this
reward
is
near
,
we
shall
not
stay
long
The
time
is
short
,
says
the
Scripture
;
the
word
that
is
translated
short
,
in
1
Cor.
7.
29.
is
a
Metaphor
taken
from
a
piece
of
cloth
that
is
I
have
but
two
stiles
to
my
Fathers
house
.
We
in
our
way
here
are
as
Travellers
,
some
ride
it
may
be
a
little
faster
,
and
get
to
the
Inn
first
,
and
then
another
comes
a
quarter
or
half
an
hour
after
,
but
it
is
but
a
short
time
in
comparison
;
he
hath
promised
,
and
he
will
come
quickly
,
with
the
glory
of
his
Father
,
and
all
the
glory
of
Heaven
with
him
.
And
then
this
shall
be
after
all
our
troubles
:
As
Painters
first
draw
all
black
,
and
then
the
other
Italy
,
Italy
;
how
much
more
the
Saints
after
they
have
passed
Heaven
,
Heaven
.
Lastly
,
all
these
things
are
eternal
;
this
puts
an
infiniteness
of
worth
upon
every
particular
:
How
was
Haman
puffed
up
by
Esthers
inviting
of
him
to
one
Banquet
?
How
shall
the
hearts
of
the
Saints
be
taken
with
that
eternal
Supper
of
the
Lamb
?
Obed-Edom
was
blessed
in
having
the
Ark
but
three
moneths
in
his
house
,
how
blessed
they
who
shall
have
Gods
not
onely
gracious
but
glorious
presence
eternally
?
And
so
I
come
to
the
fourth
particular
,
which
was
propounded
in
the
handling
of
this
point
;
namely
,
4.
Wherein
lies
the
power
of
the
consideration
of
the
recompence
of
reward
to
help
a
man
through
sufferings
.
Much
hath
been
said
,
but
more
may
be
said
,
to
shew
that
there
is
a
mighty
power
in
it
to
enable
the
heart
to
suffer
any
thing
for
God
;
it
is
that
which
hath
mightily
wrought
upon
the
Saints
of
God
heretofore
:
That
is
an
observable
place
that
we
have
concerning
Christs
Transfiguration
,
and
Christs
Agony
:
when
he
was
transfigured
upon
the
Mount
,
and
his
glory
was
shewed
,
even
a
glimpse
of
the
glory
of
Heaven
;
Christ
took
with
him
onely
three
Disciples
,
Peter
,
James
and
Iohn
;
afterward
when
Christ
was
to
come
to
his
Agony
,
when
his
soul
was
heavy
to
death
,
and
he
sweat
clods
of
blood
,
he
onely
took
those
three
Disciples
that
had
seen
him
in
his
glory
,
to
see
him
in
his
sufferings
;
to
shew
,
that
those
that
know
what
the
glory
of
Christ
means
,
those
are
the
fittest
to
joyn
with
Christ
in
his
Agony
,
and
to
endure
the
greatest
sufferings
that
they
can
meet
withal
.
See
in
Dan.
7.
there
is
mention
made
of
a
cruel
Tyrant
that
should
make
War
with
the
Saints
,
and
should
persecute
Gods
people
,
that
devoured
and
brake
in
pieces
,
yet
there
were
some
that
should
bear
out
all
,
that
should
have
the
Kingdom
given
them
,
and
God
should
reward
them
gloriously
;
Who
are
they
?
at
the
22
verse
,
The
Saints
of
the
most
high
:
so
you
read
it
,
or
,
The
Saints
of
the
highest
;
not
onely
of
the
highest
God
,
but
of
the
highest
places
,
of
the
highest
things
,
they
are
those
to
whom
the
Kingdom
shall
be
given
,
those
Saints
that
did
see
the
most
glorious
things
of
the
Kingdom
of
God
,
they
had
the
reward
,
for
they
held
out
in
sufferings
,
but
others
,
whose
hearts
were
low
in
the
earth
,
they
did
not
hold
out
.
So
those
that
should
hold
out
in
the
time
of
Antichrist
,
and
should
not
worship
the
Beast
,
Rev.
13.
6
,
7
,
8.
were
such
as
dwelt
in
Heaven
.
He
opened
his
mouth
in
blasphemy
against
God
,
to
blaspheme
his
Name
,
and
his
Tabernacle
,
and
them
that
dwelt
in
Heaven
:
in
many
places
of
the
Revelations
,
Heaven
is
taken
for
the
Church
of
God
,
and
the
People
of
God
,
and
so
Interpreters
take
it
here
:
And
it
was
given
to
him
to
war
with
the
Saints
,
and
to
overcome
them
:
but
though
he
prevailed
against
the
Saints
to
kill
them
,
yet
he
could
not
prevail
against
them
that
dwelt
in
Heaven
to
worship
him
:
but
all
that
dwell
upon
the
Earth
shall
worship
him
;
all
that
know
no
higher
good
then
the
Earth
,
they
shall
follow
Antichrist
and
worship
him
.
Here
we
see
the
reason
why
people
will
not
endure
the
sufferings
inflicted
by
the
Beast
,
but
follow
the
Beast
,
&
have
his
mark
either
upon
their
foreheads
openly
,
or
in
their
hands
secretly
,
because
they
do
not
apprehend
the
glory
of
Heaven
;
but
if
they
can
come
to
see
those
glorious
things
of
Heaven
,
though
Antichrist
do
persecute
them
,
they
would
not
worship
him
:
in
these
latter
times
of
the
world
Antichrist
will
prevail
to
get
many
to
worship
him
,
but
the
sight
of
these
glorious
things
will
keep
us
we
shall
not
worship
him
.
In
Rev.
12.
the
Church
who
is
compared
to
a
Woman
that
was
cloathed
with
the
glory
of
the
Sun
,
she
had
the
Moon
,
and
all
sublunary
things
under
her
feet
:
When
the
soul
is
seeking
after
the
glory
of
Heaven
,
and
that
is
always
in
its
eye
,
this
causes
it
to
have
the
Moon
,
by
which
is
signified
all
things
below
that
are
subject
to
changes
,
under
its
feet
.
I
read
of
a
Martyr
that
was
whipped
,
and
almost
scourged
to
death
,
and
then
being
led
to
the
execution
,
he
met
with
his
Mother
,
who
being
a
godly
gracious
woman
,
did
not
fall
of
tearing
her
hair
,
and
rending
her
cloathes
as
other
women
used
to
do
;
but
cryed
,
Son
,
Remember
eternal
life
;
look
up
to
Heaven
,
and
see
him
that
reigns
there
:
Hence
we
see
that
having
an
eye
to
the
recompence
of
reward
,
does
make
the
heart
to
choose
the
Choice
of
Moses
,
To
suffer
affliction
with
the
people
of
God
,
and
to
esteem
the
reproach
of
Christ
greater
riches
then
the
treasures
of
Egypt
;
you
see
there
is
a
great
deal
of
power
and
efficacy
in
it
;
but
wherein
does
this
power
consist
?
In
divers
particulars
.
CHAP.
LIII
.
Wherein
the
power
and
efficacy
of
eying
the
recompence
of
reward
consists
.
FIrst
,
there
is
a
great
deal
of
power
in
looking
to
this
glorious
recompence
of
reward
;
because
And
the
reason
why
people
are
so
hardly
brought
I
am
ready
not
to
be
bound
onely
,
but
also
to
dye
for
the
name
of
the
Lord
Jesus
;
his
life
was
not
dear
to
him
,
he
accounted
it
not
worth
the
least
degree
of
glory
to
God
:
A
gracious
heart
,
as
it
accounts
nothing
low
in
any
duty
that
tends
to
this
glorious
reward
,
so
it
accounts
nothing
high
to
part
with
for
the
recompence
of
reward
.
It
is
a
notable
passage
we
have
of
Joseph
to
his
Father
Jacob
,
Gen.
45.
20.
Regard
not
your
stuff
,
for
the
good
of
all
the
Land
of
Egypt
is
yours
:
It
may
be
Joseph
thought
his
Father
Jacob
might
think
,
I
have
many
Goods
here
,
and
what
,
shall
I
leave
all
that
I
have
here
to
go
to
Egypt
,
into
a
strange
countrey
?
he
might
think
this
might
be
some
let
to
his
Father
;
but
Ioseph
calls
it
all
stuff
:
you
have
a
deal
of
stuff
and
lumber
,
but
let
it
not
grieve
you
to
leave
your
stuff
and
lumber
,
all
the
good
of
the
Land
of
Egypt
is
yours
:
So
God
says
to
a
gracious
heart
,
when
it
looks
upon
any
thing
it
should
part
withal
,
and
it
is
loth
to
part
with
it
,
says
God
,
Regard
not
your
stuff
,
and
lumber
you
have
here
;
for
not
the
good
of
all
the
Land
of
Egypt
is
yours
,
but
all
the
good
that
is
in
Heaven
is
yours
,
and
the
good
that
is
in
the
God
of
Heaven
,
and
the
good
that
is
in
Christ
is
all
yours
:
That
soul
that
understands
the
glory
of
Heaven
,
and
the
Interest
that
it
hath
in
it
,
shall
hear
a
voyce
tell
it
,
That
all
the
good
in
Heaven
,
and
in
God
,
and
in
Christ
,
is
its
own
;
and
therefore
he
will
not
regard
any
thing
here
:
if
we
knew
no
better
things
then
these
,
we
would
be
loth
to
part
with
them
;
if
we
had
never
seen
the
light
of
the
Sun
,
we
would
have
accounted
the
Moon
a
glorious
creature
,
and
as
a
mighty
Ornament
to
Heaven
,
and
to
the
world
;
but
when
we
come
to
see
the
glory
of
the
Sun
,
that
is
nothing
to
us
in
comparison
.
Children
that
are
born
in
a
dungeon
,
and
know
no
better
things
,
would
be
loth
to
part
with
that
they
have
there
;
but
when
they
come
to
know
what
is
in
the
world
,
then
all
they
had
before
is
nothing
to
them
;
greater
glory
diminisheth
that
which
is
less
.
So
that
we
may
apply
that
the
Apostle
speaks
concerning
the
comparison
of
the
Gospel
with
the
Law
,
to
this
we
are
speaking
of
,
2
Cor.
3.
10.
That
which
was
made
glorious
,
had
no
glory
in
this
respect
,
by
reason
of
the
glory
that
excelleth
;
though
there
was
some
glory
in
the
administration
of
the
Law
,
yet
it
is
no
glory
in
comparison
of
that
which
excelleth
:
So
though
there
may
be
glory
in
the
outward
comforts
of
the
world
,
yet
there
is
no
glory
in
comparison
of
that
glory
which
excelleth
,
in
comparison
of
that
glory
which
hath
been
opened
;
and
that
is
the
first
thing
.
Secondly
,
as
the
glory
of
the
world
is
darkned
by
recompence
of
reward
,
so
all
the
evils
of
the
world
are
wonderfully
lessened
:
You
know
what
the
Apostle
says
,
in
Rom.
8.
18.
That
the
sufferings
of
this
present
time
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
in
us
:
As
we
use
to
say
,
It
is
not
to
be
named
the
same
day
,
not
to
be
reckoned
with
the
glory
that
shall
be
revealed
in
us
:
A
Father
upon
that
place
hath
a
notable
gloss
,
says
he
,
Sufferings
are
not
to
be
compared
&
looked
upon
,
in
respect
,
first
of
the
punishment
that
we
have
deserved
,
which
is
passed
by
,
and
pardoned
;
and
then
not
to
be
compared
and
reckoned
with
the
present
grace
and
comfort
that
Gods
people
have
here
:
But
then
much
less
is
to
be
compared
and
reckoned
with
the
weight
of
glory
that
is
to
come
,
that
is
promised
to
us
.
And
so
in
2
Cor.
4.
17
,
18.
While
we
look
at
things
that
are
eternal
,
not
temporal
,
this
light
affliction
;
all
is
but
light
,
and
nothing
in
comparison
:
What
is
it
for
one
to
have
a
rainy
day
,
who
is
going
to
take
possession
of
a
Crown
?
there
is
no
man
would
be
much
sensible
of
a
little
cold
in
his
head
,
if
it
were
uncovered
a
while
to
have
a
Crown
of
gold
put
on
.
I
have
read
of
a
foolish
woman
that
was
afraid
her
Son
should
get
cold
by
putting
off
his
night-cap
to
have
a
Crown
set
upon
his
head
;
but
no
wise
man
would
much
consider
the
cold
he
should
get
in
his
head
upon
that
ground
:
Great
things
swallow
up
small
things
,
and
great
joys
will
swallow
up
small
evils
;
there
is
no
comparison
between
the
evil
we
suffer
here
,
and
the
glory
that
is
to
come
;
What
is
a
drop
of
vinegar
put
into
an
Ocean
of
sweet
wine
?
it
is
not
so
much
as
taken
notice
of
;
here
when
a
man
receives
a
great
good
,
he
is
not
affected
with
lesser
evils
:
As
for
example
in
Saul
,
when
Saul
had
the
Kingdom
,
some
did
despise
him
,
1
Samuel
10.
27.
but
Saul
held
his
peace
;
he
was
not
troubled
at
that
,
though
he
was
a
man
afterward
froward
enough
;
he
thought
,
this
good
of
the
Kingdom
is
enough
to
take
away
the
apprehension
of
any
evil
in
being
despised
;
what
though
a
company
of
poor
people
despise
me
,
and
speak
against
me
when
as
I
have
the
Kingdom
,
and
am
anointed
of
God
,
and
have
this
dignity
put
upon
me
?
A
man
that
knows
any
thing
of
his
own
worth
,
and
that
God
hath
bestowed
much
upon
him
;
this
takes
off
any
other
evil
,
that
appears
to
be
in
others
prating
of
him
;
but
now
when
men
do
not
understand
any
great
good
in
themselves
,
then
they
account
the
evil
of
the
world
despising
them
a
great
evil
:
Many
men
judge
of
themselves
rather
by
the
esteem
other
men
have
of
them
,
then
by
any
good
they
know
in
themselves
,
and
no
marvel
though
these
men
be
so
much
troubled
at
other
mens
despising
of
them
.
If
a
Merchant
have
a
Ship
come
home
laden
with
many
thousand
pounds
worth
of
rich
Commodities
,
though
his
Servant
should
do
something
amiss
that
day
,
he
would
not
be
froward
at
it
,
but
pass
it
by
,
because
he
hath
such
great
profit
and
good
coming
in
;
so
the
evils
of
the
world
are
nothing
in
comparison
to
that
soul
that
knows
the
great
things
of
the
Kingdom
of
God
to
be
its
own
.
Thirdly
,
there
is
a
mighty
deal
of
power
in
it
;
because
this
respect
unto
the
recompence
of
reward
,
does
so
much
take
up
the
faculties
of
the
soul
,
the
intention
of
the
minde
being
taken
up
about
so
great
an
object
,
other
things
are
not
minded
in
comparison
;
and
this
is
the
reason
why
those
that
are
in
a
phrensie
,
are
insensible
of
what
you
do
unto
them
;
because
their
mindes
are
taken
up
about
that
which
they
apprehend
so
strongly
,
as
nothing
else
is
minded
by
them
;
and
if
there
was
any
object
made
known
to
take
up
the
minde
of
man
,
it
must
be
such
great
things
as
these
,
made
certain
and
real
to
the
soul
by
faith
.
It
is
a
property
peculiar
to
God
,
that
though
he
hath
many
glorious
things
that
he
exercises
his
wisdom
about
,
yet
he
does
minde
the
least
thing
,
the
least
creature
in
the
world
,
as
much
as
if
there
were
nothing
else
to
minde
;
but
no
creature
can
do
so
,
no
creature
can
minde
great
things
with
intention
of
minde
,
and
yet
minde
inferior
things
with
any
strength
of
intention
too
,
but
if
he
mindes
great
things
with
intention
,
other
things
must
be
lightly
minded
.
An
Ecclesiastical
Historian
tells
us
of
the
Christians
they
did
so
minde
the
glory
of
God
,
and
the
glory
of
Heaven
,
as
that
the
pains
they
suffered
were
as
in
the
bodies
of
other
men
,
and
not
in
their
own
bodies
.
It
is
reported
of
Archimides
,
who
was
a
great
Mathematician
,
that
when
the
City
was
taken
wherein
he
was
,
and
the
Warlike
instruments
of
death
clattering
about
his
ears
,
and
all
was
in
a
tumult
,
yet
he
was
so
busie
about
drawing
his
lines
,
that
he
did
not
know
there
was
any
danger
,
and
heard
no
noise
:
If
such
objects
as
these
can
take
up
the
intention
of
the
minde
,
so
as
not
to
minde
other
things
,
then
much
more
such
an
object
as
eternal
life
,
and
eternal
glory
and
happiness
.
And
therefore
that
place
is
very
observable
,
in
2
Cor.
4.
16.
We
faint
not
in
our
sufferings
,
because
we
look
not
at
things
that
are
seen
,
but
at
things
that
are
not
seen
:
We
are
so
intense
about
Heaven
,
and
the
glory
of
God
,
that
we
do
not
give
a
look
at
things
that
are
seen
.
So
in
Heb.
11.
15
,
16.
They
were
not
so
much
as
mindeful
of
that
Countrey
from
whence
they
came
,
because
they
sought
a
Countrey
that
was
better
,
and
heavenly
.
It
is
a
notable
expression
that
Basil
hath
concerning
the
Martyrs
,
says
he
,
They
do
not
look
at
the
danger
they
are
in
,
but
at
the
crown
:
And
again
he
says
,
They
do
not
look
at
the
Officers
,
and
Executioners
that
are
whipping
of
them
,
but
they
look
to
the
Angels
that
are
giving
acclamations
,
and
that
are
encouraging
of
them
.
As
a
carnal
heart
,
a
man
that
mindes
earthly
things
,
his
minde
is
so
taken
up
about
them
,
because
they
are
an
object
suitable
to
him
;
as
when
all
the
glory
of
God
,
and
of
Christ
,
and
of
Heaven
is
set
before
him
,
he
lets
it
pass
without
any
minding
;
so
a
gracious
heart
that
by
faith
can
see
into
the
reality
of
the
glory
of
Heaven
,
and
eternal
life
so
taken
up
with
them
,
as
not
to
minde
earthly
things
;
and
that
is
the
third
particular
.
Fourthly
,
the
respect
unto
the
recompence
of
the
reward
hath
a
mighty
power
to
carry
on
the
soul
in
The
fifth
particular
,
wherein
the
power
of
this
argument
consists
,
is
the
abundance
of
sweet
that
there
is
hope
of
this
reward
,
to
fill
the
heart
with
joy
and
peace
;
the
more
joy
and
peace
the
heart
is
filled
withal
,
the
more
certainly
it
is
able
to
do
great
things
.
So
Nehemiah
tells
the
people
when
he
would
have
them
rejoyce
,
The
joy
of
the
Lord
is
your
strength
,
Neh.
8.
10.
When
as
the
heart
is
strengthned
with
joy
,
it
is
able
to
do
mighty
things
;
now
the
hope
of
these
glorious
things
do
mightily
fill
the
heart
with
joy
,
and
so
strengthens
the
heart
:
A
man
that
hath
his
body
strong
,
he
can
endure
cold
,
and
bear
great
burthens
that
a
weak
body
cannot
bear
;
and
nothing
strengthens
the
heart
more
then
this
joy
of
the
Lord
,
where
the
heart
is
filled
with
it
.
Vessels
that
are
empty
will
soon
be
broke
with
the
heat
of
the
fire
,
which
they
will
not
be
if
they
be
full
:
this
hope
of
the
glorious
reward
fills
the
heart
with
precious
liquor
,
that
you
may
set
it
by
the
fire
,
and
put
it
into
troubles
,
it
will
not
break
.
As
a
Gyant
refreshed
with
wine
,
hath
great
strength
to
undertake
any
thing
,
so
the
soul
that
is
filled
with
this
comfort
of
the
hope
of
Heaven
and
glory
,
can
go
forth
as
a
Gyant
refreshed
with
wine
,
and
make
nothing
of
those
things
that
others
make
great
matters
of
.
When
the
heart
is
filled
with
joy
&
hope
of
believing
,
and
so
filled
with
light
within
,
whatsoever
darkness
is
abroad
it
cares
not
.
As
Oecolampadius
when
he
was
to
dye
,
and
they
spoke
of
the
light
without
,
says
he
,
What
is
the
light
without
?
I
have
light
enough
within
;
And
so
a
gracious
heart
says
,
there
is
enough
within
to
strengthen
me
,
let
there
be
without
what
there
will
.
When
Alexander
gave
away
great
things
,
almost
all
he
had
,
one
of
his
Officers
aked
him
what
he
would
have
left
for
himself
,
says
he
,
Hope
:
so
says
a
gracious
heart
,
though
all
things
be
gone
,
yet
it
is
enough
to
fill
my
heart
with
joy
,
that
I
have
hope
of
the
glory
that
is
to
be
reveald
.
A
natural
chearful
spirit
can
be
able
to
undergo
great
things
,
that
one
that
is
naturally
timorous
cannot
;
the
Wise
man
saith
,
The
Spirit
of
a
man
shall
sustain
his
infirmities
:
A
man
that
hath
a
natural
chearful
spirit
,
is
able
to
sustain
many
infirmities
that
others
cannot
;
As
for
melancholy
spirits
,
every
thing
that
comes
cross
to
them
is
ready
to
sink
them
,
and
they
cannot
undergo
.
those
troubles
which
a
chearful
spirit
can
,
because
they
want
the
sweetness
within
;
What
strength
is
there
then
in
the
filling
the
heart
with
joy
in
believing
of
these
things
?
As
a
man
that
hath
his
bones
filled
with
marrow
,
and
hath
abundance
of
good
blood
,
and
fresh
spirits
in
his
body
,
he
can
endure
to
go
with
less
cloathes
then
another
,
because
he
is
well
lined
within
;
so
it
is
with
a
heart
that
hath
a
great
deal
of
fat
and
marrow
,
joy
and
peace
within
,
though
such
a
one
hath
not
many
cloathes
,
and
outward
comforts
to
strengthen
him
,
he
will
go
through
troubles
well
enough
;
Proverbs
14.
14.
A
good
man
is
satisfied
from
himself
:
And
it
is
enough
for
good
men
to
know
within
themselves
that
they
have
an
enduring
substance
,
Heb.
10.
34.
A
tree
that
hath
a
great
deal
of
sap
within
,
can
bear
great
weights
and
burthens
that
others
cannot
;
and
that
is
the
fifth
ground
,
because
the
hope
of
these
things
does
fill
the
heart
with
joy
,
and
so
strengthens
the
heart
.
A
sixth
thing
wherein
the
power
of
having
respect
to
the
recompence
of
reward
appears
,
is
in
that
it
Why
will
you
undo
your selves
in
such
a
way
as
this
?
Presently
the
hope
of
salvation
is
held
up
,
and
the
soul
answers
,
It
is
so
far
from
undoing
of
me
,
that
it
is
the
onely
way
to
provide
for
my self
;
He
that
will
save
his
life
shall
lose
it
,
and
he
that
will
lose
his
life
for
my
sake
,
shall
save
it
.
If
the
Devil
comes
with
this
temptation
,
Surely
God
does
not
require
such
things
of
his
people
,
to
be
brought
into
such
straits
,
and
suffer
such
hard
things
:
The
soul
that
hath
the
hope
of
his
glory
,
holds
it
up
,
and
makes
this
answer
;
Why
,
seeing
the
Lord
hath
laid
up
such
glorious
things
hereafter
,
why
should
I
not
think
that
God
may
require
hard
things
for
the
present
?
If
he
comes
with
this
temptation
,
Why
will
you
go
on
in
a
singular
way
from
others
?
A
gracious
heart
upon
this
argument
,
answers
,
I
expect
choice
and
singular
mercies
from
God
,
and
why
should
I
think
much
to
go
on
in
a
way
that
is
singular
?
though
others
do
otherwise
,
it
may
be
they
shal
never
be
partakers
of
such
singular
things
.
If
the
Devil
comes
and
say
,
Surely
God
does
not
love
you
,
if
he
did
,
he
would
not
suffer
such
great
calamities
,
and
sore
troubles
to
befal
you
,
and
if
it
were
his
cause
,
he
would
assist
you
in
it
:
the
soul
answers
,
Hath
the
Lord
laid
up
such
glorious
things
for
me
hereafter
,
and
shall
I
call
Gods
love
in
question
,
because
I
am
deprived
of
these
mean
things
,
and
undergo
such
afflictions
as
these
?
certainly
those
things
that
God
hath
laid
up
for
me
shall
so
uphold
my
heart
,
as
that
I
shall
never
call
in
question
Gods
love
,
though
I
suffer
never
so
much
here
;
and
that
is
the
sixth
particular
.
Seventhly
,
there
is
a
great
deal
of
power
in
this
argument
to
help
on
the
soul
in
a
way
of
suffering
,
recompence
of
reward
,
the
soul
comes
to
see
what
glorious
things
sufferings
do
prepare
for
,
hasten
unto
,
and
work
to
the
encrease
of
.
First
,
what
glorious
things
sufferings
prepare
for
:
As
it
is
a
notable
expression
Mr.
Hawks
hath
in
a
Letter
he
writ
to
encourage
Mr.
Philpot
,
being
cast
into
the
Bishops
Cole-house
,
says
he
,
This
Bishops
Cole-house
is
but
to
scour
you
,
and
make
you
bright
,
and
to
fit
you
to
be
set
up
upon
the
high
shelf
,
meaning
Heaven
;
as
when
you
would
set
up
vessels
of
brass
,
or
iron
,
you
first
take
cinders
or
ashes
and
scour
them
,
and
by
rubbing
them
with
such
things
,
they
are
fit
to
be
set
up
;
so
all
sufferings
are
but
the
means
that
God
uses
to
scour
his
people
to
make
them
bright
,
to
set
them
up
on
high
;
God
will
not
set
up
his
servants
on
the
high
shelf
,
till
first
he
hath
made
them
bright
,
and
he
uses
this
way
to
do
it
,
and
then
they
hasten
to
great
things
;
the
more
one
suffers
,
the
nearer
he
comes
to
glory
,
and
to
Heaven
:
Let
the
world
do
the
worst
it
can
,
it
can
but
take
away
your
estates
,
and
meat
,
and
drink
,
and
put
you
in
the
cold
,
and
hasten
death
,
and
the
hastening
of
death
is
the
hastening
of
glory
:
The
greatest
sufferings
of
Gods
people
,
are
but
as
the
fiery
Chariots
to
carry
Gods
Death
is
a
benefit
to
me
,
it
will
send
me
sooner
to
God
,
to
whom
I
live
,
to
whom
I
desire
to
hasten
.
And
then
they
do
encrease
glory
,
it
is
but
a
trade
of
less
things
to
encrease
greater
;
all
sufferings
are
the
seeds
of
glory
.
Eighthly
,
there
is
a
great
deal
of
power
in
this
to
carry
on
the
soul
in
a
way
of
suffering
,
because
it
does
mightily
enflame
the
soul
with
love
to
God
,
and
Jesus
Christ
;
it
seeing
that
the
bottom
and
ground
of
all
this
glorious
recompence
of
reward
is
in
the
free
and
eternal
love
of
God
in
Jesus
Christ
,
that
did
work
about
this
before
the
foundation
of
the
world
was
laid
;
this
does
mightily
enflame
the
heart
with
love
to
God
,
and
therefore
it
wishes
as
that
Martyr
did
,
O
that
I
had
as
many
lives
as
I
have
hairs
on
my
head
to
lay
down
for
Christ
.
And
it
is
sorry
that
it
hath
no
other
opportunity
to
testifie
its
love
to
God
,
the
soul
says
,
I
have
but
this
little
time
to
testifie
my
love
to
God
,
and
I
can
but
testifie
little
in
doing
:
O
what
a
happiness
is
it
,
that
that
which
I
want
of
testifying
my
love
in
doing
,
I
have
it
in
testifying
my
love
in
suffering
!
Shall
a
dog
that
hath
but
a
few
crums
or
bones
from
his
Master
,
be
willing
to
venture
his
life
in
defence
of
his
Master
;
and
shall
not
a
gracious
heart
,
that
expects
not
crums
and
bones
,
but
Crowns
,
and
unconceiveable
glory
in
Heaven
,
be
willing
to
venture
life
for
God
in
the
cause
of
God
?
Ninthly
,
there
is
a
great
deal
of
power
in
having
Lastly
,
there
is
a
mighty
deal
of
power
in
looking
Thirdly
,
hence
we
come
to
see
the
reason
why
so
many
are
overcome
in
a
way
of
suffering
,
and
do
that
were
enemies
to
the
Cross
of
Christ
,
but
what
were
they
?
They
were
men
that
minded
earthly
things
:
but
says
the
Apostle
,
Our
conversation
is
in
Heaven
.
What
was
the
reason
that
Demas
forsook
Paul
?
It
was
for
this
present
world
;
he
was
not
acquainted
with
the
powers
of
the
world
to
come
,
and
therefore
he
forsook
Paul
,
rather
then
he
would
suffer
in
the
cause
of
God
with
Paul
.
Certainly
,
those
that
fall
off
in
the
time
of
suffering
,
are
such
as
never
had
a
taste
of
the
powers
to
come
,
or
have
lost
it
:
this
dew
of
Heaven
hath
not
faln
upon
their
hearts
to
moisten
them
,
and
therefore
every
suffering
does
scorch
up
the
root
:
If
the
root
be
kept
moist
,
though
scorching
heat
come
,
it
does
not
dry
up
the
plant
,
but
it
is
green
and
flouwere
so
able
to
suffer
,
because
they
had
their
hearts
so
purged
by
faith
,
Acts
15.
9.
Take
a
man
that
was
strong
,
if
he
have
many
ill
humors
in
his
body
,
all
his
strength
is
gone
,
but
if
the
Phisitian
gives
him
something
to
purge
out
his
ill
humors
,
though
hee
have
no
Cordials
given
him
to
strengthen
him
,
yet
he
is
strong
,
and
he
is
able
to
endure
,
and
to
do
more
then
before
:
So
those
spirits
that
are
full
of
distempered
humors
,
that
are
unsound
,
they
can
bear
nothing
,
undergo
no
difficulty
,
but
when
there
is
any
thing
to
purge
the
heart
and
make
it
clean
,
then
it
is
able
to
do
or
suffer
more
:
sin
lies
rotting
at
the
heart
,
and
by
rotting
does
weaken
;
a
rotten
rag
hath
no
strength
to
bear
any
thing
,
so
those
that
have
old
sins
lie
rotting
,
they
can
bear
nothing
:
The
spirit
of
power
,
and
of
a
sound
minde
is
put
together
,
2
Tim.
1.
7.
now
the
hope
of
this
glorious
reward
purges
the
heart
,
and
makes
it
sound
,
and
so
carries
it
on
in
power
.
Now
put
all
these
together
,
and
no
marvel
that
Moses
by
having
an
eye
to
the
recompence
of
reward
could
suffer
so
much
:
many
are
afraid
of
suffering
hard
things
in
the
cause
of
Christ
;
but
you
see
what
will
enable
you
to
endure
all
.
Now
I
should
apply
this
in
many
particulars
.
First
,
If
there
be
such
power
in
this
to
help
to
Secondly
,
hence
we
see
cause
much
to
bless
God
that
reveals
such
things
to
us
,
to
carry
us
through
Because
it
wanted
moisture
;
many
froward
people
in
Religion
prove
like
the
stony
ground
,
they
have
not
moisture
,
this
dew
of
Heaven
lies
not
at
their
hearts
:
And
the
reason
why
many
do
not
hold
out
,
is
because
they
want
the
Anchor
of
hope
:
In
a
tempest
if
there
be
not
an
Anchor
well
fastened
,
the
ship
will
be
carried
upon
the
rocks
or
the
sands
:
Now
Hope
is
the
Anchor
that
must
hold
the
soul
in
all
affliction
,
if
that
hold
,
let
storms
and
winds
be
never
so
loud
,
yet
the
heart
will
be
kept
from
being
split
upon
the
rocks
,
and
swallowed
up
in
the
sands
:
but
many
have
but
a
paper
Anchor
,
a
conceited
hope
,
not
a
strong
hope
fastned
upon
the
infallibility
of
God
in
his
word
and
promises
,
and
therefore
they
cannot
hold
out
in
the
time
of
danger
.
To
conclude
all
,
we
see
what
will
do
it
,
what
will
carry
us
through
sufferings
.
Let
us
make
use
of
this
argument
,
and
not
look
upon
the
greatness
of
our
sufferings
,
to
think
my
sufferings
are
greater
then
others
,
but
rather
let
us
look
up
on
high
to
our
God
,
and
the
greater
things
that
are
prepared
for
us
.
As
St.
Augustine
speaking
to
Do
not
so
much
attend
what
punishment
thou
hast
,
what
share
thou
hast
in
the
whip
,
or
in
correction
,
but
what
thou
hast
in
the
Testament
,
in
Gods
Word
,
what
is
revealed
there
for
tby
encouragement
.
And
labor
to
have
the
light
within
you
,
or
else
all
will
never
do
;
though
many
things
have
been
revealed
to
your
eyes
,
and
so
you
may
have
light
outwardly
;
yet
if
you
have
not
the
inward
light
,
this
outward
light
will
never
strengthen
you
to
hold
out
:
And
labor
for
faith
to
put
life
in
all
these
arguments
that
have
been
spoken
of
;
unless
faith
come
and
breathe
the
breath
of
life
upon
them
,
they
will
all
lie
dead
.
Labor
that
nothing
be
between
your
eye
and
Heaven
,
and
if
any
thing
of
the
world
,
or
vain
reasonings
shall
come
between
your
eye
and
Heaven
,
labor
to
remove
it
,
keep
all
clear
,
that
upon
the
turning
of
your
eye
you
may
see
beyond
the
vail
;
and
be
not
onely
thinking
of
these
things
,
and
make
them
lively
by
faith
,
but
let
your
conversation
be
much
in
heaven
,
sending
up
your
spirits
to
heaven
,
and
opening
your
hearts
to
receive
the
influence
of
heaven
,
and
then
you
will
be
able
to
endure
what
God
calls
you
to
:
Who
knows
what
God
will
call
us
to
?
God
is
stirring
in
the
world
,
as
if
he
intended
to
do
some
great
things
in
the
world
,
and
therefore
we
had
need
of
strong
arguments
to
keep
our
hearts
close
to
him
,
when
many
thousand
hypocrites
shall
fall
.
And
thus
we
have
finished
four
things
in
the
opening
of
this
point
:
First
,
that
there
is
a
reward
for
Gods
people
.
Secondly
,
how
far
they
may
have
respect
to
this
reward
.
Thirdly
,
what
the
reward
is
.
Fourthly
,
wherein
the
power
of
having
respect
to
this
reward
lay
to
undergo
any
suffering
.
Now
the
fifth
thing
that
remains
,
is
,
the
Application
of
all
that
hath
been
said
.
And
if
there
be
such
a
glorious
reward
for
the
people
of
God
,
then
in
the
first
place
the
offence
of
the
cross
is
taken
away
;
let
us
be
ashamed
ever
to
be
hindred
in
the
way
of
God
,
because
of
the
cross
,
because
of
any
thing
we
shall
suffer
in
the
way
of
God
,
when
as
there
is
such
a
glorious
reward
hereafter
.
No
storm
of
the
raging
Sea
should
terrifie
us
,
Non
per
istas
transire
angustias
.
considering
that
everlasting
calm
that
is
a
coming
,
says
Jerome
:
Let
no
man
speak
hardly
of
Gods
ways
any
more
.
I
remember
I
read
of
St.
Augustine
before
his
conversion
,
he
said
he
was
convinced
of
the
ways
of
God
,
but
says
he
,
I
did
not
like
to
go
through
those
straits
:
He
found
the
ways
of
God
difficult
,
and
that
he
was
like
to
suffer
much
,
and
that
hindred
him
;
and
so
it
does
many
,
they
see
straits
,
they
must
deny
themselves
,
and
suffer
hard
things
,
and
upon
this
they
are
hindred
;
but
let
us
never
be
hindred
more
by
this
,
seeing
there
are
such
great
things
revealed
of
the
reward
of
Gods
people
hereafter
:
Why
should
we
be
so
shy
of
the
way
,
afflictions
that
lead
thither
;
is
not
here
enough
to
pay
for
all
?
God
will
not
,
says
Lactantius
,
have
the
path
that
leads
to
this
immortal
blessedness
,
be
a
delicate
path
.
Certainly
,
if
any
of
you
should
be
hindred
from
the
ways
of
God
by
any
hardship
you
are
like
to
meet
withal
,
how
will
this
confound
you
,
when
God
shall
come
and
say
,
Did
not
I
shew
unto
you
those
glorious
things
I
intended
for
my
people
?
and
was
not
all
that
sufficient
to
draw
your
hearts
over
these
difficulties
?
In
the
Primitive
times
,
the
offence
of
the
cross
was
taken
away
,
after
once
they
came
to
be
enlightned
in
such
glorious
things
as
these
;
in
Heb.
10.
32.
Call
to
remembrance
the
former
days
,
in
which
after
you
were
illuminated
,
you
endured
a
great
fight
of
afflictions
;
before
they
were
not
able
to
indure
that
fight
of
afflictions
,
but
after
they
were
illuminated
they
were
;
so
howsoever
you
might
have
some
hard
thoughts
of
the
ways
of
God
before
,
yet
now
being
illuminated
,
having
the
light
of
this
blessed
truth
of
the
reward
that
is
to
come
,
revealed
to
you
,
be
willing
to
endure
any
fight
of
afflictions
;
do
not
look
at
this
stumbling
block
,
look
up
to
Heaven
,
and
that
wil
keep
you
from
stumbling
.
When
men
walk
upon
the
earth
,
if
they
look
upward
,
they
may
stumble
upon
stones
&
blocks
;
but
it
is
otherwise
in
our
walking
in
Religion
,
our
looking
upwards
to
heaven
does
keep
us
from
stumbling
:
Wisdom
is
on
high
;
the
way
of
the
righteous
is
a
high
way
,
he
is
lifted
above
all
stumbling
blocks
by
looking
at
this
recompence
of
reward
.
St.
Paul
when
he
had
his
thoughts
about
this
,
says
he
,
Neither
life
,
nor
death
,
principalities
,
nor
powers
,
nor
any
thing
should
be
able
to
separate
him
from
the
love
of
God
.
Secondly
,
if
there
be
such
a
glorious
reward
,
consider
drunkenness
or
uncleanness
,
he
was
like
to
lose
his
eyes
;
his
heart
was
desperately
fet
upon
his
sin
,
that
he
said
,
Farewel
sweet
light
then
;
as
if
he
should
say
,
farewel
the
light
.
I
suppose
there
is
none
of
you
dare
reason
thus
desperately
,
when
we
come
to
you
in
the
name
of
God
,
and
speak
of
some
particular
sin
that
your
consciences
tell
you
you
are
guilty
of
,
and
profess
unto
you
as
in
the
name
of
God
,
that
that
way
you
take
cannot
stand
with
eternal
life
,
that
you
must
eternally
perish
,
and
lose
all
that
happiness
that
God
hath
prepared
for
the
Saints
,
perhaps
none
dare
say
,
Farewel
God
,
and
Christ
,
and
eternal
life
,
and
all
,
I
must
have
my
sin
:
Though
you
do
not
say
so
directly
,
yet
if
after
you
have
heard
all
this
,
you
go
on
in
a
sinful
way
,
you
do
in
effect
say
so
;
for
the
Scripture
says
,
Know
you
not
that
no
drunkard
,
nor
whoremonger
,
nor
covetous
,
nor
unclean
person
,
nor
extortioner
,
and
the
like
,
shall
enter
into
the
Kingdom
of
God
:
You
know
this
,
it
is
not
possible
that
any
should
be
so
ignorant
,
but
he
knows
such
shall
never
enter
into
the
Kingdom
of
God
;
you
going
on
then
in
such
a
way
,
you
do
as
it
were
say
,
Farewel
God
,
and
heaven
,
and
farewel
all
that
Christ
hath
purchased
by
his
blood
,
rather
then
I
will
lose
my
sin
:
How
will
this
confound
you
another
day
?
how
will
conscience
accuse
you
?
when
it
shall
tell
you
what
you
have
heard
,
and
what
you
might
have
had
,
and
you
have
lost
all
for
your
lust
:
God
shall
say
,
I
revealed
to
you
what
my
ways
and
counsels
were
concerning
man
,
that
this
was
the
great
work
and
design
,
that
I
intended
to
make
wretched
man
happy
,
to
bring
vile
dust
into
glory
;
and
was
that
my
great
master-piece
,
that
I
intended
nothing
in
your
eyes
,
but
must
it
be
despised
for
the
satisfying
of
your
lusts
?
Christ
shall
plead
against
you
,
Was
I
content
to
leave
the
bosom
of
my
Father
,
and
to
be
in
the
form
of
a
servant
,
and
to
be
made
a
curse
,
&
to
lose
my
precious
blood
,
&
my
life
,
to
purchase
glory
for
man
,
and
must
this
be
slighted
for
your
base
lusts
?
How
will
the
Spirit
of
God
plead
against
you
?
What
,
was
not
I
in
the
mouth
of
my
Ministers
to
reveal
these
glorious
things
,
and
deep
things
of
God
,
that
now
in
the
Gospel
are
made
known
,
and
must
all
that
work
of
mine
be
neglected
and
slighted
for
your
base
lusts
?
Yea
,
how
may
all
the
creatures
in
the
earth
come
to
plead
against
you
?
Lord
,
thou
didst
not
make
us
capable
of
any
such
happiness
as
thou
didst
the
children
of
men
,
and
yet
we
did
honor
and
serve
thee
in
our
order
,
but
thou
madest
this
creature
capable
of
eternal
happiness
,
and
yet
all
is
despised
for
the
satisfying
of
their
base
lusts
.
Yea
,
how
may
the
Devils
come
and
plead
against
thee
?
Lord
,
when
we
were
once
fallen
,
thou
wouldst
never
enter
into
covenant
with
us
,
to
give
us
any
hope
of
any
mercy
at
all
,
much
less
hope
to
receive
any
such
great
things
;
there
was
hope
for
these
wretched
creatures
to
be
eternally
happy
,
and
yet
they
neglected
all
for
their
lusts
,
&
therefore
shal
their
punishment
be
no
more
then
ours
?
shall
their
fire
be
no
hotter
then
ours
?
These
things
that
I
have
delivered
,
though
they
be
comfortable
to
the
people
of
God
,
they
will
be
terrible
things
to
the
wicked
,
and
will
be
a
dreadful
aggravation
to
sin
,
as
Heb.
10.
29.
Of
how
much
sorer
punishment
do
you
think
those
worthy
of
,
that
in
neglect
of
these
things
do
even
tread
under
foot
the
blood
of
the
Son
of
God
,
as
cap.
2
,
3.
How
shall
we
escape
,
if
we
neglect
so
great
salvation
?
If
the
salvation
that
we
speak
of
were
not
great
salvation
,
it
would
not
deserve
such
great
punishment
for
the
neglect
of
it
:
See
how
great
the
mercy
of
God
is
in
revealing
such
great
salvation
,
so
great
shall
the
punishment
be
of
those
that
neglect
such
great
salvation
:
We
use
to
say
to
some
that
will
be
bold
to
venture
upon
such
ways
as
others
will
not
,
They
may
say
and
do
what
they
will
,
they
have
nothing
to
lose
,
but
if
a
man
have
any
thing
to
lose
he
is
more
wary
;
it
is
true
,
if
we
had
nothing
to
lose
,
it
were
not
so
much
for
us
to
go
on
boldly
and
carelesly
in
our
way
,
but
know
we
are
capable
of
abundance
of
glory
,
that
we
are
in
danger
to
lose
if
we
go
on
carelesly
:
Consider
what
you
are
like
to
lose
,
and
let
that
raise
your
heart
against
the
ways
of
sin
,
nothing
can
make
it
up
.
For
one
to
do
any
thing
that
shall
prejudice
the
right
to
a
Crown
,
this
is
counted
a
great
offence
,
and
is
not
past
by
without
blood
:
Sin
seeks
to
deprive
us
of
a
Crown
,
of
Heaven
,
of
immortality
;
O
the
mischief
that
is
in
sin
!
let
our
hearts
rise
against
it
with
hatred
to
death
:
when
any
temptation
comes
,
let
us
use
this
argument
as
a
help
to
answer
temptation
,
O
in
this
temptation
there
is
that
will
deprive
me
of
all
my
hope
of
heaven
,
&
of
glory
,
and
of
my
crown
,
and
of
all
my
good
,
if
I
take
not
heed
;
and
therefore
now
shal
I
sin
?
will
any
sin
do
you
that
good
as
will
countervail
the
cutting
you
off
the
hope
of
all
this
glory
?
will
it
make
you
amends
for
this
evil
?
If
a
man
might
have
a
whole
world
given
him
for
to
lose
his
eyes
,
no
wise
man
would
lose
the
benefit
of
his
fight
for
the
whole
world
;
wilt
thou
venture
the
loss
of
the
sight
of
God
,
and
of
Christ
,
and
of
all
communion
to
be
had
with
them
for
a
lust
,
and
for
a
base
pleasure
?
what
worth
is
in
it
to
make
thee
so
venturous
?
When
a
temptation
to
sin
comes
,
make
use
of
this
argument
,
as
Saul
did
to
his
men
,
What
,
can
the
son
of
Jesse
give
you
vineyards
,
and
oliveyards
?
So
you
may
say
to
every
temptation
,
to
the
ways
of
sin
,
What
,
can
my
sin
give
me
Heaven
,
and
glory
,
and
immortality
?
can
my
sin
reward
me
as
God
will
reward
me
if
I
walk
in
his
way
?
If
a
Chapman
should
come
to
you
who
are
Merchants
,
and
offer
you
for
a
commodity
twenty
times
less
then
it
is
worth
,
your
hearts
will
rise
against
him
,
in
disdain
and
contempt
of
him
:
Now
when
sin
comes
to
offer
any
pleasure
or
content
to
the
flesh
,
let
your
hearts
rise
in
disdain
against
it
,
it
offers
you
infinitely
to
your
loss
,
base
momentary
pleasure
for
Heaven
,
and
all
the
glory
that
hath
been
opened
to
you
.
As
one
said
when
a
Harlot
askt
a
great
price
for
pleasure
with
her
one
night
,
I
will
not
buy
repentance
at
such
a
rate
:
And
so
when
sin
comes
,
say
,
I
will
not
buy
pleasure
at
such
a
rate
.
It
was
an
aggravation
of
the
sin
of
Israel
,
that
they
would
return
into
Egypt
,
because
the
Land
of
Canaan
was
so
good
a
Land
;
So
it
argues
base
hearts
in
people
to
despise
all
that
is
in
Heaven
,
and
the
glory
of
it
for
to
turn
to
Egypt
,
to
some
base
lust
.
Thirdly
,
if
there
be
such
a
glorious
reward
for
the
Saints
,
this
rebukes
all
base
worldly
drossie
spirits
Might
I
have
but
such
an
estate
,
and
such
content
in
the
world
,
it
were
enough
,
they
should
think
themselves
happy
.
As
that
Duke
of
Burbone
in
France
,
if
he
might
have
his
Palace
in
Paris
,
he
would
not
change
it
for
Paradise
.
A
company
of
base
drossie
spirits
that
could
be
content
to
have
the
things
of
this
world
for
their
portion
,
it
argues
you
have
low
thoughts
of
an
immortal
soul
;
you
know
not
what
an
immortal
soul
is
capable
of
,
who
can
think
your selves
satisfied
in
any
creature
.
You
have
but
low
thoughts
of
God
;
are
there
no
richer
treasures
in
God
then
onely
a
few
outward
delights
,
meat
,
and
drink
,
and
sports
here
?
Hath
God
nothing
else
to
communicate
to
the
creature
?
what
mean
thoughts
hast
thou
of
Christ
,
and
of
all
the
purchase
of
the
blood
of
Christ
?
What
,
hath
Christ
come
and
laid
down
his
blood
to
purchase
nothing
but
this
,
to
have
content
in
the
creature
?
Certainly
the
God
of
this
world
hath
blinded
thine
eyes
,
that
thou
shouldst
not
see
into
the
glorious
things
of
eternal
life
that
are
in
the
Gospel
,
and
in
the
Word
:
How
many
would
frame
to
themselves
a
kinde
of
Heaven
here
,
an
imaginary
Heaven
?
As
I
have
read
of
a
King
of
Persia
,
that
he
would
have
an
imaginary
Heaven
,
and
therefore
he
made
a
brave
Palace
,
and
in
the
top
he
made
the
heavens
,
and
painted
Sun
,
Moon
and
Stars
,
and
underneath
Clouds
,
that
with
Art
moved
up
and
down
,
and
distilled
rain
,
and
made
thunder
,
and
he
had
a
brave
Throne
glistering
above
those
clouds
,
this
might
be
sufficient
for
a
Heathen
;
and
yet
how
many
Christians
are
guilty
of
this
,
to
imagine
Heaven
to
themselves
?
If
they
had
but
this
and
this
,
that
were
Heaven
.
Certainly
thou
wilt
finde
the
loss
of
these
things
a
hell
,
if
there
were
no
pain
;
but
know
,
thou
canst
not
lose
Heaven
,
but
thou
must
of
necessity
be
plunged
into
hell
;
you
cannot
lose
all
this
glory
,
but
you
must
of
necessity
be
under
that
misery
which
is
contrary
to
this
glory
;
whosoever
loses
the
one
,
though
that
be
ill
enough
,
he
must
be
under
the
misery
of
the
other
.
And
know
,
whatsoever
thy
heart
is
set
upon
in
this
world
,
if
it
be
not
in
order
to
this
reward
,
it
is
cursed
to
thee
,
for
the
blessing
of
all
comfort
does
consist
in
order
to
this
last
end
.
O
that
men
were
throughly
principled
in
this
one
principle
,
namely
,
That
the
How
long
will
you
turn
my
glory
into
shame
?
how
long
will
you
love
vanity
and
seek
after
lyes
?
By
your
loving
vanity
,
and
seeking
after
lyes
,
you
turn
the
glory
of
God
into
shame
;
so
all
carnal
hearts
that
seek
for
their
portion
in
this
world
,
put
a
shame
upon
all
that
glory
that
God
hath
opened
to
you
in
this
recompence
of
reward
:
O
be
not
guilty
of
this
,
when
as
you
have
heard
of
these
glorious
things
in
the
recompence
of
reward
,
do
not
you
cast
shame
and
filth
upon
them
,
as
if
they
were
all
imaginations
.
Know
those
things
that
you
esteem
to
be
real
and
substantial
,
are
vanities
and
imaginations
,
and
all
substances
and
realities
are
in
this
recompence
of
reward
.
Fourthly
,
if
there
be
such
a
glorious
recompence
of
reward
for
the
Saints
,
those
also
are
to
be
rebuked
First
,
such
as
though
they
go
on
in
the
hearts
same
ways
that
Gods
people
go
in
,
yet
there
are
so
base
and
vile
therein
,
as
they
seek
no
greater
things
in
them
then
their
own
base
ends
,
and
so
lose
all
.
Secondly
,
such
as
go
on
in
the
ways
that
tend
to
this
reward
,
and
yet
perish
at
last
for
some
one
base
lust
.
Thirdly
,
such
as
go
on
in
those
ways
,
and
are
in
a
good
forwardness
,
and
yet
prove
to
be
Apostates
,
and
so
lose
all
their
labor
,
and
all
their
reward
.
First
,
such
as
go
on
in
the
ways
that
lead
to
this
Wo
to
you
hypocrites
,
you
have
your
reward
:
And
wo
indeed
when
this
shall
be
said
,
You
are
forward
in
Religion
,
to
gain
to
your selves
such
base
things
,
you
shall
have
them
,
says
God
,
and
this
is
all
the
reward
you
shall
have
.
O
be
ashamed
and
confounded
in
your
own
hearts
,
that
you
should
perform
the
duties
of
Religion
,
and
take
such
pains
in
the
ways
of
God
,
that
do
lead
to
such
glorious
things
,
and
yet
your
ends
are
so
low
;
by
having
such
low
ends
in
religious
duties
,
you
make
Earth
your
throne
,
and
Heaven
your
footstool
,
whereas
God
says
,
Heaven
is
my
Throne
,
and
Earth
is
my
footstool
;
Why
should
you
be
so
cross
to
God
in
the
foolish
ways
of
your
vile
hearts
?
Some
there
are
that
perform
these
duties
to
satisfie
natural
conscience
,
and
so
they
may
be
unsound
,
and
First
,
that
they
do
is
by
their
own
strength
,
and
Besides
,
the
ways
of
Religion
are
not
suitable
to
his
principles
,
but
he
is
fain
to
force
himself
to
them
,
Besides
,
an
Hypocrite
hath
not
those
comforts
as
As
if
two
should
go
to
sea
,
it
may
be
they
go
out
both
together
,
and
one
endures
as
much
tempest
and
storm
as
the
other
,
and
they
are
at
the
like
charge
;
perhaps
yet
the
one
comes
home
richly
laden
,
and
the
other
brings
nothing
but
Cockle
shells
,
and
a
little
gravel
;
when
he
that
brought
home
the
Cockle
shells
and
the
gravel
,
shall
see
the
difference
between
him
and
the
other
,
when
as
they
were
at
like
charge
,
and
endured
the
same
difficulty
,
how
will
he
be
ashamed
?
This
is
the
difference
between
a
gracious
heart
and
an
hypocrite
,
both
go
out
in
Religion
,
the
one
makes
as
much
stir
as
the
other
,
and
suffers
as
much
disgrace
and
contempt
as
the
other
;
the
one
enjoys
all
the
riches
of
the
Kingdom
of
God
;
the
other
,
what
does
all
his
profession
come
to
?
he
gains
a
little
respect
from
some
,
that
this
body
or
that
body
says
,
He
is
a
man
of
good
parts
,
and
here
is
all
.
O
miserable
voyage
that
such
as
these
are
have
made
,
when
all
their
profession
comes
but
to
this
!
Yea
,
it
may
be
they
do
not
so
much
as
gain
respect
from
those
that
are
wise
and
judicious
,
but
onely
from
a
company
of
pratlers
,
that
will
speak
well
of
you
when
you
please
them
,
and
when
you
do
not
please
them
,
they
will
speak
as
ill
of
you
:
like
a
great
blaze
that
a
little
fire
will
make
in
straw
for
the
present
,
and
when
it
is
past
,
you
see
nothing
but
a
few
black
ashes
;
so
many
Professors
make
a
great
blaze
,
and
a
great
noise
and
shew
,
and
all
that
it
comes
to
,
is
,
that
they
get
a
little
esteem
in
the
world
;
or
,
like
Kites
they
will
flutter
up
a
little
,
but
their
eye
is
upon
the
carrion
;
so
many
seem
to
be
above
in
the
ayr
in
the
profession
of
Religion
,
and
yet
their
eyes
are
upon
the
carrion
,
they
make
things
below
their
aym
.
What
dishonor
is
this
unto
the
ways
of
godliness
?
those
ways
that
are
the
most
precious
things
in
the
world
,
all
the
world
is
nothing
to
the
profession
of
godliness
;
and
those
ways
that
God
hath
appointed
to
lead
to
such
glorious
things
as
these
are
,
how
are
they
vilified
and
abased
?
you
do
not
onely
vilifie
your selves
,
but
you
vilifie
Gods
ways
,
when
as
they
tend
to
such
a
glorious
end
,
you
put
them
under
your
base
ends
:
If
a
man
were
a
Nobleman
by
birth
,
what
greater
dishonor
could
be
done
to
him
,
then
to
make
him
serviceable
to
a
drudge
?
So
the
ways
of
God
that
are
so
glorious
,
to
make
them
serviceable
to
your
base
ends
,
what
dishonor
is
put
upon
the
ways
of
God
in
this
?
Certainly
God
cannot
take
it
well
at
your
hands
;
to
make
the
meanest
creature
of
God
,
our
own
civil
actions
serviceable
to
our
lusts
,
is
a
great
sin
;
but
to
make
Prayer
,
and
the
Word
,
and
the
Sacraments
,
and
the
ways
of
godliness
to
be
serviceable
to
our
lusts
,
this
is
most
horrible
impiety
.
Again
,
how
do
you
pollute
that
which
is
holy
?
The
way
of
God
is
a
holy
thing
,
and
take
heed
of
polluting
of
it
,
by
having
such
low
ends
in
it
.
Again
,
consider
how
you
do
take
the
name
of
God
in
vain
;
the
name
of
God
is
in
the
ways
of
Religion
,
and
for
you
to
have
no
higher
ends
in
Religion
,
but
such
base
ones
,
you
take
Gods
name
in
vain
,
and
God
will
not
hold
you
guiltless
.
These
two
men
,
a
gracious
heart
,
and
a
hypocrite
,
may
be
compared
to
two
men
that
follow
the
King
;
one
that
follows
the
King
for
some
Dukedom
,
and
place
of
Office
,
to
obtain
some
great
thing
from
the
King
;
and
a
begger
that
knows
not
the
King
,
but
runs
after
him
for
an
alms
,
and
if
he
may
have
six
pence
or
a
shilling
,
he
goes
away
quieted
:
So
in
the
ways
of
Religion
,
both
seem
to
follow
God
,
a
gracious
heart
follows
God
,
and
knows
what
God
is
,
he
knows
that
God
is
a
blessed
God
,
a
glorious
God
,
and
that
there
are
wonderful
great
and
glorious
things
to
be
communicated
from
God
to
the
souls
of
his
people
,
and
therefore
he
follows
God
for
great
things
,
for
heaven
,
and
eternity
,
and
glory
,
and
immortality
;
an
hypocrite
,
he
knows
little
of
God
,
and
he
follows
God
that
he
may
have
a
little
credit
and
content
for
a
while
,
and
he
looks
no
higher
:
O
base
ignoble
spirits
,
that
have
no
higher
thoughts
in
the
ways
of
God!
though
we
must
take
heed
of
high
thoughts
of
our selves
,
yet
in
the
ways
of
God
we
must
lift
up
our selves
,
and
have
high
thoughts
,
and
high
ayms
.
O
what
difference
is
there
between
an
hypocrite
and
a
true
gracious
heart
!
A
gracious
heart
hath
high
ends
for
God
in
the
meanest
actions
,
in
eating
,
and
drinking
,
and
an
hypocrite
hath
low
ends
in
his
highest
actions
,
in
the
most
solemn
duties
of
divine
worship
.
Secondly
,
those
hypocrites
are
to
be
rebuked
Lysimachus
a
King
,
that
his
staying
to
drink
one
draught
of
water
,
lost
him
his
Kingdom
:
And
so
it
will
be
a
vexation
to
any
that
have
gone
on
in
the
ways
of
godliness
,
that
he
hath
lost
Heaven
for
one
sin
.
It
was
a
grievous
affliction
upon
Moses
,
that
he
came
towards
Canaan
within
the
sight
of
it
,
and
yet
for
one
sin
,
not
sanctifying
Gods
name
at
the
water
of
Meribah
,
he
was
deprived
of
it
,
it
went
to
his
heart
;
and
so
it
will
be
a
grievous
thing
when
you
shall
come
towards
Heaven
,
and
for
one
sin
,
not
sanctifying
Gods
name
as
you
ought
,
you
shall
be
deprived
of
heavenly
Canaan
.
Many
Prodigals
have
an
inheritance
,
and
at
one
cast
of
the
Dice
lose
it
;
to
lose
this
Inheritance
at
one
cast
,
is
a
grievous
thing
.
A
man
may
scape
many
wounds
,
and
shots
in
the
Wars
,
and
yet
may
be
killed
at
last
with
the
wound
of
a
Pen-knife
,
or
the
wound
of
a
pin
or
needle
:
so
many
that
have
escaped
many
gross
sins
,
may
by
some
little
secret
lust
be
deprived
of
the
glory
of
heaven
.
You
that
are
going
on
in
this
way
,
that
tend
to
the
reward
,
take
heed
you
do
not
lose
all
for
some
one
sin
.
Thirdly
,
those
that
apostatize
are
to
be
rebuked
;
He
is
not
far
from
the
Kingdom
of
Heaven
:
as
the
Israelites
were
within
a
few
days
journey
of
Canaan
,
and
yet
lost
it
;
so
many
,
though
they
be
near
in
their
profession
,
and
have
had
as
it
were
the
taste
of
heaven
,
yet
turning
back
again
,
they
lose
all
.
As
if
a
man
were
going
a
rich
Voyage
,
and
just
as
he
was
entring
into
the
Haven
,
there
should
come
a
gust
of
wind
and
blow
him
home
again
,
how
does
it
grieve
him
?
I
was
just
at
the
Haven
,
and
if
I
had
entred
I
had
been
enriched
for
ever
:
So
many
have
gone
on
in
the
profession
of
Religion
,
if
they
had
continued
,
who
knows
but
that
they
might
have
had
all
this
reward
?
but
for
want
of
continuance
they
have
lost
all
,
and
they
are
come
short
of
the
glory
of
God
.
We
may
say
to
them
,
as
the
Angel
said
to
Hagar
;
Hagar
,
from
whence
comest
thou
,
and
whither
goest
thou
?
So
it
may
be
said
to
an
Apostata
,
Poor
creature
,
from
whence
comest
thou
,
and
whither
goest
thou
?
Thou
comest
from
heaven
and
eternal
life
,
and
thou
art
going
to
hell
and
eternal
death
.
You
know
how
earnest
the
Apostle
was
with
the
Galatians
,
when
they
had
once
received
the
faith
,
and
drew
back
again
,
says
he
,
Who
hath
bewitched
you
?
Was
there
ever
such
wickedness
like
this
?
to
receive
that
faith
that
brings
such
happiness
,
and
after
you
have
received
it
to
turn
back
again
;
Who
hath
bewitched
you
?
And
this
is
the
fourth
Use
.
Fifthly
,
if
there
be
such
a
glorious
recompence
of
reward
for
the
people
of
God
;
this
should
then
encourage
First
,
it
may
encourage
to
begin
betimes
in
Gods
Secondly
,
here
is
an
incouragement
to
Gods
Thirdly
,
if
there
be
such
a
glorious
reward
,
here
is
an
encouragement
to
be
very
fervent
and
zealous
Be
fervent
in
spirit
,
serving
the
Lord
;
as
if
he
should
say
,
Do
you
know
whom
you
serve
?
You
serve
the
Lord
,
the
high
,
and
mighty
,
and
glorious
,
and
infinite
God
;
and
therefore
you
had
need
be
fervent
in
spirit
;
do
that
you
do
with
all
your
might
and
power
,
for
it
is
for
that
God
that
will
do
such
great
things
for
you
.
As
David
when
he
danced
before
the
Ark
,
he
did
it
with
all
his
might
:
Michol
not
knowing
his
meaning
,
scorned
him
in
her
heart
;
but
says
he
,
It
was
before
the
Lord
that
chose
me
before
your
Fathers
house
,
that
hath
bestowed
such
mercies
upon
me
,
and
will
bestow
more
mercies
,
and
if
this
be
to
be
vile
,
I
will
be
more
vile
.
Carnal
hearts
cannot
endure
earnestness
,
and
fervency
in
Gods
service
;
as
the
wilde
beasts
cannot
endure
fire
,
so
beastly
carnal
spirits
cannot
endure
fire
,
fervency
,
and
zeal
in
Gods
ways
;
but
suppose
they
should
oppose
you
for
fervency
in
Gods
ways
,
you
might
answer
them
,
If
this
be
to
be
vile
,
I
will
be
more
vile
;
It
is
for
that
God
that
hath
done
great
things
for
me
,
and
that
I
hope
to
receive
great
things
from
hereafter
eternally
.
Fourthly
,
if
there
be
such
a
glorious
reward
,
be
Be
ye
stedfast
,
unmoveable
,
always
abounding
in
the
work
of
the
Lord
,
forasmuch
as
you
know
your
labor
is
not
in
vain
in
the
Lord
.
By
that
which
hath
been
said
,
you
may
know
your
labor
is
not
in
vain
with
the
Lord
;
be
abundant
in
service
,
there
shall
not
be
one
tear
,
nor
one
sigh
,
nor
one
prayer
lost
;
many
say
,
Why
do
you
so
much
,
will
not
less
serve
?
The
godly
do
not
onely
aym
at
the
reward
,
that
will
require
abundance
,
but
they
would
have
the
heigth
of
the
reward
,
and
therefore
they
think
they
never
have
done
enough
.
It
is
an
expression
of
Austin
,
If
a
man
should
serve
the
Lord
a
thousand
years
,
it
would
not
deserve
an
hour
of
the
reward
in
Heaven
,
much
less
an
eternity
:
Though
it
is
true
,
the
grace
of
the
Lord
is
glorious
,
and
he
does
accept
of
his
grace
,
as
the
most
glorious
thing
in
the
world
,
yet
considering
what
our
actions
are
,
how
much
corruption
is
mingled
with
them
,
it
would
not
deserve
a
moment
in
Heaven
,
and
therefore
we
had
need
do
as
much
as
we
can.
2
Peter
3.
11.
Seeing
then
that
all
these
things
shall
be
dissolved
,
what
maner
of
persons
ought
ye
to
be
in
all
maner
of
holy
conversation
and
godliness
?
We
should
be
ashamed
and
confounded
in
our
thoughts
that
we
can
do
no
more
;
and
if
there
should
be
shame
in
Heaven
,
when
the
Saints
shall
see
and
enjoy
so
much
there
,
would
they
not
be
ashamed
that
they
have
done
no
more
for
that
God
so
glorious
in
his
bounty
&
goodness
here
?
Fifthly
,
if
there
be
such
a
glorious
recompence
of
reward
,
then
let
us
labor
to
be
faithful
with
God
,
because
Surely
they
are
my
people
,
children
that
will
not
lye
:
As
if
he
should
say
,
These
are
a
people
that
I
expect
should
be
satisfied
with
me
.
In
Psal.
36.
5.
there
God
joyns
his
mercy
and
his
faithfulness
both
together
:
As
Gods
mercies
and
faithfulness
are
joyned
together
,
so
let
the
hope
of
Gods
mercies
to
us
,
and
our
faithfulness
unto
God
,
be
joyned
together
.
It
was
an
argument
of
God
unto
Abraham
,
I
am
God
All-sufficient
,
and
I
am
your
exceeding
great
reward
,
walk
before
me
,
and
be
upright
:
As
if
he
should
say
,
You
need
not
go
and
shark
unto
any
other
creature
,
you
have
reward
enough
in
me
,
therefore
walk
before
me
,
and
be
upright
:
So
by
all
that
which
God
hath
revealed
unto
you
concerning
this
glorious
reward
of
his
people
,
God
says
,
You
need
not
go
and
seek
any
thing
else
,
you
need
not
be
sharking
up
and
down
after
the
creature
,
Is
there
not
enough
in
me
to
satisfie
any
creature
living
?
The
ground
why
any
depart
from
God
in
a
way
of
unfaithfulness
,
is
because
they
have
distrustful
thoughts
,
and
think
there
is
not
enough
to
be
had
in
God
,
but
they
had
need
shift
for
themselves
another
way
:
If
we
understand
this
glorious
reward
,
and
our
hearts
close
with
it
,
this
temptation
could
not
have
power
to
draw
our
hearts
from
it
:
Therefore
God
is
so
plentiful
in
the
manifestation
of
his
goodness
,
because
his
people
should
not
have
any
shifting
thoughts
;
there
is
enough
in
God
,
and
in
the
treasures
of
his
grace
to
make
up
all
.
Now
by
that
which
hath
been
said
,
be
encouraged
to
go
on
in
those
ways
in
which
you
have
no
present
encouragement
;
there
are
many
ways
in
which
you
have
no
encouragement
from
God
or
men
;
you
pray
,
and
hear
,
and
perform
duties
,
and
do
not
finde
God
come
in
that
way
,
let
the
reward
that
is
to
come
be
enough
to
encourage
you
.
You
do
many
good
things
,
and
men
are
ungrateful
,
and
will
not
requite
them
;
well
,
let
this
quiet
you
,
There
is
a
glorious
reward
to
come
.
I
remember
a
speech
of
Luther
,
That
servitude
to
men
,
though
it
be
to
ungrateful
men
,
does
please
God
,
and
God
,
says
he
,
wil
abundantly
reward
you
for
it
,
and
that
should
be
more
sweet
to
us
then
all
the
treasures
in
the
world
.
In
Isa.
49.
4.
says
the
Prophet
,
I
have
labored
in
vain
,
I
have
spent
my
strength
for
nought
and
in
vain
;
yet
truly
my
judgement
is
with
the
Lord
,
and
my
work
with
my
God
.
It
is
a
speech
of
Latimer
,
speaking
of
Ministers
that
would
leave
their
flock
because
they
did
no
good
;
says
he
,
It
is
very
naughtily
done
,
we
must
look
to
that
which
God
commands
us
,
and
leave
the
issue
to
God
:
Christ
saith
,
Follow
me
,
me
,
me
,
(
three
times
he
hath
it
)
and
not
your
own
lusts
;
let
us
do
our
own
work
,
and
leave
the
reward
with
God
:
Though
it
be
a
sweet
encouragement
for
the
Ministers
of
God
to
see
something
of
their
labor
,
yet
if
they
do
not
,
it
is
enough
to
make
them
go
on
in
a
way
of
obedience
for
the
present
,
because
God
commands
it
though
there
were
no
reward
,
but
when
we
do
obey
God
,
and
please
God
for
the
present
,
and
it
shall
be
rewarded
so
gloriously
hereafter
,
let
not
this
be
any
excuse
,
We
can
do
no
good
:
if
you
be
convinced
of
a
duty
,
whether
there
be
good
or
no
good
come
of
it
,
whether
there
be
present
encouragement
or
not
,
it
is
enough
that
it
shall
be
gloriously
rewarded
hereafter
.
Sixthly
,
if
there
be
such
a
glorious
reward
,
such
What
is
man
,
says
the
Psalmist
,
nay
,
what
is
man
indeed
?
when
as
we
consider
what
God
hath
done
for
him
.
In
Rom.
8.
31.
after
the
Apostle
had
spoke
of
glorification
,
and
of
the
blessed
estate
of
Gods
people
hereafter
,
says
the
Apostle
,
What
shall
we
say
to
these
things
?
So
seeing
these
things
are
so
that
are
revealed
,
What
shall
we
say
to
these
things
?
O
the
heighth
,
and
length
,
and
depth
,
and
breadth
of
the
loving
kindeness
of
the
Lord
!
how
unsearchable
are
his
judgements
!
shall
we
say
,
How
unsearchable
are
his
mercies
?
and
his
mercies
past
finding
out
.
O
how
great
is
thy
goodness
which
thou
hast
laid
up
for
them
that
fear
thee
,
which
thou
hast
wrought
before
the
sons
of
men
!
Psal.
31.
19.
If
ever
God
wrought
about
any
thing
,
it
was
about
the
communication
of
his
goodness
to
mankinde
;
yea
,
how
great
is
it
before
the
sons
of
men
,
before
us
that
have
but
a
little
made
known
to
us
?
How
great
is
it
before
Angels
then
,
and
before
God
himself
?
In
Psal.
113.
6.
it
is
said
,
God
humbleth
to
behold
things
that
are
done
in
heaven
:
It
is
much
that
God
should
vouchsafe
to
behold
any
thing
in
heaven
;
but
now
that
God
should
vouchsafe
to
behold
such
a
poor
wretched
creature
as
man
is
here
upon
earth
,
and
not
to
behold
him
onely
,
but
to
work
thus
gloriously
for
him
,
and
that
from
all
eternity
,
to
make
it
his
great
work
to
communicate
himself
to
man
;
O
how
does
God
humble
himself
here
,
and
how
is
his
mercy
and
goodness
to
be
admired
and
adored
by
the
sons
of
men
!
God
is
to
be
praised
for
the
least
of
his
mercies
here
,
but
he
is
to
be
admired
in
the
glory
of
his
rich
grace
in
heaven
.
We
read
Psal.
136.
God
is
praised
twenty
five
times
for
his
mercies
,
but
the
conclusion
of
all
is
,
Praise
the
God
of
Heaven
,
for
his
mercies
endure
for
ever
;
his
mercies
,
as
he
is
the
God
of
heaven
,
they
are
the
glorious
mercies
indeed
.
When
the
Scripture
would
set
forth
the
excellency
of
a
thing
,
it
expresseth
it
by
heaven
,
as
the
excellency
of
Christ
,
He
is
the
Lord
from
heaven
,
1
Cor.
15.
47.
The
excellency
of
God
,
the
God
of
heaven
,
Jonah
1.
9.
It
is
made
the
top
of
Christs
glory
,
that
he
is
made
higher
then
the
heavens
,
Heb.
7.
26.
When
Christ
would
shew
the
excellency
of
the
bread
of
life
,
he
says
,
It
is
bread
from
heaven
;
the
excellency
of
spiritual
blessings
is
set
out
in
this
,
that
they
are
blessings
in
heavenly
places
,
Eph.
1.
Because
gold
is
the
most
precious
mettal
,
therefore
we
lay
it
over
other
things
,
not
onely
wood
and
cloth
,
but
silver
it self
:
so
because
heaven
is
so
excellent
,
the
Lord
gilds
as
it
were
his
choicest
blessings
with
this
adjunct
,
and
all
to
shew
the
wonderful
excellency
there
is
in
heaven
it self
.
Brethren
,
God
hath
therefore
revealed
these
things
to
us
,
to
that
end
that
the
glory
of
his
grace
might
be
great
in
the
world
:
God
would
have
us
have
high
,
and
honorable
,
and
glorious
thoughts
of
his
goodness
;
God
would
have
the
high
praises
of
his
grace
to
be
in
the
hearts
and
in
the
mouthes
of
his
Saints
;
it
is
a
great
evil
to
have
low
and
mean
apprehensions
of
the
glorious
grace
of
God
to
mankinde
;
you
do
not
know
what
dishonor
you
bring
to
God
in
it
:
If
your
hearts
be
not
raised
on
high
,
and
enlarged
in
the
thoughts
of
the
free
and
glorious
grace
of
God
to
mankinde
,
it
is
an
exceeding
dishonor
to
him
.
To
see
the
riches
of
Gods
glorious
grace
to
the
children
of
men
,
it
is
a
mighty
work
of
faith
,
and
such
a
work
as
the
soul
is
enabled
to
do
onely
by
a
mighty
and
glorious
work
of
the
holy
Ghost
in
it
;
indeed
there
is
in
the
world
a
base
,
and
poor
,
and
mean
apprehension
of
the
grace
of
God
in
Christ
,
such
as
does
not
work
at
all
to
raise
,
and
enlarge
,
and
glorifie
the
heart
of
a
man
,
but
the
true
sight
of
the
riches
of
Gods
glorious
grace
,
it
hath
a
mighty
power
to
raise
,
and
enlarge
,
and
glorifie
the
hearts
of
the
children
of
men
while
they
are
here
;
as
mark
the
expressions
of
the
Apostle
in
his
Prayer
for
the
Ephesians
,
1
Ephes.
17.
18.
That
the
God
of
our
Lord
Jesus
Christ
,
the
Father
of
glory
,
may
give
unto
you
the
Spirit
of
wisdom
and
revelation
in
the
knowledge
of
him
;
The
eyes
of
your
understanding
being
enlightned
,
that
ye
may
know
what
is
the
hope
of
his
calling
,
and
what
the
riches
of
the
glory
of
his
inheritance
in
the
Saints
:
not
the
inheritance
of
the
Saints
,
but
the
inheritance
in
the
Saints
,
and
the
glory
of
the
inheritance
,
and
the
riches
of
the
glory
,
and
they
must
not
onely
have
understanding
to
know
this
,
but
the
eyes
of
their
understanding
must
be
enlightened
,
and
this
must
come
from
the
knowledge
of
Christ
,
from
the
Spirit
of
wisdom
and
Revelation
,
and
from
the
Father
of
glory
,
the
God
of
our
Lord
Jesus
Christ
.
The
sight
of
the
excellency
and
riches
of
Gods
grace
here
,
it
is
that
that
is
the
work
of
God
shining
into
the
heart
,
2
Cor.
4.
6.
For
God
who
commanded
the
light
to
shine
out
of
darkness
,
hath
shined
in
our
hearts
,
to
give
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Jesus
Christ
:
The
unsearchable
truths
of
the
Gospel
are
in
that
which
hath
been
revealed
so
far
as
we
are
able
to
wade
into
them
.
The
sight
of
Gods
rich
glory
,
is
that
which
the
Princes
of
the
world
have
not
known
,
it
is
that
which
requires
a
work
of
the
Spirit
of
God
,
Of
that
Spirit
which
searcheth
the
deep
things
of
God
.
O
brethren
,
if
you
had
a
true
spiritual
sight
of
the
richness
of
the
goodness
of
God
in
the
way
of
his
communication
of
happiness
and
glory
to
the
children
of
men
,
then
you
see
into
the
great
design
of
God
,
into
the
deep
counsels
of
his
wisdom
,
then
God
hath
laid
open
his
heart
unto
you
,
God
hath
brought
you
into
the
treasures
of
his
riches
,
and
given
you
a
view
of
them
;
the
very
secrets
of
Gods
soul
are
imparted
to
you
,
and
blessed
are
your
eyes
that
have
seen
these
things
:
if
the
sight
of
Gods
glory
in
his
grace
towards
mankinde
be
seen
in
true
beauty
and
height
,
and
glory
indeed
,
there
is
no
fear
that
they
should
do
hurt
to
any
soul
;
it
is
true
,
the
apprehension
of
the
grace
of
God
in
a
natural
way
,
is
the
cause
of
security
or
presumption
in
many
,
but
there
was
never
any
in
the
world
that
was
furthered
in
a
way
of
security
and
presumption
upon
the
spiritual
sight
and
view
they
have
had
of
the
heighth
and
depth
of
the
riches
of
the
glory
of
the
grace
of
God
in
the
face
of
Jesus
Christ
:
That
sight
of
Gods
grace
that
is
the
cause
of
security
in
people
,
is
that
which
is
grounded
meerly
upon
a
natural
light
,
which
hath
no
efficacy
to
raise
,
and
enlarge
,
and
to
purge
the
heart
:
But
this
true
spiritual
sight
of
Gods
grace
,
it
hath
a
mighty
efficacy
,
and
nothing
more
,
to
raise
,
and
enlarge
,
and
purge
the
heart
.
In
2
Corinth.
3.
18.
says
the
Apostle
,
We
beholding
the
glory
of
the
Lord
as
in
a
mirror
:
What
then
,
are
we
secure
and
presumptuous
upon
this
?
No
,
We
are
changed
into
the
same
image
from
glory
to
glory
.
What
was
that
glory
that
the
Apostle
did
behold
?
the
glory
of
God
in
the
mirror
of
the
Gospel
,
the
glory
of
God
in
the
riches
of
his
grace
towards
the
Saints
:
Now
says
he
,
While
we
behold
,
as
in
a
mirror
,
this
glory
of
God
,
this
is
the
fruit
of
it
,
We
are
changed
from
glory
to
glory
.
People
talk
of
Gods
mercy
,
but
how
few
ever
had
a
spiritual
sight
of
Gods
mercy
?
they
would
have
Ministers
preach
much
of
Gods
mercy
,
but
if
people
had
eyes
to
behold
it
in
the
glory
of
it
,
how
would
it
change
their
hearts
?
wherefore
then
,
I
beseech
you
,
labor
to
have
more
then
a
natural
sight
of
Gods
mercy
and
goodness
towards
mankinde
.
A
man
by
a
low
apprehension
of
Gods
mercy
and
goodness
may
think
thus
:
So
long
as
I
serve
God
,
it
shall
be
well
with
me
,
God
will
bless
me
,
and
be
merciful
to
me
;
but
that
spiritual
and
supernatural
sight
of
the
riches
of
the
glory
of
Gods
mercy
,
is
this
,
for
a
soul
though
it
sees
it self
a
base
vile
wretched
worm
,
a
lump
of
filth
,
and
sees
it self
standing
guilty
before
the
Lord
,
and
God
seems
to
look
with
an
angry
face
upon
it
,
and
conscience
within
it
accuses
it
,
and
the
threats
of
the
fiery
Law
come
out
against
it
;
yet
for
a
soul
to
be
able
to
look
into
the
deep
bowels
of
Gods
infinite
compassion
that
are
in
Christ
,
and
in
them
to
look
upon
it self
for
all
this
as
an
heir
of
glory
and
eternal
life
,
so
as
to
have
the
soul
raised
,
and
enlarged
,
and
devoted
to
the
magnifying
,
praising
and
adoring
the
riches
of
Gods
grace
,
and
to
venture
all
upon
this
,
this
is
more
then
a
natural
sight
of
Gods
grace
,
and
of
his
mercy
towards
mankinde
.
You
will
say
,
We
could
admire
Gods
grace
and
If
we
were
sure
these
things
did
belong
to
us
,
and
that
we
had
any
interest
in
them
;
there
is
enough
in
them
to
enlarge
and
raise
our
hearts
,
but
this
is
that
which
hinders
,
We
do
not
know
that
we
have
an
interest
therein
.
To
that
I
answer
,
That
this
very
work
of
God
it
If
I
were
interested
in
these
things
,
then
I
could
praise
and
magnifie
God
for
them
:
If
you
can
do
this
,
you
are
interested
in
them
,
for
this
is
an
immediate
work
of
faith
,
and
it
is
from
a
divine
principle
to
be
able
to
do
this
,
and
therefore
though
you
know
no
good
at
all
in
your selves
before
,
and
you
had
no
arguments
to
encourage
you
before
,
and
you
had
no
preparation
in
your
own
apprehensions
before
,
yet
if
you
have
but
this
work
of
grace
,
it
does
interest
your
souls
in
all
that
which
hath
been
revealed
concerning
the
recompence
of
reward
of
the
Saints
of
God
.
But
may
we
not
presume
to
think
that
such
great
To
that
I
answer
,
Where
ever
presumption
is
,
CHAP.
LIV.
Gods
people
to
be
highly
honored
.
SEventhly
,
if
there
be
such
blessed
things
reserved
Here
is
one
indeed
born
to
great
things
,
other
maner
of
things
then
any
the
world
affords
.
Did
we
know
what
were
the
things
that
the
people
of
God
should
be
possessed
of
within
a
while
,
we
would
say
in
our
hearts
,
O
blessed
that
ever
they
were
born
,
blessed
is
the
womb
that
bare
them
,
and
blessed
are
the
paps
that
gave
them
suck
:
Did
we
with
a
spiritual
believing
eye
behold
what
things
they
should
have
,
and
saw
them
as
now
possessed
of
them
,
we
would
see
cause
to
fall
down
and
kiss
the
ground
upon
which
they
tread
:
The
blessed
Angels
look
upon
them
as
great
ones
,
as
the
glory
of
the
world
,
and
therefore
do
joyfully
minister
unto
them
,
because
they
know
they
are
the
great
heirs
of
Heaven
,
for
whom
such
great
things
are
prepared
:
Great
things
are
spoken
of
thee
,
O
thou
City
of
God
,
says
the
Psalmist
;
Great
things
are
spoken
of
you
,
O
ye
Saints
of
God
.
If
Heaven
must
be
so
glorious
to
entertain
the
Saints
,
how
glorious
are
those
for
whom
heaven
is
prepared
?
Says
Ahasuerus
,
What
shall
be
done
to
the
man
whom
the
King
will
honor
?
O
what
shall
be
done
to
those
whom
an
infinite
God
hath
set
his
heart
upon
to
raise
to
honor
,
and
to
manifest
to
Angels
,
and
to
all
the
world
,
what
his
infinite
power
is
able
to
do
in
raising
of
a
creature
to
glory
:
In
the
Saints
there
is
a
meeting
,
as
it
were
of
the
beams
of
Gods
grace
and
goodness
as
in
a
center
,
and
that
must
needs
be
very
warm
and
hot
indeed
.
The
beams
of
the
Sun
in
the
circumference
scattered
in
the
ayr
,
are
warm
;
but
in
a
glass
,
where
they
are
united
together
as
it
were
in
a
center
,
there
they
warm
after
another
maner
,
there
they
burn
;
so
all
the
works
of
Gods
grace
abroad
in
the
world
,
they
are
as
the
beams
of
the
Sun
in
the
circumference
,
that
are
scattered
abroad
;
but
in
his
people
there
is
the
center
where
they
are
united
together
,
and
there
they
burn
,
and
are
glorious
indeed
,
and
therefore
high
and
honorable
thoughts
you
ought
to
have
of
the
Saints
.
It
is
a
great
argument
to
shew
Gods
greatness
,
that
all
the
creatures
in
the
world
are
his
,
and
for
him
.
What
an
argument
then
is
it
to
set
forth
the
greatness
of
a
Christian
,
that
Heaven
,
and
God
,
and
Christ
,
and
all
are
his
and
for
him
?
and
this
hath
been
shewn
in
this
glorious
recompence
of
reward
:
How
great
and
honorable
then
should
they
be
in
our
eyes
?
Eighthly
,
if
there
be
such
a
glorious
reward
,
and
First
,
love
to
the
Lord
Christ
,
who
is
the
cause
of
all
this
.
Secondly
,
to
the
Gospel
that
reveals
these
things
Thirdly
,
to
the
ways
of
godliness
that
leads
to
all
Father
,
I
will
that
they
also
whom
thou
hast
given
me
,
be
where
I
am
,
that
they
may
behold
my
glory
which
thou
hast
given
me
;
as
if
he
should
say
,
If
I
can
but
have
this
,
I
am
well
,
I
have
enough
for
all
the
sufferings
that
I
did
endure
.
This
indeed
is
called
a
reward
,
but
it
is
the
reward
of
another
maner
of
righteousness
then
our
own
;
were
it
that
there
were
no
other
righteousness
but
our
own
,
though
our
own
should
be
true
righteousness
,
the
reward
would
never
come
to
this
height
;
but
this
is
first
the
reward
of
the
merit
,
of
the
death
,
of
the
blood
,
and
of
the
perfect
righteousness
of
the
Son
of
God
,
and
so
in
him
it
comes
to
be
our
reward
,
therefore
it
is
Christ
that
is
our
life
,
and
happiness
,
and
glory
.
O
let
us
joyn
with
those
blessed
Elders
in
Rev.
5.
8
,
9.
that
fell
down
before
the
Lamb
,
having
all
harps
in
their
hands
,
and
golden
vials
full
of
odours
,
and
sung
,
Worthy
art
thou
who
wast
slain
,
and
hast
redeemed
us
unto
God
by
thy
blood
,
to
receive
honor
,
and
blessing
,
and
glory
;
and
that
we
might
joyn
in
that
blessed
melody
that
St.
John
heard
in
that
Chapter
,
in
Verse
13.
He
heard
all
creatures
in
heaven
,
and
on
earth
,
and
under
the
earth
,
and
in
the
Sea
,
saying
,
Blessing
,
honor
,
glory
and
power
,
be
unto
him
that
sitteth
upon
the
Throne
,
and
unto
the
Lamb
for
ever
and
ever
;
that
we
might
say
Amen
to
this
.
If
any
man
wish
good
to
us
,
we
count
it
worthy
of
love
;
but
the
Lord
Christ
having
wrought
such
infinite
good
for
us
as
this
,
how
should
our
hearts
be
enflamed
to
him
,
and
that
none
should
be
dear
to
us
,
and
prized
of
us
in
comparison
of
Christ
:
Let
us
cry
out
with
that
blessed
Martyr
,
None
but
Christ
,
none
but
Christ
.
Again
,
how
should
our
souls
love
the
Gospel
,
and
prize
the
Gospel
,
that
hath
revealed
all
this
to
us
?
In
2
Tim.
1.
10.
it
is
said
,
Life
and
immortality
is
brought
to
light
by
the
Gospel
:
These
are
the
things
that
in
comparison
were
kept
hid
from
the
beginning
of
the
world
,
before
the
manifestation
of
the
Gospel
,
but
now
they
are
revealed
:
O
blessed
be
God
that
we
had
the
preaching
of
the
Gospel
amongst
us
,
to
open
the
treasures
of
grace
to
us
in
this
maner
.
What
poor
low
thoughts
should
we
have
had
of
the
happiness
of
mankinde
,
had
not
God
made
known
these
glorious
things
in
the
Ministery
of
the
Gospel
?
Many
wise
men
by
the
light
of
nature
have
risen
high
in
the
contemplations
of
happiness
,
that
mans
nature
is
capable
of
,
but
how
far
beneath
these
things
have
their
highest
thoughts
been
?
It
is
a
great
part
of
the
glory
of
the
Gospel
,
that
it
sets
out
unto
us
these
high
and
glorious
things
.
And
then
the
ways
of
godliness
,
those
we
should
common
grace
,
to
the
poor
mean
trade
of
the
laboring
man
,
that
is
fain
to
work
hard
for
a
shilling
or
eight
pence
a
day
,
they
work
,
and
get
but
some
few
outward
blessings
from
God
,
but
godliness
is
the
trade
of
merchandising
,
that
brings
in
hundreds
together
,
and
that
our
hearts
should
be
upon
;
God
would
have
our
hearts
to
be
after
great
and
glorious
things
.
It
is
an
expression
of
Cleopatra
to
Marcus
Antonius
,
It
is
not
for
you
to
be
fishing
for
Gudgeons
,
but
for
Towns
,
and
Forts
,
and
Castles
:
And
so
those
that
are
acquainted
with
the
ways
of
godliness
,
it
is
not
for
them
to
be
trading
for
poor
things
,
but
for
eternal
life
,
glory
and
immortality
.
The
ninth
Use
,
is
an
Use
of
Examination
,
to
know
who
those
are
that
have
interest
in
these
glorious
Who
shall
abide
in
thy
Tabernable
?
who
shall
dwell
in
thy
holy
hill
?
I
confess
that
Psalm
does
principally
aim
at
communion
with
the
Church
of
God
;
such
as
are
fit
for
communion
with
a
Church
,
are
fit
for
heaven
,
and
therefore
the
question
may
be
true
,
Who
shall
dwell
in
thy
holy
hill
?
who
shall
be
partakers
of
these
things
?
Blessed
are
they
that
shall
eat
bread
in
the
Kingdom
of
God
;
But
who
are
they
?
It
is
necessary
you
should
labor
to
make
this
sure
,
because
it
is
a
matter
so
great
,
and
so
glorious
,
and
not
to
lay
the
weight
of
that
which
is
of
infinite
consequence
,
upon
poor
,
weak
,
slight
,
and
sandy
foundations
;
certainly
we
do
not
know
what
the
grace
of
God
towards
mankinde
is
,
if
we
content
our selves
with
slight
hopes
;
but
if
God
hath
enlightned
your
souls
to
know
the
reality
and
glory
of
them
,
they
wil
never
be
at
rest
,
till
you
have
got
certain
and
infallible
grounds
for
them
.
In
things
of
small
consequence
we
are
content
with
slight
evidences
,
but
if
a
man
have
to
deal
in
any
business
upon
which
his
whole
estate
depends
,
he
would
not
have
any
man
think
it
ill
if
he
does
make
sure
,
if
he
will
have
bonds
and
seals
:
so
we
should
make
sure
of
heaven
,
and
of
glory
,
because
it
is
such
a
great
matter
.
Some
I
suppose
,
that
meerly
upon
the
hearing
of
the
greatness
of
these
things
,
cannot
but
have
some
misgiving
thoughts
;
If
these
things
be
so
great
,
surely
they
concern
not
me
,
they
belong
not
to
me
;
Can
I
think
in
my
conscience
that
I
am
that
man
or
woman
that
God
should
have
such
great
thoughts
upon
,
and
should
look
upon
me
,
so
as
to
make
it
the
greatest
design
that
he
hath
to
glorifie
the
riches
of
his
mercy
upon
me
?
What
work
of
Gods
grace
have
I
ever
had
upon
me
?
I
would
not
have
those
that
are
affected
with
the
greatness
of
Gods
grace
to
mankinde
,
think
that
these
things
do
not
belong
to
them
because
they
are
great
.
But
those
that
never
had
their
hearts
affected
with
the
excellency
and
glory
of
Gods
grace
toward
man
,
when
they
hear
of
the
greatness
and
glory
of
those
things
that
are
reserved
for
the
Saints
,
they
may
justly
have
their
consciences
misgive
them
,
and
think
surely
they
do
not
belong
to
them
.
Canst
thou
that
art
a
base
drunkard
,
that
prizest
nothing
but
a
little
drink
,
and
some
outward
things
,
think
that
God
should
make
it
the
greatest
work
that
he
hath
in
the
world
,
for
to
communicate
the
riches
of
his
grace
and
goodness
unto
thee
?
The
greatness
of
these
things
may
be
enough
to
cast
thee
off
;
As
it
is
with
a
Beggar
,
a
Beggar
comes
and
asks
an
alms
,
if
a
man
put
his
hand
in
his
pocket
,
and
take
out
a
peny
or
two
pence
,
he
hath
hope
to
have
that
;
but
if
he
take
out
a
piece
of
gold
,
he
hath
no
hope
of
that
,
because
it
is
so
much
:
So
when
men
have
but
natural
thoughts
of
heaven
and
happiness
hereafter
,
you
think
you
might
have
that
,
but
when
you
come
to
have
heaven
opened
to
you
,
and
you
see
it
is
such
a
great
and
glorious
thing
,
your
hearts
may
justly
think
it
is
not
for
us
.
Cast
a
bone
to
a
Dog
,
he
falls
to
it
presently
,
but
set
a
joynt
of
meat
before
him
well
drest
,
in
a
large
dish
,
and
he
goes
away
,
he
dares
not
venture
upon
that
:
So
for
these
things
in
the
world
,
the
ordinary
favors
of
God
,
these
bones
that
God
casts
to
Dogs
,
you
may
fall
upon
them
,
and
think
these
are
for
you
;
but
when
you
come
to
the
dainties
,
and
infinite
treasures
of
God
,
can
such
a
swinish
heart
,
such
a
base
,
filthy
,
unclean
spirit
as
yours
is
,
that
never
minded
nothing
but
the
satisfying
of
your
base
lusts
,
think
that
these
are
for
you
?
you
cannot
but
have
misgiving
thoughts
,
and
think
either
these
things
are
but
notions
,
or
else
I
have
no
part
in
them
.
CHAP.
LV.
To
whom
the
Recompence
of
reward
appertains
.
BUt
how
may
any
know
that
they
shall
have
Carnal
and
sensual
hearts
,
because
they
have
First
,
would
you
know
whether
you
shall
have
this
Moses
Choice
?
Certainly
,
those
that
have
made
Moses
Choice
,
shall
have
Moses
Reward
:
What
Moses
Choice
was
you
have
heard
,
Moses
chose
rather
to
suffer
affliction
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
:
Moses
might
have
had
honor
and
esteem
enough
in
Egypt
,
but
he
accounted
afflictions
with
the
people
of
God
,
in
Gods
ways
a
great
deal
better
;
He
esteemed
the
reproach
of
Christ
greater
riches
then
all
;
so
I
may
have
Christ
and
communion
with
his
people
,
let
me
be
reproached
,
and
contemned
,
and
despised
,
I
care
not
.
Now
do
you
finde
this
?
Though
there
was
a
time
my
heart
was
taken
with
the
glittering
shews
of
things
here
,
and
I
saw
no
excellency
in
the
ways
of
God
,
they
were
but
notions
to
me
;
at
length
God
wrought
mightily
upon
my
soul
,
and
shewed
me
the
vanity
of
all
things
that
I
accounted
for
glorious
things
,
and
shewed
me
a
beauty
in
Gods
people
,
and
began
to
knit
my
heart
to
them
,
so
as
I
was
willing
to
part
with
any
thing
to
have
communion
with
them
,
and
to
venture
all
upon
the
bare
word
and
promise
of
God
,
for
those
glorious
things
that
are
revealed
in
it
,
and
this
choice
I
have
made
,
and
my
soul
is
setled
in
it
,
whatsoever
befals
me
in
this
world
;
hath
there
been
such
a
work
upon
your
souls
,
that
you
have
made
Moses
Choice
?
then
you
shall
have
Moses
Reward
.
Secondly
,
are
you
begotten
unto
the
hope
of
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
according
to
his
abundant
mercy
hath
begotten
us
unto
a
lively
hope
:
Whosoever
hath
the
true
hope
of
Heaven
,
it
is
one
that
is
begotten
to
it
,
that
is
,
There
must
be
a
mighty
work
of
God
upon
your
hearts
,
a
new
birth
,
a
regeneration
in
you
,
otherwise
there
is
nothing
you
have
done
or
can
do
that
can
get
this
reward
.
In
Mat.
19.
28.
says
Christ
unto
his
Disciples
,
after
Peter
had
spoken
what
they
had
left
for
him
,
Ye
that
have
followed
me
in
the
Regeneration
,
when
the
Son
of
man
shall
sit
in
the
throne
of
his
glory
,
ye
shall
also
sit
upon
twelve
thrones
,
judging
the
twelve
tribes
of
Israel
:
As
if
Christ
should
say
,
Peter
,
you
have
forsaken
all
and
followed
me
,
but
know
,
the
bare
forsaking
is
not
enough
,
but
you
who
have
felt
the
work
of
God
regenerating
your
souls
,
upon
which
you
have
followed
me
,
you
shall
sit
upon
twelve
thrones
:
Some
do
interpret
this
place
Regeneration
,
the
estate
of
the
Gospel
,
and
so
make
it
not
to
be
the
work
of
God
upon
the
soul
,
but
the
work
of
God
upon
the
world
,
to
make
a
new
world
;
as
the
glorious
estate
of
the
Church
under
the
Gospel
is
called
a
new
heaven
,
and
a
new
earth
,
and
so
take
it
,
Ye
that
have
followed
me
in
this
new
world
,
ye
shall
sit
upon
twelve
thrones
,
&c.
but
I
rather
take
it
the
other
way
,
not
wholly
excluding
this
,
they
are
onely
those
that
follow
Christ
in
the
Regeneration
,
that
shall
have
this
reward
.
It
is
called
the
new
birth
,
because
there
is
such
a
strange
change
;
there
is
a
new
spirit
,
and
a
new
life
put
into
a
man
:
Suppose
a
rational
soul
were
put
into
a
beast
,
what
a
change
would
be
in
that
creature
?
Suppose
an
Angelical
nature
were
put
upon
us
,
what
a
change
would
there
be
?
By
the
change
that
is
wrought
in
regeneration
there
is
a
greater
difference
;
the
highest
degree
of
glory
in
heaven
is
not
so
different
from
the
lowest
degree
of
grace
here
,
as
the
lowest
degree
of
grace
here
is
different
from
the
highest
excellency
of
nature
,
because
the
difference
between
the
highest
degree
of
the
glory
of
heaven
from
the
lowest
degree
of
grace
,
is
but
a
gradual
difference
,
but
the
difference
that
is
between
the
lowest
degree
of
grace
,
and
the
highest
excellency
of
nature
,
is
a
specifical
difference
.
Therefore
you
that
hope
for
glory
,
know
there
must
be
a
regeneration
,
that
work
of
God
upon
your
souls
that
must
cause
a
greater
difference
in
you
from
that
you
were
by
nature
,
then
there
is
in
the
glorified
Saints
,
that
have
the
highest
degree
of
glory
,
from
the
meanest
Saint
in
the
world
;
as
the
reward
is
a
mighty
glorious
thing
,
so
the
work
of
God
in
preparing
a
soul
for
this
reward
is
a
mighty
glorious
work
.
And
therefore
do
not
content
your selves
in
every
poor
slight
thought
of
heaven
,
know
heaven
lies
upon
that
which
is
a
mighty
work
of
God
in
you
.
Thirdly
,
if
you
ever
come
to
Heaven
,
there
is
a
principle
of
heaven
put
into
your
souls
here
,
that
is
,
Our
conversation
is
in
heaven
,
says
the
Apostle
.
In
Cant.
3.
6.
the
Church
is
compared
to
pillars
of
smoke
that
ascend
upward
to
heaven
;
Though
the
Church
be
black
and
dark
in
regard
of
her
infirmities
,
yet
it
hath
a
principle
to
carry
it
upward
to
heaven
.
The
Saints
are
compared
to
Eagles
that
fly
aloft
towards
heaven
,
though
their
bodies
are
not
there
,
their
hearts
and
souls
are
there
;
if
our
treasures
be
in
heaven
,
our
hearts
are
there
already
.
I
read
of
Edward
the
first
,
who
had
a
mighty
desire
to
go
to
the
holy
Land
,
to
Ierusalem
,
and
because
he
was
hindred
,
and
could
not
get
thither
,
he
gave
his
Son
a
charge
upon
his
death-bed
to
All
things
in
nature
have
a
principle
to
carry
them
to
their
proper
place
;
because
the
place
of
fire
is
on
high
,
therefore
fire
hath
a
principle
to
carry
it
on
high
;
and
because
the
place
of
earth
is
below
,
therefore
earth
hath
a
principle
to
carry
it
downward
:
So
if
the
place
and
center
of
the
heart
be
in
Heaven
,
then
certainly
it
hath
a
principle
to
move
naturally
thither
,
to
move
upward
to
heaven
;
and
therefore
that
soul
that
hath
nothing
but
a
principle
to
carry
it
downward
to
the
earth
,
and
to
the
lusts
of
it
to
these
things
below
,
heaven
is
not
the
proper
place
for
such
a
soul
,
and
when
the
soul
goes
out
of
the
body
,
it
wil
not
go
to
Heaven
:
Take
earth
,
and
close
it
in
a
vessel
,
and
take
fire
,
and
put
into
a
vessel
,
open
the
vessels
,
and
let
them
out
,
and
they
go
both
to
their
places
;
so
the
souls
of
men
when
they
are
gone
out
of
the
body
,
they
go
to
the
place
whither
they
had
a
principle
to
carry
them
,
therefore
do
not
think
the
principle
shall
be
put
into
them
when
you
dye
,
but
you
must
have
a
principle
before
:
if
your
hearts
be
prest
down
by
earthly
things
,
when
you
dye
they
will
fall
down
;
and
therefore
observe
which
way
your
souls
work
:
Can
you
say
,
as
in
the
presence
of
God
,
My
soul
works
heavenward
,
though
I
have
weights
of
corruption
that
would
weigh
me
down
,
yet
I
have
a
principle
that
does
work
to
Heaven
?
But
the
consciences
of
many
tell
them
their
souls
work
downward
,
to
vanity
and
sensuality
,
and
you
have
no
other
principle
,
and
therefore
when
your
souls
depart
,
they
fall
downward
.
Fourthly
,
what
soul
soever
hath
an
interest
in
heaven
,
heaven
is
in
that
soul
already
:
The
kingdom
of
God
is
in
them
,
and
they
have
taken
hold
of
eternal
life
,
now
eternal
life
abides
in
them
;
Whom
he
hath
justified
,
he
hath
glorified
already
,
they
have
the
glory
of
heaven
begun
;
you
heard
what
that
was
.
In
heaven
there
is
the
perfection
of
our
natures
,
the
image
of
God
shall
be
renewed
;
now
is
the
image
of
God
begun
?
hath
God
marked
you
,
and
set
the
stamp
of
his
image
upon
you
?
There
is
no
soul
that
God
does
intend
to
put
glory
upon
,
but
he
marks
that
soul
,
and
stamps
his
image
upon
it
in
the
work
of
conversion
,
and
says
,
Here
is
a
soul
I
set
the
stamp
of
my
image
upon
,
because
I
mark
it
out
to
glory
:
if
ever
you
come
to
Heaven
,
God
must
see
his
own
Image
and
Superscription
upon
you
.
As
the
Beast
set
his
mark
upon
men
,
and
would
suffer
none
to
trade
but
those
that
had
his
mark
:
so
God
will
set
his
mark
upon
his
people
,
and
none
shall
come
into
his
Kingdom
but
those
that
have
his
mark
:
now
a
mans
Image
is
upon
a
thing
,
when
by
beholding
of
it
I
am
put
in
minde
of
him
that
it
is
an
Image
of
;
so
if
you
have
this
Image
and
stamp
of
God
,
a
man
that
knows
God
,
as
soon
as
he
looks
upon
you
,
as
soon
as
he
beholds
your
conversation
,
he
is
put
in
minde
of
God
,
and
he
says
,
I
have
heard
and
read
much
of
God
,
of
the
holiness
and
righteousness
of
God
,
and
by
this
mans
conversation
I
am
put
in
minde
of
that
holiness
and
righteousness
of
God
,
the
brightness
of
which
I
see
shining
here
.
Again
,
in
Heaven
you
know
God
himself
is
the
portion
of
the
Saints
,
they
have
the
presence
of
God
:
What
presence
of
God
do
you
enjoy
here
?
Were
your
souls
ever
acquainted
with
the
presence
of
God
in
the
Ordinances
?
What
blessed
vision
have
you
of
God
here
?
Those
who
come
to
Heaven
,
God
gives
a
sight
of
himself
here
.
And
what
union
have
you
with
God
?
What
union
of
grace
?
What
mystical
union
between
God
and
your
souls
?
And
what
fruition
have
you
of
God
?
Is
it
God
that
you
enjoy
in
the
creature
?
and
God
in
all
things
?
God
in
the
Ordinances
?
and
what
rest
do
your
souls
finde
in
God
?
though
you
be
tost
up
and
down
in
regard
of
the
uncertainty
of
the
creature
,
yet
is
God
your
rest
:
yea
,
do
you
enjoy
your selves
in
God
?
the
beginning
of
all
these
are
now
for
the
present
.
And
likewise
for
communion
with
Jesus
Christ
,
what
communion
and
converse
is
there
between
your
souls
and
Jesus
Christ
?
Is
it
not
a
riddle
to
you
?
Are
you
delighted
in
the
communion
of
the
Saints
?
Are
the
Sabbaths
your
delight
,
as
a
beginning
of
the
eternal
Sabbath
you
shall
keep
in
Heaven
?
Therefore
now
do
you
ask
,
Who
shall
have
Heaven
?
and
,
Who
shall
ascend
into
the
Mount
?
Those
whom
the
Mount
now
comes
down
unto
.
Many
hope
they
shall
have
God
when
they
dye
,
but
surely
if
God
be
not
so
merciful
as
to
give
you
spiritual
mercies
for
the
present
,
he
will
not
be
so
merciful
as
to
give
you
eternal
mercies
hereafter
;
if
he
do
not
give
you
mercies
of
grace
here
,
he
will
not
give
you
mercies
of
glory
hereafter
.
Fifthly
,
what
are
the
apprehensions
that
you
have
the
truth
of
our
hopes
for
heaven
1.
Sixthly
,
consider
what
your
hopes
are
for
this
recompence
of
reward
.
First
,
where
hopes
are
true
,
they
are
such
as
are
wrought
by
the
power
of
the
Holy
Ghost
.
Secondly
,
they
are
purging
hopes
.
First
,
they
are
such
hopes
as
are
wrought
by
the
recompence
of
reward
:
but
this
recompence
of
reward
being
glorious
,
it
hath
a
glorious
principle
to
raise
hopes
,
such
hopes
as
can
bear
down
strong
difficulties
that
shall
oppose
them
:
the
holy
Ghost
does
stretch
out
the
hopes
of
the
soul
beyond
that
which
nature
can
do
.
In
the
Hebrew
that
word
that
signifies
hope
,
signifies
a
line
,
because
by
hope
the
heart
is
stretched
out
as
in
a
line
to
the
thing
it
hopes
for
:
now
the
hopes
that
nature
raises
is
but
in
a
short
line
,
and
they
stretch
out
the
heart
but
a
little
way
,
but
the
hopes
that
are
wrought
by
the
power
of
the
holy
Ghost
,
are
such
hopes
as
the
heart
is
stretched
out
very
far
by
them
;
and
there
must
be
a
mighty
stretching
out
of
the
heart
,
and
that
by
a
mighty
power
,
to
make
it
hope
for
such
great
things
as
these
,
that
God
should
bring
such
a
poor
worm
to
such
high
things
as
these
are
:
Ordinary
base
drossie
hopes
that
have
nothing
in
them
,
they
are
not
stretched
out
to
these
things
,
they
have
some
confused
apprehensions
,
and
slight
opinions
about
heaven
,
&
they
are
loth
to
think
they
should
be
damned
for
ever
,
and
cast
from
God
,
and
therefore
they
will
have
some
conceits
it
shall
be
well
with
them
,
and
they
hope
well
;
but
to
have
their
hearts
stretched
out
to
expect
these
blessed
things
as
the
happiness
of
their
souls
,
and
as
the
real
,
substantial
,
and
onely
good
,
this
is
by
the
mighty
power
of
the
holy
Ghost
.
Secondly
,
they
are
purging
hopes
;
1
John
3.
3.
And
every
man
that
hath
this
hope
in
him
,
purifieth
himself
even
as
he
is
pure
:
It
is
a
lively
working
hope
,
1
Pet.
1.
3.
Blessed
be
God
who
hath
begotten
us
again
to
a
lively
hope
.
As
a
fountain
that
hath
dirt
cast
into
it
,
it
being
a
living
fountain
,
it
works
,
and
works
,
and
never
leaves
till
it
hath
got
the
dirt
out
;
cast
dirt
into
a
puddle
,
and
it
lies
there
,
and
putrifies
:
And
this
is
the
difference
between
the
sin
of
one
that
is
natural
,
and
one
that
hath
hope
of
eternal
life
:
When
sin
comes
into
a
carnal
natural
heart
,
it
lies
there
and
putrifies
;
but
where
sin
comes
into
a
gracious
heart
,
that
hath
hope
of
eternal
life
,
such
a
heart
by
these
hopes
are
as
a
living
fountain
,
that
will
never
leave
working
till
it
be
pure
again
:
Such
a
soul
as
apprehends
it self
a
vessel
of
such
rich
and
glorious
mercies
as
these
,
do
labor
to
cleanse
it self
to
the
utmost
:
if
you
have
a
vessel
that
you
put
ordinary
water
into
,
you
care
not
though
there
be
some
dust
in
the
bottom
,
but
if
you
will
put
in
some
precious
liquor
,
you
will
cleanse
it
again
,
and
again
,
and
will
not
suffer
any
dust
to
be
there
:
So
carnal
hearts
that
do
not
know
what
great
things
God
hath
laid
up
for
his
people
,
that
are
not
vessels
of
mercy
,
but
onely
look
for
some
common
things
,
they
can
suffer
their
hearts
to
filled
with
noysom
lusts
,
but
where
the
soul
does
apprehend
it self
a
vessel
of
mercy
,
such
a
one
as
God
will
fill
with
these
glorious
things
,
it
would
not
have
any
filth
and
corruption
abiding
in
it
.
In
2
Tim.
2.
21.
The
Apostle
speaks
of
two
sorts
of
vessels
that
are
in
Gods
House
,
that
is
,
in
the
Church
,
Vessels
of
honor
,
and
Vessels
of
dishonor
;
But
how
shall
we
know
we
are
vessels
of
honor
,
or
of
dishonor
?
if
therefore
a
man
purge
himself
from
these
,
he
shall
be
a
vessel
of
honor
;
a
vessel
of
dishonor
is
an
unclean
vessel
,
a
vessel
of
honor
is
a
clean
vessel
:
If
therefore
your
hopes
be
such
as
can
stand
with
any
beloved
sin
against
knowledge
,
you
are
vessels
of
dishonor
:
And
here
is
the
liveliness
of
this
hope
;
if
thou
hast
a
hope
to
be
a
vessel
of
honor
,
it
purges
you
from
filth
,
and
by
that
purging
from
filth
,
there
comes
to
be
a
readiness
and
preparation
to
every
good
work
,
here
is
such
a
one
as
shall
ascend
up
into
the
holy
Hill
of
God
.
This
is
the
sixth
note
.
Seventhly
,
examine
what
thy
claim
is
,
whether
recompence
of
reward
do
lie
right
in
the
point
of
Justification
or
no
?
If
you
look
at
nothing
but
the
works
that
you
do
,
though
they
be
never
so
glorious
and
good
,
&
do
not
lay
your
claim
first
right
in
the
point
of
Justification
,
you
will
mistake
and
miscarry
,
and
be
disappointed
of
all
this
recompence
of
reward
.
Therefore
Paul
,
in
Rom.
8.
30.
says
,
Whom
he
hath
justified
,
them
he
also
glorified
;
so
that
Glorification
does
depend
upon
Justification
:
Now
then
the
first
thing
that
a
soul
is
to
look
after
for
the
assurance
of
its
portion
in
this
recompence
of
reward
,
is
to
make
sure
in
the
point
of
Justification
,
for
there
lies
the
claim
to
heaven
,
and
all
the
rest
comes
but
as
a
consequent
of
this
.
Now
the
laying
our
claim
right
in
the
point
of
Justification
consists
in
this
,
When
a
soul
comes
to
apprehend
the
infinite
need
it
hath
of
a
perfect
righteousness
of
a
Mediator
,
and
looks
upon
that
righteousness
of
the
Mediator
as
well
pleasing
to
God
,
as
sufficient
to
absolve
it
from
former
sins
,
and
to
discharge
it
from
former
guiltiness
,
whereby
another
reward
was
due
to
it
,
and
by
faith
applies
this
righteousness
,
whereby
it
comes
to
be
perfect
before
God
,
and
lays
the
weight
of
all
its
confidence
of
Heaven
,
and
of
glory
upon
this
;
then
you
may
hope
to
have
interest
in
this
recompence
of
reward
:
but
if
your
claim
come
in
any
other
way
then
this
,
it
does
not
give
you
any
interest
to
heaven
;
and
therefore
look
much
to
the
point
of
Justification
,
and
be
sure
that
your
hearts
have
laid
the
claim
and
interest
it
hath
to
heaven
and
eternal
life
right
there
,
and
then
there
may
be
great
hope
of
the
recompence
of
reward
,
though
afterward
there
be
many
failings
in
your
works
and
services
:
And
if
you
will
look
at
any
work
whereby
you
should
have
the
reward
,
especially
look
at
the
work
of
believing
,
closing
with
the
righteousness
of
Christ
in
the
apprehension
of
your
own
unworthiness
;
This
is
the
greatest
work
that
any
man
is
able
to
do
,
that
shall
have
the
greatest
reward
in
heaven
.
You
think
if
you
were
able
to
perform
duties
,
and
do
such
and
such
things
,
to
keep
your
hearts
up
for
God
,
you
should
have
this
reward
;
but
the
greatest
work
of
God
that
ever
any
creature
did
,
is
when
it
apprehends
its
own
unworthiness
,
to
venture
upon
the
righteousness
of
Christ
;
if
you
were
able
to
perform
full
obedience
to
every
particular
of
the
Moral
Law
,
it
were
not
so
great
a
work
,
not
so
accepted
of
God
,
not
so
well
pleasing
in
his
eyes
,
nor
should
not
be
so
gloriously
rewarded
in
Heaven
,
as
this
one
work
of
believing
in
his
Son
.
God
takes
such
infinite
delight
in
his
Son
,
as
he
looks
more
at
that
work
of
the
souls
believing
in
his
Son
,
and
venturing
it self
and
its
eternal
estate
upon
his
Son
,
then
he
does
upon
all
works
besides
:
and
therefore
look
upon
the
point
of
Justification
by
faith
first
,
and
if
that
be
right
,
the
assurance
of
the
reward
will
come
in
:
divers
objections
will
rise
,
that
can
never
be
answered
,
till
the
heart
be
setled
in
the
point
of
Justification
.
All
the
Objections
that
rise
from
our
weakness
and
sinful
infirmity
comes
from
this
,
because
we
do
not
settle
our selves
well
in
the
claim
we
make
to
the
recompence
of
reward
in
the
point
of
Justification
,
in
the
righteousness
of
Christ
by
faith
.
Eighthly
,
examine
what
your
works
are
,
see
whether
they
be
such
as
shall
attain
to
this
recompence
of
But
when
is
a
work
supernatural
,
so
as
I
must
have
some
comfortable
hope
,
that
it
shall
reach
unto
this
A
supernatural
work
hath
,
First
,
supernatural
Principles
.
Secondly
,
it
hath
supernatural
First
,
the
principles
are
supernatural
;
first
,
they
are
above
nature
;
and
secondly
,
they
are
fetched
from
a
fountain
that
nature
hath
no
skill
of
.
For
the
first
,
there
is
something
above
nature
,
that
puts
you
upon
duties
;
you
do
not
onely
go
on
in
the
ways
of
godliness
,
because
you
know
you
are
bound
to
them
,
you
cannot
be
saved
else
,
but
because
you
finde
a
new
light
let
out
by
God
from
heaven
,
that
shews
an
infinite
excellency
and
beauty
that
is
in
the
way
a
supernatural
work
is
.
of
godliness
.
And
you
finde
a
principle
of
Divine
nature
put
into
you
,
that
makes
the
ways
of
godliness
agreeable
to
you
;
and
the
more
Spiritual
and
Divine
they
are
,
the
more
suitableness
you
finde
between
your
souls
and
those
ways
.
And
secondly
,
do
you
finde
that
you
draw
your
principles
that
enables
you
to
any
good
work
from
a
Mediator
?
The
natural
principles
come
at
highest
but
from
reason
,
it
sees
reason
for
such
and
such
things
to
be
done
;
but
a
supernatural
principle
is
drawn
from
a
Mediator
,
from
God-Man
,
from
God
in
Christ
,
and
by
vertue
of
the
promise
,
and
so
it
comes
to
be
an
Evangelical
obedience
.
And
it
hath
supernatural
ends
,
beyond
self
,
and
all
And
then
they
are
performed
in
a
supernatural
maner
.
Seneca
hath
this
expression
of
desires
;
You
may
know
it
is
not
a
natural
desire
when
it
rises
beyond
bounds
:
He
applies
it
to
evil
desires
,
when
a
man
desires
things
without
bounds
,
that
is
no
natural
desire
:
Now
that
which
he
applyes
to
the
corruption
of
nature
,
we
may
rather
apply
to
the
perfection
of
nature
.
All
the
desires
of
nature
are
such
as
are
limited
in
a
narrow
compass
;
no
natural
man
in
the
world
does
go
on
in
the
ways
of
obedience
with
an
infinite
desire
to
dilate
himself
infinitely
as
far
as
he
is
capable
,
but
is
always
limited
in
a
little
narrow
compass
,
so
far
he
will
go
,
and
no
further
;
but
when
the
soul
comes
to
walk
with
God
in
a
way
of
supernatural
obedience
,
it
comes
to
be
without
bounds
,
all
those
bounds
that
did
limit
the
soul
are
taken
away
,
and
there
is
a
letting
out
of
the
heart
to
God
in
the
ways
of
godliness
in
an
infinite
maner
;
and
this
is
a
most
clear
evidence
of
a
supernatural
work
,
that
will
go
for
currant
in
Heaven
,
and
shall
be
rewarded
there
;
there
is
the
impression
of
Gods
infiniteness
upon
the
heart
in
every
work
that
is
performed
;
examine
whether
your
works
be
not
like
those
that
the
Apostle
speaks
of
,
in
1
Cor.
3.
15.
where
he
speaks
of
the
works
that
shall
burn
;
therefore
let
us
consider
whether
our
works
be
such
as
when
they
come
to
the
tryal
,
shall
be
found
to
be
stubble
,
and
burn
.
There
are
a
great
many
whose
works
are
like
to
burn
,
and
themselves
too
:
Many
of
the
works
of
Gods
people
are
like
to
burn
,
but
look
too
your selves
for
your
main
and
principal
works
,
whether
they
will
hold
when
they
are
examined
by
the
rule
of
heaven
,
and
shall
be
rewarded
:
It
is
nothing
what
your
works
are
before
men
,
the
people
of
God
may
highly
esteem
of
your
works
,
but
when
they
come
to
be
examined
in
heaven
,
they
shall
be
examined
strictly
,
and
unless
God
see
a
supernatural
stamp
upon
them
,
they
will
burn
;
and
therefore
look
to
your
works
,
see
whether
they
be
supernatural
in
the
principles
,
in
the
ends
,
and
in
the
maner
of
doing
of
them
:
and
examine
by
these
rules
the
assurance
of
this
reward
.
Mr.
Latimer
says
,
the
assurance
of
heaven
,
is
the
sweet
meats
of
the
feast
of
a
good
conscience
:
In
great
feasts
there
are
good
meats
and
banquets
:
There
are
other
dainty
dishes
in
this
feast
,
and
the
assurance
of
heaven
is
the
sweet
meats
and
the
banquet
.
Now
that
we
may
have
the
feast
of
a
good
conscience
made
full
,
let
us
take
pains
in
examining
whether
this
recompence
of
reward
be
ours
:
if
we
did
but
apprehend
this
reward
to
be
ours
,
it
would
make
us
go
on
with
power
in
our
way
,
whereas
now
every
little
thing
is
ready
to
turn
us
aside
.
Again
,
if
upon
examining
by
these
arguments
the
recompence
of
reward
is
yours
,
what
concerns
you
,
but
patience
to
wait
for
it
;
and
in
the
mean
time
to
live
as
those
that
shall
have
these
things
,
and
labor
to
dye
so
?
First
,
patiently
to
wait
;
St.
Iames
says
,
The
Husbandman
waits
for
the
precious
seed
till
the
harvest
precious
seed
,
the
Husbandman
casts
it
into
the
earth
,
he
is
not
discontent
because
he
hath
not
harvest
next
Week
,
but
he
is
content
to
let
the
winter
,
the
frost
and
snow
go
over
it
;
and
so
we
must
be
content
to
have
many
troubles
between
the
hope
of
the
reward
,
and
the
possession
of
it
.
We
must
work
in
the
vineyard
of
the
Lord
,
and
endure
the
heat
of
the
day
,
and
not
expect
our
peny
till
night
.
Mark
how
the
Apostle
would
have
those
to
walk
who
have
the
hope
of
heaven
,
Rom.
2.
7.
To
them
,
who
by
patient
continuance
in
well-doing
,
seek
for
glory
,
and
honor
,
and
immortality
,
and
eternal
life
.
Great
things
are
to
be
expected
and
waited
for
;
If
a
man
have
a
great
venture
at
Sea
,
that
he
expects
some
mighty
profit
by
,
he
is
content
to
wait
two
or
three
years
,
because
he
thinks
it
will
make
amends
for
all
:
So
in
your
way
of
merchandizing
,
if
a
man
go
and
buy
a
commodity
of
five
or
ten
shillings
,
he
lays
down
present
money
,
but
if
the
commodity
come
to
a
great
sum
of
many
hundred
pounds
,
he
does
but
give
something
in
earnest
,
the
great
pay
is
to
come
many
moneths
after
:
so
when
men
will
bargain
with
God
for
their
obedience
to
have
credit
and
esteem
in
the
world
,
yea
,
those
men
that
aspire
after
the
greatest
things
in
the
world
,
these
are
poor
trifling
matters
,
and
God
gives
them
presently
:
but
because
the
Covenant
that
is
between
God
and
Christ
,
&
so
between
Christ
and
us
,
is
about
great
matters
,
and
God
intends
to
reward
his
people
with
glorious
things
eternally
in
the
Heavens
,
they
have
but
the
first-fruits
of
them
for
the
present
,
and
they
must
not
expect
the
fulness
of
them
suddenly
.
Great
men
have
two
kinde
of
Servants
usually
,
some
servants
that
they
hire
by
the
day
,
or
the
moneth
,
or
the
year
,
that
they
shall
have
so
much
wages
,
and
so
their
wages
is
paid
them
,
it
may
be
every
night
,
or
every
week
;
other
servants
have
not
their
wages
presently
,
but
that
which
they
serve
for
,
is
the
expectation
of
some
great
office
or
living
that
their
Lord
should
give
to
them
after
many
years
service
,
and
therefore
they
go
on
in
their
service
,
though
nothing
come
presently
.
Here
is
the
difference
between
the
men
of
the
world
and
others
,
I
speak
of
those
who
live
the
best
lives
who
are
not
truly
gracious
;
they
in
some
measure
are
the
servants
of
God
,
they
do
God
some
service
,
onely
such
service
as
poor
laboring
men
do
that
are
hired
in
a
great
mans
House
,
that
have
their
pay
every
week
,
or
day
;
so
you
have
your
pay
every
day
,
you
have
meat
and
drink
,
and
the
comfort
of
the
creatures
;
but
God
hath
other
greater
Servants
,
godly
people
,
Christians
,
and
though
they
have
not
so
much
pay
presently
,
as
wicked
men
have
,
yet
there
are
reversions
,
and
some
glorious
things
that
they
expect
hereafter
,
and
therefore
they
go
on
patiently
,
though
for
the
present
they
have
not
so
much
as
others
.
And
you
have
no
cause
to
envy
others
:
If
there
be
two
Servants
in
a
great
mans
House
,
the
one
sees
the
poor
laboring
man
have
his
shilling
given
him
,
shall
he
envy
him
,
and
say
,
I
have
served
many
years
,
and
have
not
had
a
shilling
?
No
,
he
does
not
envy
him
,
because
he
expects
some
great
things
:
And
so
when
you
see
the
men
of
the
world
have
the
great
things
of
the
world
,
do
not
envy
them
,
because
you
serve
God
for
greater
things
.
Queen
Elizabeth
,
she
envyed
the
milk-maid
when
she
was
in
prison
,
but
if
she
had
known
what
a
glorious
Reign
she
should
have
had
for
four
and
forty
years
,
she
would
not
have
envyed
her
.
Wait
therefore
patiently
,
because
the
things
are
great
,
and
the
longer
you
wait
,
the
greater
they
will
be
:
as
it
was
the
speech
of
the
Son
of
an
Emperor
,
says
he
,
The
longer
the
Cooks
are
preparing
the
meat
,
there
will
be
the
better
chear
,
meaning
,
The
longer
he
staid
for
the
Empire
,
the
greater
it
would
be
;
so
go
on
in
your
way
,
wait
patiently
,
the
longer
you
wait
,
the
better
it
will
be
at
the
last
:
and
it
is
sure
enough
,
Christ
is
gone
before
to
take
possession
,
and
God
never
so
wrought
to
make
any
thing
sure
,
as
he
hath
wrought
for
the
assuring
of
the
good
in
the
Covenant
of
grace
.
Yet
long
after
it
and
desire
it
.
In
Rom.
8.
21.
it
is
said
,
The
creature
groaneth
to
be
delivered
from
the
bondage
of
corruption
,
to
come
into
the
glorious
liberty
of
the
children
of
God
;
and
therefore
we
our selves
should
much
more
desire
it
,
and
pant
after
that
time
,
we
should
cry
out
with
David
,
though
with
patience
,
When
shall
I
appear
before
God
,
the
living
God
?
CHAP.
LVI
.
Christians
should
live
and
dye
as
becomes
heirs
of
such
a
glorious
estate
.
SEcondly
,
learn
,
if
there
be
such
a
glorious
reward
,
Thessalonians
,
As
you
know
how
we
exhorted
,
and
comforted
,
and
charged
every
one
of
you
that
ye
would
walk
worthy
of
God
that
hath
called
you
unto
his
kingdom
and
glory
:
here
is
an
exhortation
,
and
in
the
name
of
God
a
charge
upon
every
soul
that
does
expect
to
have
the
portion
of
it
in
these
great
things
,
that
they
would
walk
worthy
of
God
,
who
hath
called
them
unto
his
kingdom
and
glory
:
it
is
a
great
charge
to
walk
worthy
of
God
,
but
to
walk
worthy
of
God
who
hath
called
us
to
his
kingdom
and
glory
,
this
is
great
,
but
the
life
of
a
Christian
must
be
thus
.
Now
consider
,
what
life
have
I
?
Is
my
life
such
as
may
be
said
to
be
worthy
of
God
,
and
that
God
that
hath
called
me
unto
his
kingdom
and
glory
?
Surely
great
things
must
be
in
the
lives
of
Gods
people
:
people
talk
much
of
strictness
,
and
preciseness
,
that
they
may
be
too
precise
;
what
do
you
think
must
this
life
be
that
must
be
worthy
of
God
who
hath
called
us
to
his
kingdom
and
glory
?
It
must
not
be
a
dead-hearted
life
,
go
on
with
a
holy
and
heavenly
chearfulness
and
courage
in
Gods
ways
:
It
becomes
the
children
of
the
Bride-chamber
to
be
joyful
:
see
that
in
any
case
you
rejoyce
before
the
Lord
;
comfort
your selves
and
one
another
by
these
sayings
.
We
belye
the
truth
of
God
,
if
we
do
not
walk
joyfully
:
Rejoyce
in
this
,
that
your
names
are
written
in
the
Book
of
life
;
says
Christ
,
they
rejoyced
that
the
Devils
fell
down
before
them
:
If
there
were
any
thing
in
the
world
to
be
rejoyced
in
,
one
would
think
they
might
rejoyce
in
that
,
but
Christ
would
not
have
them
rejoyce
in
that
,
in
comparison
of
this
.
Caesar
when
he
was
sad
,
he
said
to
himself
,
Think
thou
art
Caesar
,
that
that
might
take
away
Think
of
your
Crown
and
glory
,
let
your
lives
be
such
as
may
make
it
appear
you
have
your
portion
in
these
things
.
I
may
say
to
some
,
as
Jonadab
said
to
Amnon
,
Why
art
thou
lean
from
day
to
day
,
being
the
Kings
Son
?
So
may
I
say
to
every
childe
of
God
,
Why
is
thy
heart
so
troubled
,
and
Why
walkest
thou
so
dumpishly
in
the
ways
of
God
,
being
the
King
of
Heavens
Son
?
Possibilities
of
heaven
is
enough
to
take
away
the
sting
of
afflictions
,
but
having
comfortable
hope
of
these
things
,
this
should
take
away
even
the
sense
of
them
,
at
least
,
so
far
as
that
they
be
no
way
disturbing
to
us
;
Seneca
says
,
That
vertue
does
not
consider
what
it
suffers
,
but
whither
it
tends
.
It
beseems
them
well
enough
,
but
not
you
,
it
beseems
Swine
to
follow
the
trough
,
but
not
the
heirs
of
a
Kingdom
.
Plutarch
tells
of
Themistocles
,
that
he
accounted
it
not
to
stand
with
his
state
to
stoop
down
to
take
up
the
spoyls
the
enemy
had
scattered
in
flight
,
but
says
to
one
of
his
followers
,
You
may
,
for
you
are
not
Themistocles
.
Thus
may
it
be
said
to
Secondly
,
walk
above
the
world
,
above
all
things
that
are
here
below
,
take
heed
of
ensnarling
your
earth
,
Ier.
17.
13.
and
it
beseems
them
to
look
after
the
things
of
the
earth
,
because
their
portion
is
there
,
it
is
their
All
:
but
Gods
people
have
their
names
written
in
heaven
,
and
therefore
they
should
not
regard
the
things
below
as
they
do
.
Whosoever
was
free
of
the
city
of
Rome
,
might
not
accept
of
any
other
freedom
in
any
other
city
;
they
counted
it
a
dishonor
to
the
freedom
of
Rome
,
to
take
freedom
any
where
else
:
So
those
that
are
free
of
the
kingdom
of
Heaven
,
should
not
seek
to
be
free
here
,
but
they
should
be
satisfied
with
a
mean
condition
here
,
and
take
heed
they
do
not
entangle
themselves
too
much
in
the
things
below
.
Besides
,
those
that
have
hopes
of
Heaven
,
they
the
will
of
God
may
be
done
in
earth
as
it
is
done
in
heaven
:
How
is
it
done
in
heaven
?
The
Saints
and
Angels
there
do
it
fervently
,
universally
,
readily
,
constantly
,
and
therefore
the
Angels
are
called
by
the
name
of
Seraphims
,
it
notes
burning
,
because
they
burn
with
zeal
for
God
;
labor
to
conform
your
life
to
the
life
of
Heaven
.
Again
,
labor
to
be
much
trading
for
heaven
in
this
conversation
be
in
heaven
,
Phil.
3.
20.
If
a
man
intend
to
live
in
another
Countrey
,
he
will
have
much
traffique
in
that
Countrey
before
he
goes
;
and
if
we
believe
we
shall
come
to
Heaven
,
let
there
be
much
trading
that
way
.
Our
conversations
should
be
so
in
Heaven
,
as
all
the
mercies
we
enjoy
here
should
raise
our
hearts
to
heaven
.
We
read
Exod.
25.
that
upon
the
Table
of
Shew-bread
there
was
set
a
crown
of
gold
.
In
those
provisions
that
we
have
here
for
souls
and
bodies
,
our
hearts
must
be
raised
to
that
Crown
of
glory
reserved
for
us
;
for
the
Shew-bread
set
before
the
Lord
was
to
signifie
Gods
provision
for
us
,
and
the
dedication
of
our
bread
of
all
our
provision
to
God
.
Again
,
let
us
labor
to
encrease
heaven
in
our
hearts
,
and
to
bring
as
much
of
heaven
into
them
as
possibly
And
keep
your selves
in
a
continual
readiness
recompence
of
reward
as
this
is
.
It
is
said
of
Daniel
,
though
he
was
in
Babylon
,
he
opened
his
windows
towards
Jerusalem
,
he
kept
his
heart
in
a
readiness
to
go
:
So
you
should
do
,
keep
your
hearts
in
a
heavenly
frame
ready
for
heaven
,
waiting
upon
the
Bridegroom
with
your
lamps
burning
,
that
when
he
comes
you
may
open
immediately
to
him
.
There
is
a
difference
between
a
wife
that
hath
been
faithful
to
her
husband
,
and
waits
for
his
coming
home
,
and
another
that
hath
been
unfaithful
to
her
husband
,
and
hath
other
lovers
in
the
house
when
her
husband
knocks
;
if
her
husband
knocks
,
she
doth
not
go
immediately
,
but
there
is
shuffling
up
and
down
,
and
she
delays
the
time
,
till
she
have
got
the
other
out
of
the
house
;
but
a
faithful
wife
,
she
immediately
opens
;
it
is
true
,
though
the
wife
be
not
unfaithful
,
yet
if
the
house
be
not
handsom
,
and
things
be
not
prepared
,
she
is
loth
to
open
:
So
Christians
they
have
been
dallying
with
their
lusts
,
and
their
hearts
are
out
of
frame
,
and
they
are
loth
to
open
to
Christ
;
but
we
should
keep
our
hearts
in
such
a
readiness
,
as
immediately
to
open
to
Christ
,
and
to
be
willing
to
dye
.
And
when
we
dye
,
to
dye
as
heirs
of
such
things
,
not
to
respect
things
below
,
house
or
lands
,
or
any
thing
here
.
We
read
of
Pope
Adrian
,
when
he
was
to
dye
,
he
laments
his
condition
,
because
he
was
to
leave
all
his
delights
and
pompous
vanities
,
and
cryes
out
,
O
my
soul
,
whither
goest
thou
?
thou
shalt
never
be
merry
more
;
he
was
loth
to
leave
these
things
,
because
he
did
not
know
whither
he
went
;
but
a
soul
that
knows
what
inheritance
it
shall
have
hereafter
,
it
is
not
loth
to
go
hence
:
Many
are
loth
to
dye
,
because
they
have
treasures
in
the
world
,
as
those
ten
men
said
,
in
Isa.
41.
8.
Slay
us
not
,
for
we
have
treasures
in
the
field
,
of
wheat
,
and
of
barley
,
and
of
oyl
;
but
a
godly
man
is
willing
to
dye
,
because
he
hath
treasures
in
Heaven
.
Keep
open
the
eye
of
faith
,
exercise
faith
to
see
God
that
is
now
sending
for
his
childe
home
:
And
look
upon
Christ
as
having
that
prayer
granted
,
Father
,
I
will
that
those
whom
thou
hast
given
me
be
where
I
am
:
by
faith
you
shall
see
Heaven
opened
,
and
the
crown
prepared
,
and
see
God
in
his
glory
,
that
you
may
express
chearfulness
of
heart
in
going
to
take
possession
of
that
glorious
recompence
of
reward
;
behold
the
Angels
of
God
coming
to
take
you
up
into
Heaven
.
It
was
an
expression
of
the
honor
of
one
Hugh
Bishop
of
Lincoln
,
that
King
John
and
his
Nobles
would
carry
him
to
the
grave
;
more
honor
shall
the
Saints
have
,
for
God
to
send
his
Angels
to
convey
them
to
that
place
of
glory
.
And
further
,
let
you
spirits
work
mightily
after
Heaven
;
now
when
they
draw
near
to
it
,
as
the
nearer
any
thing
is
to
the
center
,
the
more
strongly
and
swiftly
it
moves
;
As
a
stone
that
falls
down
from
a
high
place
,
it
moves
more
swiftly
when
it
is
nearer
the
ground
,
then
when
it
was
higher
;
so
at
death
,
the
soul
is
nearer
its
center
,
grace
is
changing
to
glory
,
and
when
grace
and
glory
is
to
meet
,
there
must
need
be
a
mighty
working
of
heart
,
and
mighty
shouts
:
As
it
is
reported
of
the
Duke
of
Bulloin
and
his
company
,
when
they
went
to
Jerusalem
,
as
soon
as
his
company
saw
the
high
Turrets
,
they
gave
a
mighty
shout
,
that
the
earth
rang
:
and
so
when
the
soul
sees
the
turrets
of
this
heavenly
Jerusalem
,
and
when
you
see
your selves
ready
to
go
and
possess
it
,
what
mighty
workings
and
shoutings
of
your
heart
will
there
be
?
And
when
you
are
to
dye
,
speak
well
of
God
,
and
of
the
ways
of
godliness
to
all
that
are
about
you
.
Christians
should
now
labor
so
to
live
,
as
there
may
appear
a
mighty
difference
between
their
deaths
,
and
the
death
of
others
;
whereas
ordinarily
such
is
the
vanity
and
drossiness
of
the
hearts
of
Christians
in
their
lives
,
as
when
they
come
to
dye
,
they
are
so
heavy
and
sad
,
as
if
no
such
things
were
prepared
for
them
.
In
2
Pet.
1.
11.
the
Apostle
having
exhorted
them
before
to
adde
one
grace
to
another
,
and
to
give
all
diligence
to
make
their
calling
and
election
sure
,
says
he
,
So
an
entrance
shall
be
ministred
unto
you
abundantly
,
into
the
everlasting
kingdom
of
our
Lord
and
Savior
Jesus
Christ
:
Christians
should
labor
so
to
live
,
as
when
they
come
to
dye
,
they
may
not
onely
have
an
entrance
into
the
everlasting
Kingdom
of
our
Lord
administred
unto
them
,
but
that
they
may
have
an
entrance
administred
unto
them
abundantly
:
Many
make
shift
to
get
to
heaven
,
but
they
have
not
an
entrance
administred
abundantly
.
As
a
Ship
may
make
shift
to
get
into
harbor
,
but
with
the
Anchors
lost
,
and
Cables
rent
,
and
Sayls
torn
,
and
the
Masts
broke
;
another
Ship
comes
in
with
the
Sayls
up
,
and
the
Flags
up
,
and
Trumpets
sounding
,
and
comes
bravely
into
Haven
;
so
much
difference
is
sometime
between
true
Christians
;
some
through
carelesness
,
and
unbelief
,
and
sadness
,
and
sullenness
of
Spirit
,
although
they
make
shift
with
much
ado
to
get
into
Heaven
,
yet
so
as
their
anchor
of
hope
was
even
gone
,
and
they
had
little
or
no
comfort
at
all
;
but
those
that
have
added
one
vertue
to
another
,
and
have
been
diligent
to
make
their
calling
and
election
sure
,
they
come
to
Heaven
with
much
glory
and
joy
,
and
that
should
be
our
care
so
to
live
in
adding
one
grace
to
another
,
that
when
we
dye
our
deaths
may
be
glorious
.
Yet
further
,
from
the
consideration
of
this
glory
CHAP.
LVII
.
The
great
things
of
eternity
to
be
much
sought
after
.
THe
last
Use
is
an
Use
of
Exhortation
to
all
,
now
to
set
your
hearts
to
seek
after
these
The
Law
and
the
Prophets
,
says
Christ
,
were
till
John
,
but
since
that
time
the
kingdom
of
God
suffereth
violence
:
The
Law
and
the
Prophets
did
but
darkly
reveal
the
things
of
the
Kingdom
of
God
,
but
St.
John
he
did
more
clearly
reveal
the
things
of
that
Kingdom
,
and
since
that
time
the
kingdom
of
heaven
suffereth
violence
:
O
that
it
might
be
said
concerning
any
man
or
woman
that
have
heard
this
argument
opened
;
since
that
time
that
the
recompence
of
reward
was
opened
,
the
kingdom
of
heaven
hath
suffered
violence
:
Surely
there
is
strength
enough
in
that
which
hath
been
said
to
draw
forth
the
heart
with
violence
after
it
.
I
remember
Plutarch
reports
in
It
is
reported
of
one
Adrianus
,
who
seeing
the
Martyrs
suffer
such
grievous
things
in
the
cause
of
Christ
,
he
asked
what
was
that
which
caused
them
to
suffer
such
things
;
and
one
of
them
named
that
Text
,
Eye
hath
not
seen
,
nor
ear
hath
not
heard
,
neither
hath
it
entred
into
the
heart
of
man
to
conceive
what
is
laid
up
for
those
that
love
God
;
and
the
naming
of
that
Text
converted
him
,
and
had
such
an
effect
as
made
him
to
profess
Religion
,
and
so
to
profess
it
,
as
to
be
a
Martyr
for
it
:
You
have
not
onely
one
Text
named
,
but
many
have
been
used
about
this
argument
,
let
not
all
be
in
vain
.
We
read
in
Mark
10.
17.
of
a
yong
man
that
came
running
,
and
kneeled
before
Christ
,
and
asked
him
,
Good
Master
,
what
shall
I
do
that
I
may
inherit
eternal
life
?
O
that
God
would
move
the
hearts
now
of
some
yong
ones
,
that
hearing
what
eternal
life
means
,
they
may
now
come
running
to
get
part
in
it
,
that
that
activity
and
vigor
of
their
youth
may
be
exercised
and
spent
about
this
,
What
may
I
do
that
I
likewise
may
be
partaker
of
eternal
life
,
and
of
these
glorious
and
blessed
truths
that
are
here
revealed
?
You
that
are
in
a
poor
condition
in
the
world
,
that
have
little
here
,
here
are
great
things
for
your
hearts
to
make
after
,
here
are
glorious
things
that
are
as
obvious
for
you
ac
for
the
greatest
in
the
world
;
you
cannot
expect
to
have
great
matters
in
the
earth
,
but
here
you
may
expect
to
have
great
matters
.
You
that
are
old
likewise
,
though
you
have
not
been
acquainted
with
the
excellency
of
the
Kingdom
of
God
,
now
bless
God
that
you
may
yet
further
know
more
concerning
it
.
If
a
man
come
to
know
more
of
an
inheritance
that
did
befal
him
,
or
of
any
outward
gain
then
before
,
he
is
glad
that
he
lived
to
that
time
;
so
bless
God
that
you
may
know
yet
more
concerning
eternal
life
before
this
life
be
at
an
end
.
What
is
it
that
your
hearts
are
set
upon
?
There
are
none
but
their
hearts
are
set
upon
some
good
that
they
apprehend
to
be
good
;
Now
what
is
that
good
?
Certainly
there
is
an
eminency
of
all
good
contained
in
this
.
It
was
a
charge
of
God
unto
Baruch
,
that
we
read
of
in
Jer.
45.
ult.
Seekest
thou
great
things
for
thy self
?
Seek
them
not
,
for
I
will
bring
evil
upon
all
flesh
,
and
that
which
I
have
planted
I
will
pluck
up
:
The
argument
runs
thus
,
Seekest
thou
great
things
for
thy self
in
any
outward
matter
?
do
not
seek
them
,
for
I
am
about
to
bring
evil
upon
my
people
,
the
time
of
publique
calamity
is
coming
,
and
doest
thou
seek
great
things
for
thy self
?
But
when
we
are
about
this
argument
,
the
glory
of
the
Kingdom
of
God
,
Doest
thou
seek
great
things
for
thy self
?
We
cannot
say
,
Seek
them
not
:
God
would
have
his
people
seek
glorious
things
for
themselves
,
seek
them
to
the
utmost
that
possibly
you
can
:
So
follow
these
things
as
not
to
be
satisfied
with
any
thing
under
these
.
God
would
have
his
servants
to
be
of
such
spirits
,
as
though
content
with
the
least
mercies
they
do
enjoy
,
I
account
all
things
in
the
world
as
dross
and
dung
,
or
dogs
meat
;
and
will
First
seek
the
Kingdom
of
God
(
says
Christ
)
and
the
righteousness
of
it
,
let
that
be
your
first
endeavor
:
Strive
to
enter
into
the
strait
gate
,
though
it
be
never
so
strait
,
yet
if
it
be
the
way
unto
life
,
and
unto
these
things
,
strive
to
enter
:
We
have
not
spoken
more
then
that
is
real
.
It
is
a
saying
of
one
,
Neither
Christ
,
nor
Heaven
can
be
hyperbolized
;
recompence
of
reward
.
It
may
be
some
of
your
hearts
when
you
hear
much
of
the
wrath
of
God
against
sin
,
and
the
dreadfulness
of
Gods
displeasure
,
your
hearts
are
ready
to
rise
,
and
belk
,
and
these
are
hard
things
,
and
hard
sayings
,
and
who
can
bear
them
?
but
now
you
have
not
heard
so
much
concerning
that
,
but
you
have
heard
of
the
goodness
of
God
,
and
of
the
glory
of
God
,
and
of
the
riches
of
the
grace
of
God
,
and
of
the
wonderful
thoughts
that
God
hath
for
the
everlasting
good
of
mankinde
,
how
do
your
hearts
work
now
?
Shall
your
hearts
stir
when
you
hear
Gods
wrath
,
and
when
you
hear
of
Gods
grace
shall
not
your
hearts
stir
then
?
If
God
does
intend
good
to
any
soul
,
he
will
cause
that
soul
to
see
into
the
reality
and
excellency
of
these
things
,
and
that
all
things
should
be
neglected
(
in
comparison
)
in
seeking
after
these
.
Consider
that
God
hath
given
unto
you
natures
capable
of
these
glorious
things
;
God
might
have
made
you
worms
or
bruit
beasts
,
and
there
would
have
been
an
end
of
you
presently
,
you
had
not
been
any
way
capable
of
these
things
;
but
God
hath
made
you
of
such
a
nature
,
such
creatures
,
as
ye
are
capable
of
the
highest
excellency
that
ever
any
creature
that
God
made
was
capable
of
,
and
therefore
being
of
such
a
nature
,
of
such
a
large
extent
,
it
concerns
you
to
seek
after
those
things
which
might
fill
it
;
they
are
not
little
things
that
can
fill
large
capacities
,
now
mans
nature
an
immortal
soul
,
is
of
a
large
capacity
;
and
when
the
time
shall
come
that
God
shall
discover
to
any
soul
what
it
was
capable
of
,
how
infinitely
will
it
be
confounded
in
it self
,
when
it
shall
know
what
poor
things
it
sought
after
and
minded
?
Men
live
here
in
the
world
as
though
they
were
capable
of
no
other
happiness
but
meat
,
and
drink
,
and
clothes
,
and
such
kinde
of
things
,
as
if
there
were
no
higher
things
that
concerned
the
souls
of
men
.
Heathens
were
mighty
inquisitive
what
should
be
the
true
happiness
of
man
,
they
did
think
surely
man
was
made
for
higher
things
then
those
that
are
here
,
and
there
were
mighty
disputes
about
it
what
it
should
be
,
there
were
fourscore
Opinions
that
were
amongst
them
about
the
happiness
of
man
;
they
did
but
beat
the
bush
,
God
hath
given
us
Christians
the
bird
,
and
we
have
the
Gospel
that
reveals
glory
,
and
immortality
,
and
happiness
unto
us
.
The
Heathens
would
have
counted
it
a
great
good
to
have
known
wherein
the
true
happiness
of
man
did
consist
:
And
those
who
had
most
wisdom
did
come
near
that
wherein
we
seek
happiness
,
and
yet
wavered
in
their
thoughts
,
but
we
are
assured
of
it
,
we
have
God
himself
revealing
from
Heaven
,
wherein
our
true
and
utmost
high
good
consists
,
and
therefore
if
we
should
not
seek
after
that
happiness
which
God
tells
us
is
happiness
,
but
should
follow
our
own
ways
still
,
how
just
will
our
condemnation
be
.
Again
,
this
is
not
the
time
that
God
will
communicate
much
of
himself
in
,
and
therefore
we
must
look
beyond
this
life
.
It
is
a
witty
elegant
speech
Bernard
hath
,
God
reserves
his
new
and
best
wine
until
afterward
.
Amongst
the
Latins
they
call
prosperous
second
things
,
because
they
are
to
be
had
hereafter
,
they
are
not
the
first
things
.
So
true
prosperity
is
not
to
be
expected
here
in
the
first
way
of
Gods
communication
of
himself
to
the
creature
,
but
in
the
second
way
,
in
the
life
that
is
to
come
:
If
a
man
have
good
wine
,
he
reserves
it
till
the
last
;
so
God
reserves
the
riches
of
his
grace
,
and
the
treasures
of
his
goodness
,
his
best
wine
,
till
they
shall
come
and
drink
with
him
in
his
own
presence
before
him
continually
.
And
know
further
,
that
Christ
hath
wrought
hard
to
provide
happiness
for
mankinde
;
and
shall
we
neglect
it
?
In
his
working
for
the
glory
of
mankinde
,
and
this
happiness
of
the
children
of
men
,
he
sweat
at
it
,
and
so
sweat
,
as
clods
of
blood
trickled
down
his
flesh
in
the
garden
,
though
it
were
in
the
winter
time
,
and
a
cold
night
,
and
he
lay
upon
the
ground
,
and
shall
it
now
be
neglected
by
us
?
You
that
have
neglected
this
all
this
while
,
who
might
justly
have
had
your
reward
amongst
those
creatures
that
are
cast
out
from
the
presence
of
God
:
yet
know
there
is
a
possibility
for
that
tongue
of
thine
that
hath
been
guilty
of
so
many
blasphemies
,
to
be
singing
Allelujahs
to
the
Lord
,
and
to
the
Lamb
that
sits
upon
the
throne
for
ever
.
Who
knows
but
that
body
of
thine
that
hath
been
so
intemperate
,
and
but
a
sink
of
filthy
lusts
,
may
be
made
glorious
like
the
body
of
Christ
?
and
what
is
it
that
God
requires
of
you
for
all
this
?
Nothing
but
onely
to
work
his
own
work
in
you
,
and
it
is
not
a
dishonorable
work
,
but
a
glorious
work
,
that
in
which
there
is
more
excellency
then
in
any
thing
in
the
world
:
were
it
that
there
were
no
reward
of
godliness
,
the
very
excellency
of
godliness
it self
,
hath
more
in
it
then
the
whole
world
:
but
take
godliness
with
that
excellency
which
it
hath
in
its
own
nature
,
and
take
it
with
its
glorious
end
,
and
who
would
not
come
into
this
way
?
Many
men
care
not
what
base
thing
they
do
,
so
they
may
be
a
little
regarded
,
but
now
to
have
the
highest
reward
that
ever
God
will
communicate
to
any
creature
,
and
that
for
doing
those
things
which
are
the
highest
honor
for
the
present
,
this
would
encourage
any
living
to
come
into
this
way
.
Alexander
inviting
many
to
a
supper
,
he
provided
a
Crown
of
a
hundred
and
eighty
pound
to
be
given
to
those
that
did
drink
most
,
and
in
that
he
did
like
a
Heathen
;
but
though
it
was
such
a
base
work
,
and
so
dangerous
to
themselves
,
yet
there
was
one
and
forty
that
killed
themselves
with
drinking
to
get
that
Crown
:
Thus
we
may
see
the
baseness
of
mens
hearts
,
that
to
get
a
little
honor
in
the
world
,
will
not
onely
do
somewhat
that
is
base
,
but
the
basest
things
of
all
,
and
that
although
they
be
dangerous
too
.
What
shame
and
confusion
will
this
be
,
that
any
should
do
more
for
the
things
of
the
world
,
yea
more
for
a
lust
,
then
we
shall
do
for
Heaven
?
How
shall
we
ever
think
to
get
Heaven
,
when
this
may
be
said
,
You
do
not
so
much
for
Heaven
and
Glory
,
as
many
will
do
for
their
lusts
,
for
their
filthy
sins
.
I
have
read
of
the
Panther
,
that
it
does
love
the
dung
of
man
so
much
,
as
if
it
be
hanged
a
height
from
it
,
it
will
skip
and
leap
up
,
and
never
leave
till
it
have
burst
it self
in
pieces
for
to
get
it
,
and
that
is
the
way
they
get
that
creature
:
we
may
apply
it
to
the
filthy
base
lusts
of
mens
hearts
which
are
like
dung
,
&
yet
so
are
many
men
set
upon
them
,
that
they
wil
venture
all
for
them
,
and
labor
after
them
,
though
they
burst
themselves
,
and
damn
themselves
eternally
for
them
:
what
an
infinite
shame
is
this
,
that
men
should
be
content
to
labor
,
and
suffer
so
much
for
their
lusts
,
and
that
we
should
do
no
more
for
glory
?
If
men
do
so
much
for
the
things
of
the
world
,
why
should
we
be
backward
in
doing
for
Heaven
?
How
will
men
endure
the
cutting
off
the
members
,
and
much
pain
for
health
and
life
,
and
yet
for
this
reward
,
and
this
inheritance
,
how
little
is
done
in
the
world
?
Sorun
,
says
the
Apostle
,
that
you
may
obtain
,
not
a
corruptible
,
but
an
incorruptible
crown
:
Those
that
run
a
race
for
a
corruptible
crown
will
be
temperate
,
and
deny
themselves
in
their
diet
,
But
we
,
says
the
Apostle
,
strive
for
an
incorruptible
crown
;
therefore
let
all
our
ways
be
such
as
it
may
appear
to
all
the
world
that
we
are
striving
for
an
incorruptible
crown
,
and
that
God
hath
shewn
us
glory
and
salvation
to
draw
our
hearts
more
then
any
thing
in
the
world
;
and
strive
,
for
now
by
striving
you
may
come
to
the
reward
,
but
if
you
stay
but
a
while
,
you
must
be
eternally
receiving
the
reward
of
sin
,
then
though
you
would
do
a
thousand
times
more
,
God
will
not
care
for
it
;
if
then
you
should
say
,
Now
Lord
I
will
seek
thy
face
,
and
do
any
thing
thou
wilt
have
me
to
do
,
God
will
not
then
regard
it
.
As
one
Lamachus
a
Commander
said
to
one
of
his
Soldiers
that
was
brought
before
him
for
a
misbehavior
,
who
pleaded
,
He
would
do
so
no
more
;
says
he
,
No
man
must
offend
twice
in
war
:
So
God
will
CHAP.
LVIII
.
How
the
Recompence
of
Reward
may
be
attained
.
BUt
what
is
to
be
done
that
we
may
attain
to
I
answer
,
Are
your
hearts
serious
in
asking
Men
and
brethren
,
what
shall
we
do
to
be
saved
?
so
as
to
be
willing
to
yield
to
whatsoever
God
shall
reveal
:
If
you
have
such
a
resolution
,
know
this
comes
from
Heaven
,
and
if
it
be
followed
to
purpose
,
it
will
bring
you
to
Heaven
:
But
for
direction
,
if
you
would
make
your selves
partakers
of
this
reward
,
First
,
consider
the
infinite
distance
that
is
between
Lord
,
thou
art
Heaven
,
and
I
am
hell
;
If
he
cryed
out
so
,
how
much
more
may
many
of
you
,
whose
consciences
may
accuse
you
,
Lord
,
thou
art
heaven
,
but
I
am
one
not
onely
that
deserve
hell
,
but
that
am
hell
it self
?
What
ever
wickedness
is
in
hell
,
is
in
every
mans
heart
naturally
;
when
as
any
are
cast
into
hell
,
certainly
hell
puts
no
new
sin
into
them
,
there
is
but
the
venting
of
that
sin
which
was
there
before
,
and
all
the
wickedness
of
mens
hearts
that
was
restrained
,
is
now
let
open
:
Now
look
what
infinite
distance
is
between
hell
,
and
all
this
glory
,
and
the
glorious
thoughts
of
God
for
the
salvation
of
a
poor
creature
,
the
same
difference
is
between
this
glory
and
that
condition
a
man
is
in
naturally
:
O
labor
to
see
this
,
and
be
convinced
of
this
,
and
work
this
upon
your
hearts
,
what
is
that
reward
that
you
do
deserve
,
make
your
hearts
truly
sensible
of
that
.
Secondly
,
it
concerns
us
much
,
if
we
would
not
the
Covenant
of
Grace
,
for
it
is
upon
that
your
eternal
estate
depends
more
then
any
thing
else
;
onely
in
the
Covenant
of
Grace
is
revealed
the
counsels
of
God
concerning
bringing
mankinde
to
eternal
happiness
,
and
how
he
will
bring
about
this
glory
,
and
without
some
knowledge
of
the
Covenant
of
Life
and
Grace
in
Christ
,
all
that
can
be
done
in
the
world
,
can
never
bring
any
soul
to
Heaven
;
and
that
soul
is
in
a
very
good
forwardness
to
eternal
life
,
that
is
acquainted
with
the
Covenant
of
Grace
.
Thirdly
,
consider
what
is
the
special
sin
that
your
running
the
race
,
and
attaining
an
incorruptible
crown
,
says
,
I
therefore
so
run
,
not
as
uncertainly
,
and
so
fight
I
,
as
not
one
that
beateth
the
air
;
as
if
I
keep
under
my
body
,
and
bring
it
into
subjection
,
lest
that
by
any
means
when
I
have
preached
to
others
,
my self
should
be
cast
away
.
He
was
afraid
of
that
body
of
his
,
wherein
corruption
did
stir
,
and
his
giving
way
to
some
bodily
fleshly
content
that
he
found
stirring
in
him
should
disappoint
him
,
and
therefore
says
he
,
I
keep
down
my
body
,
in
the
Original
I
beat
my
body
black
and
blew
,
I
club
it
down
:
his
conscience
was
convinced
of
Gods
ways
,
but
he
felt
the
flesh
and
body
of
his
working
in
some
sinful
way
,
and
his
conscience
began
so
far
to
reflect
upon
himself
,
as
to
think
if
I
do
not
look
to
this
body
of
mine
,
I
shall
lose
this
incorruptible
crown
,
and
I
shall
but
beat
the
ayr
,
therefore
says
he
,
I
keep
under
my
body
.
What
shall
St.
Paul
,
such
a
glorious
Apostle
,
so
filled
with
the
grace
of
God
as
he
was
,
have
such
thoughts
,
for
fear
he
should
labor
after
Heaven
and
the
incorruptible
crown
,
as
one
that
beateth
the
ayr
;
what
shall
become
of
a
company
of
wretched
creatures
,
that
do
nothing
but
satisfie
the
flesh
,
&
minde
nothing
but
to
give
full
satisfaction
to
the
desires
of
the
flesh
every
way
,
their
thoughts
are
after
nothing
else
but
to
make
provision
for
the
flesh
.
If
you
will
not
labor
after
heaven
as
one
that
beats
the
ayr
,
beat
down
your
bodies
;
if
you
do
not
beat
down
your
bodies
,
there
is
little
hope
of
the
salvation
of
your
souls
:
it
was
St.
Pauls
care
,
let
it
be
yours
.
Again
further
,
if
you
would
have
this
recompence
of
reward
,
labor
to
unsnarl
your selves
from
the
creature
,
labor
to
get
your
hearts
loose
and
untangled
from
whatsoever
is
in
the
world
,
from
all
earthly
engagements
.
It
is
a
speech
that
I
have
read
of
one
Demades
,
when
the
Emperor
sent
to
his
Countreymen
of
Athens
,
to
give
him
Divine
honor
,
and
they
were
loth
to
yield
unto
it
,
but
consulted
about
it
,
says
he
,
Take
heed
you
be
not
so
busie
about
heavenly
matters
,
as
to
lose
your
earthly
possessions
;
that
indeed
is
the
voyce
of
a
carnal
heart
,
Let
not
me
look
after
the
high
conceits
of
heavenly
matters
as
to
lose
my
earthly
possessions
:
but
rather
turn
it
the
other
way
,
Take
heed
you
be
not
so
busie
about
earthly
matters
,
as
to
lose
your
heavenly
possessions
.
I
have
read
of
Antipater
King
of
Macedonia
,
that
when
one
presented
him
a
Book
treating
of
happiness
,
his
answer
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
no
leisure
;
you
have
been
presented
with
Sermons
,
and
now
with
a
Book
treating
of
heavens
happiness
,
take
heed
that
no
earthly
entanglements
so
take
your
heart
,
that
you
should
put
off
all
with
such
a
thought
,
I
must
minde
and
follow
my
occasions
;
let
no
other
things
take
up
your
heads
or
hearts
,
that
you
should
have
no
liberty
to
your
spirits
to
seek
after
these
glorious
things
,
or
at
least
not
so
to
seek
after
them
as
becomes
things
of
such
a
high
and
glorious
nature
as
these
are
.
The
Apostle
in
1
Tim.
6.
19.
says
,
They
that
will
be
rich
,
fall
into
a
temptation
,
and
a
snare
,
and
into
many
foolish
and
hurtful
lusts
,
which
drown
men
in
destruction
and
perdition
:
they
that
set
their
hearts
upon
the
creature
,
they
must
have
so
much
of
the
creature
,
they
drown
themselves
in
the
creature
.
As
a
man
when
he
is
drowning
,
he
catcheth
hold
of
any
thing
that
is
next
him
,
and
by
fastening
upon
that
which
is
next
him
,
he
loses
fastening
upon
that
which
might
save
his
life
:
So
those
that
have
their
hearts
engaged
to
the
creature
,
and
resolve
they
must
have
so
much
of
the
creature
,
they
are
drowning
in
perdition
,
and
they
catch
hold
upon
that
which
is
next
them
,
some
present
content
and
pleasure
;
and
though
something
be
cast
to
deliver
them
,
they
let
that
go
:
We
in
the
Gospel
cast
forth
a
line
to
you
to
help
you
from
drowning
,
(
for
every
man
naturally
is
sinking
in
perdition
)
but
because
your
hearts
are
set
upon
the
creature
,
and
engaged
there
,
you
falling
down
to
the
ground
,
catch
hold
upon
that
which
is
next
you
,
some
contentment
in
the
creature
,
and
that
drowns
you
in
perdition
,
and
all
our
preaching
is
not
available
to
such
a
soul
that
hath
fastened
it self
upon
any
creature
contentment
here
,
you
take
not
hold
on
our
line
that
we
throw
out
to
you
,
and
so
you
drown
in
eternal
perdition
,
take
heed
therefore
of
all
creature
earthly
engagements
.
Again
,
if
you
will
obtain
this
recompence
of
reward
,
follow
that
Scripture
,
and
make
much
use
of
it
,
in
Psalm
.
73.
24.
Guide
me
with
thy
counsel
,
and
afterward
receive
me
to
glory
:
Would
you
be
brought
to
glory
?
Be
willing
to
be
guided
by
the
counsels
of
God
:
What
do
you
think
in
your
consciences
are
the
counsels
of
God
concerning
you
?
Take
heed
it
be
not
said
of
you
,
as
it
was
of
the
Pharisees
.
,
They
rejected
the
counsels
of
God
:
Never
talk
of
hoping
and
trusting
in
Gods
mercy
,
if
you
neglect
the
counsels
of
God
revealed
in
his
word
:
those
counsels
of
his
which
were
in
his
heart
from
all
eternity
,
that
should
be
the
way
of
bringing
men
to
happiness
.
It
is
all
one
with
that
of
the
Psalmist
,
in
Psalm
.
17.
15.
As
for
me
,
I
will
behold
thy
face
in
righteousness
,
I
shall
be
satisfied
when
I
awake
with
thy
likeness
;
as
if
he
should
say
,
I
look
to
receive
satisfaction
from
the
likeness
of
God
,
by
beholding
his
face
in
righteousness
.
Now
I
appeal
to
thee
,
Canst
thou
behold
the
face
of
God
in
righteousness
?
Are
they
such
righteous
ways
as
thou
walkest
in
,
as
thou
canst
look
upon
his
face
,
and
behold
him
with
comfort
?
this
is
the
way
to
come
to
this
recompence
of
reward
,
for
so
the
Scripture
says
,
God
hath
called
us
to
glory
and
vertue
;
if
you
would
come
to
glory
,
go
on
in
the
way
of
vertue
.
Lastly
,
be
willing
to
endure
any
difficulty
,
any
If
you
would
always
have
such
days
,
you
must
be
willing
for
a
while
to
strive
with
your
enemies
,
and
then
you
shall
have
the
spoil
,
and
always
have
such
merry
days
:
and
this
he
did
to
put
heart
into
them
.
Shall
eating
,
and
drinking
,
and
a
little
pleasure
here
,
put
heart
into
men
to
suffer
hardships
,
to
endure
difficulties
?
How
much
more
should
the
obtaining
of
this
glorious
recompence
of
reward
,
put
heart
into
us
to
endure
any
difficulty
?
We
read
of
the
Devil
,
he
came
to
Christ
,
and
shewed
him
all
the
glory
of
the
world
,
and
said
,
Fall
down
and
worship
me
,
and
all
this
will
I
give
thee
:
but
here
is
another
maner
of
invitation
to
worship
God
;
God
says
to
every
man
and
woman
,
Fall
down
and
worship
me
,
and
all
the
glory
of
heaven
will
I
give
thee
:
It
was
but
the
glory
of
the
world
that
the
Devil
shewed
,
and
he
could
not
give
it
him
;
it
was
but
the
Devil
that
offered
it
,
and
it
was
by
worshiping
of
the
Devil
to
get
it
;
but
it
is
the
God
of
glory
that
hath
all
glory
at
his
dispose
,
that
calls
to
you
this
day
to
worship
him
,
that
is
so
infinitely
worthy
of
all
worship
;
fall
down
and
worship
me
,
and
not
onely
the
glory
of
this
world
,
but
the
glory
of
heaven
,
and
of
an
incorruptible
crown
,
will
I
give
unto
you
,
I
will
make
it
sure
to
you
.
God
does
out-bid
all
the
world
:
when
sin
and
temptation
comes
to
offerany
thing
to
you
,
know
that
God
out-bids
them
,
they
cannot
give
that
which
will
reach
this
.
If
a
chapman
come
and
bids
for
a
commodity
,
and
another
man
comes
and
out-bids
him
,
he
carries
it
away
:
Hath
any
temptation
come
to
draw
away
your
hearts
from
God
?
God
comes
and
out-bids
all
temptations
in
the
world
,
to
that
end
you
may
come
and
fall
down
and
worship
the
Lord
.
O
do
not
stick
in
the
dross
and
mire
of
your
filthiness
still
.
I
have
met
with
a
Text
in
1
Chron.
4.
23.
which
one
interprets
to
be
meant
of
the
baseness
of
people
,
that
regard
base
things
,
rather
then
joyning
in
Church-communion
with
Gods
people
,
God
speaks
of
them
in
away
of
disgrace
,
These
were
the
potters
,
&
those
that
dwelt
,
&c.
When
the
people
of
God
should
return
to
Ierusalem
,
they
would
still
dwell
with
the
King
of
Babylon
,
and
live
amongst
their
pots
,
so
they
might
have
maintenance
,
rather
then
return
to
Ierusalem
,
where
the
true
worship
of
God
was
,
their
own
country
,
and
a
type
of
heaven
,
these
are
those
base
spirits
.
It
may
be
applyed
to
many
,
if
they
live
in
places
where
they
may
follow
their
callings
,
make
pots
so
as
to
get
a
livelihood
for
themselves
,
and
their
families
,
rather
then
they
would
venture
any
thing
to
joyn
with
the
people
of
God
,
they
would
stay
there
.
But
how
much
more
base
is
it
,
for
people
still
to
stick
in
the
mire
and
dross
,
rather
then
to
seek
after
these
glorious
things
?
Wherefore
for
conclusion
of
the
Exhortation
;
as
St.
John
preached
,
and
so
Christ
himself
,
Repent
,
repent
,
the
Kingdom
of
Heaven
is
at
hand
:
So
say
I
;
Repent
,
repent
,
break
off
sin
,
reform
,
for
the
kingdom
of
heaven
,
not
onely
the
kingdom
of
the
Gospel
,
and
of
grace
,
but
the
kingdom
of
glory
is
at
hand
.
And
therefore
what
remains
,
but
as
we
read
in
Rom.
1.
18.
the
Apostle
speaking
of
the
glory
of
heaven
,
says
,
There
is
glory
to
be
revealed
in
us
.
We
have
had
in
the
opening
of
this
Point
,
the
glory
of
heaven
revealed
to
us
;
the
Lord
grant
that
the
glory
of
heaven
may
be
revealed
in
us
.
And
thus
we
have
finished
the
Application
of
the
glorious
recompence
of
the
reward
of
Gods
people
;
the
great
argument
that
encouraged
,
that
strengthned
,
that
confirmed
Moses
in
this
his
blessed
choice
.